HipBone implications of the second shoe dropping for intel analysis
FWIW, there’s an appendix on the central spiritual significance of remembrance of the True Name in Judaism (HaShem), Christianity (Jesus Prayer), Islam (dhikr), Hinduism (nama-rupa), Buddhism (nembutsu) etc at the back of Frithjof Schuon‘s little book, The Transcendent Unity of Religions.
On which frankly mystical note, here’s a third para from Le Guin to carry you towards Lao Tzu‘s observation that “The name that can be named is not the eternal Name” —
It is no secret. All power is one in source and end, I think. Years and distances, stars and candles, water and wind and wizardry, the craft in a man’s hand and the wisdom in a tree’s root: they all arise together. My name, and yours, and the true name of the sun, or a spring of water, or an unborn child, all are syllables of the great word that is very slowly spoken by the shining of the stars. There is no other power. No other name.
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Jim Gant:
August 6th, 2017 at 8:33 pm
Charles,
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Wonderful post today.
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Keep looking skyward.
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Jim
Charles Cameron:
August 6th, 2017 at 8:47 pm
Thanks, Jim. I was thinking of you as I penned this — particularly the second part.
zen:
August 7th, 2017 at 5:07 am
“Tsze-lu asked about government. The Master said, “Go before the people with your example, and be laborious in their affairs.”
He requested further instruction, and was answered, “Be not weary in these things.”
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Chung-kung, being chief minister to the head of the Chi family, asked about government. The Master said, “Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.”
Chung-kung said, “How shall I know the men of virtue and talent, so that I may raise them to office?” He was answered, “Raise to office those whom you know. As to those whom you do not know, will others neglect them?”
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Tsze-lu said, “The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?”
The Master replied, “What is necessary is to rectify names.” “So! indeed!” said Tsze-lu. “You are wide of the mark! Why must there be such rectification?”
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The Master said, “How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.
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“If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.
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“When affairs cannot be carried on to success, proprieties and music do not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.
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“Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect.”
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The Analects
Charles Cameron:
August 7th, 2017 at 5:18 am
Boom!
Jim Gant:
August 7th, 2017 at 6:22 am
Booya!
Zen:
August 7th, 2017 at 8:26 pm
Thx Gents.
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There is apparently some debate if the rectification of names originated in actuality with Mencius (Mo-tzu) rather than with Confucius, despite it being in the Analects. Unfortunately, the man who taught me what I know of these matters is deceased so I’ve lost my go-to dude on these questions. Perhaps Tanner Greer or a reader more familiar with Chinese philosophy than I will wander into the comments and clarify