K•Na

K'na (Accomplished Now) the Dreamweaver

19*11

Ouroboros swallowing its tail.

Based on Moskowitz's symbol for the constellation Draco

@2䷁Ma's* realm (間) De•Via•tio ➨ dēviō (deviate +‎ -ion) the act of deviating; wandering off 常道 Jōdō, the correct or true path or road.

➥ ⥀ self-devouring energy ― combining, as an indigenous method of coping with stress and danger, the association and integration of a victim/predator syndrome  ― i.e. ䷔ 噬嗑 21 "Gnawing Bite" or "biting through"

➥ ䷷ 旅 56 περῐ́πλους • sailing round, circumnavigation ➨ treading water

@72 ䷷ 旅 56 Sojourning exit ➨ circumnavigation & cocooning（self-centred staging） end

➥ 嬰兒 'Bringing up Baby' back with 'I Can't Give You Anything but Love, Baby' ➨ 我獨泊兮其未兆，如嬰兒之未孩。

from

絕學無憂，唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。荒兮其未央哉！衆人熙熙，如享太牢，如春登臺。我獨怕兮其未兆；如嬰兒之未孩；儽儽兮若無所歸。衆人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮，俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止，衆人皆有以，而我獨頑似鄙。我獨異於人，而貴食母。

― 道德經: 第二十章**

➨ 嬰兒奼女配陰陽，鉛汞相投分日月。

The baby and the girl were married; lead and mercury combined to divide the sun and the moon.

From: 吳承恩 Wú Chéng'ēn, 西遊記、Journey to the West, 16th century CE

➥ Infanthood: 1/2 1st infancy ― 21/22 2nd (undergone) infancy (learning a new locale language ➨ infantilization) ― 72/73 3rd infancy (infantilization of the elderly or) real apocalypse ➨ Mother Nature's son (communicating through vibration and resonance)

7.10 locale years apart: seven decades by चक्र • (cakrá) wheels (of fortune – X)

7 start-ups

7.10 self locked-ups (seven lives in cells)

• K-na, one of the world’s most advanced female humanoid robots by Cyberstein

• かな • (ka na)  which is the equivalent of “I wonder”

• Na+ the sodium ion is the principal extracellular cation and solute and is essential for the generation of action potentials in nervous and cardiac tissue.
• Na+-driven symporters such as NIS are expected to exist in at least two conformations, an open-out conformation in which they are open to the extracellular milieu and bind the substrates to be transported, and an open-in state where they are open to the cytoplasm and release the substrates.
• NKAI Na-K (Sodium-Potassium) ATP (Adenosine Triphosphatase) Inhibitor

* ま (ma, 間, Jōyō, ㄐㄧㄢ) is a concept that relates to all aspects of life. It has been described as a pause in time, an interval or emptiness in space. 間 ま Ma is the fundamental time and space from which life needs to grow. Space for the Japanese psyche directly impacts the individual’s progress. These principles are universal, when applied effectively they enhance the way one thinks and how one engages with one’s surroundings. The meaning of ま Ma can be visualised from its 漢字 かんじ that combines door 門 and sun 日. Together these two characters depict a door through the crevice of which the sunlight peeps in 間  — a very Confucius concept of the space between the edges, between the beginning and the end, the space and time in which life is experienced. ま Ma is filled with nothing but energy and feeling. It speaks of silence as opposed to sound, of lack as opposed to excess. It is the momentary pause in speech needed to convey meaningful words, the silence between the notes that make the music.

“Space is substance, Cezanne painted and modelled space. Giacometti sculpted by “taking the fat off space”. Mallarme conceived poems with absences as well as words. Ralph Richardson asserted that acting lay in pauses…Isaac Stern described music as “that little bit between each note — silences which give the form”…

The Japanese had a word (ma) for this interval which gives shape to the whole. In the West, we have neither word nor a theme. A serious omission”

― Alan Fletcher, referring to 間 in his The Art of Looking Sideways, 2001.

間 is quite apparent in Japan where aesthetic values are deeply rooted in culture. Decisions are carefully thought out and never rushed. Contemplative time and space are always considered. Intuition and feeling often determine the outcome of actions over pure logic and reasoning. An everyday example of 間 can be observed in the respectful bow when people make a deliberate pause at the end of a salute before they straighten up — the reason being to ensure there is enough 間 to convey feeling and look respectful. The silent pause in the conversation is another instance of 間. The Japanese way of communication is full of emptiness; the subjects of sentences are often left unsaid. Clarity in words is not always necessary and reaching an intuitive understanding in a silent pause is considered highly intelligent and sophisticated. This strikingly differs from the more direct western standards of communication, especially in the USA where nothing is left for speculation, and conversations avoid the ‘awkwardness’ of silence.

In Japan, attentive listening and thoughtful observation are valued far more than pressing one’s opinion or speaking to simply fill an uncomfortable silence. In fact, silence is not perceived as uncomfortable at all. Quiet time is needed in order to truly think and feel the quality of an experience. The sincerity of feeling is often conveyed more effectively with a silent expression or gesture. In the realm of Japanese society 間 is a sense of place in relation to the whole, often revealed in expressions or common phrases. For example, 間抜け (まぬけ • manuke) meaning fool, literally translates to ‘someone missing ma’. The term 人間 human-being combines the 漢字 かんじ characters for ‘person’ and ‘place’ (nin-gen). A person is conceived of as part of a greater whole rather than separate. In many cases the western viewpoint differs, tending to envisage the human as a self-contained indivisible whole who should be educated to distinguish oneself from everyone else. These two social ideals are clearly opposed and frequently misunderstood.

** “如嬰兒之未孩”的“孩”字，歷來大多數學者都是根據《說文》“咳，小兒笑也。从口、亥聲。孩，古文咳从子”之說，以“孩”爲“咳”之或體，訓爲“小兒笑”。

“孩”字還出現在第四十九章：

聖人無常心，以百姓心爲心。善者吾善之，不善者吾亦善之，德善。信者吾信之，不信者吾亦信之，德信。聖人在天下，歙歙，爲天下渾其心。百姓皆注其耳目，聖人皆孩之。

此章中的“孩”字，歷來注家亦多以“小孩”、“嬰孩”之義爲訓。

將“孩”讀爲“閡”，訓爲“外閉”，與《老子》一書的思想旨趣亦非常切合。聖人對於恣縱耳目聰明的普通百姓來說，要想閉塞他們耳目之聰明，只能是從外部著手的“外閉”，因爲普通百姓無法做到像聖人那樣自發主動的棄絕追求耳目之聰明的“內閉”。

GGG