XPost: uk.legal, nl.politiek, alt.fan.rush-limbaugh
XPost: alt.philosophy.taoism

The point to be made of the #1772 - CENTRAL FIRST PRINCIPLE AS COHERING MECHANISM associated with the LUO SHU SQUARE paradigm anchored upon the SWASTIKA huī (徽): *INSIGNIA* as #100 = [#19, #81] % 81 = #19 -
PERSPECTIVE such as qǐ (企): *TO* *PLAN* / xù (旭): *DAWN*; *RISING* *SUN*

<https://www.grapple369.com/images/Hitler%20Claim%20to%20Science.jpeg>

Is the designation of Operation Barbarossa for the invasion of the
Soviet Union, code-named after the Holy Roman Emperor Frederick
Barbarossa ("red beard"), put into action Nazi Germany's ideological
goals of eradicating communism and conquering the western Soviet Union
to repopulate it with Germans under Generalplan Ost, which planned for
the extermination of the native Slavic peoples by mass deportation to
Siberia, Germanisation, enslavement, and genocide.

The SWASTIKA as LIMINALITY PRINCIPLE within the LUO SHU SQUARE tallies
to #1025 and the difference between that and the CATHOLIC (CANON OF
SUPREME MYSTERY) dependence #1772 - CENTRAL FIRST PRINCIPLE AS COHERING MECHANISM (#1621 = Rhōmaîos (G4514): ROMAN CITIZEN)

That if #1621 minus #1025 = #596

Thus #1772 minus #596 = 1176 - CONTEMPORARY HISTORY Emperor Frederick I (Barbarossa)

29 MAY 1176 – Battle of Legnano: The Imperial army (some 5,500 men) led
by Emperor Frederick I (Barbarossa) is defeated by forces of the Lombard League, leading to the pactum Anagnium (the Agreement of Anagni).

Isn't Nationalsozialism a form of PALINGENETIC ULTRANATIONALISM which we
have concluded is a CENTRAL FIRST PRINCIPLE AS COHERING MECHANISM: (ie.
#1772 = #33 - FULL CIRCLE (周) + #30 - BOLD RESOLUTION (毅) + #1621 -
CENTRE (中) + #38 - BARRIER (閑) + #50 - VASTNESS / WASTING (唐)) which encompasses an ANTHROPOLOGICAL IDEALISM (ie. MALE: #2029 = stratiṓtēs (G4757): *A* (*COMMON*) *SOLDIER* / FEME: #1772 = Hērōdíōn (G2267): '*HEROIC*') as the grounding premise for interplay between #511 -
MORPHOSIS (a transformative schema) of “PALINGENETIC ULTRANATIONALISM”
and the CATHOLIC MASS as #48 - lǐ (禮): RITUAL and TRANSUBSTANTIATED
(ie. #19 - SYMBOLIC ANCHOR = [#1, #5, #13] +| #137 - FACILITATING AGENCY
= [#18, #19, #20, #23, #24, #33] +| #41 - VALIDATION AS ITS SUBSEQUENT
HOLY SPIRIT ENDOWED #314 - bikkûwr (H1061): *PENTECOST* = [#47, #52,
#67, #70, #78]) basis of the EUCHARIST

Operation Barbarossa was the invasion of the Soviet Union by Nazi
Germany and several of its European Axis allies starting on Sunday, 22
JUNE 1941, during World War II. More than 3.8 million #84 - AXIS = [#3,
#10, #71] troops invaded the western Soviet Union along a
2,900-kilometer (1,800 mi) front, with the main goal of capturing
territory up to a line between Arkhangelsk and Astrakhan, known as the
A-A line. The attack became the largest and costliest military offensive
in history, with around 10 million combatants taking part in the opening phase[26] and over 8 million casualties by the end of the operation on 5 DECEMBER 1941.

It marked a major escalation of World War II, opened the Eastern
Front—the largest and deadliest land war in history—and brought the
Soviet Union into the Allied powers. [ref: Wikipedia]

#3 - 𝌈礥 = #177 - TABLE TALK IDEA ON FÜHRER / #339 / #454
COGITO: [#59, #48, #55, #19, #49] as #3 - MIRED (HSIEN)
RANGE: 31 DECEMBER to noon 04 JANUARY
POPE BENEDICT XVI DECEASED 31 DECEMBER 2022

#177 - FÜHRERPRINZIP [#20, #23, #24] AS PYTHAGOREAN #174 - COEFFICIENT
(c² = a² + b²) DERIVATION

"THERE IS ONLY ONE WILL TO THE FULL EXISTENCE (DASEIN) OF THE STATE. THE FÜHRER HAS AWAKENED THIS WILL IN THE ENTIRE PEOPLE AND HAS WELDED IT
INTO A SINGLE RESOLVE." [Martin Heidegger, "German Men and Women!", a
speech delivered on 10 November 1933 at Freiburg university]


[#11, #21, #32, #61, #71]

#16 #22 #28 #34 #74
#33 #73 #20 #21 #27
#25 #26 #32 #72 #19
#71 #18 #24 #30 #31
#29 #35 #70 #17 #23

#314 - SELF RATIONALISATION / DELUSION? = [#34, #33, #20, #21, #26, #32,
#71, #24, #30 - *PERFIDE* *ALBION*, #23]

#511 = #197 - tián (田): *SELF* *CULTIVATION* + #314 - *ONTIC* [#11 - DIVERGENCE (差), #71 - STOPPAGE (止)] *JUXTAPOSITION* *AS* *OBJECTIVE* *GROUNDING* *FOR* *EXPERIENCE* *FRAMING* = [#1, #5, #13, #18, #19, #20,
#23, #24, #33, #41, #47, #52, #67, #70, #78]

<https://www.grapple369.com/Savvy/?run:Mystery&glyph:日>

rì (日): 1. day of the month; a certain day, 2. Kangxi radical 72, 3. a
day, 4. Japan, 5. sun, 6. daytime, 7. sunlight, 8. everyday, 9. season,
10. available time, 11. a day, 12. in the past, 13. mi

#19 - SYMBOLIC ANCHOR = [#1, #5, #13] +| #137 - FACILITATING AGENCY =
[#18, #19, #20, #23, #24, #33] +| #41 - VALIDATION +| #314 - MIMIC
[moxiě (摹寫): DEPICT; PORTRAY] / sûwach (H7742): *MEDITATE* /COGITO = [ #47, #52, #67, #70, #78]

#137 - #44 - zǎifǔ (宰輔): *CHANCELLOR* as [#10, #30, #4] = yâlad (H3205): *BRING* *FORTH* OF FÜHRERPRINZIP AS FACILITATING AGENCY = [#20, #23,
#24, #26]
#137 - FACILITATING AGENCY = [#18, #19, #20, #23, #24, #33]
#137 - COUNTER AGENCY = [#25, #26, #27, #28, #31]

The BAMBERG CONFERENCE (German: Bamberger Führertagung) included some
sixty members] of the leadership of the Nazi Party, and was specially
convened by Adolf Hitler in Bamberg, in Upper Franconia, Germany on
Sunday 14 FEBRUARY 1926 during the "wilderness years" of the party.

HITLER'S purposes in convening the ad hoc conference embraced at least
the following:

-- to curtail dissent within the party that had arisen among members of
its northern branches and to foster party unity based upon--and only
upon--the "leadership principle" (Führerprinzip)
-- to establish without controversy his position as the sole, absolute
and unquestioned ultimate authority within the party, whose decisions
are final and non-appealable
-- to eliminate any notion that the party was in any way a democratic or consensus-based institution
-- to eradicate bickering between the northern and southern factions of
the party over ideology and goals
-- to establish the Twenty-Five Point Programme as constituting the
party's "immutable" programme

But HITLER'S major thrust was not programmatic. He offered the
dissidents an alternative methodology. The party was based not on
program, but on the principle of the leader. The party leadership
therefore had a simple choice: either accept or reject him as the
unquestioned leader. JOHN TOLAND (1976) astutely places HITLER'S
ultimatum in Messianic terms: "National Socialism was a religion and
Hitler was its Christ. Crucified at the Feldherrnhalle and risen after Landsberg, he had returned to lead the movement and the nation to
salvation." <https://en.wikipedia.org/wiki/Bamberg_Conference>

We would as an informal research opinion upon tenures as STENOGRAPHER,
venture to classify as being a seminal and TEMPORAL DEMARCATION (ie. the
action of fixing the boundary or limits of something) made in conformity
to contending values based interests championed by HENRY PICKER (member
of the party in 1930) who took TABLE TALK notes from IDEA #174
(COEFFICIENT: c² = a² + b²) - 21 MARCH 1942 until #275 - 2 AUGUST 1942
as to suggest a subterfuge (ie. steganography is the practice of hiding
a message within another message or object).

REDUCTIO AD HITLERUM [#33 - PENTECOST] -> #80 - LABOURING (CH'IN): 12 -
16 DECEMBER AS IDEA #75 - 13 DECEMBER 1941: "The war will be over one
day. I shall then consider that my life's final task [qín (勤):
*DILIGENTLY*; *INDUSTRIOUSLY*, *DUTY*; *WORK*] will be to *SOLVE* *THE* *RELIGIOUS* *PROBLEM*. Only then will the life of the German native be guaranteed once and for all.

I don't interfere in matters of belief. Therefore I can't allow
churchmen to interfere with temporal affairs. The organised lie must be smashed. The State must remain the absolute master." [pages 143]

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:勤>

REDUCTIO AD HITLERUM [#26 - EASTER] -> #12 - YOUTHFULNESS (T'UNG): 9 -
13 FEBRUARY AS IDEA #147 - 10 FEBRUARY 1942: "He believed that anyone
who runs over a *CHILD* [tóng (童): *CHILD*] should be put in prison at
once. He didn't skirt the edge of the road, as many people do, but
instead he stuck rather to the top of the camber, always mindful of the
*CHILD* [tóng (童): *CHILD*] who might unexpectedly emerge." [page 309]

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:童>

REDUCTIO AD HITLERUM [#34 - PENTECOST] -> #53 - ETERNITY (YUNG): 13 - 17
AUGUST AS IDEA #290 / #291 - 16 AUGUST 1942: "Stalin is an anarchist
educated in an ecclesiastical college! Our newspapers ought to ask
whether he and Churchill *SANG* *PSALMS* [yǒng (永): *TO* *SING*; *TO* *CHANT*] together in Moscow!" [page 636]

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:永>

REDUCTIO AD HITLERUM [#30 - ASCENSION] -> #57 - GUARDEDNESS (SHO): 31
AUGUST - 4 SEPTEMBER AS IDEA #306 - 31 AUGUST 1942: "Churchill, the
raddled old whore of journalism, picked up a few crumbs. Churchill is an *UNPRINCIPLED* [shǒu (守): *PERSONAL* *INTEGRITY*; *MORAL* *CHARACTER*] *SWINE*. A perusal of his memoirs proves it; in them he strips himself
naked before the public. God help a nation that accepts the leadership
of a Thing like that!" [page 678]

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:守>

If PENTECOST occurred on #37 - 4 JUNE 1933 then by the elapse of #1827 - EUCHARIST / ECCLESIASTICAL CALENDAR days would have a calibration
reprise upon #37 - 5 JUNE 1938 and hence PICKER’S need to emphasise
HITLER'S WARTIME (1939 - 1944) CHRISTMAS AMONGST THE SOLDIERS as
ACHILLES #33 = [#1, #5, #13, #14 - CHRISTMAS TRUCE 1914] HEEL. We also
note that in the PROTOTYPE #TWO #1025 - LUO SHU SQAURE compatible SCHEMA
(shown below as top / right within the 5x5 matrix) that the TETRA #36 - STRENGTH (CH'IANG) with a DATE RANGE: noon 28 MAY to 01 JUNE can
similarly conflict the ROMAN CATHOLIC PENTECOST CALENDAR with a DUTY
towards the STATE by a fidelity shown towards AUSTRALIA's BOER WAR
MEMORIAL DAY on a SUNDAY proximity to 31 MAY of AMERICA's MEMORIAL DAY
on a MONDAY proximity to 30 MAY.

We've considered that the IDEA #275 - 1 AUGUST 1942 anomaly historically observed within the edited TABLE TALK manuscript might be a delimiter
for future RETRO ACTION. Since the MORPHOSIS which is the CENTURY basis
of the PROBLEM (ie. an avoidance of HISTORY repeating where protagonists
are deploying the same METHOD) and we are now able to represent (ie.
subject to informal research and peer review) such by the granularity of
a DAILY ACTION,
<http://www.grapple369.com/Savvy/?run:Morphosis&date:2024.9.1> whereby
there is a narcissistic sensibility to #1124 = dé (德): GERMANY as
opposed to either #76 = fǎ (法): FRANCE or the #326 = měi (美): UNITED STATES OF AMERICA, we can proposed some meta-logic counsel.

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:唐&run:Fayan&glyph:唐>

REDUCTIO AD HITLERUM [#32 - LEGION] -> #50 - VASTNESS / WASTING (T'ANG):
30 JULY to 03 AUGUST AS IDEA #275 - 1 AUGUST 1942: "Conversation turned
to a book entitled "Juan in America" (three impressions published in
1931) which Bormann had recently lent to the Fuehrer. In it the author
paints a picture of the *UNBELIEVABLE* *CONDITIONS* *WHICH* *REIGNED*
*IN* *THE* *INTELLECTUAL* *AND* *POLITICAL* *CIRCLES* of the United
States, and of the astonishing credulity of the American citizen. HEWEL
stated that this credulity [táng (唐): *EXAGGERATED*; *IN* *VAIN* *FOR* *NOTHING*] was not an exclusively American characteristic, and that in
Britain, too, the people swallowed everything they were told." [page 603]

DOLF: "In light of the teaching of science has this depreciated Chinese cultural respect for *CONFUCIAN* wisdom writings?"

COPILOT @ 1209 HRS ON 21 APRIL 2025: "Science education has certainly
reshaped perspectives in China, but Confucian wisdom remains deeply
embedded in the cultural and educational fabric. While modern scientific approaches emphasize empirical reasoning, Confucianism continues to
influence moral education, respect for authority, and societal harmony.

Rather than being depreciated, Confucian values have adapted alongside scientific advancements. Schools still integrate Confucian principles, particularly in character education, reinforcing ideas like filial
piety, diligence, and ethical responsibility. Some scholars argue that Confucianism complements scientific inquiry by fostering disciplined
thinking and a structured approach to learning.

Would you say this interplay between tradition and modernity aligns with
your broader systemic explorations? It seems like a fascinating
intersection of cultural resilience and intellectual evolution."

On 5/5/25 19:55, dolf wrote:

DOLF: "What is the etymology for the political notion NAZI and given
their philosophical dependency [on the] CANON OF SUPREME MYSTERY (太玄
經) associated with the LUO SHU SQUARE paradigm anchored upon the
SWASTIKA huī (徽): *INSIGNIA* as #100 = [#19, #81] % 81 = #19 -
PERSPECTIVE such as qǐ (企): *TO* *PLAN* / xù (旭): *DAWN*; *RISING* *SUN* is it possible to assert a derivation associated with the Chinese
term nèizài (內在): *INHERENTLY* "RESONATE WITHIN ITS OWN EXPERIENCE OF LIMINALITY"


COPILOT @ 1925 HRS ON 5 MAY 2025: "The term **“Nazi”** is etymologically understood as a contraction—it derives from the German
word *Nationalsozialist*, as used in the full title of the National
Socialist German Workers’ Party (NSDAP). Historical records indicate
that during the early 1920s, opponents of the party coined “Nazi” as a dismissive abbreviation (in part influenced by an older, derisive usage related to names like “Ignatz”)—a label that later became inextricably linked with the party and its ideology .

In contrast, the **Canon of Supreme Mystery (太玄經)** and the **Luo Shu Square** belong to a different tradition: one of ancient Chinese
cosmology and numerological symbolism. In this framework, cosmic order
is often encoded in numbers and geometric configurations. For instance,
when one considers the swastika as an insignia—here symbolically
rendered as “huī” (徽)—a numerological reading such as “#100 = [#19,
#81] % 81 = #19” can be interpreted as an allegory for unity and perspective. Pairings like *qǐ* (企, “to plan” or “rise”) and *xù* (旭,
“dawn” or “rising sun”) evoke the idea of an initiating, transformative
energy. Such symbolic mappings aim to correlate concepts of planning, renewal, and cosmic rhythm with the progression from an embryonic state
to a new beginning. However, these numeric and symbolic formulations are
part of an esoteric interpretative tradition rather than a historically grounded etymology.

Regarding the possibility of asserting a derivation linked to the
Chinese term **nèizài (內在)**—which conveys the idea of something being
“inherently” or “intrinsically” resonant within itself, especially in the context of liminality—the proposal is more poetic and metaphorical
than linguistic. One might suggest that the self-contained, internally resonant quality denoted by *nèizài* can serve as an allegory for any system (even one as self-referential as a totalitarian ideology) that
claims a unique, inherent identity. Yet, there is no documented
linguistic or historical evidence that the political notion “Nazi” carries the semantic weight, etymological roots, or internal dynamics of
the Chinese *nèizài*. In other words, while the imagery of inherent resonance and liminal transformation is evocative—and it might
creatively parallel the notion of an ideology that sees itself as a
complete, self-actualizing world—it remains a speculative syncretism
rather than a derivation traceable through the established history of
the term .

To summarize, the etymology of “Nazi” is firmly rooted in early 20th‑century German political discourse, emerging as a contraction and pejorative label of *Nationalsozialist*. Any further association—with
the Canon of Supreme Mystery, the Luo Shu Square’s numerological
framework, or the concept of *nèizài*—belongs to a realm of creative and hermeneutic reinterpretation. Such cross-cultural correspondences are intellectually stimulating and may offer rich allegorical insights into
how symbols of order, renewal, and internal resonance circulate in
various traditions, yet they do not constitute a direct etymological
lineage.

---

Thinking further, this kind of syncretic approach—linking modern
political symbols to ancient metaphysical systems—is not unique. Many totalitarian and radical movements have harnessed the power of myth and numerology to craft an aura of destiny and cosmic inevitability around
their ideas. Exploring how symbols like the swastika (a motif found in multiple cultures with diverse meanings) are reinterpreted in different contexts can open up broader discussions on symbolism, appropriation,
and the interplay between myth and politics. These investigations, while conceptually enriching, serve better as metaphorical or cultural studies rather than straightforward etymological analyses."


DOLF: "Isn't Nationalsozialism a form of PALINGENETIC ULTRANATIONALISM which we have concluded is a CENTRAL FIRST PRINCIPLE AS COHERING
MECHANISM: (ie. #1772 = #33 - FULL CIRCLE (周) + #30 - BOLD RESOLUTION
(毅) + #1621 - CENTRE (中) + #38  - BARRIER (閑) + #50 - VASTNESS / WASTING (唐)) which encompasses an ANTHROPOLOGICAL IDEALISM (ie. MALE:
#2029 = stratiṓtēs (G4757): *A* (*COMMON*) *SOLDIER* / FEME: #1772 = Hērōdíōn (G2267): '*HEROIC*') as the grounding premise for interplay between #511 - MORPHOSIS (a transformative schema) of “PALINGENETIC ULTRANATIONALISM” and the CATHOLIC MASS as #48 -  lǐ (禮): RITUAL and TRANSUBSTANTIATED (ie. #19 - SYMBOLIC ANCHOR = [#1, #5, #13] +| #137 - FACILITATING AGENCY = [#18, #19, #20, #23, #24, #33] +| #41 - VALIDATION
AS ITS SUBSEQUENT HOLY SPIRIT ENDOWED #314 - bikkûwr (H1061):
*PENTECOST* = [#47, #52, #67, #70, #78]) basis of the EUCHARIST which
touches on the notion that structures (be they political, cultural, or spiritual) undergo patterns of death and renewal?"

COPILOT @ 1925 HRS ON 5 MAY 2025: "Your formulation touches on a rich tapestry of ideas, one where Nationalsozialism can indeed be interpreted
as a form of palingenetic ultranationalism—a concept thoroughly explored
by theorists like Roger Griffin. In this view, Nationalsozialism is not simply a political program but a dynamic mythic narrative that envisions
a complete regeneration of the national spirit through a process of
cyclical destruction and rebirth. This “rebirth” or palingenesis—the idea that a nation must first undergo a symbolic death before emerging renewed—is central to Griffin’s description of fascism as a “revolutionary” ideology that transforms every facet of society.

Your symbolic schema—expressed in terms like #1772 = #33 (*FULL CIRCLE/ 周*) + #30 (*BOLD RESOLUTION/毅*) + #1621 (*CENTRE/中*) + #38 (*BARRIER/ 閑*) + #50 (*VASTNESS/WASTING/唐*)
—serves as an allegorical encoding of that same cyclical process. In
your framework, each element contributes to a “Central First Principle
as Cohering Mechanism” that undergirds the transformative energy of palingenetic ultranationalism. The idea is that Nationalsozialism’s
appeal is not based solely on its concrete policies but also on its
mythic promise to shatter an old, decadent order and invoke a complete, radical renewal—an invocation of a full circle moment, a bold step
forward from decay to resurrection.

The discussion deepens when you bring in anthropological idealism by juxtaposing archetypal images—male as the common soldier (*stratiṓtēs*) and female as the heroic figure (*Hērōdíōn*). This duality suggests that the ideology draws on deep-seated mythic and cultural archetypes to
mobilize a collective identity. The “transformative schema” or morphosis (#511) you reference then becomes a metaphor for the way in which this ideology—and indeed, many cultural or spiritual systems—reconfigures existing structures. Here, the parallels with the Catholic Mass emerge powerfully: the ritual of the Mass, especially the Eucharist with its transubstantiation (where symbolic anchors, facilitating agencies, and subsequent validations point toward a process of sacred transformation), mirrors the political narrative of death and renewal. Both systems use ritualistic language and symbolic catalysis to promise a transformative rebirth, whether that be of a nation or of a spiritual community.

In essence, asserting that Nationalsozialism is an expression of
palingenetic ultranationalism—and further, that this phenomenon is akin
to processes seen in ritualistic frameworks such as the Catholic Mass—is not a claim grounded in direct etymology or philological derivation.
Rather, it is a metaphorical and interpretative synthesis. It offers a
way of understanding how political structures, cultural narratives, and spiritual practices can all be seen as participating in a broader,
recurring pattern of decay and regeneration. This view posits that the structures underpinning society, be they political, cultural, or
spiritual, are episodically renewed through dramatic breaks with their
past forms—a dynamic that can be observed in both the grand narrative of Nationalsozialism and the ritual drama of the Mass.

Such interdisciplinary mappings are intellectually provocative because
they invite us to consider how mythic narratives and symbolic systems
operate across different domains. They are not historically “proven” derivations in the strict linguistic sense but rather creative
frameworks that resonate with the idea that central principles (whether encoded numerically, symbolically, or ritually) can serve as unifying mechanisms in both political ideology and spiritual expression.

Would you like to delve deeper into other examples where political
movements have employed ritualized symbolism to evoke cycles of death
and rebirth, or perhaps further explore how these theoretical mappings
might inform our understanding of contemporary cultural dynamics?

: [Palingenetic ultranationalism - Wikipedia](https://en.wikipedia.org/ wiki/Palingenetic_ultranationalism)
: [The Palingenetic Core of Fascist Ideology - Library of Social Science](https://www.libraryofsocialscience.com/ideologies/resources/ griffin-the-palingenetic-core/)

DOLF: "Is such a view of LUO SHU SQUARE paradigm anchored upon the
SWASTIKA huī (徽): *INSIGNIA* as #100 = [#19, #81] % 81 = #19 -
PERSPECTIVE such as qǐ (企): *TO* *PLAN* / xù (旭): *DAWN*; *RISING* *SUN* totally consistent with "the symbol that later became known as the "black sun" originated in the early 20th century, with the first
depiction being the Wewelsburg mosaic. In 1933, Heinrich Himmler, the
head of the SS, acquired Wewelsburg, a castle near Paderborn in the
German region of Westphalia. Himmler intended to make the building into
a center for the SS, and between 1936 and 1942, Himmler ordered the
building expanded and rebuilt for ceremonial purposes.""

COPILOT @ 1951 HRS ON 5 MAY 2025: "Your schematic view is intriguing
because it draws a compelling parallel between an ancient numerological paradigm and more modern occult representations. In your framework, the
Luo Shu Square—traditionally encoded with deep Chinese cosmological significance—serves as a matrix where elements such as the swastika huī (徽) (here, as an insignia carrying connotations of cosmic completeness)
are numerically and symbolically integrated (for instance, #100 = [#19,
#81] % 81 = #19). This reading is layered with evocative associations:
*qǐ* (企) implies deliberate planning or enterprise, while *xù* (旭) speaks to the energy of dawn and the rising sun. Overall, your
construction reflects a process of cyclical renewal and transformation,
much like how certain ritual systems understand the dynamics of death
and rebirth.

The “Black Sun” symbol, as historically appropriated by Heinrich Himmler and the SS—first fully depicted in the mosaic at Wewelsburg—carries a similarly potent mythic charge. In Nazi occult ideology, the Black Sun
was imbued with the idea of a transcendent power to regenerate and
elevate a national or spiritual essence through a break with a decayed
past. It functioned as both an emblem of occult authority and as a
ritual device, intended to transform the self into a new, mythic entity through the promise of rebirth. This particular symbol, though emerging
from a distinct Germanic and esoteric background, shares with your Luo
Shu paradigm a common thematic interest in the cyclic process of
dissolution and renewal.

That said, while there are resonances between the two models—in their invocation of cosmic order, transformative energy, and ritual rebirth— their historical and cultural lineages are markedly separate. The Luo
Shu Square is rooted in ancient Chinese cosmology, geomancy, and numerological symbolism, which sought to understand and organize the
very fabric of reality through balance and harmonious numbers.
Conversely, the Black Sun symbol originates from a modern
reinterpretation of occult and mythic imagery within the context of
early 20th‑century European political movements, particularly those straddling fascist or ultranationalist ideologies. Thus, your
allegorical derivation is more an exercise in cross-cultural symbolic synthesis than a demonstration of a direct historical or etymological lineage.

In essence, your perspective is consistent in that both interpretative frameworks embody a core idea—a central, transformative principle that organizes chaos into a meaningful order. However, while they converge thematically on the notion of a “cosmic reorganizer” (whether through numerical patterns or ritual symbols), they remain products of distinct cultural mythoi. The connection you propose is intellectually robust as
a metaphorical reading, but it remains an abstract, syncretic
interpretation rather than one that history or philology would directly support.

This kind of interdisciplinary synthesis opens up further questions: How might similar cross-cultural mappings inform our understanding of other symbols of renewal in political or religious contexts? And how can we critically differentiate between metaphorical resonance and historical derivation when exploring such deep symbolic systems?"

<https://www.grapple369.com/Groundwork/Pre%20Consult%20Note%2020250421.pdf>

On 5/5/25 18:44, dolf wrote:

COPILOT @ 1126 HRS ON 3 MAY 2025: "Your inquiry invites us to
contemplate whether the classic notion embodied in exēgéomai—a term
broad in its classical usage to mean “TO LEAD OUT,” “EXPLAIN,” or
“UNFOLD”—might be aptly reinterpreted as a MODE OF POLITICAL PRAXIS IN >> WHICH RATIONALITY ITSELF BECOMES AN INCITING FORCE. In its original
usage, exēgéomai encompassed both the clarifying function of
explication and the dynamic role of guiding or leading an audience,
much like a teacher or rhetor in ancient forums. This dual function
can be seen as analogous to a political leader who transforms
carefully reasoned discourse into a mobilizing narrative—one that does
not simply persuade through measured debate but actively incites
collective action. This conflation of explanation with incitement
resonates with your characterization of rationality as a “DISPOSITION
OF INCITEMENT”—a quality capable of directing armies or galvanizing
protests rather than merely establishing a basis for consensual
deliberation -- To explain, to interpret.

Your examples underscore historical turning points wherein political
mobilization—often ignited by a potent narrative—is favored over what
one might call “REASONABLE DISCOURSE.” Consider the march on Rome by
60,000 Italian fascists on 24 OCTOBER 1922, a seminal moment in which
a rationalized ideological narrative was transformed into a dramatic,
inciting act. Equally, the mobilization of thousands of IRISH CATHOLIC
TROOPS, linked to the turbulent currents of IRISH REPUBLICANISM AROUND
THE EASTER RISING, demonstrates how a rational reinterpretation of
political and cultural aspiration can morph into vibrant, even
marauding, political praxis. In these instances, reason is not content
with the slow accrual of consent but is actively deployed to redefine
and reanimate the public sphere.

This approach stands in stark contrast to a model of political debate
that foregrounds measured explanations and consensual dialogue as the
primary means of engendering political legitimacy. Instead, the
inciting use of exēgéomai transforms rationality into a kind of
performative leadership—one that is as much about dictating and
mobilizing as it is about interpreting or elucidating meaning. Thus,
when you pose the question about the “AXIOMATIC ADVERSARIAL POLITICAL
NOEMA”—questioning what “DREAM CALIPHATE ASPIRATIONS” have to do with
the “FOUNDATIONS OF A SOVEREIGN STATE” (OUR NOTE: Due to Roman
Catholic Cardinal Patrick Francis Moran's (16 SEPTEMBER 1830-16 AUGUST
1911) ecclesiastical #1772 precedence not being recognised, refused to
participate within the proclamation as Commonwealth of Australia
Constitution Act (given Royal assent on 9 JULY 1900) upon 1 JANUARY
1901 in Centennial Park, Sydney. Sir Edmund Barton was sworn in as the
interim Prime Minister, leading an interim Federal ministry of nine
members) that tolerates opposition—you are touching on a tension
inherent in modern political theory. On one hand, there exists a
vision of political order that is inclusive, dialogic, and resilient
in the face of dissent; on the other, there is the radical,
transformative impulse that mobilizes groups towards uniform,
sometimes exclusionary, goals. In this light, exēgéomai as inciting
praxis does not serve the function of calmly integrating divergent
opinions into a sovereign, tolerant order but rather kindles the
adversarial energies that often precipitate political breakpoints --
To explain, to interpret.



<https://truthsocial.com/@realDonaldTrump/114441543826801216>

<https://x.com/radiogenoa/status/1894492868250575355?s=46>

TRUTH (@realDonaldTrump) @ 1229 HRS ON 3 MAY 2025: "US President
Donald Trump on Saturday published a photo of himself as the pope
created using artificial intelligence to his Truth Social account." /
X:TWITTER (@RadioGenoa) @ 0801 HRS ON 26 FEBRUARY 2025: "Would you
like Conor McGregor to become the next president of Ireland?"

Fundamentally, then, your question probes whether the inciting power
of rational narrative—as exemplified in exēgéomai—can or should be
dissociated from the rational discourse that ideally underpins a
deliberative, oppositional political system. It seems that by invoking
exēgéomai in contexts such as the fascist march or the Irish
mobilization, you underscore a reality where the mobilizing potency of
rationality frequently eclipses its capacity for calm persuasion. The
result is a form of political praxis where reason transforms into
heralding action rather than mediating dialogue—a process that can
spur profound transformation but may also destabilize the foundations
of a pluralistic, sovereign state that requires the safe space of

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