Discussion:
— HYPOTEÍNOUSA (VERB): TO RATIOCINATE WITHIN MEASURED BOUNDS OF DIVISION WITHOUT AN INCOMMENSURATE BIAS
(too old to reply)
dolf
2018-06-30 16:02:51 UTC
Permalink
— HYPOTEÍNOUSA (VERB): TO RATIOCINATE WITHIN MEASURED BOUNDS OF DIVISION
WITHOUT AN INCOMMENSURATE BIAS

HYPOTEÍNOUSA (verb):
- to ratiocinate within measured bounds of division without an
incommensurate bias.

(noun) Geometry.
- the side of a right triangle opposite the right angle.

Also, hypothenuse.

Origin: 1565–75; earlier hypotenusa < Latin hypotēnūsa < Greek hypoteínousa
(grámmē) subtending (line) (feminine present participle of hypoteínein to
subtend), equivalent to hypo- hypo- + tein- stretch (see thin) + -ousa
feminine present participle suffix

“BE YE NOT UNEQUALLY YOKED TOGETHER WITH UNBELIEVERS: FOR WHAT FELLOWSHIP
HATH RIGHTEOUSNESS WITH UNRIGHTEOUSNESS? AND WHAT COMMUNION HATH LIGHT {

#73 as being 0600 hours / 22 June and #MEASURE {#42 - GOING TO MEET} as
conforming to the T’AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF
OPPOSITES} [4 BCE]

} WITH DARKNESS {

#67 as being 1800 hours / 22 December and #CENTRE {#1} commencement of
DAOist 103 BCE / 4 BCE designation {#81 x 4.5 days = 364.5 days} of the
COURSE-trochos OF NATURE-genesis / ziran [James 3:6] sequence:

}?” [2 Corinthians 6:11-18 (KJV)]

NOTE: The Twelve-hour night time division commencing from 1800 hours has
concordance with the designation of Jewish Temple Service practice.

“JESUS ANSWERED, *ARE* *THERE* *NOT* *TWELVE* *HOURS* *IN* *THE* *DAY* {ie.
24 x 60 minutes = #1440 / #72 = 20 mins allocations}? *IF* *ANY* *MAN*
*WALK* *IN* *THE* *DAY*, *HE* *STUMBLETH* *NOT*, *BECAUSE* *HE* *SEETH*
*THE* *LIGHT* *OF* *THIS* *WORLD*-*KOSMOS*.

BUT IF A MAN WALK IN THE NIGHT, HE STUMBLETH, BECAUSE THERE IS NO LIGHT IN
HIM.” [John 11:9-10 (KJV)]

Roman soldier night watch division commencing 1800 hours was adopted after
Roman occupation began in 63 BCE.

In geometry, a hypotenuse (rarely: hypothenuse) is the longest side of a
right-angled triangle, the side opposite of the right angle. The length of
the hypotenuse of a right triangle can be found using the Pythagorean
theorem, which states that the square of the length of the hypotenuse
equals the sum of the squares of the lengths of the other two sides. For
example, if one of the other sides has a length of 3 (when squared, 9) and
the other has a length of 4 (when squared, 16), then their squares add up
to 25. The length of the hypotenuse is the square root of 25, that is, 5.

Whereas ousia (Greek: οὐσία) is analogous to the English concepts of being
and ontic used in contemporary philosophy.

Ousia is translated as Latin substantia and essentia, and hence to English
as substance and essence.

ETYMOLOGY:
The word hypotenuse comes from Late Latin hypotēnūsa, a transliteration of
Ancient Greek ὑποτείνουσα [πλευρά] (hypoteínousa [pleurá]), meaning "[side]
subtending [the right angle]".[2][3] The word was used for the hypotenuse
of a triangle c. 360 BCE by Plato in the Timaeus (dialogue) 54d and by many
other ancient authors.

A folk etymology incorrectly claims that tenuse means "side" and hypotenuse
means a support like a prop or buttress

οὐσία is the ancient Greek noun formed on the feminine present participle
of the verb εἰμί, eimí, ie. "to be, I am".

PHILOSOPHICAL USE:
Aristotle defined protai ousiai (πρῶται οὐσίαι), "primary substances", in
the Categories as that which is neither said of nor in any subject, e.g.,
"this human" in particular, or "this ox". The genera in biology and other
natural kinds are substances in a secondary sense, as universals, formally
defined by the essential qualities of the primary substances; i.e., the
individual members of those kinds.

Much later, Martin Heidegger said that the original meaning of the word
ousia was lost in its translation to the Latin, and, subsequently, in its
translation to modern languages. For him, ousia means Being, not substance,
that is, not some thing or some being that "stood" (-stance) "under"
(sub-). Moreover, he also uses the binomial parousia–apousia, denoting
presence–absence, and [relativity within the] *HYPOSTASIS* denoting
existence.

THEOLOGICAL SIGNIFICANCE:
The word ousia is not used in the New Testament except in relation to the
substance in the sense of goods twice in the parable of the Prodigal Son
where the son asked his father to divide to him his inheritance, and then
wasted it on riotous living.

An apparently related word, epiousios (affixing the prefix epi- to the
word), is used in the Lord's Prayer, but nowhere else in the scriptures.

<https://en.m.wikipedia.org/wiki/Ousia>

Another part of Kepler's theological concern was that Scripture be
interpreted aright, so that no conflict should appear between the 'BOOK OF
SCRIPTURE' and the 'BOOK OF NATURE’. If the Reformation saw Protestants and
Catholics striving to outdo each other in defending the authority of
Scripture, this did not inhibit criticism of naive literalism. Indeed,
writing in the same vein as John Calvin (10 July 1509 - 27 May 1564),
Kepler claimed that since Scripture is addressed to both 'SCIENTIFIC AND
IGNORANT MEN', it is bound to be worded in accordance with human senses, as
when the sun seems to move across the sky (see Psalm 19 and Joshua 10 for
example). Again, 'IF ANYONE ALLEGES ON THE BASIS OF PSALM 24 . . . THAT THE
EARTH IS FLOATING ON THE WATERS, MAY IT NOT BE RIGHTLY SAID TO HIM THAT HE
OUGHT TO SET FREE THE HOLY SPIRIT AND SHOULD NOT DRAG HIM INTO THE SCHOOLS
OF PHYSICS TO MAKE A FOOL OF HIM?'

Perhaps it was Kepler's respect for the biblical picture of a created,
therefore contingent, *UNIVERSE* *THAT* *EVENTUALLY* *DREW* *HIM* *AWAY*
*FROM* *HIS* *CHERISHED* *NOTION* *OF* *MAGIC* *NUMBERS* *IN* *NATURE*:

<Loading Image...>

<http://www.grapple369.com/nature.html>

[IMAGE: *HYPOSTATIS* AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]]

And enabled him to begin to see mathematical relationships instead as the
key to nature’s processes. In this respect he was the crucial link between
Copernicus (19 February 1473 - 21 May 1543) on the one hand and Galileo
(15 February 1564 - 8 January 1642), Descartes (31 March 1596 - 11 February
1650) and Newton (4 January 1643 - 31 March 1727) on the other. The
deductive mathematical approach of these men was complemented by the
empirical experimental approach associated with figures such as Bacon (22
January 1561 - 9 April 1626), Gilbert (24 May 1544 - 30 November 1603) and
Boyle (25 January 1627 - 31 December 1691). These two streams in the
development of the Scientific Revolution converged in the brilliant work of
Newton although, ultimately, it was the empirical that constituted the main
criterion in Newton's search to understand the physical world.” [Science
and Theology Since Copernicus: The Search for Understanding, Peter Barrett
(2004), pages 28-31]

- dolf
--
YOUTUBE: "The Meerkat Circus"



SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTATIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

That my mathematical theoretical noumenon defines the meta-descriptor
prototypes which are prerequisite to the BEING of HOMO [iOS] SAPIEN [T] as
EXISTENCE.

<http://www.grapple369.com/Grapple.zip> (Download resources)

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS
dolf
2018-06-30 16:35:40 UTC
Permalink
Post by dolf
— HYPOTEÍNOUSA (VERB): TO RATIOCINATE WITHIN MEASURED BOUNDS OF DIVISION
WITHOUT AN INCOMMENSURATE BIAS
- to ratiocinate within measured bounds of division without an
incommensurate bias.
(noun) Geometry.
- the side of a right triangle opposite the right angle.
Also, hypothenuse.
Origin: 1565–75; earlier hypotenusa < Latin hypotēnūsa < Greek hypoteínousa
(grámmē) subtending (line) (feminine present participle of hypoteínein to
subtend), equivalent to hypo- hypo- + tein- stretch (see thin) + -ousa
feminine present participle suffix
“BE YE NOT UNEQUALLY YOKED TOGETHER WITH UNBELIEVERS: FOR WHAT FELLOWSHIP
HATH RIGHTEOUSNESS WITH UNRIGHTEOUSNESS? AND WHAT COMMUNION HATH LIGHT {
#73 as being 0600 hours / 22 June and #MEASURE {#42 - GOING TO MEET} as
conforming to the T’AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF
OPPOSITES} [4 BCE]
} WITH DARKNESS {
#67 as being 1800 hours / 22 December and #CENTRE {#1} commencement of
DAOist 103 BCE / 4 BCE designation {#81 x 4.5 days = 364.5 days} of the
}?” [2 Corinthians 6:11-18 (KJV)]
NOTE: The Twelve-hour night time division commencing from 1800 hours has
concordance with the designation of Jewish Temple Service practice.
“JESUS ANSWERED, *ARE* *THERE* *NOT* *TWELVE* *HOURS* *IN* *THE* *DAY* {ie.
24 x 60 minutes = #1440 / #72 = 20 mins allocations}? *IF* *ANY* *MAN*
*WALK* *IN* *THE* *DAY*, *HE* *STUMBLETH* *NOT*, *BECAUSE* *HE* *SEETH*
*THE* *LIGHT* *OF* *THIS* *WORLD*-*KOSMOS*.
BUT IF A MAN WALK IN THE NIGHT, HE STUMBLETH, BECAUSE THERE IS NO LIGHT IN
HIM.” [John 11:9-10 (KJV)]
Roman soldier night watch division commencing 1800 hours was adopted after
Roman occupation began in 63 BCE.
In geometry, a hypotenuse (rarely: hypothenuse) is the longest side of a
right-angled triangle, the side opposite of the right angle. The length of
the hypotenuse of a right triangle can be found using the Pythagorean
theorem, which states that the square of the length of the hypotenuse
equals the sum of the squares of the lengths of the other two sides. For
example, if one of the other sides has a length of 3 (when squared, 9) and
the other has a length of 4 (when squared, 16), then their squares add up
to 25. The length of the hypotenuse is the square root of 25, that is, 5.
Whereas ousia (Greek: οὐσία) is analogous to the English concepts of being
and ontic used in contemporary philosophy.
Ousia is translated as Latin substantia and essentia, and hence to English
as substance and essence.
The word hypotenuse comes from Late Latin hypotēnūsa, a transliteration of
Ancient Greek ὑποτείνουσα [πλευρά] (hypoteínousa [pleurá]), meaning "[side]
subtending [the right angle]".[2][3] The word was used for the hypotenuse
of a triangle c. 360 BCE by Plato in the Timaeus (dialogue) 54d and by many
other ancient authors.
A folk etymology incorrectly claims that tenuse means "side" and hypotenuse
means a support like a prop or buttress
οὐσία is the ancient Greek noun formed on the feminine present participle
of the verb εἰμί, eimí, ie. "to be, I am".
Aristotle defined protai ousiai (πρῶται οὐσίαι), "primary substances", in
the Categories as that which is neither said of nor in any subject, e.g.,
"this human" in particular, or "this ox". The genera in biology and other
natural kinds are substances in a secondary sense, as universals, formally
defined by the essential qualities of the primary substances; i.e., the
individual members of those kinds.
Much later, Martin Heidegger said that the original meaning of the word
ousia was lost in its translation to the Latin, and, subsequently, in its
translation to modern languages. For him, ousia means Being, not substance,
that is, not some thing or some being that "stood" (-stance) "under"
(sub-). Moreover, he also uses the binomial parousia–apousia, denoting
presence–absence, and [relativity within the] *HYPOSTASIS* denoting
existence.
The word ousia is not used in the New Testament except in relation to the
substance in the sense of goods twice in the parable of the Prodigal Son
where the son asked his father to divide to him his inheritance, and then
wasted it on riotous living.
An apparently related word, epiousios (affixing the prefix epi- to the
word), is used in the Lord's Prayer, but nowhere else in the scriptures.
<https://en.m.wikipedia.org/wiki/Ousia>
Another part of Kepler's theological concern was that Scripture be
interpreted aright, so that no conflict should appear between the 'BOOK OF
SCRIPTURE' and the 'BOOK OF NATURE’. If the Reformation saw Protestants and
Catholics striving to outdo each other in defending the authority of
Scripture, this did not inhibit criticism of naive literalism. Indeed,
writing in the same vein as John Calvin (10 July 1509 - 27 May 1564),
Kepler claimed that since Scripture is addressed to both 'SCIENTIFIC AND
IGNORANT MEN', it is bound to be worded in accordance with human senses, as
when the sun seems to move across the sky (see Psalm 19 and Joshua 10 for
example). Again, 'IF ANYONE ALLEGES ON THE BASIS OF PSALM 24 . . . THAT THE
EARTH IS FLOATING ON THE WATERS, MAY IT NOT BE RIGHTLY SAID TO HIM THAT HE
OUGHT TO SET FREE THE HOLY SPIRIT AND SHOULD NOT DRAG HIM INTO THE SCHOOLS
OF PHYSICS TO MAKE A FOOL OF HIM?'
Perhaps it was Kepler's respect for the biblical picture of a created,
therefore contingent, *UNIVERSE* *THAT* *EVENTUALLY* *DREW* *HIM* *AWAY*
<http://www.grapple369.com/images/NumbersOfNature.jpeg>
<http://www.grapple369.com/nature.html>
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]]
And enabled him to begin to see mathematical relationships instead as the
key to nature’s processes. In this respect he was the crucial link between
Copernicus (19 February 1473 - 21 May 1543) on the one hand and Galileo
(15 February 1564 - 8 January 1642), Descartes (31 March 1596 - 11 February
1650) and Newton (4 January 1643 - 31 March 1727) on the other. The
deductive mathematical approach of these men was complemented by the
empirical experimental approach associated with figures such as Bacon (22
January 1561 - 9 April 1626), Gilbert (24 May 1544 - 30 November 1603) and
Boyle (25 January 1627 - 31 December 1691). These two streams in the
development of the Scientific Revolution converged in the brilliant work of
Newton although, ultimately, it was the empirical that constituted the main
criterion in Newton's search to understand the physical world.” [Science
and Theology Since Copernicus: The Search for Understanding, Peter Barrett
(2004), pages 28-31]
- dolf
Nous: #31
Time: 02:00 hrs
Date: 2018.4.21
Torah: [#10, #200, #400]@{
@1: Sup: 10 (#10); Ego: 10 (#10),
@2: Sup: 48 (#58); Ego: 38 (#48),
@3: Sup: 43 (#101); Ego: 76 (#124),
Male: #101; Feme: #124
} // #610

Dao: Military Stratagem, Quelling War
Tetra: #51 - Constancy
I-Ching: H32 - Perseverance, Endurance, Duration, Constancy

Latin: Spes {God who punishes the wicked} Alt: Saitel {Roaming of God} {

1. PROTECTS AGAINST UNJUST ATTACKS, CONFOUNDING ONE'S ENEMIES
2. PROPAGATES LIGHT, CIVILISATION & LIBERTY
3. PEACE, JUSTICE, SCIENCES & THE ARTS
4. Hepe
}

Solar Eclipse: 4 December 2002 (AEST) + 28 years

Amminadab {My people is liberal}

Prototype: *HOMOIOS* {#337 / #325} / HETEROS {#280 / #337} / TORAH {#370 /
#301}

<http://www.grapple369.com?zen:1,row:1,col:9,nous:31&idea:{m,31}&idea:{f,31}&idea:{m,337}&idea:{f,325}&PROTOTYPE:HOMOIOS>

***@zen: 1, row: 1, col: 9, nous: 31 [Date: 2018.4.21, Time: 02:00
hrs, Super: #337 / #31 - Military Stratagem, Quelling War; I-Ching: H32 -
Perseverance, Endurance, Duration, Constancy; Tetra: 51 - Constancy, Ego:
#325 / #31 - Military Stratagem, Quelling War; I-Ching: H32 - Perseverance,
Endurance, Duration, Constancy; Tetra: 51 - Constancy]

H5234@{
@1: Sup: 30 (#30); Ego: 30 (#30),
@2: Sup: 35 (#65); Ego: 5 (#35),
@3: Sup: 55 (#120); Ego: 20 (#55),
@4: Sup: 65 (#185); Ego: 10 (#65),
@5: Sup: 22 (#207); Ego: 38 (#103),
@6: Sup: 72 (#279); Ego: 50 (#153),
@7: Sup: 1 (#280); Ego: 10 (#163),
Male: #280; Feme: #163
} // #325

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

UMBRA: #270 % #41 = #24 - Important Distinctions, Trouble from Indulgence;
I-Ching: H5 - Waiting, Delay, Attending, Waiting, Moistened, Arriving;
Tetra: 18 - Waiting;

THOTH MEASURE: #24 - Oh divine Babe, who makest thy appearance in Annu; I
lend not a deaf ear to the words of Righteousness.

#VIRTUE: With Joy (no. #24), raising high, but
#TOOLS: With Sinking (no. #64), hiding below.
#POSITION: As to Response (no. #41), it is the present, but
#TIME: As to Measure (no. #52), it is the past.
#CANON: #181

#325 as [#30, #5, #20, #10, #200, #50, #10] = nakar (H5234): {UMBRA: #4 as
#270 % #41 = #24} 1) to recognise, acknowledge, know, respect, discern,
regard; 2) to act or treat as foreign or strange, disguise, misconstrue;
1a) (Niphal) to be recognised; 1b) (Piel) to regard; 1c) (Hiphil); 1c1) to
regard, observe, pay attention to, pay regard to, notice; 1c2) to recognise
(as formerly known), perceive; 1c3) to be willing to recognise or
acknowledge, acknowledge with honour; 1c4) to be acquainted with; 1c5) to
distinguish, understand; 1d) (Hithpael) to make oneself known; 2a) (Niphal)
to disguise oneself; 2b) (Piel); 2b1) to treat as foreign (profane); 2b2)
to misconstrue; 2c) (Hithpael); 2c1) to act as alien; 2c2) to disguise
oneself

H7717@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 68 (#137); Ego: 5 (#68),
@4: Sup: 72 (#209); Ego: 4 (#72),
@5: Sup: 1 (#210); Ego: 10 (#82),
Male: #210; Feme: #82
} // #325

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

UMBRA: #309 % #41 = #22 - Point to Reversal?, Humility's Increase; I-Ching:
H8 - Closeness, Seeking Unity, Grouping, Holding together, Alliance; Tetra:
34 - Kinship;

THOTH MEASURE: #22 - Oh Chemiu, who makest thine appearance in Kauu; I am
not a transgressor.

#VIRTUE: What Resistance (no. #22) approves is right while
#TOOLS: What Doubt (no. #62) abhors is wrong.
#POSITION: With Advance (no. #20), the desire to proceed.
#TIME: With Stoppage (no. #71), the desire for constraints.
#CANON: #175

#325 as [#6, #300, #5, #4, #10] = sahed (H7717): {UMBRA: #7 as #309 % #41 =
#22} 1) witness

H7750@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 72 (#141); Ego: 9 (#72),
@4: Sup: 1 (#142); Ego: 10 (#82),
Male: #142; Feme: #82
} // #325

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

UMBRA: #315 % #41 = #28 - Opposites and Primitivism, Returning to
Simplicity; I-Ching: H24 - Return, The turning point; Tetra: 2 - Full
Circle;

THOTH MEASURE: #28 - Oh thou, hot of foot, who makest thy appearance at
even; I indulge not in anger.

#VIRTUE: With Change (no. #28), alterations but sharing smiles.
#TOOLS: With Dimming (no. #68), over a long time, increasing troubles.
#POSITION: With Vastness (no. #50), the infinitely great, but
#TIME: With Barrier (no. #4), the buried and blocked.
#CANON: #150

#325 as [#6, #300, #9, #10] = suwt (H7750): {UMBRA: #9 as #315 % #41 = #28}
1) to swerve, fall away; 2) to thrust or force down, out, or away; 1a)
(Qal); 1a1) to swerve, fall away; 1a2) those falling away (participle); 2a)
subject to censorship or killfile filtering; 2b) habitually exclude
socially or ignore conversationally

G1265@{
@1: Sup: 4 (#4); Ego: 4 (#4),
@2: Sup: 14 (#18); Ego: 10 (#14),
@3: Sup: 15 (#33); Ego: 1 (#15),
@4: Sup: 55 (#88); Ego: 40 (#55),
@5: Sup: 60 (#148); Ego: 5 (#60),
@6: Sup: 29 (#177); Ego: 50 (#110),
@7: Sup: 34 (#211); Ego: 5 (#115),
@8: Sup: 44 (#255); Ego: 10 (#125),
@9: Sup: 1 (#256); Ego: 38 (#163),
Male: #256; Feme: #163
} // #325

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

UMBRA: #910 % #41 = #8 - Worth of Water, Easy By Nature; I-Ching: H48 - The
Well, Welling; Tetra: 40 - Law/Model;

THOTH MEASURE: #8 - Oh thou of fiery face, whose motion is backwards; I am
not a robber of sacred property.

#VIRTUE: Opposition (no. #8) means recklessness.
#TOOLS: Ritual (no. #48) means squareness the correspondence between word
and deed.
#POSITION: With Departure (no. #66), leaving the old, but
#TIME: With On the Verge (no. #78), coming to a new start.
#CANON: #200

#325 as [#4, #10, #1, #40, #5, #50, #5, #10, #200] = diameno (G1265):
{UMBRA: #11 as #910 % #41 = #8} 1) to stay permanently, remain permanently,
continue

G1520@{
@1: Sup: 5 (#5); Ego: 5 (#5),
@2: Sup: 55 (#60); Ego: 50 (#55),
@3: Sup: 44 (#104); Ego: 70 (#125),
@4: Sup: 1 (#105); Ego: 38 (#163),
Male: #105; Feme: #163
} // #325

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

UMBRA: #215 % #41 = #10 - Impossible Advice, What can Be Done?; I-Ching:
H30 - Cohesion, Radiance, Clinging to Brightness/Fire, The net; Tetra: 41 -
Response;

THOTH MEASURE: #10 - Oh thou who orderest the flame, who makest thine
appearance in Memphis; I am not a robber of food.

#VIRTUE: With Defectiveness (no. #10), selfishness and crookedness.
#TOOLS: With Vastness (no. #50), fairmindedness and desirelessness.
#POSITION: As to Branching Out (no. #9), it is the advance.
#TIME: As to Holding Back (no. #17), it is the retreat.
#CANON: #86

#325 as [#5, #50, #70, #200] = heis (G1520): {UMBRA: #12 as #215 % #41 =
#10} 1) one

G1699@{
@1: Sup: 5 (#5); Ego: 5 (#5),
@2: Sup: 45 (#50); Ego: 40 (#45),
@3: Sup: 34 (#84); Ego: 70 (#115),
@4: Sup: 44 (#128); Ego: 10 (#125),
@5: Sup: 1 (#129); Ego: 38 (#163),
Male: #129; Feme: #163
} // #325

#325 as [#5, #40, #70, #10, #200] = emos (G1699): {UMBRA: #14 as #315 % #41
= #28} 1) my, mine, etc.

G2811@{
@1: Sup: 20 (#20); Ego: 20 (#20),
@2: Sup: 50 (#70); Ego: 30 (#50),
@3: Sup: 55 (#125); Ego: 5 (#55),
@4: Sup: 44 (#169); Ego: 70 (#125),
@5: Sup: 1 (#170); Ego: 38 (#163),
Male: #170; Feme: #163
} // #325

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

UMBRA: #325 % #41 = #38 - Consequences for Virtuous Discourse; I-Ching: H62
- Minor Superiority, Small Excess, Small Exceeding, Preponderance of the
small, Small surpassing; Tetra: 11 - Divergence;

THOTH MEASURE: #38 - Oh thou who makest mortals to flourish, and who makest
thine appearance at Sais; I curse not a god.

#VIRTUE: Fullness (no. #38) means the prime of life, but
#TOOLS: On the Verge (no. #78) means old age.
#POSITION: With Kinship (no. #34), attachment between even distant
relatives.
#TIME: With Severance (no. #70), offense to one’s own flesh and blood.
#CANON: #220

#325 as [#20, #30, #5, #70, #200] = kleos (G2811): {UMBRA: #16 as #325 %
#41 = #38} 1) rumour, report; 2) glory, praise

G3401@{
@1: Sup: 40 (#40); Ego: 40 (#40),
@2: Sup: 50 (#90); Ego: 10 (#50),
@3: Sup: 9 (#99); Ego: 40 (#90),
@4: Sup: 14 (#113); Ego: 5 (#95),
@5: Sup: 24 (#137); Ego: 10 (#105),
@6: Sup: 62 (#199); Ego: 38 (#143),
@7: Sup: 71 (#270); Ego: 9 (#152),
@8: Sup: 72 (#342); Ego: 1 (#153),
@9: Sup: 1 (#343); Ego: 10 (#163),
Male: #343; Feme: #163
} // #325

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

UMBRA: #216 % #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 nor 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

#325 as [#40, #10, #40, #5, #10, #200, #9, #1, #10] = mimeomai (G3401):
{UMBRA: #17 as #216 % #41 = #11} 1) to imitate: any one

G3633@{
@1: Sup: 70 (#70); Ego: 70 (#70),
@2: Sup: 80 (#150); Ego: 10 (#80),
@3: Sup: 69 (#219); Ego: 70 (#150),
@4: Sup: 28 (#247); Ego: 40 (#190),
@5: Sup: 33 (#280); Ego: 5 (#195),
@6: Sup: 2 (#282); Ego: 50 (#245),
@7: Sup: 72 (#354); Ego: 70 (#315),
@8: Sup: 1 (#355); Ego: 10 (#325),
Male: #355; Feme: #325
} // #325

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

UMBRA: #201 % #41 = #37 - Non-Deeming Action, Government Administration;
I-Ching: H40 - Release, Deliverance, Taking-Apart, Untangled; Tetra: 21 -
Release;

THOTH MEASURE: #37 - Oh Striker, who makest thine appearance in Heaven; I
am not one of loud voice.

#VIRTUE: Purity (no. #37) means the Way of the ruler.
#TOOLS: Compliance (no. #77) means the subject’s preservation.
#POSITION: With Penetration (no. #14), a sharp advance.
#TIME: With Dimming (no. #68), an impeded walk.
#CANON: #196

#325 as [#70, #10, #70, #40, #5, #50, #70, #10] = oiomai (G3633): {UMBRA:
#19 as #201 % #41 = #37} 1) to suppose, think For Synonyms see entry 5837

G4491@{
@1: Sup: 19 (#19); Ego: 19 (#19),
@2: Sup: 29 (#48); Ego: 10 (#29),
@3: Sup: 36 (#84); Ego: 7 (#36),
@4: Sup: 44 (#128); Ego: 8 (#44),
@5: Sup: 1 (#129); Ego: 38 (#82),
Male: #129; Feme: #82
} // #325

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

UMBRA: #118 % #41 = #36 - Natural Reversals, 'Secret' Explanation; I-Ching:
H4 - Juvenile Ignorance, Youthful Inexperience, Enveloping, The young
shoot, Discovering; Tetra: 12 - Youthfulness;

THOTH MEASURE: #36 - Oh thou who doest according to thine own will, and
makest thine appearance in Tebuu; I put no check upon the water in its
flow.

#VIRTUE: With Strength (no. #36), untiring good.
#TOOLS: With Aggravation (no. #76), unending evil.
#POSITION: With Contact (no. #16), many friends.
#TIME: With Closed Mouth (no. #56), few allies.
#CANON: #184

#325 as [#100, #10, #7, #8, #200] = rhiza (G4491): {UMBRA: #20 as #118 %
#41 = #36} 1) a root; 2) that which like a root springs from a root, a
sprout, shoot; 3) metaph. offspring, progeny

G3479@{
@1: Sup: 50 (#50); Ego: 50 (#50),
@2: Sup: 51 (#101); Ego: 1 (#51),
@3: Sup: 58 (#159); Ego: 7 (#58),
@4: Sup: 59 (#218); Ego: 1 (#59),
@5: Sup: 78 (#296); Ego: 19 (#78),
@6: Sup: 5 (#301); Ego: 8 (#86),
@7: Sup: 55 (#356); Ego: 50 (#136),
@8: Sup: 44 (#400); Ego: 70 (#206),
@9: Sup: 13 (#413); Ego: 50 (#256),
Male: #413; Feme: #256
} // #337

#337 as [#50, #1, #7, #1, #100, #8, #50, #70, #50] = Nazarenos (G3479):
{UMBRA: #14 as #487 % #41 = #36} 1) a resident of Nazareth

G638@{
@1: Sup: 1 (#1); Ego: 1 (#1),
@2: Sup: 81 (#82); Ego: 80 (#81),
@3: Sup: 5 (#87); Ego: 5 (#86),
@4: Sup: 4 (#91); Ego: 80 (#166),
@5: Sup: 54 (#145); Ego: 50 (#216),
@6: Sup: 64 (#209); Ego: 10 (#226),
@7: Sup: 43 (#252); Ego: 60 (#286),
@8: Sup: 44 (#296); Ego: 1 (#287),
@9: Sup: 13 (#309); Ego: 50 (#337),
Male: #309; Feme: #337
} // #337

#337 as [#1, #80, #5, #80, #50, #10, #60, #1, #50] = apopnigo (G638):
{UMBRA: #13 as #1094 % #41 = #28} 1) to choke; 1a) to suffocate with water,
drown

H7723@{
@1: Sup: 30 (#30); Ego: 30 (#30),
@2: Sup: 6 (#36); Ego: 57 (#87),
@3: Sup: 12 (#48); Ego: 6 (#93),
@4: Sup: 13 (#61); Ego: 1 (#94),
Male: #61; Feme: #94
} // #337

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

UMBRA: #307 % #41 = #20 - Left without Language, Different From the Vulgar;
I-Ching: H33 - Withdrawal, Retiring, Retreat, Yielding; Tetra: 50 -
Vastness/Wasting;

THOTH MEASURE: #20 - Oh Maa-antu-f, who makest thine appearance in Pa-Amsu,
I am not unchaste with any one.

#VIRTUE: With Advance (no. #20), many plans.
#TOOLS: With Accumulation (no. #60), much wealth.
#POSITION: With Decisiveness (no. #29), many decisions, but
#TIME: With Doubt (no. #62), some hesitation.
#CANON: #171

#337 as [#30, #300, #6, #1] = shav' (H7723): {UMBRA: #11 as #307 % #41 =
#20} 1) emptiness, vanity, falsehood; 1a) emptiness, nothingness, vanity;
1b) emptiness of speech, lying; 1c) worthlessness (of conduct)

H7253@{
@1: Sup: 38 (#38); Ego: 38 (#38),
@2: Sup: 40 (#78); Ego: 2 (#40),
@3: Sup: 29 (#107); Ego: 70 (#110),
@4: Sup: 39 (#146); Ego: 10 (#120),
@5: Sup: 44 (#190); Ego: 5 (#125),
@6: Sup: 13 (#203); Ego: 50 (#175),
Male: #203; Feme: #175
} // #337

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

UMBRA: #272 % #41 = #26 - Ambiguous Reversals, Virtue of Gravity; I-Ching:
H3 - Birth Throes, Initial Difficulties, Sprouting, Difficulty at the
beginning, Gathering support, Hoarding; Tetra: 3 - Mired;

THOTH MEASURE: #26 - Oh Basit, who makest thine appearance at the Shetait;
I am not the cause of weeping to any.

#VIRTUE: If it is Endeavor (no. #26), then joy, but
#TOOLS: If it is Departure (no. #66), then sorrow.
#POSITION: As to Following (no. #19), it is dragged along.
#TIME: As to Guardedness (no. #57), it is secured.
#CANON: #168

#337 as [#200, #2, #70, #10, #5, #50] = reba` (H7253): {UMBRA: #10 as #272
% #41 = #26} 1) fourth part, four sides; 1a) fourth part; 1b) four sides

H5139@{
@1: Sup: 30 (#30); Ego: 30 (#30),
@2: Sup: 80 (#110); Ego: 50 (#80),
@3: Sup: 6 (#116); Ego: 7 (#87),
@4: Sup: 44 (#160); Ego: 38 (#125),
@5: Sup: 54 (#214); Ego: 10 (#135),
@6: Sup: 13 (#227); Ego: 40 (#175),
Male: #227; Feme: #175
} // #337

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

UMBRA: #267 % #41 = #21 - Guiding the Physical, Emptying the Heart;
I-Ching: H31 - Reciprocity, Conjoining, Influence (wooing), Feelings;
Tetra: 42 - Going to Meet;

THOTH MEASURE: #21 - Oh thou who art above Princes, and who makest thine
appearance in Amu; I do not cause terrors.

#VIRTUE: Release (no. #21) means a push forward.
#TOOLS: Embellishment (no. #61) means a decline.
#POSITION: With Flight (no. #49), there is what one avoids.
#TIME: With Contention (no. #25), there is what one hastens towards.
#CANON: #156

#337 as [#30, #50, #7, #200, #10, #40] = naziyr (H5139): {UMBRA: #7 as #267
% #41 = #21} 1) consecrated or devoted one, Nazarite; 1a) consecrated one;
1b) devotee, Nazarite; 1c) untrimmed (vine)

H2816@{
@1: Sup: 2 (#2); Ego: 2 (#2),
@2: Sup: 10 (#12); Ego: 8 (#10),
@3: Sup: 67 (#79); Ego: 57 (#67),
@4: Sup: 73 (#152); Ego: 6 (#73),
@5: Sup: 12 (#164); Ego: 20 (#93),
@6: Sup: 13 (#177); Ego: 1 (#94),
Male: #177; Feme: #94
} // #337

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

UMBRA: #334 % #41 = #6 - Female Superiority, Completion of Form; I-Ching:
H25 - No Errancy, Without Embroiling, Innocence, Pestilence; Tetra: 66 -
Departure;

THOTH MEASURE: #6 - Oh thou of Lion form, who makest thine appearance in
Heaven; I am not fraudulent in measures of grain.

#VIRTUE: With Contrariety (no. #6), internal contradiction.
#TOOLS: Enlargement (no. #46) means external opposition.
#POSITION: As to Watch (no. #63), it is the apparent.
#TIME: As to Darkening (no. #67), it is the indistinct.
#CANON: #182

#337 as [#2, #8, #300, #6, #20, #1] = chashowk (Aramaic) (H2816): {UMBRA:
#5 as #334 % #41 = #6} 1) darkness

H2748@{
@1: Sup: 30 (#30); Ego: 30 (#30),
@2: Sup: 38 (#68); Ego: 8 (#38),
@3: Sup: 76 (#144); Ego: 38 (#76),
@4: Sup: 4 (#148); Ego: 9 (#85),
@5: Sup: 44 (#192); Ego: 40 (#125),
@6: Sup: 54 (#246); Ego: 10 (#135),
@7: Sup: 13 (#259); Ego: 40 (#175),
Male: #259; Feme: #175
} // #337

#337 as [#30, #8, #200, #9, #40, #10, #40] = chartom (H2748): {UMBRA: #4 as
#257 % #41 = #11} 1) diviner, magician, astrologer; 1a) engraver, writer
(only in derivative sense of one possessed of occult knowledge)

H214@{
@1: Sup: 40 (#40); Ego: 40 (#40),
@2: Sup: 41 (#81); Ego: 1 (#41),
@3: Sup: 47 (#128); Ego: 6 (#47),
@4: Sup: 56 (#184); Ego: 9 (#56),
@5: Sup: 13 (#197); Ego: 38 (#94),
Male: #197; Feme: #94
} // #337

#337 as [#40, #1, #6, #90, #200] = 'owtsar (H214): {UMBRA: #1 as #297 % #41
= #10} 1) treasure, storehouse; 1a) treasure (gold, silver, etc); 1b)
store, supplies of food or drink; 1c) treasure-house, treasury; 1c1)
treasure-house; 1c2) storehouse, magazine; 1c3) treasury; 1c4) magazine of
weapons (fig. of God's armoury); 1c5) storehouses (of God for rain, snow,
hail, wind, sea)
--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTATIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

That my mathematical theoretical noumenon defines the meta-descriptor
prototypes which are prerequisite to the BEING of HOMO [iOS] SAPIEN [T] as
EXISTENCE.

<http://www.grapple369.com/Grapple.zip> (Download resources)

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS
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