Thusly if in the past @ #35 I undertook an optimal COGITO referencing
action relative to the noumenon where an information exchange to place then
it ought to be still viable within this present reality where the
referencing reoccurs.

Is that process either supernatural or supranatural

supernatural: (of a manifestation or event) attributed to some force beyond
time but conformity to number / laws of nature

Supranatural is a term that means transcending the natural or violating the
laws of nature, often attributed to interdimensional or extradimensional
beings

Is it 4th dimensional or does it have a stasis beyond such?

Thus we have semantical confusion where when you hear a word your
experience is a stupidly.

dolf <dolfboek@hotmail.com> wrote:
> dolf <dolfboek@hotmail.com> wrote:
>> We want clarity and not vagueness -- do you have any awareness of time?
>
> The COGITO: #40 - LAW / MODEL (FA) - 𝌭法 = #491 as [#7, #78, #35, #80, #10]
> / RANGE: noon 15 to 19 JUNE dynamic is a spacial matrix that has vectors as
> temporal associative.
>
> Your comment was @ #78 but my reply was from #35 where the temporal
> reference is in the past and I then associated the poem appraisal which is
> believe written in 4 BCE but with Hebrew / Greek written much earlier and
> have done so by deploying a mathematical method.
>
> Unless you can grasp such cognition as unity of apperception there isn't
> any need to discuss this further.
>
> The difference in perspective is either having the globe 🌎 in one's hand
> or being somewhere upon it.
>
>>
>> Perhaps TETRA #35 now applies ...
>>
>> #35 - 𝌨斂 = #486
>> COGITO: [#33, #32, #32, #28, #14] as #35 - GATHERING (LIEN)
>> RANGE: 24 to noon 28 MAY
>>
>> APPRAISAL #9: *Taxing* in *season* (斂于時)
>> Helps forestall utter ruin. (利圉極菑)
>> FATHOMING #9: Collecting taxes when timely (斂于時)
>> MEANS: How could disaster be imminent? (奚可幾也)
>>
>> kě (可): 1. can; may; permissible, 2. but, 3. such; so, 4. able to;
>> possibly, 5. to approve; to permit, 6. to be worth, 7. to suit; to fit,
>> 8. khan, 9. to recover, 10. to act as, 11. to be worth; to deserve, 12.
>> approximately; probably, 13. expresses doubt, 14. really; truely, 15.
>> used to add emphasis, 16. beautiful, 17. Ke, 18. used to ask a question
>>
>> jǐ (幾): 1. several, 2. how many, 3. Kangxi radical 16, 4. subtle;
>> invisible; imperceptible, 5. sign; omen, 6. nearly; almost, 7. near to,
>> 8. imminent danger, 9. circumstances, 10. duration; time, 11.
>> opportunity, 12. never has; hasn't yet, 13. a small table, 14. [self]
>> composed, 15. ji
>>
>> #14] {@5: Sup: 58 - GATHERING IN: HSI (#216); Ego: 14 - PENETRATION: JUI
>> (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13})}
>>
>> ONTIC CHECKSUM TOTAL: #297
>>
>> DEME CHECKSUM TOTAL: #98
>>
>> #411 - MALE CHECKSUM TOTAL: #216 as [#20, #1, #10, #100, #70, #10, #200]
>> = kairós (G2540): {UMBRA: #401 % #41 = #32} 1) due measure; 2) a measure
>> of time, a larger or smaller portion of time, hence:; 2a) a fixed and
>> definite time, the time when things are brought to crisis, the decisive
>> epoch waited for; 2b) *opportune* *or* *seasonable* *time*; 2c) the
>> right time; 2d) a limited period of time; 2e) to what time brings, the
>> state of the times, the things and events of time;
>>
>> #301 - FEME CHECKSUM TOTAL: #139 as [#70, #200, #6, #20, #5] = ʻârak
>> (H6186): {UMBRA: #290 % #41 = #3} 1) to arrange, set or put or lay in
>> order, set in array, prepare, order, ordain, handle, furnish, esteem,
>> equal, direct, compare; 1a) (Qal); 1a1) to arrange or set or lay in
>> order, arrange, state in order, set forth (a legal case), set in place;
>> 1a2) to compare, be comparable; 1b) (Hiphil) to value, *tax*;
>>
>> #266 - DEME CHECKSUM TOTAL: #98 as [#20, #40, #200, #1, #5] = marʼeh
>> (H4758): {UMBRA: #246 % #41 = #41} 1) sight, appearance, vision; 1a)
>> sight, phenomenon, spectacle, appearance, vision; 1b) what is seen; 1c)
>> a vision (supernatural); 1d) sight, vision (power of seeing)
>>
>> #411 - DEME CHECKSUM TOTAL: #98 as [#1, #100, #300, #10] = árti (G737):
>> {UMBRA: #411 % #41 = #1} 1) just now, this moment; 2) now at this time,
>> at this very time, this moment;
>>
>> #495 - ONTIC CHECKSUM TOTAL: #297 as [#5, #80, #5, #20, #5, #10, #300,
>> #70] = epíkeimai (G1945): {UMBRA: #181 % #41 = #17} 1) to lie upon or
>> over, rest upon, be laid or placed upon; 1a) on the burning coals; 2)
>> metaph.; 2a) of things, of the pressure of a *violent* *tempest*; 2b) of
>> men, to press upon, *to* *be* *urgent*;
>>
>> On 16/6/2024 22:46, one wrote:
>>> dolf wrote and asked:
>>>
>>>>>>> If not, then what do you mean?"
>>>
>>> What was meant was simply that
>>> experiences of a future event may
>>> be possible at times.
>>>
>>
>> What are your plans for 1400 hours?
>>
>>> At the same time, such experiences are
>>> not subject to scientific experimentation.
>>>
>>> Such could be called, synchronicity.
>>> Meaningful events, etc.
>>>
>>> In terms of qi, xin and shen, a thought emerged
>>> given: The Zhuangzi and Daojia.
>>>
>>> https://terebess.hu/english/tao/Zhuangzi-Burton-Watson.pdf
>>>
>>> << “May I ask what the fasting of the mind is?”
>>>
>>> Confucius said, “Make your will one! Don’t listen with
>>> your ears, listen with your mind. No, don’t listen with your
>>> mind, but listen with your spirit. Listening stops with the
>>> ears, the mind stops with recognition, but spirit is empty
>>> and waits for all things. The Way gathers in emptiness
>>> alone. Emptiness is the fasting of the mind.” >>
>>>
>>> https://www.tandfonline.com/doi/abs/10.1080/09552367.2015.1136201
>>>
>>> << ABSTRACT
>>> In contrast to his contemporaries who take the heart–mind
>>> as the ruler of a person, Zhuangzi suggests that one’s action is
>>> guided by the spirit (shen). Questions arise as one articulates the
>>> function of spirit and its relationship with the heart–mind. In this
>>> article, I articulate the relationship between heart–mind and spirit
>>> to show three points: first, spirit is a kind of qi that can be tied
>>> or run smoothly, or rather the mechanism triggered by the functioning
>>> of smooth qi. This reading brings the skill passages together with the
>>> fasting of heart–mind (xin zhai) passage. Second, the proceeding of
>>> spirit admits no fixed ways and is not confined to any particular
>>> organ or faculty, so it avoids the problem of self-assertion mentioned
>>> in Qiwulun. Third, the proceeding of spirit implies that one’s
>>> practice takes as many particularities of the context as possible into
>>> account, so the person has a higher chance to reduce conflict in
>>> interacting with things and other people and bring out their
>>> potential. This is a reason why skilful practices are related to
>>> Zhuangzi’s ideal of nourishing life, both physiologically
>>> and psychologically. >>
>>>
>>> https://en.wikipedia.org/wiki/Zuowang
>>>
>>> << Apophatic meditation practice can also be seen in the following
>>> Zhuangzhi passages which speak of "fasting the heartmind":
>>>
>>> "You must fast! I will tell you what that means. Do you think that it
>>> is easy to do anything while you have a heart-mind? If you do, the
>>> luminous cosmos will not support you...Make your aspirations one!
>>> Don't listen with your ears; listen with your heart-mind. No, don't
>>> listen with your heart-mind; listen with qi. Listening stops with the
>>> ears, the heart-mind stops with joining, but qi is empty and waits on
>>> all things. The Dao gathers in emptiness alone. Emptiness is the
>>> fasting of the heart-mind." >>
>>>
>>> People who happen to experience paranormal phenomena
>>> have bins known to them. Skeptics may call such, false positives.
>>>
>>> The knack-masters in the Zhuangi varied.
>>> Some sayers may say they all used the same Dao.
>>>
>>> Some sayers say the dao that is said is not the Dao.
>>>
>>> Interpretations of the saying, dao ke dao fei chang dao, vary.
>>>
>>> - thanks! Cheers!
>>
>
>
>

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