2017 (#54b) : Derrida , John 10:10 , Jung , Sri Ramana Maharshi , Mundaka Upanishad , Sri Nisargadatta Maharaj , John 16:25-30 , Derrida , John 16:31-32 , Bhagavad Gita 6:8-9 , John 16:33 (“the unexpected visitor, awaited without a horizon of expectation … the messianic as hospitality … the madness of hospitality… I am come that they might have life, and that they might have it more abundantly. Gods are unavoidable. The more you flee from the God, the more surely you fall into his hand. Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing It without name and form. The sage who knows Him as life and the giver of life, does not assert himself ; playing with Atman/Self, enjoying Atman/Self — 25 “Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. 26 In that day you will ask in my name. There is no such thing as a separate person. it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is. 29 Then Jesus’ disciples said, Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God. the autodeconstruction in every concept, in the concept of concept … hospitality is, must be, owes itself to be, inconceivable and incomprehensible.You will leave me all alone. Yet I am not alone, for my Father is with me. The observed, observation and observer are mental constructs. The Self/Atman alone is. The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. 33 I have told you these things, so that in me you may have peace. Things and people are different, but they are not separate. Nature is one, reality is one. There is no opposition.”)

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

(Derrida)

I am come that they might have life, and that they might have it more abundantly.

(John 10:10)

Gods are unavoidable. The more you flee from the God, the more surely you fall into his hand.

(Jung)

I came that they may have life, and may have it abundantly.
–

Under whatever name and form one may worship the Absolute Reality, it is only a means for realizing It without name and form. That alone is true realization, wherein one knows oneself in relation to that Reality, attains peace and realizes one’s identity with it.

(Sri Ramana Maharshi)

I came that they may have and enjoy life, and have it in abundance [to the full, till it overflows].
–

The sage who knows Him as life and the giver of life, does not assert himself ; playing with Self, enjoying Self

(Mundaka Upanishad Book 3)

I came so that everyone would have life, and have it in its fullest.
–

In reality time and space exist in you; you do not exist in them. They are modes of perception, but they are not the only ones. Time and space are like words written on paper; the paper is real, the words merely a convention.

(Sri Nisargadatta Maharaj)

25 “Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. 26 In that day you will ask in my name. I am not saying that I will ask the Father on your behalf. 27 No, the Father himself loves you because you have loved me and have believed that I came from God. 28 I came from the Father and entered the world; now I am leaving the world and going back to the Father.”

(John 16:25-28)

What makes you say: I am here? Verbal habits born from assumptions. The mind creates time and space and takes its own creations for reality. Truly, all is in me and by me. There is nothing else.
That which does not exist cannot have a cause. There is no such thing as a separate person. Even taking the empirical point of view, it is obvious that everything is the cause of everything, that everything is as it is, because the entire universe is as it is.

(Sri Nisargadatta Maharaj)

29 Then Jesus’ disciples said, “Now you are speaking clearly and without figures of speech. 30 Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God.”

(John 16:29-30)

“… the contradictions (atopical:madness, extravagance, in Greek: atopos) of which we are speaking produces or registers the autodeconstruction in every concept, in the concept of concept: not only because hospitality undoes, should undo, the grip, the seizure, the capture, the force or the violence of the taking as comprehending, hospitality is, must be, owes itself to be, inconceivable and incomprehensible …”

(Derrida)

31 “Do you now believe?” Jesus replied. 32 “A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone. Yet I am not alone, for my Father is with me.

(John 16:31-32)

M: You can observe the observation, but not the observer. You know you are the ultimate observer by direct insight, not by a logical process based on observation. You are what you are, but you know what you are not. The self is known as being, the not-self is known as transient. But in reality all is in the mind. The observed, observation and observer are mental constructs. The Self/Atman alone is.

(Sri Nisargadatta Maharaj)

The yogi who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same.
The yogis look upon all—well-wishers, friends, foes, the pious, and the sinners—with an impartial intellect. The yogi who is of equal intellect toward friend, companion, and foe, neutral among enemies and relatives, and impartial between the righteous and sinful, is considered to be wise.

(Bhagavad Gita 6:8-9)

33 “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.”

(John 16:33)

M: To divide and particularise is in the mind’s very nature. There is no harm in dividing. But separation goes against fact. Things and people are different, but they are not separate. Nature is one, reality is one. There is no opposition.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#53) : Derrida , John 10:9 , Sri Nisargadatta Maharaj , Derrida , Genesis 11:1-9 , Derrida , Sri Ramana Maharshi , John 16:16 , Bhagavad Gita 6:7 , John 16:17-18 , Derrida , John 16:22-24 (“I shall proceed in a manner that some will find aphoristic or inadmissible, that others will accept as law, and that still others will judge to be not quite aphoristic enough. I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both. I understand that the place I am now occupying will not be left out of the exhibit or withdrawn from the scene. ‘Come, let us go down and confuse their language so they will not understand each other.’ A discourse on life/death must occupy a certain space between logos and gramme, analogy and program, as well as between the differing senses of program and reproduction.”)

I shall proceed in a manner that some will find aphoristic or inadmissible, that others will accept as law, and that still others will judge to be not quite aphoristic enough. All will be listening to me with one or the other sort of ear (everything comes down to the ear you are able to hear me with) to which the coherence and continuity of my trajectory will have seemed evident from my first words

(Derrida)

I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.

(John 10:9)

All ideas of self-improvement is conventional and verbal.

As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality which is essentially impersonal. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both.

(Sri Nisargadatta Maharaj)

I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.
–

I understand that the place I am now occupying will not be left out of the exhibit or withdrawn from the scene. Nor do I intend to withold even that which I shall call, to save time, an autobiographical demonstration, although I must ask you to shift its sense a little and to listen to it with another ear.

(Derrida)

11 Now the whole world had one language and a common speech. 2 As people moved eastward, they found a plain in Shinar [Babylonia] and settled there.

3 They said to each other, “Come, let’s make bricks and bake them thoroughly.” They used brick instead of stone, and tar for mortar. 4 Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.”

5 But the Lord came down to see the city and the tower the people were building. 6 The Lord said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other.”

8 So the Lord scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel[c]—because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth.

(Genesis 11:1-9)

A discourse on life/death must occupy a certain space between
logos and gramme, analogy and program, as well as between the differing senses of program and reproduction.

(Derrida)

The mind will subside only by means of the enquiry ‘Who am I?’ The thought ‘Who am I?’, destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise one should, without attempting to complete them, enquire ‘To whom did they rise?’ What does it matter however many thoughts rise? At the very moment that each thought rises, if one vigilantly enquires ‘To whom did this rise?’, it will be known ‘To me’. If one then enquires ‘Who am I?’, the mind will turn back to its source [the Self/Atman] and the thought which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its source increases.

(Sri Ramana Maharshi)

16 Jesus went on to say, “In a little while you will see me no more, and then after a little while you will see me.”

(John 16:16)

The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.

(Bhagavad Gita 6:7)

At the root of everything is the feeling ‘I am’. The state of mind ‘there is a world’ is secondary, for to be, I do not need the world,the world needs me.

(Sri Nisargadatta Maharaj)

17 At this, some of his disciples said to one another, “What does he mean by saying, ‘In a little while you will see me no more, and then after a little while you will see me,’ and ‘Because I am going to the Father’?” 18 They kept asking, “What does he mean by ‘a little while’? We don’t understand what he is saying.”

(John 16:17-18)

What one calls life-the thing or object of biology and biography-does
not stand face to face with something that would be its opposable ob-ject: death, the thanatological or thanatographical.

(Derrida)

Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy. 23 In that day you will no longer ask me anything. Very truly I tell you, my Father will give you whatever you ask in my name. 24 Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete.

(John 16:22-24)

Beyond the mind there is no such thing as experience. Experience is a dual state. You cannot talk of reality as an experience. Once this is understood, you will no longer look for being and becoming as separate and opposite. In reality they are one and separable, like roots and branches of the same tree. Both can only exist in the light of consciousness, which again arises in the wake of the sense ‘I am’.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#52) : Derrida , John 10:7 , Derrida , Mundaka Upanishad , Derrida , Sri Nisargadatta Maharaj , Derrida , Jung , Bhagavad Gita 6:4 (“In very summary terms, then, this is the principle of what I would have liked to set in motion. The fort/da* at the center of “Freud’s Legacy” is also, of course, a discourse on play. I assure you that I am the gate of the sheep. if one understands the fort/da beyond what it seems Freud intends to say, then one may exceed the limits of the game toward the play of the world where the fort/da is no longer simply the relation of subject to object. It is. instead, that which has absolute command over all experience in general. He knows all, knows every particular. His glory prevails on earth, in heaven, in His own seat, the holy city of the heart. I tell you for certain that I am the gate for the sheep. then one realizes that basically he does not stop at any single interpretation of the fort/da. Truly, truly, I say to you that I am the door of the sheep.you have projected onto yourself a world of your own imagination, based on memories, on desires and fears, and that you have imprisoned yourself in it. Break the spell and be free. Amen, amen I say to you, I am the door of the sheep. He himself is doing fort/da with his own interpretations, and it never stops. I can guarantee this truth: I am the gate for the sheep. Stop attributing names and shapes to the essentially nameless and formless. Sometimes we accomplish our greatest deeds in dreams. When one is neither attached to objects nor to actions, that person is said to be elevated in the wisdom of Yoga, for having overcome all desires for the fruits of actions.”)

In very summary terms, then, this is the principle of what I would have liked to set in motion. The fort/da* at the center of “Freud’s Legacy” is also, of course, a discourse on play. And, typically, Freud indeed does propose an interpretation
of the child’s game.

(In Beyond the Pleasure Principle, Freud describes a child’s play with a bobbin on a string. As he casts it away from him, he utters “o-o-o,” which his mother interprets as the word “fort” (away, far): as he pulls it back, he says .. a-a-a,” which according to the mother means “do” (here).-Tr. )

(Derrida)

I assure you that I am the gate of the sheep.

(John 10:7)

He piles up hypotheses: the child throws his bobbin. he brings it back in order to say this or that to his mother, and so forth. I won’t attempt to reconstitute here this whole very complicated scene. To be sure, the theme of play is there. However, if one understands the fort/da beyond what it seems Freud intends to say, then one may exceed the limits of the game toward the play of the world where the fort/da is no longer simply the relation of subject to object. It is. instead, that which has absolute command over all experience in general.

(Derrida)

Yes, indeed! I tell you that I am the gate for the sheep.

–

‘He knows all, knows every particular. His glory prevails on earth, in heaven, in His own seat, the holy city of the heart.

(Mundaka Upanishad Book 2)

–

I tell you for certain that I am the gate for the sheep.

–

To arrive at such a point-and I think I attempt this gesture. in a discreet manner at least, in the course of that text-one must nevertheless begin by reading Freud in a certain way. If one does, then one realizes that basically he does not stop at any single interpretation of the fort/da.

(Derrida)

Truly, truly, I say to you that I am the door of the sheep.
–

The main point to grasp is that you have projected onto yourself a world of your own imagination, based on memories, on desires and fears, and that you have imprisoned yourself in it. Break the spell and be free.

(Sri Nisargadatta Maharaj)

Amen, amen I say to you, I am the door of the sheep.
–

He himself is doing fort/da with his own interpretations, and it never stops. His own writing,his own deportment in this text is doing fort/da. Perhaps the performative is in play as well, in a very serious manner. but the game is also very serious and demands great concentration. He plays with this fort/da in his writing: he doesn’t “comprehend” it. He writes himself this scene, which is descriptive
or theoretical but also very profoundly autobiographical and performative to the degree that it concerns him in his relation with his heirs

(Derrida)

I can guarantee this truth: I am the gate for the sheep.
–

Learn to look without imagination, to listen without distortion: that is all. Stop attributing names and shapes to the essentially nameless and formless, realize that every mode of perception is subjective, that what is seen or heard, touched or smelt, felt or thought, expected or imagined, is in the mind and not in reality, and you will experience peace and freedom from fear.

(Sri Nisargadatta Maharaj)

I am telling you the truth: I am the gate for the sheep.
–

We also . live in our dreams, we do not live only by day. Sometimes we accomplish our greatest deeds in dreams.

(Jung)

Truly, I tell all of you emphatically, I’m the gate for the sheep.
–

When one is neither attached to objects nor to actions, that person is said to be elevated in the wisdom of Yog, for having overcome all desires for the fruits of actions.

(Bhagavad Gita 6:4)

Scriptures 2017 (#51) : Derrida , John 9:39 , Bhagavad Gita 5:27-28 , Derrida , Jung , Sri Nisargadatta Maharaj , Bhagavad Gita 5:29 , Jung , John 16:12-15 (“the concept of play, understood as the play of the world, is no longer play· in the world. That is, it is no longer determined and contained by something, by the space that would comprehend it. For judgment I am come into this world, that they that see not might see, and that they that see might be made blind. with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire and fear, always lives in freedom. Then we saw him coming high across the mountains on a chariot made of the bones of the dead. Your weakness is due to your conviction that you were born into the world. In reality the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. Having realized the Atman/Self as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless Friend of all living beings, you attain peace. ‘The highest truth is one and the· same with the absurd.’ He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. Cling to the one thing that matters, hold on to ‘I am’ and let go all else. This is ‘sadhana’. In realization there is nothing to hold on to and nothing to forget. Everything is known, nothing is remembered.”)

In order to make apparent a play that is not comprehended in this philosophical or scientific space, one must think of play in another way. Indeed, this is what I am trying to do within what is already a tradition-that of Nietzsche, for example-but
one which also has its genealogy. On the basis of thinking such as Nietzsche’s (as interpreted by (Eugen) Fink), the concept of play, understood as the play of the world, is no longer play· in the world. That is, it is no longer determined and contained by something, by the space that would comprehend it. I believe that it is only on this basis and on this condition that the concept of play can be reconstructed and reconciled with all of the-if you will-“deconstructive”-type
notions, such as trace and writing …

(Derrida)

For judgment I am come into this world, that they that see not might see, and that they that see might be made blind.

(John 9:39)

with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire and fear, always lives in freedom.

(Bhagavad Gita 5:27-28)

I have come into the world to exercise judgment so that those who don’t see can see and those who see will become blind.
–

Once play is no longer simply play in the world, it is also no longer the play of someone who plays. Philosophy has always made play into an activity, the activity of a subject manipulating objects. As soon as one interprets play in the sense of playing, one has already been dragged into the space of classical philosophy where play is dominated by meaning, by its finality, and consequently by something that surpasses and orients it. In order to think of play in a radical way, perhaps one must think beyond the activity of a subject manipulating objects according to or against the rules, et cetera.

(Derrida)

I came into this world for judgment— so that the ones not seeing may be seeing, and the ones seeing may become blind
–

On the following night, however, I had a vision: I was with a youth in high mountains. It was before daybreak, the Eastern sky was already light. Then Siegfried’s horn resounded over the mountains with a jubilant sound. We knew that our mortal enemy was coming. We were armed and lurked beside a narrow rocky path to murder him. Then we saw him coming high across the mountains on a chariot made of the bones of the dead. He drove boldly and magnificently over the steep rocks and arrived at the narrow path where we waited in hiding.

(Jung)

My coming into this world is itself a judgment—those who cannot see have their eyes opened and those who think they can see become blind.
–

The sight of a flower is as marvelous as the vision of God. Let them be. Why remember them and then make memory into a problem? Be bland about them; do not divide them into high and low, inner and outer, lasting and transient. Go beyond, go back to the source, go to the Self that is the same whatever happens. Your weakness is due to your conviction that you were born into the world. In reality the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. You will find that in that light there is love and infinite energy.

(Sri Nisargadatta Maharaj)

I have come into the world to give sight to those who are spiritually blind and to show those who think they see that they are blind.
–

Having realized the Self as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless Friend of all living beings, you attain peace.

(Bhagavad Gita 5:29)

I came into the world to bring everything into the clear light of day, making all the distinctions clear, so that those who have never seen will see, and those who have made a great pretense of seeing will be exposed as blind.
–

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.
Then I had a second vision: I saw a merry garden, in which forms walked clad in white silk, all covered in colored light, some reddish, the others blueish and greenish.

I know, I have stridden across the depths. Through guilt I have become a newborn.

(Jung)

12 “I have much more to say to you, more than you can now bear. 13 But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will glorify me because it is from me that he will receive what he will make known to you. 15 All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”

(John 16:12-15)
–

Cling to the one thing that matters, hold on to ‘I am’ and let go all else. This is ‘sadhana’. In realization there is nothing to hold on to and nothing to forget. Everything is known, nothing is remembered.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#50) : Derrida , John 9:5 , Mundaka Upanishad , Sri Ramana Maharshi , Bhagavad Gita 5:26 , Jung , John 16:1-7 , Sri Nisargadatta Maharaj (“The archive: if we want to know what this will have meant, we will only know in the times to come. Perhaps. Not tomorrow but in the times to come, later on or perhaps never. A spectral messianicity is at work in the concept of the archive , As long as I am in the world, I am the Light of the world. ‘Shining, yet hidden, Spirit lives in the cavern. Everything that sways, breathes, opens, closes, lives in Spirit; beyond learning, beyond everything, better than anything; living, unliving. Atman is realized with mruta manas [dead mind], that is, mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes that [the Atman/Self]. It is not as the subject perceiving an object. liberation from material existence is both here and hereafter. The meaning of events is the way of salvation that you create. The meaning of events comes from the possibility of life in this world that you create. It is the mastery of this world and the assertion of your soul in this world. This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across. But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you. Self-remembrance (Atman), awareness of ‘l am’ ripens him powerfully and speedily. Give up all ideas about yourself and simply be.”)

In an enigmatic sense which will clarify itself perhaps (perhaps, because nothing
should be sure here, for essential reasons), the question of the archive is not, we repeat, a question of the past. This is not the question of a concept dealing with the past which might already be at our disposal or not at our disposal, an archivable concept of the archive. It is a question of the future, the question of the future itself, the question of a response, of a promise and of a responsibility for tomorrow. The archive: if we want to know what this will have meant, we will only know in the times to come. Perhaps. Not tomorrow but in the times to come, later on or perhaps never. A spectral messianicity is at work in the concept of the archive and ties it, like religion, like history, like science itself, to a very singular experience of the promise.

(Derrida)

As long as I am in the world, I am the Light of the world.

(John 9:5)

‘Shining, yet hidden, Spirit lives in the cavern. Everything that sways, breathes, opens, closes, lives in Spirit; beyond learning, beyond everything, better than anything; living, unliving. ‘It is the undying blazing Spirit, that seed of all seeds, wherein lay hidden the world and all its creatures. It is life, speech, mind, reality, immortality. It is there to be struck. Strike it, my son!

(Mundaka Upanishad Book 2)

When I am in the world, I am the light of the world.
–

Atman is realized with mruta manas [dead mind], that is, mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes that [the Self].It is not as the subject perceiving an object.When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun has risen there is no need of a lamp to see objects. To see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun.
Similarly with the mind. To see objects the reflected light of the mind is necessary. To see the Heart it is enough that the mind is turned towards it. Then mind loses itself and Heart shines forth.
The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. The cosmic mind, being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by ‘I am that I am’.
When the mind perishes in the supreme consciousness of one’s own Self, know that all the various powers beginning with the power of liking [and including the power of doing and the power of knowing] will entirely disappear, being found to be an unreal imagination appearing in one’s own form of consciousness. The impure mind which functions as thinking and forgetting, alone is samsara, which is the cycle of birth and death. The real ‘I’ in which the activity of thinking and forgetting has perished, alone is the pure liberation. It is devoid of pramada [forgetfulness of Self] which is the cause of birth and death.

(Sri Ramana Maharshi)

Whenever I am in the world, I am the Light of the world.
–

For those wise, who have broken out of anger and lust through constant meditation, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.

(Bhagavad Gita 5:26)

That which you need comes from yourself, namely the meaning of the event. The meaning of events is not their particular meaning. This meaning exists in learned books. Events have no meaning.
The meaning of events is the way of salvation that you create. The meaning
of events comes from the pOSSibility oflife in this world that you create. It is
the mastery of this world and the assertion of your soul in this world.
This meaning of events is the supreme meaning, that is not in events,
and not in the soul, but is the God standing between events and the soul, the
mediator of life, the way, the bridge and the going across.

(Jung)

16 “All this I have told you so that you will not fall away. 2 They will put you out of the synagogue; in fact, the time is coming when anyone who kills you will think they are offering a service to God. 3 They will do such things because they have not known the Father or me. 4 I have told you this, so that when their time comes you will remember that I warned you about them. I did not tell you this from the beginning because I was with you, 5 but now I am going to him who sent me. None of you asks me, ‘Where are you going?’ 6 Rather, you are filled with grief because I have said these things. 7 But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you.

(John 16:1-7)

Man naturally ripens and becomes ready for realization. Self-remembrance, awareness of ‘l am’ ripens him powerfully and speedily. Give up all ideas about yourself and simply be.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#49) : Derrida , John 8:58 , Derrida , Mundaka Upanishad , Jung , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , John 15:26-27 , Derrida (“Before Abraham was , I am. And the word and the notion of the archive seem at first, admittedly, to point toward the past, to refer to the signs of consigned memory, to recall faithfulness to tradition. As much as and more than a thing of the past, before such a thing, the archive should call into question the coming of the future. ‘My son! There is nothing in this world, that is not God, He is action, purity; everlasting Spirit. Life does not come from events, but from us. Everything that happens outside has already been. Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing,they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it. You must distinguish between the ‘I’, pure in itself, and the ‘I’-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure ‘I’ is the pure being, eternal existence, free from ignorance and thought-illusion. If you stay as the ‘I’, your being alone, without thought, the ‘I’-thought will disappear and the delusion will vanish for ever. It neither comes nor goes. It is. It is a timeless state, ever present. 26 “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. And you also must testify, for you have been with me from the beginning. “This condensation of history, of language, of the encyclopedia, remains here indissociable from an absolutely singular event, an absolutely singular signature, and therefore also of a date, of a language, of an autobiographical inscription. In a minimal autobiographical trait can be gathered the greatest potentiality of historical, theoretical, linguistic, philosophical culture — that’s really what interests me. Before Abraham’s coming — I am”)

It is thus our impression that we can no longer ask the question of the concept, of the history of the concept, and notably of the concept of the archive. No longer, at least, in a temporal or historical modality dominated by the present or by the past. We no longer feel we have the right to ask questions whose form, grammar, and lexicon nonetheless seem so legitimate, sometimes so neutral. We no longer find assured meaning in questions such as these: do we already have at our disposition a concept of the archive? a concept of the archive which deserves this name? which is one and whose unity is assured? Have we ever been assured of the homogeneity, of the consistency, of the univocal relationship of any concept to a term or to such a word as “archive”?

(Derrida)

Before Abraham was , I am.

(John 8:58)

In their form and in their grammar, these questions are all turned toward the past: they ask if we already have at our disposal such a concept and if we have ever had any assurance in this regard. To have a concept at one’s disposal, to have assurances with regard to it, this presupposes a closed heritage and the guarantee which is sealed, in some sense, by this heritage. And the word and the notion of the archive seem at first, admittedly, to point toward the past, to refer to the signs of consigned memory, to recall faithfulness to tradition. If we have attempted to underline the past in these questions from the outset, it is also to indicate the direction of another problematic. As much as and more than a thing of the past, before such a thing, the archive should call into question the coming of the future.

(Derrida)

before Abraham was born, I Am.
–

‘My son! There is nothing in this world, that is not God, He is action, purity; everlasting Spirit

(Mundaka Upanishad Book 2)

Before Avraham came into being, I AM!
–

Life does not come from events, but from us. Everything that happens outside has already been.
Therefore whoever considers the event from outside always sees only that it already was, and that it is always the same. But whoever looks from inside, knows that everything is new. The events that happen are always the same. But the creative depths of man are not always the same. Events signify nothing,they signify only in us. We create the meaning of events. The meaning is and always was artificial. We make it.

(Jung)

before Abraham was made, I am.
–

The ego’s phenomenal existence is transcended when you dive into the source from where the ‘I’-thought rises.
You must distinguish between the ‘I’, pure in itself, and the ‘I’-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure ‘I’ is the pure being, eternal existence, free from ignorance and thought-illusion. If you stay as the ‘I’, your being alone, without thought, the ‘I’-thought will disappear and the delusion will vanish for ever.

(Sri Ramana Maharshi)

before Abraham came to be, I am!
–

Life is seeking, one cannot help seeking. When all search ceases, it is the Supreme State.
It neither comes nor goes. It is.
It is a timeless state, ever present.

(Sri Nisargadatta Maharaj)

before Abraham came into existence, I am!
–

26 “When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. 27 And you also must testify, for you have been with me from the beginning.

(John 15:26-27)

I AM before Abraham was born.
–

“This condensation of history, of language, of the encyclopedia, remains here indissociable from an absolutely singular event, an absolutely singular signature, and therefore also of a date, of a language, of an autobiographical inscription. In a minimal autobiographical trait can be gathered the greatest potentiality of historical, theoretical, linguistic, philosophical culture — that’s really what interests me.

(Derrida)

Before Abraham’s coming — I am

Scriptures 2017 (#48) : Derrida , John 8:54 , Jung , Mundaka Upanishad , Bhagavad Gita 5:24 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , John 15:9-17 , Derrida (“I consider it to be the possibility and the very future of the concept, to be the very concept of the future, if there is such a thing and if, as I believe, the idea of the archive depends on it. If I honor Myself, My honor is nothing. This is the truth: the sparks, though of one nature with the fire, leap from it; uncounted beings leap from the Everlasting, but these, my son, merge into It again. Those who are happy within themselves, enjoying the delight of God within. The difference ‘he’ and ‘I’ are the obstacles to jnana. ‘The Everlasting is shapeless, birthless, breathless, mindless, above everything, outside everything, inside everything. In reality nothing can be given and taken, call it logic, experience. Take it as you like, here acceptance and rejection are transcended. The Atman is formless, names and forms are of the body. Consciousness is also an illusion, non-personal, non-verbal. I have called you friends, for everything that I learned from my Father I have made known to you. You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. This is my command: Love each other. in his or her culture and discipline, whatever it may be, in particular philosophy, medicine, psychiatry, and more precisely here, because we are speaking of memory and of archive, the history of texts and of discourses, political history, legal history, the history of ideas or of culture, the history of religion and religion itself …”)

We only have an impression, an insistent impression through the unstable feeling of a shifting figure, of a schema, or of an in-finite or indefinite process. Unlike what a classical philosopher or scholar would be tempted to do, I do not consider this impression, or the notion of this impression, to be a subconcept, the feebleness of a blurred and subjective preknowledge, destined for I know not what sin of nominalism, but to the contrary, I will explain myself later, I consider it to be the possibility and the very future of the concept, to be the very concept of the future, if there is such a thing and if, as I believe, the idea of the archive depends on it.

(Derrida)

If I honor Myself, My honor is nothing.

(John 8:54)

Depths and surface should mix so that new life can develop. Yet the new life does not develop outside of us, but within us.

(Jung)

If I glorify myself, my glory is nothing

–

‘This is the truth: the sparks, though of one nature with the fire, leap from it; uncounted beings leap from the Everlasting, but these, my son, merge into It again.
(Mundaka Upanishad Book 2)

If I glorify myself, my glory is meaningless.
–

Those who are happy within themselves, enjoying the delight of God within, and are illumined by the inner light, such yogis are united with the Lord and are liberated from material existence.

(Bhagavad Gita 5:24)

If I praise myself, my praise counts for nothing.
–

The difference ‘he’ and ‘I’ are the obstacles to jnana.
(Sri Ramana Maharshi)

If I honored myself, it would mean nothing.
–

‘The Everlasting is shapeless, birthless, breathless, mindless, above everything, outside everything, inside everything.
(Mundaka Upanishad Book 2)

–

If I give honor to myself, that honor is worth nothing.
–

In reality nothing can be given and taken, call it logic, experience. Take it as you like, here acceptance and rejection are transcended. The Atman is formless, names and forms are of the body. Consciousness is also an illusion, non-personal, non-verbal.

(Sri Nisargadatta Maharaj)

9 “As the Father has loved me, so have I loved you. Now remain in my love. 10 If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this: to lay down one’s life for one’s friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. 17 This is my command: Love each other.

(John 15:9-17)

in his or her culture and discipline, whatever it may be, in particular philosophy, medicine, psychiatry, and more precisely here, because we are speaking of memory and of archive, the history of texts and of discourses, political history, legal history, the history of ideas or of culture, the history of religion and religion itself …

(Derrida)

Scriptures 2017 (#47a) : Derrida , John 8:50 , Mandaka Upanishad , Bhagavad Gita 5:18-19 , Jung , John 15:1-4 , Sri Nisargadatta Maharaj , Sri Ramana Maharshi , Derrida , I Ching , John 15:5-8 , Bhagavad Gita 5:20 (“In their epistemology, in their historiography, in their operations as well as in their object, what should the classical archivists or historians make of this distinction between “repression” and “suppression”? I’m not trying to bring glory to myself. There’s one who is seeking to glorify me, and he’s the judge. ‘He looks at all things; knows all things. All things, their nourishment, their names, their forms, are from His will, All that He has willed is right.’ The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater. When the desert begins to bloom, it brings forth strange plants. I am the true vine, and my Father is the gardener. One thing leads to another, but jnana is not a thing to be bound by causes and results. It is beyond causality altogether. It is abidance in the Atman/Self. Mukti (Liberation) is synonymous with the Self. There is only mukti (Liberation) and nothing else. The primary concept is the ‘I am’, out of it are created all other concepts.We only have an impression, an insistent impression through the unstable feeling of a shifting figure, of a schema, or of an in-finite or indefinite process.the watering of the wood, replenishing, after becoming exhausted, one needs replenishing. 5 “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. Established in God/Atman/Self, having a firm understanding of divine knowledge and not hampered by fear, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant. I have full knowledge prior to beingness, which is eternal.”)

In their epistemology, in their historiography, in their operations as well as in their object, what should the classical archivists or historians make of this distinction between “repression” and “suppression”? If this distinction has any relevance, it will be enough to disrupt the tranquil landscape of all historical knowledge, of all historiography, and even of all self-consistent “scholarship.” Who could say that this has only begun to happen?

(Derrida)

I am not in search of honor for Myself. [I do not seek and am not aiming for My own glory.] There is One Who [looks after that; He] seeks [My glory], and He is the Judge.
I’m not trying to bring glory to myself. There’s one who is seeking to glorify me, and he’s the judge.
I am not seeking praise for myself. There is One who is seeking it, and he is the judge.
I don’t want honor for myself. But there is one who wants me to be honored, and he is also the one who judges.
But I am not seeking My glory. There is the One seeking it, and judging.
I am not trying to get honor for myself. There is one who wants this honor for me. He is the judge.
I don’t want my own glory. But there is someone who wants it, and he is the judge.
I am not seeking honor for myself. But there is one who is seeking it and who judges in my favor.
I do not seek My glory; the One who seeks it also judges.
and I do not seek my own glory; there is who is seeking and is judging;
I do not want to make myself great. There is one who makes me great. He judges the matter.

(John 8:50)

‘He looks at all things; knows all things. All things, their nourishment, their names, their forms, are from His will, All that He has willed is right.’

(Mundaka Upanishad)

The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.

(Bhagavad Gita 5:18-19)

When the desert begins to bloom, it brings forth strange plants.

(Jung)

15 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes[a] so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.

(John 15:1-4)

One thing leads to another, but jnana is not a thing to be bound by causes and results. It is beyond causality altogether. It is abidance in the Self.

(Sri Nisargadatta Maharaj)

Mukti (Liberation) is synonymous with the Self.
There is only mukti (Liberation) and nothing else.

(Sri Ramana Maharshi)

The primary concept is the ‘I am’, out of it are created all other concepts.

(Sri Nisargadatta Maharaj)

Well, concerning the archive, Freud never managed to form anything that deserves
to be called a concept. Neither have we, by the way. We have no concept, only an
impression, a series of impressions associated with a word. To the rigor of the concept, I am opposing here the vagueness or the open imprecision, the relative indetermination of such a notion. “Archive” is only a notion, an impression associated with a word and for which, together with Freud, we do not have a concept. We only have an impression, an insistent impression through the unstable feeling of a shifting figure, of a schema, or of an in-finite or indefinite process.

(Derrida)

the watering of the wood, replenishing, after becoming exhausted, one needs replenishing

(I Ching Hexagram 48)

5 “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.

(John 15:5-8)

Established in God, having a firm understanding of divine knowledge and not hampered by fear, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.

(Bhagavad Gita 5:20)

I have full knowledge prior to beingness, which is eternal.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#46) : Derrida , John 8:50 , Bhagavad Gita 5:18 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , Mandaka Upanishad , Tao Te Ching , John 14:28-31 (“to protect marks from being erased, so as thus to ensure salvation and indemnity, to stock, to accumulate, and, in what is at once the same thing and something else, to make the sentence thus available for printing and for reprinting, for reproduction? I’m not trying to bring glory to myself. Some power acts through his body and uses his body to get the work done. In the state of jnana, the jnani sees nothing separate from the Atman/Self. He sees these differences as but appearances, he sees them as not separate from the true, the real, with which he is one. It is not the words that matter, but the power behind them. The higher knowledge is the knowledge of the Everlasting; ‘Of that which has neither tangibility, nor antecedent, colour, eyes, ears, hands, feet; of that which is prevalent everywhere, immeasurably minute, selfevident, indestructible, always alive; of that which the wise name the Source. The great Tao flows everywhere. All things are born from it It nourishes infinite worlds, yet it doesn’t hold on to them. Come now; let us leave.”)

on my computer. I asked myself what is the moment proper to the archive, if there is such a thing, the instant of archivization strictly speaking, which is not, and I will come back to this, so-called live or spontaneous memory (mneme or anamnesis), but rather a certain hypomnesic and prosthetic experience of the technical substrate. Was it not at this very instant that, having written something or other on the screen, the letters remaining as if suspended and floating yet at the surface of a liquid element, I pushed a certain key to “save” a text undamaged, in a hard and lasting way, to protect marks from being erased, so as thus to ensure salvation and indemnity, to stock, to accumulate, and, in what is at once the same thing and something else, to make the sentence thus available for printing and for reprinting, for reproduction?

(Derrida)

I’m not trying to bring glory to myself.

I am not seeking praise for myself.
I don’t want honor for myself.
But I do not seek my own glory.
But I am not seeking My glory.
I am not trying to get honor for myself.
I have no wish to make myself great
I do not seek My glory

(John 8:50)

The truly learned, with the eyes of divine wisdom, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

(Bhagavad Gita 5:18)

Some power acts through his body and uses his body to get the work done.
In the state of jnana, the jnani sees nothing separate from the Self.
He sees these differences as but appearances, he sees them as not separate from the true, the real, with which he is one.

(Sri Ramana Maharshi)

There are no distinctive marks of jnana. Only ignorance can be recognised, not jnana. Nor does a jnani claim to be something special. AII those who proclaim their own greatness and uniqueness are not jnanis. They are mistaking some unusual development for realisation. The jnani shows no tendency to proclaim himself to be a jnani. He considers himself to be perfectly normal, true to his real nature. Proclaiming oneself to be an omnipotent, omniscient and omnipotent deity is a clear sign of ignorance.
The words of a jnani have the power of dispelling ignorance and darkness in the mind. It is not the words that matter, but the power behind them.

(Sri Nisargadatta Maharaj)

The higher knowledge is the knowledge of the Everlasting; ‘Of that which has neither tangibility, nor antecedent, colour, eyes, ears, hands, feet; of that which is prevalent everywhere, immeasurably minute, selfevident, indestructible, always alive; of that which the wise name the Source.

(Mundaka Upanishad)

The great Tao flows everywhere.

All things are born from it

It nourishes infinite worlds,

yet it doesn’t hold on to them

(Tao Te Ching)

28 “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. 29 I have told you now before it happens, so that when it does happen you will believe. 30 I will not say much more to you, for the prince of this world is coming. He has no hold over me, 31 but he comes so that the world may learn that I love the Father and do exactly what my Father has commanded me.

“Come now; let us leave.

(John 14:28-31)

Scriptures 2017 (#45 b) : Derrida , John 8:47 , Mundaka Upanishad , John 14:24 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj , Jung , Bhagavad Gita 5:17 , John 14:25-27 (“Archivable meaning is also and in advance codetermined by the structure that archives. It begins with the printer. Whoever belongs to God hears what God says. May we, all our life, carry out His will. These words you hear are not my own; they belong to the Father who sent me. The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them. The mind must sing the ‘I am’ without words. Let me persist in divine astonishment, so that I am ready to behold your wonders. Those whose intellect is fixed in God/Atman/Self, who are wholly absorbed in God/Atman/Self, with firm faith in him as the supreme goal, such persons quickly reach the state from which there is no return, their fears having been dispelled by the light of knowledge. All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”)

This archival technique has commanded that which even in the past instituted and constituted whatever there was as anticipation of the future.

And as wager [gageure]. The archive has always been apledge, and like every pledge
[gage], a token of the future. To put it more trivially: what is no longer archived in the same way is no longer lived in the same way. Archivable meaning is also and in advance codetermined by the structure that archives. It begins with the printer.

(Derrida)

Whoever belongs to God hears what God says.

Whoever is of God listens to God.
God’s children listen to God’s words.
Whoever belongs to God listens to what God says
Anyone who belongs to God will listen to his message.
He that is of God hears the words of God
Whoever belongs to God accepts what he says.
The person who belongs to God understands what God says.
He who comes from God listens to God’s words.
The one who belongs to God listens to the words of God.
The one who belongs to God listens and responds to God’s words.
Whoever is born of God listens to God’s Word.
Anyone who belongs to God listens gladly to the words of God.
The person who comes from God listens to what God says.
(John 8:47)

May our ears hear the good. May our eyes see the good. May we serve Him with the whole strength of our body. May we, all our life, carry out His will. May peace and peace and peace be everywhere. (Mundaka Upanishad)

These words you hear are not my own; they belong to the Father who sent me.
(John 14:24)

The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them.
He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity.
(Sri Ramana Maharshi)

The mind must sing the ‘I am’ without words.
(Sri Nisargadatta Maharaj)

Let me persist in divine astonishment, so that I am ready to behold your wonders. Let me lay my head on a stone before your door, so that I am prepared to receive your light.
(Jung, Liber Novus)

Those whose intellect is fixed in God, who are wholly absorbed in God, with firm faith in him as the supreme goal, such persons quickly reach the state from which there is no return, their fears having been dispelled by the light of knowledge.

(Bhagavad Gita 5:17)

25 “All this I have spoken while still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. 27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.

(John 14:25-27)