I Ching (Hexagram 3) : Significance , auspicious , potential to develop , potential to create , prepare to do something , a latent power will sprout , but in a difficult situation , persevering

 

SIGNIFICANCE

This is an auspicious gua.

a newly established situation is full of the potential to develop

Clouds over Thunder symbolizes Beginning

The attribute of Thunder is action, but there is no action

However, the clouds do presage a storm

potential to create

it is time to prepare to do something

regularity and order were gradually established

Before sprouting, the root must penetrate deeply

a latent power will sprout, but in a difficult situation

care should be taken at the beginning of an undertaking

the time is favorable only for persevering

 

Derrida (# 2) : the nomological prinicple of the arkhe , Arkheion (residence of the superior magistrates) , the Archons (those who commanded) , the document’s guardians , recall the law and call on or impose the law , the archives could neither do without substrate nor without residence

 

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

–

We have there two orders of order: sequential and jussive. From this point on, a series of cleavages will incessantly divide every atom of our lexicon. Already in the arkhe of the commencement, I alluded to the commencement according to nature or according to history, introducing surreptitiously a chain of belated and problematic oppositions between physis and its others, thesis, tekhne, nomos, etc., which are found to be at work in the other principle, the nomological principle of the arkhe, the principle of the commandment. All would be simple if there were one principle or two principles. All would be simple if the physis and each one of its others were one or two. As we have suspected for a long time, it is nothing of the sort, yet we are forever forgetting this. There is always more than one-and more or less than two. In the order of the commencement as well as in the order of the commandment.

–

The concept of the archive shelters in itself, of course, this memory of the name arkhe. But it also shelters itself from this memory which it shelters: which comes down to saying also that it forgets it. There is nothing accidental or surprising about this.  Contrary to the impression one often has, such a concept is not easy to archive. One has trouble, and for essential reasons, establishing it and interpreting it in the document it delivers to us, here in the word which names it, that is the “archive.” In a way, the term indeed refers, as one would correctly believe, to the arkhe in the physical, historical, or ontological sense, which is to say to the originary, the first, the principial, the primitive, in short to the commencement. But even more, and even earlier, “archive” refers to the arkhe in the nomological sense, to the arkhe of the commandment. As is the case for the Latin archivum or archium (a word that is used in the singular, as was the French “archive,” formerly employed as a masculine singular: “un archive”), the meaning of “archive,” its only meaning, comes to it from the Greek arkheion: initially a house, a domicile, an address, the residence of the superior magistrates, the archons, those who commanded. The citizens who thus held and signified political power were considered to possess the right to make or to represent the law. On account of their publicly recognized authority, it is at their home, in that place which is their house (private house, family house, or employee’s house), that official documents are filed. The archons are first of all the documents’ guardians. They do not only ensure the physical security of what is deposited and of the substrate. They are also accorded the hermeneutic right and competence. They have the power to interpret the archives. Entrusted to such archons, these documents in effect state the law: they recall the law and call on or impose the law. To be guarded thus, in the jurisdiction of this stating the law, they needed at once a guardian and a localization. Even in their guardianship or their hermeneutic tradition, the archives could neither do without substrate nor without residence.

(Archive Fever , 9-10)

Bhagavad Gita 1:31-33

 

And I see forebodings of evil , Krishna. I cannot see any glory if I kill my own kinsmen in the sacrifice of battle

–

Because I have no wish for victory, Krishna, nor for a kingdom, nor for its pleasures. How can we want a kingdom, Govinda, or its pleasures or even life.

–

When those for whom we want a kingdom, and its pleasures, and the joys of life, are here in this field of battle about to give up their wealth and their life?

Scriptures 2015 – 96 – (Sri Ramana Maharshi , John 14:19 , Sri Nisargadatta Maharaj , Bhagavad Gita 1:24-30 , w/ Derrida & I Ching & Meister Eckhart footnotes)

Yoga is common to all paths. Yoga is really nothing but ceasing to think that you are different from the Self or reality. All the yogas -karma, jnana, bhakti and raja – are just different paths to suit different natures with different modes of evolution. They are all aimed at getting people out of the longcherished notion that they are different from the Self. There is no question of union or yoga in the sense of going and joining something that is somewhere away from us or different from us, because you never were or could be separate from the Self.

–

(Sri Ramana Maharshi)

–

Before long, the world will not see me anymore, but you will see me. Because I live, you also will live.

–

(John 14:19)

–

It is the mind that is dull or restless, not you. Look, all kinds of things happen in this room. Do I cause them to happen? They just happen. So it is with you — the roll of destiny unfolds itself and actualises the inevitable. You cannot change the course of events, but you can change your attitude and what really matters is the attitude and not the bare event.

–

Time squares all accounts. The law of balance reigns supreme.

–

(Sri Nisargadatta Maharaj)

–

When Krishna heard the words of Arjuna he drove their glorious chariot and placed it between the two armies.

–

And facing Bhishma and Drona and other royal rulers he said:’See, Arjuna, the armies of the Kurus, gathered here on this filed of battle’.

–

Then Arjuna saw in both armies fathers, grandfathers,

–

sons, grandsons; fathers of wives, uncles, masters;

–

brothers, companions and friends.

–

When Arjuna thus saw his kinsmen face to face in both lines of battle, he was overcome by grief and despair and thus he spoke with a sinking heart.

–

When I see all my kinsmen, Krishna, who have come here on this field of battle,

–

Life goes from my limbs and they sink, and my mouth is sear and dry; a trembling overcomes my body, and my hair shudders in horror;

–

My great bow Gandiva falls from my hands, and the skin of my flesh is burning; I am no longer able to stand, because my mind is whirling and wandering.

(Bhagavd 1:24-30)

–

God is the All-Doer, the jnani is a non-doer. God himself does not say: ‘I am doing all.’ To Him things happen by their own nature. To the jnani all is done by God. He sees no difference between God and nature. Both God and the jnani know themselves to be the immovable centre of the movable, the eternal witness of the transient. The centre is a point of void and the witness a point of pure awareness; they know themselves to be as nothing, therefore nothing can resist them.

–

Being nothing, I am all. Everything is me, everything is mine. Just as my body moves by my mere thinking of the movement, so do things happen as I think of them. Mind you, I do nothing. I just see them happen.

(Sri Nisargadatta Maharaj)

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Derrida & I Ching & Meister Eckhart Footnotes:

==============================

How shall we hear this name of abyss about which we will see that it opens up on the name itself, the name of name, and the name of which returns so often to the letter?

–

(Jacques Derrida)

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scholar and mouth, wise words of a sage. If you lose your horse, do not run after it; it will come back of its own accord

–

(I Ching)

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When the soul enters the light that is pure, she falls so far from her own created somethingness into her nothingness that in this nothingness she can no longer return to that created somethingness by her own power.

–

(Meister Eckhart)

(#1) Derrida : Arkhe , commencement and commandment , taking the place

 

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 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 place or this having a place, this taking the place one has of the arkhe?

–

(Archive Fever, 9)

Bhagavad Gita 1:28-30

When I see all my kinsmen, Krishna, who have come here on this field of battle,

–

Life goes from my limbs and they sink, and my mouth is sear and dry; a trembling overcomes my body, and my hair shudders in horror;

–

My great bow Gandiva falls from my hands, and the skin of my flesh is burning; I am no longer able to stand, because my mind is whirling and wandering.

 

I Ching (Hexagram 3) : Beginning(s) , deconstructing private/public , (Freud/Derrida) , (Deconstruction/Psychoanalysis) , names/naming , google , Archive Fever , pleasure/reality/death/machine/ghost , clouds and thunder fill up , set things in order , mounting on horses , Beginning alternates to Increasing

now we will learn more lessons of the “empty yet fertile space”. everything that occurs occurs here. this space. this psychic universe, microcosm, investigation, divine hope sanctuary work table …

we’re spending a lot of time, focus on Beginning (Hexagram 3) because and because and because …

for one thing, this is about the private and public, the deconstruction of the private public opposition — the bleeding between private and public. it is also about the name as well as haunting, repetition (compulsion) and death (drive).

all of the themes articulated by Derrida and Freud (Deconstruction and Psychoanalysis). this is also why Derrida’s Archive Fever is quoted in markforshee2.wordpress.com

we spend time, focus, energy on and with Beginning (3) because this hexagram and reading, question and answer and answers of process psychic and pneumatic, stands out. we can see its head and maybe begin to make out the detailed lines of its face.

Beginning (Hexagram 3) was/is the answer to our question about working with markforshee1 and markforshee2 wordpress blogs.

we asked because we were uncertain. we had changed the name of the first blog and we had added a new blog and now neither were appearing on google and we werent sure what the (eventual) status of markforshee2 would ever be.

we had the idea of what we were doing , or trying to do. we understood the “place” that markforshee2 was supposed to occupy. there are updated versions of the scriptures 2015 with a more linear and “complete” inclusion of the lines from the book of John. it is also the “place” for Derrida’s Archive Fever. The verses from the Bhagavad Gita appear in both blogs.

these blogs are a spiritual exercise. we know that. these blog posts are also letters — letters to God, to the powers that be, to the Other, to the Self.

Some Derrida quotes may seem more appropriate than others. there is “purpose” to the seemingly awkward inclusions ans positions. there is always the spirit of irony/paradox and there is that strange (re)reading that deconstruction provokes. this is also to say , again, that we are not making “arguments” here. we are always playing with multiple meanings and ways of framing meaning. and so , for example, in Scriptures 2015 – 95 – we find Derrida talking about the strategy of the logic of Freud’s pleasure principle and reality principle relationship, telos, rhythm , “contract” … it is to be understood that these terms are meant in the sense on which they are “defined” in Freud’s Beyond the Pleasure Principle. the quote from Derrida , there at the bottom of the quotes, that make up that scripture and the footnotes, seems particularly “out of place” but it is meant to play in its awkwardness , as the piece that doesnt fit. and of course, this quote is also about the “death drive”. the ghost texts of the death drive is not present but is implied. ok, Baudrillard may appear again as we pursue our “discussions”. for now, let us return to the Beginning.

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COMMENTARY ON THE SYMBOL

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Clouds and thunder fill up.

In correspondence with this,

The superior person plans and sets things in order.

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Yao Text

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Top Six

Mounting on horses,

Still not going forward.

Weeping grievously,

Shedding tears as if bleeding.

–

Sheds tears as if bleeding.

How long can it endure?

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what emotional world is communicated through this brief initial meaning provided for the transitional line in the top/6th line (our only transitional line in this reading)?

there is further explanation provided for this at the end of the final reading (here we are reading Alfred Huang’s translation/commentary).

the situation is never simple. this transitional line takes us to Hexagram 42 (Increasing).

we read, consult and understand the I Ching in light of the Chi energy and the structure (buoyant as it is) that it presumes. we “believe” and we follow and we entertain the dialogue between the Tao and Vedanta (always already with the deconstructive third).

the intertext continues. as we know, the I Ching is its own collection of divergent and harmonious intertexts. in our case, the intertext expands toward Other , which is ultimately Self.

and so we will quote from the commentary on our transitional line from hexagram 3 :

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Top six. Beginning alternates to Increasing (42)

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since one has already reached the uppermost position, one should not feel sorry about being unable to go forward or turn back. One must realize that when things reach an extreme they will alternate to the opposite. For this reason, the I Ching always calls for restraint before going too far.

(pg.65)

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how do we interpret this passage?we have the latent and manifest meanings. we always have Derrida and Freud (and Jung) reading over our shoulders.so , perhaps with irony, it seems that we must continue. we’re not there yet. we’re on the way.-

–

our transitional line is at the “top position” (line 6), so we read the commentary within the context of the structure that we work with/in.

–

we have more to read and more to consider. we must read from text which came to us “before” this top six commentary.

it seems we must read and address the large SIGNIFICANCE section from Hexagram 3. we still work with Beginning. and then we move to the natural transition of Hexagram 42 (Increasing).

–

and then we must “finally” address our initial “answer” to our most general question (Hexagram 52 transitioning to Hexagram 11.) which led to questions/answers taking us to Beginning.

 

Scriptures 2015 – 95 – (Sri Ramana Maharshi , John 14:18 , Sri Nisargadatta , Bhagavad Gita , w/ Ranjit Maharaj & Sri Gnanananda & Derrida footnotes)

 

In yoga the term samadhi refers to some kind of trance and there are various kinds of samadhi. But the samadhi I speak of is different. It is sahaja samadhi. From here you have samadhana [steadiness] and you remain calm and composed even while you are active. You realize that you are moved by the deeper real Self within. You have no worries, no anxieties, no cares, for you come to realize that there is nothing belonging to you. You know that everything is done by something with which you are in conscious union.

(Sri Ramana Maharshi)

–

I will not leave you comfortless: I will come to you.

–

(John 14:18)

–

Please understand that there is only one thing to be understood, and that is that you are the formless, timeless unborn. Nobody is dying because nobody was born.

(Sri Nisargadatta Maharaj)

–

The flight of arrows was now to begin and Arjuna, on whose banner was the symbol of an ape, saw Duryodhana and his warriors drawn up in their lines of battle. He thereupon took up his bow.

(1:20)

–

And spoke these words to Krishna:

–

Drive my chariot Krishna immortal, and place it between the two armies.

–

That I may see those warriors who stand there eager for battle, with whom I must now fight at the beginning of this war.

–

That I may see those who have come here eager and ready to fight, in their desire to do the will of the evil son of Dhrita-rashtra.

(1:21-23)

(Bhagavad Gita)

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Ranjit Maharaj & Sri Gnanananda & Derrida Footnotes:

=============================================

This is the true ‘understanding’. You are already the Reality. Why waste time running after the unreal?

–

(Ranjit Maharaj)

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Return within, to the place where there is nothing, and take care that nothing comes in.

–

(Sri Gnanananda)

==============================

The reality principle imposes no definitive inhibition, no renunciation of pleasure, only a detour in order to defer enjoyment, the way station of a differance.Because the pleasure principle — right from this preliminary moment when Freud grants it an uncontested mastery — enters into a contract only with itself, reckons and speculates only with itself or with its own metastasis, because it sends itself everything it wants, and in sum encounters no opposition, it unleashes in itself the absolute other.

–

(Derrida , The Post Card, 282-283)

Bhagavad Gita 1: 24-28

When Krishna heard the words of Arjuna he drove their glorious chariot and placed it between the two armies.

–

And facing Bhishma and Drona and other royal rulers he said:’See, Arjuna, the armies of the Kurus, gathered here on this filed of battle’.

–

Then Arjuna saw in both armies fathers, grandfathers,

–

sons, grandsons; fathers of wives, uncles, masters;

–

brothers, companions and friends.

When Arjuna thus saw his kinsmen face to face in both lines of battle, he was overcome by grief and despair and thus he spoke with a sinking heart.

I Ching (Hexagram 3) : difficulties come into being , movement in the midst of danger , there was irregularity and disorder , unstable conditions might still arise

 

COMMENTARY ON THE DECISION

–

“Beginning.

The firm and the yielding united at the very beginning;

Difficulties come into being.

–

Movement in the midst of danger,

Great prosperity and smooothness comes through steadfastness and uprightness

–

The action of thunder and rain

Filled things up everywhere.

At the beginning of creation,

There was irregularity and disorder.

It was favorable to establish feudal lords,

But unstable conditions still might arise.”

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