Scriptures 2016 (#118): Jung , J. Hillman , John 4:38 , Sri Nisargadatta Maharaj

Then the spirit of the depths came to me and spoke these words: “the highest truth is one and the same with the absurd.” This statement saved me, and like rain after a long hot spell, it swept away everything in me which was too highly tensed.

(Jung, The Red Book , Liber Novus , Murder of the Hero , pg. 161)
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By looking at ourselves as examples of calling, at our destinies manifestation of a daimon, and at our lives with the imaginative sensitivity we give fictions, we might put a stop to the worry, the fever, and the fret of searching out causes.

(James Hillman)
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I sent you to reap what you haven’t worked for. Others have done the hard labor, and you have benefited from their work. I sent you to harvest a crop that you did not work for. Others did the work, and you get the profit from their work.

(John 4:38)

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When you realize that the distinction between inner and outer is in the mind only, you are no longer afraid.

(Sri Nisargadatta Maharaj)

Scriptures 2016 (#117) : Derrida , John 4:34 , Sri Nisargadatta Maharaj , John4:35

“(A deconstructionist reading) would mean respect for that which cannot be eaten—respect for that in a text which cannot be assimilated. My thoughts on the limits of eating follow in their entirety the same schema as my theories on the indeterminate or untranslatable in a text. There is always a remainder that cannot be read, that must remain alien. This residue can never be interrogated as the same, but must be constantly sought out anew, and must continue to be written.”

(Jacques Derrida)

My food is to do the will of him who sent me, and to accomplish his work. I am fed by doing the will of the one who sent me and by completing his work.
(John 4:34)

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The teacher tells the watcher you are not this; there is nothing yours in this, except the point of ‘I am’, which is the bridge between the watcher and his dream. ‘I am this’, ‘I am that’ is a dream

(Sri Nisargadatta Maharaj)

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I tell you, lift up your eyes, and see how the fields are already white with harvest.

(John 4:35)

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He who is beyond time – is the un-nameable. A glowing ember moved round and round quickly enough appears as a glowing circle. When the movement ceases, the ember remains. Similarly, the ‘I am’ in movement creates the world. The ‘I am’ at peace becomes the Absolute.

(Sri Nisargadatta Maharaj)

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Scriptures 2016 (# 116) : Derrida , Blake , Hillman , Jung , John 4:26 , Sri Nisargadatta Maharaj ,Bhagavad Gita

What is getting archived!

That is not a question. It is once again an exclamation, with a somewhat suspended exclamation point because it is always difficult to know if it is getting archived, what is getting archived, how it is getting archived — the trace that arrives only to efface itself / only by effacing itself, beyond the alternative of presence and absence. It is not merely difficult to know this; it is strictly impossible, no doubt not because there is always more to be known but because it is not of the order of knowledge.

This is never a sufficient reason not to seek to know, as an Aufklarer — to know that it is getting archived, within what limits, and how, according to what detoured, surprising, or overdetermined paths.

(Jacques Derrida)
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The Divine Vision still was seen

(William Blake)
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… development only makes sense when it reveals a facet of the original image.

(James Hillman)
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The God is in the egg.

(Carl Jung , The Incantations – Image 50 – pg. 299 , The Red Book)

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“I Am—the one who speaks with you.”

(John 4:26)

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Hold on to the sense ‘I am’ to the exclusion of everything else. When this mind becomes completely silent, it shines with a new light and vibrates with new knowledge. It all comes spontaneously; you need only to hold on to the ‘I Am’.

(Sri Nisargadatta Maharaj)

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In this wisdom a man goes beyond what is well done and what is not well done. Go thou therefore to wisdom : Yoga is wisdom in action.

(Bhagavad Gita 2:50)

Scriptures 2016 (# 115) : John 1:15 , Derrida , Tao Te Ching , Luke 2:21 , Revelation 22:6 , Blake , Sri Nisargadatta Maharaj

‘He who comes after me has surpassed me because he was before me.’ ‘He that cometh after me is preferred before me, for He was before me.’ He Who comes after me has priority over me, for He was before me. [He takes rank above me, for He existed before I did. He has advanced before me, because He is my Chief.]’

(John 1:15)

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producing these remains and therefore the witnesses of my radical absence, to live today — here and now, this death of me

(Jacques Derrida)

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There is a time for being ahead, a time for being behind; a time for being in motion, a time for being at rest; a time for being vigorous, a time for being exhausted ; a time for being safe, a time for being in danger.

(Tao Te Ching)

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it is what I have called the translation contract: hymen or marriage contract with the promise to produce a child whose seed will give rise to history and growth.

(Jacques Derrida)
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On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.

And when eight days were accomplished for the circumcising of the Child, His name was called Jesus, who was so named by the angel before He was conceived in the womb.

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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And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. And behold, I am coming soon.”

(Revelation 22:6)

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The question of the question is more vast and stems from procedures of translation and theoretico-practical issues that join up at the borders (of several disciplines) that they destabilize.

(Jacques Derrida)

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ask the tender

cloud

(William Blake)

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It follows, certainly, that Freudian psychoanalysis proposes a new theory of the archive; it takes into account a topic and a death drive without which there would not in effect be any desire or any possibility for the archive. But at the same time, at once for strategic reasons and because the conditions of archivization implicate all the tensions, contradictions, or aporias we are trying to formalize here, notably those which make of it a movement of the promise and of the future no less than of recording the past, the concept of the archive must inevitably carry in itself, as does every concept, an unknowable weight. The presupposition of this weight also takes on the figures of “repression” and “suppression,” even if it can not necessarily be reduced to these. This double presupposition leaves an imprint. It inscribes an impression in language and in discourse. The unknowable weight which imprints itself thus does not weigh only as a negative charge. It involves the history of the concept, it inflects archive desire or fever, their opening on the future, their dependency with respect to what will come, in short, all that ties knowledge and memory to the promise.

(Jacques Derrida)

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You may ask me for anything in my name, and I will do it.

(John 14:14)
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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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And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. And behold, I am coming soon.”

(Revelation 22:6)

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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)