All Along the K◦K* Axis**

[Verse 1]
"There must be some way out of here"
Said the joker to the thief
"There's too much confusion
I can't get no relief
Businessmen, they drink my wine
Ploughmen dig my earth
None of them along the (KK axis) line
Know what any of it is worth"

[Verse 2]
"No reason to get excited"
The thief, he kindly spoke
"There are many here among us
Who feel that life is but a (yoke) joke
But you and I, we've been through that
And this is not our fate
So let us not talk falsely now
The hour is getting (7Øur ½) late"

[Verse 3]
All along the watchtower (崗樓 / 闕)

Princes kept the view
While all the women came and went
Barefoot servants too
Outside, in the distance
A wildcat did growl
Two riders were approaching
The wind began to howl

《中和集》& 《玄關》

Discretion° & Enlightenment (loKal & G◦loBal)

《道德經 第二章》

道德經:

天下皆知美之為美，斯惡已。 皆知善之為善，斯不善已。 故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。 是以聖人處無為之事，行不言之教；萬物作焉而不辭，生而不有。 為而不恃，功成而弗居。 夫唯弗居，是以不去。 (The nourishment of the person: nurturing & growth) All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. Therefore the sage manages affairs without doing anything and conveys his instructions without the use of speech. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but how no one can see; 'Tis this that makes the power not cease to be.

2 Because the world recognized beauty as beauty, ugliness is known to be ugly.

   Everyone knows goodness to be goodness, and to know this is to know what is not good.

   Similarly, existence implies non-existence;

   The hard and the easy complement each other; 

  We recognize what is long by comparison with what is short;

   High by comparison with low;

   The shrill by comparison with the sonorous.

   Before and after, earlier and later, back and front -

   All these complement one another.

   Therefore the Sage, the self-controlled (hu)man, dwells in actionless activity, poised between contraries.

   SHe teaches without employing words.

   SHe beholds all things that have been made - she does not turn his back on them.

   SHe achieves, but does not claim merit;

   SHe does not call attention to what she does, not claim success.

   Regarding nothing as her/his own, she loses nothing that is his.

7Ø ½ VII Age of reason

K Duet [BJG] biga V + II (Axis + Atlas)

The age of reason is the age at which children attain the use of reason and begin to have moral responsibility. On completion of the seventh year, a minor is presumed to have the use of reason, but intellectual disability can prevent some individuals from ever attaining the use of reason. The term "use of reason" appears in the Code of Canon Law 17 times, but "age of reason" does not appear. However, the term "age of reason" is used in canon law commentaries such as the New Commentary on the Code of Canon Law published by Paulist Press in 2002.

Children who do not have the use of reason and the mentally disabled are sometimes called "innocents" because of their inability to commit sins: even if their actions are objectively sinful, they sometimes lack the capacity for subjective guilt.

In the Eastern Catholic Churches, the Eucharist and Confirmation are given immediately after baptism, even to infants who do not yet have the use of reason. In Latin Rite Catholicism, Confirmation is conferred, except in danger of death, only on persons who have the use of reason; and Holy Communion may be administered to children only if "they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the Body of Christ with faith and devotion." In danger of death, the Eucharist may be administered also to children who lack the use of reason, if the child can distinguish the sacrament from ordinary food and receive it reverently. This is likewise true for those who have severe intellectual disabilities such that they are not assumed ever to gain the use of reason.

Quartet / Quadriga1 / Chariot of gods & heroes / Emblems of triumph

* Kota Kemuning (Yellow City, cf. 金丹 "golden elixir" / 金丹道, jīndān dào or Way of the Golden Elixir) is a township located in the constituency of Kota Raja (the City of the King), Selangor, Malaysia, just south of Shah Alam. Kota Kemuning borders Putra Heights on its east, across the Klang River. Its development started in 1994 and it is renowned as one of the Klang Valley’s finest residences with its healthy and harmonious living environment. Kota Kemuning is approximately 25 km southwest of Kuala Lumpur City Centre. DMS 2° 59′ 33.8″ N, 101° 32′ 27.3″ E (between Tropic of Cancer & the Equator) vs 48° 53′ 21.84″ N, 2° 27′ 1.08″ E.

The Book of Balance and Harmony ("Zhong he ji" 《中和集》) is a thirteenth-century Chinese anthology by the Taoist master Daochun Li which outlines the teachings and practices of 全眞 the Quanzhen School ("Way of complete reality").

《中和集》begins by affirming the theory of the Integration of the Three Doctrines ("Sanjiao Heyi",《三教合一》). This theory holds that Daoism, Confucianism and Buddhism evolved in different ways but are all based on the Absolute, or Supreme Ultimate ( "Taiji",《太極》). Thus the opening lines of the book state:

The absolute is movement and stillness without beginning, yin and yang without beginning. Buddhists call this complete awareness, Taoists call it the gold pill, Confucians call it the absolute. What is called the infinite absolute means the limit of the unlimited. Buddha called it "as is, immutable, ever clearly aware". The I Ching says, "tranquil and unperturbed, yet sensitive and effective". An alchemical text says, "Body and mind unstirring, subsequently there is yet an endless real potential". Yet all refer to the subtle root of the absolute.

Central to the book is the search for the "gold pill" ("Jindan", 《金丹》), which produces spiritual transcendence and immortality. This practice is divided into Weidan (outer medicine) which deals with the physical body, and inner medicine ("Neidan",《內丹》), which includes various forms of mental practices and deals with the spirit.

The Book of Harmony also describes the experience of the "Mysterious Pass" ("Xuanguan",《玄關》) and states that it has no fixed physical location. The Mysterious Pass is the central experience in which the Taoist practitioner achieves transcendence. The book then proceeds to outline a wide variety of practices and meditation techniques to achieve vitality, energy, and spirit - named the "three treasures". They are the essential energies sustaining human life:

• Jing 精 "nutritive essence, essence; refined, perfected; extract; spirit, sperm, seed"
• Qi 氣 "vitality, energy, force; air, vapour; breath; spirit, vigour; attitude"
• Shen 神 "spirit; soul, mind; god, deity; supernatural being"

This 精-氣-神 ordering is more commonly used than the variants 氣-精-神 and 神-氣-精.

In 內丹 "internal alchemy" practice (Despeux 2008:563), transmuting 三寶 sānbǎo (the Three Treasures) is expressed through the phrases 鍊精化氣 (lianjing huaqi) "refining essence into breath", 鍊氣化神 (lianqi huashen) "refining breath into the spirit", and 鍊神還虛 (lianshen huanxu) "refining spirit and reverting to Emptiness". Both Neidan and Neo-Confucianism (Despeux 2008:564-5) distinguish the three between 先天 (xiantian) "prior to heaven" and 後天 (houtian) "posterior to heaven", referring to Yuanjing 元精 "Original Essence", Yuanqi 元氣 "Original Breath", and yuanshen 元神 "Original Spirit".

The (2nd century BCE) Huainanzi refers to qi and shen with xing 形 "form; shape; body".

The book also includes a varied collection of Poems and Songs.

** KK Axis, KK Axis (M) Sdn Bhd, branded medical and healthcare products Medical Supplies.

KK Axis = Atlas Axis, the joint between the atlas and axis bones. The atlas is the first cervical (neck) vertebra which is just under the head; it is named for Atlas, the Greek god who supported the world on his shoulders. The axis is the second cervical vertebra; it has what is called the odontoid process about which the atlas rotates. The joint between the atlas and axis is a pivot type of joint. It allows the head to turn from side to side. It is also called the atloaxoid joint. The ligaments that serve to support and strengthen this joint are called the capsular; anterior and posterior atlantoaxial; and transverse ligaments.

⟾ 52 Stability + 60 Articulating & 64 Rotation + 7 Leading (+ 180° rotation)

64.2 ䷿ 未濟: 九二：曳其輪，貞吉。The second NINE, undivided, shows its subject dragging back his (carriage-) wheel. With firmness and correctness, there will be good fortune.

象傳:九二貞吉，中以行正也。'The second NINE, (undivided), shows good fortune arising from being firm and correct:' - it is in the central place, and the action of its subject thereby becomes correct.

° In the legal system, discretion is often defined as the ability of a judge to choose where, how and with what severity to sentence a person who has been convicted. A person chooses to utilize his or her options and decides which to use, whether this is a police officer arresting a person on the street (criminal) or evicting someone from an apartment (civil) or anywhere in between. There are some arguments that implementing discretion overrules or weakens the rule of law. However, laws cannot be written without using discretion and therefore the rule of law serves to guide discretion towards societal expectations, norms and, at least in part, the public interest.

"Discretion is the better part of valour" is an idiom which is generally understood to mean the avoidance of problems or unnecessary risks by thinking carefully and exercising caution before taking action.

The phrase is also found in Act V, Scene IV of the Shakespearean play Henry IV, Part 1, spoken by Falstaff to Prince Hal when the latter has mistaken the former for dead. Falstaff, who had been playing dead on the battlefield to avoid being killed, tells Hal, "The better part of valour is discretion; in the which better part I have saved my life."

In topology, a discrete space is a particularly simple example of a topological space or similar structure, one in which the points form a discontinuous sequence, meaning they are isolated from each other in a certain sense. The discrete topology is the finest topology that can be given on a set, i.e., it defines all subsets as open sets. In particular, each singleton is an open set in the discrete topology. The objects studied in discrete mathematics – such as integers, graphs, and statements in logic – do not vary smoothly in this way, but have distinct, separated values.

1 The word derives from the Latin contraction of quadriiuga, from quadri-: four, and iugum: yoke.

In the iconography of religion and cosmology, the biga represents the moon, as the quadriga does the sun. In myth, the biga often functions structurally to create a complementary pair or to link opposites. The chariot of Achilles in the Iliad (16.152) was drawn by two immortal horses and a third who was mortal; at 23.295, a mare is yoked with a stallion. The team of Adrastos included the immortal "superhorse" Areion and the mortal Kairos. A yoke of two horses is associated with the Indo-European concept of the Heavenly Twins, one of whom is mortal, represented among the Greeks by Castor & Pollux, the Dioscuri, who were known for horsemanship. The triga, a three-horse chariot; compare the more common quadriga and biga, the four- and two-horse chariot. In ancient Greece, three-horse chariots might be used for war, but are not known to have been raced. The chariot of Achilles in the Iliad (16.152) was drawn by two immortal horses and a third who was mortal. In Etruscan racing, the third horse served as a trace horse on the inside of the turn and was not yoked. The Romans only rarely raced with a team of three. Dionysius mentioned trigae races under Augustus, and they are also recorded in inscriptions for later periods.

The driver of a triga was called a trigarius. Since the three-horse yoking was uncommon, trigarius may also mean a participant in the equestrian exercises of the trigarium in general.

Isidore of Seville comments on the sacral origin of chariot races as part of the public games (ludi), which were held in conjunction with certain religious festivals. The four-horse quadriga, Isidore says, represents the sun, and the two-horse biga the moon; the triga is for the infernal gods (di inferi), with the three horses representing the three ages of human beings: childhood 子, youth, and old age 老.

² age of reason (usually uncountable, plural ages of reason)

(Roman Catholicism) Seven years of age, at which age a person is morally liable for the sins that he or she commits.

Synonym: age of discretion

• 1762, Allan Bloom (translator), Jean Jacques Rousseau (author), Émile, or, on Education:

  Book 1:

  Reason alone teaches us to know good and bad. . . . Before the age of reason we do good and bad without knowing it, and there is no morality in our actions. . . . A child wants to upset everything he sees; he smashes, breaks everything he can reach.

   Book 4:

  We hold that no child who dies before the age of reason will be deprived of eternal happiness. . . . The whole difference I see here between you and me is that you claim that children have this capacity [i.e., to recognize the divinity] at seven, and I do not even accord it to them at fifteen.

• 2006, February: Julia Sweeney, “Letting Go of God” performed at TED2006, 0:16–0:54

  On September tenth — the morning of my seventh birthday — I came downstairs to the kitchen, where my mother was washing the dishes and my father was… reading the paper or something, and I sort-of presented myself to them in the doorway, and they said “Hey! Happy birthday!” And I said, “I’m seven.” And my father smiled and said, “Well, you know what that means, don’t you?” And I said “Yeah… that I’m gonna have a party and a cake and get a lot of presents (?)” And my dad said, “Well, yes, but more importantly, being seven means that you’ve reached the age of reason, and you’re now capable of committing any and all sins against God and man.”

• c. 2008, Michelle Arnold, "What is the correct age for confirmation?," www.catholic.com (retrieved 29 Oct 2013):

  Since the Church has traditionally understood the age of reason to be seven years old, your daughter would not be too young to receive confirmation at age eight.

(usually capitalized) The historical period when philosophy, science, and social thought were associated with the principles of rationalism and the celebration of the achievements of human reason, often considered to be centred in the 18th century.

Synonym: Enlightenment