周易

坎 29, is a rupture, self-sacrifice of 坤 as she, prima materia, is split, penetrated, deprived of 申* (Original form of 神 shén, “lightning” also 電, in the oracle bone script and in some bronze inscriptions) her divinity and her virginity and as she prepared to let herself "fall" and be ionised in/by the fire of 離, to ultimately produce all the necessary billions of billions of cells that 地, Γῆ Gē ⊕ requires to create its local garlands of life.

坎 is the fermata, the point d'orgue 𝄐 the cyclops eye of 二 & ँ चंद्रबिंदु, its Candrabindu ─ simultaneously ─ the in-between the inspire and the expire.

乾 is the initial, vital vibration force

離 is the final, lethal agent of any local binding

 ➥ between 1 & 30 are the "Grandeur et décadence" and the Decadence and the Fall of la Prima ballerina assoluta

咸 31, starts a new cycle that wraps in 60 節 a festival of knots that encloses the rigidity of the laws of धर्मचक्र (dharma chakra) the Dharma Wheel and the vacuity and vanity upon which it is organized.

Driving to this ultimate pen is the declension of V which integrates the 八卦 four remaining 卦 :

• the wintry 震 & 艮 ─ 51 & 52
• the autumnal 巽 & 兌 ─ 57 & 58

Appear then the four cryptic keys 中孚 | 未濟

                                                      小過 | 既濟 that make the 60s absolutely psychedelic 

Thence ─ Reverse Click/Clinging ─ We Go Back

 ➥ We Return 歸²

आत्मन् (ātmán) soul, is the biosphere of the body as is the atmosphere to the earth, till the Kármán° line. "Above this level (91,440 m), there would be free space" (Theodore von Kármán with Lee Edson (1967) The Wind and Beyond, page 343).

ब्रह्मा, Brahmā, embraces all.  ब्रह्मन् Brahmā is first discussed in the fifth प्रपाठक (prapāṭhaka • lesson) of the मैत्रायणीय उपनिषद्, Maitrāyaṇīya Upaniṣad, in verse 5,1, also called the Kutsayana Hymn and then expounded in verse 5,2.

In the pantheistic Kutsayana Hymn, the Upanishad asserts that one's Soul is Brahman, and this Ultimate Reality, Cosmic Universal or God is within each living being. It equates the आत्मन् (ātmán, Soul, Self) within to be Brahma and various alternate manifestations of Brahman, as follows, "Thou art ब्रह्मा, Brahmā, thou art विष्णु Víṣṇu, thou art रुद्र Rudra (Shiva), thou art अग्नि Agni (火, 離), वरुण Váruṇa, वायु Vāyú, इन्द्र Indra, thou art All."

In the verse (5,2), ब्रह्मा Brahmā, विष्णु Víṣṇu & शिव śivá, “the auspicious one” are mapped into the theory of गुण guṇa, that is qualities, psyche and innate tendencies the text describes can be found in all living beings. This chapter of the Maitri Upanishad asserts that the universe emerged from तमस् támas, “darkness”, first as passion characterized by action qua action (रजस् Rajas), which then refined and differentiated into purity and goodness (सत्त्व sattvá). Of these three qualities, रजस् Rajas is then mapped to ब्रह्मा, Brahmā, as follows:

Now then, that part of him which belongs to तमस् támas, that, O students of sacred knowledge (ब्रह्मचारिन् (brahmacārin)), is this रुद्र Rudra*, deity, associated with wind or storm and the hunt.

That part of him which belongs to रजस् Rajas, that O students of sacred knowledge, is this ब्रह्मा, Brahmā.

That part of him which belongs to सत्त्व sattvá, that O students of sacred knowledge, is this विष्णु Víṣṇu.

Verily, that One became threefold, became eightfold, elevenfold, twelvefold, into infinite fold.

This Being (neuter) entered all beings, he became the overlord of all beings.

That is the आत्मन् ātmán (Soul, Self) within and without – yea, within and without!

— Maitri Upanishad 5.2,

° कर्मन् • (kárman) from the verbal root कृ (kṛ, “to do, make, perform etc.”) +‎ -मन् (-man, presence of the cluster -μν-).

* रुद्र • (rudra) [cf. 申]

1. crying, howling, roaring, dreadful, terrific, terrible, horrible. (accord. to others ‘red, shining, glittering’, fr. a √ रुद् or रुध् connected with रुधिर; others ‘strong, having or bestowing strength or power’, fr. a √ रुद् = वृद्, वृध्; native authorities give also the following meanings, ‘driving away evil’; ‘running about and roaring’, fr. रु + द्र = द्रु2; ‘praiseworthy, to be praised’; ‘a praiser, worshipper’ = स्तोतृ Naigh. iii, 16)

Noun

रुद्र • (rudra) m

1. ‘Roarer or Howler’.
2. Name of the god of tempests and father and ruler of the रुद्रs and मरुत्s (in the वेद he is closely connected with इन्द्र and still more with अग्नि, the god of fire, which, as a destroying agent, rages and crackles like the roaring storm, and also with काल or Time the all-consumer, with whom he is afterwards identified ; though generally represented as a destroying deity, whose terrible shafts bring death or disease on men and cattle, he has also the epithet शिव, ‘benevolent’ or ‘auspicious’, and is even supposed to possess healing powers from his chasing away vapours and purifying the atmosphere ; in the later mythology the word शिव, which does not occur as a name in the वेद, was employed, first as an euphemistic epithet and then as a real name for रुद्र, who lost his special connection with storms and developed into a form of the disintegrating and reintegrating principle ; while a new class of beings, described as eleven [or thirty-three] in number, though still called रुद्रs, took the place of the original रुद्रs or मरुत्s: in VP. i, 7, रुद्र is said to have sprung from ब्रह्मा's forehead, and to have afterwards separated himself into a figure half male and half female, the former portion separating again into the 11 रुद्रs, hence these later रुद्रs are sometimes regarded as inferior manifestations of शिव, and most of their names, which are variously given in the different पुराणs, are also names of शिव ; those of the VāyuP. are अजैकपाद्, अहिर्-बुध्न्य, हर, निरृत, ईश्वर, भुवन, अङ्गारक, अर्ध-केतु, मृत्यु, सर्प, कपालिन् ; accord. to others the रुद्रs are represented as children of कश्यप and सुरभि or of ब्रह्मा and सुरभि or of भूत and सु-रूपा; accord. to VP. i, 8, रुद्र is one of the 8 forms of शिव; elsewhere he is reckoned among the दिक्-पालs as regent of the north-east quarter).
3. Name of the number ‘eleven’ (from the 11 रुद्रs).
4. the eleventh (XI La Force).
5. (astrology) Name of the first मुहूर्त
6. (music) a kind of stringed instrument (cf. रुद्री and रुद्रवीणा)
7. Name of the letter ए.
8. Name of various men.
9. Name of various teachers and authors.
10. Name of a king.

² Starostin and Schuessler (2007) consider this a possible derivative of 回 (OC *ɡuːl, “to revolve; to return”). Compared with Tibetan འཁོར ('khor, “circle; turn; to turn round; to return”) by Xue (2001) and Wang (2007).