[continued from previous message]

    #420 as [#40, #300, #70, #10] / [#40, #300, #10, #70] /
    #431 as [#5, #40, #6, #300, #10, #70] / [#40, #5, #6, #300, #10,
#70] /
    #432 as [#6, #40, #6, #300, #10, #70] / [#6, #50, #6, #300, #70] / #446 as [#6, #10, #300, #70, #20, #600] / [#40, #6, #300, #10, #70,
#500] = yâshaʻ (H3467): {UMBRA: #380 % #41 = #11} 1) to save, be saved,
be delivered; 1a) (Niphal); 1a1) to be liberated, be saved, be
delivered; 1a2) to be saved (in battle), be victorious; 1b) (Hiphil);
1b1) to save, deliver; 1b2) *TO* *SAVE* *FROM* *MORAL* *TROUBLES*; 1b3)
to give victory to;

FEME: @156 + @161 + @180 = #497

ONTIC CHECKSUM TOTAL: #497

    #417 as [#5, #2, #10, #400] / [#2, #10, #400, #5] /
    #420 as [#2, #2, #10, #400, #6] / [#6, #2, #2, #10, #400] /
    #432 as [#2, #10, #400, #500] / [#2, #400, #10, #500] /
    #454 as [#6, #30, #2, #10, #400, #6] / [#2, #2, #400, #10, #600] / #497 as [#40, #2, #400, #10, #5, #600] = bayith (H1004): {UMBRA: #412 %
#41 = #2} 1) house; 1a) house, dwelling habitation; 1b) shelter or abode
of animals; 1c) human bodies (fig.); 1d) of Sheol; 1e) of abode of light
and darkness; 1f) of land of Ephraim; 2) place; 3) receptacle; 4) home,
house as containing a family; 5) household, family; 5a) those belonging
to the same household; 5b) family of descendants, descendants as
organized body; 6) household affairs; 7) *INWARDS* (METAPHOR); 8) (TWOT) temple; 9) on the inside; 10) within;

#446 as [#30, #1, #300, #100, #5, #9, #1] /
#497 as [#30, #1, #300, #100, #5, #10, #1, #50] = latreía (G2999):
{UMBRA: #447 % #41 = #37} 1) service rendered for hire; 1a) *ANY*
*SERVICE* *OR* *MINISTRATION*: *THE* *SERVICE* *OF* *GOD*; 2) the
service and worship of God according to the requirements of the
Levitical law; 3) to perform sacred services;

#497 as [#30, #2, #5, #40, #400, #500] = bᵉhêmâh (H929): {UMBRA: #52 %
#41 = #11} 1) *BEAST*, *CATTLE*, *ANIMAL*; 1a) beasts (coll of all
animals); 1b) cattle, livestock (of domestic animals); 1c) wild beasts;

    #145 - 13 DECEMBER 2020 as [#5, #20, #10, #50, #50, #10] /
#497 as [#6, #5, #20, #10, #50, #6, #400] = kûwn (H3559): {UMBRA: #76 %
#41 = #35} 1) *TO* *BE* *FIRM*, *BE* *STABLE*, *BE* *ESTABLISHED*; 1a) (Niphal); 1a1) to be set up, be established, be fixed; i) to be firmly established; ii) to be established, be stable, be secure, be enduring;
iii) to be fixed, be securely determined; 1a2) to be directed aright, be
fixed aright, be steadfast (moral sense); 1a3) to prepare, be ready;
1a4) to be prepared, be arranged, be settled; 1b) (Hiphil); 1b1) to
establish, set up, accomplish, do, make firm; 1b2) to fix, make ready,
prepare, provide, provide for, furnish; 1b3) to direct toward (moral
sense); 1b4) to arrange, order; 1c) (Hophal); 1c1) to be established, be fastened; 1c2) to be prepared, be ready; 1d) (Polel); 1d1) to set up, establish; 1d2) to constitute, make; 1d3) to fix; 1d4) to direct; 1e)
(Pulal) to be established, be prepared; 1f) (Hithpolel) to be
established, *BE* *RESTORED*;

Cognition of that which cannot be an object of experience would be hyperphysical {ie. SUPERNATURAL AS FROM SUPER (“above”) + nātūra (“nature; that which we are born with”) OFTEN SO CONSIDERED BECAUSE IT
IS GIVEN BY A *DEITY* OR SOME FORCE BEYOND THAT WHICH HUMANS ARE BORN
WITH, BEING BEYOND THE PHYSICAL REALM, IMMATERIAL, METAPHYSICAL}, and
here we are not concerned with such things at all, but rather with that cognition of nature the reality of which can be confirmed through
experience, even though such cognition is possible a priori and precedes
all experience." [pages 47, 48]

ZRC NOUS PROTOTYPE ONTIC DIALECTIC
1.5.5 #41 GENIUS @84, @86
2.5.5 #41 GENIUS @84, @86, @186
3.5.5 #41 GENIUS @84, @86
4.5.5 #41 GENIUS @84, @86, @177
5.5.5 #41 GENIUS @84, @86
6.5.5 #41 GENIUS @84, @86, @200, @186, @191, @200
7.5.5 #41 GENIUS @84, @86, @177
8.5.1 #53 GENIUS @140


NATURE: (EGO)
41 10 20 71
80 22 102 173 93
63 59 54 176 349 256

NURTURE: (SUPERNAL)
1 2 3 6
11 59 41 111 117 47
44 43 42 129 246 140

SYNCRETIC: (AMALGAM)
41 1 2 44
59 63 3 125 169 47
44 43 42 129 298 188

#ONE: #44 as #44 - STOVE (TSAO)

#TWO: #125 as #44 - STOVE (TSAO)

#THREE: #129 as #48 - RITUAL (LI)

#FOUR: #169 as #7 - ASCENT (SHANG)

#FIVE: #298 as #55 - DIMINISHMENT (CHIEN)

#SIX: #47 as #47 - PATTERN (WEN)

#SEVEN: #188 as #26 - ENDEAVOUR (WU)

#EIGHT: #63 as #63 - WATCH (SHIH)


*FACILITATORS* / *ARBITRATORS* OF #492 - VOLUNTARY FREE WILL

[@84, {@1: Sup: 3 - MIRED: HSIEN (#3); Ego: 3 - MIRED: HSIEN (#3)}
@86, {@2: Sup: 8 - OPPOSITION: KAN (#11); Ego: 5 - KEEPING SMALL: SHAO (#8)} @84, {@3: Sup: 11 - DIVERGENCE: CH'A (#22); Ego: 3 - MIRED: HSIEN (#11)}
@86, {@4: Sup: 16 - CONTACT: CHIAO (#38); Ego: 5 - KEEPING SMALL: SHAO
(#16)}
@186, {@5: Sup: 40 - LAW/MODEL: FA (#78); Ego: 24 - JOY: LE (#40)}
@84, {@6: Sup: 43 - ENCOUNTERS: YU (#121); Ego: 3 - MIRED: HSIEN (#43)}
@86, {@7: Sup: 48 - RITUAL: LI (#169 - I TROUBLE MYSELF ONLY WITH MY OWN AFFAIRS {%18}); Ego: 5 - KEEPING SMALL: SHAO (#48)}
@84, {@8: Sup: 51 - CONSTANCY: CH'ANG (#220 - I CURSE NOT A GOD {%38});
Ego: 3 - MIRED: HSIEN (#51)}
@86, {@9: Sup: 56 - CLOSED MOUTH: CHIN (#276); Ego: 5 - KEEPING SMALL:
SHAO (#56)}
@177, {@10: Sup: 71 - STOPPAGE: CHIH (#347); Ego: 15 - REACH: TA (#71)}
@84, {@11: Sup: 74 - CLOSURE: CHIH (#421); Ego: 3 - MIRED: HSIEN (#74)}
@86, {@12: Sup: 79 - DIFFICULTIES: NAN (#500); Ego: 5 - KEEPING SMALL:
SHAO (#79)}

#45 - *METHODOLOGY* as [#6, #10, #8, #10, #5, #6] /
#84 - AN ATTRIBUTION OF AGENCY AS @491 - PRINCIPLE OF CONTINUITY as
[#10, #8, #10, #50, #6] /
#424 - *DIABOLICAL* *DOMESTIC* *TERRORISM* *ACTIONS* *OF* *ANZAC*
*CENTENNIAL* *REPUBLICANISM* as [#6, #400, #8, #10] / [#400, #8, #10, #6] / #473 - *GENESIS* as [#5, #8, #10, #10, #400, #600] /
#434 - *DIABOLICAL* *DOMESTIC* *TERRORISM* *ACTIONS* *OF* *ANZAC*
*CENTENNIAL* *REPUBLICANISM* as [#6, #8, #10, #10, #400] /
#454 - *MALE* *DEME* *ONTIC* *MORAL* *PROSCRIPTIONS* *BY* *GIFT* {@211 +
@220 + @222+ @237 = #890} *FOR* *ETHICAL* *EMANATION* as [#30, #8, #10,
#6, #400] /
#500 as [#6, #30, #8, #10, #6, #400, #600] = châyâh (H2421): {UMBRA: #23
% #41 = #23} 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life
or health; 1a) (Qal); 1a1) to live; i) to have life; ii) to continue in
life, remain alive; iii) to sustain life, to live on or upon; iv) to
live (prosperously); 1a2) to revive, be quickened; i) from sickness; ii)
from discouragement; iii) from faintness; iv) from death; 1a3) (Piel);
i) to preserve alive, let live; ii) to give life; iii) to quicken,
revive, refresh; 1) to restore to life; 2) to cause to grow; 3) to
restore; 4) to revive; iv) (Hiphil); 1) to preserve alive, let live; 2)
to quicken, revive; 21) to restore (to health); 22) to revive; 23) to
restore to life;

*ANTHROPOCENTRIC* *IDENTITY* OF FRENCH REPUBLIC AS CITIZEN / AUSTRALIAN COMMONWEALTH NOTIONS OF ANZAC IDENTITY

@84, {@13: Sup: 1 - CENTRE: CHUNG (#501); Ego: 3 - MIRED: HSIEN (#82 -
TERMS OF COMPLIANCE TO #491 - PRINCIPLE OF CONTINUITY)}
@86, {@14: Sup: 6 - CONTRARIETY: LI (#507); Ego: 5 - KEEPING SMALL: SHAO
(#87)}
@200, {@15: Sup: 44 - STOVE: TSAO (#551); Ego: 38 - FULLNESS: SHENG (#125)} @186, {@16: Sup: 68 - DIMMING: MENG (#619); Ego: 24 - JOY: LE (#149)}
@191, {@17: Sup: 16 - CONTACT: CHIAO (#635); Ego: 29 - DECISIVENESS:
TUAN (#178)}
@200, {@18: Sup: 54 - UNITY: K'UN (#689); Ego: 38 - FULLNESS: SHENG (#216)} @84, {@19: Sup: 57 - GUARDEDNESS: SHOU (#746); Ego: 3 - MIRED: HSIEN
(#219: *INTERSECTION* WITH #371 - SAINT ANDREWS CAUSE CÉLÈBRE ON SUNDAY
15 NOVEMBER 2020 AS EVIDENCE OF INTELLECTUAL PROPERTY THEFT)}
@86, {@20: Sup: 62 - DOUBT: YI (#808); Ego: 5 - KEEPING SMALL: SHAO (#224)} @177, {@21: Sup: 77 - COMPLIANCE: HSUN (#885); Ego: 15 - REACH: TA (#239)} @140] {@22: Sup: 55 - DIMINISHMENT: CHIEN (#940); Ego: 59 - MASSING: CHU (#298)}


<http://www.grapple369.com/images/DIALECT-FORMULATION.jpg>

IMMANUEL KANT'S (1783) PROLEGOMENA SECTION #20 - LEFT WITHOUT LANGUAGE, DIFFERENT FROM THE VULGAR; I-CHING: H33 - WITHDRAWAL, RETIRING, RETREAT, YIELDING; TETRA: 50 - VASTNESS / WASTING (T'ANG) AS IDEA @301: "Now
before a judgment of experience can arise from a judgment of perception,
it is first required: that the perception be subsumed under a concept of
the understanding of this kind; e.g., the air belongs under the concept
of cause, which determines the judgment about the air as hypothetical
with respect to expansion.

This expansion is thereby represented not as belonging merely to my
perception of the air in my state of perception or in several of my
states or in the state of others, but as necessarily belonging to it,
and the judgment: the air is elastic, becomes universally valid and
thereby for the first time a judgment of experience, because certain
judgments occur beforehand, which subsume the intuition of the air under
the concept of cause and effect, and thereby determine the perceptions
not merely with respect to each other in my subject, but with respect to
the form of judging in general (here, the hypothetical), and in this way
make the empirical judgment universally valid.

If one analyzes all of one’s synthetic judgments insofar as they are objectively valid, one finds that they never consist in mere intuitions
that have, as is commonly thought, merely been connected in a judgment
through comparison, but rather that they would not be possible if, over
and above the concepts drawn from intuition, a pure concept of the understanding had not been added under which these concepts had been
subsumed and in this way first connected in an objectively valid judgment.

Even the judgments of pure mathematics in its simplest axioms are not
exempt from this condition. The principle: a straight line is the
shortest line between two points, presupposes that the line has been
subsumed under the concept of magnitude, which certainly is no mere
intuition, but has its seat solely in the understanding and serves to
determine the intuition (of the line) with respect to such judgments as
may be passed on it as regards the quantity of these judgments, namely plurality (as judicia plurativa), since through such judgments it is
understood that in a given intuition a homogeneous plurality is
contained." [pages 53, 54]

DOLF @ 0759 HOURS ON 17 DECEMBER 2020: "GRUMBLE PROTOTYPE PROGRESS
UPDATE ON TOWARDS REASON AND ASSAYING MEMEBRAIN PRINCIPLES AS CRITERIA:

We ought to convey a cautious caveat with respects to the
"IMPLEMENTATION OF A FILTER CAPABILITY SO THAT VARIOUS SEARCH SCENARIOS"
can be viewed...

And that is, to use the analogy of phonetic (mis-) apprehensions and
deriving it's ultimate semantical form as an acceptable cognition.

Whilst I have a degree of proficiency with both the English language as
the means to convey ideas which are then replicated within Javascript programming that are time relative as to the reasonable setting of
acceptable targets and its accomplishment.

And to do so after some aforethought within the public sphere with
spontaneity [Greek: αυθορμητισμός (afthormitismós)] (ie. PAIRING: #225
as #63 - WATCH (SHIH) being the #164 - PRINCIPLE OF MATERIALITY to #252
as #9 - BRANCHING OUT (SHU) being the #205 - PRINCIPLE OF PERSISTENT
SUBSTANCE) which by its temporal cohesion is a discipline as
paradoxically being it's antonym.

[α, {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)}
υ, {@2: Sup: 77 - COMPLIANCE: HSUN (#78); Ego: 76 - AGGRAVATION: CHU (#77)} θ, {@3: Sup: 5 - KEEPING SMALL: SHAO (#83); Ego: 9 - BRANCHING OUT: SHU
(#86 - I AM NOT A ROBBER OF FOOD {%10})}
ο, {@4: Sup: 75 - FAILURE: SHIH (#158 - I AM NOT HOT OF SPEECH {%23});
Ego: 70 - SEVERANCE: KE (#156 - I DO NOT CAUSE TERRORS {%21})}
ρ, {@5: Sup: 13 - INCREASE: TSENG (#171 - I AM NOT UNCHASTE WITH ANY ONE {%20}); Ego: 19 - FOLLOWING: TS'UNG (#175 - I AM NOT A TRANSGRESSOR {%22})}
μ, {@6: Sup: 53 - ETERNITY: YUNG (#224); Ego: 40 - LAW/MODEL: FA (#215 -
I AM NEITHER A LIAR NOR A DOER OF MISCHIEF {%34})}
η, {@7: Sup: 61 - EMBELLISHMENT: SHIH (#285); Ego: 8 - OPPOSITION: KAN
(#223)}
τ, {@8: Sup: 37 - PURITY: TS'UI (#322); Ego: 57 - GUARDEDNESS: SHOU (#280)} ι, {@9: Sup: 47 - PATTERN: WEN (#369); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#290)}
ς, {@10: Sup: 4 - BARRIER: HSIEN (#373); Ego: 38 - FULLNESS: SHENG (#328)}
μ, {@11: Sup: 44 - STOVE: TSAO (#417); Ego: 40 - LAW/MODEL: FA (#368)}
ο, {@12: Sup: 33 - CLOSENESS: MI (#450); Ego: 70 - SEVERANCE: KE (#438)}
ς] {@13: Sup: 71 - STOPPAGE: CHIH (#521); Ego: 38 - FULLNESS: SHENG (#476)}

GRUMBLE (#521 - *TO* *FLY* (*TO* *THE* *ATTACK*) *ON* *HORSEBACK*, #476
- ANALOGIES TO #1934 AND 13TH LINE OF MY REMEMBERED POEM {#810 -
*NEEDLE* / #845 - athleo (G118): *TO* *CONTEND* *IN* *PUBLIC* *GAMES* /
GAMES OF THE XXVII OLYMPIAD AS SYDNEY 2000 OR MILLENNIUM OLYMPIC GAMES
BETWEEN 15 SEPTEMBER AND 1 OCTOBER 2000} "IT WILL BE LATE TO COUNSEL
THEN OR PREY UPON IMPISH SCHEMES OF HELL." {@13: Sup: 32 - LEGION:
CHUANG (#476); Ego: 11 - DIVERGENCE: CH'A (#541 - *CONDEMN*)})@[1, 1,
77, 76, 5, 9, 75, 70, 13, 19, 53, 40, 61, 8, 37, 57, 47, 10, 4, 38, 44,
40, 33, 70, 71, 38]

    #132 - 17 DECEMBER 2020 as [#6, #10, #50, #60, #6] / [#10, #50, #6, #60, #6] /
#521 as [#6, #50, #60, #400, #5] = nûwç (H5127): {UMBRA: #116 % #41 =
#34} 1) to flee, escape; 1a) (Qal); 1a1) to flee; 1a2) to escape; 1a3)
to take flight,m depart, disappear; 1a4) *TO* *FLY* (*TO* *THE*
*ATTACK*) *ON* *HORSEBACK*; 1b) (Polel) to drive at; 1c) (Hithpolel) to
take flight; 1d) (Hiphil); 1d1) to put to flight; 1d2) to drive hastily;
1d3) to cause to disappear, hide;

#476 as [#6, #5, #200, #5, #200, #10, #700] = harhôr (H2031): {UMBRA:
#410 % #41 = #41} 1) *MENTAL* *CONCEPTION*, fantasy, image, mental
picture, fancy, imagining;

MALE: @158 + @171 = #329 - *START* *OF* *YEAR* *PAIRING*

FEME: @86 + @156 + @175 + @215 = #632 as [#30, #70, #3, #10, #200, #8,
#300, #1, #10] /
    #436 - *RESOLVED* *BACK* *TO* *THE* *NOUMENON* *ON* 17 DECEMBER
2020 as [#30, #70, #3, #10, #7, #5, #300, #1, #10] = logízomai (G3049): {UMBRA: #241 % #41 = #36} 1) to reckon, count, compute, calculate, count
over; 1a) to take into account, to make an account of; 1a1) metaph. to
pass to one's account, to impute; 1a2) a thing is reckoned as or to be something, i.e. as availing for or equivalent to something, as having
the like force and weight; 1b) to number among, reckon with; 1c) to
reckon or account; 2) to reckon inward, count up or weigh the reasons,
to deliberate; 3) by reckoning up all the reasons, to gather or infer;
3a) to consider, take into account, weigh, meditate on; 3b) to suppose,
deem, judge; 3c) to determine, purpose, decide;

ONTIC CHECKSUM TOTAL: #961 as [#5, #80, #10, #200, #300, #1, #40, #5,
#50, #70, #200] /
#810 - *NEEDLE* as [#5, #80, #10, #200, #300, #1, #200, #9, #5] =
epístamai (G1987): {UMBRA: #647 % #41 = #32} 1) to put one's attention
on, fix one's thoughts on, to turn one's self or one's mind to, put
one's thought upon a thing; 1a) to be acquainted with, to understand;
1b) to know;

G3936@{
   @1: Sup: 80 - LABOURING: CH'IN (#80); Ego: 80 - LABOURING: CH'IN (#80),
   @2: Sup: 81 - FOSTERING: YANG (#161 - I AM NOT A TELLER OF LIES
{%9}); Ego: 1 - CENTRE: CHUNG (#81),
   @3: Sup: 19 - FOLLOWING: TS'UNG (#180 - I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19}); Ego: 19 - FOLLOWING: TS'UNG (#100),
   @4: Sup: 24 - JOY: LE (#204); Ego: 5 - KEEPING SMALL: SHAO (#105),
   @5: Sup: 62 - DOUBT: YI (#266: KANT'S PROLEGOMENA SECTION 1 / PAPAL STATEMENT ON HITLER OF 1934 AND ITS ANALOGIES TO EATING AND BRINGING
INTO ONE'S FELLOWSHIP OR INTIMACY AS #491 - PATER FAMILIAS); Ego: 38 - FULLNESS: SHENG (#143),
   @6: Sup: 38 - FULLNESS: SHENG (#304); Ego: 57 - GUARDEDNESS: SHOU
(#200 - I AM NOT A ROBBER OF SACRED PROPERTY {%8}),
   @7: Sup: 46 - ENLARGEMENT: K'UO (#350); Ego: 8 - OPPOSITION: KAN (#208),
   @8: Sup: 66 - DEPARTURE: CH'U (#416); Ego: 20 - ADVANCE: CHIN (#228
- I HAVE NO UNJUST PREFERENCES {%40}),
   @9: Sup: 55 - DIMINISHMENT: CHIEN (#471); Ego: 70 - SEVERANCE: KE
(#298: KANT'S PROLEGOMENA / *ROCK*),
   @10: Sup: 31 - PACKING: CHUANG (#502); Ego: 57 - GUARDEDNESS: SHOU (#355: BIGGEST BLOKES BBQ ON 25 AUGUST 2017 AS FORMULA OF PROGRESSION
AGAINST QUEEN VICTORIA'S LETTERS PATENT EIDOMAI: G1492 (@228 - FORCE &
DEFINITE MEANING / KANT'S PROLEGOMENA SECTION 57),
   @11: Sup: 21 - RELEASE: SHIH (#523); Ego: 71 - STOPPAGE: CHIH (#426:
17 MARCH 2017 - SAINT PATRICK'S DAY #473 - CAUSE CÉLÈBRE (800 NEWBORN
BODIES SUBSEQUENTLY BEING EXHUMED IN IRELAND AS A ROMAN CATHOLIC
TRAVESTY MADE AGAINST HUMAN DIGNITY) ASSIGNED TO BOTH bôwʼ (H935):
{UMBRA: #0 as #9 % #41 = #9} to come upon, fall or light upon, *ATTACK* (*ENEMY*) / bayith (H1004): {UMBRA: #2 as #412 % #41 = #2} 1) *HOUSE*;
1c) *HUMAN* *BODIES* (fig.); 1d) *OF* *SHEOL*; 1e) *OF* *ABODE* *OF*
*LIGHT* *AND* *DARKNESS*),
   @12: Sup: 71 - STOPPAGE: CHIH (#594); Ego: 50 - VASTNESS/WASTING:
T'ANG (#476: MALE SUPERNAL IDEA ON 13TH LINE OF "REMEMBERED {@1} (LEST
WE FORGET) {@2} SABBATH DAYS {@3}" POEM dated 17 JUNE 2017 RELATED TO '*STRAWBERRIES*' POEM dated 2 to 3 JUNE 2017),
   Male: #594; Feme: #476
} // #1934

#541 as [#50, #1, #90, #400] = na'ats (H5006): {#31 as #541 % #41 = #8}
1) *TO* *SPURN*, *CONTEMN*, *DESPISE*, *ABHOR*; 1a) (Qal) to spurn,
contemn; 1b) (Piel); 1b1) to spurn; 1b2) to cause to contemn; 1c)
(Hiphil) to spurn; 1d) (Hithpolel) to be contemned;

#541 as [#1, #80, #70, #20, #300, #5, #50, #5, #10] = apokteino (G615):
{#60 as #541 % #41 = #8} 1) to kill in any way whatever; 2) metaphor: to extinguish, abolish; 1a) to destroy, to allow to perish; 2a) to inflict
mortal death; 2b) *TO* *DEPRIVE* *OF* *SPIRITUAL* *LIFE* *AND* *PROCURE* *ETERNAL* *MISERY* *IN* *HELL*

#541 as [#70, #10, #20, #70, #50, #70, #40, #10, #1, #200] /
#391 as [#70, #10, #20, #70, #50, #70, #40, #10, #1, #50] = oikonomia
(G3622): {#11 as #341 % #41 = #13} 1) *THE* *MANAGEMENT* *OF* *A*
*HOUSEHOLD* *OR* *OF* *HOUSEHOLD* *AFFAIRS*; 1a) specifically, the
management, oversight, administration, of other's property; 1b) the
office of a manager or overseer, stewardship; 1c) administration,
dispensation;

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #749 % #41 = #11 - Value and Function of Non-Existence; I-Ching:
H8 - Closeness, Seeking Unity, Grouping, Holding together, Alliance;
Tetra: 33 - Closeness;

THOTH MEASURE: #11 - Oh thou of the Two Caverns, who makest thine
appearance in Amenta; I am not sluggish.

    #VIRTUE: Divergence (no. #11) means mistakes, but
    #TOOLS: Constancy (no. #51) is good.
    #POSITION: With Joy (no. #24), calm and composure.
    #TIME: With Labouring (no. #80), hustle and bustle.
    #CANON: #166

ONTIC_OBLIGANS_166@{
   @1: Sup: 11 - DIVERGENCE: CH'A (#11); Ego: 11 - DIVERGENCE: CH'A (#11),
   @2: Sup: 62 - DOUBT: YI (#73); Ego: 51 - CONSTANCY: CH'ANG (#62),
   @3: Sup: 5 - KEEPING SMALL: SHAO (#78); Ego: 24 - JOY: LE (#86 - I
AM NOT A ROBBER OF FOOD {%10}),
   @4: Sup: 4 - BARRIER: HSIEN (#82); Ego: 80 - LABOURING: CH'IN (#166
- I AM NOT SLUGGISH {%11}),
   Male: #82; Feme: #166
} // #166

@86 + @166 = #252 as [#6, #30, #1, #7, #200, #8] /
#224 as [#6, #2, #1, #7, #200, #8] = ʼezrâch (H249): {UMBRA: #1 as #216
- *VALOUR* % #41 = #11} 1) *A* *NATIVE* (*ONE* *RISING* *FROM* *THE*
*SOIL*); 1a) of man, native Israelites; 1b) of tree, native (to Israel);

FOR EXPLANATION ON #216 - *VALOUR* SEE ALSO: "FREEDOM OF GOODWILL AND
IT'S AUTONOMY AS HUMAN RIGHT: TOWARDS REASON AND ASSAYING MEMEBRAIN
PRINCIPLES AS CRITERIA"

<http://www.grapple369.com/Groundwork/The%20Sin%20of%20I%20DO.pdf>

#749 as [#80, #1, #100, #10, #200, #300, #8, #40, #10] /
#1934 - *PAPAL* *ANALOGIES* *OF* WORLD LEADER'S NARRATIVE SOUNDING LIKE
HITLER PRE-WORLD WAR TWO as [#80, #1, #100, #5, #200, #300, #8, #20,
#70, #300, #800, #50] = parístēmi (G3936): {UMBRA: #1 as #749 % #41 =
#11} 1) *TO* *PLACE* *BESIDE* *OR* *NEAR*; 1a) to set at hand; 1a1) to
present; 1a2) to proffer; 1a3) to provide; 1a4) to place a person or
thing at one's disposal; 1a5) *TO* *PRESENT* *A* *PERSON* *FOR*
*ANOTHER* *TO* *SEE* *AND* *QUESTION*; 1a6) to present or show; 1a7) to
bring to, bring near; 1a8) METAPHOR ie. *TO* *BRING* *INTO* *ONE'S* *FELLOWSHIP* *OR* *INTIMACY*; 1b) to present (show) by argument, to
prove; 2) to stand beside, stand by or near, to be at hand, be present;
2a) to stand by; 2a1) to stand beside one, a bystander; 2b) to appear;
2c) to be at hand, stand ready; 2d) to stand by to help, to succour; 2e)
to be present; 2e1) to have come; 2e2) *OF* *TIME*;

We informally note that this LATIN term ago (See also Latin acus whence
Italian ago “*NEEDLE*”) comprises 23 elements might be deployed as year temporal scaffolding being an irrationality made against rational PI 22
/ 7. And therefore if #17 - *I* *CHASE*, *PURSUE* EQUALS THE YEAR #2017:

#17 - I chase, pursue
#18 - I drive at, pursue (a course of action)
#19 - I rob, steal, plunder, carry off
#20 - (of time) I pass, spend, lead
#21 - (of offerings) I slay, kill (as a sacrifice)

THEN COUNTING BACKWARDS FROM #2023 GIVES SOME KEY DATES:

#2000 - MILLENNIUM

#1931
#1908

#1770 - COOK'S DISCOVERY (after VENUS transit)

#1379 = 14x14 MAGIC SUM assigned to VENUS

#1310 - FIFTY-FOUR MEMBERS OF THE KNIGHTS TEMPLAR ARE BURNED AT THE
STAKE IN FRANCE FOR BEING HERETICS

#1080 - HETEROS BINOMIAL NOTION OF NUMBER / COEFFICIENTS

#873 - ONTIC SUM OF 4 BCE / PROBITY ASSOCIATED TO QUEEN VICTORIA'S
LETTERS PATENT

#666 - #660 + #6 - FORMULA OF PROGRESSION

#505 - TETRACTYS: 10x10 MAGIC SUM - MALKUTH (KINGDOM) GROUNDING IN
CONTENTION WITH ISLAM

#434 - (#175 - CONSTITUTE, #176 - ORDER and #177 - DECLARE according to
#902 - RULE OF LAW and the #940 - POWER TO RULE)

#390 - SOVEREIGN

#321 - PRO DOMO

#298 - KANT'S *ROCK* / DIDOMI OF QUEEN VICTORIA'S LETTERS PATENT

#114 - ONTIC SUBSTITUTION WITHIN #342 PROTOTYPE

#91 - x 4 = #364

#68 - RIGHTS

#45 CE - METHOD

#22 - RATIONAL

According to our wiktionary resource the word *AMBIVALENCE* means:

a) The coexistence of opposing attitudes [Greek: αμφιθυμία: amfithymía]
or feelings (such as love and hate) towards a person, object or idea.
b) A state of uncertainty or indecisiveness.

Although it is often inadequately used to express a lack of concern
about the outcome of a choice to be made. In this case, a more
appropriate word to use is indifference.

[α, {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)}
μ, {@2: Sup: 41 - RESPONSE: YING (#42); Ego: 40 - LAW/MODEL: FA (#41)}
φ, {@3: Sup: 55 - DIMINISHMENT: CHIEN (#97); Ego: 14 - PENETRATION: JUI
(#55)}
ι, {@4: Sup: 65 - INNER: NEI (#162); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#65)}
θ, {@5: Sup: 74 - CLOSURE: CHIH (#236); Ego: 9 - BRANCHING OUT: SHU (#74)}
υ, {@6: Sup: 69 - EXHAUSTION: CH'IUNG (#305); Ego: 76 - AGGRAVATION: CHU
(#150 - I INDULGE NOT IN ANGER {%28})}
μ, {@7: Sup: 28 - CHANGE: KENG (#333); Ego: 40 - LAW/MODEL: FA (#190)}

ι, {@8: Sup: 38 - FULLNESS: SHENG (#371); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#200 - I AM NOT A ROBBER OF SACRED PROPERTY {%8})}

α] {@9: Sup: 39 - RESIDENCE: CHU (#410); Ego: 1 - CENTRE: CHUNG (#201)}

GRUMBLE (#410, #201)@[1, 1, 41, 40, 55, 14, 65, 10, 74, 9, 69, 76, 28,
40, 38, 10, 39, 1]

#410 as [#2, #1, #5, #2, #400] = ʼahăbâh (H160): {UMBRA: #13 % #41 =
#13} 1) love; 1a) human love for human object; 1a1) of man toward man;
1a2) of man toward himself; 1a3) between man and woman; 1a4) sexual
desire; 1b) God's love to His people;

#201 as [#70, #40, #70, #10, #1, #10] /
#391 as [#70, #40, #70, #10, #1, #200] = hómoios (G3664): {UMBRA: #460 %
#41 = #9} 1) like, similar, resembling; 1a) like: i.e. resembling; 1b)
like: i.e. corresponding to a thing;

FEME: @150 + @200 = #350

ONTIC CHECKSUM TOTAL: #350 as [#50, #90, #200, #10] /
    #370 - 17 DECEMBER 2020 as [#30, #50, #90, #200] /
#296 as [#1, #90, #200, #5] = nâtsar (H5341): {UMBRA: #340 % #41 = #12}
1) to guard, watch, watch over, keep; 1a) (Qal); 1a1) to watch, guard,
keep; 1a2) *TO* *PRESERVE*, *GUARD* *FROM* *DANGERS*; 1a3) *TO* *KEEP*, *OBSERVE*, *GUARD* *WITH* *FIDELITY*; 1a4) *TO* *GUARD*, *KEEP*
*SECRET*; 1a5) to be kept close, be blockaded; 1a6) watchman (participle);

WHICH IS RELATIVE TO THE #390 - SOVEREIGN'S APO (G575) RIGHT AS THE
RESERVE (APODIDOMI: G591) ENTITLEMENT AUTHORITY OF SECTION IX TO QUEEN VICTORIA'S LETTERS PATENT ESPOUSED AS A #27 - DUTY AGAINST THE INITIAL
GIFT OF PRESENTS (DIDOMI: G1325) BESTOWAL THEN HAVING A RELEVANCE TO THE
COUNTY COURT APPEALS AND OATH OF THE PRIVY COUNCIL.

The German term *AMBIVALENZ* was coined by Swiss psychiatrist Eugen
Bleuler in 1910 and is derived from Latin ambo (“both of a pair or couple”):

a) A raised platform in an early Christian church, as well as in the
Eastern Orthodox, Oriental Orthodox, and Eastern Catholic churches.
b) (Roman Catholicism) A stationary podium used for readings and homilies.

From Ancient Greek ἀμφί (amphí, “both, facing”) GRUMBLE (#162, #65)@[1,
1, 41, 40, 55, 14, 65 - *SOLDIER*, 10 - *TETRACTYS*] or ἀμφώ (amphṓ, “both, facing”) GRUMBLE (#142, #126)@[1, 1, 41, 40, 55, 14, 45 -
*METHOD*, 71 - *WORLDVIEW*] and valentia (“health, vigour, bodily strength”) from the verb valere (“to be strong”) and in Italian it means skill, ability. The English term *VALENCE* within psychology is a one-dimensional value assigned to an object, situation, or state, that
can usually be POSITIVE (YANG / LIGHT / #205 / EXTERIOR / ODD NUMBER) or NEGATIVE (YIN / DARK / #164 / INTERIOR / EVEN NUMBER) and thusly we
might see here a METALOGIC AUTONOMOUS DELIMITER (#EIGHT ELEMENT) ANALOGY
for our #71 - WORLDVIEW as #205 - PRINCIPLE OF PERSISTENT SUBSTANCE
(YANG) and #164 - PRINCIPLE OF MATERIALITY (#164).





<http://www.grapple369.com/images/YinYangHeirarchy.gif>

<http://www.grapple369.com/images/yinyang.gif>

H5587 (telos: #265 - *THE* *KEY* {idea: #63, type: 36, idea: #225 as
#164 - *PRINCIPLE* *OF* *MATERIALITY*, type: 34, position: 5}, telos:
#502 {idea: #9, type: 36, idea: #252 as #205 - *PRINCIPLE* *OF*
*PERSISTENT* *SUBSTANCE*, type: 34, position: 6})

H5587@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
   @2: Sup: 65 - INNER: NEI (#70); Ego: 60 - ACCUMULATION: CHI (#65),
   @3: Sup: 54 - UNITY: K'UN (#124); Ego: 70 - SEVERANCE: KE (#135),
   @4: Sup: 53 - ETERNITY: YUNG (#177 - I AM NOT GIVEN TO CURSING
{%29}); Ego: 80 - LABOURING: CH'IN (#215 - I AM NEITHER A LIAR NOR A
DOER OF MISCHIEF {%34}),
   @5: Sup: 63 - WATCH: SHIH (#240); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#225),
   @6: Sup: 15 - REACH: TA (#255); Ego: 33 - CLOSENESS: MI (#258),
   Male: #255; Feme: #258
} // #265 - *THE* *KEY*

H5587@{
   @1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
   @2: Sup: 59 - MASSING: CHU (#61); Ego: 57 - GUARDEDNESS: SHOU (#59),
   @3: Sup: 48 - RITUAL: LI (#109); Ego: 70 - SEVERANCE: KE (#129),
   @4: Sup: 47 - PATTERN: WEN (#156 - I DO NOT CAUSE TERRORS {%21});
Ego: 80 - LABOURING: CH'IN (#209),
   @5: Sup: 57 - GUARDEDNESS: SHOU (#213); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#219: MALE ONTIC GROUNDING FOR anamnesis (from the
Attic Greek word ἀνάμνησις meaning REMINISCENCE OR MEMORIAL SACRIFICE)),
   @6: Sup: 9 - BRANCHING OUT: SHU (#222); Ego: 33 - CLOSENESS: MI (#252),
   Male: #222; Feme: #252
} // #502

#265 - *THE* *KEY* as [#5, #60, #70, #80, #10, #600] /
#460 - *HOMOIOS* / *HOMOGENEITY* as [#300, #70, #80, #10]
#502 as [#2, #300, #70, #80, #10, #600] /
#930 - ARCH-ANGEL *SANDALPHON* (Hebrew: סָנְדַלְפוֹן; Greek: Σανδαλφών) WHO
SERVES THE CROWN REPRESENTS THE SEFIRAH #506 - MALKUTH as [#60, #70,
#800] = çâʻiph (H5587): {UMBRA: #210 % #41 = #5} 1) *AMBIVALENCE*,
division, *DIVIDED* *OPINION*;

NATURE: (EGO) ⦿
38 40 70 148
19 57 1 77 225 149
10 9 8 27 252 46

<-- *QUESTION* *ON* #225 / #252

NURTURE: (SUPERNAL)
1 4 5 10
47 53 13 113 123 23
44 37 33 114 237 161

<-- #1616 - MALE / FEME DEME IS CONSTITUTED BY:

#123 - *JUDGMENT* *SENSIBILITY*
#237 - *USE* *OF* *FORCE* AS DEME EXTENT

SYNCRETIC: (AMALGAM)
1 38 40 79
9 10 70 89 168 149
8 5 4 17 185 26

<-- *SYNCRETIC* *PROGRESSION* *IS* *ONTIC*:

#168 - TEMPORAL COHESION
#185 - NOUMENON (SAMEK: SUPPORT (#311 / #391))

IMMANUEL KANT'S PROLEGOMENA (1783) SECTION #1 - TO GUIDE WITH NAMES,
REASON'S REALISATION; I-CHING: H58 - JOY, OPEN, LAKE; TETRA: 24 - JOY
(LE) AS CONSIDERATION ON IDEA @265: "ON THE TYPE OF COGNITION THAT ALONE
CAN BE CALLED METAPHYSICAL (SECTION 1 AS PREAMBLE):

If one wishes to present a body of cognition as science, then *ONE*
*MUST* *FIRST* *BE* *ABLE* *TO* *DETERMINE* *PRECISELY* *THE*
*DIFFERENTIA* it has in common with no other science, and which is
therefore its distinguishing feature; otherwise the boundaries of all
the sciences run together, and none of them can be dealt with thoroughly according to its own nature.

Whether this *DISTINGUISHING* *FEATURE* *CONSISTS* *IN* *A* *DIFFERENCE*
*OF* *THE* *OBJECT* *OR* *THE* *SOURCE* *OF* *COGNITION*, or even of the
type of cognition, or some if not all of these things together, the idea
of the possible science and its territory depends first of all upon it.

First, concerning the sources of metaphysical cognition, it already lies
in the concept of metaphysics that they cannot be empirical. The
principles of such cognition (which include not only its fundamental propositions or basic principles, but also its fundamental concepts)
must therefore never be taken from experience; for the cognition is
supposed to be not physical but metaphysical, that is, lying beyond
experience. Therefore it will be based upon neither outer experience,
which constitutes the source of physics proper, nor inner, which
provides the foundation of empirical psychology. It is therefore
cognition a priori, or from pure understanding and pure reason.

In this, however, there would be nothing to differentiate it from pure mathematics; it must therefore be denominated pure philosophical
cognition; but concerning the meaning of this expression I refer to the Critique of Pure Reason, pp. 712 f.,1 where the distinction between
these two types of use of reason has been presented clearly and
sufficiently. – So much on the sources of metaphysical cognition.
[CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, Kant's Prolegomena to Any
Future Metaphysics, IDEAS @265 to 266]

THE PROBLEM IS THIS: That whilst we might find some examples which we
could provide as logical approaches to best make an "IMPLEMENTATION OF A
FILTER CAPABILITY" we would still need to translate such techniques into
our semantical form which also deploys task automations and that might introduce some redundancies.

Suffice to say we've already got a lot of provisional information upon
the screen and to manage such we've provided a mechanism of pagination.
 Simply put we've got too much information (and more to come) which
instead of a CLS (ie. clearing the screen) we want to now toggle by HIDE
/ SHOW various components.

Thusly our next task is to implement a dual widget control to our
existing pagination widget controls:

[ ] Apply {FILTER} as checkbox / button

So that we can then toggle hide / show elements by means of a task
automation using the CLS action as our programming template.

Nevertheless our apprehension of the filter task will require some more thinking on how best to define:

a) a filter description object {};
b) a mechanism for filter composition by means of dynamic table; and,
c) the various widget components.

That the "IMPLEMENTATION OF A FILTER CAPABILITY SO THAT VARIOUS SEARCH SCENARIOS" can be viewed is then probably a good Christmas break task.


[continued in next message]

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