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Analects condemns those who 'hear of duty, yet do not move toward it.'

APPRAISAL 4: Some follow those in front.
Those ahead light their way.
FATHOMING 4: Following the ones in front
Means: Great is the light of those who lead.

In contrast to Appraisal 3, Appraisal 4 praises individuals who take full advantage of the illumination provided by *MORAL* *EXEMPLARS* of the past. Given the penetrating power of those exemplars, even those who follow at
some distance in time and space can find their Way by the light. This contention implicitly refutes Chuang tzu’s belief that the Classics
represent only the 'dregs' of the former sages’ teachings. [END OF QUOTE]

THE CANON OF SUPREME MYSTERY ON TETRA: 15 - REACH {CORRELATES WITH WITH HEAVEN'S; YANG; THE PHASE WATER; AND THE I CHING HEXAGRAM H11 - GREATNESS}

HEAD: Yang ch’i emerges, limb to branch to twig. There is nothing that does not reach its full extension.

The language used in this Head text is particularly beautiful. The
luxuriant growth of trees suggests the burgeoning presence of yang ch’i.
With its energy reaching out to ever smaller units, the web of yang’s influence grows increasingly comprehensive until each aspect of the cosmos
is profoundly affected. This impulse towards progressive differentiation is analogous to the mind’s ability to make ever finer distinctions, so that
the tetragram Reach symbolizes mental “perceptiveness” that “comprehends”
as well, which are two other possible translations for the title. In a
third application of Reach, the gracious condescension that yang ch’i displays towards phenomenal existence becomes the model for the good ruler
in his dealings with the masses. These three kinds of reaching (physical, mental, and political) are treated below, with many of the Appraisals
reading on all three levels simultaneously. Finally, one of the
commentators interprets the tetragram title as Success, following standard usage in the Odes. The greater one’s acuity and contacts, the more likely conventional types of success are to come within one’s reach.

APPRAISAL 1: Though hidden, the center, on its own
Comprehends, pushing through, undeterred.
FATHOMING 1: That the hidden center alone reaches
Means: Inner clarity is boundless.

The innermost heart/mind of the superior man with its heightened powers of comprehension penetrates each problem in turn until it assimilates the
daemonic powers of Heaven-and-Earth and the sages. If such marvellous
powers are to be realized, great persistence is needed, as indicated by the repetition of images emphasising the “push through.” That process is hidden not only because of the depth of the individual’s soul, but also because
the mind’s latent power is held in reserve prior to the decision to take action, which is addressed in later Appraisals.

APPRAISAL 2: Misleading the belly
Affects the eye.
FATHOMING 2: That the belly’s delusions reach the eye
Means: It makes the Way unclear.

The theme is the interdependence of inner and outer. As in many early
Chinese texts, the belly (the internal organ which stands for sensory
desire and “gut” reactions) is contrasted with the outer eye (the discriminating mind that makes contact with the outer world). If the belly
is confused, the eye cannot hope to evaluate various courses of action properly. For this reason, the individual will confuse the Way. As one
Chinese master cautions, “*DO* *NOT* *LET* *THE* *SENSES* *CONFUSE* *THE* *MIND*.”

"Let no man beguile you of your reward in a voluntary humility and
worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which
all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

Wherefore if ye be dead with Christ from the RUDIMENTS {

STOICHEION: something orderly in arrangement, that is, (by implication) a serial (basal, fundamental, initial) constituent (literally), proposition (figuratively):—element, principle, rudiment

} OF THE WORLD {

KOSMOS: orderly arrangement, that is, decoration; by implication the world
(in a wide or narrow sense, including its inhabitants, literally or figuratively [morally]):—adorning, world

}, why, as though living in the world, are ye subject to ordinances,
(*TOUCH* *NOT*; *TASTE* *NOT*; *HANDLE* *NOT*; Which all are to perish with
the using) after the commandments and doctrines of men?

Which things have indeed a *SHOW* *OF* *WISDOM* *IN* *WILL* *WORSHIP*, and humility, and neglecting of the body; not in any honour to the satisfying
of the flesh." [Colossians 2:18-23 (KJV)]

APPRAISAL 3: Only by sweeping down can the green wood’s
Excellence reach melons and gourds.
FATHOMING 3: Only by its condescension
Means: Reciprocity within becomes the measure.

Gracious condescension is suggested in terms reminiscent of the Head text.
To the Chinese reader, the downward sweep of verdant branches in spring inevitably recalls the flowing robes of the sage-kings of old. The great
tree offers support and protection to lesser living things, just like the sage-king; here it allows the lowly but useful melons and gourds to wind
their vines around its majestic form. Similarly, the man of great virtue
does not avoid all contact with lesser individuals. Instead, he fosters others’ development by a sympathetic understanding of their essential needs and natures. As a result, the lives of his subordinates are made secure. Consideration for others, in short, becomes the true measure of nobility.

APPRAISAL 4: Petty wit has little reach.
Greatly misled by the narrow and small,
He never will be saved.
FATHOMING 4: Keen in small things, confused in great
Means: He only knows one corner of the problem.

As teacher, Confucius looked for one attribute in his disciples: the
ability, “given one corner of a problem,” to correctly surmise the other three. As Confucius argues, a gentleman is defined by the comprehensive
nature of his view. The sage, then, is “all-seeing.” A smattering of knowledge often leads to complacency, which in turn provokes disaster.2 For this reason, many passages in the early Chinese classics inveigh against
petty one-sidedness. As Appraisal 4 corresponds to lower rank, YANG HSIUNG discusses the typical failures of minor bureaucrats. The great / small
contrast is also found in the correspondent Changes hexagram.

APPRAISAL 5: Having reached the Central Crossroad,
Neither small nor great misleads him.

FATHOMING 5: Reaching the place where all paths converge
Means: The way is open in all four directions.

Appraisal 5 is said to rule the tetragram as center. The lines are
correlated with yang ch’i in a yang tetragram; hence, their auspicious character. The pursuit of Goodness is like a journey down a path. Once the individual fully assimilates the idea of the Mean, all roads lie open to
him; regardless of which course is chosen, every action is consistent with morality. In the case of the temporal ruler, every move meets with
immediate success. This imagery offers a direct contrast to that of
Tetragram H31, Appraisal 6.

APPRAISAL 6: A great reach has no bounds,
It does not stop at center?
Barriers create obstacles.
FATHOMING 6: A great reach, without bounds,
Means: It should not continue on one side only.

Any reading of these lines depends upon the moral weight given the first
phrase in the Appraisal and Fathoming: “great reach without bounds.” Is this a description of morality or immorality? Early evidence may be cited
to support either view. One commentator argues:

The Great Way ought to reach every single place. It is not right to stop it
in mid-course. If someone builds raised earth embankments [ie. barriers
between fields], that is to create a place where something does not get through, to create an obstruction.

It is true that unimpeded reach is the quality attributed to the superior
man in Han texts. Nevertheless, certain commentators, including Ssu-ma
Kuang, are not entirely unjustified in equating the phrase “no bounds” with “dangerous license.” In that case, the poem says:

A GREAT REACH WITHOUT BOUNDS,

[IF] NOT STOPPED AT CENTER AND REGULATED BY DITCHES,
IS EVIL.

A GREAT REACH WITHOUT BOUNDS
MEANS: NOT RIGHT TO LET IT CONTINUE ON ALL SIDES.

In the rice fields, embankments are necessary if the fields are to be
worked productively. In the human realm, the institutionalization of
various restraints {ie.

*MODERNUS* as the organization of the myriad ‘Things or institutions of the present' is the practiced consideration of moderation {ie. modo: (just
now’) originally ablative of modus: (‘measure’)} within the permissibility
of boundaries

} is needed for the beneficial functioning of society. Otherwise, an
unimpeded flow of emotions and ambitions will prove no less damaging to
society than floodwaters are to new crops. The implied cultivation of the fields also suggests the *CULTIVATION* *OF* *THE* *MIND*, which depends
upon the *ACCEPTANCE* *OF* *A* *SET* *OF* *LIMITS* *EMBODIED* *IN*
*RITUAL*. Without such constraints, the mind ranges so freely that its undeveloped powers will fail to hit upon significant pattern in the triadic realms of Heaven-Earth-Man. When the worthy man restrains himself and
others, he follows the example of the early sage-king and flood-queller YU,
the first to set up boundaries.

APPRAISAL 7: Reached by the flint probe’s cut:
With early loss comes later gain.
FATHOMING 7: The scalpel reaching the affected spot
Means: By this means, in the end, he is not disabled.

Early Chinese texts frequently compare the strictures of early training to unpleasant medicine or painful surgery forced upon the patient by the conscientious doctor. As the proverb says, “Good medicine is bitter to the tongue.” Similarly, the harsh necessity of the penal code is likened to the flint probe employed in acupuncture. Early correction, however traumatic, results in future benefit. Once the old, diseased area is cut away, there
is a chance for new healthy growth to take its place.

APPRAISAL 8: Misleading the eye
Affects the belly.
FATHOMING 8: That the eye’s delusions reach the belly
Means: The outer deceives the inner.

Following Appraisal 2 above, this verse reiterates the interdependence of
mind and body, inner and outer. If the eye as the mind’s receptor for
outward impressions becomes confused for any reason, the resulting
mistakes, sooner or later, are bound to affect the innermost self. For
example, a half-starved man may reach for chalk to eat, rather than rice,
or a well-dressed man may think himself a gentleman. Such outer mistakes inevitably cause physical and moral damage to the inner self.

APPRAISAL 9: Perceiving his blame, he rights himself
And in the end, he wins renown.
FATHOMING 9: Comprehending blame, final renown,
Means: He's good at using the Way to retreat.

Though Appraisal 9 represents the final stage of calamity, here it is
aligned with auspicious Day (see Table 2, page 00). The superior
individual, recognizing the justice of society’s complaints about his conduct, amends his ways and retreats from evil, thereby securing a good
name for himself. [The Canon of Supreme Mystery (4 BCE) by Yang Hsiung (53 BCE-18 CE), A translation with Commentary of the T'AI HSUAN CHING by
Michael Nylan 1993]

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #128 % #41 = #5 - Natural Guidance, Function of Emptiness; I-Ching:
H63 - Ferrying Complete, Completion & After, Already Fording; Tetra: 73 - Already Fording, Completion;

THOTH MEASURE: #5 - Oh thou of Serpent face, who makest thine appearance at Re-Stau; *I* *AM* *NOT* *A* *SLAYER* *OF* *MEN*.

    #VIRTUE: Keeping Small (no. #5) means the minute first signs.     #TOOLS: Greatness (no. #45) means battening.
    #POSITION: As to Accumulation (no. #60), it is the many, but     #TIME: As to Keeping Small (no. #5), it is the few.
    #CANON: #115

H4046@{
   @1: Sup: 20 (#20); Ego: 20 (#20),
   @2: Sup: 60 (#80); Ego: 40 (#60),
   @3: Sup: 63 (#143); Ego: 3 (#63),
   @4: Sup: 62 (#205); Ego: 80 (#143),
   @5: Sup: 67 (#272); Ego: 5 (#148),
   Male: #272; Feme: #148
} // #148

#148 as [#20, #40, #3, #80, #5] = maggephah (H4046): {#15 as #128 % #41 =
#5} 1) blow, *SLAUGHTER*, plague, pestilence, strike, smite; 1a) blow
(fatal stroke); 1b) *SLAUGHTER* (*OF* *BATTLE*); 1c) plague, *PESTILENCE* (*DIVINE* *JUDGMENT*)

H1100@{
   @1: Sup: 6 (#6); Ego: 6 (#6),
   @2: Sup: 8 (#14); Ego: 2 (#8),
   @3: Sup: 38 (#52); Ego: 30 (#38),
   @4: Sup: 48 (#100); Ego: 10 (#48),
   @5: Sup: 37 (#137); Ego: 70 (#118),
   @6: Sup: 67 (#204); Ego: 30 (#148),
   Male: #204; Feme: #148
} // #148

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #19 % #41 = #19 - Argument for Ethical Anarchism, Returning to Simplicity; I-Ching: H57 - Compliance, Gentle Penetration/Wind, Ground, Calculations; Tetra: 58 - Gathering In;

THOTH MEASURE: #19 - Oh Uammetu, who makest thine appearance at the Block;
*I* *COMMIT* *NOT* *ADULTERY* *WITH* *ANOTHER'S* *WIFE*.

    #VIRTUE: Following (no. #19) means dispersing, but
    #TOOLS: Massing (no. #59) means assembling.
    #POSITION: With Ease (no. #23), the level and smooth, but     #TIME: With Difficulties (no. #79), the going up and down.     #CANON: #180

#148 as [#6, #2, #30, #10, #70, #30] = beliya`al (H1100): {#0 as #142 % #41
= #19} 1) worthlessness; 1a) worthless, good for nothing, unprofitable,
base fellow; 1b) wicked; 1c) ruin, destruction (construct);

INSERT FURTHER REFERENCES FROM THE ELEMENTAL CHANGES OF 4 BCE / 2 BCE HERE

"BECAUSE THOU HAST SPOILED MANY NATIONS, ALL THE REMNANT OF THE PEOPLE
SHALL SPOIL THEE; BECAUSE OF MEN’S BLOOD, AND FOR THE VIOLENCE OF THE LAND, OF THE CITY, AND OF ALL THAT DWELL THEREIN:

HOMOIOS PROTOTYPE: (#3 as #128 / #384)@{
@1: Sup: 41 (#41); Ego: 41 (#41),
@2: Sup: 59 (#100); Ego: 18 (#59),
@3: Sup: 47 (#147); Ego: 69 (#128),
@4: Sup: 34 (#181); Ego: 68 (#196),
@5: Sup: 74 (#255); Ego: 40 (#236), <-- *PAIRING*
@6: Sup: 13 (#268); Ego: 20 (#256),
@7: Sup: 32 (#300); Ego: 19 (#275),
@8: Sup: 21 (#321); Ego: 70 (#345), <-- #391 as [#70, #10, #20, #70,
#50, #70, #40, #10, #1, #50] = oikonomia (G3622): {#11 as #341 % #41 = #13}
1) the management of a household or of household affairs; 1a) specifically,
the management, oversight, administration, of other's property; 1b) the
office of a manager or overseer, stewardship; 1c) administration,
dispensation

@9: Sup: 60 (#381); Ego: 39 (#384),
Male: #381; Feme: #384
} // #384

TORAH PROTOTYPE: (#3 as #96 / #288)@{
@1: Sup: 7 (#7); Ego: 7 (#7),
@2: Sup: 15 (#22); Ego: 8 (#15),
@3: Sup: 24 (#46); Ego: 9 (#24),
@4: Sup: 55 (#101); Ego: 31 (#55),
@5: Sup: 6 (#107); Ego: 32 (#87),
@6: Sup: 39 (#146); Ego: 33 (#120), <-- *MAPPED* *TO* *EGYPTIAN*
*ANKH* / *ROMAN* *IMPERIAL* *EMPIRE* *GOVERNANCE* *PROTOTYPES* #EIGHT: #120
/ #360
@7: Sup: 13 (#159); Ego: 55 (#175), <-- *MAPPED* *TO* *EGYPTIAN*
*ANKH* / *ROMAN* *IMPERIAL* *EMPIRE* *GOVERNANCE* *PROTOTYPES* #ONE: #99 /
#297

@8: Sup: 69 (#228); Ego: 56 (#231 - SHARED JUXTAPOSITION CONTROL OF EGYPTIAN ANKH / ROMAN EMPIRE GOVERNANCE),
@9: Sup: 45 (#273); Ego: 57 (#288 - UMBRA / BEERSHEBA / 11 SEPTEMBER
2001 (HETEROS)),
Male: #273; Feme: #288
} // 288

41 1 57
49 33 17
9 65 25 = #99 / #297 {#ONE} <-- *AS* *THE* *FOUNDATION* *STONE*

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