Scriptures 2017 (#43) : Derrida , John 14:1-4 , Genesis 40:8 , Bhagavad Gita 5:13 , The Odyssey , Bhagavad Gita 5:14 , Genesis 4:9-23 , Isaiah 9:10 , John 14:5-7 , Odyssey , Derrida , Mathew 6:9-13 (“spirit. What surpasses the senses still passes before us in the silhouette of the sensuous body that it nevertheless lacks or that remains inaccessible to us. You know the way to the place where I am going. Do not interpretations belong to God? The embodied beings who are self-controlled and detached reside happily in the city of nine gates, free from thinking they are the doers or the cause of anything. Tell me, too, about all these things, O daughter of Jove, from whatsoever source you may know them. In my dream I saw a vine in front of me, and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. the fig trees have been felled, but we will replace them with cedars. If you really know me, you will know my Father as well. From now on, you do know him and have seen him. Thing is a Father-Mother), it gives birth through its head, it extracts from its wooden head a whole lineage of fantastic or prodigious creatures, and forgive us our trespasses, as we forgive those who trespass against us”)

spirit. What surpasses the senses still passes before us in the silhouette of the sensuous body that it nevertheless lacks or that remains inaccessible to us. (derrida)

14 “Do not let your hearts be troubled. You believe in God[a]; believe also in me. 2 My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? 3 And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4 You know the way to the place where I am going.”

Then Joseph said to them, “Do not interpretations belong to God? Tell me your dreams.”

The embodied beings who are self-controlled and detached reside happily in the city of nine gates, free from thinking they are the doers or the cause of anything.

Tell me, O muse, of that ingenious hero who travelled far and wide after he had sacked the famous town of Troy. Many cities did he visit, and many were the nations with whose manners and customs he was acquainted; moreover he suffered much by sea while trying to save his own life and bring his men safely home; but do what he might he could not save his men, for they perished through their own sheer folly in eating the cattle of the Sun-god Hyperion; so the god prevented them from ever reaching home. Tell me, too, about all these things, O daughter of Jove, from whatsoever source you may know them.

Neither the sense of doership nor the nature of actions comes from God; nor does he create the fruits of actions. All this is enacted by the modes of material nature (guṇas).

9 So the chief cupbearer told Joseph his dream. He said to him, “In my dream I saw a vine in front of me, 10 and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. 11 Pharaoh’s cup was in my hand, and I took the grapes, squeezed them into Pharaoh’s cup and put the cup in his hand.”

12 “This is what it means,” Joseph said to him. “The three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh’s cup in his hand, just as you used to do when you were his cupbearer. 14 But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. 15 I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon.”

16 When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, “I too had a dream: On my head were three baskets of bread.[a] 17 In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head.”

18 “This is what it means,” Joseph said. “The three baskets are three days. 19 Within three days Pharaoh will lift off your head and impale your body on a pole. And the birds will eat away your flesh.”

20 Now the third day was Pharaoh’s birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: 21 He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh’s hand— 22 but he impaled the chief baker, just as Joseph had said to them in his interpretation.

23 The chief cupbearer, however, did not remember Joseph; he forgot him.

“The bricks have fallen down,
but we will rebuild with dressed stone;
the fig trees have been felled,
but we will replace them with cedars.”

5 Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?”

6 Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. 7 If you really know me, you will know[b] my Father as well. From now on, you do know him and have seen him.”

So now all who escaped death in battle or by shipwreck had got safely home except Ulysses, and he, though he was longing to return to his wife and country, was detained by the goddess Calypso, who had got him into a large cave and wanted to marry him. But as years went by, there came a time when the gods settled that he should go back to Ithaca; even then, however, when he was among his own people, his troubles were not yet over; nevertheless all the gods had now begun to pity him except Neptune, who still persecuted him without ceasing and would not let him get home.

Thing is a Father-Mother), it gives birth through its head, it extracts from its wooden head a whole lineage of fantastic or prodigious creatures, whims, chimera (Grille), non-ligneous clonger resembles it, inventions far more bizarre or marvelous character parts, that is, the lineage of a progeniture that no (vie! wunder/icher) than if this mad, capricious, and untenable table, its head beginning to spin, started to dance on its own initiative

Our Father who art in heaven,
Hallowed be thy name.
Thy kingdom come.
Thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.

For thine is the kingdom,
and the power, and the glory,
for ever
Amen.

c

Scriptures 2017 (#42) : Derrida , Isaiah 9:6 , Bhagavad Gita 5:7 , Genesis 39:1-6 , Bhagavad Gita 5:9 , John 13:36-38 , Genesis 39:7-23 , Bhagavad Gita 5:10 , Isaiah 53:3-4 , Bhagavad Gita 5:11-12 , Derrida (“Let us take the chance, then, after so many glosses, of an ingenuous reading. Let us try to see what happens. But is this not right away impossible? … The point is right away to go beyond, in one fell swoop, the first glance and thus to see there where this glance is blind, to open. …The flaw, the error of first sight is to see, and not to notice the invisible. And he will be called wonderful counselor, Mighty God, Everlasting Father, Prince of peace. … see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.”)

Let us take the chance, then, after so many glosses, of an ingenuous reading. Let us try to see what happens. But is this not right away impossible? … The point is right away to go beyond, in one fell swoop, the first glance and thus to see there where this glance is blind, to open. one’s eyes wide there where one does not see what one sees. One must see, at first sight, what does not let itself be seen. And this is invisibility itself For what first sight misses is the invisible. The flaw, the error of first sight is to see, and not to notice the invisible. (Derrida)

For to us a child is born,
to us a son is given,
and the government will be on his shoulders.
And he will be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.

The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.

39 Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh’s officials, the captain of the guard, bought him from the Ishmaelites who had taken him there.

2 The Lord was with Joseph so that he prospered, and he lived in the house of his Egyptian master. 3 When his master saw that the Lord was with him and that the Lord gave him success in everything he did, 4 Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. 5 From the time he put him in charge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The blessing of the Lord was on everything Potiphar had, both in the house and in the field. 6 So Potiphar left everything he had in Joseph’s care; with Joseph in charge, he did not concern himself with anything except the food he ate.

Those steadfast in this karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, and grasping. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.

36 Simon Peter asked him, “Lord, where are you going?”

Jesus replied, “Where I am going, you cannot follow now, but you will follow later.”

37 Peter asked, “Lord, why can’t I follow you now? I will lay down my life for you.”

38 Then Jesus answered, “Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!

Now Joseph was well-built and handsome, 7 and after a while his master’s wife took notice of Joseph and said, “Come to bed with me!”

8 But he refused. “With me in charge,” he told her, “my master does not concern himself with anything in the house; everything he owns he has entrusted to my care. 9 No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?” 10 And though she spoke to Joseph day after day, he refused to go to bed with her or even be with her.

11 One day he went into the house to attend to his duties, and none of the household servants was inside. 12 She caught him by his cloak and said, “Come to bed with me!” But he left his cloak in her hand and ran out of the house.

13 When she saw that he had left his cloak in her hand and had run out of the house, 14 she called her household servants. “Look,” she said to them, “this Hebrew has been brought to us to make sport of us! He came in here to sleep with me, but I screamed. 15 When he heard me scream for help, he left his cloak beside me and ran out of the house.”

16 She kept his cloak beside her until his master came home. 17 Then she told him this story: “That Hebrew slave you brought us came to me to make sport of me. 18 But as soon as I screamed for help, he left his cloak beside me and ran out of the house.”

19 When his master heard the story his wife told him, saying, “This is how your slave treated me,” he burned with anger. 20 Joseph’s master took him and put him in prison, the place where the king’s prisoners were confined.

But while Joseph was there in the prison, 21 the Lord was with him; he showed him kindness and granted him favor in the eyes of the prison warden. 22 So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. 23 The warden paid no attention to anything under Joseph’s care, because the Lord was with Joseph and gave him success in whatever he did.

Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem. Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted.

The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

Offering the results of all activities to God, the karm yogis attain everlasting peace. Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions.

So as to prepare us to see this invisibility, to see without seeing, thus to think the body without body of this invisible visibility-the ghost is already taking shape. (Derrida)

Scriptures 2017 (#41) : Derrida , John 13:31-32 , Bhagavad Gita 4:42 , Genesis 38:13-22 , Bhjagavad Gita 5:1-2 , Isaiah 9:2 , John 13:33 , Bhagavad Gita 5:4 , Genesis 38:27-30 , Bhagavad Gita 5:5 , John 13:34-35 , Derrida (“Non-distinction speaks in silence. and let us try at least to indicate (it will be only an indicator) the spectral movement of this chain. The movement is staged there where it is a question, precisely, of forming the concept of what the stage, any stage, withdraws from our blind eyes at the moment we open them. Now, this concept is indeed constructed with reference to a certain haunting. Now the Son of Man is glorified and God is glorified in him. If God is glorified in him,[c] God will glorify the Son in himself, and will glorify him at once. The world is but a show, glittering and empty. It is, and yet is not. It appears exactly as it looks, but there is no depth in it, nor meaning. Only the onlooker is real. Call him Self or Atman. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. When Judah saw her, he thought she was a prostitute, for she had covered her face. Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, “Come now, let me sleep with you.” The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are. ‘A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.'”)

and let us try at least to indicate (it will be only an indicator) the spectral movement of this chain. The movement is staged there where it is a question,
precisely, of forming the concept of what the stage, any stage, withdraws from our blind eyes at the moment we open them. Now, this concept is indeed constructed with reference to a certain haunting. (Derrida)

31 Jesus said, “Now the Son of Man is glorified and God is glorified in him. 32 If God is glorified in him,[c] God will glorify the Son in himself, and will glorify him at once.

Therefore, with the sword of knowledge, cut asunder the doubts that have arisen in your heart. O scion of Bharat, establish yourself in karm yog. Arise, stand up, and take action!

13 When Tamar was told, “Your father-in-law is on his way to Timnah to shear his sheep,” 14 she took off her widow’s clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim, which is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife.

15 When Judah saw her, he thought she was a prostitute, for she had covered her face. 16 Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, “Come now, let me sleep with you.”

“And what will you give me to sleep with you?” she asked.

17 “I’ll send you a young goat from my flock,” he said.

“Will you give me something as a pledge until you send it?” she asked.

18 He said, “What pledge should I give you?”

“Your seal and its cord, and the staff in your hand,” she answered. So he gave them to her and slept with her, and she became pregnant by him. 19 After she left, she took off her veil and put on her widow’s clothes again.

20 Meanwhile Judah sent the young goat by his friend the Adullamite in order to get his pledge back from the woman, but he did not find her. 21 He asked the men who lived there, “Where is the shrine prostitute who was beside the road at Enaim?”

“There hasn’t been any shrine prostitute here,” they said.

22 So he went back to Judah and said, “I didn’t find her. Besides, the men who lived there said, ‘There hasn’t been any shrine prostitute here.’”

Arjun said: O Shree Krishna, you praised karm sanyās (the path of renunciation of actions), and you also advised to do karm yog (work with devotion). Please tell me decisively which of the two is more beneficial?

The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.

The people walking in darkness
have seen a great light;
on those living in the land of deep darkness
a light has dawned.

The karm yogis, who neither desire nor hate anything, should be considered always renounced. Free from all dualities, they are easily liberated from the bonds of material energy.

33 “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.

Only the ignorant speak of sānkhya (renunciation of actions, or karm sanyās) and karm yog (work in devotion) as different. Those who are truly learned say that by applying ourselves to any one of these paths, we can achieve the results of both.

27 When the time came for her to give birth, there were twin boys in her womb. 28 As she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it on his wrist and said, “This one came out first.” 29 But when he drew back his hand, his brother came out, and she said, “So this is how you have broken out!” And he was named Perez.[a] 30 Then his brother, who had the scarlet thread on his wrist, came out. And he was named Zerah.[b]

The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.

34 “A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this everyone will know that you are my disciples, if you love one another.”

The point is right away to go beyond, in one fell swoop, the first glance and thus to see there where this glance is blind, to open one’s eyes wide there where one does not see what one sees. One must see, at first sight, what does not let itself be seen. And this is invisibility itself For what first sight misses is the invisible. The flaw, the error of first sight is to see, and not to notice the invisible. (Derrida)

Scriptures 2017 (#40) : Derrida , John 13:6-8 , Bhagavad Gita 4:37 , Genesis 35:16-20, Bhagavd Gita 4:38 , Isaiah 8:1-4 , Bhagavad Gita 4:39 , Isaiah 8:12-14 , John 13:19 , Derrida

And this question would be a question of life or death, the question of life-death, before being a question of Being, of essence, or of existence. It would open onto a dimension of irreducible sur-vival or surviving [survivance] and onto Being and
onto some opposition between living and dying. (Derrida)

6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”

7 Jesus replied, “You do not realize now what I am doing, but later you will understand.”

8 “No,” said Peter, “you shall never wash my feet.”

Jesus answered, “Unless I wash you, you have no part with me.”

As a kindled fire reduces wood to ashes, O Arjun, so does the fire of knowledge burn to ashes all reactions from material activities.

16 Then they moved on from Bethel. While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty. 17 And as she was having great difficulty in childbirth, the midwife said to her, “Don’t despair, for you have another son.” 18 As she breathed her last—for she was dying—she named her son Ben-Oni.[h] But his father named him Benjamin.[i]

19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 20 Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel’s tomb.

In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yoga, receives such knowledge within the heart, in due course of time.

8 The Lord said to me, “Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz.”[a] 2 So I called in Uriah the priest and Zechariah son of Jeberekiah as reliable witnesses for me. 3 Then I made love to the prophetess, and she conceived and gave birth to a son. And the Lord said to me, “Name him Maher-Shalal-Hash-Baz. 4 For before the boy knows how to say ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.”

Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.

“Do not call conspiracy
everything this people calls a conspiracy;
do not fear what they fear,
and do not dread it.
The Lord Almighty is the one you are to regard as holy,
he is the one you are to fear,
he is the one you are to dread.
He will be a holy place;

19 “I am telling you now before it happens, so that when it does happen you will believe that I am who I am. 20 Very truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”

and let us try at least to indicate (it will be only an indicator) the spectral movement of this chain. The movement is staged there where it is a question,
precisely, of forming the concept of what the stage, any stage, withdraws from our blind eyes at the moment we open them. Now, this concept is indeed constructed with reference to a certain haunting. (Derrida)

Scriptures 2017 (#39) : Derrida , Bhagavad Gita 4:24 , Genesis 35:11-15 , Bhagavad Gita 4:29-30 , Isaiah 7:18-25 , Bhagavad Gita 4:35 , John 12:44-50 , Derrida

Being and its realm. This is the first determination of Being. It possesses an empire, whence its metamorphosis into a plurality of beings. This is the first birth of the plural, birth itself, the origin of number and progeniture. of course, the word “realm” already transfers the table of the commandments or the table of categories from Being to an evangelical ground. (Derrida)

For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain him.

11 And God said to him, “I am God Almighty[f]; be fruitful and increase in number. A nation and a community of nations will come from you, and kings will be among your descendants. 12 The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you.” 13 Then God went up from him at the place where he had talked with him.

14 Jacob set up a stone pillar at the place where God had talked with him, and he poured out a drink offering on it; he also poured oil on it. 15 Jacob called the place where God had talked with him Bethel.[g]

Bethel means house of God.

Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances.

18 In that day the Lord will whistle for flies from the Nile delta in Egypt and for bees from the land of Assyria. 19 They will all come and settle in the steep ravines and in the crevices in the rocks, on all the thornbushes and at all the water holes. 20 In that day the Lord will use a razor hired from beyond the Euphrates River—the king of Assyria—to shave your head and private parts, and to cut off your beard also. 21 In that day, a person will keep alive a young cow and two goats. 22 And because of the abundance of the milk they give, there will be curds to eat. All who remain in the land will eat curds and honey. 23 In that day, in every place where there were a thousand vines worth a thousand silver shekels,[g] there will be only briers and thorns. 24 Hunters will go there with bow and arrow, for the land will be covered with briers and thorns. 25 As for all the hills once cultivated by the hoe, you will no longer go there for fear of the briers and thorns; they will become places where cattle are turned loose and where sheep run.

Following this path and having achieved enlightenment from a Guru, O Arjun, you will no longer fall into delusion. In the light of that knowledge, you will see that all living beings are but parts of the Supreme, and are within me.

44 Then Jesus cried out, “Whoever believes in me does not believe in me only, but in the one who sent me. 45 The one who looks at me is seeing the one who sent me. 46 I have come into the world as a light, so that no one who believes in me should stay in darkness.

47 “If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world. 48 There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn them at the last day. 49 For I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken. 50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”

If every specter, as we have amply seen, is distinguished from spirit by an incorporation, by the phenomenal form of a quasi-incarnation, then Christ is the most spectral of specters. He tells us something about absolute spectrality … Jesus is at once the greatest and the most “incomprehensible of ghosts”

Scriptures 2017 (#38) : Derrida , John 12:27-41 , Bhagavad Gita 4:21 , Isaiah 6:1-10 , Bhagavad Gita 4:22 , Genesis 33:1-7 , Bhagavad Gita 4:23 , Derrida

To protect its life, to constitute itself as unique living ego, to
relate, as the same, to itself ( it is necessarily led to welcome the other within (so many figures of death: differance of the technical apparatus, iterability, non-uniqueness, prosthesis, synthetic image, simulacrum, all of which begins with language, before language), it must therefore take the immune defenses apparently meant for the non-ego, the enemy, the opposite, the adversary and direct them at once for itself and against itself. (Derrida)

37 Even after Jesus had performed so many signs in their presence, they still would not believe in him. 38 This was to fulfill the word of Isaiah the prophet:

“Lord, who has believed our message
and to whom has the arm of the Lord been revealed?”[h]

39 For this reason they could not believe, because, as Isaiah says elsewhere:

“He has blinded their eyes
and hardened their hearts,
so they can neither see with their eyes,
nor understand with their hearts,
nor turn—and I would heal them.”[i]

41 Isaiah said this because he saw Jesus’ glory and spoke about him.

Free from expectations and the sense of ownership, with mind and intellect fully controlled, they incur no sin, even though performing actions by one’s body.

6 In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:

“Holy, holy, holy is the Lord Almighty;
the whole earth is full of his glory.”

4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.

5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.”

6 Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”

8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”

And I said, “Here am I. Send me!”

9 He said, “Go and tell this people:

“‘Be ever hearing, but never understanding;
be ever seeing, but never perceiving.’
Make the heart of this people calloused;
make their ears dull
and close their eyes.[a]

Content with whatever gain comes of its own accord, and free from envy, they are beyond the dualities of life. Being equipoised in success and failure, they are not bound by their actions, even while performing all kinds of activities.

33 Jacob looked up and there was Esau, coming with his four hundred men; so he divided the children among Leah, Rachel and the two female servants. 2 He put the female servants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. 3 He himself went on ahead and bowed down to the ground seven times as he approached his brother.

4 But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept. 5 Then Esau looked up and saw the women and children. “Who are these with you?” he asked.

Jacob answered, “They are the children God has graciously given your servant.”

6 Then the female servants and their children approached and bowed down. 7 Next, Leah and her children came and bowed down. Last of all came Joseph and Rachel, and they too bowed down.

They are released from the bondage of material attachments and their intellect is established in divine knowledge. Since they perform all actions as a sacrifice (to God), they are freed from all karmic reactions.

A systematic study would repeatedly bring out that the theme of food, the Last Supper, and the host crosses the critique of language … (Derrida)

Scriptures 2017 (#37) : Derrida , Ecclesiastes 1:9 , Genesis 32: 22-26 , Bhagavad Gita 4:20 , Mathew 12:50

As soon as there is some specter, hospitality and exclusion go together. (Derrida)

What has been will be again, what has been done will be done again; there is nothing new under the sun.

22 That night Jacob got up and took his two wives, his two female servants and his eleven sons and crossed the ford of the Jabbok. 23 After he had sent them across the stream, he sent over all his possessions. 24 So Jacob was left alone, and a man wrestled with him till daybreak. 25 When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. 26 Then the man said, “Let me go, for it is daybreak.”

But Jacob replied, “I will not let you go unless you bless me.”

Such people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.

50 For whoever does the will of my Father in heaven is my brother and sister and mother.”

Scriptures 2017 (#36) : Derrida , Ecclesiastes 1:5-6 , Genesis 29:1-3 , Bhagavad Gita 4:18 , John 12:20-36 , Genesis 29:7-14 , Derrida

Humanity is but a collection or series of ghosts. (Derrida)

The sun rises and the sun sets,and hurries back to where it rises.The wind blows to the south and turns to the north;round and round it goes,ever returning on its course.

29 Then Jacob continued on his journey and came to the land of the eastern peoples. 2 There he saw a well in the open country, with three flocks of sheep lying near it because the flocks were watered from that well. The stone over the mouth of the well was large. 3 When all the flocks were gathered there, the shepherds would roll the stone away from the well’s mouth and water the sheep. Then they would return the stone to its place over the mouth of the well.

Those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.

20 Now there were some Greeks among those who went up to worship at the festival. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.

27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!”

Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.

30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 And I, when I am lifted up[g] from the earth, will draw all people to myself.” 33 He said this to show the kind of death he was going to die.

34 The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”

35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going. 36 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.

7 “Look,” he said, “the sun is still high; it is not time for the flocks to be gathered. Water the sheep and take them back to pasture.”

8 “We can’t,” they replied, “until all the flocks are gathered and the stone has been rolled away from the mouth of the well. Then we will water the sheep.”

9 While he was still talking with them, Rachel came with her father’s sheep, for she was a shepherd. 10 When Jacob saw Rachel daughter of his uncle Laban, and Laban’s sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle’s sheep. 11 Then Jacob kissed Rachel and began to weep aloud. 12 He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father.

13 As soon as Laban heard the news about Jacob, his sister’s son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things. 14 Then Laban said to him, “You are my own flesh and blood.”

This logic and this topology of the paradoxical hunt (whose figure, beginning before Plato, will have have traversed the whole history of philosophy … )

Scriptures 2017 (#35) : Derrida , Ecclesiastes 1:1 , Bhagavad Gita 4:14 , Derrida , John 11:45-57 , Genesis 28:18-22 , John 12:1-3

It will exceed the form, it will break out of the clothes, it will overtake signs, models; eloquence, mourning. (Derrida)

1 The words of the Teacher,[a] son of David, king in Jerusalem:

“Meaningless! Meaningless!”
says the Teacher.
“Utterly meaningless!
Everything is meaningless.”

Activities do not taint me, nor do I desire the fruits of action. One who knows me in this way is never bound by the karmic reactions of work.

the social revolution will have to draw forth its “poetry.” That is the difference of poetry itself between the over there of the political revolution of yesterday and
the here of the social revolution of today (Derrida)

45 Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him. 46 But some of them went to the Pharisees and told them what Jesus had done. 47 Then the chief priests and the Pharisees called a meeting of the Sanhedrin.

“What are we accomplishing?” they asked. “Here is this man performing many signs. 48 If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.”

49 Then one of them, named Caiaphas, who was high priest that year, spoke up, “You know nothing at all! 50 You do not realize that it is better for you that one man die for the people than that the whole nation perish.”

51 He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, 52 and not only for that nation but also for the scattered children of God, to bring them together and make them one. 53 So from that day on they plotted to take his life.

54 Therefore Jesus no longer moved about publicly among the people of Judea. Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples.

55 When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. 56 They kept looking for Jesus, and as they stood in the temple courts they asked one another, “What do you think? Isn’t he coming to the festival at all?” 57 But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him.

18 Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it. 19 He called that place Bethel,[e] though the city used to be called Luz.

20 Then Jacob made a vow, saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear 21 so that I return safely to my father’s household, then the Lord[f] will be my God 22 and[g] this stone that I have set up as a pillar will be God’s house, and of all that you give me I will give you a tenth.”

Bethel means house of God.

12 Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him. 3 Then Mary took about a pint[a] of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

Scriptures 2017 (#34) : Derrida , Genesis 28:10-17 , Bhagavad Gita 4:11 , John 11:38-44 , Derrida

and we’ll have the revolution within the revolution, the future revolution that, without mourning, wins out over the past revolution: it will finally be the event, the advent of the event, the coming of the future-to-come …

10 Jacob left Beersheba and set out for Harran. 11 When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. 12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13 There above it[c] stood the Lord, and he said: “I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.[d] 15 I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.”

16 When Jacob awoke from his sleep, he thought, “Surely the Lord is in this place, and I was not aware of it.” 17 He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.”

In whatever way people surrender unto me, I reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O son of Pritha.

38 Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. 39 “Take away the stone,” he said.

“But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.”

40 Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God?”

41 So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.”

43 When he had said this, Jesus called in a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face.

Jesus said to them, “Take off the grave clothes and let him go.”

It will exceed the form, it will break out of the clothes, it will overtake signs, models; eloquence, mourning. (Derrida)