The zifferblatt

The zifferblatt

John Bjarne Grover

The article postulates a formalism for the human language faculty and suggests how this can explain apparent confusions in the modern political landscape.

The introductory logo for TEQ book 12 ('Lead lushions in a bowl') is the following 'zifferblatt', as I call it:

It is the idea in this article that this zifferblatt is the same as the human language faculty - conceived in its innermost formalism which cannot be reduced further.

It is the 'waist of time' in the hourglass where the sand runs between chomskyan formalisms in the one half and mystic inquiry in the other (and vice versa when turned) and contains the secret of how the human language faculty gets its shape in the constricted connection between these.

Mystic inquiry seeks knowledge of what is beyond human reality. My own 'fundamental theorem of linguistics' tells that two and only two items can be the same across two different realities: That means that in reality 1 the item can be very different from what it is in reality 2 but the human psyche has taken on a shape (assigned to it in the act of divine creation of the innate human condition, or developed historically - that means that synchrony and diachrony are the same in the fundamental theorem) which recognizes these as the same and hence opens for symbolic formalisms of human language and cognition. That means that human reality is redundant and limited: It has a form which allows the human psyche to assign semantic value to a referent (as it is in the human reality, that means) in such a way that it can be logically ordered. It means that there are realities (the field of mystic inquiry) beyond the human reality, and the redundancies and limitations of the human reality is what creates the causalities which traditional science studies via symbolic formalisms (such as chomskyan grammar). The 'zifferblatt', as I call it, is on the border between these - telling the form which the information attains when it runs between metaphysical and physical reality. (The form and contents of this 'zifferblatt' is a result of my own inquiries into mystic reality and in studies of language and linguistics).

Der Dornenstrauch

I wrote 'Der Dornenstrauch' - a book of 440 poems - from late 2009 to spring 2015. It is written in the german of my own 'mother tongue' - assuming that I shared a transcendent reality with Nelly Sachs and Paul Celan (probably my genetic parents) and that the 'mother tongue' of this transcendent reality had a grammar which was not in line with standard postwar german and therefore my psyche refused to learn the common rules. Here are two examples from Nelly Sachs' 'Eli':

1) War denn der Michael nicht zur Stelle da� er h�tte retten k�nnen den Eli?
2) Frage den Michael, ob er dir kann fortnehmen die Schritte.

This is prewar german - after the 1945 end of the war the german language claims the 'finite' verb to be in the end of the dependent clause. It is a political game which already Rilke told of in his poem 'Das Gold' (not 'the school') in 'Neue Gedichte' part 2 (1908). One guesses that the division of Sudan is about this political-linguistic game - clearly a powerful clive. If the german society means to tell after the war that Hitler was 'homo' - say, a political copy of the original, they should not use their language in this way for telling it.

'Der Dornenstrauch' is full of such grammatical 'errors' - many in part 1, few in the last part 4 - which the poet feels are poetically 'right'. Part 1 is a catalogue of cosmic mysteries, in part 2 the poetic attention has come into the field of tellurian gravity, in part 3 it falls towards earth like a lapis philosophorum (which indeed I found at the end of writing part 3), and it crashes into the historic reality in part 4. It should be possible to see the burning bush of Moses at the end of this. The book includes a concordance table which assigns to each poem a hebrew verse (from among the 440 first verses of Genesis) and 5 sanskrit verses (from Rigveda) - the sanskrit verses are the first 440 vedic poems transposed like turning wheels in accordance with the subdivisions of my book which is subdivided in accordance with verses of Luke. Now take a grammatical error in my book and compute the exact counterpoint in hebrew and sanskrit - one or very few words generally from each - and the general trend is that hebrew and sanskrit relate to each other like a door and a doorframe - say, like a valley and a low cloud. This is 'the opening door' in the historic roots of language. The grammatical errors maintain an awareness of these historic roots - an awareness which is wiped out with 'correct' forms. I made a 'Duden-compatible' version with much less 'errors' and was impressed of how miserable it looked - such a depressing book that was!.

Hence there is a basis for recognizing a role of Christ from Luke in the vedic matter - an old source of panic in european spiritualism - that the Bible should be a mere fictional copy (created some time down in the middle ages) of ideas from the Vedas. Columbus could have been sent out on his mission to find the 'indians' in order to keep this scandal shut - and hence the modern political game.

'Der Dornenstrauch' (along with 'SNEEFT COEIL' - a book which can be seen to interpret the constriction of the hourglass) is what I call 'the yellow metre' on a historic basis - it reduces to the cognitive 'white metre' (wherein the historic rooting can be seen to have been 'settled' in terms of 'creation' - a sort of 'skeleton' of the historic yellow metre) in my two works 'Stillhetens �ndedrag' and 'Rosens Triangel' - two books (in norwegian language) of 64 poems each interfacing like musicological harmony and counterpoint. It is from a study of the correlation of these 64 enumerated poems with the numbers of the zifferblatt that one can prove that the received phonetic-semantic decipherment of sumerian cuneiform (such as Ellermeier's) by and large is valid and settled (this study is made in my vol.4) - and that is when the terror of Syria 2011-2018 comes out as politically superfluous and can have no lasting impact. The terror in Syria was probably intended for arriving at 1-2-3 as the settled solution instead of the cuneiform semiotics of the archives of clay tablets - for the purpose of using 1-2-3 child abuse principles as the format of political government instead of the shared human reality. A settled cuneiform means peace in the Middle East - more than that: It means World Peace - because if the zifferblatt is the innermost secret of the human language faculty and if it proves the settled cuneiform for the shared roots of histor and language, it is telling the redundant human reality shared by everybody. Understanding rather than abusing this shared reality basis leads to a shared human world not in conflict with itself. A phonetic-semantically settled cuneiform opens up (like an 'opening door') for thousands of years of history in the many cuneiform archives which otherwise are assigned no value at all qua historic sources - one reads the biographic details of king Suppiluliuma on the hittite tablets of clay, but looks in vain for this character in the accounts of ancient history. That is because it is immature to start putting up the history as long as the phonetic-semantic interpretation slips and slides like a dance orchestra on the floor of Titanic - now this, now that. If, though, the interpretation can be settled with scientific precision and scholarship, the sudden fixation of historic millenia in the clay is like a 'Jesus bebe' in substantial form of christmas night, or the 'new world' of the eucharist - and history opens up like a door to the world of innateness of creation - a postulate of the fundamental theorem of linguistics.

Meaning qua divine revelation

The fundamental theorem of linguistics means (tells mystic inquiry when it articulates the bridge to the formalisms of linguistics) that there must be a divine revelation in a historic text for this to have any 'meaning' at all. That is: When two different items are recognized as 'the same' by the human psyche, what is lost thereby (the difference between them in their respective realities) is the meaning qua divine revelation - from beyond the human reality - plus the semantically empty symbolic value in the sameness. The divine meaning reveals itself in the reading - while the empty symbolic 'semantics' in the samenesses can of course be listed as a permutation of entries in a lexicon, the entries mutually 'defining' each other by permutation, but empty it remains - at best a mere decorative scramble. Logical order is what comes out of the empty symbolic sameness.

The mutual semantic definition by logical permutation in a lexicon could resemble a small group of academic elite or the 'Schutzstaffel' protecting the 'divine revelation' of Hitler - notice that the word 'satellite' is a loan word from etruscan taken into latin in the sense of 'bodyguard' - when the word 'satellite' occurs towards the end of 'Der Dornenstrauch', it heralds the burning thornbush and not a divine Hitler.

The zifferblatt - with one cyclic hemisphere = 35-45-55 and one linear = 23-5-17 (the cyclic is trivially recognized as the grammar of language and the linear is the lexicon) - is the logo to TEQ book 12 on divine revelation in language. I had just transcribed book 12 to computer file from my notebook in Vilnius in 2002 and printed out a paper copy before I had to leave the country - my residence permit expired on 19 april and I had no money to renew it - and I went to France and applied for political asylum. Except for a brief glance in late april, the manuscript was left unread untill 12 august: I had just read on the internet news that two acquaintances of mine had died after having got the Turing prize in mathematics for their pioneering work in developing object-oriented programming - Ole-Johan Dahl (whom I knew somewhat from project work in Oslo) died on my birthday 29 june and his colleague and collaborator Kristen Nygaard died 43-44 days later. I left the internet cafe, crossed Blvd St.Michel and went into Jardin du Luxembourg where I sat down on the bench under the Flaubert memorial, pulled up the manuscript to book 12 from my trolley and started reading - for the first time since I wrote the manuscript in my notebook. I had not read many lines before a woman approached me from the gate (where I myself had just entered) of the boulevard, on my rightand side - she carried a book in her hand and sat down on my lefthand side and started conversing with me (it was mainly she speaking during the meeting). I have later understood that she carried the book I was reading, so to speak - her book was, by the way, written by Ayatollah Khomeini while mine had been in the trolley - she was the divine revelation of the meaning in the text I was reading, as is the theme of this book of mine. It was only some scrambled symbols I was looking at - but the meaning came to my lefthand side. Some 2-3-4 days before I had (for the first time) been to the chapel of the Madonna revelation (for Catherine Laboure) of 1830 just a few metres down the street, and before I left Vilnius I had become paralyzed on 23 february in the left side and hand by probably a cerebral haemorrhage only seconds after I had read on the internet the news of the abduction of Ingrid Betancourt - this paralysis (it was the left hand that was most disabled - the left side of the body was more like a 'numbness' as of a layer of speck under the skin) made it difficult to travel and on this day 12 august 2002 I was still rather disabled in my left hand - but I pretended like nothing (had I gone to a doctor with it they could have sent me back to Norway). The cerebral haemorrhage (which was visible on a later magnet resonance scan) could have been due to a laser beam (if a political intrigue) or maybe an angel took me by the hand to guide my way. On the fence at the gate in Paris where I and the woman had just come in from Blvd St.Michel, there was a big photo of Betancourt. The iranian woman wrote a poem for me on a yellow post-it paper and gave it to me along with a small bottle with an unguent which I believed could have been Nygaard's nitro-glycerine heart medicine. The poem seemed to tell important matters about precisely the situation we were in and it contained an important cue to the structure of divine revelation in Acts 10 of the Bible (NT) - a structure which I discovered only a few days after the meeting with her in the park and later summed up in 'the keys to heaven'.

It contained also a line which only I who could understand in its undertext telling of the 'avenue! avenue!' (to the poet's ear) of the ascension poem in TEQ #127 (end of book 2) - it means shouts of rejoice in heaven ('he has arrived! he has returned!') as in the street after they had seen his ascension outside the city. She invited me for a meal in a restaurant - I was reluctant because I had the trolley which I could not leave outside. I had been to a christian samaritan food station some time before - they had asked me to leave the trolley outside the restaurant even if my manuscripts were inside the trolley, and I had to leave the place. We nevertheless went down Blvd St.Michel (her black clothes attained a strange luminosity when we passed Sorbonne on our righthand side) to a restaurant where I eventually had to pull out of the situation - which could have been just this 'he has arrived! he has returned!' - I had arrived with her to the restaurant and I could return to the bench (the 'situation'?) under the Flaubert memorial at the end of the reading of my book.

I later understood that the meeting with the iranian woman was the meaning of the book manuscript I read and had written with my right hand some months earlier. Her name meant 'the opening door'. The meeting is also contained in my 23 photos with black-and-white thresholding.

It means that there were two realities at the same time - in the one I was reading the manuscript, in the other she was the divine revelation of the meaning of the text, coming from my righthand side and sitting down on my left after having turned around my body. This is the meaning of book 12 - with the zifferblatt as the front page logo. (I have later speculated that her reality went my manuscript backwards - from the end to the beginning in terms of its meaning - hence the walk down the boulevard, passing a mirror of Sorbonne on the way).

I was convinced of the authenticity in her knowledge of the book she carried - I mentioned a thing and she responded with looking up a highly relevant passage in the thick book (it was a french translation and contained a few hundred pages) - so clearly she knew the book very well - she seemed to know it almost by heart. Had this been a doctoral disputation, she would have passed. (In former days a person who was pronounced a 'doctor' would also be considered capable of being a 'reader' for an audience).

Mystic inquiry goes for what is beyond the human reality - it sees in the direction where Christ ascended to the green canopies of heaven - sitting just next to you.

'Lead lushions in a bowl' - the title to TEQ book 12 - could also be a scramble of symbols telling of 'molybden! molybden!' (I myself am born in 'the city of Molde' = 'Molde-byen' - and a venetian doctor tipped me as to the idea that my birthplace could be at the tip of the top of the Vollkornbrot) - like the anagram of her own name which she wrote on the back of the paper - she pointed to it and told that it was an anagram of her name. It is a scramble of symbols - hence it is a possible link to chomskyan formalisms. The title to my red metre tells of this - the title is 'My mention e Anna'.

As seen from the viewpoint of mystic inquiry, the story is the simultaneity of the two different realities - which in principle could share samenesses across different items in the constitution of the human reality.

'Meaning' in traditional semiotics tells the conitive contents 'glued' to the fragile and ethereal phonetic form (how do they fasten their seatbelts?), while my account by the fundamental theorem tells that this meaning is merely empty and permutational symbols, while the real meaning is a divine revelation in the reading. Could be the semiotic meaning qua logical order is like footballers with 'numbers' on their backs - and the amazing popularity of football is in the divine revelation which semiotic meaning really is about.

The bifurcation of the 'zifferblatt'

The zifferblatt is the constriction of the mid of the hourglass when uniting the upper and lower realities - chomskyan formalism with mystic inquiry. There is only one ziffer being two - 17 and 35. In the white metre 'Stillhetens �ndedrag' the poem #17 is called 'Blackbird' and it has the peculiar property of containing (so to speak) all and only the meanings of the cuneiform sign MASh = X as told in H�bner/Reizammer's magnificent sumerian dictionary called 'Inim Kiengi'. Poem #35 of 'Stillhetens �ndedrag' is 'Savonarola's tanke' - the poet is ambiguous (his mind is split, so to speak, or bifurcated) and he believes that this poem means that names have no meaning - and hence the name of Savonarola means not 'save on a roller' - or 'Ayatollah Khomeini'. Or does it? Poem #17 is about Moses seeing the burning thornbush - and the place splitting in two: One half is holy and containing grass, the other is also holy and containing weed. The two halves relate like the horizontal and vertical wedges in the cuneiform sign MASh. The two last lines of poem #35 'Savonarola's tanke' tells perhaps of the black cord wrapping (with a loose knot) around the textile roll - see this photo and this photo of the ex nihilo textile scroll of 2014 - that this is the bird of prey which constitutes the branches of the tree holding the green canopy (or is it a grass lawn) of heaven. This 'Savonarola' could be the wellcontained Torah scroll of judaism. The 'anti-brother campaign' (from the beginning of book 12) could simply be about 'Sister Lucia' and the Fatima revelations.

Hence Moses sees the burning bush - as for the end point in my 'Dornenstrauch' - when the linearity splits in two (17/35) and becomes cyclic (35-45-55): This is the old panic of european christianity building on judaism - that the story of Christ turns 'sanskrit'.

It is likely that the bifurcation of the zifferblatt at 17/35 also is contained in the chomskyan formalism of the context-free phrase strucure hook which lifts the empirical finiteness (like postwar german verbs?) to a theoretic infinity (of anglophonic supremacy?).

The political situation

TEQ book 11 ('Winter Princess') likewise has a logo - two parallel vertical columns of numbers - in the left column there are the numbers 7 and 31, in the left there is the series x - 19 - x. Clearly this looks like calendarial temporality of the year when 19*19 is close to 365.

I made in november 2002 a photocopy edition of the handwritten manuscripts to TEQ books 11-12 which I had made in Vilnius in 2000-2001 and sent these to copyright registration in Library of Congress in Washington where they were received and registered on 26 december 2002. Exactly one year later, on 26 december 2003, there was the disastrous earthquake of Bam in Iran, and exactly one year later, minus one hour only, there was the biggest earthquake ever recorded in Banda Aceh on Sumatra in Indonesia. See the file 'Fatima and the fundamental theorem of linguistics' for the idea of this as an apparent attempt to turn level 4 into level 2 - that is, to turn the divine revelation of the reading into a divine revelation in politics (a la Hitler by his bodyguards?) - by imposing artificial cyclicity on the matter - assuming that the earthquakes were human-controlled history rather than divine-controlled - but most people on earth believe that such giant quakes cannot be made by humans.

The bifurcation on the zifferblatt (the logo of book 12) of number 17 (the poem where the hebrew linearity turns cyclic) is two less than this 19 (of the logo of book 11) - and when it splits from 17 to 35, the two less of 35 is the 33 of the periodic value of 'arsenic'. Ah, two and only two - a corrupted and short-circuitry version of the 'fundamental theorem of linguistics'. (Is that what Zinckgasse is about? But I notice that the jewish calendar 7 times in each 19 years inserts an extra month of 29 days - that is 2 less than 31 - for the '2 and only 2'?) This could be the secret of administration who wants to have both alternatives at the same time when observing a pogrom coming up: If, tells a double bottom, the pogrom 'cannot be avoided', then it is best to get as much as possible out of it. When historic time progresses on the zifferblatt, the split in 17/35 cannot be avoided, tells this logic - and that is when 'hebrew linearity is left behind' when entering 'vedic cyclicity'.

The zifferblatt qua human language faculty is then the ultimate convenience of administrative power seeking 'limited human understanding' of its morals when making as much profit as possible on the 'inavoidable'. It is jewish mysticism to enter the cyclicity 35-45-55 from which resurrection follows on 23 (the poem called 'Language' in 'Stillhetens �ndedrag') - but that does not mean naive organization of 'inavoidable' pogroms - 'inavoidable' because of the moral shortcomings of the innate human nature? - such naive misunderstandings arise probably from the despair of trying to reduce the two realities into one flatscreen world on which the symbols can be permuted like sheep on a flanellograph - such naivities look only like the standard attempt to escape mystic inquiry. Nor is there any solution in splitting vedic 'indians' into two groups in either of two hemispheres - and carry out 'smart' holocaust on hebrew judaism in order to pretend 'sameness' in american indianism - like finding a semiotic glue for re-joining the sawed-up 'vedic indians' by claims of delusion - and findings its 'rationale' in the limited human understanding in the redundancies that dress the 'human language faculty'.

Soon after 'Der Dornenstrauch' was completed in 2015, I saw the high drill and heard the sobs - which could be the DDS (in german language) correlate to the cyclicity and linearity of the zifferblatt of TEQ book 12 (in english language). Clearly the drill and the sobs are less formal than the 'zifferblatt'.

Hence if the deep meaning of this is 'resurrection', anglophonic political intrigue should not misunderstand the mysticism as an invitation to arrange extermination programs for the sake of 'resurrection'. The world cannot continue to pretend that 'limited human understanding' is permitted or valid when the zifferblatt becomes as visible as the sheep on the flanellograph or the clouds in HI-LO weather forecasting. Pogroms on american indians and european jews could have been for the naive justification in the idea that 'it looked right' - like planting the boot in the bifurcating behind of a man tying his shoestring because 'it looked right' - he seemed to ask for it, so to speak - as for the idea that 'this is how humans are'. Ideas of anglophonic supremacy could have their origins in strange ideas of the human language faculty - but clearly if such ideas are hidden away like lunacy in the family it is for the sake of inviting to understanding of limited human understanding - in the sense of inviting to the accept of own supremacy instead of understanding that this is the road of mystic inquiry seeking realities beyond the human reality. Anglophonic supremacy is not mystic inquiry. But this is the problems of the economic principles of the Old World - in the New World economic growth cannot come about by exploitation of the other half - like symbolic formalism abusing mystic inquiry for a pretended flatscreen world when reducing two hemispheres to one.

It can be observed how a call for understanding of limited human understanding on the surface can look like a call for lending priority to mystic inquiry - while in actual fact it can be about a call for accept of the natural (innate) priority of anglophonic supremacy - in particular when one recognizes the essential threshold in the 17/35 split which resembles the context-free phrase structure hook of chomskyan formalism: That is when the assumed 'innate' nature of the human language faculty seems to be considered a tool for supremacy of international secret intelligence services to the extent that these follow the tracks of anglophony and Burgenland power. That is because the supremacy claims look like god-given by the innateness of the human language faculty - and hence 'supremacy' in the sense of 'promises of resurrection'. Hence it is possible that the whole 'problemshift' is contained in the obvious solution of mystic inquiry - going for the realities beyond the limited human reality when understanding that the meaning is in the divine revelation of reading - which by a smart demagogic trick of definition comes to resemble anglophonic supremacy power calling for 'understanding of limited understanding' in the created human nature.

The demagogic trick could be hidden in the difference that can be observed between the german of DDS and the english of TEQ. DDS probably has the mystic drill and sobs where TEQ has the formal zifferblatt. The demagogic trick could lead to an extreme overweight on the flatscreen world - and could be inclined to classify mystic inquiry as 'psychiatric' or 'psychotic'.

As I wrote above, it is just the limitation of the human reality which allows for the assignment of semantic value to a referent in such a way that it can be logically ordered. However, this 'semantic value' is not the same as the divine revelation of reading - it is rather the empty symbolic value which can be permuted for lexical definition. It is possible that the recognition of this as the 'meaning' (instead of the divine revelation) is the semiotic fallacy which is the reason for the success of the demagogic trick - which could include the option of a 'divine Hitler'. Suppressive society could also use psychiatry for wiping 'divine revelation of reading' off as problems of delusion.

Maybe Brexit 'looks right' in its ambiguous split into the two bifurcating parts of english and continental (gallium/germanium) - but one should be aware of the dangers of potential ideas of supremacy therein.

Conclusion

It is possible that there exists a semiotic shortcoming in the sense of taking the symbolic sameness (across two different realities) as the 'meaning' (rather than the divine revelation of reading) and that this is 'the same' problem as the trick of taking the call of mystic inquiry (the mystic inquiry seeking an 'understanding of the limitations of understanding') as a call for 'understanding of political supremacy' enjoying natural rights assigned by divine creation. Suppressive society thereby could be using Chomsky's phrase stucture 'hook' of bifurcation (in the 'zifferblatt') as a proof of its god-given natural rights to wipe off people's (human's) divine revelations as a psychiatric delusion - and thereby - by way of paradox - creating a class division into an 'elite of permutation' against the alleged delusions of the people. It may be this fallacy of conception of the bifurcation which takes anglophonic supremacy aspirations to have a god-given right to administer the 'resurrection' of german drill-and-sobs - e.g. promises to american 'indians' - which could be the reason why Hitler called his death camp 'Sobibor' - to add to his quasi divine status. The sawing of the 'vedic' is contained in his 'Treblinka' and the sawdust going linearily out with the 17 where the 35 of the circular saw continues is (I guess) called 'Belcez' - these three death camps constitute the 'Aktion Reinhard' probably for providing good conscience to the organizers of the holocaust - the good conscience being provided by alleged god-given rights - and the secret of the story is probably that the 'god' who gives these alleged rights is the 'divine Hitler'. This comments furthermore on the problemshift of divine-controlled vs human-controlled history since Lenin and after 1945 - and the recent apparent political program of 1-2-3 on Syria.

It is not 'progressive history' moving 'peristaltically' forwards by recursion of the circular saw on the 17/35 hook - it is probably much more trivially the old story of exploitation - here the 'permutational elite' couping by paradox the mystic inquiry from the people - as when Hitler takes the place of the burning thornbush from the 'people of Israel' e.g. with his 'Aktion Reinhard'. It is the Burgenland power phenomenon which lends a taint of 'progressive history' to Hitler, along with the idea that 'this is how History progresses - and there isnt much we can do about that'. That is nonsense. It is not History that shuns mystic inquiry.

Added next day, the 8 march 2019:

I add the observation I made a few years ago on the enumeration of the poems in 'Der Dornenstrauch': The poems were written in a pocket notebook and transcribed now and then into a larger notebook, but the transcription was not very ordered and it happened that poems I had skipped in transcription were added later in their order of writing, but then the enumeration came to reflect the unorderliness by subseries enumerated e.g. 71, 72, 72a, 72b... 73 etc. This came to constitute a 'relative enumeration' against the 'absolute enumeration' I made after the book was completed. Part 1 - the 'catalogue of cosmic mysteries' called 'Kinderhilfe' - is enumerated from 1 to 187 in relative enumeration while it goes from 1 to 294 in absolute enumeration. After the completion of the work with its 440 poems I also made a mirror enumeration from 1 to 214 and down again, leaving 12 unnumbered poems at the end - this mirror enumeration can also be made with the 1719 poems of TEQ which I enumerated in the summer 2012 - to study a poem of TEQ against its mirror poem can be quite convincing - I myself have been quite impressed by this 2012 enumeration. It was while I worked with the theory that the relative enumeration DDS 1-187 corresponds to the postwar chinese system of 188 radicals against the absolute enumeration correlating with the prewar system of 214 radicals (and there exists an old system of 360 radicals which could be tested against the 294+66 poems of parts 1+2 = 360 poems) that I articulated the theory that the difference between relative and absolute enumeration of DDS is the same as chomskyan phrase structure (that is the phrases of his formal grammars from the 1950's). I had the idea in mind that 72, 72a, 72b... constitute a 'phrase' but clearly the idea of the difference to absolute enumeration on a more general format looks more interesting. I am not discussing this theory to any length here but mention the theory that there could be a 'prismal' link from the mystic inquiry of DDS part 1 to the phrase structures of chomskyan formalism. The example could be poem 72b in relative enumeration which is poem 89 in absolute enumeration - the difference being 89-72 = 17 - the number of division with 35 in the zifferblatt. This poem is the following short one:

Ein Platz wie ein anderer Platz
in einer anderen Stadt

That is a quite perfect poem for telling of the division in 17/35. The difference 35 can be found in relative 107c = absolute 142, while difference 45 = relative 107l = absolute 152. Difference 55 = relative 109f = absolute 164, while difference 23 = relative 74h = absolute 97. The difference 5 is hard to find - but there is something in part 3 poem 32 'Materienlos wie Sprache' (the mid of the 64 poems of part 3) which meets the absolute mirror enumeration on its way down as absolute 37. The mid lines of 'Materienlos wie Sprache' (that is in poem 32 as the mid of part 3 - the mid of the 64 poems that seem to have led to the 'lapis philosophorum') are the following: "Es ist das eigene Angesicht / mit sich selbst vereint. // Es ist die letzten Nachrichten / auf Bunt-Papier gedruckt". The theory articulates itself that all differences between relative and absolute enumeration of DDS can be telling of the nature of the human language faculty - and of the two chinese radical systems of 188 and 214 which I also have speculated are contained in the 'irrational logic' of the relation of the two 'wings' of vol.1 and 3 to vol.2 = TEQ of my now 4-volume series.

Chinese radicals are basically a principle of alphabetization for 'logical order'. The difference between a chinese radical and the full sign therefore contains the semiotic 'fallacy' of politics discussed above - of taking the symbolic value of 'sameness' (in reference to different realities) as the 'meaning' of a word (the principle of logical ordering) instead of the divine revelation in reading (the full chinese sign).

I add also the following suggestive overview of my PhD dissertation 'A waist of time' (vol.3) in 5 parts:

Part 1 = the theoretic basis for The Endmorgan Quartet (TEQ)
Part 2 = the theoretic basis for the blue metre (PEB)
Part 3 = the theoretic basis for the red metre (Anna + 48 sonnets etc)
Part 4 = the theoretic basis for the yellow metre (DDS+SC)
Part 5 = the theoretic basis for the white metre (SA+RT)

The idea that part 4 constitutes a theoretic basis for DDS+SC is not immediately obvious - but could be a quite interesting problem to solve. DDS is essentially german while part 4 is on an english background. Part 1 ('Submorphemic signification') studies basically the one-word stage of early child language acquisition with formation of early grammar and could be telling of the poetics of TEQ - that the poet writes the inner poetic articulations which are pronounced when the poet steps from a subjective into a larger universal knowledge-space (into the cosmic mysteries, that can mean). Part 1 could also be constitutive of TEQ in its relation to 'The Dreamer' of vol.1.

Added 9 march 2019:

The conclusion could be that if the western world is planning a new holocaust a la 'vedic sawing', it could be for weakening the cultural foundations of China. Evidence of this could be found in the permutational diagram a la 'terza rima' - with me (in 'Jardin du Luxembourg' in 2002) reading the manuscript forwards in the first three columns and the iranian woman reading it 'backwards' in the following three columns (which take the place of the fourth column which by the same permutation returns to the first):

1 1 1 8 2 4
2 4 8 7 3 5
3 5 7 6 6 6
4 8 2 5 7 3
5 7 3 4 8 2
6 6 6 3 5 7
7 3 5 2 4 8
8 2 4 1 1 1

One notices in the second last row the series 7-3-5-2 followed by the backwards movement one row above in 3-6-6-6: Preposing a 1 to this gives 17/35-23-666 - which looks relevant to the 'zifferblatt'. Indeed the iranian woman had added a mystery code on the paper - it was the number 735266(7). The movement first right and then left of the 7th-6th 'bands' or 'rows' can be seen as the reason for my idea of a 'luminosity' in her clothes when we passed Sorbonne. The two rows in this form look like the egyptian hieroglyph 'tethering rope' which on the 'lapis philosophorum' has two variants - one folded and one spread out:

It is the one which is spread out which seems to go not up to 3 from 2 but down on the lower (8th) row of 1-1-1 - going to the right end instead of returning to the left end - hence for a 7352-111 - and subtracting this 111 from 666 leaves a 555 for the 45-55. It is this 'foldout' version through 1-1-1 which seems to correspond to the line going across (norw.) 'kinna' = (engl.) 'the cheeks' of the face to the right on the lapis philosophorum - it runs just across his mouth = his human language faculty, so to speak. If 'kinna' is supposed to mean 'China', the language he speaks is written in chinese, radicals plus the rest of the signs - and if 'vedic sawing' serves to split the 'hebrew' 17 from the 'sanskrit' 35, it could mean splitting the chinese radicals off from their signs and thereby weaken the mystic rooting of chinese reality. In fact this could have been the purpose with the holocaust 1933-45 as well - to weaken the chinese culture and reality - and one guesses that if there has been a turn from prewar 214 radicals to postwar 188, this has a natural explanation in such a reason for the holocaust. Notice also that the 'tethering rope' seems to be the format of Vermeer's 'Diana and her companions'. One guesses that it is the crossing of the diagonal on the lapis philosophorum which is the crux of the politics.

I have also added two new poems to this internet page of mine - both from 'SNEEFT COEIL' which I self-published in 2018 - which seem to have some relevance for the understanding of the complexes discussed in this article. The two poems are 'Halb offen stand die Tür' and 'Und warum, frage ich dich, fragten sie'.