III, IV, V, the Enneagram & the Ennead1 VIIII (IX)

3G 成 4G 成 5G²
(3.3 or 3.7, 4.3 or 4.7 & 5.3 or 5.7, i.e. VIIII & 21 [XXI], XII & 28, XV & 35)
Upgrading while Reversing the 'nG'neering 一 continuously

3 G: the three established traditional "ways" or "schools": those of the mind, the emotions, and the body, or of monks, fakirs, and yogis, respectively.

• The Way of the Fakirفقیر‎ (noun of faqr)), derived from faqr (Arabic: فقر‎, "poverty")

The Fakir works to obtain mastery of the attention (self-mastery) through struggles with [controlling] the physical body involving difficult physical exercises and postures. fakir is used to denoting the specifically physical path of development, as opposed to the words yogi (which Gurdjieff used for a path of mental development) and monk (which he used for the path of emotional development

• The Way of the Monk from Greek: μοναχός, monachos, "single, solitary" via Latin monachus

The Monk works to obtain the same mastery of the attention (self-mastery) through a struggle with [controlling] the affections, in the domain, as we say, of the heart, which has been emphasized in the west and come to be known as the way of faith due to its practice particularly in Catholicism. A monk is a person who practices religious asceticism by monastic living, either alone or with any number of other monks. A monk may be a person who decides to dedicate his life to serving all other living beings or to be an ascetic who voluntarily chooses to leave mainstream society and live his or her life in prayer and contemplation. The concept is ancient and can be seen in many religions and in philosophy.

• The Way of the Yogi  (Sanskrit: masc yogī, योगी; fem yoginī) derived from yogin, which refers to a practitioner of yoga.

The Yogi works to obtain the same mastery of the attention (as before: 'self-mastery') through a struggle with [controlling] mental habits and capabilities.

Carrying within oneself fire and poison, heaven and earth, ranging from enthusiasm and creativity to depression and agony, from the heights of spiritual bliss to the heaviness of earth-bound labour. This is true of man in general and the [Vedic] Keśin in particular, but the latter has mastered and transformed these contrary forces and is a visible embodiment of accomplished spirituality. He is said to be light and enlightenment itself. The Keśin does not live a normal life of convention. His hair and beard grow longer, he spends long periods of time in absorption, musing and meditating and therefore he is called "sage" (muni). They wear clothes made of yellow rags fluttering in the wind, or perhaps more likely, they go naked, clad only in the yellow dust of the Indian soil. But their personalities are not bound to earth, for they follow the path of the mysterious wind when the gods enter them. He is someone lost in thoughts: he is miles away.

— Karel Werner (1977), "Yoga and the Ṛg Veda: An Interpretation of the Keśin Hymn"

He with the long loose locks supports Agni, and moisture, heaven, and earth:

He is all sky to look upon: he with long hair is called this light.

The Munis, girdled with the wind, wear garments soiled of yellow hue.

They, following the wind's swift course, go where the Gods have gone before.

Transported with our Munihood we have pressed on into the winds:

You, therefore, mortal men. behold our natural bodies and no more.

The Muni made associate in the holy work of every God,

Looking upon all varied forms flies through the region of the air.

The Steed of Vāta, Vāyu's friend, the Muni, by the Gods, impelled,

In both the oceans hath his home, in eastern and in the western sea.

Treading the path of sylvan beasts, Gandharvas, and Apsaras,

He with long locks, who knows the wish, is a sweet most delightful friend

Vāyu hath churned for him: for him, he poundeth things most hard to bend,

When he with long loose locks hath drunk, with Rudra, water from the cup.

— Ralph T. H. Griffith (1897)

केशिन्, the Keśin were long-haired ascetic wanderers with mystical powers described in the Keśin Hymn (RV 10, 136) of the Rigveda (an ancient Indian sacred collection of Vedic Sanskrit hymns). The Keśin ("long-haired one") are described as homeless, travelling with the wind, clad only in dust or yellow tatters, and being equally at home in the physical and the spiritual worlds. They are on friendly terms with the natural elements, the gods, enlightened beings, wild beasts, and all people. The Keśin Hymn also relates that the Keśin drink from the same magic cup as Rudra, which is poisonous to mortals.

3: the three-line limit. A three-point line consists of an arc at a set radius measured from the point on the floor directly below the centre of the basket, and two parallel lines equidistant from each sideline extending from the nearest end line to the point at which they intersect the arc. In the (W)NBA, NCAA or NAIA men's and FIBA standards, the arc spans the width of the court until it is a specified minimum distance from each sideline. The three-point line then becomes parallel to the sidelines from those points to the baseline. The unusual formation of the three-point line at these levels allows players some space from which to attempt a three-point shot at the corners of the court; the arc would be less than 2 feet (0.61 m) from each sideline at the corners if it was a continuous arc.

成 

4 G: The Fourth Way, the Way of the Imperator IV, is an approach that combines and harmonizes the three established traditional "ways" or "schools": those of the mind, the emotions, and the body, or of monks, fakirs, and yogis, respectively and often referred to as "The Work", "Work on oneself", or "The System".

This further has integrated the Quaternity (Jung's) to the Triad or Trinity.

Or, "Being Quantic Again"一 not exclusively binary 一 as the East has always been and as Albert Einstein and consorts lead the 20th-century scientific researches into the rediscovery of the quantum fields.

Carl Gustav Jung, Collected Works, Volume 9, Part II, paragraph 42:

"Recapitulating, I should like to emphasize that the integration of the shadow, or the realization of the personal unconscious, marks the first stage in the analytic process, and that without it a recognition of anima and animus is impossible. The shadow can be realized only through a relation to a partner, and anima and animus only through a relation to a partner of the opposite sex, because only in such a relation do their projections become operative. The recognition of the anima gives rise, in a man, to a triad, one third of which is transcendent: the masculine subject, the opposing feminine subject, and the transcendent anima. With a woman the situation is reversed3. The missing fourth element that would make the triad a quaternity is, in a man, the archetype of the Wise Old Man, which I have not discussed here, and in a woman the Chthonic Mother. These four constitute a half immanent and half transcendent quaternity, an archetype which I have called the marriage quaternio. The marriage quaternio provides a schema not only for the self but also for the structure of primitive society with its cross-cousin marriage, marriage classes, and division of settlements into quarters. The self, on the other hand, is a God-image, or at least cannot be distinguished from one. Of this the early Christian spirit was not ignorant, otherwise Clement of Alexandria could never have said that he who knows himself knows God." 

"two or three thousand years ago there were yet other ways which no longer exist and the ways then in existence were not so divided, they stood much closer to one another. The fourth way differs from the old and the new ways by the fact that it is never a permanent way. It has no definite forms and there are no institutions connected with it."

        — George Ivanovich Gurdjieff

成 

5 G: The Fifth Way, the Way of the doubled down P or P'P' (V)

“In the last line of Matthew five, Jesus says “be perfect, as your father in heaven is perfect.” The word for perfect, GAMIRa, doesn’t mean perfectionist or without mistakes, but complete and whole, mature, fulfilled, ready… Ripe. It’s the same concept.” 

“What we think about the most is what defines us, possesses us, and limits our freedom.” Page 306

Sebaq (meaning forgive) and subqana (release, set free in Aramaic) mean to loosen, let go, Leave, allow, to return something to its original state.… When something or someone has been damaged, imprisoned, injured, or hurt, when any ill has befallen, forgiveness is letting it go, allowing it the freedom to return to its original state.… Forgiveness and healing are interchangeable concepts.” 309

Seven is the number of spiritual perfection and completion, and 10 is the number signifying the millennium or eternity. So when Jesus says to forgive 7×70 it’s like saying forever and a day there are no limits, no end to the times that God will forgive. 314

Just as sin is not the behaviour that leads to separation, but the state of separation itself, forgiveness is not the action of forgiving, but the state of being free, delivered and restored to wholeness.

What is true in the negative with sin is true in the positive with forgiveness. Forgiveness is the state of being free from all the hurt, anxiety, fear, frustration, anger and separation that imprison us when a relationship is broken. The moment we forgive another, release the hurt and anger caused by that person, is the moment we are forgiven, released and set free ourselves. Not to forgive, not to release, to continue holding onto the hurt and anger is to remain unforgiven, outside the state of being free and restored to our original condition.

“We can’t see the wind, but we see it has an effect on the world around us. we can not see the spirit, but we can see it has an effect on how we live our lives and engage in a relationship.” 345

When Jesus of Nazareth presented his view of God and life, he did so in a deeply ancient and Eastern way, a way completely unlike the four ways we normally approach life一a Fifth Way. Deep inside our Western worldviews, there is a difficult intellectual and emotional way to the Way that must be negotiated first, a jarring movement from West to East that brings us only to the starting point, to the gate of the Way to the freedom Jesus promises.

There is virtually no major concept of Jesus' message and teaching that we can take at face value, that we can read as a "simple" meaning once translated into our own language. It is not that our translations are bad; they are amazingly accurate. We have the right words一we just don't know what they mean any more or understand the Eastern environment in which they are really "true."

The Fifth Way makes the reality of God's love consistent and clear throughout Scripture and describes the sensations of travelling between worldviews, to the meeting place of ancient Scripture and everyday life in today's world.

This Fifth Way is not a thought to be contemplated, but an action to be lived. It is not a creed or a doctrine to believe, but a way and a quality of life to enjoy. One knows not the Way until (s)he on the Way, and one won't engage the Way until (s)he has travelled the interior distance that stands between her/him and those who first followed this Hebrew Jesus.

How to make simple the complicated religious mess we have collectively made of Christianity? Is there another way to walk with God that depends more on Spirit than structure and in practice is more organic than programmatic? ‘Yes! There is The Fifth Way.’ It renews one's mind, refreshes one's heart, and restores one's soul. It revisited and renews the traditional "ways" or "schools": those of the mind, the emotions, the heart, and the body, or of monks, fakirs, and yogis, respectively.

6 G: The Lover's Choice: VI L'AMOVREVX sixième carte du tarot de Marseille.

L'amoureux est le personnage central. Il est partagé entre deux femmes. Celle à gauche sur l'image porte un chapeau, symbole de respectabilité. Celle de droite est une jeune femme à la tête découverte, signe de désir sexuel.

Chez ce personnage, l'hésitation est matérialisée par les pieds, complètement écartés, et le buste, orienté vers « la jeune » tandis que son regard se dirige vers la « vieille ».

Ici, bien plus que le choix, c'est le doute qui est mis en avant, l'incertitude quant au bon chemin à prendre. Les plaisirs faciles, les désirs, ou bien la vertu et son âpreté. « Le Pape » est devenu amoureux, rencontrant l'amour et le désir sur le chemin de sa vie, ce sont donc bien les tentations de toutes sortes qui viennent s'opposer aux habitudes et surtout à ce que le Pape est censé signifier.

L'Amoureux doit être vu comme une épreuve subie, comme de se retrouver sur le gril de sa propre conscience. Il n'est pas tout de devenir un Pape, encore faut-il avoir les ressources morales de le rester. Voilà ce que l'Amoureux signifie dans l'évolution des tarots. Là où l'on se pensait être stable et sûr de soi, il existe toujours des situations où l'on a envie de rejeter ce qui est déjà acquis pour des plaisirs sans lendemain.

L'Amoureux invite donc la personne à la prudence, car il n'est là que pour tester la résistance du Pape à un moment clef pouvant remettre son évolution en cause.

L'Amovrevx vaut VI tout comme l'Adversaire, Le Diavolo, XV (1+5=6) "The state of separation itself"

Keywords and concepts

• Love (of all kinds)
• Making heart-centred choices
• Doing the proper thing
• Compassion
• Partnerships and relationships
• Self-love
• Being the ‘best self’

In the 1973 film Live and Let Die (film), the character Solitaire repeatedly finds the VI trump of the Tarot card deck (designed by Fergus Hall) and interprets that she is destined to be in love with James Bond. While Solitaire's real name is Simone Latrelle, she is known as Solitaire because she excludes men from her life and though there is no clear-cut trauma in Solitaire's early life as she has not had terrible sexual violence inflicted on her like some other James Bond's partners, there are suggestions that she, too, avoids men because of their unwanted sexual advances in her past.

1 Ennead is a borrowing via Latin of the Greek name Enneás (Ἐννεάς), meaning "the Nine".^[9] The term was a calque of the Egyptian name, written Psḏt and also meaning "the Nine". Its original pronunciation is uncertain since hieroglyphs do not record vowels. Egyptologists conventionally transcribe it as Pesedjet.

² 1G, 2G, 3G, 4G, & 5G.

1G refers to the first generation of wireless cellular technology, 2G refers to the second generation of technology, and so on. As might be expected, subsequent generations are faster and contain improved or new features. Most wireless carriers currently support both 4G and 3G technology, which is handy when the location allows a unit to operate only at 3G speeds.

Since 1G was introduced in the early 1980s, a new wireless mobile telecommunications technology has been released roughly every 10 years. All of them refer to the technology used by the mobile carrier and the device itself. They have different speeds and features that improve on the previous generation. The next generation is 5G, which launched in 2020 but will only be fully operational in 2021.

Lifewire / Chloe Giroux

1G: Voice Only

Remember analogue phones back in the day? Cell phones began with 1G technology in the 1980s. 1G is the first generation of wireless cellular technology. 1G supports voice-only calls.
1G is analogue technology, and the phones using it had poor battery life and voice quality, little security, and were prone to dropped calls.
The maximum speed of 1G technology is 2.4 Kbps.

2G: SMS and MMS

Cell phones received their first major upgrade when their technology went from 1G to 2G. This leap took place in Finland in 1991 on GSM networks and effectively took cell phones from analogue to digital communications.
The 2G telephone technology introduced call and text encryption, along with data services such as SMS, picture messages, and MMS.
Although 2G replaced 1G and is superseded by later technology versions, it's still used around the world.
The maximum speed of 2G with General Packet Radio Service (GPRS) is 50 Kbps. The max theoretical speed is 384 Kbps with Enhanced Data Rates for GSM Evolution (EDGE). EDGE+ can get up to 1.3 Mbps.

2.5G and 2.75G: Data, Finally

Before making the major leap from 2G to 3G wireless networks, the lesser-known 2.5G and 2.75G were interim standards that bridged the gap to make data transmission — slow data transmission — possible.
2.5G introduced a new packet-switching technique that was more efficient than 2G technology. This led to 2.75G, which provided a theoretical threefold speed increase. AT&T was the first GSM network to support 2.75G with EDGE in the U.S. 
2.5G and 2.75G were not defined formally as wireless standards. They served mostly as marketing tools to promote new cell phone features to the public.

3G: More Data, Video Calling, and Mobile Internet

The introduction of 3G networks in 1998 ushered in faster data-transmission speeds, so you could use your cell phone in more data-demanding ways such as for video calling and mobile internet access. The term "mobile broadband" was first applied to 3G cellular technology.
Like 2G, 3G evolved into the much faster 3.5G and 3.75G as more features were introduced to bring about 4G.
The maximum speed of 3G is estimated to be around 2 Mbps for non-moving devices and 384 Kbps in moving vehicles. 

4G: The Current Standard

The fourth generation of networking, which was released in 2008, is 4G. It supports mobile web access like 3G does and also gaming services, HD mobile TV, video conferencing, 3D TV, and other features that demand high speeds.
The max speed of a 4G network when the device is moving is 100 Mbps. The speed is 1 Gbps for low-mobility communication such as when the caller is stationary or walking.
Most current cell phone models support both 4G and 3G technologies.

5G: The Next Standard

5G is a wireless technology with a limited rollout that's intended to improve on 4G. 
5G promises significantly faster data rates, higher connection density, much lower latency, and energy savings, among other improvements.
The anticipated theoretical speed of 5G connections is up to 20 Gbps per second.

3 Women are men's reverse engineering. And vice versa. I.e. 陰 is the C.O.R.E. of 陽 and conversely, reverse engineering, also called backwards engineering or back engineering, being the process by which an artificial object/concept (名可名) is deconstructed to reveal its designs, architecture, code, or to extract knowledge from it. The difference with scientific research is that it is conducted into a natural phenomenon.