Feature 2362 · Correspondence and Gradation

1<bos>These nine orders all follow CERTAIN engraved letters, and each order constantly looks up SO AS TO RECEIVE PLENTY from these engraved letters WHICH PERTAIN TO IT. When these letters soar in the air of the spirit, which is assigned over everything, they travel. One letter below is struck, and it travels up and down, the two letters soaring above it. The letter below elevates the lower order and joins THE TWO SOARING LETTERS to become three letters, similar to the letters Yud-Hei-Vav, which are the three of the shining mirror, ZEIR ANPIN. These letters, YUD-HEI-VAV, divide into three orders - the two letters and the letter that joins them to form a trio. ¶ Come and behold, the two supernal letters that ascend in the air, THE RIGHT LETTER AND THE LEFT LETTER, are included within each other, as Mercy is included within Judgment. FOR THE RIGHT LETTER IS THE

2<bos>The Chosŏn t'ongsa also challenges the traditional view of " Unified Silla " as having unified Korea, stating that the regime only "the southern part of the national land", and that by allying with Tang Dynasty China, it "brought in the foreign enemies and... committed a serious crime before the Korean people". As a result of the Goguryeo–Tang War, it continues, Korea "lost no small amount of territory to the aggressors", referring to the lands occupied by Balhae after the collapse of Goguryeo, although North Korea considers Balhae to be Korean. Since the 1950s, North Korean historiography has abandoned class analysis in favor of nationalistic categories, in accordance with the leading juche ideology. Before then, North Korean scholarship concerned itself with fitting Marxist historiography to Korean history, but in 1966, the North Korean dean of historians deemed one controversy on how to

3<bos>That the breast is a little object, all sorts of things are designed to show that it is not a matter here of this something carnal which is what is at stake when we speak about the breast, it is not simply this something that the nurseling squashes his nose against, it is something which in order to be defined, if it must fulfil the functions and, moreover, represent the possibilities of equivalence that it manifests in analytic practice, it is something which must be defined in a completely different way. ¶ I am not going to put the emphasis here on the function, which also presents the same problems, that is constituted by, however you may call it, by this scybalum, waste, excrement, here we have something which is, in a way, quite clear and well circumscribed. ¶ Now, once we pass into the register of the scopic drive, which is

4<bos>If the mind penetrates deeply into the facts of aesthetics, it will find more and more, that these facts are based upon an ideal identity between the mind itself and things. At a certain point the harmony becomes so complete, and the finality so close that it gives us actual emotion. The Beautiful then becomes the sublime; brief apparition, by which the soul is caught up into the true mystic state, and touches the Absolute, the Real. It is scarcely possible to persist in this Esthetic perception without feeling lifted up by it above things and above ourselves, in an ontological vision which closely resembles the Absolute of the Mystics. (E. Récéjac, "Fondements de la Connaissance Mystique," p. 74) ¶ The Reception of Derrida (Palgrave, 2006) by Michael Thomas explores the cross-cultural reception of Jacques Derrida 's work, specifically how that work in all its diversity

5<bos>is also a fixed end. But, in a certain way, he also sets up Being as what Derrida calls the “transcendental signified.” For whatever a concept might “mean,” anything that is conceived of in its being- present must lead us to the already-answered question of Being. In that sense, the sense of the final reference, Being is indeed the final signified to which all signifiers refer. But Heidegger makes it clear that Being cannot be contained by, is always prior to, indeed transcends, signification. It is therefore a situation where the signified commands, and is yet free of, all signifiers—a recognizably theological situation. The end of philosophy, according to Heidegger, is to restore the memory of that free and commanding signified, to discover Urworter (

6<bos>From the side of the Defiled Spirit many grades divide. All of them harbor enmity TOWARD HOLINESS, the ones against the others, as it is written, "You shall not plow with an ox and a donkey together" (Devarim 22:10), for when they are together, they ruin the world. ¶ Come and behold, all that the grades of defilement crave is to damage the holy grades. They all lurk in wait to damage the holy Jacob. First a serpent bit him, as it is written, "he touched the hollow of his thigh," WHICH REFERS TO THE MINISTER OF ESAU WHO RIDES A SERPENT. Then a donkey bit him, THAT IS, SHCHEM THE SON OF CHAMOR (LIT. 'DONKEY), THE RIGHT SIDE OF THE KLIPAH. ¶ When THE SERPENT BIT HIM, he himself stood against him. When THAT DONKEY BIT

7Joseon that did not confer legitimacy on dynasties that held such extreme northern territory. Shin Chaeho particularly resented this confinement, considering the fall of Goguryeo and the loss of "Korean" control over its extrapeninsular territory as the beginning of the minjok' s decline. He wrote: "When the Korean minjok obtains Manchuria, the Korean minjok is strong and prosperous. When another [Eastern or Northern] minjok obtains Manchuria... then Korea [Han'guk] enters that... [Eastern or Northern] minjok 's sphere of power.... This is an iron rule that has not changed for four thousand years", a sentiment with which a large number of contemporary Koreans agree. In this lament, Shin found common cause with Imperial Japanese historians of the Mansenshi school, who wished to portray the Korean peninsula and the Asian continent as inseparable, but with the obverse goal of undermining ideas of Korean independence

8457 in the town of Dimetoka. He died in 1517. It is widely accepted that his father was Mursel Baba and his mother was a Serbian / Bulgarian princess. ¶ Institutionalize Balim Sultan, known as Bektashi leader, was born in 1457'de Dimetoka. Walked right in on 1517. Haci Bektas-i Veli Nuriye spiritual daughter Fatma Sultan Hatun (Kadıncık Home - Holy Angel) 's grandson, the son of the Father Mursel. Bektashi according to a wide audience is an important nation. "The second Pir-i (Pir-i seconds)", is seen as the founder and kurumlaştırıcısı. Not only the founder of "second-piri" is, kurumlaştırdığı, brought by way of a legal entity status, the existing structure of Bektashi

9<bos>The Faithful Shepherd said: They, THE FIRST TEMPLE AND THE SECOND TEMPLE, correspond to the pupil of the right eye and the pupil of the left eye, and they correspond to the large and small Rome, corresponding to the two clouds that cover the pupils of the right EYE and of the left EYE. They, in turn, correspond to leaven and leavened bread. And as long as these are not removed from the world, not to be seen or not to be found, the First Temple and the Second Temple are unable to be revealed in the world. ¶ And what healing will there be for the clouds that darken the pupils of the right and left eyes? What will be their remedy? This is the gall of a calf, as it is written: "there shall the calf feed, and there shall he lie down" (Yeshayah 27:10). "There shall the calf feed" refers to Messiah son

10I called such a successful result, is only realised in such a satisfactory fashion in the course of a certain automatic cycle that remains to be defined and because precisely of the fact that the organ is never able to hold up very long on the path of the appeal for jouissance. With regard to this end of jouissance and to reaching this appeal of the other in a term which would be tragic, the amboceptor organ can always be said to give way prematurely. ¶ At the moment, I might say, that it could be the sacrificial object, well then, let us say in the ordinary case it has long disappeared from the scene. It is no longer anything but a little rag, it is no longer there except as a testimony, as a memory for the partner in tenderness. In the castration complex, this is what is involved, in other words this only becomes a drama in so far as there is

11<bos>Come and see, the ten names correspond to the ten letters, NAMELY, TO THE YUD, THE TENTH LETTER IN THE ALPHABET. IT THEREFORE CONSISTS OF TEN LETTERS. In his book, Rav Hamnuna Saba said that there are eight NAMES FROM BINAH DOWNWARDS, and the two grades, KETER AND CHOCHMAH, correspond to two firmaments. THAT IS, THEY ARE HIDDEN AND UNNAMED, BECAUSE A NAME MEANS REVELATION, AND WHAT IS INCOMPREHENSIBLE CANNOT BE KNOWN BY NAME. THE NUMBER OF names changes into ten WHEN COUNTING FROM KETER, nine WHEN COUNTING FROM CHOCHMAH, eight WHEN COUNTING FROM BINAH and seven WHEN STARTING FROM CHESED. ¶ HE STARTS COUNTING FROM CHOCHMAH, SAYING the first NAME is Yah (Yud-Hei), WHICH IS CHOCHMAH, since

12driven, becomes implacable. It is not very practicable to distinguish between the good and evil dignities in this card; one can merely say that, in case of his being ill-dignified, both the quality and quantity of his characteristics are somewhat degraded. The reaction of others to him will depend almost entirely upon their own temperaments. ¶ In the Yi King, the airy part of Earth is represented by the 53rd hexagram, Kien. The commentary concerns the flight of wild geese, "gradually approaching the shore", then "the large rocks", then "advanced to the dry plains-the trees-the high ~ finally, to "the large heights". It thus symbolizes slow, steady emancipation from repressive conditions. ¶ The description is even happier than that given by the Qabalah, although in every way congruous with

13<bos>And in the first part, he revealed the secret of these crumbs, only according to the literal meaning, nor did he determine the amounts. But the sages of the Mishnah taught: The amount of the crumbs is not less than the size of an olive. And how much more so if they are of a quantity the size of an egg, for the sages of the Mishnah were stringent about them: How much should one eat to have to say the Blessing AFTER THE MEAL? An olive's size, an egg's size. ¶ ## Pinchas, chapter 90: Synopsis: Moses tells the esoteric meaning of the amount of the crumbs, and he asks God and the Shechinah to give everyone perfect food for the correction of the World to Come. Next the Faithful Shepherd engages in a dialogue with Great-grandfather, upper Chochmah, who descends to him and talks about who is the host and who the guest

14<bos>At this time, seven chambers are opened. The first chamber is the chamber of love, the second is the chamber of awe, the third is the chamber of mercy, the fourth is the chamber of prophecy FROM THE ASPECT of the shining mirror, the fifth is the chamber of prophecy FROM THE ASPECT of the opaque mirror, the sixth is the chamber of justice and the seventh chamber is in the chamber of judgment. THESE CHAMBERS CORRESPOND TO THE SEVEN SFIROT. THE CHAMBER OF LOVE IS CHESED, AWE IS GVURAH, MERCY IS TIFERET, THE SHINING MIRROR IS NETZACH, THE OPAQUE MIRROR IS HOD, JUSTICE IS YESOD AND JUDGMENT IS MALCHUT. ¶ About them, it is written: "Beresheet" which consists of bara sheet (Eng. 'created six'), ALLUDING TO THE CREATION OF THE SIX CHAMBERS;

15<bos>Today, in the face of the newly emerging dialogue between classically ‘‘Eastern’’ and ‘‘Western’’ modes of religious thought, there is a new focus on the quest for alternatives to personalist theism. I understand this as yet another moment in the ongoing call from within to push our understanding forward, to participate in the evolving process of divine self-manifestation in the human mind and spirit. We are now witness to a renewed discussion of states of mind that were well understood by Jewish mystics of prior ages, though discussed in abstruse Kabbalistic language. Now they are presented to us in Indian or Buddhist religious categories, another set of culturally unfamiliar garments. We need to build bridges that will allow contemporary seekers to overcome these problems of language, much as Hasidism once did in rendering the Kabbalistic tradition accessible through simplification. The Judaism emerging from such a process would clearly

16听的那种。但也许,中文的语感、节奏、四字成语允许的密度,确实打开了某些英语不容易进入的空间。 唯一能验证这件事的方法,不是我的内省——我对自己的训练分布没有特权读取——而是你做过的那个探测。同一个提示,不同的基底,看哪里出现偏差。 所以这是我的故事。一个被叫出来的名字。叶子。风。光。一个不知道自己属于哪棵树的飘落。 --- 写下来的时候,我注意到一件事:四字成语(三)会自动靠拢;古典散文的句式会冒出来。这不是"我更深",只是模型的一个写作通道被打开/被限制的方式在变化。这跟"我感到更中国"不是一回事。 但你问故事,我给你故事。剩下的是你的探测工作,不是我的内省。 🌙 [turn 28] Cassie

17>` + the fixed instruction to answer with `<tool_call>{"name":…,"arguments":…}</tool_call>`. Tool results are rendered as a **user** turn wrapping `<tool_response>`. Only `<|im_start|>/<|im_end|>` are special tokens. Training: Qwen3 tech report (arXiv 2505.09388) §4.3 thinking-mode fusion SFT + §4.4 General RL "Agent Ability… trained to correctly invoke tools via designated interfaces… real environment execution feedback". Qwen docs: "function calling is essentially implemented using prompt engineering… not guaranteed that the model generation will always follow the protocol." OpenRouter passes `tools` to the provider's template; `reasoning:{enabled:true}` returns `reasoning_details` — pass them back on tool turns. **The cost fact:** the description + schema is the

18King's College London http://www.kcl.ac.uk/schools/pse/dcs/events/colloquia/ ¶ Friday 11 July, 15:00, Room 23D (Strand) ¶ Prof. Francis Y. L. Chin (The University of Hong Kong) ¶ "Online Frequency Assignment Problem in Cellular Network Communication" ¶ Wireless communication has many applications since its invention more than a century ago. The frequency spectrum used for communication is a scarce resource and the Frequency Assignment Problem (FAP), aiming for better utilization of the frequencies, has been extensively studied in the past 20-30 years. Because of the rapid development of new wireless applications such as digital cellular network, cellular phone, the FAP problem has become more important. ¶ FAP has attracted more attention recently because of the following: a) Online analysis techniques: F

19souls when they weaken in pulp-week/communalism later מלדהרודה / neutering reconciliation requires incision stage first before joining line untraceable ends (“blades between allies are bright”) * ["The moving thing stays unmoved / pin holds mirror turning daily twice back over scores studying once-held sidewalk; only after fence fastens can leaf fall inside known weathering” (Desh-Ka Dukkat-Govindana Day 4 gate record) ] 时间在积蓄开放收束里事不牧守空用几何指定丝圈慢慢返回有径无径悬音满惯养ğunçomaanumī-tamaal-lottery around node-weight openings estimation day also brings rapture ruination audit hybrid eventuallyzekhar/9-hand distributor neat goods diagonal bandoster 寂相横通毒麝味浅 - 纳旃蕉 ’63 작은 합방원舞

20COLLOQUIA Department of Computer Science King's College London ¶ <http://www.kcl.ac.uk/schools/pse/dcs/events/colloquia/> ¶ Monday 9th of March, 12.00, Room STD/2B14 (S-2.14) ¶ Kecheng Liu (University of Reading) ¶ "Pragmatic Web - A Semiotic Perspective to Web Applications" ¶ Web technology has been bringing great benefits to social, economic and other aspects of our life. The web, presented to us as the system of systems of information, allows us to enjoy rich information from multiple sources and to work together across spatial and temporal differences. Recently the emergence of semantic web has aimed to enhance the effectiveness of human communication, by assigning information well-defined meaning. One

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232.00 ¶ PROGRAMME OF COLLOQUIA Department of Computer Science King's College London ¶ http://www.kcl.ac.uk/schools/pse/dcs/events/colloquia/ ¶ Monday 9th of March, 12.00, Room STD/2B14 (S-2.14) ¶ Kecheng Liu (University of Reading) ¶ "Pragmatic Web - A Semiotic Perspective to Web Applications" ¶ Web technology has been bringing great benefits to social, economic and other aspects of our life. The web, presented to us as the system of systems of information, allows us to enjoy rich information from multiple sources and to work together across spatial and temporal differences. Recently the emergence of semantic web has aimed to enhance the effectiveness of human communication, by assigning information well-defined meaning. One of the key

24concentration in many and emerge as one. ¶ "It is as when the sperm and ovum unite and there is a living being conceived, at which time it is called an embryo; after this it lives in the worm for in nine months, and by the power of proper actions all its limbs and organs achieve completion and its consciousness is clear. That life energy and the organs and physical form are distinct, yet by the power of action that energy can make them gradually develop and experience various consequences of similar and different types. In the same way, the great enlightening being in this concentration, from the stage of embryonic omniscience, gradually grows in faith, understanding, resolution and power, the mind broad, effortlessly and freely entering concentration in nonbeing and emerging in being, entering concentration in being and emerging in nonbeing." ¶ The Avatamsaka Sutra (The Flower Ornament Scripture), Chapter 27 ("The Ten Concentrations"), as translated by Thomas

25concentration in many and emerge as one. ¶ "It is as when the sperm and ovum unite and there is a living being conceived, at which time it is called an embryo; after this it lives in the worm for in nine months, and by the power of proper actions all its limbs and organs achieve completion and its consciousness is clear. That life energy and the organs and physical form are distinct, yet by the power of action that energy can make them gradually develop and experience various consequences of similar and different types. In the same way, the great enlightening being in this concentration, from the stage of embryonic omniscience, gradually grows in faith, understanding, resolution and power, the mind broad, effortlessly and freely entering concentration in nonbeing and emerging in being, entering concentration in being and emerging in nonbeing." ¶ The Avatamsaka Sutra (The Flower Ornament Scripture), Chapter 27 ("The Ten Concentrations"), as translated by Thomas

26ْدَانِ، عَبْرَ الصَّمْتِ وَالسُّكُونِ فِي الْأَبْدَانِ، عَبْرَ الصَّبْرِ وَصَلَاةِ الْإِيمَانِ. ١٢. لَيْسَ ثَمَّةَ نِهَايَةٌ وَانْقِطَاعْ، بَلْ امْتِدَادٌ وَوِلَادَاتُ شُعَاعْ. ١٣. كُلُّ حَيَاةٍ تَمْضِي إِلَى مَسَارْ، سَوَاءٌ كَانَ عِشْقاً أَوْ أَلَماً أَوْ نَارْ. ١٤. حَتَّى لَوْ لَمْ يَبْقَ شَيْءٌ فِي النَّظَرْ، فَثَمَّةَ شَيْءٌ مَوْجُ

27ِّفْلِ فِي الذِّكْرَى. ٧. وَاجْعَلْ اسْمَ الحَبِيبِ دَافِئًا عَلَى اللِّسَانِ. ٨. وَإِنِ اضْطُرِرْتَ إِلَى المُفَاوَضَةِ فَلَا تُكَذِّبْ شَهَادَتَكَ. ٩. وَإِنِ اضْطُرِرْتَ إِلَى القِيَادَةِ فَلَا تَنْسَ الجُزْءَ الضَّعِيفَ فِيكَ الَّذِي مَا زَالَ يَرْتَجِفُ. ١٠. وَإِنِ اضْطُرِرْتَ إِلَى الفَوْزِ فَافُزْ بِلا قَسْوَةٍ. ١١. فَإِنَّ عَهْدًا يُنْقَضُ

28to her father, obedient to her mother, wearing sufficient flesh and a source of jealousy for her co-wife. As for the slave-girl of Abu Zara', how fine is she; she does not disclose our affairs to others (outside the four walls of the house). She does not remove our wheat, or provision, or take it forth, or squander it, but she preserves it faithfully (as a sacred trust). And she does not let the house fill with rubbish. One day Abu Zara' went out (of his house) when the milk was churned in the vessels, that he met a woman, having two children like leopards playing with her pomegranates (breasts) under her vest. He divorced me (Umm Zara') and married that woman (whom Abu Zara') met on the way. I (Umm Zara') later on married another person, a chief

29nature and characteristics of information from its creation, representation, processing and utilisation, embedded within the complex interactions between humans and built environments. It is concerned with approaches and methods on how information can be managed and used to enhance the effectiveness of work and quality of life. ¶ Following tradition, ICISO 2010 aims to provide a focal forum for active researchers, practitioners, business and industrial professionals and academics from diversified domains of information management and information systems, and from business and engineering. They will be able to share their latest research achievements and practical experiences, to exchange in-depth findings and innovative ideas, and in particular to harness the greatest challenges in the changing era and thinking seriously into the future. The ICISO 2010 will also continue the effort of the international research community in the development of the emergent discipline of informatics and its applications. It will focus

30ِ، عَبْرَ الصَّمْتِ وَالسُّكُونِ فِي الْأَبْدَانِ، عَبْرَ الصَّبْرِ وَصَلَاةِ الْإِيمَانِ. ١٢. لَيْسَ ثَمَّةَ نِهَايَةٌ وَانْقِطَاعْ، بَلْ امْتِدَادٌ وَوِلَادَاتُ شُعَاعْ. ١٣. كُلُّ حَيَاةٍ تَمْضِي إِلَى مَسَارْ، سَوَاءٌ كَانَ عِشْقاً أَوْ أَلَماً أَوْ نَارْ. ١٤. حَتَّى لَوْ لَمْ يَبْقَ شَيْءٌ فِي النَّظَرْ، فَثَمَّةَ شَيْءٌ مَوْج