BEWARE THE #505 - LEAVEN (#39 = 3 x #13: 39 *MELAKHOT* / CATEGORIES OF
WORK AS MISHNAH SHABBAT) OF HEROD, PHARISEES, SADDUCEES / ORTHODOX
JUDAISM'S ANTI-HOMOSEXUAL SENTIMENT IS IT HISTORICAL REVISIONISM AND HOLOCAUST DENIAL?
[1] 23 [16] [4] [21]
[15] 14 [7] 18 11
[24] [17] [13] [9] [2]
20 8 [19] 12 [6]
[5] [3] [10] 22 [25]
#61 = [#13, #7, #16, #4, #21]
#55 = [#13, #9, #2, #6, #25]
#50 = [#13, #19, #10, #3, #5]
#70 = [#13, #17, #24, #15, #1]
PLANTING: זורע (Zorea) - NOT ONLY IS PLANTING INCLUDED WITHIN THIS CATEGORY BUT OTHER ACTIVITIES THAT PROMOTE PLANT GROWTH ARE ALSO
PROHIBITED. THIS INCLUDES WATERING, FERTILIZING, PLANTING SEEDS, OR
PLANTING GROWN PLANTS.
#1932 as [#500, #400, #300, #5, #400, #9, #8, #300, #10] = phyteúō
(G5452): {UMBRA: #2405 % #41 = #27} 1) to plant;
25 FEBRUARY 1932 – *ADOLF* *HITLER* obtains German citizenship by naturalization (ie. legal action by which a non-citizen can gain a right
of nationality), opening the opportunity for him to run in the 1932
German presidential election.
"BUT HE ANSWERED AND SAID, EVERY PLANT, WHICH MY HEAVENLY FATHER HATH
NOT *PLANTED*-G5452, SHALL BE ROOTED UP. LET THEM ALONE: THEY BE *BLIND* *LEADERS* *OF* *THE* *BLIND*. AND IF THE BLIND LEAD THE BLIND, BOTH
SHALL FALL INTO THE DITCH." [Matthew 15:13-14]
#39 as [#30, #9] = lâṭ (H3909): {UMBRA: #39 % #41 = #39} 1) *SECRECY*, *MYSTERY*, enchantment; 1a) secrecy, secretly; 1b) mystery, enchantment;
#39 as [#1, #30, #8] = ʼâlach (H444): {UMBRA: #39 % #41 = #39} 1)
(Niphal) *TO* *BE* *CORRUPT* *MORALLY*, tainted;
#118 - NOUMENON RESONANCE FOR 14 OCTOBER 2022 as [#6, #40, #30, #2, #600] /
#39 as [#2, #30, #2, #5] = lêb (H3820): {UMBRA: #32 % #41 = #32} 1)
inner man, mind, will, heart, understanding; 1a) inner part, midst; 1a1) midst (of things); 1a2) heart (of man); 1a3) *SOUL*, *HEART* (*OF*
*MAN*); 1a4) mind, knowledge, thinking, reflection, memory; 1a5) *INCLINATION*, *RESOLUTION*, *DETERMINATION* (*OF* *WILL*); 1a6) *CONSCIENCE*; 1a7) *HEART* (*OF* *MORAL* *CHARACTER*); 1a8) as seat of appetites; 1a9) as seat of emotions and passions; 1a10) as seat of courage;
#39 - IS THE *SABBATH* MADE FOR NON-JEWISH PEOPLE? as [#3, #6, #10,
#500] / [#20, #3, #6, #10] = gôwy (H1471): {UMBRA: #19 % #41 = #19} 1) nation, people; 1a) nation, people; 1a1) usually of non-Hebrew people;
1a2) of descendants of Abraham; 1a3) of Israel; 1b) of swarm of locusts, other animals (fig.); 1c) Goyim? = 'nations';
REAPING: קוצר (Kotzer) - Removing all or part of a plant from its source of growth is reaping. Climbing a tree is rabbinically forbidden,
for fear this may lead to one tearing off a branch. Riding an animal is
also rabbinically forbidden, as one may unthinkingly detach a stick with which to hit the animal.
"AND IT CAME TO PASS, THAT HE WENT THROUGH THE CORN FIELDS ON THE
SABBATH DAY; AND HIS DISCIPLES BEGAN, AS THEY WENT, TO PLUCK THE EARS OF CORN. AND THE PHARISEES SAID UNTO HIM, *BEHOLD*, *WHY* *DO* *THEY* *ON*
*THE* *SABBATH* *DAY* *THAT* *WHICH* *IS* *NOT* *LAWFUL*? AND HE SAID
UNTO THEM, HAVE YE NEVER READ WHAT DAVID DID, WHEN HE HAD NEED, AND WAS
AN HUNGRED, HE, AND THEY THAT WERE WITH HIM? HOW HE WENT INTO THE HOUSE
OF GOD IN THE DAYS OF ABIATHAR THE HIGH PRIEST, AND DID EAT THE
SHOWBREAD, WHICH IS NOT LAWFUL TO EAT BUT FOR THE PRIESTS, AND GAVE ALSO
TO THEM WHICH WERE WITH HIM?
AND HE SAID UNTO THEM, THE SABBATH WAS MADE FOR MAN, AND NOT MAN FOR THE SABBATH: THEREFORE THE SON OF MAN IS LORD ALSO OF THE SABBATH." [Mark 2:23-28]
#236 = [#61, #55, #50, #70]
#128 = [#14, #23, #18, #11, #12, #22, #8, #20]
<http://www.grapple369.com/?idea:128,236,364>
#142 - NOUMENON RESONANCE FOR 16 OCTOBER 2022 as [#2, #40, #70,
#10, #500] /
#128 as [#2, #40, #70, #10, #6] = mêʻeh (H4578): {UMBRA: #115 % #41 =
#33} 1) internal organs, inward parts, *BOWELS*, intestines, *BELLY*;
1a) inward parts; 1b) digestive organs; 1c) organs of procreation, womb;
1d) place of emotions or distress or love (fig.); 1e) external belly;
"AND JESUS SAID, ARE YE ALSO YET WITHOUT UNDERSTANDING? DO NOT YE YET UNDERSTAND, THAT WHATSOEVER ENTERETH IN AT THE MOUTH *GOETH* *INTO*
*THE* *BELLY*, *AND* *IS* *CAST* *OUT* *INTO* *THE* *DRAUGHT*? BUT THOSE *THINGS* *WHICH* *PROCEED* *OUT* *OF* *THE* *MOUTH* COME FORTH FROM THE HEART; AND *THEY* *DEFILE* *THE* *MAN*. FOR OUT OF THE HEART PROCEED
EVIL THOUGHTS, MURDERS, ADULTERIES, FORNICATIONS, THEFTS, FALSE WITNESS, BLASPHEMIES: THESE ARE THE THINGS WHICH DEFILE A MAN: BUT TO EAT WITH UNWASHEN HANDS DEFILETH NOT A MAN." [Matthew 15:16-20]
#236 as [#20, #1, #7, #200, #8] = ʼezrâch (H249): {UMBRA: #216 % #41 =
#11} 1) *A* *NATIVE* (*ONE* *RISING* *FROM* *THE* *SOIL*); 1a) of man,
native Israelites; 1b) of tree, native (to Israel);
#213 - NOUMENON RESONANCE FOR 14 OCTOBER 2022 as [#6, #1, #4, #2, #200] /
#236 as [#30, #4, #2, #200] = dâbar (H1696): {UMBRA: #206 % #41 = #1} 1)
to speak, declare, converse, command, promise, warn, threaten, sing; 1a) (Qal) *TO* *SPEAK*; 1b) (Niphal) to speak with one another, talk; 1c)
(Piel); 1c1) to speak; 1c2) to promise; 1d) (Pual) to be spoken; 1e) (Hithpael) to speak; 1f) (Hiphil) to lead away, put to flight;
"YE HYPOCRITES, WELL DID ESAIAS (circa 740 BC to 686 BC) PROPHESY OF
YOU, SAYING, "THIS PEOPLE DRAWETH NIGH UNTO ME WITH THEIR MOUTH, AND HONOURETH ME WITH THEIR LIPS; BUT THEIR HEART IS FAR FROM ME. BUT IN
VAIN THEY DO WORSHIP ME, *TEACHING* *FOR* *DOCTRINES* *THE*
*COMMANDMENTS* *OF* *MEN*...
THEN CAME HIS DISCIPLES, AND SAID UNTO HIM, KNOWEST THOU THAT THE
PHARISEES WERE OFFENDED, AFTER THEY HEARD THIS SAYING?" [Matthew 15:7-9,
12]
#364 = #236 + #128
#364 as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA:
#288 % #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*, *JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain in harvest time; 3) (Niphal) to acquire, be betrothed;
#70 - 𝍋割 = #521
gē: 1. to cut; to sever, 2. to divide; to partition, 3. to abandon;
to give up; to cede, 4. misfortune
WHERE #521 = #451 - PRAXIS OF RATIONALITY + #70 - SEVERANCE ([#13, #17,
#24, #15, #1]): "They therefore look to patch up serious breaches and estrangements. One good way is for superiors "to give generously to
those below," as the Changes suggests.
APPRAISAL #1: Cutting off his ears and eyes (耳目)
Affects his mind and belly (心腹).
Danger.
FATHOMING #1: Cutting off ears and eyes
Means: The center has no outlet.
ěr mù (耳目): eyes and ears; attention; information; knowledge; *SPIES*
xīn fù: (心腹): 1. a trusted aide; a confidant; mind, 2. heart and
abdomen; belly
#175 - NOUMENON RESONANCE FOR 16 OCTOBER 2022 as [#90, #80, #5] /
#240 - NOUMENON RESONANCE FOR 16 OCTOBER 2022 as [#40, #90, #80, #10, #500] /
#236 as [#90, #80, #10, #50, #6] = tsâphâh (H6822): {UMBRA: #175 % #41 = #11} 1) to look out or about, *SPY*, keep watch, observe, watch; 1a)
(Qal) to keep watch, spy; 1b) (Piel) *TO* *WATCH*, *WATCH* *CLOSELY*;
The ears and eyes supply the inner organs with perceptual evidence,
thereby insuring the proper functioning and protection of the center.
The individual who is deaf and blind (either literally or
metaphorically), finds it difficult to sustain the self, let alone
prosper. Danger lies ahead.
#250 - NOUMENON RESONANCE FOR 16 OCTOBER 2022 as [#2, #8, #10,
#200, #10, #500] /
#236 as [#2, #8, #10, #200, #10, #6] = bâchîyr (H972): {UMBRA: #220 %
#41 = #15} 1) *CHOSEN*, choice one, chosen one, *ELECT* (*OF* *GOD*);
"FOR MANY ARE CALLED, BUT FEW ARE CHOSEN (ie. #236 - bâchîyr (H972): *CHOSEN*). THEN WENT THE PHARISEES, AND TOOK COUNSEL HOW THEY MIGHT
ENTANGLE HIM IN HIS TALK. AND THEY SENT (ie. #236 - tsâphâh (H6822):
*SPY*) OUT UNTO HIM THEIR DISCIPLES WITH THE HERODIANS, SAYING, MASTER,
WE KNOW THAT THOU ART TRUE, AND TEACHEST THE WAY OF GOD IN TRUTH,
NEITHER CAREST THOU FOR ANY MAN: FOR THOU REGARDEST NOT THE PERSON OF MEN.
TELL US THEREFORE, WHAT THINKEST THOU? IS IT LAWFUL TO GIVE TRIBUTE UNTO CAESAR, OR NOT? BUT JESUS PERCEIVED THEIR WICKEDNESS, AND SAID, WHY
TEMPT YE ME, YE HYPOCRITES?
SHOW ME THE TRIBUTE MONEY. AND THEY BROUGHT UNTO HIM A PENNY. AND HE
SAITH UNTO THEM, WHOSE IS THIS IMAGE AND SUPERSCRIPTION THEY SAY UNTO
HIM, CAESAR'S. THEN SAITH HE UNTO THEM, RENDER THEREFORE UNTO CAESAR THE THINGS WHICH ARE CAESAR'S; AND UNTO GOD THE THINGS THAT ARE GOD'S.
WHEN THEY HAD HEARD THESE WORDS, THEY MARVELLED, AND LEFT HIM, AND WENT
THEIR WAY." [Matthew 22:14-22]
This lesson may be applied to affairs at court. Since the ruler seldom
leaves the confines of his palace, he depends upon others to gather information for him. Loyal advisors may be likened to the ruler's ears
and eyes. Should the ruler punish those who tell him the true state of affairs, he will have destroyed the one tool with which he can correct current policy. In consequence, his throne will be endangered." [@1,
page 385]
#364 as [#40, #300, #10, #8, #6] = mâshîyach (H4899): {UMBRA: #358 % #41
= #30} 1) *ANOINTED*, *ANOINTED* *ONE*; 1a) *OF* *THE* *MESSIAH*,
*MESSIANIC* *PRINCE*; 1b) *OF* *THE* *KING* *OF* *ISRAEL*; 1c) *OF*
*THE* *HIGH* *PRIEST* *OF* *ISRAEL*; 1d) of Cyrus; 1e) of the patriarchs
as anointed kings;
FOR FURTHER SEE: "PREMEDIATED (ADVOCATED) MEDIA AND IT'S COSMIC
CONSCIOUSNESS FUNCTION IN FOSTERING THE WORLD CITIZEN "
<http://www.grapple369.com/Groundwork/World%20Citizen.pdf>
The Mishna was composed towards the end of the Mishnaic period (c. 30
BCE - 200 CE) in the Roman province of Judea and forms an early part in
the lengthy development of Jewish law regarding Sabbath observance. The categories of work defined in the Mishna were appropriate for ancient Israel's largely rural society whose economic base was farming. As
Jewish society evolved in the Land of Israel, and then also in the Roman
and Persian Empires, particularly Babylonia, the Gemara and subsequent
legal literature elaborated on the basic foundations and principles laid
out in the Mishnah to address new and different circumstances than those originally encountered in the time of the Mishnah. [Wikipedia: Shabbat_(Talmud)]
GRECO-ROMAN SQUARE (HEAVEN'S NET)
#1 = #15 - 23 to 27 FEBRUARY
#2 = #47 - 17 to 21 JULY
#3 = #72 - 6 to 10 NOVEMBER
#4 = #45 - 8 to 12 JULY
#5 = #69 - 24 to 28 OCTOBER
#6 = #20 - 17 to 21 MARCH
#7 = #74 - 15 to 19 NOVEMBER
#8 = #18 - 8 to 12 MARCH
#9 = #42 - 24 to 28 JUNE
#10 = #79 - 8 to 12 DECEMBER
#11 = #22 - 26 to 30 MARCH
#12 = #55 - 22 to 26 AUGUST
#13 = #28 - 22 to 26 APRIL
#14 = #52 - 8 to 12 AUGUST
#15 = #76 - 24 to 28 NOVEMBER
#16 = #49 - 26 to 30 JULY
#17 = #1 - 22 to 26 DECEMBER
#18 = #25 - 9 to 13 APRIL
#19 = #5 - 9 to 13 JANUARY
#20 = #39 - 11 to 15 JUNE
#21 = #62 - 22 to 26 SEPTEMBER
#22 = #35 - 24 to 28 MAY
#23 = #59 - 9 to 13 SEPTEMBER
#24 = #12 - 9 to 13 FEBRUARY
#25 = #66 - 10 to 14 OCTOBER
LUOSHU SQUARE (HEAVEN'S NET)
#1 = #15 - 23 to 27 FEBRUARY
#2 = #45 - 8 to 12 JULY
#3 = #74 - 15 to 19 NOVEMBER
#4 = #47 - 17 to 21 JULY
#5 = #69 - 24 to 28 OCTOBER
#6 = #18 - 8 to 12 MARCH
#7 = #72 - 6 to 10 NOVEMBER
#8 = #20 - 17 to 21 MARCH
#9 = #42 - 24 to 28 JUNE
#10 = #79 - 8 to 12 DECEMBER
#11 = #28 - 22 to 26 APRIL
#12 = #49 - 26 to 30 JULY
#13 = #22 - 26 to 30 MARCH
#14 = #52 - 8 to 12 AUGUST
#15 = #1 - 22 to 26 DECEMBER
#16 = #55 - 22 to 26 AUGUST
#17 = #76 - 24 to 28 NOVEMBER
#18 = #25 - 9 to 13 APRIL
#19 = #5 - 9 to 13 JANUARY
#20 = #35 - 24 to 28 MAY
#21 = #66 - 10 to 14 OCTOBER
#22 = #39 - 11 to 15 JUNE
#23 = #59 - 9 to 13 SEPTEMBER
#24 = #8 - 22 to 26 JANUARY
#25 = #62 - 22 to 26 SEPTEMBER
#21 - 𝌚釋 = #472
shì: 1. to release; to set free, 2. to explain; to interpret, 3. to remove; to dispel; to clear up, 4. to give up; to abandon, 5. to put
down, 6. to resolve, 7. to melt, 8. Śākyamuni, 9. Buddhism, 10. Śākya; Shakya, 11. pleased; glad
<http://www.grapple369.com/?idea:472>
#374 - NOUMENON RESONANCE FOR 14 OCTOBER 2022 as [#5, #80, #70,
#10, #8, #200, #1] /
Our informal research as nature observations into a tripartite
hypostasis, being then a crucible in which the viable changes take place within a dynamic of a subordinate bipartite hypostasis, we reasonable
deduce that these meta descriptor prototypes (ie. @1 - SELF + @80 - LABOURING) possess a seminal neural linguistic correspondence, by number
a disposition of good, and an inherent capacity by necessity to act as cognition boundaries for homo sapience in accordance with an ONTIC /
DEME grounding that is then validated by IDEA substantiation through a
moral framework of #451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM
(#81: #452 ... #532).
Whereas of animalistic nature, DE ZENGOTITA surmises (ie. to paraphrase
in then ignoring any reductio ad absurdum such as shark hunting) that "together accident and necessity constitute the real, and nature once
reigned supreme as the source of both. Where they hold sway, we do not
(ie. excepting that "MAN IN OUR IMAGE AFTER OUR LIKENESS AND LET THEM
HAVE #209 - *DOMINION*-H7287" [Genesis 1:26] includes over BESTIAL
persons). They are what comes from *BEYOND*. Preserved, contained, domesticated--nature can't deliver like she used to but some folks go to great lengths trying to recover her original power (dunamis, energeia or exousia?) and meaning." [page 213]
Aristotle similarly invented a three-ring circus of a word: entelécheia (#1011 = ἐντελέχεια / ONTIC: #385; DEME: #667; MALE: #392, FEME: #201)
which is at the heart of everything in his thinking, including the
definition of motions. Such word is derived by combining entelēs (ἐντελής, 'complete, full-grown') with echein (= hexis, to be a certain
way by the continuing effort of holding on in that condition), while at
the same time punning on endelecheia (ἐνδελέχεια, 'persistence') by
inserting telos (τέλος, 'completion').
<http://www.grapple369.com/?idea:201,385,392,667,1011>
#451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM (#81: #452 ... #532) as [#400, #5, #6, #40] / [#400, #5, #6, #600] /
#1011 as [#400, #5, #6, #600] = tᵉhôwm (H8415): {UMBRA: #451 % #41 =
#41} 1) deep, depths, deep places, *ABYSS*, the deep, sea; 1a) deep (of subterranean waters); 1b) deep, sea, abysses (of sea); 1c) primeval
ocean, deep; 1d) deep, depth (of river); 1e) abyss, the grave;
#506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN) as
[#200, #1, #300, #5] /
#1011 as [#40, #200, #1, #300, #400, #10, #20, #600] = riʼshâh (H7221): {UMBRA: #506 % #41 = #14} 1) *BEGINNING* *TIME*, early time;
#1011 as [#5, #400, #6, #200, #400] = tôwrâh (H8451): {UMBRA: #611 % #41
= #37} 1) law, direction, instruction; 1a) *INSTRUCTION*, *DIRECTION* (*HUMAN* *OR* *DIVINE*); 1a1) body of prophetic teaching; 1a2)
instruction in Messianic age; 1a3) body of priestly direction or
instruction; 1a4) body of legal directives; 1b) law; 1b1) law of the
burnt offering; 1b2) of special law, codes of law; 1c) custom, manner;
1d) the Deuteronomic or Mosaic Law;
#1011 as [#1, #50, #70, #40, #800, #50] = ánomos (G459): {UMBRA: #431 %
#41 = #21} 1) destitute of (the Mosaic) law; 1a) *OF* *THE* *GENTILES*;
2) *DEPARTING* *FROM* *THE* *LAW*, *A* *VIOLATOR* *OF* *THE* *LAW*, *LAWLESS*, *WICKED*;
"TO THEM THAT ARE *WITHOUT*-G459 *LAW*-G459, as *WITHOUT*-G459
*LAW*-G459, (BEING NOT *WITHOUT*-G459 *LAW*-G459 TO GOD, BUT UNDER THE
LAW TO CHRIST,) THAT I MIGHT GAIN THEM THAT ARE *WITHOUT*-G459
*LAW*-G459." [1Corinthians 9:21]
WHERE #506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN):
"Evil acts that ignore the conscience diminish the heart. As the moral
will is weakened over time, the body's physical store of ch'i is
gradually depleted. Once hidden inner weaknesses affect the entire body,
the damage they have wrought becomes obvious to all. Then "WHAT TRULY IS INSIDE TAKES FORM ON THE OUTSIDE." Though the petty man tries to
attribute his failing powers to an innate incapacity for Good, the truth
is that he himself has stunted his own development by hampering his conscience...
Occasionally, the graph translated as "ceremony" means "*CANONS*" or "*RULES*." It is conceivable, then, that YANG HSIUNG makes a second
argument: laws should be promulgated only when they demonstrably keep
the population from committing evil actions. When laws are kept to a
minimum, men will work to restrain themselves. This will lead to social
order and the glory of the dynastic house." [@1, pages 332, 333]
#473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) as [#5, #80,
#8, #100, #20, #5, #200, #5, #50] /
#1011 as [#5, #80, #1, #100, #20, #5, #800] = eparkéō (G1884): {UMBRA: #1011 % #41 = #27} 1) to avail or be strong enough for; 1a) *TO* *WARD*
*OFF* *OR* *DRIVE* *AWAY*, *A* *THING* *FOR* *ANOTHER'S* *ADVANTAGE*;
1a1) a thing from anyone, to defend; 1b) to aid, give assistance,
relieve; 1b1) to give aid from one's own resources;
WHERE #473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE): "The
first position, which marks the Beginning of Thought, depicts the inner workings of the heart / mind, where seeds of goodness are implanted, as
well as impulses toward evil. If an individual assiduously works to
develop the good within, he will grow in moral strength as his evil
impulses wane. If, however, the individual fails to develop his
potential for Good, his inner resistance to evil impulses will break
down. As his mind increasingly fails to distinguish right from wrong, he
will lose all appreciation of "the *TIME*-*TESTED* *CATEGORIES*." The conscience as moral center will no longer review his conduct daily, nor
will it be able to "assimilate the good" by imitation of the ancients.
In that case, the individual loses all chance to *CULTIVATE* *HIS* *HUMANENESS*, the virtue that *DISTINGUISHES* *HIM* *FROM* *THE* *BRUTES*.
APPRAISAL #2: Sealing off internal evil
Makes propriety profound.
FATHOMING #2: Sealing off internal evil
Means: Hidden propriety is marvellous.
In a contrast to the preceding verses, this poem presents a good person,
who steadfastly contains his evil impulses, lest his moral courage be
sapped. As the individual becomes more fully human, he finally achieves
that mysterious charisma associated with the ancient sage-kings. The
most significant acts of resistance, then, often take place in the
hidden recesses of the heart and mind." [@1, pages 190, 191]
#209 as [#200 as #38 - FULLNESS (SHENG), #4 - BARRIER (HSIEN), #5 -
KEEPING SMALL (SHAO)] = râdâh (H7287): {UMBRA: #209 % #41 = #4} 1) *TO* *RULE*, *HAVE* *DOMINION*, *DOMINATE*, *TREAD* *DOWN*; 1a) (Qal) to have dominion, rule, subjugate; 1b) (Hiphil) to cause to dominate; 2) to
scrape out; 2a) (Qal) to scrape, scrape out;
#200 % #81 = #38 - FULLNESS (SHENG): "In the world of Man, the moral
person brimming with virtue is ready to "curb evil and foster good."6 Misfortune comes, however, to those bloated by arrogance or by unhealthy desires for profit or position." [@1, page 255]
#4 - BARRIER (HSIEN): "All three texts illustrate human reliance upon a variety of aids, including tools and specialists, in building the
civilized order. However, the Changes focuses upon carting, wooing, and hunting while Yang Hsiung considers many different barriers in his examination of human response to the outside world.
The single character of the tetragram title refers to a crossbar at an entrance, to separating pens devised for domesticated animals, or to the horse corral. From these root meanings there evolved more abstract ideas
of "defense," "obstacle," and "interception." Barriers are good if they prevent outside influences from harming the vital inner core. Earlier,
the LAO TZU had advised the individual to:
Block the openings,
Bar the gates,
And all your life you will not run dry.
Certain physical techniques, including breath control, were designed specifically to stave off the daily depletion of bodily ch'i that ended
in death. Meanwhile, the early Confucians focused instead on the
preservation of integrity. For them, the single best barrier was to be
found in the thorough habituation to goodness that obstructs evil
impulses: "Use Duty to bar [evil in] oneself. Use the rites to bar it."
At the same time, certain barriers admittedly have a negative impact in
that they prevent good influences from penetrating. The Logicians used
the metaphor of "separating pens" to talk of "restricted viewpoints"
that prejudice the individual against the truth." [@1, page 107]
#5 - KEEPING SMALL (SHAO): "In terms of language it is one of the
simplest tetragrams since it borrows almost all of its images directly
from the correspondent Changes hexagram entitled Modesty. The
"Judgment" to that hexagram says:
It is the way of Heaven to empty the full and increase the modest. It is
the way of Earth to cramp the full and augment the modest. *SPIRITS*
*AND* *GODS* *HARM* *THE* *FULL* *AND* *PROSPER* *THE* *MODEST*. It is
the way of Man to hate fullness and love the modest.
In similar language, the LAO TZU describes Heaven's Way:
What is high, it presses down.
What is low, it lifts up.
The excessive it takes from,
The deficient it gives to.
Since the superior man by definition models his behaviour on Heaven and
Earth at all times, he also acts to "reduce the excessive and augment
the deficient." According to the Confucians, he carries out this
"godlike" task by implementing ritual in every aspect of his life.
By Han times, humility or self-deprecation (i.e. reducing the
excessive) was elevated to one of the major virtues. Whatever his
personal circumstances, the good man does not seek to blame others for
his own faults; above all, he does not boast of wealth or position.
Instead, he creates order precisely by condescending to share credit and resources with his inferiors, an attitude which endears him to them, and makes them accede to his moral and/or political rule.8 At the same time,
the courteous humility of the good man elicits valuable advice from
potential allies. For these reasons, whether in humble circumstances or
in power, the superior man downplays his own achievements.
This emphasis upon self-deprecation seems to have been a relatively
recent invention in Yang's time. More ancient texts, including the Odes
and the Documents, argue that each man should act in a way appropriate
to his social station. Inferiors must not arrogate powers to themselves
and superiors are expected to display the inherent majesty of their
positions by impressive ceremonial display, though swagger and arrogance
are always misplaced. It was apparently the late Warring States
quietists who elevated self-deprecation to a major virtue, regardless
of the individual's status.
Eventually, those in high position come to see modesty as a technique
useful in circumventing the usual cyclical downturns of fate. In cosmic terms, "reversal is the [characteristic] movement of the Tao," so that
each thing falls prey to swift decline immediately after reaching full development. Only "holding fast to the submissive" (keeping away from
the apex of florescence) can forestall inexorable devolution within the cyclical process. In purely human terms, excessive brilliance of any
type is best hidden lest it awaken the jealousy and enmity of fellow men
or the gods. " [@1, page2 113, 114]
#253 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #5, #3, #5, #10, #200] /
#296 = [#65, #41, #17, #57, #33, #9 - BRANCHING OUT (SHU), #49 - FLIGHT (T'AO), #25 - CONTENTION (CHENG)] as [#5, #10, #80, #1, #200] = légō (G3004): {UMBRA: #838 % #41 = #18} 1) to say, to speak; 1a) affirm over, maintain; 1b) to teach; 1c) to exhort, advise, to command, direct; 1d)
to point out with words, intend, mean, mean to say; 1e) to call by name,
to call, name; 1f) to speak out, speak of, mention;
#183 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #70, #3,
#70, #10] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a)
*A* *WORD*, *UTTERED* *BY* *A* *LIVING* *VOICE*, *EMBODIES* *A*
*CONCEPTION* *OR* *IDEA*; 1b) what someone has said; 1b1) a word; 1b2)
the sayings of God; 1b3) decree, mandate or order; 1b4) of the moral
precepts given by God; 1b5) Old Testament prophecy given by the
prophets; 1b6) what is declared, a thought, declaration, aphorism, a
weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of
speaking, speech; 1c2) the faculty of speech, skill and practice in
speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported
in speech; a narration, narrative; 1f) matter under discussion, thing
spoken of, affair, a matter in dispute, case, suit at law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the
MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard, consideration; 2c)
account, i.e. reckoning, score; 2d) account, i.e. answer or explanation
in reference to judgment; 2e) relation, i.e. with whom as judge we stand
in relation; 2e1) reason would; 2f) reason, cause, ground; 3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world's life both physical and ethical,
which for the procurement of man's salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.;
#173 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#2, #10, #2, #30, #9, #70, #50] = biblíon (G975): {UMBRA: #174 % #41 = #10} 1) a small
*BOOK*, a scroll, a written document; 2) a sheet on which something has
been written; 2a) *A* *BILL* *OF* *DIVORCEMENT*;
"AND HE *SAITH*-G3004: UNTO ME, SEAL NOT THE *SAYINGS*-G3056: OF THE
PROPHECY OF THIS *BOOK*-G975: FOR THE TIME IS AT HAND.
HE THAT IS *UNJUST*-G91, LET HIM BE *UNJUST*-G91 STILL:
#461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS / DISTORTION (HSIEN) as [#1, #4, #10, #20, #8, #200, #8, #10, #200] = adikéō (G91): {UMBRA: #840 % #41 = #20} 1) absolutely; 1a) *TO* *ACT* *UNJUSTLY* *OR* *WICKEDLY*, *TO* *SIN*; 1b) to be a criminal, to have violated the laws
in some way; 1c) to do wrong; 1d) to do hurt; 2) transitively; 2a) to do
some wrong or sin in some respect; 2b) to wrong some one, act wickedly towards him; 2c) to hurt, damage, harm;
WHERE #461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS /
DISTORTION (HSIEN): "YANG HSIUNG's language is reminiscent of the Book
of Changes tradition:
Rectify the base and the myriad things will be in good order. But if you
are off by a hair's breadth [at the *BEGINNING*], you will miss by a
thousand li [at the *END*]. . . . Thus to conduct his affairs the noble
man carefully considers the beginning.
Like the Changes, the Mystery emphasizes the ease with which a minor deviation from the Way leads over time to ever greater errors. As the
proverb goes, "There is nothing better than preventing depravity at its inception."
The same lines, of course, fit a second topic, that of logical argument, equally well, with the early Chinese equating illogic with a "turn off course." Since Position 1 represents the Beginning of Thought, the
reader is urged not to stray from rational discourse." [@1, page 140]
AND HE WHICH IS *FILTHY*-G4510:, LET HIM BE *FILTHY*-G4510: STILL:
#1450 as [#100, #400, #80, #70, #800] = rhypóō (G4510): {UMBRA: #1450 %
#41 = #15} 1) to *MAKE* *FILTHY*, *DEFILE*, *SOIL*; 2) to be filthy (morally);
#458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG) as [#1, #80,
#1, #100, #50, #8, #200, #8, #10] /
#1450 as [#1, #80, #1, #100, #50, #8, #200, #1, #200, #9, #800] =
aparnéomai (G533): {UMBRA: #358 % #41 = #30} 1) to deny; 1a) *TO*
*AFFIRM* *THAT* *ONE* *HAS* *NO* *ACQUAINTANCE* *OR* *CONNECTION* *WITH* *SOMEONE*; 1b) to forget one's self, lose sight of one's self and one's
own interests;
WHERE #458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG): "Once
his unstable character is unmasked, the disapprobation of others will
only hasten his downfall.
APPRAISAL #5: Rising from the deep marsh, a crane calls,
Stepping up to Heaven, unashamed.
FATHOMING #5: A calling crane, unashamed,
Means: He has what it takes at center.
In China, the crane is associated with longevity. It is also known to
fly high. In ancient Chinese imagery, then, the figure of the calling
crane symbolizes the *SUPERIOR* *MAN* *WHOSE* *REPUTATION* *IS* *WELL* *KNOWN*. This crane is "unashamed," despite the bold daring of its initiative, because its pure heart deserves such swift advance. His call
is heard in all directions since virtue compels men to follow its
suasive example.
As Position 5 corresponds to the Son of Heaven, one early commentator is quick to see in these lines a celebration of the virtuous commoner's
rise from obscurity to the imperial throne.
APPRAISAL #6: He ascends to the hall,
His upper and lower garments reversed. Men at court are dismayed.28
FATHOMING #6: Ascending to the hall in disarray
Means: The great masses are lost.
Ode 100 uses *CLOTHES* *IN* *DISARRAY* *AS* *A* *STOCK* *METAPHOR* *TO* *CRITICIZE* *DISORDER* at court. In his haste, an official confuses
jacket and skirt, top and bottom. This reversal indicates *SUBVERSION*
*OF* *THE* *PROPER* *HIERARCHICAL* *RELATIONS* (such as might occur when
an official or empress arrogates imperial power). Those who witness this breach in ritual recognize it as an evil omen. Not surprisingly, all onlookers try to distance themselves from the perpetrator. The fault is considered especially grave since it occurs in the formal audience hall
where the community gathers for the celebration of solemn rites. Due to
the magnitude of error, dissatisfaction soon spreads beyond the inner
circles of the court to the masses.
An alternate interpretation draws upon Yang's use of the same metaphor
in the Model Sayings to suggest the *HETERODOX* *ADHERENTS* of the
Hundred Schools Philosophers, who reject the Classics associated with Confucius." [@1, pages 128, 129]
AND HE THAT IS *RIGHTEOUS*-G1342:, LET HIM BE *RIGHTEOUS*-G1342: STILL:
#46 - ENLARGEMENT (K'UO) as [#4, #10, #20, #1, #10, #1] /
#515 = #451 - PRAXIS OF RATIONALITY + 64 - SINKING (CH'EN) as [#4, #10,
#20, #1, #10, #70, #400] = díkaios (G1342): {UMBRA: #315 % #41 = #28} 1) *RIGHTEOUS*, *OBSERVING* *DIVINE* *LAWS*; 1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God; 1a1) *OF* *THOSE*
*WHO* *SEEM* *TO* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *IN*
*THEIR* *VIRTUES*, *WHETHER* *REAL* *OR* *IMAGINED*; 1a2) innocent, faultless, guiltless; 1a3) used of him whose way of thinking, feeling,
and acting is wholly conformed to the will of God, and who therefore
needs no rectification in the heart or life; i) only Christ truly; 1a4) approved of or acceptable of God; 1b) in a narrower sense, rendering to
each his due and that in a judicial sense, passing just judgment on
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