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   > of linguistic paucity which is an implicit component with the framework   
   > of #81 / #117 - SOVEREIGN AUTONOMY | #117 - FEME: #117 - mâlak (H4427):   
   > *COUNSEL*, *ADVISE*; *TO* *CONSIDER*   
   >   
   > SCEPTRE   
   > ---- #81 / #117 ----   
   >   
   > #39 #21 #57   
   > #03 #66 #48   
   > #75 #30 #12   
   >   
   > #318 - *WEARING* *GLASSES* *AS* *COGNITIVE* *INTUITION* *ANALOGY* [#30,   
   > #39, #48, #57, #66, #75, #3]   
   >   
   > #318 as [#300, #10, #8] / [#300, #8, #10] = sîyach (H7879): {UMBRA: #318   
   > % #41 = #31} 1) meditation, complaint, musing; 1a) plaint, complaint;   
   > 1b) following are dubious; 1b1) musing; 1b2) *ANXIETY*, trouble; 1b3) talk;   
   >   
   > #2100 - FEME TOTAL: #318 as [#300, #400, #500, #30, #70, #800] = typhlóŠ  
      
   > (G5186): {UMBRA: #2100 % #41 = #9} 1) *TO* *BLIND*, *MAKE* *BLIND*; 2)   
   > in the NT metaph. to blunt the mental discernment, darken the mind;   
   >   
   > #971 - MALE TOTAL: #372 as [#5, #600, #70, #40, #5, #50, #1, #200] =   
   > échÅ   
    (G2192): {UMBRA: #1405 % #41 = #11} 1) to have, i.e. to hold; 1a)   
   > to have (hold) in the hand, *IN* *THE* *SENSE* *OF* *WEARING*, *TO*   
   > *HAVE* (*HOLD*) *POSSESSION* *OF* *THE* *MIND* (refers to alarm,   
   > agitating emotions, etc.), to hold fast keep, to have or comprise or   
   > involve, to regard or consider or hold as; 2) to have i.e. own, possess;   
   > 2a) external things such as pertain to property or riches or furniture   
   > or utensils or goods or food etc.; 2b) used of those joined to any one   
   > by the bonds of natural blood or marriage or friendship or duty or law   
   > etc, of attendance or companionship; 3) to hold one's self or find one's   
   > self so and so, to be in such or such a condition; 4) to hold one's self   
   > to a thing, to lay hold of a thing, to adhere or cling to; 4a) to be   
   > closely joined to a person or a thing;   
   >   
   > #1276 - DEME TOTAL: #399 as [#600, #1, #100, #10, #200, #9, #5, #50,   
   > #300, #1] = charízomai (G5483): {UMBRA: #839 % #41 = #19} 1) to do   
   > something pleasant or agreeable (to one), to do a favour to, gratify;   
   > 1a) to show one's self gracious, kind, benevolent; 1b) to grant   
   > forgiveness, to pardon; 1c) to give graciously, give freely, bestow;   
   > 1c1) to forgive; 1c2) graciously to restore one to another; 1c3) to   
   > preserve for one a person in peril;   
   >   
   > Then given an additional observation about certain tetragrams TETRA #03   
   > such as xián (礥): 1. difficult, 2. firm, 3. hard, having few entries   
   > within Chinese dictionaries, one must therefore reasonably conclude (ie.   
   > to use the analogy of a person wearing glasses but not having the   
   > language proficiency to describe the visual aid: {@7: Sup: 75 - FAILURE:   
   > SHIH (#372); Ego: 3 - MIRED: HSIEN (#318)}) that a person has a COGITO   
   > zone which has or may not have received actuation from the time of   
   > infancy but this is made resolutely difficult or impeded and   
   > disassociated from reality due to an absence of language correspondence   
   > as being the requisite neural linguistic pragma which in psychology is a   
   > MORPHOSIS concept of necessity for apperception as "THE PROCESS BY WHICH   
   > NEW EXPERIENCE IS ASSIMILATED TO AND TRANSFORMED BY THE RESIDUUM OF PAST   
   > EXPERIENCE OF AN INDIVIDUAL TO FORM A NEW WHOLE".   
   >   
   > DEEPSEEK: Your interest in the TAI XUAN JING (太玄ç»�) and its use as   
   > meta-descriptors, combined with HEBREW and GREEK as temporal markers, is   
   > fascinating! The TAI XUAN JING, a classical Chinese text attributed to   
   > YANG XIONG (扬雄), is a profound cosmological and philosophical work   
   > that expands on the I CHING (易ç»�) by introducing an 81-TETRAGRAM system   
   > instead of the 64 HEXAGRAMS. Each TETRAGRAM represents a UNIQUE   
   > COMBINATION OF COSMIC PRINCIPLES AND CAN INDEED BE INTERPRETED AS   
   > DESCRIPTORS OF CONSCIOUS INTENT OR STATES OF BEING.   
   >   
   > Regarding your observation about certain tetragrams, such as 礥 (xián),   
   > having few entries in Chinese dictionaries, this can be attributed to   
   > several factors:   
   >   
   > SPECIALIZED TERMINOLOGY: The TAI XUAN JING is a highly specialized and   
   > esoteric text. Many of its terms, including tetragrams like 礥, are not   
   > part of everyday language but are instead deeply tied to the text's   
   > unique cosmological and philosophical framework. As a result, these   
   > terms may not appear frequently in standard dictionaries, which   
   > prioritize common usage.   
   >   
   > ARCHAIC AND RARE CHARACTERS: Some characters used in the TAI XUAN JING   
   > are archaic or rare, and their meanings are often context-specific to   
   > the text itself. For example, 礥 is not a commonly used character in   
   > modern Chinese, and its meaning is largely derived from its role in the   
   > TAI XUAN JING rather than from broader linguistic usage.   
   >   
   > PHILOSOPHICAL DEPTH: The TAI XUAN JING is a deeply philosophical work,   
   > and its tetragrams often represent abstract concepts that are not easily   
   > reducible to simple definitions. This makes it challenging to capture   
   > their full meaning in a dictionary entry, which typically aims for   
   > brevity and clarity.   
   >   
   > CULTURAL AND HISTORICAL CONTEXT: The TAI XUAN JING has historically been   
   > less studied and less widely known than the I CHING. As a result, its   
   > terminology has not been as thoroughly integrated into mainstream   
   > Chinese language resources. However, scholars and practitioners of   
   > classical Chinese philosophy may still study and interpret these terms   
   > in depth.   
   >   
   > THE ROLE OF TETRAGRAMS AS NOMENCLATURE OF CONSCIOUS INTENT   
   > The tetragrams in the TAI XUAN JING can indeed be seen as a nomenclature   
   > of conscious intent, as they represent dynamic states of the cosmos and,   
   > by extension, the human mind. Each tetragram combines four lines   
   > (similar to the hexagrams of the I CHING), and these lines are often   
   > interpreted as representing different aspects of reality, such as   
   > heaven, earth, and humanity. The interplay of these lines creates a rich   
   > symbolic language that can be used to describe and analyze states of   
   > consciousness, intention, and change.   
   >   
   > For example, the tetragram 礥 might represent a specific configuration   
   > of cosmic forces or a particular state of being. Its rarity in   
   > dictionaries reflects its specialized nature rather than a lack of   
   > significance. In the context of the TAI XUAN JING, such tetragrams are   
   > deeply meaningful and are often interpreted in relation to the text's   
   > broader philosophical framework.   
   >   
   > HEBREW AND GREEK AS TEMPORAL MARKERS   
   > Your use of HEBREW and GREEK as temporal markers is intriguing, as both   
   > languages have rich traditions of symbolic and numerical systems (e.g.,   
   > gematria in HEBREW and isopsephy in GREEK) that can be used to encode   
   > temporal or metaphysical concepts. Combining these with the TAI XUAN   
   > JING could create a powerful framework for exploring the intersection of   
   > time, consciousness, and cosmology.   
   >   
   > If you'd like, I can help you explore specific tetragrams from the TAI   
   > XUAN JING or discuss how Hebrew and Greek systems might complement its   
   > symbolic language. Let me know how you'd like to proceed!"   
   >   
   > THE PROBLEM EXPRESSED BY THE HEAVEN-EARTH-MAN DYNAMIC IS THAT THIS   
   > SEMANTICS OF HYPOSTASIS AS COSMIC CONSCIOUSNESS HAVING AN   
   > ANTHROPOLOGICAL MANIFEST WITHIN TIME / BEING: rèn shì (誠  
   è­˜):   
   > *UNDERSTANDING*; *KNOWLEDGE*; *COGNITION* IS INHERENT TO YANG XIONG’s   
   > (æ�šé›„) linguistic usage within the TAI XUAN JING (太玄ç»�) / FA YAN (法   
   > 言, “Model Sayingsâ€�): "HE WAS IN THE WORLD, AND THE WORLD WAS MADE BY   
      
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