We haven't yet entered a suitable frame of mind whereby we'll begin are
coding tasks... This is partially due to distractions as disruptions by
others then necessitating substantial administrative actions and the
need to for some formulative thinking.

For instance in the example of the OATH / PLEDGE as a meta descriptive
concept, the GRUMBLE dialectic as plausible rule was obtained by using
the NEURAL LINGUISTIC PARADIGM as our own INFORMAL RESEARCH we can make
a logical premise on the xiān jiàn zhī míng (先見之明): *FORESIGHT* / xiān
jiàn (先見) *PRESCIENCE* conception circumscribing to the #451 - PRAXIS OF
RATIONALITY as the ontic nucleus of conscious intention.

Thusly the provisional INFORMAL RESEARCH proposition is that the
function of *PRESCIENCE* occurs within the spectrum of a conformity
LIMIT (eg: #451 x 2 = #902 - RULE OF LAW + #67 + #17) to the rationality
of being itself:

GRUMBLE (#391, #352)@[80, 60, 73, 34, 48, 56, 15, 81, 81, 49, 27, 55,
67, 17] <-- OATH / PLEDGE RULE

FROM THIS TIME FORWARD, [UNDER GOD],
I PLEDGE MY LOYALTY TO AUSTRALIA AND ITS PEOPLE,
WHOSE DEMOCRATIC BELIEFS I SHARE,
WHOSE RIGHTS AND LIBERTIES I RESPECT, AND
WHOSE LAWS I WILL UPHOLD AND OBEY.

#986 = #902 - RULE OF LAW + #67 - DARKENING (HUI) + #17 - HOLDING BACK
(JUAN) as [#400, #80, #1, #20, #70, #400, #5, #10] = hypakoúō (G5219):
{UMBRA: #1771 % #41 = #8} 1) to listen, to harken; 1a) of one who on the
knock at the door comes to listen who it is, (the duty of a porter); 2)
to harken to a command; 2a) *TO* *OBEY*, *BE* *OBEDIENT* *TO*, *SUBMIT*
*TO*;

How might this be then applied to that elusive creature called the
journalist as self-referencing integrity especially applied to the #451
- PRAXIS OF RATIONALITY SPECTRUM and its resolution dynamic as PROBLEM
PAIRING and determination of either a CONJURED (ie. cause of esprit de
corps to appear) SCENARIO or a HYPOTHETICAL / CONTINGENT QUESTION which
is one based on supposition, not facts. They are typically used to
elicit opinions and beliefs about imagined situations or conditions that
don't exist.

From a metalogic perspective (ie. probability is concerned with the
likelihood of occurrence) as the capability of occurrence we ought to
have sufficient dialectic category sample from the new media articles to
obtain some case study examples of the FORESIGHT / PRESCIENCE (#902 -
RULE OF LAW ... #1064 - agnōsía (G56): not knowing, ignorance) DYNAMIC
function.

#1064 as [#80, #100, #70, #10, #4, #800] = proeídō (G4275): {UMBRA:
#1064 % #41 = #39} 1) to foresee;

Simply put it isn't sufficient to make an appraisal of the dialectic
categories as strata of conformity as speech and action cohesion
dynamic, but in the example of the OATH / PLEDGE RULE:

#986 = #902 - RULE OF LAW + #67 - DARKENING (HUI) + #17 - HOLDING BACK
(JUAN) as hypakoúō (G5219): *TO* *OBEY*, *BE* *OBEDIENT* *TO*, *SUBMIT* *TO*

We want to specifically observe the CONTINGENT nature of the FORESIGHT
CATEGORY #986 and if such is not quantified appropriately then the
circumstance may be conforming with maxim "do as I say, not as I do"
which means that while the speaker may have imperfections or mistakes,
they want the listener to follow their advice and instructions rather
than imitating their own actions.

In other words it is perfidious where the actions are not in accordance
with the words as a breach of OATH.

On 17/6/2024 07:36, dolf wrote:
> And if one was mindful of each of the meta descriptor stasis such as
> TETRAD #78 that both comprises and comprehends the temporal fabric by
> which one's presence of being is steeped (ie. #78 - ON THE VERGE
> (CHIANG)) and must be known to itself in all instances at once although
> that does not preclude a continual #549 - MORPHOSIS of #540 - KNOWING
> predicated upon a #579 - qì (氣): METAPHYSICAL CONCEPT OF 'VITAL ENERGY'
> as instantiation within the here and now.
>
> #492 - DEME CHECKSUM TOTAL: #235 as [#2, #400, #40, #10, #40] /
> #1106 - ONTIC CHECKSUM TOTAL: #579 as [#6, #400, #40, #10, #40, #10,
> #600] = tâmîym (H8549): {UMBRA: #490 % #41 = #39} 1) complete, whole,
> entire, sound; 1a) complete, whole, entire; 1b) whole, sound,
> *HEALTHFUL*; 1c) complete, *ENTIRE* (*OF* *TIME*); 1d) sound, wholesome,
> unimpaired, innocent, having integrity; 1e) what is complete or entirely
> in accord with truth and fact (neuter adj/subst);
>
> To be @1 - SELF aware in conformity to the universe's #491 - MODEL (FA)
> = #492 (12 x 41) seems to meet the situation "HYPOTHETICAL BEINGS FOR
> WHOM TIME IS NOT LINEAR MIGHT VIEW VARIOUS SO-CALLED, EVENTS, ALL AT ONCE."
>
>     #409 - NOUMENON RESONANCE FOR 16 JUNE 2024 as [#1, #8, #400] /
>     #414 - NOUMENON RESONANCE FOR 16 JUNE 2024 as [#5, #1, #8, #400] =
> ʼechâd (H259): {UMBRA: #13 % #41 = #13} 1) one (number); 1a) one
> (number); 1b) each, every; 1c) a certain; 1d) an (indefinite article);
> 1e) only, once, *ONCE* *FOR* *ALL*; 1f) one...another, the one...the
> other, one after another, one by one; 1g) first; 1h) eleven (in
> combination), eleventh (ordinal);
>
> If not, then what do you mean?"
>
> ONE <BEING@APOLKA.SIGN> @ 2246 HOURS ON 16 JUNE 2024: "What was meant
> was simply that experiences of a future event may be possible at times."
>
> DOLF @ 0110 HOURS ON 17 JUNE 2024: "What are your plans for 1400 hours?"
>
> ONE <BEING@APOLKA.SIGN> @ 2246 HOURS ON 16 JUNE 2024: "At the same time,
> such experiences are not subject to scientific experimentation.
>
> Such could be called, synchronicity. Meaningful events, etc."
>
> DOLF @ 0110 HOURS ON 17 JUNE 2024: "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 at TETRA #78 on 16 JUNE 2024 but my reply was from
> TETRA #35 on 17 JUNE 2024 where the temporal relativity reference is in
> the past and I then will extrapolate the poem appraisal #NINE which is
> believed written in 4 BCE, but with Hebrew / Greek corresponding IDEAS
> written much earlier and have done so by utilising a mathematical method
> of idea cohesion which deploys a neural linguistic pragma selector.
>
> Unless you can grasp such a cognition (ie. is YANG HSIUNG the seminal
> author of the T'AI HSÜAN CHING and did he deploy any COGITO array as
> scaffolding or perhaps preassembled essential IDEAS which were then
> dispersed within the appraisals?) 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.
>
> <http://www.grapple369.com/Savvy/?run:Mystery&tetra:35>
>
> #35 - 𝌨斂 = #486
> COGITO: [#33, #32, #32, #28, #14] as #35 - GATHERING (LIEN)
> RANGE: 24 to noon 28 MAY
>
> [#33 {@1: Sup: 33 - CLOSENESS: MI (#33); Ego: 33 - CLOSENESS: MI (#33)}
> #32 {@2: Sup: 65 - INNER: NEI (#98 - MALE DEME IS UNNAMED {%24}); Ego:
> 32 - LEGION: CHUANG (#65)}
> #32 {@3: Sup: 16 - CONTACT: CHIAO (#114); Ego: 32 - LEGION: CHUANG (#97)}
> #28 {@4: Sup: 44 - STOVE: TSAO (#158 - I AM NOT HOT OF SPEECH {%23});
> Ego: 28 - CHANGE: KENG (#125)}
> #14] {@5: Sup: 58 - GATHERING IN: HSI (#216); Ego: 14 - PENETRATION: JUI
> (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13})}
>
> <http://www.grapple369.com/Savvy/?male:216&feme:139&ontic:297&idea:139>
>
> TELOS TOTAL: #139 as [#80, #30, #8, #3, #8, #10] = plēgḗ (G4127):
> {UMBRA: #129 % #41 = #6} 1) a blow, stripe, a wound; 2) *A* *PUBLIC*
> *CALAMITY*, heavy affliction, plague,;
>
> ONTIC CHECKSUM TOTAL: #297
> DEME CHECKSUM TOTAL: #98
>
> 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
>
> #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*;
>
> Thusly if in the past @ TETRA #35, I undertook an optimal COGITO
> referencing action relative to the noumenon where an information
> exchange took place, then it ought to be still viable within this
> present reality where the referencing reoccurs.
>
> Is that causality process of foreseeing in conformity with temporality
> either supernatural or supra-natural?
>
> supernatural: (of a manifestation or event) attributed to some force
> beyond time but conformity to number / laws of nature
>
> supra-natural: is a term that means transcending the natural or
> violating the laws of nature, often attributed to inter-dimensional or
> extra-dimensional beings
>
> Is it entirely 4th dimensional or does it have a stasis beyond such?
>
> I'm not an expert in linguistics and whether the term pertaining to
> autonomous systems is as a priori considered AUTOTASIS (result of action
> as intensity, effectiveness and force) or AUTOSTASIS (grounding for
> action) is not within my remit to resolve. However any viable conformity
> to linguistic convention might also consider AUTOCTISIS and ALLOSTASIS.
>
> Thus we have semantical confusion where when you hear a word, your
> experience is a stupidly.
>
> So such #139 - "SET OR PUT OR LAY IN ORDER" might involve placing a
> document within the cloud ☁️ -- everything so far is entirely scientific
> excepting your stubborn irrationality is not.
>
> <http://www.grapple369.com/Savvy/?run:Mystery&glyph:斂>
>
> [#35, #47]
>
> liǎn (斂): 1. to collect, 2. to draw back; to fold back, 3. *TAX*
> *COLLECTION*, 4. *TO* *DECREASE*, 5. to shrink back; to retreat, 6.
> beautification of the body for a funeral, 7. Lian
>
> #984 = #451 x 2 + [#35, #47] as [#10, #8, #60, #200, #6, #700] = châçêr
> (H2637): {UMBRA: #268 % #41 = #22} 1) to lack, be without, *DECREASE*,
> be lacking, have a need; 1a) (Qal); 1a1) to lack; 1a2) to be lacking;
> 1a3) to diminish, decrease; 1b) (Piel) to cause to lack; 1c) (Hiphil) to
> cause to be lacking;
>
> #984 as [#70, #4, #400, #10, #500] = ʻêdâh (H5713): {UMBRA: #79 % #41 =
> #38} 1) testimony, witness; 1a) always plural and *ALWAYS* *OF* *LAWS*
> *AS* *DIVINE* *TESTIMONIES*;
>
> IMMANUEL KANT (1783) PROLEGOMENA COMMENTARY AS MARGIN IDEA #297: "A
> judgment of perception can never be considered as valid for experience
> without the law, that if an event is perceived then it is always
> referred to something preceding from which it follows according to a
> universal rule; or if I express myself in this way: Everything of which
> experience shows that it happens must have a cause.
>
> It is nonetheless more appropriate to choose the first formulation. For
> since we can indeed, a priori and previous to any objects being given,
> have a cognition of those conditions under which alone an experience
> regarding objects is possible, but never of the laws to which objects
> may be subject in themselves without relation to possible experience, we
> will therefore be able to study a priori the nature of things in no
> other way than by investigating the conditions, and the universal
> (though subjective) laws, under which alone such a cognition is possible
> as experience (as regards mere form), and determining the possibility of
> things as objects of experience accordingly; for were I to choose the
> second mode of expression and to seek the a priori conditions under
> which nature is possible as an object of experience, I might then easily
> fall into misunderstanding and fancy that I had to speak about nature as
> a thing in itself, and in that case I would be wandering about
> fruitlessly in endless endeavours to find laws for things about which
> nothing is given to me.
>
> We will therefore be concerned here only with experience and with the
> universal conditions of its possibility which are given a priori, and
> from there we will determine nature as the whole object of all possible
> experience. I think I will be understood: that here I do not mean the
> rules for the observation of a nature that is already given, which
> presuppose experience already; and so do not mean, how we can learn the
> laws from nature (through experience), for these would then not be laws
> a priori and would provide no pure natural science; but rather, how the
> a priori conditions of the possibility of experience are at the same
> time the sources out of which all universal laws of nature must be
> derived." [page 49]
>
> #984 as [#4, #5, #10, #600, #9, #5, #50, #300, #1] = deiknýō (G1166):
> {UMBRA: #1289 % #41 = #18} 1) to show, expose to the eyes; 2) metaph.;
> 2a) *TO* *GIVE* *EVIDENCE* *OR* *PROOF* *OF* *A* *THING*; 2b) to show by
> words or teach;
>
> #984 as [#5, #300, #10, #40, #8, #200, #1, #50, #300, #70] = timáō
> (G5091): {UMBRA: #1151 % #41 = #3} 1) *TO* *ESTIMATE*, *FIX* *THE*
> *VALUE*; 1a) for the value of something belonging to one's self; 2) to
> honour, to have in honour, to revere, venerate;
>
> #984 as [#200, #300, #8, #100, #10, #60, #1, #300, #5] = stērízō
> (G4741): {UMBRA: #1425 % #41 = #31} 1) to make stable, place firmly, set
> fast, fix; 2) *TO* *STRENGTHEN*, *MAKE* *FIRM*; 3) *TO* *RENDER*
> *CONSTANT*, *CONFIRM*, *ONE'S* *MIND*;
>
> Such action is called foresight in both planning and the making of
> provision."
>
> #491 as [#6, #5, #6, #4, #70, #400] / [#6, #400, #4, #70, #5, #6] /
> #540 as [#50, #6, #4, #70, #400, #10] / [#6, #10, #4, #70, #400, #50] =
> yâdaʻ (H3045): {UMBRA: #84 % #41 = #2} 1) to know; 1a) (Qal); 1a1) to
> know; i) to know, learn to know; ii) to perceive; iii) *TO* *PERCEIVE*
> *AND* *SEE*, *FIND* *OUT* *AND* *DISCERN*; iv) to discriminate,
> distinguish; v) to know by experience; vi) to recognise, admit,
> acknowledge, confess; vii) to consider; 1a2) to know, be acquainted
> with; 1a3) to know (a person carnally); 1a4) to know how, be skilful in;
> 1a5) *TO* *HAVE* *KNOWLEDGE*, *BE* *WISE*; 1b) (Niphal); 1b1) to be made
> known, be or become known, be revealed; 1b2) to make oneself known; 1b3)
> to be perceived; 1b4) to be instructed; 1c) (Piel) to cause to know; 1d)
> (Poal) to cause to know; 1e) (Pual); 1e1) to be known; 1e2) known, one
> known, acquaintance (participle); 1f) (Hiphil) to make known, declare;
> 1g) (Hophal) to be made known; 1h) (Hithpael) *TO* *MAKE* *ONESELF*
> *KNOWN*, *REVEAL* *ONESELF*;
>
> This metalogic categorical imperative is more properly someone's PhD and
> a productivity gain for JUDICIAL process which has a maxim "DIEU ET MON
> DROIT" where in a world of GENERATIVE ARTIFICIAL INTELLIGENCE to then
> theoretically as JURISPRUDENT $$$ TRANSACTION, apply a test as
> conformity to any OATH OF CITIZENSHIP whereby a person with a deficient
> threshold of conformity then has no LOCUS STANDI within a COURT OF LAW
> and no capability for LEGAL AID to then purvey an endless possibility as
> promulgation of deception and the instantiation of ORGANISED CRIME.
>
> A revision of this document may be obtained from the following URL:
>
> <http://www.grapple369.com/Groundwork/Difficult%20Epistemological%20Question.pdf>
>
> Draft Revision: 17 June 2024
>
> 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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