Eleven thus gains control over the anchoring of itself and/or its next meaning-series step (or so-called meaning, or ingratiation, if you want to be careful about the evils there lurk in for example sexuality). That is, as three anchors it, the eleven, the specification of three can somewhat well anchor the same thing as three. To the extent that the three is specified, though, by the eleven, this yields an extra ingratiation step. In that, eleven more easily anchors for twenty-nine than for itself.
Upon this, twenty-nine can support that anchorage, creating another "meaning" step to it, to 107. From there the next such step (577) can be anchoraged for the same way, and so on through more meaning-or-ingratiation steps of evil. It is often very much therefore when sex tends to be more or less evil.
In fact, it becomes quite evil if and when the seventh step of that ladder of ingratiation steps is reached. Because this especially corrupts the very essence of genuinely anchoring care for not trivializing evil in that it ingratiates the seven of the 203 that can anchor for 259 to specify against the total evil of repressing anything that is not - or perhaps that should be at least seemingly not - to one's advantage to know.
I believe that probably sex appeal nor free and pleasurable sex one does not - at least not very much - have, unless there is also more or less control over repression-type hypnosis, in the numbers, 256 (=2^8). This sexuality does by anchoring for cleaver specification against it. Such anchorage tends strongly to involve a 203 (=7*29), which can induce the cleverness in it all by the hypnosis of studying the rights of the victims. That type of hypnosis is in its basic form, a plain twenty-nine, into plain evil. The seven factor usually both strengthens its hypnosis, and has its evil be better suited for reality - that is both better at doing good with its evil, and better at using good for its evil. The 203 thus anchors for 259 (=7*37) so that they can together effectively rule over the hypnotism of 256. It is more represented in a male than in a female, but female capacity to insinuate its actions to be done are greater than male. There is in hypnosis a potential ability to enhance specification so that it does not require a meaning step, by hypnotic emphasis on three. Thereby the hypnosis of 203 - and even that of 256 itself! - can be used for 259's specification-based control over 256.
There are effective ways of such insinuation (which are definitely represented in the X-chromosomes). One is to use a special nineteen, which can insinuate that a sixteen it anchors sixteen focus on being prelude of 259. In that the nineteen like every nineteen (as I see it - at least on this blog) stands for clarity on evils in general, since if specifies about the six that is the basic prelude of very much evil, including that of twenty-nine, which renders the nineteen capable of ruling the 203 to help it anchor the 259 and thereby control the 256. It works in a way similar to the 143 (see below), in that it too is about completing its own anchoring of that specification by the direct anchor for 259, which is 203. The latte is in both cases quite effective at hypnotizing in a way that provides immense possibility of specification that does not require a meaning step, but can be done directly from 259. In either case the hypnosis of 203 yields that emphasis on three can be achieved well enough even without such a meaning step.
143 can insinuate itself as both 142 (=2*71), and as 203, the first of which anchors 185 (=5*37), which (an expedient) 143 can make be prelude of 259. The 203 can be insinuated partly due to that the 71 factor of 142 can specify the eighteen needed to fill in for the difference between twenty-nine and its prelude eleven - which can be the eleven that is part of that same 143 that insinuates that 142. Secondly, the 143's two factors' specification targets, three and four, can together form the seven factor of a 203.
Other ways are mostly insinuations of other potential preludes of 259 to focus on it. An eleven can be mentioned to be semi-able to anchor it. The twenty-nine that it preludes is hardly as effective as it is with itself as a counterpart, and not even that is as effective as a forty-one, which can specify the eleven. This is because the anchoring needed to emphasize the meaning steps towards 259 need to be of oneness, which eleven is not, and twenty-nine is even less.
Importantly, though, 185 and thus as described above, also the complex of 143 is clearly more relevant for strengthening the 259. This is because the specification target of thirty-seven includes a five (spirit), at the same time as that the seven supports a five. To the extent the same five is both specified and supported this memory-wise establishes a five.
Anyway, as described above, there is in a twenty-nine, a smartness for associating a prelude (in the sense described where the anchoring link, above, leads to) as its follow-up (according to the same theory). Being a prelude of twenty-nine itself is what there is about an eleven. In the same sense, but vice versa, an eleven can help a follow-up be like its prelude.Actually, come to think of it, real horniness is perhaps only when there is something of that an eleven and a twenty-nine cannot even be told apart. ... Or, no, actually, it provides an often somewhat sadistic notion of inner safety or so, which I believe has to do with getting at bitterness, and which also can include a treat to remember. It is by the eleven that has been inspired to act like a twenty-nine that one can specify as rather meaningless, the three and the eight of a twenty-four (bitterness) and/or of itself (yielding something of memory, a treat), that such notions of safety can spring, I think.
A twenty can also be both specified and meaning supported by a 259. This renders an eleven capable of being highly effective as a anchor for 259, even without a thirteen . But an eleven in itself contains too little of establishment of three, which is necessary for meaning steps (see also meaning-step link above). This makes the anchoring a bit incomplete, especially since eleven even counteracts three. Most effective, usually, thereby, for issuing the three for the anchoring of specification, is to specify eleven itself, which is almost always best to do with the help of forty-one (follow the specification link for why). That specification in turn anchors with seven, where the best three completion of that anchorage is seven's meaning step, which is to thirteen! Since a 143 is thirteen times eleven, it not only anchors twenty, with the eleven factor, but also anchors that anchorage, with the thirteen factor. Thereby, a 143 is sort of a double anchorage for 259.
However, even a twenty-nine can to some extent be the most effective anchorage for twenty. It is also a direct source of hypnosis, needed for the 259 to specify directly. This direct specification by 259 is not quite necessary for specifying 256. But it is needed for there to be a competence for not having to deal with hypnosis as if it were a good and innocent thing. Because every form of hypnosis corrupts and/or otherwise ruins appreciation of seeing in others that they may be informative of what one's potential enemies might be.
Anyway, the eleven-aided process of simulation is about that eleven's specification of three can stretch an aided attitudes specification a point, to target that aided attitudes own prelude, which (since that prelude is meaning-supported by that attitude), forms a memory, sort of, of it. The twenty-nine-aided process of simulation is about that twenty-nine's specification of eight can involve a certain type of hypnotism for simulating the specification that the aided attitude is the direct prelude for. It is totally different to say that any hypnotism could do that, because easy hypnotism is not to be counted on for that. Rather this is about concentrated hypnotism, which is formed by twenty-nine. It can also be formed by the eleven that has been aided to working like a twenty-nine. Similarly a twenty-nine that has been aided by an eleven can work as an eleven. The cooperation between these two processes is the basis for our sexuality, and the main reason that it pertains to two genders, usually.
About an eleven, by the way, there is another fairly good help against its threat against the utilitarianism of homogeneity, in that its functionality is very often more or less subordinated the thirteen that it needs for doing its sexual thing. This is because seven, and thereby very often thirteen, anchors eleven. Although sexuality can sometimes possess the seventeen that provides guides anchoring to be either into consistency or into standards of the good and solid heterogeneity that seventeen (together with eight and the rest of that meaning-step series) stand for.
Importantly, anyway, eleven is fairly dangerous. One might even say that it can be seen as a main basis of - insinuated or spoken - lies. In this context, the thirteen, which indeed does represent personality, or perhaps, as I say here, personal memory (and wisdom), becomes the personality needed for the sex to feel personal, i.e. it becomes, I think, sensuality or so. It is thereby essential for trustworthiness of sex that an eleven not be too strongly and/or independent in how it associates with thirteen, which can otherwise be both into deception of seven with if, and thereby also of self-deception by that thirteen. .... Luckily thirteen oftentimes can keep eleven subordinated enough - even though sexuality tends fairly strongly to hinder that, especially when the heterogeneity of it is exploited.
What we have to thank, mostly, for such subordination of eleven is that a meaning step (which I also, sometimes call ingratiation steps) from serenity of appreciating one's environment (from fourteen) to clarity about why one needs to understand another for understanding oneself (to forty-one) tends very much to specify superficiality of the mentioned kind as silly unless appreciated by thoughts (or attitudes) of such realization as consistent with nature. Such thoughts (or attitudes) are represented by thirteen.
To this comes that the token of seven times twenty-nine (of 203, that is) which is 259 can by methods of 203 specify 256 without any meaning step to it. The 143 can in appreciation of the 203 tend to deal with the same type of semantics about its - indirect - corresponding token, the 185, which is exactly 5/7 of 259, and thereby can, in extremely good circumstances for that, be transformed into it. It can have such an indirect token in 185 by simulating a difference from itself, which yields it to be like a 141, which together with the original 143 can insinuate a 142, which has 185 as a direct token. A 143=13*11 can simulate a difference of two categories from itself by the specification of 4+3=7, which can be used against anything that a seven does, which includes specifying two. (It can also support seven's meaning and thereby also be used for whatever the seven does.) A 143 can thereby anti-specify the seven's anti-specification target two.
Extremely good circumstances, for all that, tend usually to be there very much in an ordinary (for example human) X-chromosome - a bit especially much so in the context of a male of female chromosome structure, respectively. Thus the X-chromosomal simulation of a 203 crates both a double token for 259 against 256, and also an ability to specify much more efficiently. That is notions that use 259 categories of expectation have a much faster impact than those of the more clearly more complex notions that use 1613 such categories.
This is not always enough for efficient specification of 256, if what 256 represented was into clarity about potency that brings it protection, as one might say, of 1613. But, because 256=2^8 is extremely much and unscrupulously against the potency of letting heterogeneity show alternatives (of eight; see also here), there is usually not much such clarity to the 256. Thereby that "meaning" or ingratiation step can usually be well enough counteracted by a meaning step from 259 to 1259. Such a meaning step is more usually better in strength, since it, when it works, alleviates heterogeneity from being counteracted by 256 - although the anchorage of 259, with or without such a meaning step to it, anchors in 203=7*29, which stands for another form of counteracting heterogeneity (i.e. another form of hypnosis).
Anyway, basically it is with a meaning step from 259 to 1259 that one can connect hypnosis with meaning, creating the above-mentioned illusion of it as a good and innocent thing. Doing so can sometimes be a basis for seduction - and is for that purpose, I think, used often by (both male and female) for that purpose. But it can also be a basis of none-seductive, but alleviating charm or so, which for example can be the charm of art and/or of tendencies to let others be free and so.
Another form of seduction is to use the meaning step from 185 to 1097. Either one anchors in the sexuality that aught to be viewed as too fake to be treated as real. But the aftermaths of the seductions vary between the two types: A male using the 1259 type can sometimes after seduction - with exceptional efficiency - pretend to be misjudged by a victim, while a female using the 1097 method can (about equally often) blame the victim extremely effectively!
But, since 256 isn't also about not dealing with the anchorage of such heterogeneity, it is really sometimes fairly - or occasionally even very - good at what I've been calling clarity on potency. Such clarity is about three, the anchor of a meaning series that starts at eight. The occasions when the 256 after all is into such clarity, then it is handled rather differently by different people. Virtually all children and most adult females primarily use a notion of dispense against it, while most adult males prioritize being decisive against it.
The clarity I speak of above is the meaning step from 256 to 1613 I'm not sure I know how to talk about this, but either way, I feel that I don't quite need to be about sex when I'm about handling 1613. Also, I don't believe most of those who use always prioritize the same strategy against it do. Because these are not into sex. For the sake of sexuality, one needs to dispose the 256 of any capacity of being into ingratiation step to 1613. Also, doing that helps against notions of there being no use for actual consideration of other possibilities than the very obvious ones.
This, that is getting at such notions, which may inspire despair, hate and/or care to be relentless about evil, is also what even sex helps against. That is even any form of 256 tends to inspire such notions, only that those that pertain to a meaning step does it more dangerously. The reason sexuality is more or less often about when ordinary 256 is about is that sexuality isn't really too scornful about of the 256 to appreciate its the advantage. Thereby sex can be into very much of controlled strength of not realizing alternatives, which means - doesn't it? - that it is into something like the strength of self-assurance.
In this, there is an X-chromosomal ability to also insinuate a recommendation of there being a 256 at hand for sexual usage. Such ability is perhaps always used by for example porn stars and similar. In order to do it, I think, there must be ability for the above-mentioned dispense against the initial ingratiation step upon 256. For having that ability, one must rely on innocence about overemphasis of the above-mentioned clarity on patency - at least in contexts of such emphasis being inclined to inspire or support blatancy against modesty of opinion, or so. Those who are innocent of doing so are thereby likelier to have potential for being pornographic than others, but those innocent of it are naturally fairly often quite uninterested in using that innocence for such a purpose. It is also very much by exploiting the possibility of using such innocence for example for pornography that such innocence can be lost.
Another way of strengthening the hypnotics of sexuality is to emphasize the abilities of sexuality-condoned seven and twenty-nine. Because doing that can help have the 143 to with its induced 203 control the 256 and thereby obtain its abilities. One way, which both males and females can do, but only can do with much decisiveness to it, is to use an eighty-three to help the twenty-nine to a memory of itself. The male connection to decisiveness I have described here.
But it is also by a meaning, or ingratiation, step from twenty-nine that one can strengthen it. That is the seven is already strengthened, usually, by the thirteen being one meaning step from it. But of course, the combination of seven and twenty-nine might be strengthened for it. One can of course also imply a meaning step upon the 143 or the thirteen. The seven and/or the eleven might of course also be strengthened by meaning step an extra time I suppose ...
In all of this, though, the weak part of it all is usually the twenty-nine, which is both very prone for evil and quite efficiently counteracted. Y-chromosomal decisiveness counteracts it by usually rendering it useless for much liability, which it does by being its alternative of strength. It is far from always that there is more power in the plain evil that a twenty-nine stands for, than in a clear-cut decisiveness. It is also not at all always (as some - some females at least - seem to believe) evil to masculinely show of that evil isn't good enough for the strength of a sophistication of emphasis on power over good and/or evil around him. That is, it seems evil in that it is about beating evil at being powerful over good.
But, of course, it really can be used for being blatantly into evil by sex or otherwise. This can be done by actually ignoring advantages of power of decisiveness over evil. It is fairly usual, though, for a male, to simply test a thought of being evil that way, in order to dismiss it immediately - or at least sooner or later. Even so, I know, there can be a dilemma with such behavior, since it may, at least occasionally, harbor someone who really is more or less evil that way.
Another weakness of the twenty-nine is that the specification of it from the point of view of thirty-two, with (or possibly without) a meaning step to 127. This is, just like that about decisiveness, discussed under the topic discipline. To the 127, there very often can be a trap of rendering a 128 and/or a 508, either of which is prone to form very smart disciplinary measures. Since 29 both is a target of the step from thirty-two to 127, and because it is very inclined to sharpen all evils, it usually easily falls victim of evils of whatever evils there can be to strict discipline - which are totally many since both 32 and 128 is about rendering two to be fatal against any ingratiation that renders adequacy for support to (i.e. renders 'meaning') one's points of view or so. That is the points of view rendered by a twenty-nine are very much attacked by evils of 2^5 and 2^7, evils that are strengthened by the twenty-nine itself!
Thus, kind of importantly, the twenty-nine can be strengthened by a ingratiation step to 107. This tends very much to specify against - or I guess you could say scrutinize against - twenty-six and anchor such scrutinizing specification against forty one. The first mentioned of these is a basis for female inclination for heterogeneity, I think, and the second one is a basis for male inclination for heterogeneity. Both of those support, by meaning-step, the heterogeneity of care (fourteen), which yields, in either case, a memory for different types of people. When the sex issue is at stake, the heterogeneity that can be destroyed by the by-107-thereby-strenghtened twenty-nine, includes heterosexuality. Thus, 107 is a basis for the type of homosexuality that is about wanting sex so much that one insinuates likeness as a basis for sexuality. But, as described on my page about sexual orientation and so, "gayness" of homosexuality probably springs partly from that homogeneity is used to work against the evil essence of that anti-heterogeneity.I say partly because the extravagance of sexuality in itself something that might seem gay ans it is into disturbing the homogeneity from altering the evils of corrupting heterogeneity, I think.
But it can be used also, and is fairly often, I think, used for for promoting spirited humility and so, in that it can be an essential part of 139, where the counterpart is 139's specification target thirty-two. It is thus the difference between seeing meaning in such humility (35) and the target of attention that one can use for the purpose of emphasizing its (such humility's) meaningfulness. This may sometimes be linked a process (127) of targeting evil (29, which is also the prelude of 107) for emphasizing meaning of 32, which can thereby sort of be exactly to get at evil. Spirited humility far from always tends to stop that kind of a process. Because what I call spirited humility is very much into soul and spirit, which sometimes results in a notion of that it's worthwhile to let different processes go their way well enough for there to be clarity on what is worthwhile in the long run. For this exaggerated (and often extravagant) sexuality (107) can at least fairly often a more or less disarmed and thus harmless tool, I think.
There are two main reasons, I think, for there to be a tendency of that the 107 would be more or less guaranteed to need to counter the meaning step from thirty-two to 127, which very likely leads to that it more or less must contribute more or less to 139, I think. One is that it can be intent on having with its immediate prelude (29, which the meaning step from thirty-two to 127 always specifies) as an active part of the essence of it. The other is to the extent the anchor (eighty, which meaning steps to 409) of 107's specifier (110 to 599) is there and importantly can establish the thirty-two-to-127 step. This it can do because the five in eighty can to much extent function as a two.
But, that aside, it is, I believe, when there is eagerness for twenty-nine (-categorical attitudes; i.e. plain evil) to be protected, that there is a call for 107 (-categorical attitudes). This is the same as with for example an eagerness for protection of seven (care or sympathy); then there is a call for thirteen (wisdom). A call for plain evil is often, but really sometimes not, only evil or silly to want to protect. Exceptions are there when one wants to get to know what evil is about. There are several types of such exceptions, I think.
A later ingratiation step, of that same series of them, renders so-to-speak meaning to twenty-nine, and so, with less efficiency, but even more with less tendency of specifying against that type of heterogeneity. Thereby, the almost heterosexual tendencies of being very overly sexual seem quite likely to spring very much from there. Importantly, among these later steps can be found the fifth one, i.e. it ingratiates five (spirit) for the sake of six (negligence), which renders five's anchoring of nineteen-based specification of six rather weak against its tendencies to be partial for it, and thus renders eleven stronger than usual. It is very often sexually explicit people use this type of ingratiation.