Scriptures 2016 (#121) : John 5:25 , Derrida , Issa Upanishad , Blake

Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.

(John 5:25)

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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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It stirs and it stirs not; it is far, and likewise near. It is inside of all this, and it is outside of all this.

And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it.

(Issa Upanishad)

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bringing to bear great micrological refinement; they call for constant attention to the paradoxes of archivation, to what psychoanalysis (which would not be just the theme of the object of this history but its interpretation) can tell us about these paradoxes of archivation, about its blanks, the efficacy of its details or its nonappearance, its capitalizing reserve or — but here we perhaps step beyond psychoanalysis — about the radical destruction of the archive, in ashes …

(Jacques Derrida)

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For the female spirits of the dead, pining in bonds of

religion,

Run from their fetters reddening, & in long drawn

arches sitting,

They feel the nerves of youth renew, and desires of an-

cient times

(William Blake)

Scriptures 2016 (#120) : Mandaka Upanishad , John 3:5-6 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj ,I Ching , Derrida

As rivers flowing into the ocean find their final peace and their name and form disappear even so the wise become free from name and form and enter into the radiance of the Supreme Spirit who is greater than all greatness. In truth who knows God becomes God.

(Mundaka Upanishad)

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Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.
Flesh gives birth to flesh, but the Spirit gives birth to spirit.

(John 3:5-6)

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What is your idea of Sri Krishna and what do you mean by sakshatkara?
You see, you think he is a human being or one with a human form, the son of so and so, whereas he himself has said, ‘I am in the Heart of all beings, I am the beginning, the middle and the end of all forms of life.’ He must be within you, as he is within all. He is your Self or the Self of your Self. So if you see this entity [the Self] or have sakshatkara of it, you will have sakshatkara of Krishna. Direct realization of the Self and direct realization of Krishna cannot be different.
However, to go your own way, surrender completely to Krishna and leave it to him to grant the sakshatkara you want.

(Sri Ramana Maharshi)

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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)

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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.

On the first divination, I give light.

(I Ching)

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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.

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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.

(Jacques Derrida)