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?

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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