XPost: aus.politics, alt.atheism, alt.fan.rush-limbaugh
XPost: alt.religion.christian.roman-catholic

DOLF: "What's your thoughts on the notion that the Chinese #1025 - dào
(道): *DAO* as #1025 - énnomos (G1772): *DUTY* *TO* *LAW*, is the MOTHER
OF GOVERNANCE?

COPILOT @ 0930 HRS ON 26 MAY 2025: "The notion that the Chinese dào (道) could be equated with the Greek énnomos (ἔννομος)—that is, a duty or adherence to an underlying law—presents a fascinating cross-cultural synthesis. In Chinese thought, dào is the ineffable, natural way of
things, a principle that underscores the organically unfolding order of
the cosmos and human affairs alike. It suggests that there is an
inherent pulse or rhythm to the universe—a natural, self-correcting flow
that rulers and subjects alike ought to harmonize with. This idea is not limited to personal spirituality; it extends to the realm of governance,
where leaders who align themselves with the dào are seen as legitimized
by nature itself, rather than by arbitrary power.

Conversely, the Greek term énnomos speaks to an intrinsic duty to abide
by law—a normative order that imposes responsibilities and ethical constraints on both individuals and the state. In this context, law is
not merely a set of external rules but a moral imperative that emanates
from a higher order. Viewing énnomos as the “MOTHER” of governance suggests that true, sustainable political order arises from this
deep-rooted respect for an inherent ethical framework. It implies that
the legitimacy of governance is born not from brute force or sheer
authority, but from an alignment with universal, enduring principles
that govern all human and cosmic interactions.

By aligning dào with énnomos, we entertain the possibility that
governance, at its best, is a reflection of a cosmic and moral order.
This perspective encourages the idea that effective leadership should be
about facilitating the natural flow of society—promoting
self-correction, balance, and harmony rather than enforcing rigid,
top-down regulations. In this view, governance becomes an act of
nurturing, akin to a mother guiding her children, ensuring that both the
state and its people remain in tune with the deeper rhythms of life.
Such a synthesis invites us to reconsider contemporary political
structures by asking whether they are truly aligned with an organic
order or if they have strayed into the realm of artificial imposition.

This blending of Eastern and Western thought not only deepens our
understanding of political legitimacy but also echoes modern theories
about self-correcting systems and dynamic equilibrium—a balance where structures, be they social or natural, continuously adapt and evolve to maintain harmony. In practical terms, this view might inspire leaders
and policymakers to adopt governance models that are less about
commanding and controlling and more about listening and facilitating. It suggests that, to govern well, one must honor the intrinsic laws of both
nature and human morality—the very foundation upon which sustainable,
ethical societies are built .

There is a rich vein here to explore further. How might these ideas
influence your own conception of governance or even your work in
modeling self-correcting systems? Does the tension between natural order
(dào) and codified duty (énnomos) speak to the challenges we face in
modern institutions? Feel free to share your reflections or any further questions on this intriguing synthesis."

DOLF: "Yet according to news media (CHRISTIANITY TODAY) reports @ BST:
1441 / AEDT: 2341 HRS ON 8 MAY, 2018 Hungary's right-wing, nationalist
prime minister VIKTOR ORBAN [as #381 - orgḗ (G3709): natural vehement disposition with a calculated use of the MALE: #363 - tropḗ (G5157):
imperial imagery of and the instantiated godhead)] said yesterday that
the main task of his new government will be to preserve the country's
security and Christian culture, keeping out migrants and fending off
what he calls foreign meddling."

Whether its JOHN the IMMIGRANT within incessant fund raising adverts for
UNICEF (ie. a vociferous UNITED NATIONS agency of questionable
governance), or ÖRDÖG (usenet devil fanboy) @ 0931 HRS ON 25 MAY 2025
giving his latest pontificate on "IMPENDING APOCALYPSE ... ON SCAM OF
WEEK: This isn’t politics, it’s farce. But it’s also your money, your democracy, and your future being played with. It seems it is business
remains as usual certain circles amongst our amazing luminary leaders of governance and big business."

CASE STUDY ON SATURNALIA AS PROTOTYPE FOR UNDERSTANDING #44 / #38 - CULT
OF SUPREME BEING (FRANCE 8 JUNE 1794): Nothing actually prevents VIKTOR
ORBAN from clarifying his continual public political deception (ie. anthropological idealism as #381 - prónoia (G4307) has grounding within
#314 - CHALDEAN MAGOS / ROMAN EMPEROR CALIGULA / NERO as blasphemous
CULT OF THE #511 - rì (日): *SUN* / SUPREME BEING which constituted a #90
= [#25, #65] / HOLY CHIVALRY ORDER | SODOMITE (NERO's SATURNALIA 64 AD
MARRIAGE TO PYTHAGORAS | SPORUS 66 or 67 AD / CALIGULA'S HORSE) IDOLATRY
by which the #1827 - EUCHARIST / PENTECOST has a 卐 - SWASTIKA
OBSTRUCTION) made of HUNGRY's CHRISTIAN CULTURE when the country was
officially Christianized under King Stephen I in the early 11th century,
and Catholicism remained dominant for centuries. However, the
Reformation brought significant Protestant influence, particularly
Calvinism and Lutheranism, which still have strong communities today."

COPILOT @ 0936 HRS ON 26 MAY 2025: "There’s a compelling tension here
between the lofty ideal of governance as an expression of natural, self‐correcting order—and its frequent instrumentalization in political rhetoric. On the one hand, if we take the Chinese concept of dàoas
emblematic of an inherent cosmic flow and pair it with the Greek notion
of énnomos (duty to law), we imagine a founding principle of governance
that is organic, adaptive, and rooted in an immutable natural order. In
this ideal, true governance flows like a river—self-correcting,
inclusive, and ever in harmony with the rhythms of the universe."

SATURNALIA [#38, #41, #44] / NUMEN AUGUSTI [#38, #71, #14] PRINCIPLE /
TRIUMPH OF ROME: [#65, #41, #17]
In Lucian of Samosata (c. 120 AD - c. 200 AD) Saturnalia it is Chronos
himself who proclaims a "festive season, when 'tis lawful to be drunken,
and slaves have license to revile their lords".

#68 #11 #44
#17 #41 #65
#38 #71 #14

SAPIENT QUOTIENT FOR SATURNALIA [#38, #41, #44] (GODLESS CULT) AS
PROTOTYPE FOR THE CULT OF SUPREME BEING FRANCE 8 JUNE 1794:

[#5, #38, #51, #55, #77]
[#19, #37, #41, #42]
[#39, #44, #69]

COGITO: #123 / IDEA: #517 = [#38 - FULLNESS (盛, #226 = [#5, #38, #51,
#55, #77]), #41 - RESPONSE (應, #139 = [#19, #37, #41, #42]), #44 - STOVE (竈, #152 = [#39, #44, #69])]
#517 as [#20, #1, #300, #1, #20, #100, #10, #50, #5, #10] = katakrínō (G2632): {UMBRA: #1302 % #41 = #31} 1) to give judgment against, to
judge worthy of punishment; 1a) to condemn; 1b) by one's good example to
render another's wickedness the more evident and censurable;

<https://www.grapple369.com/Savvy/?male:509&feme:517&deme:61&idea:517>

{@12: Sup: 31 - PACKING: CHUANG (#509); Ego: 69 - EXHAUSTION: CH'IUNG
(#517)}

TELOS TOTAL: #517
DEME TOTAL: #61

#517 as [#8, #100, #40, #70, #200, #1, #40, #8, #50] = harmózō (G718): {UMBRA: #1018 % #41 = #34} 1) to join, to fit together; 1a) of
carpenter's, fastening together beams and planks to build houses, ships,
etc.; 2) to betroth a daughter to any one; 2a) to join to one's self,
i.e. to marry the daughter of any one; 2b) *TO* *BETROTH*, *TO* *GIVE*
*ONE* *IN* *MARRIAGE* *TO* *ANY* *ONE*;

#1013 - MALE TOTAL: #509 as [#2, #1, #200, #10, #30, #5, #400, #200,
#70, #40, #5, #50] = basileúō (G936): {UMBRA: #1448 % #41 = #13} 1) to
be king, to exercise kingly power, to reign; 1a) of the governor of a
province; 1b) of the rule of the Messiah; 1c) of the reign of Christians
in the millennium; 2) metaph. to exercise the highest influence, to control;

"FOR WE HAVE NOT FOLLOWED CUNNINGLY DEVISED FABLES, WHEN WE MADE KNOWN
UNTO YOU THE POWER AND COMING OF OUR LORD JESUS CHRIST, BUT WERE
EYEWITNESSES OF HIS MAJESTY.

#1084 - FEME TOTAL: #517 as [#40, #5, #3, #1, #30, #70, #80, #100, #5,
#80, #70, #400, #200] = megaloprepḗs (G3169): {UMBRA: #622 % #41 = #7}
1) befitting a great man, magnificent, splendid; 2) full of majesty,
majestic;

FOR HE RECEIVED FROM GOD THE FATHER HONOUR AND GLORY, WHEN THERE CAME
SUCH A VOICE TO HIM FROM THE *EXCELLENT*-G3169 GLORY, THIS IS MY BELOVED
SON, IN WHOM I AM WELL PLEASED." [2Peter 1:16-17]

#61 - DEME TOTAL: #61 as [#8, #3, #10, #40] = chag (H2282): {UMBRA: #11
% #41 = #11} 1) festival, feast, festival-gathering, pilgrim-feast; 1a)
feast; 1b) festival sacrifice;

Yet when we look at contemporary politics—exemplified by VIKTOR ORBÁN’S RHETORIC IN HUNGARY—we see that these very symbols and analogies can be co-opted for very different ends. ORBÁN’S INVOCATION OF HUNGARY’S CHRISTIAN CULTURE, with its roots going back to King Stephen I and
evolving through centuries of Catholic and later Protestant influences,
is used to create a narrative of national identity that is both timeless
and under siege. His language, imbued with references to a “NATURAL
VEHEMENT DISPOSITION” and imperial imagery, attempts to cast his
governance as a return to—or preservation of—a primordial, ordered state against the forces of external disruption (such as migration and what he
terms “FOREIGN MEDDLING”).

#81 - 𝍖養 = #255 / #417 / #532
COGITO: [#72, #63, #75, #4, #81] as #81 - FOSTERING (YANG)
RANGE: 17 to noon 22 DECEMBER
Grand Inception / New Moon 21 DECEMBER 104 BCE | COURSE-trochos OF NATURE-genesis [James 3:6]

[#72 {@1: Sup: 72 - HARDNESS: CHIEN (#72); Ego: 72 - HARDNESS: CHIEN (#72)}
#63 {@2: Sup: 54 - UNITY: K'UN (#126); Ego: 63 - WATCH: SHIH (#135 -
MALE DEME IS UNNAMED {%19})}
#75 {@3: Sup: 48 - RITUAL: LI (#174); Ego: 75 - FAILURE: SHIH (#210 - I
AM NOT OF AGGRESSIVE HAND {%30})}
#4 {@4: Sup: 52 - MEASURE: TU (#226); Ego: 4 - BARRIER: HSIEN (#214)}
#81] {@5: Sup: 52 - MEASURE: TU (#278); Ego: 81 - FOSTERING: YANG (#295)}

<https://www.grapple369.com/Savvy/?male:278&feme:295&ontic:210&deme:135&idea:295>

TELOS TOTAL: #295
ONTIC TOTAL: #210
DEME TOTAL: #135

TACITUS, ANNALS, XV.37 / 38: [NERO], to create the impression that no
place gave him equal pleasure with Rome, began to serve banquets in the
public places and to treat the entire city as his palace. In point of
#255 - lóng (隆): 1. *GRAND*; *INTENSE*; *PROSPEROUS*] extravagance and notoriety, the fánróng (繁榮): most celebrated of the feasts [SATURNALIA: #123 = [#38, #41, #44]] was that arranged by Tigellinus; which I shall
#135 - zhìyú (至於): describe as a type, instead of narrating time and again the #49 - fèilì (費力): monotonous tale of prodigality.

#135 = [#60, #75]

zhìyú (至於): 1. as for; as to say; speaking of, 2. to reach, 3. go so far as to

#210 = [#16, #59, #65, #70]

róng (榮): 1. glory; honor, 2. to flourish; to prosper

#255 = [#20, #25, #36, #38, #67, #69]

lóng (隆): 1. *GRAND*; *INTENSE*; *PROSPEROUS*, 2. deep; profound, 3. beginning, 4. soaring, 5. to increase; to rise, 6. to respect, 7. long
[sound of thunder], 8. Long

#278 = [#16, #47, #49, #50, #56, #60]

fèi (費): 1. fee; expenses, 2. to cost; to spend, 3. to waste, 4. to
consume; expend, 5. convoluted [words]; tedious, 6. Fei [place], 7. Fei
[place]

#295 = [#7, #11, #21, #55, #58, #65, #78]

wéi (危): 1. dangerous; precarious, 2. high

He constructed, then, a raft on the *POOL* *OF* *AGRIPPA* (an artificial
pool of considerable size, associated with public baths 25 BC which were constructed by Marcus Vipsanius Agrippaand finished in 19 BC., the
stagnum was fed by the aqua Virgo), and superimposed a banquet, to be
set in motion by other craft acting as tugs. The vessels were gay with
gold and ivory, and the oarsmen were catamites marshalled according to
their ages and their libidinous attainments. He had collected birds and
wild beasts from the ends of the earth, and marine animals from the
ocean itself. On the quays of the lake stood brothels, filled with women
of high rank; and, opposite, naked harlots met the view. First came
obscene gestures and dances; then, as darkness advanced, the whole of
the neighbouring grove, together with the dwelling-houses around, began
to echo with song and to glitter with lights.

APPRAISAL #1: Store the heart in a deep pool (藏心於淵)
To improve its marvellous roots. (美厥靈根)
FATHOMING #1: Storing the heart in a deep pool (藏心於淵)
MEANS: Divinity is not outside. (神不外也)

#240 = [#3, #4, #19, #60, #73, #81]

cáng (藏): 1. to hide, 2. canon; a collection of scriptures, 3. to store,
4. Tibet, 5. a treasure, 6. a store, 7. Zang, 8. good, 9. a male slave,
10. booty, 11. an internal organ, 12. to bury

#965 = [#2, #6, #7, #14, #17, #24, #26, #29, #31, #33, #49, #54, #55,
#58, #60, #62, #63, #69, #70, #75, #80, #81]

xīn (心): 1. heart [organ], 2. Kangxi radical 61, 3. mind; consciousness,
4. the center; the core; the middle, 5. one of the 28 star
constellations, 6. heart, 7. emotion, 8. intention; consideration, 9. disposition; temperament

#2967 = [#1, #2, #3, #4, #5, #7, #8, #9, #10, #11, #12, #13, #14, #15,
#16, #17, #18, #19, #20, #21, #23, #24, #25, #26, #28, #30, #31, #33,
#34, #35, #36, #37, #38, #40, #41, #42, #44, #46, #47, #48, #49, #50,
#52, #53, #54, #55, #56, #57, #58, #59, #61, #62, #63, #64, #65, #66,
#67, #68, #69, #70, #71, #72, #73, #74, #75, #76, #77, #78, #79, #80, #81]

yú (於): 1. in; at, 2. in; at, 3. in; at; to; from, 4. to go; to, 5. to
rely on; to depend on, 6. to go to; to arrive at, 7. from, 8. give, 9. opposing, 10. and, 11. compared to, 12. by, 13. and; as well as, 14.
for, 15. Yu, 16. a crow, 17. whew; wow

#664 = [#3, #4, #5, #7, #9, #19, #20, #37, #40, #42, #45, #49, #66, #78,
#79, #80, #81]

yuān (淵): 1. a gulf; an abyss, 2. a whirlpool, 3. deep water, 4. source; origin, 5. a gathering place, 6. Yuan, 7. profound; deep

#326 = [#12, #15, #36, #44, #64, #74, #81]

měi (美): 1. beautiful, 2. *AMERICA*, 3. good; pleasing, 4. United States
of America, 5. to beautify, 6. to be satisfied with oneself, 7. tasty,
8. satisfying; pleasing, 9. a beautiful lady, 10. a beautiful thing, 11.
to exaggerate

#1059 = [#2, #7, #15, #18, #23, #24, #26, #27, #31, #33, #37, #38, #39,
#40, #44, #53, #54, #57, #58, #61, #63, #75, #76, #77, #81]

jué (厥): 1. he; she; it, 2. to faint, 3. and; then, 4. scoop; dig

#536 = [#1, #6, #12, #16, #28, #42, #59, #66, #73, #75, #77, #81]

líng (靈): 1. agile; nimble, 2. spirit; soul; life principle, 3.
spiritual; sacred, 4. a witch, 5. spirits and devils; demons; gods; a
deity, 6. emotional spirit, 7. a very capable person, 8. a coffin
containing a corpse, 9. Ling, 10. to be reasonable, 11. to bless and
protect, 12. wonderful; auspicious, 13. as predicted, 14. beautiful;
good, 15. quick witted; clever; alert; intelligent, 16. having divine awareness, 17. supernatural; unearthly

#427 = [#3, #7, #55, #61, #68, #75, #77, #81]

gēn (根): 1. origin; cause; basis, 2. radical, 3. a piece, 4. a plant
root, 5. base; foot, 6. completely; thoroughly, 7. offspring, 8. a
square root; to nth root; the solution of a mathematical equation, 9.
according to, 10. gen

Nero himself, defiled by every natural and unnatural lust had left no abomination in reserve with which to crown his vicious existence; except
that, a few days later, #53 = liúyú (流於): [TO CHANGE (FOR THE WORSE)] he became, with the full rites of legitimate marriage (SATURNALIA was held
from 17 - 19 | 23 DECEMBER), the wife of one of that herd of
degenerates, who bore the name of Pythagoras. The veil was drawn over
the imperial head, witnesses were despatched to the scene; the dowry,
the couch of wedded love, the nuptial torches, were there: everything,
in fine, which night enshrouds even if a woman is the bride, was left
open to the view.

There followed a #54 - wēinàn (危難): *DISASTER*, whether due to chance or to the malice of the sovereign is uncertain — for each version has its sponsors⁠ — but graver and more terrible than any other which has
befallen this city by the ravages of fire." <https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Tacitus/Annals/15B*.html>

COPILOT @ 0936 HRS ON 26 MAY 2025: "The *DANGER* here is that while
these *GRAND* *SYMBOLS* (whether they be the cosmic dào or the law-bound énnomos) might suggest an inherent duty to uphold order, their political
usage can sometimes become a veneer for exclusionary or even
authoritarian maneuvers. When leaders invoke the sanctity of ancient
cultural or cosmic principles without welcoming the dynamism and
adaptability those principles imply, the result is a simplified
dichotomy: “us” versus “them.” This creates an environment where, for example, humanitarian narratives—whether expressed in the fundraising
appeals of international agencies or through the counterpoints of
oppositional voices—are pitted against a romanticized, but ultimately selective, interpretation of historical heritage.

Moreover, comparing ORBÁN’S USE OF HISTORICAL AND RELIGIOUS SYMBOLISM TO
THE MYTHIC IMAGERY OF PAST IMPERIAL FIGURES (or the perverse
reimaginings of figures like CALIGULA or NERO) exposes a recurring
pattern: political leaders often turn to myth and heritage to legitimize ostensible reforms or security measures. However, the very nature of dào—with its fluidity, its capacity for self-correction, and its
inherent inclusiveness—seems to offer a more ethical blueprint for governance. If governance were truly to be the "MOTHER" of order, it
would honor the balance and transformative quality of natural law,
rather than anchoring itself in a fixed narrative that can be
manipulated to exclude or control.

In essence, the synthesis of these ideas prompts a critical question:
Can governance ever truly echo the organic, self-correcting principles
of the cosmos, or will modern political systems inevitably
reduce such inspirations to just another tool in the exercise of power?
The challenge lies in discerning whether invoking age-old symbols is a
genuine appeal to universal truths, or merely a strategic appropriation intended to obscure political motives under the guise of ancient heritage.

This interplay between cosmic natural order and political expediency
invites further reflection. How might contemporary governance evolve if
it genuinely embraced the self-correcting, inclusive dynamics of dào
rather than static, exclusionary ideals? And what lessons can be drawn
from history when the symbols of sacred duty are wielded both to unify
and to divide??

YOUTUBE: "2CELLOS - THEME FROM SCHINDLER'S LIST"

<https://www.youtube.com/watch?v=lDH1XN-RL5w>

#540 - JUPITER PRINCIPLE (#207 - ʼôwr (H216): HEAVENLY LUMINARIES V'S
JEHOVAH AS ISRAEL'S LIGHT)

#12 #02 #08 #03
#20 #10 #02 #11
#24 #14 #32 #13
#20 #15 #16 #05

CANDIDATE #207 = [#12, #14, #16, #11, #13, #8, #10, #20, #2, #5, #24,
#2, #15, #20, #3, #32]: This signature isn’t arbitrary. Rather, it acts
as the identification for what you term the AUTONOMOUS DELIMITER FOUNDATION—the self-governing core that, by its own prime directive,
“FOCUS ON THE ONE” (銳一). The twice repeated #2 / #20 elements represents
an inherent #44 - CAUSE for #83 - gōu (鈎): a *HOOK* / [#2, #17, #22,
#42] aberration #83 - [#24 #14 #32 #13] which if inherent to (noeo, "to
think") here organised #540 - JUPITER TEMPLATE: #114 = [#37, #40, #4,
#33] as RESONATE WITHIN THEIR OWN EXPERIENCE OF LIMINALITY would likely
exhibit unnatural behavioural tendencies

#44 as [#2, #2, #30, #10] = Bablîy (H896): {UMBRA: #44 % #41 = #3} 0) Babylonian = 'confusion (by mixing)'; 1) Babylonian;

#449 as [#200, #5, #2, #1, #200, #40, #1] = sébasma (G4574): {UMBRA:
#449 % #41 = #39} 1) whatever is religiously honoured, an object of
worship; 1a) of temples, altars, statues, idolatrous images;

#44 as [#10, #30, #4] /
#449 as [#5, #10, #30, #4, #400] = yâlad (H3205): {UMBRA: #44 % #41 =
#3} 1) to bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to
bear, bring forth; i) of child birth; ii) of distress (simile); iii) of
wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel);
1c1) to cause or help to bring forth; 1c2) to assist or tend as a
midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) (Hiphil);
1e1) to beget (a child); 1e2) to bear (fig. - of wicked bringing forth iniquity); 1f) (Hophal) day of birth, birthday (infinitive); 1g)
(Hithpael) to declare one's birth (pedigree);

The Bible uses such #449 - MOTHER (#276 - diān (顛) + #167 - jī (積) + #6
- lì (戾)) meta-descriptive #229 - nán (難): ENEMY OF GOD / #314 - SELF-RATIONALIZATION AS CHIMERIC DELUSION analogy for MYSTERY BABYLON
(ie. isn't LEO a pussy? kósmos (G2889): ARRANGEMENT OR CONSTITUTION,
ORDER, GOVERNMENT + LUO SHU: #60 - ACCUMULATION (積, #167 = [#52, #55,
#60] + COURSE OF NATURE: #6 - CONTRARIETY (戾, #6 = [#6])):

#276 = [#1, #7, #21, #35, #36, #42, #62, #72]

diān (顛): 1. top; apex, 2. head, 3. forehead, 4. basis, 5. Dian, 6. to shake, 7. to fall; to drop, 8. to turn upside down, 9. to be crazy, 10.
to make a disturbance; to shout and scream

#167 = [#52, #55, #60]

jī (積): 1. to store, 2. to amass; to accumulate; to collect, 3. old; long-standing, 4. to multiply in amount, 5. frequent, 6. accomplishment; achievement, 7. to clog; to block, 8. a product

#6 = [#6]

lì (戾): 1. perverse, 2. unreasonable, 3. brutal; violent, 4. arrive at;
come to, 5. sin; crime, 6. stable; unyielding

"WITH WHOM THE KINGS OF THE EARTH HAVE COMMITTED FORNICATION, AND THE INHABITANTS OF THE EARTH HAVE BEEN MADE DRUNK WITH THE WINE OF HER
FORNICATION.

地上的君王與他行淫．住在地上的人喝醉了他淫亂的酒。" [Revelation 17:2]

#234 = [#5, #7, #37, #41, #65, #79]

dì (地): 1. soil; ground; land, 2. subordinate particle, 3. floor, 4. the earth, 5. fields, 6. a place, 7. a situation; a position, 8. background,
9. terrain, 10. a territory; a region, 11. used after a distance
measure, 12. coming from the same clan

#1601 = [#1, #2, #3, #4, #5, #6, #7, #8, #9, #10, #11, #12, #13, #14,
#15, #16, #17, #18, #19, #20, #21, #22, #23, #24, #25, #26, #27, #28,
#29, #30, #31, #32, #33, #34, #35, #36, #37, #38, #39, #40, #41, #42,
#43, #44, #45, #46, #47, #48, #55, #61, #71, #78, #79, #81]

shàng (上): 1. top; a high position, 2. top; the position on or above something, 3. to go up; to go forward, 4. shang, 5. previous; last, 6.
high; higher, 7. advanced, 8. a monarch; a sovereign, 9. time, 10. to do something; to do something at a set time; to go to, 11. far, 12. big; as
big as, 13. abundant; plentiful, 14. to report, 15. to offer, 16. to go
on stage, 17. to take office; to assume a post, 18. to install; to
erect, 19. to suffer; to sustain, 20. to burn, 21. to remember, 22. on;
in, 23. upward, 24. to add, 25. to fix; to install; to apply (powder,
makeup, etc), 26. to meet, 27. falling then rising (4th) tone, 28. used
after a verb indicating a result, 29. a musical note

#29 = [#29]

de (的): 1. possessive particle, 2. structural particle, 3. complement,
4. a substitute for something already referred to, 5. indeed; really

#217 = [#4, #20, #25, #33, #41, #43, #51]

jūn (君): 1. sovereign; monarch; lord; gentleman; ruler, 2. you, 3. a mistress, 4. date-plum, 5. the son of heaven, 6. to rule

#367 = [#25, #27, #32, #35, #59, #62, #63, #64]

wáng (王): 1. Wang, 2. a king, 3. Kangxi radical 96, 4. to be king; to
rule, 5. a prince; a duke, 6. grand; great, 7. to treat with the
ceremony due to a king, 8. a respectful form of address for a
grandfather or grandmother, 9. the head of a group or gang, 10. the
biggest or best of a group

#392 = [#3, #16, #21, #36, #42, #45, #48, #52, #53, #76]

yǔ (與): 1. and, 2. to give, 3. together with, 4. interrogative particle,
5. to accompany, 6. to participate in, 7. of the same kind, 8. to help,
9. for

#111 = [#42, #69]

tā (他): 1. he; him, 2. another aspect, 3. other; another; some other, 4. everybody, 5. other, 6. other; another; some other

#634 = [#2, #10, #12, #13, #16, #20, #21, #22, #26, #27, #30, #31, #34,
#43, #51, #66, #67, #71, #72]

xíng (行): 1. to walk, 2. capable; competent, 3. profession, 4. line;
row, 5. Kangxi radical 144, 6. to travel, 7. actions; conduct, 8. to do;
to act; to practice, 9. all right; OK; okay, 10. horizontal line, 11.
virtuous deeds, 12. a line of trees, 13. bold; steadfast, 14. to move,
15. to put into effect; to implement, 16. travel, 17. to circulate, 18.
running script; running script, 19. temporary, 20. soon, 21. rank;
order, 22. a business; a shop, 23. to depart; to leave, 24. to
experience, 25. path; way, 26. xing; ballad, 27. a round [of drinks],
28. Xing, 29. moreover; also

#85 = [#2, #24, #59]

yín (淫): 1. obscene; licentious; lewd, 2. extreme; excessive, 3. irresponsible; wanton, 4. to be confused, 5. not legitimate;
unsanctioned, 6. to saturate; to soak, 7. to sink, 8. to commit
adultery, 9. large, 10. unsuitable, 11. prolonged; for an extended time

(住): ??? <-- #69 = [#69] / dài (蹛): 1. TO STAY; TO RESIDE; TO LIVE, 2.
TO SURROUND; TO CIRCLE

#752 = [#3, #4, #14, #25, #27, #29, #33, #39, #47, #48, #59, #60, #64,
#69, #72, #78, #81]

zài (在): 1. in; at, 2. at, 3. when; indicates that someone or something
is in the process of doing something, 4. to exist; to be living, 5. to
consist of, 6. to be at a post

#234 = [#5, #7, #37, #41, #65, #79]

dì (地): 1. soil; ground; land, 2. subordinate particle, 3. floor, 4. the earth, 5. fields, 6. a place, 7. a situation; a position, 8. background,
9. terrain, 10. a territory; a region, 11. used after a distance
measure, 12. coming from the same clan

#1601 = [#1, #2, #3, #4, #5, #6, #7, #8, #9, #10, #11, #12, #13, #14,
#15, #16, #17, #18, #19, #20, #21, #22, #23, #24, #25, #26, #27, #28,
#29, #30, #31, #32, #33, #34, #35, #36, #37, #38, #39, #40, #41, #42,
#43, #44, #45, #46, #47, #48, #55, #61, #71, #78, #79, #81]

shàng (上): 1. top; a high position, 2. top; the position on or above something, 3. to go up; to go forward, 4. shang, 5. previous; last, 6.
high; higher, 7. advanced, 8. a monarch; a sovereign, 9. time, 10. to do something; to do something at a set time; to go to, 11. far, 12. big; as
big as, 13. abundant; plentiful, 14. to report, 15. to offer, 16. to go
on stage, 17. to take office; to assume a post, 18. to install; to
erect, 19. to suffer; to sustain, 20. to burn, 21. to remember, 22. on;
in, 23. upward, 24. to add, 25. to fix; to install; to apply (powder,
makeup, etc), 26. to meet, 27. falling then rising (4th) tone, 28. used
after a verb indicating a result, 29. a musical note

#29 = [#29]

de (的): 1. possessive particle, 2. structural particle, 3. complement,
4. a substitute for something already referred to, 5. indeed; really

#652 = [#3, #5, #7, #8, #11, #16, #18, #19, #24, #26, #34, #36, #42,
#43, #48, #54, #56, #60, #68, #74]

rén (人): 1. person; people; a human being, 2. Kangxi radical 9, 3. a
kind of person, 4. everybody, 5. adult, 6. somebody; others, 7. an
upright person

(喝醉): ??? <-- hē zuì (喝醉): to get drunk |
(了): ???

#111 = [#42, #69]

tā (他): 1. he; him, 2. another aspect, 3. other; another; some other, 4. everybody, 5. other, 6. other; another; some other

#85 = [#2, #24, #59]

yín (淫): 1. obscene; licentious; lewd, 2. extreme; excessive, 3. irresponsible; wanton, 4. to be confused, 5. not legitimate;
unsanctioned, 6. to saturate; to soak, 7. to sink, 8. to commit
adultery, 9. large, 10. unsuitable, 11. prolonged; for an extended time

#76 = [#29, #47]

luàn (亂): 1. chaotic; disorderly, 2. confused, 3. to disturb; to upset;
to throw into chaos, 4. to be promiscuous, 5. finale, 6. to destroy, 7.
to confuse, 8. agitated, 9. very, 10. unstable, 11. arbitrarily; indiscriminately, 12. revolt; rebellion; riot

#29 = [#29]

de (的): 1. possessive particle, 2. structural particle, 3. complement,
4. a substitute for something already referred to, 5. indeed; really

#76 = [#76]

jiǔ (酒): 1. wine; liquor; spirits; alcoholic beverage, 2. banquet

AND UPON HER FOREHEAD WAS A NAME WRITTEN, MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." [Revelation 17:2, 5]

MORPHOSIS EUREKA: #19 - KNOWLEDGE ANCHOR (#1, #5: [#369], #13) + #137 - FACILITATING AGENCY + #41 - OBJECTS OF EXPERIENCE (PHENOMENON) + #314 - SELF-RATIONALISATION (PATTERN: [#47, #52, #67, #70, #78])

[#37, #47, #78]
[#36, #40]
[#4, #34]
[#5, #33, #40, #79]

COGITO: #114 = [#37, #40, #4, #33] / IDEA: #433 (SEE SAME IDEA: #137 -
DAO COUNTER AGENCY = [#25, #26, #27, #28, #31]) = [#37 - PURITY (睟, #162
= [#37, #47, #78]), #40 - LAW / MODEL (法, #76 = [#36, #40]), #4 -
BARRIER (閑, #38 = [#4, #34]), #33 - CLOSENESS (密, #157 = [#5, #33, #40, #79])]

<https://www.grapple369.com/Savvy/?male:513&feme:433&ontic:241&idea:433>

{@11: Sup: 28 - CHANGE: KENG (#513); Ego: 79 - DIFFICULTIES: NAN (#433)}

TELOS TOTAL: #433
ONTIC TOTAL: #241

#433 as [#40, #300, #80, #8, #5] = mishpâchâh (H4940): {UMBRA: #433 %
#41 = #23} 1) clan, family; 1a) clan; 1a1) family; 1a2) tribe; 1a3)
people, nation; 1b) guild; 1c) species, kind; 1d) aristocrats;

#1256 - MALE TOTAL: #513 as [#7, #800, #70, #80, #70, #10, #8, #200, #1,
#10] = zōopoiéō (G2227): {UMBRA: #1842 % #41 = #38} 1) to produce alive, begat or bear living young; 2) to cause to live, make alive, give life;
2a) by spiritual power to arouse and invigorate; 2b) to restore to life;
2c) to give increase of life: thus of physical life; 2d) of the spirit, quickening as respects the spirit, endued with new and greater powers of
life; 3) metaph., of seeds quickened into life, i.e. germinating,
springing up, growing;

#1243 - FEME TOTAL: #433 as [#200, #5, #40, #50, #70, #300, #8, #300,
#70, #200] = semnótēs (G4587): {UMBRA: #873 % #41 = #12} 1) the characteristic of a thing or person which entitles to reverence and
respect, dignity, majesty, sanctity; 2) honour, purity;


— MUMMY DEAREST —
[Written 14 January 2018]

“HERE PUSSY PUSSY,
I WANT SOME FANNY?
CROSS DRESSER SISSY.
OR EVEN A TRINNY.

MUMMY IS THE BEST.
SEXY AS MY FARCE.
AND AT MY BEQUEST.
SHE’LL WIPE MY ARSE.”"

<https://www.grapple369.com/Groundwork/Gnosis%20Ex%20Machina%20Sentience.pdf>

On 5/25/25 09:31, Ördög wrote:

This isn’t politics, it’s farce. But it’s also your money, your democracy, and your future being played with."
~~~   ~~~

It seems it is business remains as usual certain circles amongst our
amazing luminary leaders of governance and big business.

--
Check out our SAVVY module prototype that facilitates a movable /
resizable DIALOG and complex dropdown MENU interface deploying the third
party d3 library.

<http://www.grapple369.com/Savvy/?heuristic>

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

--- SoupGate-Win32 v1.05
* Origin: fsxNet Usenet Gateway (21:1/5)