Nietzsche (“Incipit Tragedia”)

Incipit Tragcedia.  When Zarathustra was thirty years old, he left his home and the Lake of Urmi, and went into the mountains.  There he enjoyed his spirit and his solitude, and for ten years did not weary of it.  But at last his heart changed, and rising one morning with the rosy dawn, he went before the sun and spoke thus to it: ” you great star!  What would be your happiness if you had not those for whom you shine!  For ten years have you climbed hither unto my cave: you wouldst have wearied of your light and of the journey, had it not been for me, my eagle, and my serpent.  But we awaited you every morning, took from you your overflow, and blessed you for it.  Lo!  I am weary of my wisdom, like the bee that has gathered too much honey; I need hands outstretched to take it.  I would like to bestow and distribute, until the wise have once more become joyous in their folly, and the poor happy in their riches.  Therefore must I descend into the deep, as you do in the evening, when you go behind the sea and give light also to the nether world, you most rich star!  Like you must I go down, as men say, to whom I shall descend.  Bless me then, you tranquil eye that can behold even the greatest happiness without envy!  Bless the cup that is about to overflow, that the water may flow golden out of it, and carry everywhere the reflection of your bliss!  Lo!  This cup is again going to empty itself, and Zarathustra is again going to be a man.”  Thus began Zarathustra’s down going.

123…

 

We need to define the role of the adult, not as a transmitter but as a creator of relationships — relationships not only between people but also between things, between thoughts, with the environment.

— Malaguzzi

For me the meaning of playing has taken on a new colour since I
have followed up the theme of transitional phenomena, tracing
these in all their subtle developments right from the early use of
a transitional object or technique to the ultimate stages of a
human being’s capacity for cultural experience.

— Winnicott

It is a subconscious vital force which urges the
child to do certain things and in the normally growing
child its unhindered activity is manifested in what we
call * joy of life ‘. The child is enthusiastic, always
happy.

— Montessori

 full of grace and truth.

— John 1:14

A drive is no longer something here which seeks a pleasure there. It is the motor pleasure itself.

— Wilhelm Reich 

I know that whatever God does endures forever; nothing can be added to it nor anything taken from it; God has done this so that all should stand in awe before him.

— Ecclesiastes 3:14

Read myths. They teach you that you can turn inward, and you begin to get the message of the symbols. Read other people’s myths, not those of your own religion, because you tend to interpret your own religion in terms of facts — but if you read the other ones, you begin to get the message. Myth helps you to put your mind in touch with this experience of being alive. It tells you what the experience is.

— Joseph Campbell

Hence the necessity, today, of working out at every turn, with redoubled effort, the question of the preservation of names: of paleonymy. Why should an old name, for a determinate time, be retained? Why should the effects of a new meaning, concept, or object be damped by memory?

— Derrida

 Now when the centurion who stood facing him saw that in this way he[i] breathed his last, he said, “Truly this man was God’s Son!”[j]

—— Mark 15:39

Now the scene shifts. The king who rules in this part of the world has a daughter who is unable to smile. Her father promises to marry her to the man who can make her merry.

— Bettelheim 

The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds[b] of flour until it worked all through the dough.

• Mathew 13:33

There are two ways of achieving surrender. One is looking into the source of the ‘I’ and merging into that source. The other is feeling ‘I am helpless myself, God alone is all powerful and except throwing myself completely on Him, there is no other means of safety for me’, and thus gradually developing the conviction that God alone. exists and the ego does not count. Both methods lead to the same goal. Complete surrender is another name for jnana or liberation.

— Sri Ramana Maharshi 

… wake up in the morning when we are healthy, get out of bed and proclaim, I am happy to be alive, and I’m thankful to G_d to be healthy …

— Stewart Perlman 

 I made myself gardens and parks and planted in them all kinds of fruit trees.  I made myself pools from which to water the forest of growing trees.

— Ecclesiastes 2:5-7

he shot the aeronaut down,into the abyss
-and wonderfully i fell through the green groove
of twilight,striking into many a piece.
I have never loved you dear as now i love

— ee cummings

 If one does not let oneself be led astray by the material, if, instead, one evaluates correctly its dynamic position and economic role, then one gets the material later, it is true, but more thoroughly and more charged with affect.

— Wilhelm Reich 

the archeological motif of analysis is doubled by an eschatalogical motif 

— Derrida 

Accordingly our four double pyramids would arrange themselves in a circle and form the well-known uroboros.

• Jung

It is certainly a time to cherish our relationships …

— Stewart Perlman

We need to think of the school as a living organism.
Children have to feel that the world is inside the
school and moves and thinks and works and reflects
on everything that goes on.

— Malaguzzi

We speak because we have observed life, we have
observed nature and nature has revealed this fact. It is
only through freedom and by experiences upon the
environment that man can develop.

—- Montessori

Character makes an overpowering present: a cheerful, determined hour, which fortifies all the company by making them see that much is possible and excellent that was not thought of.

—- Emerson

“Because your heart was responsive”

• 2 Kings

 This responding is hearing. It hears because it listens to the command of stillness.

• Heidegger

That which returns is the constant affirmation, the “yes, yes”. That which signs here is in the form of a return, which is to say it has the form of something that cannot be simple. It is a selective return without negativity, or which reduces negativity through affirmation, through alliance or marriage (hymen), that is, through an affirmation that is also binding on the other or that enters into a pact with itself as other.

— Derrida

Just as the taste of salt pervades the great ocean and every single drop of sea-water carries the same flavour, so every experience gives me the touch of reality, the ever fresh realisation of my own being.

—- Sri Nisargadatta Maharaj / Maurice Frydman

Stitching the white of lilacs together with lightning

• John Ashbery

the kingdom of God is within you.

• Luke 17:20

All things are born from it
It nourishes infinite worlds,
yet it doesn’t hold on to them

• Tao Te Ching

Those who know that what is to be experienced by them in this life is only what is already destined in their prarabdha will never feel perturbed about what is to be experienced. Know that all one’s experiences will be thrust upon one whether one wills them or not.

— Sri Ramana Maharshi

You granted me life and grace;
your careful attention preserved my spirit.

Job 10:12

God[i] gives the Spirit without limit.

— John 3:34

He does great, unsearchable things,

— Job 9:10

The fatality of human existence cannot be extricated from the fatality of everything that was and will be.

• Nietzsche

“He has not stopped showing his kindness to the living and the dead.”

• Ruth 2:20

Descending the two vertical sides, these are those which

Can also unsay an infinite number of pauses

In the ceramic day. Every invitation

To every stranger is met at the station.

• John Ashbery

“Come over here my friend and sit down.”

— Ruth 4:1

The dinner that evening had a very festive air 

— Bruce D. Rogers

Don’t say that you are an individual; just stay in the beingness. The whole problem is the sense of being a separate entity – once that subsides, that is true bliss. With the arising of the “I Am” the whole of manifestation takes place; in any activity that which witnesses is the “I Am,” that which is doing all this is maya, the tendencies, attributes.

• Sri Nisargadatta Maharaj

I do not know how or when I will die, but I know that I must.

— David Steine, Jr

He alone spreads out the sky

and walks on the waves in the sea

— Job 9:8

Zen is a wafting cloud in the sky. No screw fastens it, no string holds it; it moves as it lists. No amount of meditation will keep it in one place. Meditation is not Zen, Neither pantheism nor monotheism provides Zen with its subjects of concentration. If Zen is monotheistic, it may tell its followers to meditate on the oneness of things where all diflferences and inequalities, enveloped in the all-illuminating brightness of the divine light, are obliterated. If Zen were pantheistic it would tell us that every meanest flower in the field reflects the glory of God.

— D.T. Suzuki

All of this pushes us to produce a higher level of observation. We must move beyond just looking at the child to become better observers, able to penetrate
into the child to understand each child’s resources and potential and present state of mind. We need to compare these with our own in order to work well together.

• Malaguzzi

Of Life immense in passion, pulse, and power,
Cheerful, for freest action form’d under the laws divine

• Walt Whitman

a globe like ours, resting
On a pedestal of vacuum, a ping-pong ball
Secure on its jet of water

• John Ashbery

Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. 

• Mark 3:9

Know the male, yet keep to the female: receive the world in your arms.

• Tao Te Ching

She cleaves the ether mid the sparkle and the foam of day, or under
many a star at night

• Walt Whitman

Like light behind windblown fog and sand,
Filtered and influenced by it

• John Ashbery

retiring to solitary places, and avoiding the noisy multitudes: A constant yearning to know the inner Spirit, and a vision of Truth which gives liberation: this is true wisdom leading to vision.

• The Bhagavad Gita

 On that same day Noach entered the ark with Shem, Ham and Yefet the sons of Noach, Noach’s wife and the three wives of his sons accompanying them; 

• Bereshit 6:13

We feel the long pulsation, ebb and flow of endless motion,
The tones of unseen mystery, the vague and vast suggestions of the
briny world, the liquid-flowing syllables

• Walt Whitman

Of your round mirror which organizes everything
Around the polestar of your eyes which are empty

• John Ashbery

But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.

• Luke 6:27

Chanter of Personality, outlining what is yet to be,
I project the history of the future

• Walt Whitman

In the circle of your intentions certain spars
Remain that perpetuate the enchantment of self with self

• John Ashbery

The fields of art and learning, pleasure, sense,
To glean eidolons

• Walt Whitman

so that these
Even stronger possibilities can remain
Whole without being tested

• John Ashbery

‘Pour down the rain, let all things find their food, thrive, rejoice.

• Prasna Upanishad

Sometimes
we find ourselves together within the forest, sometimes we may get lost from each other, sometimes
we’ll greet each other from far away across the forest;
but it’s living together in this forest that is important.

• Malaguzzi

Ever the growth, the rounding of the circle,
Ever the summit and the merge at last

• Walt Whitman

So the room contains this flow like an hourglass
Without varying in climate or quality

• John Ashbery

The Spirit is the one who gives life! Human strength can do nothing. The words that I have spoken to you are from that life-giving Spirit.

• John 6:63

The old, old urge,
Based on the ancient pinnacles, lo, newer, higher pinnacles

• Walt Whitman

And we realize this only at a point where they lapse
Like a wave breaking on a rock, giving up
Its shape in a gesture which expresses that shape. The forms retain a strong measure of ideal beauty

• John Ashbery

the water grew higher and floated the ark, so that it was lifted up off the earth. 

• Bereshit/Genesis

The noiseless myriads,
The infinite oceans where the rivers empty,
The separate countless free identities, like eyesight,
The true realities, eidolons

• Walt Whitman

 Jesus went up on a mountainside and called to him those he wanted, and they came to him. 

• Mark 3:13

Perhaps an angel looks like everything
We have forgotten

• John Ashbery

We have to find each other in the forest and begin to
discuss what the education of the child actually
means.

• Malaguzzi

We say to ourselves, Remember, fear not, be candid, promulge the body
and the soul,
Dwell a while and pass on

• Walt Whitman

Moving outward along the capes and peninsulas
Of your nervures and so to the archipelagoes
And to the bathed, aired secrecy of the open sea

• John Ashbery

– So, this non-knowing . . . it is not a limit . . . of a knowledge, the limit in the progression of a knowledge. It is, in some way, a structural non-knowing, which is heterogeneous, foreign to knowledge. It’s not just the unknown that could be known and that I give up trying to know. It is something in relation to which knowledge is out of the question… it is a more ancient, more originary experience, if you will, of the secret. It is not a thing, some information that I am hiding or that one has to hide or dissimulate; it is rather an experience that does not make itself available to information, that resists information and knowledge, and that immediately encrypts itself …

• Derrida

(Malaguzzi)

In the beginning God created the heavens and the earth.
(Genesis 1:1)

In the beginning was the Word, and the Word was with God, and the Word was God.
He was with God in the beginning. (John 1:1-2)

the helper, the Holy Spirit, whom the Father will send in my name, will teach you everything. (John 14:26)

Creativity requires that the school of knowing finds connections with the school of expressing, opening doors (this is our slogan) to the hundred languages of children. (Malaguzzi)

Malaguzzi said very clearly that nothing in the school should happen
without joy.
(Gandini)

Malaguzzi’s very first explorations and experiences with children were
based on play with a purpose. His views were contrary to ritual play managed and controlled by adults, where children were expected to repeat
gestures and words chosen by teachers. In Reggio, when children arrive
at school in the morning, they play with their friends using materials or
games or toys. There is first of all the joy of finding their friends—friends
with whom they will spend a long day together and with whom they have
already shared years of companionship in school.

(Gandini)

We must move beyond just looking at the child to become better observers, able to penetrate
into the child to understand each child’s resources and potential and present state of mind. We need to compare these with our own in order to work well together. (Malaguzzi)

It is by studying the behaviour of these children
and their re-actions to each other in this atmosphere of
freedom that the real secret of society is revealed. They
are fine and delicate facts that have to be examined
with a spiritual microscope, but they are of the utmost
interest since they reveal facts inherent in the very
nature of man. These schools, therefore, are thought
of as laboratories for psychological research, although
it is not really research, but observation that is carried
out. It is this observation which is important. (Montessori)

Education is thus a fostering, a nurturing, a cultivating, process. All of these words
mean that it implies attention to the conditions of growth.
(John Dewey)

In it’s essence, language is neither expression nor an activity of man. Language speaks. Accordingly, what we seek lies in the poetry of the spoken word. (Heidegger)

³ Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. ⁴ For he chose us in him before the creation of the world to be holy and blameless in his sight. In love ⁵ he^[b] predestined us for adoption to sonship^[c] through Jesus Christ, in accordance with his pleasure and will— ⁶ to the praise of his glorious grace, which he has freely given us in the One he loves.

(Ephesians 1:3-6)

In the beginning Elohim created hashomayim (the heavens, Himel) and haaretz (the earth).

2 And the earth was tohu vavohu (without form, and void); and darkness was upon the face of the deep. And the Ruach Elohim was hovering upon the face of the waters.

3 And Elohim said, Let there be light: and there was light [Tehillim 33:6,9].

Whoever does God’s will is my brother and sister and mother.
(Mark 3:35)

I was also very interested in the rituals of separation at bedtime and
how there are in those rituals both individual family and cultural variations. There is a time of the day in the lives of families with young children,
especially in western cultures (I was studying New England and two regions
of Italy), when there is a heightened sense of interdependence and a pull
between the desire both to enjoy each other’s company and to let one’s self
go to sleep. The schedule of young children at bedtime in Italy is almost
two hours later than it is in families in my sample in New England, but
the strategies that children find to receive more attention are brilliant and
inventive in both cases. (Gandini)

We may say that we become ourselves through others and that this rule applies not only to the personality as a whole, but also to the history of every individual function.

(Vygotsky)

With all wisdom and understanding, ⁹ he^[d] made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, ¹⁰ to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ.

(Ephesians 1:9-10)

The superior man sets his life in order and examines himself. The superior man is always filled with reverence at the manifestation of God; he sets his life in order and searches his heart, lest it harbor any secret opposition to the will of God. (I Ching)

The child is endowed with an unknown power and
this unknown power guides us towards a more luminous
future. Education can no longer be the giving of know-
ledge only ; it must take a different path. The con-
sideration of personality, the development of human
potentialities must become the centre of education. When
to begin such education ? (Montessori)

Creativity seems to emerge from multiple experiences, coupled with a well-supported development of personal resources including a sense of freedom to venture beyond the known. (Malaguzzi)

¹¹ In him we were also chosen,^[e] having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 

(Ephesians 1:11)

a river watering the garden flowed from Eden ; from there it was separated into four headwaters. The name of the first is Pison; it winds through the entire land of Havilah, where there is gold. The name of the second river is Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Asshur. And the fourth river is the Euphrates. (Genesis 2:10)

‘This Eden, they say, is the brain. ‘ Three of the rivers of Paradise are sensory functions (Pison = sight, Gihon = hearing, Tigris = smell), but the fourth, the Euphrates, is the mouth, ‘ the seat of prayer and the entrance of food.’(Jung)

When waves realize that the sea is the common support, all fight ceases.–When water is realized, wave and sea vanish. What appeared as two is thus realized as one.–

(Sri Atmananda)

The wind blows where it wants to, and you hear its sound, but you don’t know where it comes from or where it’s going. That’s how it is with everyone who has been born from the Spirit.

The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

(John 3:8)

The environment you construct around you and the
children also reflects this image you have about the
child. There’s a difference between the environment
that you are able to build based on a preconceived
image of the child and the environment that you can
build that is based on the child you see in front of you
— the relationship you build with the child, the
games you play. An environment that grows out of
your relationship with the child is unique and fluid.
The quality and quantity of relationships among you
as adults and educators also reflects your image of
the child. Children are very sensitive and can see and
sense very quickly the spirit of what is going on
among the adults in their world. (Malaguzzi)

¹⁷ I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit^[f] of wisdom and revelation, so that you may know him better.

(Ephesians 1:17)

Wisdom has built her house;
she has set up[a] its seven pillars.
2 She has prepared her meat and mixed her wine;
she has also set her table.
(Proverbs 9:1-2)

Do not labor for the food that perishes, but for the food which endures to eternal life which the Son of Man will give you. (John 6:27)

if we will not interfere with our thought , but will act entirely, or see how the thing stands in God, we know the particular thing and everything and every man> for the maker of all things and all persons stands behind us and casts his omniscience through us over things.(Emerson)

¹⁰ For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.

(Ephesians 2:10)

You will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands. (Isaiah 55:12)

When we have rounded a certain corner in our reading, we will
place ourselves on that side of the lustre where the “medium” is shining.
(Derrida)

Play is immensely exciting. It is exciting not primarily because the
instincts are involved, be it understood! The thing about playing is
always the precariousness of the interplay of personal psychic
reality and the experience of control of actual objects. This is the
precariousness of magic itself, magic that arises in intimacy, in a
relationship that is being found to be reliable.

(Winnicott)

Though play can be fun, as one of
the three essential drives—love, play, work—it contributes to the best kind
of learning. Play operates as more than a creative urge; it also functions as a
fundamental mode of learning. (Elkind)

¹⁷ He came and preached peace to you who were far away and peace to those who were near. ¹⁸ For through him we both have access to the Father by one Spirit.

(Ephesians 2:17)

Language is the house of Being, in its home man dwells. Those who think and those who create with words are the guardians of this home. (Heidegger)

Literacy risks being seen both as the only pathway to success and at the
same time a punitive boogeyman that scares away children’s joy. Generally,
teachers are as much in agreement about the importance of literacy as we
are about the importance of play, but sometimes we think they are mutually
exclusive—that time devoted to one takes away from the other. Literacy
and play, indeed all learning and play, can go together. They really must
go together; together they can and should be pleasurable and rewarding
experiences for children, and for teachers and parents as well, who clearly
want the best possible for their children now and for the future. (Gandini)

Both children and adults need to feel active and
important — to be rewarded by their own efforts,
their own intelligences, their own activity and
energy. When a child feels these things are valued,
they become a fountain of strength for him. He feels
the joy of working with adults who value his work
and this is one of the bases for learning.

(Malaguzzi)

I am the other person, the other person is myself; in name and shape we are different, but there is no separation. At the root of our being we are one with God.

(Sri Nisargadatta Maharaj)

⁴ In reading this, then, you will be able to understand my insight into the mystery of Christ,

(Ephesians 3:4)

Supreme Mind finds itself related to all its works and will travel a royal road to particular knowledges and powers. In ascending to this primary and aboriginal sentiment we have come from our remote station on the circumference instantaneously to the center of the world, where, as in the closet of God, we see causes, and anticipate the universe, which is but a slow effect.

(Emerson)

Each one of us needs to be able to play with the things that are coming out of the world of children. Each one of us needs to have curiosity, and we need to be able to try something new based on the ideas that we collect from the children as they go along. Life has to be somewhat agitated and upset, a bit restless, somewhat unknown. As life flows with the thoughts of the children, we need to be open, we need to change our ideas; we need to be comfortable with the restless nature of life.

(Malaguzzi)

What has no essence, does not exist. There is no creature that has essence, because the essence of all is in the presence of God. If God went out of the creatures even for a single moment, they would disappear into nothingness.

(Meister Eckhart)

The ability to enjoy relationships and work together
is very important. Children need to enjoy being in
school, they need to love their school and the interactions that take place there. Their expectations of
these interactions is critical.
It is also important for the teachers to enjoy being
with the other teachers, to enjoy seeing the children
stretch their capacities and use their intelligences, to
enjoy interactions with the children. Both parts are
essential.

(Malaguzzi)

I am constrained every moment to acknowledge a higher origin for events than the will I call mine. (Emerson)

⁷ I became a servant of this gospel by the gift of God’s grace given me through the working of his power.

(Ephesians 3:7)

34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”

(John 4:34-37)

Let God work in you, give the work to God, and have peace. Don’t worry if He works through your nature or above your nature, because both are His, nature and grace. (Meister Eckhart)

We may say that we become ourselves through others and that this rule applies not only to the personality as a whole, but also to the history of every individual function.

(Vygotsky)

Play is immensely exciting. It is exciting not primarily because the
instincts are involved, be it understood! The thing about playing is
always the precariousness of the interplay of personal psychic
reality and the experience of control of actual objects. This is the
precariousness of magic itself, magic that arises in intimacy, in a
relationship that is being found to be reliable.

(Winnicott)

Both children and adults need to feel active and
important — to be rewarded by their own efforts,
their own intelligences, their own activity and
energy. When a child feels these things are valued,
they become a fountain of strength for him. He feels
the joy of working with adults who value his work
and this is one of the bases for learning.

(Malaguzzi)

I am the other person, the other person is myself; in name and shape we are different, but there is no separation. At the root of our being we are one with God.

(Sri Nisargadatta Maharaj)

Each one of us needs to be able to play with the things that are coming out of the world of children. Each one of us needs to have curiosity, and we need to be able to try something new based on the ideas that we collect from the children as they go along. Life has to be somewhat agitated and upset, a bit restless, somewhat unknown. As life flows with the thoughts of the children, we need to be open, we need to change our ideas; we need to be comfortable with the restless nature of life.

(Malaguzzi)

What has no essence, does not exist. There is no creature that has essence, because the essence of all is in the presence of God. If God went out of the creatures even for a single moment, they would disappear into nothingness.

(Meister Eckhart)

 Don’t
you begin to see in this behaviour that animals sacrifice
themselves for the welfare of other types of life, instead
of trying to eat as much as possible merely for their own
existence or upkeep ? The more one studies the behaviour
of animals and of plants, the more clearly one sees that
they have a task to perform for the welfare of the whole.
(Montessori)

¹⁶ I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, ¹⁷ so that Christ may dwell in your hearts through faith.

(Ephesians 3:16)

The archivist produces more archive, and that is why the archive is never closed. It opens out of the future.How can we think about this fatal repetition, about repetition in general in its relationship to memory and the archive? It is easy to perceive, if not to interpret, the necessity of such a relationship, at least if one associates the archive, as naturally one is always tempted to do, with repetition, and repetition with the past. But it is the future which is at issue here, and the archive as an irreducible experience of the future.

(Derrida)

Each one of us needs to be able to play with the things that are coming out of the world of children. Each one of us needs to have curiosity, and we need to be able to try something new based on the ideas that we collect from the children as they go along. Life has to be somewhat agitated and upset, a bit restless, somewhat unknown. As life flows with the thoughts of the children, we need to be open, we need to change our ideas; we need to be comfortable with the restless nature of life

(Malaguzzi)

Myths and fairy stories both answer the eternal questions: What is the world
really like? How am I to live my life in it? How can I truly be myself? The answers
given by myths are definite, while the fairy tale is suggestive; its messages may imply
solutions, but it never spells them out. Fairy tales leave to the child’s fantasizing whether
and how to apply to himself what the story reveals about life and human nature.
(Bettelheim)

Act in accordance with the situation and keep still
Contemplating the image,
The superior person comprehends
The alternatiion of increase and decrease,
Also the alternation of fullness and emptiness.
It is the Tao of Heaven.

(I Ching)

¹⁹ and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

(Ephesians 3:19)

I can now restate what I am trying to convey. I want to draw
attention away from the sequence psychoanalysis, psychotherapy,
play material, playing, and to set this up again the other way
round. In other words, it is play that is the universal, and that belongs
to health: playing facilitates growth and therefore health; playing
leads into group relationships; playing can be a form of communication
in psychotherapy; and, lastly, psychoanalysis has
been developed as a highly specialized form of playing in the
service of communication with oneself and others.

(Winnicott)

Her motive seeking nourishment from below is not for herself but for others — thus, there is good fortune.

Good fortune in turning upside down, seeking nourishment. The one above sheds light.

(I Ching)

Edmund, Aged Two and a Half Years
The mother came to consult me about herself and she brought
Edmund with her. Edmund was in my room while I was talking
to his mother, and I placed among us a table and a little chair
which he could use if he wished to do so. He looked serious but
not frightened or depressed. He said: ‘Where’s toys?’ This is all
he said throughout the hour. Evidently he had been told to
expect toys and I said that there were some to be found at the
other end of the room on the floor under the bookcase.

(Winnicott)

²⁰ Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 

(Ephesians 3:20)

WORSHIP, make sacrifice; recommend or introduce yourself. The ideogram: leading animals to green pastures.

(I Ching)

After about twenty minutes Edmund began to liven up, and
he went to the other end of the room for a fresh supply of toys.
Out of the muddle there he brought a tangle of string. The
mother (undoubtedly affected by his choice of string, but not
conscious of the symbolism) made the remark: At his most
non-verbal Edmund is most clinging, needing contact with my
actual breast, and needing my actual lap.’

(Winnicott)

³ Make every effort to keep the unity of the Spirit through the bond of peace. 

(Ephesians 4:3)

The bliss is in the awareness of God, in not shrinking, or in any way turning away from God. All happiness comes from awareness of God. The more we are conscious of God, the deeper the joy. Acceptance of pain, non-resistance, courage and endurance — these open deep and perennial sources of real happiness, true bliss of God.

(Sri Nisargadatta Maharaj)

At this point Edmund quite naturally left the toys, got onto the couch and crept
like an animal towards his mother and curled up on her lap. He stayed there about
three minutes. She gave a very natural response, not exaggerated. Then he uncurled
and returned to the toys. He now put the string (which he seemed fond of) at the
bottom of the bucket like bedding, and began to put the toys in, so that they had a nice
soft place to lie in, like a cradle or cot. After once more clinging to his mother and
then returning to the toys, he was ready to go, the mother and I having finished our
business. (Winnicott)

² Be completely humble and gentle; be patient, bearing with one another in love. ³ Make every effort to keep the unity of the Spirit through the bond of peace.

(Ephesians 4:2)

The archivist produces more archive, and that is why the archive is never closed. It opens out of the future.How can we think about this fatal repetition, about repetition in general in its relationship to memory and the archive? It is easy to perceive, if not to interpret, the necessity of such a relationship, at least if one associates the archive, as naturally one is always tempted to do, with repetition, and repetition with the past. But it is the future which is at issue here, and the archive as an irreducible experience of the future.

(Derrida)

Each one of us needs to be able to play with the things that are coming out of the world of children. Each one of us needs to have curiosity, and we need to be able to try something new based on the ideas that we collect from the children as they go along. Life has to be somewhat agitated and upset, a bit restless, somewhat unknown. As life flows with the thoughts of the children, we need to be open, we need to change our ideas; we need to be comfortable with the restless nature of life

(Malaguzzi)

Act in accordance with the situation and keep still
Contemplating the image,
The superior person comprehends
The alternatiion of increase and decrease,
Also the alternation of fullness and emptiness.
It is the Tao of Heaven.

(I Ching)

I can now restate what I am trying to convey. I want to draw
attention away from the sequence psychoanalysis, psychotherapy,
play material, playing, and to set this up again the other way
round. In other words, it is play that is the universal, and that belongs
to health: playing facilitates growth and therefore health; playing
leads into group relationships; playing can be a form of communication
in psychotherapy; and, lastly, psychoanalysis has
been developed as a highly specialized form of playing in the
service of communication with oneself and others.

(Winnicott)

Her motive seeking nourishment from below is not for herself but for others — thus, there is good fortune.

Good fortune in turning upside down, seeking nourishment. The one above sheds light.

(I Ching)

Edmund, Aged Two and a Half Years
The mother came to consult me about herself and she brought
Edmund with her. Edmund was in my room while I was talking
to his mother, and I placed among us a table and a little chair
which he could use if he wished to do so. He looked serious but
not frightened or depressed. He said: ‘Where’s toys?’ This is all
he said throughout the hour. Evidently he had been told to
expect toys and I said that there were some to be found at the
other end of the room on the floor under the bookcase.

(Winnicott)

⁷ But to each one of us grace has been given as Christ apportioned it. ⁸ This is why it^[a] says:

“When he ascended on high,
    he took many captives
    and gave gifts to his people.”^[b]

⁹ (What does “he ascended” mean except that he also descended to the lower, earthly regions^[c]? ¹⁰ He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.)

(Ephesians 4:7-10)

WORSHIP, make sacrifice; recommend or introduce yourself. The ideogram: leading animals to green pastures.

(I Ching)

After about twenty minutes Edmund began to liven up, and
he went to the other end of the room for a fresh supply of toys.
Out of the muddle there he brought a tangle of string. The
mother (undoubtedly affected by his choice of string, but not
conscious of the symbolism) made the remark: At his most
non-verbal Edmund is most clinging, needing contact with my
actual breast, and needing my actual lap.’

(Winnicott)

The bliss is in the awareness of God, in not shrinking, or in any way turning away from God. All happiness comes from awareness of God. The more we are conscious of God, the deeper the joy. Acceptance of pain, non-resistance, courage and endurance — these open deep and perennial sources of real happiness, true bliss of God.

(Sri Nisargadatta Maharaj)

³² Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

(Ephesians 4:32)

It is good to remember always that playing is itself a therapy.
To arrange for children to be able to play is itself a psychotherapy
that has immediate and universal application, and it includes the
establishment of a positive social attitude towards playing. This
attitude must include recognition that playing is always liable to
become frightening. Games and their organization must be
looked at as part of an attempt to forestall the frightening aspect
of playing. Responsible persons must be available when children
play; but this does not mean that the responsible person need
enter into the children’s playing. When an organizer must be
involved in a managerial position then the implication is that the
child or the children are unable to play in the creative sense of
my meaning in this communication. (Winnicott)

There are many things that are part of a child’s life
just as they are part of an adult’s life. The desire to
do something for someone, for instance. Every adult
has a need to feel that we are seen/observed by
others. (Observing others is also important.) This is
just as true for children as for adults. Therefore, it’s
possible to observe, to receive a lot of pleasure and
satisfaction from observing in many different ways.When the child is observed, the child is happy — it’s
almost an honor that he is observed by an adult. On
the other hand, a good teacher who knows how to
observe feels good about himself because that person
knows that he is able to take something from the
situation, transform it, and understand it in a new
way. (Malaguzzi)

¹ Follow God’s example, therefore, as dearly loved children ² and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

(Ephesians 5:1-2)

One who sees inaction in action, and action in inaction, is wise among men, and he is in the transcendental position, although engaged in all sorts of activities.(Bhagavad Gita)

I call this a playground because play starts here. The playground is a potential space between the mother and the baby or joining mother and baby. (Winnicott)

by the grace of God finds the joy of God (Bhagavad Gita 2:55)

Overactivity on the part of the adult is a risk factor. The adult does too much because he cares about the child; but this creates a passive role for the child in her own learning. (Malaguzzi)

¹⁴ This is why it is said:

“Wake up, sleeper,
    rise from the dead,
    and Christ will shine on you.”

Ephesians 5:14)

. Teaching is even more difficult than learning. We
know that; but we rarely think about it. And why is teaching
more difficult than learning? Not because the teacher
must have a larger store of information, and have it always
ready. Teaching is more difficult than learning because
what teaching calls for is this: to let learn. The real teacher,
in fact, lets nothing else be learned than-learning. His conduct,
therefore, often produces the impression that we
properly learn nothing from him, if by “learning” we now
suddenly understand merely the procurement of useful information.
The teacher is ahead of his apprentices in this
alone, that he has still far more to learn than they-he
has to learn to let them learn. The teacher must be capable
of being more teachable than the apprentices.

(Heidegger)

A writing that refers back only to itself carries us
at the same time, indefinitely and systematically, to some other writing. At
the same time: this is what we must account for. A writing that refers only
to itself and a writing that refers indefinitely to some other writing might
appear noncontradictory: the reflecting screen never captures anything but
writing, indefinitely, stopping nowhere, and each reference still confines us
within the element of reflection. Of course. But the difficulty arises in the
relation between the medium of writing and the determination of each
textual unit. It is necessary that while referring each time to another text, to
another determinate system, each organism only refer to itself as a determinate
structure; a structure that is open and closed at the same time.

(Derrida)

¹⁹ speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, ²⁰ always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

(Ephesians 5:19-20)

observe Me in all beings, and also see every being in Me. Indeed, the self-realized man sees Me everywhere
(Bhagavad Gita)

“I Am—the one who speaks with you.” (John 4:26)

A translation would not seek to say this or that, to transport this or that content,to communicate such a charge of meaning, but to re-mark the affinity among the languages, to exhibit its own possibility. And that, which holds for the literary text or the sacred text, perhaps defines the very essence of the literary and the sacred, attheir common root. I said “re-mark” the affinity among the language to name the strangeness of an “expression” C<to express the most intimate relation among the languages”), which is neither a simple “presentation” nor simply anything else. In a
mode that is solely anticipatory, annunciatory, almost prophetic, translation renders present an affinity that is never present in this presentation. One thinks of the
way in which Kant at times defines the relation to the sublime: a presentation inadequate to that which is nevertheless presented.
(Derrida)

As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven–things into which angels long to look.
(1 Peter 1:10-12)

¹⁸ And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.

(Ephesians 6:18)

But this so-called relative level is not really relative; it
is the borderland between the conscious level and the uncon-
scious. Once this level is touched, one’s ordinary consciousness
becomes infused with the tidings of the unconscious. This is
the moment when the finite mind realizes that it is rooted in
the infinite. In terms of Christianity, this is the time when the
soul hears directly or inwardly the voice of the living God.
The Jewish people may say that Moses was in this state of mind
at Mount Sinai when he heard God announcing his name as
“I am that I am.” (D.T. Suzuki)

they do not ask the question; they stage it or overflow this stage in the direction of that element of the scene which exceeds representation.
(Derrida)

2 “Thus says Adonai the maker,
Adonai who formed [the universe]
so as to keep directing it —
Adonai is his name:
3 ‘Call out to me,
and I will answer you —
I will tell you great things,
hidden things of which you are unaware.

(Jeremiah/Yirmeyah 33:2-3)

²³ Peace to the brothers and sisters,^[c] and love with faith from God the Father and the Lord Jesus Christ. ²⁴ Grace to all who love our Lord Jesus Christ with an undying love.^[d]

(Ephesian 6:23-24)

Whoever does God’s will is my brother and sister and mother.
(Mark 3:35)

So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.

(Isaiah 41:10)

²⁹ Yeshua answered, “The most important is,

‘Sh’ma Yisra’el, Adonai Eloheinu, Adonai echad [Hear, O Isra’el, the Lord our God, the Lord is one], ³⁰ and you are to love Adonai your God with all your heart, with all your soul, with all your understanding and with all your strength.’^[d]

(Mark 12:29)

Let the children come to me, don’t stop them, for the Kingdom of God belongs to such as these.

(Mark 10:14)

your kingdom come,
your will be done,
    on earth as it is in heaven.

(Mathew 6:10)

We need to define the role of the adult, not as a transmitter but as a creator of relationships — relationships not only between people but also between things, between thoughts, with the environment.

(Malaguzzi)

It is written in the Prophets: ‘They will all be taught by God.’[d] Everyone who has heard the Father and learned from him comes to me.

(John 6:45)

When effort is needed, effort will appear. When effortlessness becomes essential, it will assert itself. You need not push life about. Just flow with it and give yourself completely to the task of the present moment, which is the dying now to the now. For living is dying. Without death life cannot be.

(Nisargadatta)

We do more than tell our stories; we also act them out. The formal storytelling
and acting that often arise out of and run parallel to the children’s fantasy play
have become a central feature of our day. 

(Vivian Paley)

streams of living water will flow from within him

(John 7:37)

shedding light on the psychic background and the secret chambers of the soul. 
(Jung)

The children’s stories form the perfect
middle ground between the children and me, for they enable us to speak to one
another in the same language. 

(Vivian Paley

Then you will understand righteousness, justice,
fairness and every good path.
10 For wisdom will enter your heart,

(Proverbs)

¹⁸ And pray in the Spirit on all occasions with all kinds of prayers and requests.

(Ephesians 6:18)

hidden like fire in the womb of the towel

(Nisargadatta)

The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

(John 3:8)

Stop judging by mere appearances, but instead judge correctly.”
Look beneath the surface so you can judge correctly.”

John 7:24

Without writing, un-writing, the unwritten switches over to a question of reading on a board or tablet which you perhaps are. You are a board or a door; we will see much later how a word can address itself, indeed confide itself to a door, count on a door open to the other.

(Derrida)

Do not judge, or you too will be judged.

For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.

(Mathew, Mattityahu, gift of Yahweh 5:7)

Let the children come to me, don’t stop them, for the Kingdom of God belongs to such as these

(Mark 10:14)

your kingdom come,
your will be done,
    on earth as it is in heaven.

(Mathew 6:9-10)

they needed to diminish the stitches or reduce the knit of what they were working on. And for this dimunition, needles and hands had to work with two loops at once, or at least play with more than one.

weaving a shroud by saving the lost threads (the lost sons) …

(Derrida)

in dealing with children of this age one handles
almost a magic wand in social life. First there is the
marvel of the transformation of the child himself, secondly
there is the touching marvel (it causes emotion) that the
child is able to do much more than one had expected,
and this rouses in the spirit of the adult a sort of
reverence for the spirit of childhood, hence it achieves a
transformation and an education of the adults.

(Montessori)

We have to understand that they are moving
and working with many ideas, but their most important task is to build relationships with friends. They
are trying to understand what friendship is. Children
grow in many directions together, but a child is
always in search of relationships,

(Malaguzzi)

There is a light that shines beyond all things on earth, beyond us all, beyond the heavens, beyond the highest, the very highest heavens. This is the light that shines in our heart.

(Chandogya Upanishad)

He who learns in contemplation the holy words of our discourse, the light of his vision is his adoration. This is my truth.

(Bhagavad Gita)

It calls upon the reader as witness in the way one might address oneself to a confessor or to some transferential addressee, some would say to an analyst, assuming that the reader is not always an analyst. Freud,then, has the premonition (Ich ahne) that something exceeds the analysis. The interpretation, the analytic deciphering, the Deutung of a certain fragment did not go far enough: a hidden meaning (verborgenne Sinn) exceeds the analysis.

(Derrida)

The path of the righteous is like the morning sun,
shining ever brighter till the full light of day.
(Proverbs)

Observation, very general and wide-spread, has
shown that small children are endowed with a special
psychic nature. This shows us a new way of imparting
education ! A different form which concerns humanity
itself and which has never been taken into consideration.
The real constructive energy, alive and dynamic, of
children, remained unknown for thousands of years.

(Montessori)

– So, this non-knowing . . . it is not a limit . . . of a knowledge, the limit in the progression of a knowledge. It is, in some way, a structural non-knowing, which is heterogeneous, foreign to knowledge. It’s not just the unknown that could be known and that I give up trying to know. It is something in relation to which knowledge is out of the question… it is a more ancient, more originary experience, if you will, of the secret. It is not a thing, some information that I am hiding or that one has to hide or dissimulate; it is rather an experience that does not make itself available to information, that resists information and knowledge, and that immediately encrypts itself …

(Derrida)

The bars had been removed from all the windows

There was something quiet in the way the light entered

Her troussaeau. Wine fished out of the sea — they hadn’t known

We were coming relaxed forever (John Ashbery)

The Lord is in his holy temple;
the Lord is on his heavenly throne.
He observes everyone on earth;
his eyes examine them.

(Tehillim 11:4)

The time of the “learning to live, a time without tutelary present, would amount to this, to which the exordium is leading us: to learn to live with ghosts, in the upkeep, the conversation, the company, or the companionship, in the commerce without commerce of ghosts. To live otherwise, and better. No, not better, but more justly But with them. No being-with the other, no socius without this with that makes being-with in general more enigmatic than ever for us. And this being-with specters would also be, not only but also, a politics of memory, of inheritance, and of generations. (Derrida)

7 I bless Adonai, my counselor;
at night my inmost being instructs me.
8 I always set Adonai before me;
with him at my right hand, I can never be moved;
9 so my heart is glad, my glory rejoices,
and my body too rests in safety;
10 for you will not abandon me to Sh’ol,
you will not let your faithful one see the Abyss.
11 You make me know the path of life;
in your presence is unbounded joy,
in your right hand eternal delight.

Tehillim/Psalms 16:7-11

We live in succession, in division, in parts and particles; Meantime in man is the soul of the whole; the wise silence ; the universal beauty, to which every part and particle is equally related; the eternal ONE.

(Emerson)

Long ago was the then beginning to seem like now

As now is but the setting out of a new but still

Undefined way. that now, the one once

Seen from far away, is our destiny

No matter what else may happen to us. It is

The present past of which our features,

Our opinions are made.

(John Ashbery)

In the beginning Elohim created hashomayim (the heavens, Himel) and haaretz (the earth).

2 And the earth was tohu vavohu (without form, and void); and darkness was upon the face of the deep. And the Ruach Elohim was hovering upon the face of the waters.

Bereshit/Genesis 1:1-2

While the form of the “book” is now going through a period of general upheaval, and while that form now appears less natural, and its history less transparent, than ever, and while one cannot tamper with it without disturbing everything else, the book form alone can no longer settle—here for example—the case of those writing processes which, in praaically questioning that form, must also dismantle it. Hence the necessity, today, of working out at every turn, with redoubled effort, the question of the preservation of names: of paleonymy. Why should an old name, for a determinate time, be retained? Why should the effects of a new meaning, concept, or object be damped by memory?

(Derrida)

eternity is In the split moment of the now. We miss it because the mind is ever shuttling between the past and the future. It will not stop to focus the now. It can be done with comparative ease, if interest is aroused… By keeping your mind clear and clean, by living your life in full awareness of every moment as it happens, by examining and dissolving one’s desires and fears as soon as they arise… Once you are well-established in the now, you have nowhere else to go what you are timelessly, you express eternally.

(Sri Nisargadatta Maharaj)

What should the language be such that seeing it and falling into it would be the same event?

(Derrida)

A person can receive only what is given them from heaven

(John 3:27)

45 It is written in the Prophets: ‘They will all be taught by God.’[d] Everyone who has heard the Father and learned from him comes to me.

(John 6:45)

the infinitely small point of meaning which the languages barely brush … What can an infinitely small point of meaning be? What is the measure to evaluate it? The metaphor itself is at once the question and the answer.

(Derrida)

Whoever does God’s will is my brother and sister and mother.
(Mark 3:35)

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. —

(Mathew/Mattityahu – gift of YAHWEH)

To put the old names to work, or even Just to leave them in circulation,
will always, of course, involve some risk: the risk of settling down or of
regressing into the system that has been, or is in the process of being,
deconstructed. To deny this risk would be to confirm it: it would be to see
the signifier-in this case the name-as a merely circumstantial , conventional
occurrence of the concept or as a concession without any specific
effect. It would be an affirmation of the autonomy of meaning, of the ideal
puri ty of an abstract, theoretical history of the concept. Inversely, to claim
to do away immediately with previous marks and to cross over, by decree,
by a simple leap, into the outside of the classical oppositions is, apart from
the risk of engaging in an interminable “negative theology,” to forget that
these oppositions have never constituted a given system, a sort of ahistorical,
thoroughly homogeneous table, but rather a dissymmetric, hierarchically
ordered space whose closure is constantly being traversed by the forces, and
worked by the exteriority, that it represses: that is, expels and, which
amounts to the same, internalizes as one of its moments.

(Derrida)

Just as the living God sent me and I live because of God, so the one who feeds on me will live because of me.

(John 6:57)

The paradox must be sharpened: the more the new erupts in the revolutionary crisis, the more the period is in crisis, the more it is “out of joint,” then the more one has to convoke the old, “borrow” from it. Inheritance from the “spirits of the past” consists, as always, in borrowing. Figures of borrowing, borrowed figures, figurality as the figure of borrowing. (Derrida)

and in that way you will always remain unattached and free from bondage

(Bhagavad Gita)

The wind blows where it wants to, and you hear its sound, but you don’t know where it comes from or where it’s going. That’s how it is with everyone who has been born from the Spirit.

The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

(John 3:8)

8 “How blessed are the pure in heart!
for they will see God. –

(Mathew/Mattityahu – gift of YAHWEH)

I and the Father are one.

I and My Father are one.

I and my Father, We are One

(John 10:30)

Let the children come to me, don’t stop them, for the Kingdom of God belongs to such as these.

Mark 10:14

your kingdom come,
your will be done,
on earth as it is in heaven.

(Mathew 6:9-10)

Scriptures 2015 – 6 – (Sri Nisargadatta Maharaj , Derrida , 1 Peter) : know the knower , Knowing and Being , beyond consciousness and unconsciousness , relax and watch the “I Am” , it will take you in , Grace , both perceived and not perceived , the “medium” is shining

Before you can know anything directly, non-verbally, you must know the knower. So far, you took the mind for the knower, but it is just not so. The mind clogs you up with images and ideas, which leave scars in memory. You take remembering to be knowledge. True knowledge is ever fresh, new, unexpected. It wells up from within. When you know what you are, you also are what you know. Between knowing and being there is no gap.

(Sri Nisargadatta Maharaj)

–

We have no concept, only an impression, a series of impressions associated with a word. To the rigor of the concept, I am opposing here the vagueness or the open imprecision, the relative indetermination of such a notion. “Archive” is only a notion, an impression associated with a word and for which, together with Freud, we do not have a concept. We only have an impression, an insistent impression through the unstable feeling of a shifting figure, of a schema, or of an in-finite or indefinite process.

(Derrida , Archive Fever)

–

Nothing you do will change you, for you need no change. You may change your mind or your body, but it is always something external to you that has changed, not yourself. Why bother at all to change? realize once for all that neither your body nor your mind, nor even your consciousness is yourself and stand alone in your true nature beyond consciousness and unconsciousness. No effort can take you there, only the clarity of understanding. Trace your misunderstandings and abandon them, that is all. There is nothing to seek and find, for there is nothing lost. Relax and watch the ‘I am’. Reality is just behind it. Keep quiet, keep silent; it will emerge, or, rather, it will take you in.

(Sri Nisargadatta Maharaj)

–

As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven–things into which angels long to look.

(1 Peter 1:10-12)

–

… a presence both perceived and not perceived, at once image and model, and hence image without model, neither image nor model, a medium (medium in the sense of middle, neither/nor, what is between extremes, and medium in the sense of element, either, matrix, means). When we have rounded a certain corner in our reading we will place ourselves on that side of the lustre where the “medium” is shining.       (Derrida, “The First Session”)

Nietzsche (“Self Control”)

Self control. Those moral teachers who first and foremost order man to get himself into his own power, induce thereby a curious infirmity in him, namely, a constant sensitiveness with reference to all natural strivings and inclinations, and as it were, a sort of itching.  Whatever may hence forth drive him, draw him, allure or impel him, whether internally or externally it always seems to this sensitive being as if his self control were in danger: he is no longer at liberty to trust himself to any instinct, to any free flight, but stands constantly with defensive mien, armed against himself, with sharp distrustful eye, the eternal watcher of his stronghold, to which office he has appointed himself.  Yes, he can be great in that position!  But how unendurable he has now become to others, how difficult even for himself to bear, how impoverished and cut off from the finest accidents of his soul!  Yes, even from all further instruction!  For we must be able to lose ourselves at times, if we want to learn something of what we have not in ourselves.

Scriptures 2015 – 5 – (Derrida , Ruth , Sri Nisargadatta Maharaj , Luke , I Ching , John , Freud , Deuteronomy , Ephesians) : Arkhe , Place , Women , Neighbors , Name , dissolve it in awareness , the art of pure awareness , Yeshua , Magnanimous , day was breaking , stood on the beach , outside as much as inside , psychoanalytic circles , Receptive , out of the midst of the fire , heard a voice , ‘Nothing is me’ , ‘Everything is me’ , non-dual Self , here and now , vision , according to His kind attention , Courage , Wisdom , Compassion , Skill , Action , Good for All

Let us not begin at the beginning nor even at the archive.

But rather at the word “archive” — and with the archive of so familiar a word. Arkhe, we will recall, names at once the commencement and the commandment. This name apparently coordinates two principles in one: the principle according to nature or history, there where things commence — physical, historical or ontological principle — but also the principle according to the law, there where men and gods command, there where authority, social order are exercised, in this place from which order is given — nomological principle.

There, we said, and in this place.How are we to think of there?And this taking a place or this having a place, this taking the place one has of the arkhe?

(Derrida, Archive Fever)

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And the women her neighbors gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.

(Ruth 4:17)

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You cannot be alive for you are life itself. It is the person you imagine yourself to be that suffers,not you. Dissolve it in awareness. It is merely a bundle of memories and habits. From the awareness of the unreal to the awareness of your real nature there is a chasm which you will easily cross, once you have mastered the art of pure awareness.

(Sri Nisargadatta Maharaj)

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And when the eight days were complete that The Boy should be circumcised, his name was called Yeshua, which he was called by the Angel before he would have been conceived in the womb.

(Luke 2:21)

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One in this place should be magnanimous

If the husband is kind and gentle to his wife, there is good fortune

dealing with different persons or situations requires different ways of responding

(I Ching)

–

Just as the day was breaking, Jesus stood on the beach; yet the disciples did not know it was Jesus.

(John 21:4)

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Freud draws the conclusion here with respect to civilization, and indeed to its discontents, while at the same time giving himself over to a sort of autobiographical, theoretical, and institutional anamnesis. In the course of this recapitulation, he stresses above all the resistances that this death drive incites, everywhere, outside as much as inside, as it were, and in psychoanalytic circles as well as in himself:

(Derrida, Archive Fever)

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I remember my own defensive attitude [meiner eigenen Abwehr] when the idea of an instinct of destruction first emerged in psycho-analytic literature, and how long it took before I became receptive to it.

(Freud, Civilization and its Discontents)

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And the LORD spake unto you out of the midst of the fire: yes heard the voice of the words, but saw no similitude; only ye heard a voice

(Deuteronomy 4:12)

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‘Nothing is me,’ is the first step. ‘Everything is me’ is the next. Both hang on the idea: ‘there is a world’. When this too is given up, you remain what you are — the non-dual Self. You are it here and now, but your vision is obstructed by your false ideas about your self.

(Sri Nisargadatta Maharaj)

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He made known to us the mystery of His will, according to His kind intention which He purposed in Him;

(Ephesians 1:9)

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Along with courage will emerge wisdom and compassion and skill in action. You will know what to do and whatever you do will be good for all.

(Sri Nisargadatta Maharaj)

Nietzsche (“Taking Things Seriously”)

Taking Things Seriously.  The intellect is with most people an awkward, obscure and creaking machine, which is difficult to set in motion: they call it “taking a thing seriously” when they work with this machine and want to think well oh, how burdensome must good thinking be to them!  That delightful animal, man, seems to lose his good humour whenever he thinks well; he becomes “serious”!  And “where there is laughing and gaiety, thinking cannot be worth anything” : so speaks the prejudice of this serious animal against all “Joyful Wisdom.”  Well, then!  Let us show that it is prejudice!

Scriptures 2015 – 4 – (Derrida, Sri Nisargadaaata Maharaj , Luke , I Ching) : Deconstruction , Always Already at Work , Vastness , Home , Love , Force , Moment , Awareness , Only Now , Go Within , Go Beyond , Being , Water Flowing , Mountain , Spring , Pure and Transparent , Given , Light

The very condition of a deconstruction may be at work in the work, within the system to be deconstructed. It may already be located there, already at work. Not at the center, but in an eccentric center, in a corner whose eccentricity assures the solid concentration of the system, participating in the construction of what it, at the same time, threatens to deconstruct. One might then be inclined to reach this conclusion: deconstruction is not an operation that supervenes afterwards, from the outside, one fine day. It is always already at work in the work.  (Derrida , Memories …)

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There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. That vastness is my home; that vastness is myself. And that vastness is also love.

(Sri Nisargadatta Maharaj)

–

Since the destructive force of Deconstruction is always already contained within the very architecture of the work, all one would finally have to do to be able to deconstruct, given this always already, is to do memory work. Yet since I want neither to accept nor to reject a conclusion formulated in precisely these terms, let us leave this question suspended for the moment. (Derrida, Memories … )

–

I do not need the world. Nor am I in one. The world you think of is in your own mind. I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now  … Moods are in the mind and do not matter. Go within, go beyond. Cease being fascinated by the content of your consciousness. When you reach the deep layers of your true being, you will find that the mind’s surface-play affects you very little.    (Sri Nisargadatta Maharaj)

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Water flowing out from a mountain becomes a spring, pure and transparent, symbolizing the pureness of a child’s innocent mind. After the spring flows out of the mountain, it accumulates sediment over time … after Beginning, Childhood follows.   (I Ching)

–

And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

(Luke 2:21)

–

On the first divination, I give light.

(I Ching)

Nietzsche (“One must Learn to Love”)

One must Learn to Love.  This is our experience in music: we must first learn in general to hear to hear fully, and to distinguish a theme or melody, we have to isolate and limit it as a life by itself; then we need to exercise effort and good will in order to endure it in spite of its strangeness we need patience towards its aspect and expression and indulgence towards what is odd in it in the end there comes a moment when we are accustomed to it, when we expect it, when it dawns upon us that we should miss it if it were lacking; and then it goes on to exercise its spell and charm more and more, and does not cease until we have become its humble and enraptured lovers, who want it and want it again, and ask for nothing better from the world.  It is thus with us, however, not only in music: it is precisely thus that we have learned to love everything that we love.  We are always silly recompensed for our good will, our patient reasonableness and gentleness towards what is unfamiliar, by the unfamiliar slowly throwing off its veil and presenting itself to us as a new, ineffable beauty: that is its thanks for our hospitality.  He also who loves himself must have learned it in this way: there is no other way.  Love also has to be learned.

Scriptures 2015 – 3 – (Derrida , Luke , I Ching , Deuteronomy , Sri Nisargadatta Maharaj) : the process of appearing , Time , Name , Before/Conception , Breakthrough , Mountain , Fire , Water , Sky , Given , Angel , Point of Awareness , Only Now

Such difference without presence appears, or rather baffles the process of appearing, by disclosing any orderly time at the center of the present. The present is no longer a mother-form around which are gathered and differentiated the future (present) and the past (present). What is marked in this hymen between the future (desire) and the present (fulfillment), between the past (remembrance) and the present (perpetration), between the capacity and the act, etc., is only a series of temporal differences without any central present, without a present of which the past and future would be but modifications. Can we then go on speaking about time, tenses, and temporal differences?    (Derrida, “First Session”)

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On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived.  (Luke 2:21)

–

making a resolution is equivalent to casting aside hesitation.

eliminate hesitation.

Breakthrough (Resoluteness).

(I Ching)

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… came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.    (Deuteronomy 4:11)

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When water on the ground has risen up to Heaven and accumulated as a lake of cloud in the sky, surely there will be a cloudburst.    (I Ching)

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Eight days later, when the baby was circumcised, he was named Jesus, the name given him by the angel even before he was conceived.   (Luke 2:21)

–

I do not need the world. Nor am I in one. The world you think of is in your own mind. I can see it through your eyes and mind, but I am fully aware that it is a projection of memories; it is touched by the real only at the point of awareness, which can be only now.  (Sri Nisargadatta Maharaj)

Nietzsche (“A New Precaution”)

A New Precaution.  Let us no longer think so much about punishing, blaming, and improving!  We shall seldom be able to alter an individual, and if we should succeed in doing so, something else may also succeed, perhaps unawares: we may have been altered by him!  Let us rather see to it that our own influence on all that is to come outweighs and overweighs his influence!  Let us not struggle in direct conflict!  All blaming, punishing, and desire to improve comes under this category.  But let us elevate ourselves all the higher!  Let us ever give to our pattern more shining colours!  Let our brilliance make them look dark.  No, we do not mean to become darker ourselves on their account, like those who punish and are discontented!  Let us rather go aside!  Let us look away!