🚀 go-pugleaf

POINT WITHIN A CIRCLE: When radius = 1 and in the Year 49J7W, the 
circumference = 22/7 commences the new Moon on Wednesday 20 March and 
every 364 x 294 or 365.2425 x 293 days God gave Moses two tablets of 
stone written with the finger of God.

http://www.grapple.id.au/Chronicles/images/tetrayear.jpg

ONE: 	1, 2, 3
TWO:	0, 3, 6
THREE: 	0, 9, 18
FOUR:	 0, 27, 54 = Chinese Tetragrammation (Yang, Yin, Zhun) of Number 
(Imperial Governance of male - dragon, female (consort) - phoenix: 206 
BCE to 220 CE published 2 BCE); cf: [Deuteronomy 4:1-20]
FIVE:	0, 81, 369 = 9(9�+1)/2 - Organisation of the Myriad of things
SIX:	 0, 243, 729 = Appraisals within vCube (9 x 9 x 9)
SEVEN:	0, 729, 2187 = 17 March (Saint Patrick's Day and ipso facto 25 
March) + 2 x 'OTH CYCLE of 1092 (6 x 364 = 6D) days as Genesis and 
substantiation of Christian identity.

"You will remember that when you studied your geometry in school you 
were told that a point was simply location or a center, without length, 
breadth or thickness. No having dimension, therefore, a point cannot be 
said to be a thing {ie. POINT = 49J7W as determination of the Sabbath 
Jubilee year associated to the 'oth cycle of 6D as 2184 day solar / 
lunar cycle recommencing each 6J = 294 x 364 or 293 x 365.2425 days on 
20 March}...

"And I also related to you the Sabbaths of the land on Mount Sinai. And 
the years of jubilee in the Sabbaths of years I related to you. But its 
year I have not related to you ... on account of this I ordained for you 
the weeks of years, and the years, and the jubilees as FORTY-NINE 
JUBILEES from the days of Adam {Taken from 4 corners/ Earthy; red} until 
this day and ONE WEEK AND TWO YEARS. [ie. 49J1W2D + 40 years = 49J7W 
where the difference of 49.7 days occurs between the 365.2425 day 
topical year and 364 day religious calendars]

And there are still forty further years [as 5W5D given 6D = 2184 days as 
the 2 x 1092 days of the 'oth-'wonders and signs' as being a 3 x 364 day 
solar / 3 x 354 day lunar + 30 day intercalation cycle] to learn the 
commands of the LORD until they cross over the shore of the land of 
Canaan {Merchant; trader; or that humbles and subdues}, crossing over 
the Jordan {The river of judgment: See also the Category of 
Understanding #369 = #8, #300, #2, #4, #50, #5 as 'n. Thought of 
Judgment'} to its western side." [Jubilees 50:1-5]

The point within the circle also plays a role in German Philosopher 
Heidegger's (1889�1976) cogito as the starting point of philosophy and 
the pervasiveness of the hermeneutic circle and Aboriginal protests 
against the mistreatment of Jews in pre-war Nazi Germany made to the 
German console general in Melbourne on 15 December 1938.

That aboriginal art conception of vast distance, their land and 
cosmology demonstrates, if one considers the designation of the year 
into seven portions.

A preservation of a rational natural and common law mind by nomadic 
peoples--And that the usage of the latin term Terra Nullus cannot then 
be used and understood as claimed in 1770 by Captain James Cook as 
meaning that Terra Australis was "land belonging to no one" or 
unoccupied land which is now the Commonwealth of Australia."

Carl McCluskey (saints@nettally.com): "I see you haven't had any success 
arresting anyone at hotmail nor anyplace else as you threatened. Empty 
threats are typical from you. You need psychiatric counseling for the 
mental illnesses of which you admitted. I doubt you were ever a sworn 
officer. You are probably lying about that as well."

(ru) dolf: "In fact, continues Albert Pike, a point is nothing 
materially speaking. It cannot be proven by any physical sense for no 
one has ever seen or felt, heard, smelt or tasted a point. Yet we know 
that it is the beginning of Geometry and while its very existence cannot 
be 'proved' to the senses we are positive that it does exist, because 
all geometrical operations must start from it. Were there no point, 
neither line, surface nor solid could be produced. It is the foundation 
upon which the three physical dimensions must stand." [THE POINT WITHIN 
A CIRCLE -- General Albert Pike, A Masonic Study, p 2]

Marjorie Grene admits that when she studied in Germany, she was taken 
with Heidegger but that quickly changed: "By 1934, . . I was thoroughly 
disillusioned with all these �deep meanings�. It was out of necessity�or 
sheer historical contingency, which is a kind of necessity�that I 
returned to Heidegger�s work and to literature in some ways akin to it, 
in other words, to what is called continental as distinct from 
analytical philosophy. Since I had studied with Heidegger, and the 
following year with Jaspers, I was asked to write about these people 
when they came into vogue among us after the war. And since I had lost 
my job and was tied down by farm and family so that I couldn�t wander 
off looking for another position, I thought I should do whatever I was 
asked to do that was in any way philosophical, in order not to get lost 
altogether from any contact with my profession. Every time I wrote about 
the stuff, I said, �.Ugh, never again'�.

About Heidegger and his discussion of being-in-the-world, Grene offers a 
little praise, but not very much: Heidegger�s discussion, Grene sees, as 
making a �move against the cogito as the starting point of philosophy?� 
and he appropriately stresses the pervasiveness of the hermeneutic 
circle but Heidegger is a contorted �jungle of neologisms�.

Worse than the arbitrary and unintelligible style is the fact that 
Heidegger�s human being �is as disembodied as any Cartesian mind could 
be� and the fact that there is a �deep connection between that account 
and Heidegger�s undoubted Nazism or fanatical German nationalism. . .�. 
It is true, I suppose, that she is somewhat more sympathetic to the 
early than the late Heidegger whose writing she simply dubs �appalling 
nonsense�! Grene is only a little less harsh with Sartre�s ideas about 
being-in-the-world and, more generally, with Being and Nothingness: 
�Like Hume�s Treatise, it is one of the transcendent works of our 
philosophical tradition which show how, given inadequate premises, a 
particular movement of thought works itself into an impassable dead end�.

But, as I have noted above, Grene thinks Merleau-Ponty is an enormously 
important thinker who, like Polanyi, tries to redirect the philosophical 
tradition. She did not study Merleau-Ponty until 1960-61, after she had 
been working with Polanyi on Personal Knowledge (1958), but when she did 
read The Phenomenology of Perception what she found was a companion 
piece to Personal Knowledge: �. . . Merleau-Ponty�s book seemed to me to 
convey the same message, but in the opposite order, and in a language 
that I could both understand and use (or so it seemed at the time)�. 
[Phil Mullins, Vintage Marjorie Grene (d. 16 March 2009): A Review Essay 
on A Philosophical Testament Professor Marjorie Grene]

One who rebukes his fellow should not (at the start) speak with him so 
harshly that he shames him, as it is stated, '[You shall surely rebuke 
your fellow] and you shall not bear upon him a sin' (Leviticus 19:17). 
So [too] did the Sages say, 'I might think you must rebuke him [while] 
his face is turning colors, [the verse] comes to teach us, 'and you 
shall not bear upon him a sin' (Talmud Erchin 16b). From here [we see] 
that it is forbidden to shame a Jew, all the more so in public.

"Even though one who shames his fellow does not receive lashes, it is a 
terrible sin. So did the Sages say, 'One who shames (lit., 'makes 
white') the face of his fellow... has no share in the World to Come' 
(Pirkei Avos 3:15). Therefore, one must be careful in this matter -- 
that he not embarrass his fellow publicly, whether a small or great 
[person]. And he should not call him a name which shames him, nor should 
he speak before him about a matter which embarrasses him.

"When does all of this apply? In matters between a person and his 
fellow. But in matters of heaven if he did not repent [after you rebuked 
him] privately, we shame him publicly, we publicize his sin, we execrate 
him to his face, and we disgrace and curse him until he returns to the 
better -- as did all the Prophets to Israel." [(c) 2009 By Rabbi Dovid 
Rosenfeld, Crying Out, Project Genesis 2009.8.10]

(ru) dolf: "In support of that prosecution, we introduce here the notion 
of our Project Biblos as a consideration that the vCube GRAPPLE 
HOMOIOTIC NOUMENON is a technology embedded within the BIBLE and have 
since demonstrated that in the production of BIBLE based categories with 
STRONGS numbering:

http://www.grapple.id.au/strongsIDEAS.js

As producing some 26,000 lines of Javascript semantic data OBJECT of 
such direct HEBREW and GREEK language association between all the 
categories of the mathematical vCube {totalCategories: 400, totalCount: 
24102} and the Bible.

Having produced this form, we'll firstly extract the STRONGS reference 
from this strongsIDEAS {} data OBJECT and represent these in our 
biblos.html (PROJECT BIBLOS) code example.

http://www.grapple.id.au/biblos.html

Following which, we'll analyze the vBOEK[SECTION][chapter][verse] nodes 
for the dynamic expansion of these same STRONGS references within the 
BIBLICAL text, to determine in which of these a strategic dispersal as 
direct relationship with the vCube occurs.

Subsequently, we'll examine the sub-categories in the same manner."

Randy � [Sody] Barbara (pulpitfire@gmail.com): "Love rejoices in the 
truth. Telling people the truth is not a failure to love them. 
Neglecting their need for truth, with "sweet" talk and being "nice", 
while never offering them the truth they need to change their mind 
about, is."

(ru) dolf: "I've begun sending this directly to individuals because they 
are under the mistaken belief that as a gay man I can be excluded from 
any discussion they have of gay religious and marriage rights.

That my religious belief as Torah and DAOist compliant Christian belief 
is sustained by a technological core as semiotic natural and common law 
cosmological model.

That there is no common ground between their claim to religious belief 
and my own religious belief as there is between my own religious belief 
and those expressed by Rabbi Jaakov Feldman in his interpretation of 
Ramchal (Rabbi Moshe Chaim Luzzatto) as an immigrant from Rome, Italy to 
the Netherlands in the 1730's and some 40 years before Captain Cook's 
military incursion of Australia."

daniel wrote:
> 
> The First Chronicles of the
> 
> Children of Heaven
> 
> 
> 
> �Ruth�
> 
> 
> 
> by
> 
> Daniel Thomas Andrew Daly
> 
> www.noahidebooks.com
> 
> 9018 SC / Televon 511
> 
> 
> 
> 
> 
> Chapter One
> 
> 
> 
> Televon was a beautiful planet, thought Ruth.  She and her husband
> Boaz had settled there, heads of a small Israelite community in the
> small city of Paradision on the southern continent of Televere called
> Androma.  They lived at the end of a street in Paradision with houses
> only on one side of the street, the opposite side all bushland as much
> of Televere still was.  Their next door neighbour was a certain
> �Daniel Daly� who had shared similar religious views, funnily enough,
> to the children of Israel, himself being a noahide.  Daniel had been
> overwhelmed to have found himself living next to King David�s great-
> grand parents but all Boaz would say is that it was a small world.
> Daniel, though, thought destiny may have had a say.
> 
> 
> 
> Ruth had three pet cats:  Simon, Paul & Mary.  They were named after
> her three favourite Christians, even though she herself was not
> Christian in faith.  When they had first come to new life from Sheol
> Ruth and Boaz had studied out the Christian faith and attended church
> often.  Like most traditional Jews they soon rejected Jesus as being
> the messiah, but found his religion in terms of holiness and love
> quite appealing.  They had never formally converted to Christianity in
> their decades attending various churches, but still felt a sense of
> community with Christians.  However, they were Jewish in the end,
> keeping faith in their own covenant with God.
> 
> 
> 
> Ruth remembered coming to Israel the first time from her homeland of
> Moab.  Boaz had loved her and accepted her.  Some of the other woman
> of Bethlehem had slight feelings of resentment, but accepted her as
> they had grown to know her.  She had started obeying God and following
> his Sabbath, but there had been no formal conversion processes in
> those days to take on the torah for females.  It had not really been
> expected of them.  But in her years on Televere she had made her bat
> mitzvah and was now a full member of the Jewish community according to
> Jewish law.
> 
> 
> 
> David visited her often.  He lived on one of the northern continents
> of Televere, which was settled by many Israelites.  They had claimed
> Televere mainly as an Israelite planet, but there were numerous other
> peoples on the planet as well, a population of around half Jewish and
> half Gentile.  Mostly, after having lived there for some time now,
> Ruth had noticed that the gentile population were of people who�d
> generally had good will towards Israel.  Perhaps, and unsurprisingly,
> this was why they were now all together on Televere.
> 
> 
> 
> She had visited Zaphon of the Realm of Eternity just the once with
> Boaz, having been invited by her great grandson of many later
> generations, the Seraphim Angel Ambriel who had been Messiah.  She had
> found the place idyllic and lovely and her and Boaz had been on a
> small boat with Ambriel and Meludiel sailing over golden lake.  The
> level of peace in those few weeks had been extraordinary and Ruth
> looked forward to going back one day.
> 
> 
> 
> All things considered, Ruth was happy with her life on Televere.  Boaz
> worked in the local community, mainly helping with farming duties.
> Televere, as an economy, had a monetary system mixed with what were
> felt were the best mix of socialistic and capitalistic policies to
> ensure the best quality of life for all.  Everyone had work when they
> wanted it and nobody went hungry.  In this respect it generally
> followed the economy which had gradually developed in the Realm of
> Eternity.  Ruth was happy enough, living out her modernized life in
> Televere and, with the new Internet having been established globally,
> spent much time emailing friends and just enjoying her simple life
> with Boaz.
> 
> 
> 
> 
> 
> Chapter Two
> 
> 
> 
> �Well, how say you,� asked Boaz to his neighbour Daniel.  �It will be
> a dinner for about eight of us if you can attend.�  Daniel Daly
> nodded, generally happy enough to go along to the dinner party Boaz
> had arranged for the upcoming Sabbath night.  �Yes, alright Boaz.  It
> sounds good.  And thanks.�  Boaz nodded, offered his hand which Daniel
> shook, and departed.
> 
> 
> 
> Walking back up the driveway Ruth was on the front lawn, watering her
> roses.  �So is he coming then?� she asked.  �Yes, he is coming,�
> replied Boaz.  �Good,� said Ruth.  �Claudia has promised to come along
> as well.  This could prove interesting.�  �Not matchmaking are we
> Ruth.�  �You have seen fiddler on the roof too many times Boaz.
> Really, too many times.�  But Ruth really was matchmaking.
> 
> 
> 
> Sitting in his living room, listening to his Televeran CD walkman, a
> Bongiovi All-Stars CD, Daniel thought on the up and coming dinner for
> 8 next door.  Daniel was co-founder of Haven Noahide Fellowship, which
> had become quite a large fellowship on earth.  He had never married
> though, not finding anyone suitable to himself.  There were about a
> thousand Havenites on Televere, one other living in Paradision.  He no
> longer managed the fellowship on an ongoing basis, but occasionally
> sent in an email on various spiritual perspectives to the hierarchy
> which usually forwarded it on to their mailing list.  He was retired
> in a sense, having found more suitable people to replace him in the
> noahide field of ministry.
> 
> 
> 
> He kept it simple now, not overly concerned with finding a mate.
> Heck, he had been alone all his long life on earth as one of the elect
> and that had continued in his years so far on Televere.  He did doubt
> he would be alone forever, guessing he would eventually meet someone.
> But for now the single life suited his purposes.
> 
> 
> 
> Ruth, finishing off her watering, went inside to ring somebody.
> Coming inside she picked up the phone and dialled the number.  �Hello,
> Claudia speaking.�  �Oh, hello Claudia.  This is Ruth.  I just wanted
> to check that you were still available for dinner this Sabbath.  That
> is ok isn�t it?�  �Yes, ok Ruth.  I have no major plans of my own so I
> can make it.  What time do you expect me?�  �Just after sundown, ok.
> As the Sabbath begins.�  �Shall I walk or don�t you mind me driving?�
> �Up to you, dear.  We are not that fussed either way.�  �I will see
> you there then.�  �Thanks Claudia.  And thank you.�  Hanging up the
> phone Ruth was happy with her little matchmaking effort.  Hopefully
> everything would go as planned.
> 
> 
> 
> 
> 
> Chapter Three
> 
> 
> 
> The dinner was going well.  Daniel was sitting next to Claudia engaged
> in light banter.  He could not help but notice Ruth observing him from
> time to time, albeit unobtrusively.  He smiled.  He knew then she had
> set him up to chat with Claudia, but he didn�t mind.  Claudia was an
> attractive looking Spanish Jew.  She seemed familiar in a way, but he
> could not quite place were he had met her before.  Nonetheless they
> had a good time that night and when Claudia invited Daniel to a movie
> Ruth and Boaz just looked at him waiting his response.  He said yes,
> and Ruth let out a small smile, trying not to be noticed.
> 
> 
> 
> The next day Boaz was in conversation with his wife.  �You know,
> Ruthie, matchmaking often has drawbacks.�  �Nonsense, Boaz.  People
> who are meant to be together just need a little encouragement.  That
> is all it was about.�  �I hope so,� replied Boaz.  �Well I got a call
> from David this morning.  He is coming to see us in a few weeks.  Just
> to say hello.  He is bringing Bathsheba so it should be an interesting
> time.�  �Oh, that is good.  I will have to prepare his favourite
> meal.�  Boaz nodded.
> 
> 
> 
> Next door, Daniel was looking at his clothes.  He had a few suitable
> things to wear to the night�s movie.  Some black trousers, a nice red
> shirt and a leather tie.  It was more his type of clothing.  He had
> been a little nervous having been asked out.  That had happened rarely
> in his life.  But it only bothered his male pride a little.  He was
> somewhat taken with Claudia and if she was the one for him in the end
> her asking him out meant little in the grand scheme of things.
> 
> 
> 
> That evening, pulling out of his driveway in his red sedan, Ruth ran
> to his car window and he pushed the button to open the window.  �Well,
> it is your night out with Claudia, isn�t it?�  Daniel nodded.  �Good
> luck then.  Remember to tell me all about it.�  Daniel nodded with his
> usual smile
> 
> 
> 
> Ruth sat in the front living room all that night and when Daniel
> returned at around 11 she was tempted to go next door, innocently mind
> you, just to see how the night went.  But in the end she decided
> against it, happy to wait until the following day.  She would then
> know how successful her little matchmaking effort had been.
> 
> 
> 
> 
> 
> Chapter Four
> 
> 
> 
> �So how did it go then?  Tell me all about it.�  Daniel, sitting at
> his breakfast table, eating a piece of toast with bacon and eggs on
> the plate, didn�t really mind Ruth bothering him at breakfast.  But he
> did like his breakfast.  �It went fine Ruth.  The movie was great.�
> �I am not talking about the movie Daniel Daly.  How were you and
> Claudia together?�  �Oh,� said Daniel, smiling somewhat.  �I had
> thought you were curious about the movie.�  �Daniel, Daniel, Daniel.
> Will you ever learn?  To win a fair maiden�s heart you have to be
> interested in more than just movies.�  Daniel nodded a little.  �I
> know.  I wasn�t born yesterday, you know.�  �I think you were when it
> comes to women, though.�  �Very funny.  But, seriously, we had a good
> time.  We ate a meal before the show and I got to know her.  She said
> she had known me once, but didn�t disclose were from, which I found
> surprising.  But these things happen in such a long life.�  �Yes they
> do, don�t they.  Well, will you see her again?�  Daniel took a bite of
> toast and turned to the TV, watching the morning show.  He never
> responded to the question and a few moments later Ruth persisted.
> �Well Daniel?�  He continued staring at the morning show, eating his
> toast, and eventually said �Maybe.�  Ruth stared at him.  He really
> was difficult to fathom was this Daniel Daly.  But be that as it may
> she had done her best.  Best to now leave it in the hands of heaven
> she thought to herself.
> 
> 
> 
> Later on, having related her story to Boaz, he commented. �Perhaps the
> lad is just not ready to settle down Ruth.  You know, some of us go
> more slowly than the rest on issues like that.�  �How old do you have
> to be Boaz?�  �I don�t know.  But I don�t think there is a rulebook on
> romance and life.  Things happen when they are meant to happen.  You
> can�t go rushing them.  Daniel will find his mate in time.  And,
> perhaps, the last thing he needs or wants is Ruth the wife of Boaz
> interfering with his destiny.  Leave the kid alone.  Let him find her
> in his own way.�  Ruth considered her husband�s words.  They seemed,
> for Boaz, wise enough.  So she would listen.  But, secretly, if she
> could bring Claudia and Daniel together, she would.  It was good for a
> man to marry.  Of that much she was certain.
> 
> 
> 
> Days came and went and Daniel saw Claudia a few more times but, in the
> end, nothing more eventuated.  She was not for him.  Still Ruth
> thought on her neighbour often and wondered just what was in the heart
> of Daniel Daly.  Time will only tell, she thought to herself.  Time
> will only tell.
> 
> 
> 
> 
> 
> THE END
>