(107): Chandogya Upanishad , John 1:51 , Sri Nisargadatta Maharaj , Bhagavad Gita , w/ Nietzsche & Derrida & I Ching footnotes (11/19/15)

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)
–

And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.

Then He said to him, I assure you, most solemnly I tell you all, you shall see heaven opened, and the angels of God ascending and descending upon the Son of Man!

I assure you that you will see heaven open and God’s angels going up to heaven and down to earth on the Human One.”

You will even see heaven open and the angels of God coming back and forth to me, the Messiah.”

I tell you the truth: before our journey is complete, you will see the heavens standing open while heavenly messengers ascend and descend, swirling around the Son of Man.

(John 1:51)

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The world itself is a miracle. I am beyond miracles — I am absolutely normal. With me everything happens as it must. I do not interfere with creation. Of what use are small miracles to me when the greatest of miracles is happening all the time? Whatever you see it is always your own being that you see. Go ever deeper into yourself, seek within, there is neither violence nor nonviolence in self-discovery. The destruction of the false is not violence.

(Sri Nisargadatta Maharaj)
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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)

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The tangle which is entirely below the level of consciousness can be set right by being with yourself, the ‘I am’, by watching yourself in your daily life with alert interest with the intention to understand rather than to judge, in full acceptance of whatever may emerge, because it is there, you encourage the deep to come to the surface and enrich your life and consciousness with its captive energies. This is the great work of awareness; it removes obstacles and releases energies by understanding the nature of life and mind. Intelligence is the door to freedom and alert attention is the mother of intelligence.

(Sri Nisargadatta Maharaj)

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Nietzsche & Derrida & I Ching Footnotes

Precisely the least, the softest, lightest, a lizard’s rustling, a breath, a breeze, a moment’s glance — it is little that makes the best happiness. Still! … What happened to me? Listen! Did time perhaps fly away? Do I not fall? Did I not fall — listen! — into the well of eternity? What is happening to me? Still! I have been stung, alas — in the heart? In the heart! Oh break, break, heart, after such happiness, after such as sting. How? Did not the world become perfect just now? Round and ripe? Oh, the golden round ring — where may it fly? Shall I run after it? Quick! Still!

(Nietzsche , Thus Spake Zarathustra)

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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)
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One-eyed person is still able to see,
Lame person is still able to walk.
–
Review the past,
Summarize the journey.
Everything is fulfilled.
Supreme good fortune.
(I Ching)
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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.

Even in their guardianship or their hermeneutic tradition, the archives could neither do without substrate nor without residence.

It is thus, in this domiciliation, in this house arrest, that archives take place. The dwelling, this place where they dwell permanently, marks this institutional passage from the private to the public, which does not always mean from the secret to the nonsecret. (It is what is happening, right here, when a house, the Freuds’ last house, becomes a museum: the passage from one institution to another.) With such a status, the documents, which are not always discursive writings, are only kept and classified under the title of the archive by virtue of a privileged topology. They inhabit this unusual place, this place of election where law and singularity intersect in privilege. At the intersection of the topological and the nomological, of the place and the law, of the substrate and the authority, a scene of domiciliation becomes at once visible and invisible. I stress this point for reasons which will, I hope, appear more clearly later. They all have to do with this topo-nomology, with this archontic dimension of domiciliation, with this archic, in truth patriarchic, function, without which no archive would ever come into play or appear as such. To shelter itself and sheltered, to conceal itself. This archontic function is not solely topo-nomological. It does not only require that the archive be deposited somewhere, on a stable substrate, and at the disposition of a legitimate hermeneutic authority. The archontic power, which also gathers the functions of unification, of identification, of classification, must be paired with what we will call the power of consignation. By consignation, we do not only mean, in the ordinary sense of the word, the act of assigning residence or of entrusting so as to put into reserve (to consign, to deposit), in a place and on a substrate, but here the act of consigning through gathering together signs. It is not only the traditional consignatio, that is, the written proof, but what all consignatio begins by presupposing. Consignation aims to coordinate a single corpus, in a system or a synchrony in which all the elements articulate the unity of an ideal configuration. In an archive, there should not be any absolute dissociation, any heterogeneity or secret which could separate (secernere), or partition, in an absolute manner. The archontic principle of the archive is also a principle of consignation, that is, of gathering together.

(Jacques Derrida)

(106): John 1:38-39 , Ramana Maharshi , Bhagavad Gita , Sri Nisargadatta Maharaj w/ Luke & Derrida footnotes (11/18/15)

‘What do you want?’ … ‘What are you looking for?’ … ‘What are you seeking?’ … ‘What are you after?’ … (John 1:38)

–

To those who have not realized (the Self) as well as to those who have the world is real. But to those who have not realized, Truth is adapted to the measure of the world, whereas to those that have, Truth shines as the Formless Perfection, and as the Substratum of the world. This is all the difference between them.

(Ramana Maharshi)

–

They said, ‘Rabbi’ (which means teacher), ‘where are you staying.’ ‘Come,’ he replied ‘ and you will see.’ (John 1:39)

–

Now I shall tell you of the End of wisdom. When a man knows this he goes beyond death … beginningless supreme: beyond what is and what is not.

(Bhagavad Gita)

–

There is no duality. Your present knowledge is due to the ego and is only relative. Relative knowledge requires a subject and an object, whereas the awareness of the Self is absolute and requires no object.

(Ramana Maharshi)

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You, the Self, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. This imparting of reality takes place invariably in the now, at no other time, because past and future are only in the mind. ‘Being’ applies to the now only.

(Sri Nisargadatta Maharaj)

–

The Light of consciousness comes to him through infinite powers of perception, and yet he is above all these powers.

(Bhagavad Gita)

–

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)

–

He is beyond all, and yet he supports all. He is beyond the world of matter, and yet he has joy in this world.

(Bhagavad Gita)

–

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Luke & Derrida Footnotes :

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And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The Kingdom of God cometh not with observation: Neither shall they say, Lo, here! or, lo there! for, behold, the kingdom of God is within you.

(Luke 17:20-21)

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the task, the mission to which one is destined (always by the other), the commitment, the duty, the debt, the responsibility … the bond and the love which seal the marriage between the author of the ‘original’ and his own language.

Hospitality — this is a name or an example of deconstruction….

“Hospitality must wait and not wait. It is what must await and still not wait, extend and stretch itself and still stand and hold itself in the awaiting and the non-awaiting. Intentionality and non-intentionality, attention and inattention. Tending and stretching itself between the tending and the not-tending or the not-tending-itself, not to extend this or that, or oneself to the other. It must await and expect itself to receive the stranger … gather all these words, all these values, all these significations (to tend and extend, to extend oneself, attention, intention, holding, withholding …”

“To wait without waiting, awaiting absolute surprise, the unexpected visitor, awaited without a horizon of expectation … the messianic as hospitality … the madness of hospitality…” …

“to be hospitable is to let oneself be overtaken, to be ready to not be ready…” …

“… hospitality must wait, extend itself toward the other, extend to the other the gifts, the site, the shelter and the cover; it must be ready to welcome, to host and shelter, to give shelter and cover…”

” … like a piece in a borderless fiction, neither public nor private, with and without a general narrator.” …

(Jacques Derrida)

105

“Multiplicity and migration of languages, certainly, and within language itself, Babel within a single language … multiplicity within language, insignificant difference as the condition of meaning. But by the same token, the insignificance of language, of the properly linguistic body : it can only take on meaning in relation to a place. By place, I mean just as much the relation to a border, country, house, or threshold, as any site, any situation in general from within which, practically, pragmatically, alliances are formed, contracts, codes and conventions established which give meaning to the insignificant , institute passwords, bend language to what exceeds it, make of it a moment of gesture and of step, secondarize or ‘reject’ it in order to find it again.”

(Derrida)

–

Someone asked about (ego) powerlessness and the continuity that explains Being as presence/absence. This gliding force terminology of the return and resurfacing.
–

“The expression “perpetual recurrence of the same thing” appears, between quotation marks, in the third chapter. Nietzsche’s name is not mentioned, but small matter. The passage concerns the existence in psychic life of an irresistible tendency to reproduction: this takes the form of a repetition no longer taking into account the pleasure principle, and even placing itself above the pleasure principle. In the fate neurosis this repetition has the characteristics of the demonic. the phantom of the demonic, and even of the diabolical, reappears measuredly in Beyond … Coming back — subject to a rhythm — this phantom deserves an analysis of the passages and the procedure, of everything that both makes him come back and conjures him up cadentially.”

(Derrida)
–

with pages (of our lives) placed in other spaces, an internet ghost comes to “life” , again , “eternal return” as the floating signifier phrase inside/outside all becoming — deconstructing being/becoming, returning and returning … “you” come back , but it’s not you …
–

“Here, I am asking questions in the dark. Or in a penumbra, rather, the penumbra in which we keep ourselves when Freud’s un-analyzed reaches out its phosphorescent antennae. Reaches them out the unexpected structure of this text, of the movements within it which, it seems to me, do not correspond to any genre, to any philosophical or scientific model. Nor to any literary, poetic, or mythological model. These genres, models, codes are certainly present within the text, together or in turn, exploited, maneuvered, interpreted like pieces. But thereby overflowed. Such is the hypothesis or the athesis of the athesis.”

(Derrida)
–

and so here we are again, in front of the screen with heart/spirit , language games in/of the labyrinth

–

“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?”

(Derrida)
–

appropriation for the benefit of self-other overcoming, in the diverse “traditions” of the polyphonous Nietzsche , (partial) understandings of “the will to power” as powerlessness, the ego’s powerlessness that has brought “us” so far.

Surrender, as Dionysus and Apollo, as “metaphors, metonymns and anthropomorphisms”, as quotations and silence, rhythm and preparation, an eye for architecture (in the air) and the rhythms coming up from the ground (of Being).
–

“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.”

(Derrida)
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These “beings” , like insects (or illusions) , or what Zarathustra might refer to as “diseases” , crawling on the earth, inside the earth, “remain true to the earth” by dying, ego-death, rebirth, trauma, panic, “everything is justified in the whole.”

then the emotions that are released as signifiers, phrases and names are invoked, as casual/serious “play , beyond causality, for the purpose of purposelessness (?); language only points the way.