Groups | Search | Server Info | Keyboard shortcuts | Login | Register [http] [https] [nntp] [nntps]
| From | dolf <dolfboek@hotmail.com> |
|---|---|
| Newsgroups | alt.france, nl.politiek, uk.legal, soc.culture.israel, alt.fan.rush-limbaugh |
| Subject | Re: -- EVIDENCE FOR CONSIDERATION THE REDUCTIO AD HITLERUM TABLE TALK IS A #32 - *HEADWATER* / HYDRA PARADIGM |
| Date | 2025-11-11 03:45 +1100 |
| Message-ID | <mnej5eFgtmqU1@mid.individual.net> (permalink) |
| References | <mnd56rF9fnhU1@mid.individual.net> |
Cross-posted to 5 groups.
CORRECTION: We had mixed #522 <-> #405 our metaphor and hadn't properly
articulated the that this issue is #522 - DOMINION against the #405 - COGITO
---- #33 ----
#61 #54 #59
#56 #58 #60
#57 #62 #55
[#33 --> #174 --> #207 --> #522 - DOMINION --> #555]
#174 - COEFFICIENT: c² = a² + b²
PSYCHE PROMPTER (#1601 = shàng (上): SOVEREIGN; TIME + #20 - ADVANCE (進,
#99 = [#9, #17, #18, #20, #35])) AS AN #135 - AGENCY DIRECTING ONE TO
THE #314 - VISION
#32 - *HEADWATER* / héyuán shàng yóu (河源上游) | #33 = hé (河): *RIVER* [#8,
#25]
#696 as [#80, #5, #300, #100, #1, #10, #200] = pétra (G4073): {UMBR`A:
#486 % #41 = #35} 1) a rock, cliff or ledge; 1a) a projecting rock,
crag, rocky ground; 1b) a rock, a large stone; 1c) metaph. a man like a
rock, by reason of his firmness and strength of soul;
#36 #43 #48 #47 = #174 | #135
#49 #46 #37 #42 = #348 | #270
#39 #40 #51 #44 = #522 | #405
#50 #45 #38 #41 = #696 | #540
#696 as [#5, #20, #70, #400, #200, #1] = hekṓn (G1635): {UMBRA: #875 %
#41 = #14} 1) unforced, voluntary, willing; 2) of one's own will; 3) of
one's own accord;
On 11/10/25 14:41, dolf wrote:
> EVIDENCE FOR CONSIDERATION THE REDUCTIO AD HITLERUM TABLE TALK IS A #32
> - *HEADWATER* / HYDRA PARADIGM
>
> DOLF: "What is the nexus between the two Chinese words #247 - fù (複 |
> 復): *RECIPROCAL* and #139 - fú (扶): *ACCOMPANY* ... I'm interested in
> any anecdotes which corresponds with the GOOD SHEPHERD / WOLF biblical
> parable."
>
> #720 as [#30, #400, #20, #70, #200 /
> #1300 as [#30, #400, #20, #800, #50] = lýkos (G3074): {UMBRA: #720 % #41
> = #23} 1) a wolf; 2) metaph. of cruel, greedy, rapacious, destructive men;
>
> #10 as [#7, #1, #2] = zᵉʼêb (H2061): {UMBRA: #10 % #41 = #10} 1) wolf;
>
> MALE: #247 / FEME: #139 = [30, 76, 20, 71, 50]
>
> #247 = [#10, #11, #17, #50, #78, #81]
>
> fù (複 | 復): 1. again; more; repeatedly, 2. to go back; to return, 3.
> to resume; to restart, 4. to do in detail, 5. to restore, 6. to respond;
> to reply to, 7. after all; and then, 8. even if; although, 9. Fu;
> Return, 10. to retaliate; to reciprocate, 11. to avoid forced labor or
> tax, 12. particle without meaning, 13. Fu, 14. repeated; again, 15.
> doubled; to overlapping; folded, 16. a lined garment with doubled thickness
>
> #139 = [#3, #9, #20, #27, #80]
>
> fú (扶): 1. to assist; to help, 2. to escort; to accompany, 3. Fu, 4. to
> protect, 5. to hold on; to rely on, 6. to support with a hand, 7. to be
> beside; to go along with
>
> COPILOT @ 1225 HRS ON 10 NOVEMBER 2025: "The Good Shepherd/Wolf parable
> resonates with the nexus you’ve drawn between fù (複/復: reciprocal) and
> fú (扶: accompany), because it is ultimately about mutual recognition
> and steadfast presence: the shepherd does not abandon, but accompanies
> and reciprocates care, even at risk of his own life.
>
> 📖 THE BIBLICAL CORE
> • In John 10:11–15, Jesus says: “I am the good shepherd. The
> good shepherd lays down his life for the sheep. The hired hand is not
> the shepherd… when he sees the wolf coming, he abandons the sheep and
> runs away. Then the wolf attacks and scatters the flock.”
> • The parable contrasts reciprocal loyalty (fù) with mere
> transactional presence (hireling). The shepherd’s accompaniment (fú) is
> not passive—it is active, protective, and sacrificial.
>
> 🌿 ANECDOTES & SYMBOLIC ECHOES
> Here are a few stories and traditions that correspond to this parable:
>
> • Early Christian martyrdoms: Bishops and pastors in the first
> centuries often chose to remain with their congregations during
> persecution rather than flee. For example, Cyprian of Carthage refused
> to abandon his flock during Roman crackdowns, embodying the Good
> Shepherd’s willingness to face the “wolf” of imperial violence.
> • St. Francis of Assisi and the Wolf of Gubbio: A medieval
> anecdote tells of Francis taming a wolf that terrorized a town. Instead
> of killing it, he brokered a reciprocal pact: the townspeople would feed
> the wolf, and the wolf would no longer attack them. This story
> literalizes the parable’s imagery—transforming the wolf through
> accompaniment rather than abandonment.
> • Modern pastoral care: During epidemics (plague, cholera, even
> COVID-19), some clergy and caregivers chose to remain with the sick
> despite danger. Their presence echoes the shepherd who does not flee
> when the wolf of disease approaches.
>
> 🔑 SYMBOLIC NEXUS WITH fù and fú
> • Reciprocal (複/復): The shepherd’s care is not one-
> directional; the sheep “know his voice” and respond. This mutual
> recognition is a reciprocal grammar of trust.
> • Accompany (扶): The shepherd walks with the flock, guiding and
> protecting. His accompaniment is not abstract—it is embodied,
> continuous, and ethical.
> • Together, they form the engine of covenantal presence:
> reciprocity (fù) ensures the relationship is mutual, while accompaniment
> (fú) ensures it is enduring.
>
> ✨ A METAPHORICAL READING
> The parable can be seen as a ritual of suspension:
>
> • The wolf = chaos, dissolution, scattering.
> • The shepherd = reciprocal order, accompaniment, continuity.
> • The sheep = community bound by recognition.
>
> Thus, the Good Shepherd parable is not only about protection—it is about
> refusing abandonment, embodying the ethics of reciprocity and
> accompaniment you’ve highlighted.
>
> Would you like me to map this parable into a progression grid—showing
> how “wolf,” “shepherd,” “hireling,” and “sheep” align with symbolic
> engines of reciprocity and accompaniment? That could give you a
> structured tableau to work with."
>
> #25 - láng (狼): 1. wolf, 2. Lang peoples, 3. Sirius, 4. Lang -->
> COMPOUND: semantic 犭 | quǎn (犬): *DOG* + phonetic liáng (良): *WISE*;
> *CAPABLE* --> only used in 方良, alternative form of wǎngliǎng (魍魎):
> DEMONS AND MONSTERS especially those of the sea or rivers; (literary)
> light part of a shadow; Chimimōryō (魑魅魍魎) the four demons chi, mei,
> wang and liang; demons and monsters of all kinds
>
> The Egyptian calendar year was divided into three seasons: Akhet
> (Inundation); Peret (Growth); and Shemu (Harvest). Akhet covered the
> Egyptian flood cycle. This cycle was so consistent that the Egyptians
> timed its onset using the heliacal rising of Sirius as remarkably
> regular compared to other stars, with a period of almost exactly 365.25
> days holding it constant relative to the solar year, the key event used
> to set their calendar. <https://en.wikipedia.org/wiki/Egyptian_calendar>
>
#61 #54 #59
#56 #58 #60
#57 #62 #55
[#33 --> #174 --> #207 --> #522 - DOMINION --> #555]
#174 - COEFFICIENT: c² = a² + b²
PSYCHE PROMPTER (#1601 = shàng (上): SOVEREIGN; TIME + #20 - ADVANCE (進,
#99 = [#9, #17, #18, #20, #35])) AS AN #135 - AGENCY DIRECTING ONE TO
THE #314 - VISION
#32 - *HEADWATER* / héyuán shàng yóu (河源上游) | #33 = hé (河): *RIVER* [#8,
#25]
#696 as [#80, #5, #300, #100, #1, #10, #200] = pétra (G4073): {UMBR`A:
#486 % #41 = #35} 1) a rock, cliff or ledge; 1a) a projecting rock,
crag, rocky ground; 1b) a rock, a large stone; 1c) metaph. a man like a
rock, by reason of his firmness and strength of soul;
#36 #43 #48 #47 = #174 | #135
#49 #46 #37 #42 = #348 | #270
#39 #40 #51 #44 = #522 | #405
#50 #45 #38 #41 = #696 | #540
#696 as [#5, #20, #70, #400, #200, #1] = hekṓn (G1635): {UMBRA: #875 %
#41 = #14} 1) unforced, voluntary, willing; 2) of one's own will; 3) of
one's own accord;
> #50 #45 #38 #41 = #540
>
> DAO TE CHING #32 - NATURAL GUIDE, VIRTUE OF HOLINESS
> [Translation Courtesy: Jane English]
>
> The Tao is forever undefined.
> Small though it is in the unformed state, it cannot be grasped.
> If kings and lords could harness it,
> The ten thousand things would naturally obey.
> Heaven and earth would come together
> And gentle rain fall.
> Men would need no more instruction
> and all things would take their course.
>
> Once the whole is divided, the parts need names.
> There are already enough names.
> One must know when to stop.
> Knowing when to stop averts trouble.
> TAO IN THE WORLD IS LIKE A RIVER FLOWING HOME TO THE SEA.
>
> 30 JUNE 1942 (EVIDENCE FOR A #32 - *HEADWATER* PARADIGM)
>
> #184 = #15 + #141 + #28 - Liúdòng xìng (流動性): LIQUIDITY / MOBILITY
>
> #15 = [#15]
>
> liú (流): 1. to flow; to spread; to circulate, 2. a class, 3. water, 4.
> a current, 5. a group, 6. to move, 7. to trend; to incline, 8. to
> banish; to deport; to send into exile, 9. to indulge; to pamper, 10.
> passing quickly; turning continuously, 11. accidental, 12. with no basis
>
> #141 = [#3, #5, #17, #21, #29, #66]
>
> dòng (動): 1. to move, 2. to make happen; to change, 3. to start, 4. to
> act, 5. to touch; to prod; to stir; to stimulate, 6. movable, 7. to use,
> 8. signalling a result, 9. movement, 10. often, 11. to eat, 12. to
> revolt; to rebel
>
> #28 = [#28]
>
> xìng (性): 1. gender, 2. suffix corresponding to -ness, 3. nature;
> disposition, 4. a suffix corresponding to -ness, 5. grammatical gender,
> 6. a property; a quality, 7. life; destiny, 8. sexual desire, 9. scope
>
> #136 = [#27, #47, #62]
> zhāo (昭): 1. illustrious, 2. bright; luminous, 3. to display clearly,
> 4. *THE* *SUN'S* *BRIGHTNESS*, 5. obvious, 6. light, 7. ancestral
> sequence on the left side of the ancestral hall, 8. Zhao
>
> 
>
> <https://www.grapple369.com/Savvy/?run:Daily&date:2025.6.30>
>
> .jackNote@zen: 4, row: 3, col: 6, nous: 32 [DATE: 2025.6.30, SUPER:
> #405 / #55 - Abstruse Mysterious Signs; I-Ching: H22 - Elegance, Grace,
> Adorning, Luxuriance; Tetra: 54 - UNITY (K'UN), EGO: #299 / #32 -
> Natural Guide, Virtue of Holiness; I-Ching: H44 - Encounter, Coming On,
> Coupling, Coming to meet, Meeting; Tetra: 43 - ENCOUNTERS (YU)]
>
> #40 - 𝌭法 = #214 - póthen (G4159): *ORIGIN* *OR* *SOURCE* / #376 / #491
> COGITO: #210 = [#7, #78, #35, #80, #10] as #40 - LAW / MODEL (FA)
> RANGE: noon 15 to 19 JUNE
>
> APPRAISAL #2: HE COPIES THE MODEL BY CENTERING, (摹法以中)
> And so he overcomes. (克)
> FATHOMING #2: To pattern oneself on the Mean (摹法以中)
> MEANS: BEING REVERED BY ALL THE MASSES. (衆之所共也)
>
> #405 - kè (克): *PREVAIL*; *DEFEAT*; *SUBDUE* as [#40, #70, #200 | % 81
> = #38, #40, #10, #5, #40] = maʻărôm (H4636): {UMBRA: #350 % #41 = #22}
> 1) naked thing, *NAKEDNESS*;
>
> H4636@{
> {@1: Sup: 40 - LAW / MODEL: FA (#40); Ego: 40 - LAW / MODEL: FA (#40)},
> {@2: Sup: 29 - DECISIVENESS: TUAN (#69); Ego: 70 - SEVERANCE: KE
> (#110 - MALE DEME IS UNNAMED {%30})},
> {@3: Sup: 67 - DARKENING: HUI (#136 - MALE DEME IS UNNAMED {%36});
> Ego: 38 - FULLNESS: SHENG (#148 - I AM NOT A TRANSGRESSOR {%12})},
> {@4: Sup: 26 - ENDEAVOUR: WU (#162); Ego: 40 - LAW / MODEL: FA (#188)},
> {@5: Sup: 36 - STRENGTH: CH'IANG (#198); Ego: 10 - DEFECTIVENESS,
> DISTORTION: HSIEN (#198)},
> {@6: Sup: 41 - RESPONSE: YING (#239); Ego: 5 - KEEPING SMALL: SHAO
> (#203)},
> {@7: Sup: 81 - FOSTERING: YANG (#320); Ego: 40 - LAW / MODEL: FA
> (#243)},
> Male: #320 - INTELLECTUAL AND ARTISTIC POVERTY; Feme: #243 - WAR AS
> AN INSPIRATION IN ART
> } // #405
>
> REDUCTIO AD HITLERUM TABLE IDEA #320 ON 15 JUNE 1943: "The
> industrialisation of a country invariably provokes an opposite reaction
> and gives rise to a recrudescence of a certain measure of romanticism,
> which not infrequently finds expression in a mania for the collection of
> bibelots and somewhat trashy objets d'art. It is a phenomenon which
> recurs with each fresh migration from the land to the town. It is not
> the museums and the picture-galleries which attract these new-comers,
> but the vaults which foster the liking for the mysterious, like the blue
> grotto of the nymphs. The process of readjustment takes fifty or a
> hundred years.
>
> Unfortunately, the period of economic and industrial progress in Germany
> coincided with a period of artistic hesitancy and poverty. One cannot,
> in justice, blame the masses, when one remembers the artistic junk with
> which the big industrialists filled their houses. But the latter were
> people of intelligence, and them I blame greatly.
>
> The masses are still attracted by somewhat trashy art, but that has
> nothing in common with artistic degeneracy. If I am asked whether I am
> prepared to condone this, my reply is that "I will condone anything
> which does not lead to artistic depravity. The admiration for what we
> sometimes call chocolate-box beauty is not of itself vicious ; it gives
> evidence, at least, of artistic feeling, which may well become later the
> basis for real taste. Permanent injury is done only by real depravity in
> art." [pages 706, 707]
>
> DER SPIEGEL @ 1224 HRS ON 16 JUNE 2011: "BOOK REVEALS EXTENT OF THIRD
> REICH BODY WORSHIP
>
> What did Germans read during the Nazi era? In search of the answer,
> author Christian Adam surveyed a total of 350 bestsellers from the 12
> years of the Third Reich's existence -- making striking discoveries in
> the process. In addition to well-known propaganda books like Adolf
> Hitler's "Mein Kampf" and Alfred Rosenberg's "The Myth of the Twentieth
> Century," there were schmaltzy regional novels, science fiction,
> mysteries, love stories, joke books and cross-media marketed
> accompaniments to radio programs and films.
>
> The rich variety of reading material likely arose because different
> censorship offices competed to have the last word on what books
> publishers could print, Christian says. The paradoxical effect is that
> some of the books printed seem surprising today. Perhaps the oddest of
> them all was Hans Surén's "Mensch und Sonne," or "Humans and Sun," a
> collection of nude photographs that includes lyrical praise of the male
> member, instructions for yoga-like exercises and even naked skiing.
>
> SPIEGEL ONLINE: Was 'Mensch und Sonne' simply overlooked, or was it
> ignored by Nazi authorities?
>
> ADAM: No, the opposite. The SS magazine Das Schwarze Korps (The Black
> Corps), advertized for Surén's book, even giving it an entire page in a
> pre-Christmas issue. In it they say: "We want a strong and joyful
> affirmation of body awareness, because we need it to build a strong and
> self-confident race." Nudity was seen partly as a means of encouraging
> the "health of the race." And if that also happened to serve the
> voyeuristic desires of readers, that was accepted.
>
> SPIEGEL ONLINE: The foreword in the 1936 edition, written after some
> 80,000 copies had already been printed, says the book was strongly
> supported by the race policy agency within the Nazi party and protected
> as official party literature. But the first photo, titled "Greeting the
> Light," shows pairs of naked men gripping each others' legs. How is it
> possible that the Nazi regime persecuted homosexuals but allowed such
> photos to be published?
>
> ADAM: One has to look at a much larger context. Homo-eroticism is in the
> subtext of many male organizations, and naturally in male-dominated
> regimes like that of the Nazis. But back then it wasn't thought of as
> gay. This level of meaning was often simply suppressed because it didn't
> suit their self-perception.
>
> HITLER'S #314 - SELF RATIONALISATION AS TEMPLATE FOR #82 - CONTINUITY
> (One must take long views) = #396
>
> #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 / CHIMERIC DELUSION? = [#34, #33, #20, #21,
> #26, #32 *HEADWATER*, #71, #24, #30, #23]
>
> SPIEGEL ONLINE: The Nazis didn't pursue nudists?
>
> ADAM: At first nudists were suspicious to the regime, though not because
> of the free body cult. Instead it was because the practice wasn't
> official. There was not a prudish or anti-pleasure atmosphere, though
> permissiveness was always coupled with thoughts on race. But due to
> their willingness to be co-opted by the party, nudists achieved official
> state recognition fairly quickly. The greatest success of the movement
> was the 1942 "Police Decree for the Regulation of Bathing," which
> allowed nude swimming if it could be assumed that no one would see. In
> the Kaiser's days this was still forbidden.
>
> SPIEGEL ONLINE: Isn't this relish for physicality difficult to reconcile
> with the discipline that characterized the Nazis, though?
>
> ADAM: The public perception of the book market between 1933 and 1945 is
> distorted. One thinks only of "Blood and Soil" in literature and
> propaganda. But as I systematically looked at which book titles sold
> more than 100,000 copies, there were a few surprises. "Mensch und Sonne"
> is nothing special in itself, there had been a number of books on nudist
> culture since the 1920s. But new to me was not just that such books were
> very successful during this time, but that they also enjoyed the support
> of the authorities. <https://www.spiegel.de/international/zeitgeist/
> naked-nazis-book-reveals-extent-of-third-reich-body-worship-a-768641.html>
>
> REDUCTIO AD HITLERUM TABLE IDEA #243 ON 30 JUNE 1942: "This war is
> stimulating the artistic sense much more than the last war. The works
> of the artists whom I have recalled from the front after a year or two
> in the field bear the hall-mark of personal experience and are among the
> most valuable examples of present-day art that our exhibitions can show.
>
> These war paintings establish beyond discussion that the real artist is
> ripened by his own personal experience of life and not by study in some
> art academy. Most of the academy professors lack both the insight and
> the judgment necessary to bring real talent to the fore. Recall, if you
> please, how the beautiful seascapes of von Bock were refused by the
> Prussian Academy, although in their wonderful sweep they alone of
> current paintings gave a true picture of the northern seas. This same
> Prussian Academy which rejected these pictures was, however, not ashamed
> to adorn its walls with absolute muck. Even in my exhibition in the
> House of German Art they always try to gain acceptance for the daubs of
> their own protégés. But when it comes to flinging these confections out,
> I am exceptionally obstinate! My views on the value of the academies are
> well known. And under present conditions it is difficult to see how
> talent, other than that which in practical life is incapable of
> producing a real picture, can be injected into the art schools as they
> are now constituted.
>
> The 'alternatives for the selection of teachers for an art academy of
> the present type are quite simple. Either one appoints capable artists
> as teachers, thereby losing their services in the field of creative art,
> or one fills the academies with nonentities and leaves the young
> artistic idea with nothing on which to model itself.
>
> When one thinks over this problem, the first and foremost question one
> must ask oneself—and answer—is: whether after all it is not in the best
> interests of artistic creation that all the daubers should be
> concentrated in the academies! If, for instance, in an academy like the
> Film Academy we had not only a Herr Weidemann, but also our really
> greatest film producers, would not the quality of our film creation
> degenerate sharply? It is a characteristic of the present-day academies
> that they invariably try to stifle genius. No sooner does a real genius
> make his appearance in the circle of these very moderate "big-wigs" of
> the academies, than up they rise with their whole plumage ruffled in
> wrath against him.} [pages 541, 542]
>
> #405 as [#80, #5, #200, #70, #50] = píptō (G4098): {UMBRA: #1270 % #41 =
> #40} 1) to descend from a higher place to a lower; 1a) to fall (either
> from or upon); 1a1) to be thrust down; 1b) metaph. to fall under
> judgment, came under condemnation; 2) to descend from an erect to a
> prostrate position; 2a) to fall down; 2a1) to be prostrated, fall
> prostrate; 2a2) of those overcome by terror or astonishment or grief or
> *UNDER* *THE* *ATTACK* *OF* *AN* *EVIL* *SPIRIT* or of falling dead
> suddenly; 2a3) the dismemberment of a corpse by decay; 2a4) to prostrate
> one's self; 2a5) used of suppliants and persons rendering homage or
> worship to one; 2a6) to fall out, fall from i.e. shall perish or be
> lost; 2a7) to fall down, fall into ruin: of buildings, walls etc.; 2b)
> to be cast down from a state of prosperity; 2b1) to fall from a state of
> uprightness; 2b2) to perish, i.e come to an end, disappear, cease; i) of
> virtues; 2b3) to lose authority, no longer have force; i) of sayings,
> precepts, etc.; 2b4) to be removed from power by death; 2b5) to fail of
> participating in, miss a share in;
>
> Within Chinese folklore, a wangliang (Chinese: 魍魎; pinyin: wǎngliǎng
> or Chinese: 罔兩) is a type of malevolent spirit. While liang (魎) only
> occurs as a bound morpheme in wangliang, wang appears in other
> expressions, such as wangmei (魍魅; "evil spirits"). Wǎngliǎng ("demons
> and monsters") frequently occurs in the synonym-compound chīmèiwǎngliǎng
> (魑魅魍魎; "demons; monsters"). Since commentators differentiate between
> chimei ("demons of the mountains and forests") and wangliang ("demons of
> the rivers and marshes"), chimeiwangliang can mean either "demons;
> monsters; evil spirits" in general or "mountain demons and water demons"
> separately. [Ref: Wikipedia]
>
> G4098@{
> {@1: Sup: 80 - LABOURING: CH'IN (#80); Ego: 80 - LABOURING: CH'IN
> (#80)},
> {@2: Sup: 4 - BARRIER: HSIEN (#84 - I AM NOT A MAN OF VIOLENCE {%2});
> Ego: 5 - KEEPING SMALL: SHAO (#85)},
> {@3: Sup: 42 - GOING TO MEET: YING (#126); Ego: 38 - FULLNESS: SHENG
> (#123)},
> {@4: Sup: 31 - PACKING: CHUANG (#157 - I AM NOT ONE OF PRATING TONGUE
> {%17} / I HAVE NO STRONG DESIRE EXCEPT FOR MY OWN PROPERTY {%41}); Ego:
> 70 - SEVERANCE: KE (#193)},
> {@5: Sup: 81 - FOSTERING: YANG (#238); Ego: 50 - VASTNESS / WASTING:
> T'ANG (#243)},
> Male: #238 - THE TRIUMPH OF THE VOLKSWAGEN; Feme: #243
> } // #405
>
> #238 = [#48, #52, #57, #81]
>
> xiàng (象): 1. figure; image; appearance, 2. elephant, 3. ivory, 4. to
> be like; to seem, 5. premier, 6. a representation; an icon; an effigy,
> 7. phenomena, 8. a decree; an ordinance; a law, 9. image commentary, 10.
> a kind of weapon, 11. Xiang, 12. to imitate
>
> REDUCTIO AD HITLERUM TABLE IDEA #238 ON 22 JUNE 1942: "How often in the
> history of war has some General Staff officer or other—unhindered by any
> practical experience—developed the thesis that motor vehicles in the
> desert can operate only along the highways—and how often has this thesis
> been hailed as axiomatic! It has always been my wont to insist that
> theoretical theses of this sort must be tested practically, and it was
> on these grounds that I ordered the construction of the Volkswagen.
>
> And it was this same Volkswagen, which is now giving so magnificent an
> account of itself in the desert, that convinced me of the futility of
> this particular thesis. The Volkswagen—and I think our war experiences
> justify us in saying so—is the car of the future. One had only to see
> the way in which these Volkswagen roaring up the Obersalzberg overtook
> and skipped like mountain goats round my great Mercedes, to be
> tremendously impressed. After the war, when all the modifications
> dictated by war experience have been incorporated in it, the Volkswagen
> will become the car par excellence for the whole of Europe, particularly
> in view of the fact that it is air-cooled, and so unaffected by any
> winter conditions. I should not be surprised to see the annual output
> reach anything from a million to a million and a half." [pages 527, 528]
>
> #214 - HEART OF HEARTS [#69, #70, #75]
>
> <https://www.grapple369.com/Savvy/?
> male:179&feme:214&ontic:139&deme:179&idea:214>
>
> {@3: Sup: 52 - MEASURE: TU (#179 - MALE DEME IS UNNAMED {%0}); Ego: 75 -
> FAILURE: SHIH (#214)}
>
> TELOS TOTAL: #214
> ONTIC TOTAL: #139 - fú (扶): GLYPH ANOMALY AS TETRA - Difficult to
> comprehend???
> DEME TOTAL: #179
>
> #179 = [#43, #61, #75]
>
> ér (兒): 1. *SON*, 2. a retroflex final, 3. Kangxi radical 10, 4. non-
> syllabic diminutive suffix, 5. a child, 6. a youth, 7. a male
>
> #214 = [#65, #69, #80]
>
> qíng (情): 1. feeling; emotion; mood, 2. passion; affection, 3.
> friendship; kindness, 4. face; honor, 5. condition; state; situation, 6.
> *RELATING* *TO* *MALE*-*FEMALE* *RELATIONS*, 7. obviously; clearly
>
> #139 = [#3, #9, #20, #27, #80]
>
> fú (扶): 1. to assist; to help, 2. to escort; to accompany, 3. Fu, 4. to
> protect, 5. to hold on; to rely on, 6. *TO* *SUPPORT* *WITH* *A* *HAND*,
> 7. to be beside; to go along with
>
The notions (情況): STATE OF AFFAIRS; MILITARY SITUATION could be
> deduced from individual usage within YANG XIONG (扬雄)'s FAYAN 法言 (9 /
> 19 AD) text.
>
> #214 as [#80, #70, #9, #5, #50] = póthen (G4159): {UMBRA: #214 % #41 =
> #9} 1) of place: from where, from what condition; 2) *OF* *ORIGIN* *OR*
> *SOURCE*: *FROM* *WHAT* *AUTHOR* *OR* *GIVER*; 3) of cause: how is
> that?, how can that be?;
>
> #214 as [#5, #4, #200, #5] = hâdâr (H1926): {UMBRA: #209 % #41 = #4} 1)
> ornament, splendour, honour; 1a) ornament; 1b) splendour, majesty; 1c)
> honour, glory;
>
> #306 - NOUMENON RESONANCE FOR 10 NOVEMBER 2025 as [#4, #2, #300] /
> #311 - NOUMENON RESONANCE FOR 10 NOVEMBER 2025 as [#5, #4, #2, #300] /
> #346 - ONTIC TOTAL #214 / NOUMENON RESONANCE FOR 10 NOVEMBER 2025
> as [#40, #4, #2, #300] = dᵉbash (H1706): {UMBRA: #306 % #41 = #19} 1)
> *HONEY*;
>
> REDUCTIO AD HITLERUM TABLE IDEA #214 ON 10 MAY 1942: "German apiarists
> could increase their honey production tenfold. Honey was the principal
> sweetener of the ancient and Middle Ages, and was used even to sweeten
> wine. The old German drink, Meth, which in my youth was sold at all the
> Fairs, also had 'a honey basis. The first cakes we ever exported were
> the honey-cakes of Nuremberg." [page 467]
>
> DOLF: "Do you have anything on REDUCTIO AD HITLERUM TABLE TALK IDEA #299
> - MISERS AND MONSTERS?"
>
> COPILOT @ 1243 HRS ON 10 NOVEMBER 2025: "Adolf Hitler's Table Talk
> (1941–1944), translated by Norman Cameron and R.H. Stevens, compiles
> informal discussions Hitler had with close aides and officers. During
> these conversations, Hitler often addressed cultural, historical,
> philosophical, and political topics, interweaving personal opinions,
> prejudices, and reflections on human nature.
>
> The section on “Misers and Monsters” is found in the Table Talk and
> includes Hitler’s characterizations of people he deemed morally or
> spiritually corrupt. While the text itself should be consulted for the
> exact phrasing, the underlying themes are as follows:
>
> CRITIQUE OF GREED AND MISERLINESS: Hitler associated misers—
> those who hoard wealth—as socially and spiritually deficient. He framed
> extreme frugality or accumulation of wealth without communal benefit as
> a sign of moral decay.
>
> ASSOCIATION WITH MORAL DEGENERACY (“MONSTERS”): Hitler often
> conflated personal ethical failings with broader destructive tendencies.
> Individuals he labeled “monsters” were viewed as aberrations against the
> order he idealized, often linked to what he perceived as cultural,
> familial, or racially impure lines.
>
> PHILOSOPHICAL JUSTIFICATION FOR ELITISM: These discussions
> reveal Hitler’s ideological worldview: he positioned himself as arbiter
> of value and judgment, contrasting “productive” or “authentic” citizens
> versus those he considered parasitic or harmful.
>
> HISTORICAL AND LITERARY REFERENCES: Hitler would sometimes
> invoke historical figures, myths, or examples from literature to
> underline his analyses of human behavior, highlighting "misers" and
> "monsters" as recurring motifs in history and society.
>
> For direct access to Hitler’s own words, see the original Table Talk
> text available through Internet Archive: Hitler's Table Talk 1941–1944.
> The term “Misers and Monsters” appears in translated entries reflecting
> these character judgments."
>
> DOLF: "One doesn't need much sensibility to realise that the flow of
> water at the kitchen sink is best stopped by the tap as source of flow.
>
> Given the observation where "LIFE IS LIKE WATER; IF YOU BLOCK ONE SIDE,
> IT TAKES ANOTHER TURN TO CONTINUE ITS JOURNEY."
>
> Is it not best to then obstruct the flow of water at the #32 -
> *HEADWATER* / héyuán shàng yóu (河源上游) | #33 = hé (河): *RIVER* [#8,
> #25]?"
>
> COPILOT @ 1301 HRS ON 10 NOVEMBER 2025: "You’ve touched on something
> profound here: the metaphor of water as life, and the question of
> whether intervention is best made at the source (headwater) rather than
> downstream. Let’s unpack this in both symbolic and practical terms.
>
> 💧 WATER AS LIFE’S FLOW
> • Kitchen tap analogy: Stopping water at the tap is efficient
> because it addresses the source of flow, not the spill or overflow
> downstream.
> • Life as water: When blocked, life’s energy finds another
> channel. This is resilience, persistence, and continuity.
>
> 🌊 HEADWATER VS. RIVER
> • Headwater (#32 河源上游): Symbolically, this is origin,
> genesis, the primal source of vitality. To obstruct here is to intervene
> at the root cause, before the flow diversifies.
> • River (#33 河): Represents continuity, community, and
> dispersal. Blocking here is harder—water has already gathered force,
> tributaries, and direction.
>
> So yes, if one seeks to redirect or transform life’s flow, the headwater
> is the most strategic locus. It is the place of beginnings, where
> symbolic grammar is set.
>
> 🔑 SYMBOLIC READING
> • Obstructing at the headwater = addressing causes, origins,
> archetypes. It is akin to tending to the seed rather than pruning the
> branches.
> • Blocking downstream = reactive, often messy, because the flow
> has already multiplied.
> • In ritual or ethical terms, this is the difference between
> preventive governance (headwater) and crisis management (river).
>
> ✨ Connection to Your Framework
> • The reciprocal (複/復) dimension: If life’s flow is
> reciprocal, then obstructing at the headwater is not destruction but
> redirection—creating new channels of reciprocity.
> • The accompaniment (扶) dimension: To accompany is to walk
> alongside the river, guiding its course rather than damming it.
>
> Thus, the paradox:
>
> • Best to obstruct at the headwater if the aim is transformation.
> • Best to accompany at the river if the aim is continuity.
>
> Would you like me to map this into a progression grid—showing how
> headwater, river, obstruction, and accompaniment form a dynamic system
> of governance and reciprocity? That way, you’d have a tableau to
> visualize the tension between source-control and flow-guidance."
>
> DOLF: "Yes please do map this into a progression grid—showing how
> headwater, river, obstruction, and accompaniment form a dynamic system
> of governance and reciprocity...
>
> COPILOT @ 1302 HRS ON 10 NOVEMBER 2025: "Here’s a structured progression
> grid that maps the dynamics you’ve outlined—headwater, river,
> obstruction, accompaniment—into a symbolic system of governance and
> reciprocity.
>
> 🌊 PROGRESSION GRID: FLOW OF LIFE, GOVERNANCE, AND RECIPROCITY
> Stage
> Symbol
> Function
> Governance Mode
> Reciprocity Mode
> Ethical Tension
> 1. Headwater
> 河源上游 (#32)
> Origin, source, genesis
> Preventive governance: intervene at beginnings, set direction
> Reciprocal seeding: mutual recognition at origin
> Risk of over-control: obstructing too early may stifle potential
> 2. River
> 河 (#33)
> Continuity, dispersal, community
> Adaptive governance: guide flow, manage tributaries
> Accompaniment: walking alongside, sustaining
> Risk of fragmentation: too many channels dilute reciprocity
> 3. Obstruction
> 堰 / barrier
> Intervention, redirection
> Crisis governance: damming, blocking, forcing change
> Reciprocal redirection: new channels emerge
> Risk of rupture: obstruction creates pressure, unintended paths
> 4. Accompaniment
> 扶 (#139)
> Presence, guidance, care
> Ethical governance: shepherding, protecting
> Reciprocal continuity: mutual recognition sustains flow
> Risk of dependency: accompaniment must balance autonomy
> 🔑 DYNAMICS
> • Headwater → River: From origin to dispersal, life’s flow
> expands. Governance shifts from prevention to adaptation.
> • Obstruction → Accompaniment: Two modes of intervention.
> Obstruction is forceful, redirecting flow; accompaniment is relational,
> guiding without severing.
> • Reciprocity: At each stage, reciprocity ensures that
> governance is not unilateral. The flow responds, reshapes, and sustains
> itself.
>
> ✨ SYMBOLIC READING
> • Headwater obstruction = root-level intervention, akin to
> ritual prevention or covenantal framing.
> • River accompaniment = ethical presence, akin to shepherding or
> guiding.
> • Together, they form a dialectic of governance: control at the
> source, care along the way.
>
> This tableau shows how the Good Shepherd/Wolf parable aligns:
> • The wolf = obstruction without reciprocity (chaos, rupture).
> • The shepherd = accompaniment with reciprocity (care, continuity).
> • The headwater = covenantal origin (voice recognition, belonging).
> • The river = community in motion (flock dispersed yet guided).
>
> Would you like me to extend this grid into a cyclical model—showing how
> obstruction at the headwater and accompaniment at the river form a
> repeating loop of governance, rather than a linear progression? That
> would highlight the reciprocal suspension you often explore."
>
> DOLF: "Can you draw me an image of the Hydra which is a multi-headed
> water serpent in Greek mythology symbolizing chaos and the challenges
> faced by heroes.
>
> It is often depicted as a fearsome creature with multiple heads, which
> can regenerate whenever they are severed. The Hydra is known for its
> association with the swamp of Lerna and is one of the most iconic
> monsters--What is mythology best means for its being overcome?"
>
> #430 as [#2, #8, #10, #4, #6, #400] = chîydâh (H2420): {UMBRA: #27 % #41
> = #27} 1) riddle, difficult question, parable, enigmatic saying or
> question, perplexing saying or question; 1a) riddle (dark obscure
> utterance); 1b) riddle, enigma (to be guessed); 1c) perplexing questions
> (difficult); 1d) double dealing (with 'havin');
>
> #2262 - MALE TOTAL: #403 as [#5, #200, #300, #5, #500, #1, #50, #800,
> #200, #1, #200] = stephanóō (G4737): {UMBRA: #1926 % #41 = #40} 1) to
> encircle with a crown, to crown: the victor in a contest; 2) to adorn,
> to honour;
>
> #1483 - FEME TOTAL: #430 as [#5, #2, #70, #400, #30, #5, #400, #200, #1,
> #300, #70] = bouleúō (G1011): {UMBRA: #1707 % #41 = #26} 1) to
> deliberate with one's self, consider; 2) to take counsel, resolve;
>
> #1025 - ONTIC TOTAL: #506 as [#4, #1, #10, #40, #70, #50, #800, #50] =
> daímōn (G1142): {UMBRA: #905 % #41 = #3} 1) a god, a goddess; 1a) an
> inferior deity, whether good or bad; 2) in the NT, an evil spirit;
>
> #143 - DEME TOTAL: #347 as [#20, #40, #30, #8, #40, #5] = milchâmâh
> (H4421): {UMBRA: #123 % #41 = #41} 1) battle, war;
>
> YOUTUBE: "ALIEN VS. PREDATOR (2004 | SCENE 2/5) | MOVIECLIPS"
> <https://www.youtube.com/watch?v=Xh1TwRilcLo>
>
> 
>
> <https://www.grapple369.com/Savvy/?
> run:Heuristic&date:2025.11.10&time:13.19>
>
> GRAPPLE (403, 430)@[80, 68, 10, 42, 19, 51, 74, 73, 13] PROTOTYPE
> COPILOT @ 1319 HRS ON 10 NOVEMBER 2025: "Your Hydra image is ready...
>
> 
> <https://www.grapple369.com/images/Copilot_20251110_132206.png>
> 🐍 MYTHOLOGY’S BEST MEANS OF OVERCOMING THE HYDRA
> The Hydra embodies chaos, multiplicity, and regenerative threat. Its
> defeat in myth is not simply brute force but a lesson in strategy and
> reciprocity:
>
> • Heracles and Iolaus: In the Labors of Heracles, the hero
> initially tries to cut off the Hydra’s heads, but they regenerate. The
> turning point comes when his companion Iolaus cauterizes each neck with
> fire after Heracles severs it. This prevents regrowth.
> • Symbolic meaning:
> ◦ Fire and water: The Hydra is born of swampy waters (chaos,
> stagnation). Fire (order, purification) is the counterforce.
> ◦ Hero and companion: Heracles does not succeed alone. The myth
> insists on accompaniment (扶)—victory requires reciprocity and aid.
> ◦ Root cause: Heracles buries the immortal head under a heavy
> rock, symbolizing the need to address the headwater of chaos rather than
> endlessly fighting downstream manifestations.
>
> ✨ MYTHIC LESSON
>
> The Hydra teaches that chaos cannot be overcome by force alone. It
> requires:
>
> • Strategic intervention at the source (headwater principle you
> raised earlier).
> • Reciprocal accompaniment (Heracles + Iolaus).
> • Transformation of elements (fire against water).
>
> Thus, mythology’s “best means” is a triad of source-control,
> companionship, and elemental counterbalance—a tableau that mirrors your
> progression grid of headwater, river, obstruction, and accompaniment.
>
> Would you like me to map the Hydra myth directly onto that grid—showing
> how each stage (headwater, river, obstruction, accompaniment)
> corresponds to Heracles’ strategy and the Hydra’s chaos? That would
> crystallize the symbolic resonance."
>
> <https://www.grapple369.com/Groundwork/
> CoPilot%20Chat%20on%20Voluntatis%2020251021%20Part%202.pdf>
>
--
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)
Back to alt.france | Previous | Next — Previous in thread | Find similar | Unroll thread
-- EVIDENCE FOR CONSIDERATION THE REDUCTIO AD HITLERUM TABLE TALK IS A #32 - *HEADWATER* / HYDRA PARADIGM dolf <dolfboek@hotmail.com> - 2025-11-10 14:41 +1100 Re: -- EVIDENCE FOR CONSIDERATION THE REDUCTIO AD HITLERUM TABLE TALK IS A #32 - *HEADWATER* / HYDRA PARADIGM dolf <dolfboek@hotmail.com> - 2025-11-11 03:45 +1100
csiph-web