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The self-referential geometric recursion that can be named is not the real self-referential geometric recursion.

No wonder the courts are full of petty criminals

Like many Generation Z people, I´m no stranger to social anxiety, so I get why it might be uncomfortable to have people stop by unannounced. But I want to live in a world where my social anxiety is challenged rather than catered to. We´re human and we need other people. If someone is my friend, they´re welcome to knock on my door any time.

It used to not be considered rude even to come visit friends without calling. And gen Z etiquette experts are reported to have a new way to answer the phone. They cancelled Hello, instead they just pick up and keep silent waiting for the calling party to start speaking. Now that's rude far as I'm concerned.

I keep reading on MSN that younger people (generation Z) think it´s rude to call a friend out of the blue without texting first. Could this possibly be true? I´m likely very out of touch but this seems to me like a very Strange Thing.

i dated a Dine' (Navajo) guy for awhile. There was no word for attorney in the Dine' language, so a phrase was cobbled together for attorney: Dinébe'iiná Náhiiłna be Agha'diit'ahii This roughly translates to "those who talk too fast and help revitalize the well being of the Dine' people"

I'm not sure the heading is quite correct -- e.g there's an exact English equivalent for #18, Schadenfreude, to wit, epicaricacy -- though it doesn't roll off the tongue as easily, which is why English speakers tend to know the German word but not the English one for this phenomenon. Perhaps there's more, haven't looked at all of these closely. #21, the Russian toska, which can be mistaken for depression, is not the same -- depression is a lingering state, while toska may refer to either a lingering state or a fleeting mood of the moment, might describe a boring meeting or a dull movie, and with the preposition po, the state of missing someone or something badly -- a person or an animal, a place, a time, or one's native land. In this last case it becomes exactly synonymous with nostalgia. Depression doesn't begin to cut it for any of these.

This is the essence Tommy, yes. "We" cannot manhandle the mind, we must just drop our control of it. It is like a bar of wet soap - you can hold it and let it rest in your open hand and it will stay there... still, BUT if you grasp at it it will shoot out of your hand. The more you allow for stillness to well up of its own accord the more frequently it will.

In the human we find the idea of the being who stands with feet on earth and yet has heavenly powers of reason. Its nature is what laws govern the human through its birth. And so whatever flows from it having a human mother and thus a human body and mind. In its conception as human, to its birth, adulthood , old age and death , all this is its nature. A mortal being with immortal scope, between animal and angel. Made by spirit but born of earth.

The phenomenon you’re describing could be termed “self-referential geometric recursion” or “non-orthodox topological replication”. These terms capture the idea of a topographical continuum where evolutes (curves or surfaces derived from another curve or surface) self-replicate in unconventional patterns, referencing the relational geometry of prior instantiations. This put simply so as not to over complify things.

Did you know that when you draw the pattern for the Lo-Shu or Magic Square of 3×3, in contains 2 large triangles that are actually in the Phi Ratio, meaning that these 2 Golden Phi Isosceles Triangles (if base is 1 unit then the 2 other sides are both 1.618…) fit exactly into the 5-Pointed Star or Pentagram. This is another occurrence of the Trinity expressing itself in 5ive-ness which suggests the Trinity has connections to the Phi Ratio (1:1.618…). The Golden Phi Isosceles Triangle naturally exists in the Lo-Shu Pattern. This makes the statement that Magic Squares are related to the Divine Proportion and is therefore at the Heart of Creation). ( Man ! I once had a mushroom trip with this guy ^ )

and who's to stop me from deriving "Overcomplexicate" from it.

I believe the ox-herding pictures were originally eight, in China. The last two, the blank slate and the marketplace scene, would therefore be later additions. Speaking of uncertainty as to what constitutes the light... Tommy, I'll bet you could relate to my latest post--here's the first part of it, and a link: “The Place Where You Stop and Rest” In one of his letters, twelfth-century Ch’an teacher Yuanwu wrote: Actually practice at this level for twenty or thirty years and cut off all the verbal demonstrations and creeping vines and useless devices and states, until you are free from conditioned mind. Then this will be the place of peace and bliss where you stop and rest. Thus it is said: “If you are stopping now, then stop. If you seek a time when you finish, there will never be a time when you finish.” (“Zen Letters: Teachings of Yuanwu”, tr. Cleary & Cleary, Shambala p 99) In my teenage years, I became keenly aware of the “creeping vines” of my mind. I read a lot of Alan Watts books on Zen, thinking that might help, but I soon found out that what he had to say did nothing to cut off the “creeping vines”. I was looking for something Shunryu Suzuki described in one of his lectures, though I didn’t know it at the time: So, when you practice zazen, your mind should be concentrated in your breathing and this kind of activity is the fundamental activity of the universal being. If so, how you should use your mind is quite clear. Without this experience, or this practice, it is impossible to attain the absolute freedom. (Thursday Morning Lectures, Shunryu Suzuki; November 4th 1965, Los Altos; emphasis added) I began to try to sit zazen, based on the illustrations in the back of “Three Pillars of Zen”, by Philip Kapleau. Zazen is almost always taught to beginners as sitting with a straight back and paying close attention to inhalation and exhalation. With regard to the straight back, Moshe Feldenkrais wrote: “Sit straight!” “Stand straight!” This is often said by mothers, teachers, and others who give this directive in good faith and with the fullest confidence in what they are saying. If you were to ask them just how one does sit straight or stand straight, they would answer, “What do you mean? Don’t you know what straight means? Straight is straight!” Some people do indeed stand and walk straight, with their backs erect and their heads held high. And of course there is an element of “standing straight in their posture. If you watch a child or an adult who has been told to sit or stand straight, it is evident that he agrees that there is something wrong with the way he is managing his body, and he will quickly try to straighten his back or raise his head. He will do this thinking that he has thereby achieved the proper posture; but he cannot maintain this “correct” position without continuous effort. As soon as his attention shifts to some activity that is either necessary, urgent, or interesting, he will slump back to his original position. (“Awareness Through Movement”, Moshe Feldenkrais, p 66) For many years, whenever I sat at a zendo with a teacher who walked the room during a sitting, the teacher would invariably stop behind me and correct my posture. I generally couldn’t maintain their correction to the end of the sitting. With regard to close attention to inhalation and exhalation, Shunryu Suzuki described such attention as only a “preparatory practice”: … usually in counting breathing or following breathing, you feel as if you are doing something, you know– you are following breathing, and you are counting breathing. This is, you know, why counting breathing or following breathing practice is, you know, for us it is some preparation– preparatory practice for shikantaza because for most people it is rather difficult to sit, you know, just to sit. (The Background of Shikantaza, Shunryu Suzuki; San Francisco, February 22, 1970) Shikantaza, or “just sitting”, is emphasized in the Soto school of Zen Buddhism, the school to which Shunryu Suzuki belonged. (“The Place Where You Stop and Rest”)