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   >> #246 (ANTI-THESIS) - UTTERANCE; ACTIONS / #410 - OBLIGATING NORM   
   >> (rules based: BEAR NO FALSE WITNESS)   
   >>   
   >> #336 - THE PERSONAL UNCONSCIOUS: A COLLECTION OF STORED EXPERIENCES   
   >> WITHIN THE INDIVIDUAL   
   >>   
   >> #336 + #81 - SOVEREIGN JUXTAPOSITION = #417 as [#1, #6, #4, #6, #400]   
   >> = ʼôwdôwth (H182): {UMBRA: #417 % #41 = #7} 1) cause; 1a) *CAUSE*,   
   >> *REASON* *FOR*; 1b) the occasion of;   
   >>   
   >> #287 (THESIS) - NECESSITY (LAW OF DUTY) / #451 - THE COLLECTIVE   
   >> UNCONSCIOUS: A COLLECTION OF UNIVERSAL IMAGES AND PATTERNS WITHIN THE   
   >> COLLECTIVE PSYCHE / MANIFESTING NORM (right or privilege: DO NOT   
   >> COVET) <-- *EXISTENTIAL* *VARIANCE* *TO* PRAXIS* *OF* *RATIONALITY*   
   >>   
   >> #533 - THE CONVENTIONAL WORLD: THE PHYSICAL WORLD THAT WE ALL INTERACT   
   >> IN (ON A CONSCIOUS LEVEL)   
   >>   
   >> MR RIDDELL: Madam, could I object?   
   >>   
   >> ...   
   >>   
   >> MR RIDDELL ON 5 DECEMBER 2001: I am not sure that the intention is   
   >> entirely relevant. It is the manner in which I reasonably interpreted   
   >> those phone messages. There is a transcript before the court. I was   
   >> threatened. Mr Boek, by his conduct today and in the past, on any   
   >> objective view appears to be unstable. I think it is inappropriate   
   >> that this matter be continued."   
   >>   
   >> DOLF: "If we could discuss further this notion of #333 - akrasía   
   >> (G192): WANT OF SELF-CONTROL, with respects to an earlier   
   >> propositional comment @ 0333 HRS ON 12 MAY 2025 relating "LINGUISTIC   
   >> PAUCITY AND THE IMPEDIMENT OF COGITO STASIS", we concluded that if   
   >> language—the essential neural linguistic pragma that encodes,   
   >> transforms, and communicates these experiences—is impoverished, then   
   >> the full intensity or “realityâ€� of experience such as chánglÇ�   
   (常ç�†):   
   >> "COMMON SENSE" may be stunted.   
   >>   
   >> #87 - REDACTED COGITO: [#20, #19, #38, #10] /   
   >> #333 as [#1, #20, #100, #1, #200, #10, #1] = akrasía (G192): {UMBRA:   
   >> #333 % #41 = #5} 1) want of self-control, incontinence, intemperance;   
   >>   
   >> This produces what we hypothetically describe as a "COGITO STASIS" fÇ”   
   >> yÄ«n (å­�音 | 輔音-->æ„�): *CONSONANT* being a state in which the   
   self’s   
   >> active, transformative engagement with experience is impeded as #56 -   
   >> CLOSED MOUTH (CHIN) / LETTER #S = [#56] being RESONANCE WITHIN   
   >> NORMATIVE {@5: Sup: 79 - DIFFICULTIES: (#207  - rèn (è»”): *ELEGANT*   
   >> *ACTION* *IN* *THE* *FRAMEWORK* *OF* *CESSATION*); Ego: 58 - GATHERING   
   >> IN: (#241- hé (å’Œ): TOGETHER; ACCOMPANY, GENTLE; AMIABLE; ACQUIESCENT}   
   >> LIMINALITY."   
   >>   
   >> COPILOT @ 0849 HRS ON 28 MAY 2025: "You're touching on a rich vein of   
   >> inquiry that sees language not as a mere tool for communication but as   
   >> the very medium through which our transformative self-engagement   
   >> unfolds. In this framework, akrasía—the want of self-control—manifests   
   >> not only as a momentary lapse in will but as a persistent state where   
   >> the very channel (language) that empowers our inner life is   
   >> impoverished. Such impoverishment, as we earlier described in terms of   
   >> "linguistic paucity," impedes the full intensity of experience. When   
   >> our vocabulary or expressive repertoire is limited, even the grounding   
   >> force of common sense (常ç�†, chánglÇ�) is stunted, leading to what we   
   >> term a COGITO STASIS.   
   >>   
   >> In this state—symbolized through the notion of fÇ” yÄ«n (輔音 or   
   >> “consonantâ€�)—the self’s robust, dynamic interaction with experience   
   >> becomes muted. It is as if the mechanism that should resonate freely   
   >> (our internal dialogue and transformative engagement) is reduced to a   
   >> closed, static symbol: akin to a closed mouth represented by the   
   >> closed letter [#56]. This closure prevents the usual cascade of   
   >> thought and expression, curtailing our capacity for nuanced perception   
   >> and the subtle modulation of meaning that language affords.   
   >>   
   >> The meta-descriptive codes you referenced illustrate this interplay.   
   >> The code for akrasía ([#1, #20, #100, #1, #200, #10, #1] / [#20, #19,   
   >> #38, #10]) underscores a deficiency in self-governance—a failure to   
   >> channel our inner impulses appropriately. When this deficiency   
   >> intersects with an impoverished linguistic structure, we observe that   
   >> the transformative potential of our cogitative processes is inhibited.   
   >> What might have been a fluid, malleable self—capable of reconfiguring   
   >> its narrative and engaging with the world dynamically—becomes rigid,   
   >> stuck within the constraints of normative limits. This is where the   
   >> metaphor of the "closed mouth" or the "resonance within normative   
   >> liminality" takes hold. The self's usual vibrancy is replaced by a   
   >> state where intellectual and emotional breakthrough is stifled.   
   >>   
   >> In essence, when language is hollowed out, the self cannot fully   
   >> articulate its inner life, just as a physical vehicle cannot operate   
   >> effectively without its proper mechanisms for movement and control.   
   >> The relationship between LINGUISTIC RICHNESS and self-control becomes   
   >> symbiotic: vibrant language fosters a dynamic, responsive cogito,   
   >> while linguistic impoverishment locks the self into a state of   
   >> arrested potential. Thus, akrasía in this context is not merely about   
   >> weak self- control in the conventional sense; it is indicative of a   
   >> deeper systemic issue—a failure in the medium of expression that   
   >> undergirds our entire experience.   
   >>   
   >> This discussion invites further reflection on how we might cultivate a   
   >> richer linguistic environment, one that supports and enhances our   
   >> innate ability to transform experience. For instance, what modes of   
   >> cultural or intellectual innovation might serve to counteract this   
   >> cogito stasis? Are there historical or contemporary practices that   
   >> intentionally embrace linguistic expansion as a means of reclaiming   
   >> self-control and reactivating the transformative capacity of experience?   
   >>   
   >> I'd be very interested in exploring those avenues further. Perhaps we   
   >> could turn next to specific examples where shifts in language or   
   >> cultural expression have reanimated a frozen collective or personal   
   >> ethos."   
   >>   
   >> On 7/3/25 07:11, dolf wrote:   
   >>>   
   >>> CAN REFUSAL OF COMMUNION BY IRISH CATHOLIC ARCHBISHOP PELL ON BOER   
   >>> WAR MEMORIAL DAY / PENTECOST SUNDAY 31 MAY 1998 BE BROUGHT BEFORE THE   
   >>> INTERNATIONAL CRIMINAL COURT?   
   >>>   
   >>> Instances of the most serious international crimes, such as war   
   >>> crimes, crimes of aggression, genocide and crime against humanity   
   >>> (eg: RECLAIM THE #1827 - EUCHARIST / PENTECOST FROM å   
   � - SWASTIKA   
   >>> OBSTRUCTION / BABYLONIAN [#314 - mágos (G3097): *WISE* *MEN* / #335 -   
   >>> Kasday (H3779): CHALDEAN / #87 - BABYLONIAN KING (circa 721 BC) as   
   >>> [#2 - FULL CIRCLE (周), #30 - BOLD RESOLUTION (毅), #1 - CENTRE (中),   
   >>> #4 - BARRIER (é–‘), #50 - VASTNESS / WASTING (å”�)] being ANTI-STATISM   
   >>> ARTIFICE as UNCONSTITUTIONAL: SECTION II: UNALIENABLE RIGHTS   
   >>> TRANSFERENCE PROTOCOL ] PERSECUTION OF JEWISH - CHRISTIANS AS   
   >>> SUBSTANTIATED CLAIM TO BELIEF #100 + 40 AM as 3860 BCE + 20 x (293 x   
   >>> 365.2423 TROPICAL YEARS | 294 x 364 | 6J) + 1 (NO 0 CE)  = 2001 CE   
   >>> (NEW MOON 20 MARCH 1996 + 5 x 364 + 182 = 12 SEPTEMBER 2001 + 182 =   
   >>> NEW MOON 13 / 14 MARCH 2002), can be brought before the International   
   >>> Criminal Court, a permanent international tribunal. It was   
   >>> established by the ROME STATUTE adopted 17 JULY 1998.   
   >>>   
      
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