Scriptures 2017 (#59) : Derrida , John 10:17 , Sri Ramana Maharshi , Mondookya Upanishad , Bhagavad Gita 6:29 , John 18:7-9 , Jung , John 18:10-11 , Jung , John 18:12-14 , Derrida (“the future has the form of a past which I will never have witnessed and which for this reason remains always promised – and moreover also multiple. The reason my Father loves me is that I lay down my life–only to take it up again. He who sees God without seeing the Self sees only a mental image. He who, having completely lost the ego, sees the Atman/Self, has found God , May we, all our life, carry out His will. A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere. In the enquiry ‘Who am I?’, ‘I’ is the ego. The question really means, what is the source or origin of this ego? 8 Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” “I have not lost one of those you gave me.” The scene of the mystery play is a deep place like the crater of a volcano. The one unalterable reality is Being. So long as you think ‘I am walking’ or ‘I am writing’, enquire who does it” “Put your sword away! Shall I not drink the cup the Father has given me?” what has been and what is becoming. Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people. The ‘I’-thought disappears and there is an infinitely expanded ‘I’-consciousness. To be just: beyond the living present in general-and beyond its simple negative reversal. “Enter the ghost, exit the ghost, re-enter the ghost” (Hamlet).

the future has the form of a past which I will never have witnessed and which for this reason remains always promised – and moreover also multiple.

(Derrida)

The reason my Father loves me is that I lay down my life–only to take it up again.

(John 10:17)

He who sees God without seeing the Self sees only a mental image. They say that he who sees the Self sees God. He who, having completely lost the ego, sees the Self, has found God, because the Self does not exist apart from God.

(Sri Ramana Maharshi)

“The Father loves me because I sacrifice my life so I may take it back again.

–

Lords! inspiration of sacrifice! 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.

Peace, peace, and peace be everywhere.

(Mandookya Upanishad)

For this reason the Father loves me, because I lay down my life that I may take it up again.

–

A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.

The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

(Bhagavad Gita 6:29)

The reason the Father loves Me is that I lay down My life in order to take it up again.

–

In the enquiry ‘Who am I?’, ‘I’ is the ego. The question really means, what is the source or origin of this ego? You need not have any bhavana [attitude] in the mind. All that is required is that you must give up the bhavana that you are the body, of such and such a description, with such and such a name, etc. There is no need to have a bhavana about your real nature. It exists as it always does. It is real and no bhavana.

(Sri Ramana Maharshi)

7 Again he asked them, “Who is it you want?”

“Jesus of Nazareth,” they said.

8 Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” 9 This happened so that the words he had spoken would be fulfilled: “I have not lost one of those you gave me.”[a]

(John 18:7-9)

The scene of the mystery play is a deep place like the crater of a volcano. My deep interior is a volcano.

(Jung)

What is your real nature? Is it writing, walking or being? The one unalterable reality is Being. Until you realize that state of pure being you should pursue the enquiry. If once you are established in it there will be no further worry. No one will enquire into the source of thoughts unless thoughts arise. So long as you think ‘I am walking’ or ‘I am writing’, enquire who does it.

(Sri Ramana Maharshi)

10 Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.)

11 Jesus commanded Peter, “Put your sword away! Shall I not drink the cup the Father has given me?”

(John 18:10-11)

Because I have fallen into the source of chaos, into the primordial beginning, I myself become smelted anew in the connection with the primordial beginning, which at the same time is what has been and what is becoming.

(Jung)

12 Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him 13 and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14 Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people.

(John 18:12-14)

vichara begins when you cling to your Self/Atman and are already off the mental movement, the thought waves.

what is mind after all? It is a projection of the Self/Atman. See for whom it appears and from where it rises. The ‘I’-thought will be found to be the root-cause. Go deeper. The ‘I’-thought disappears and there is an infinitely expanded ‘I’-consciousness.

(Sri Ramana Maharshi)

To be just: beyond the living present in general-and beyond its simple negative reversal. A spectral moment, a moment that no longer belongs to time, if one understands by this word the linking of modalized presents (past present, actual present: “now,” future present). We are questioning in this instant, we are asking ourselves about this instant that is not docile to time, at least to what we call time. Furtive and untimely, the apparition of the specter does not belong to that time, it does not give time, not that one: “Enter the ghost, exit the ghost, re-enter the ghost” (Hamlet).

(Derrida)

Scriptures 2017 (#58) : Derrida , John 10:16 , Jung , Mundaka Upanishad , Sri Ramana Maharshi , Bhagavad Gita 6:28 , John 18:4 , Derrida (“ghosts , in us, or outside us , in the name of justice , it is necessary to speak of the ghost, indeed to the ghost and with it , and they shall hear my voice , but before the ascent, everything is night and Hell , He goes beyond sorrow, sin, death; the knots of his heart unloosed. i must bring these also, and they will hear my voice , The wrong ‘I’ is the obstruction. It has to be removed in order that the true ‘I’ may not be hidden. The feeling that I have not realized is the obstruction to realization. If realization is not eternal it is not worth having. Therefore what we seek is not that which must happen afresh. free from worry and regret , The degree of the absence of thoughts is the measure of your progress towards Self- realization. But Self realization itself does not admit of progress, it is ever the same. The Self remains always in realization. The obstacles are thoughts. So thoughts must be checked by seeking to whom they arise. So you go to their source, where they do not arise. “Who is it you want?” a trace of which life and death would themselves be but traces and traces of traces

If I am getting ready to speak at length about ghosts, inheritance,and generations, generations of ghosts, which is to say about certain others who are not present, nor presently living, either to us, in us, or outside us, it is in the name of justice. of justice where it is not yet, not yet there, where it is no longer, let us understand where it is no longer present, and where it will never be, no more than the law, reducible to laws or rights. 3 It is necessary to speak of the ghost, indeed to the ghost and with it

(Derrida)

And other sheep I have, which are not of this fold. Them also I must bring, and they shall hear My voice; and there shall be one fold and one Shepherd.

(John 10:16)

Take pains to waken the dead. Dig deep mines and throw in sacrificial gifts, so that they reach the dead. Reflect in good heart upon evil, this is the way to the ascent. But before the ascent, everything is night and Hell.

(Jung)

‘He who has found Spirit, is Spirit. Nobody ignorant of Spirit is born into his family. He goes beyond sorrow, sin, death; the knots of his heart unloosed.

(Mundaka Upanishad Book 3)

And I have other sheep which are not from this fold. I must bring these also, and they will hear my voice, and they will become one flock—one shepherd.
–

The wrong ‘I’ is the obstruction. It has to be removed in order that the true ‘I’ may not be hidden. The feeling that I have not realized is the obstruction to realization. In fact it is already realized and there is nothing more to be realized. Otherwise, the realization will be new. If it has not existed so far, it must take place hereafter. What is born will also die. If realization is not eternal it is not worth having. Therefore what we seek is not that which must happen afresh. It is only that which is eternal but not now known due to obstructions. It is that which we seek. All that we need do is remove the obstruction. That which is eternal is not known to be so because of ignorance. Ignorance is the obstruction. Get over the ignorance and all will be well.

(Sri Ramana Maharshi)

The self-controlled yogi, thus uniting the self with God, becomes free from worry and regret, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.

(Bhagavad Gita 6:28)

I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd.
–

The degree of the absence of thoughts is the measure of your progress towards Self- realization. But Self realization itself does not admit of progress, it is ever the same. The Self remains always in realization. The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized. So thoughts must be checked by seeking to whom they arise. So you go to their source, where they do not arise.

(Sri Ramana Maharshi)

Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?”

(John 18:4)

not toward death but toward a living-on [sur-vie], namely, a trace of which life and death would themselves be but traces and traces of traces, a survival whose possibility in advance comes to disjoin or dis-adjust the identity to itself of the living present …

(Derrida)

————————————————————————————

that silent audience that encourages , questions, follows through as a singular/plural of perception and speech. all so you wont be alone in your testimony , as the (divergent) meanings are disseminated , the fruits of the asserted questions before questioning , spilling through the ear , as circumfession/testimony , the assertion/affirmation of being before the inquiry , the persistent trauma-ghost , the absence-presence rhythm which is the haunting phenomenon,as repetition compulsion,(death drive , life-death drive), so return to your practice of reaping from the garden of quotations, this is how God speaks to “me/you” , through “me/you” , speaks to “my” (internet) name/signature, speaks through “my” (internet) name/signature.

Scriptures 2017 (#57) : Derrida , Jung , John 10:14-15 , Sri Ramana Maharshi , John 17:24 , Bhagavad Gita 6:27 , John 17:25-26 , Sri Nisargadatta Maharaj , John 18:1 , Mundaka Upanishad , Derrida (“there are narcissisms that are more or less comprehensive, generous, open, extended , much more open to the experience of the other as other , a movement of narcissistic reappropriation , the men of yore said that he had preached there to the deceased , just as God knows me and I know God , the ‘I’ shines as the limitless Atman/Self , 25 “Righteous Father, though the world does not know you, I know you, and they know that you have sent me. the love you have for me may be in them and that I myself may be in them. withdraw within the Atman/Self every time you are disturbed by thought , withdrawal into the Atman/Self , then the beyond will take care of itself , no effort can reach it , without regret or worry, and who sees everything in connection with God. On the other side there was a garden, and he and his disciples went into it. The Self/Atman is universal and its aims are universal. There is nothing personal about the Self/Atman. Live an orderly life, but don’t make it a goal by itself. It should be the starting point for high adventure. you are not in the body, the body is in you! The mind is in you. They happen to you. they are there because you find them interesting. ‘As rivers lose name and shape in the sea, wise men lose name and shape in God, glittering beyond all distance. The eternal return always involves differences of forces that perhaps cannot be thought in terms of being, of the pair essence-existence , ‘As rivers lose name and shape in the sea, wise men lose name and shape in God, glittering beyond all distance.”)

” Narcissism! There is not narcissism and non-narcissism; there are narcissisms that are more or less comprehensive, generous, open, extended. What is called non-narcissism is in general but the economy of a much more welcoming, hospitable narcissism, one that is much more open to the experience of the other as other. I believe that without a movement of narcissistic reappropriation, the relation to the other would be absolutedly destroyed, it would be destroyed in advance. The relation to the other – even if it remains asymmetrical, open, without possible reappropriation – must trace a movement of reappropriation in the image of oneself for love to be possible, for example. Love is narcissistic. Beyond that, there are little narcissisms, there are big narcissisms, and there is death in the end, which is the limit. Even in the experience – if there is one – of death, narcissism does not absolutely abdicate its power.”

(Derrida)

No one knows what happened during the three days Christ was in Hell. I have experienced it. The men of yore said that he had preached there to the deceased. What they say is true, but do you know how this happened?

(Jung)

I am the good shepherd; I know my sheep and my sheep know me— just as God knows me and I know God — and I lay down my life for the sheep.

(John 10:14-15)

To those who have not realized the Self, as well as to those who have, the word ‘I’ refers to the body, but with this difference, that for those who have not realized, the ‘I’ is confined to the body whereas for those who have realized the Self within the body the ‘I’ shines as the limitless Self.

(Sri Ramana Maharshi)

24 “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

(John 17:24)

Abhyasa [spiritual practice] consists in withdrawal within the Self/Atman every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self/Atman.

You need not eliminate the wrong ‘I’. How can ‘I’ eliminate itself? All that you need do is to find out its origin and abide there. Your efforts can extend only thus far. Then the beyond will take care of itself. You are helpless there. No effort can reach it.

(Sri Ramana Maharshi)

25 “Righteous Father, though the world does not know you, I know you, and they know that you have sent me. 26 I have made you[e] known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.”

(John 17:25-26)

Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without regret or worry, and who sees everything in connection with God.

(Bhagavad Gita 6:27)

When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was a garden, and he and his disciples went into it.

(John 18:1)

Increase and widen your desires till nothing but reality can fulfill them. It is not desire that is wrong, but its narrowness and smallness. Desire is devotion. By all means be devoted to the real, the infinite, the eternal heart of Being. Transform desire into love. All you want is to be happy. All your desires, whatever they may be, are expressions of your longing for happiness. Basically, you wish yourself well.

Live your life intelligently, with the interests of your deepest Self always in mind. After all, what do you really want? Not perfection; you are already perfect. What you seek is to express in action what you are. For this you have a body and a mind.

The Self/Atman is universal and its aims are universal. There is nothing personal about the Self/Atman. Live an orderly life, but don’t make it a goal by itself. It should be the starting point for high adventure.

you are not in the body, the body is in you! The mind is in you. They happen to you. they are there because you find them interesting. Your very nature has the infinite capacity to enjoy. It is full of zest and affection. It sheds its radiance on all that comes within its focus of awareness and nothing is excluded. It does not know evil nor ugliness, it hopes, it trusts, it loves.

(Sri Nisargadatta Maharaj)

‘As rivers lose name and shape in the sea, wise men lose name and shape in God, glittering beyond all distance.

(Mundaka Upanishad Book 3)

The point is that the eternal return is not a new metaphysics of time or of the totality of being, et cetera, on whose ground Nietzsche’s autobiographical
signature would come to stand like an empirical fact on a great ontological structure. (Here, one would have to take up again the Heideggerian interpretations of the eternal return and perhaps problematize them.) The eternal return always involves differences of forces that perhaps cannot be thought in terms of being, of the pair essence-existence, or any of the great metaphysical structures to which Heidegger would like to relate them. As soon as it crosses with the motif of the
eternal return, then the individual signature, or, if you like,the signature of a proper name, is no longer simply an empirical fact grounded in something other than itself.

(Derrida)

‘As rivers lose name and shape in the sea, wise men lose name and shape in God, glittering beyond all distance.

(Mundaka Upanishad Book 3)

Scriptures 2017 (#56 B) : Derrida , John 10:14 , Derrida , Sri Ramana Maharshi , Mundaka Upanishad , Jung , John 17:20-23 , Bhagavad Gita 6:26 , Sri Nisargadatta Maharaj (““(A deconstructionist reading) would mean respect for that which cannot be eaten—respect for that in a text which cannot be assimilated., There is always a remainder that cannot be read, that must remain alien. This residue can never be interrogated as the same, but must be constantly sought out anew, and must continue to be written. I am the good shepherd. I know my own sheep and they know me “I have become increasingly interested in the philosophical border between man and animal, which also becomes an examination of the traditional boundary between culture and nature. ,The establishment of man’s privileged position requires the sacrifice and devouring of animals. By enquiring into the nature of the I, the I perishes. With it ‘you’ and ‘he’ also perish. The resultant state, which shines as Absolute Being, is one’s own natural state, the Atman/Self. ‘His phases return to their source, his senses to their gods, his personal self and all his actions to the impersonal imperishable Atman/Self. that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me. Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God/Atman/Self. Do what you feel like doing.”)

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

(Derrida)

I am the good shepherd. I know my own sheep and they know me

(John 10:14)

“I have become increasingly interested in the philosophical border between man and animal, which also becomes an examination of the traditional boundary between culture and nature. I have chosen to tackle this issue via the thinkers who seem to have questioned the self-sufficiency of humanism most deeply: Heidegger and Lévinas. Despite their critique of a traditional concept of the subject, they remain humanists by insisting on an absolute distinction between humans and animals. The establishment of man’s privileged position requires the sacrifice and devouring of animals. Not even Lévinas is willing to sacrifice the sacrifice.”

(Derrida)

I am the good shepherd; I know my own, and my own know me
–

If the first person, I, exists, then the second and third persons, you and he, will also exist. By enquiring into the nature of the I, the I perishes. With it ‘you’ and ‘he’ also perish. The resultant state, which shines as Absolute Being, is one’s own natural state, the Self.

(Sri Ramana Maharshi)

–

I am the good shepherd. And I know My sheep, and My sheep know Me
–

‘His phases return to their source, his senses to their gods, his personal self and all his actions to the impersonal imperishable Self.

(Mundaka Upanishad Book 3)

I am the good shepherd; and I know mine, and mine know me.
–

The divine child approached me out of the terrible ambiguity,
the hateful-beautiful, the evil-good, the laughable-serious, the
sick-healthy, the inhuman-human and the ungodly-godly.

(Jung)

20 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

(John 17:20-23)

Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

(Bhagavad Gita 6:26)

I am the good shepherd, and know my sheep, and am known of mine.
–

Do what you feel like doing. Don’t bully yourself. Violence will make you hard and rigid. Do not fight with what you take to be obstacles on your way. Just be interested in them, watch them, observe, enquire. Let anything happen — good or bad. But don’t let yourself be submerged by what happens.

(Sri Nisargadatta Maharaj)

2017 (#56 A) : Derrida , John 17:6-12 , Jung , John 17:13-19 , Bhagavad Gita 6:23-25 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj (““This visitation of Yahweh is so radically surprising and over-taking that he who receives does not even receive it himself, in his name. His identity is as if fractured. He receives without being ready to welcome since he is no longer the same between the moment at which God initiates the visit and the moment at which, visiting to him, he speaks to him. 6 “I have revealed you (your name)[a] to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. 7 Now they know that everything you have given me comes from you. We passed by in our ridiculousness and senselessness when we caught sight of you. You will come over them in the hour of their disgrace, and will become known to them in what they hate, fear, and abhor. For them I sanctify myself, that they too may be truly sanctified. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God/Atman/Self alone, and will think of nothing else. The duality of subject and object and trinity of seer, sight, and seen can exist only if supported by the One. If one turns inward in search of that One Reality they fall away. You need not and you cannot become what you are already. Only cease imagining yourself to be the particular. Such acceptance is true love.”

“This visitation of Yahweh is so radically surprising and over-taking that he who receives does not even receive it himself, in his name. His identity is as if fractured. He receives without being ready to welcome since he is no longer the same between the moment at which God initiates the visit and the moment at which, visiting to him, he speaks to him. This is indeed hospitality par excellence in which the visitor radically overwhelms the self of the ‘visited’ and the chez-soi of the host. For as you know these visitations and announcements will begin with changes of names, heteronomous changes, unilaterally decided by God …

(Derrida)

6 “I have revealed you (your name)[a] to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. 7 Now they know that everything you have given me comes from you. 8 For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. 9 I pray for them. I am not praying for the world, but for those you have given me, for they are yours. 10 All I have is yours, and all you have is mine. And glory has come to me through them. 11 I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of[b] your name, the name you gave me, so that they may be one as we are one. 12 While I was with them, I protected them and kept them safe by[c] that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

(John 17:6-12)

In pain will you conceive and joyful is your birth. Fear is your herald, doubt stands to your right, disappointment to your left. We passed by in our ridiculousness and senselessness when we caught sight of you.

Our eyes were blinded and our knowledge fell silent when we received your radiance.

You new spark of an eternal fire, into which night were you born?’

You will wring truthful prayers from your believers, and they must speak of your glory in tongues that are atrocious to them.

You will come over them in the hour of their disgrace, and will become known to them in what they hate, fear, and abhor.

Your voice, the rarest pleasing sound, will be heard amid the stammerings of wretches, rejects, and those condemned as worthless.

(Jung)

13 “I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. 14 I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. 15 My prayer is not that you take them out of the world but that you protect them from the evil one. 16 They are not of the world, even as I am not of it. 17 Sanctify them by[d] the truth; your word is truth. 18 As you sent me into the world, I have sent them into the world. 19 For them I sanctify myself, that they too may be truly sanctified.

(John 17:13-19)

That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.

Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.

(Bhagavad Gita 6:23-25)

The duality of subject and object and trinity of seer, sight, and seen can exist only if supported by the One. If one turns inward in search of that One Reality they fall away. Those who see this are those who see Wisdom. They are never in doubt.

(Sri Ramana Maharshi)

You need not and you cannot become what you are already. Only cease imagining yourself to be the particular. What comes and goes has no being. It owes its very appearance to reality. You know that there is a world, but does the world know you? All knowledge flows from you, as all being and all joy. realize that you are the eternal source and accept all as your own. Such acceptance is true love.

(Sri Nisargadatta Maharaj)

Scriptures 2017 (#55) : Derrida , John 10:11 , Jung , Mundaka Upanishad , Sri Nisargadatta Maharaj , John 17:1-5 , Bhagavad Gita 6:21-22 , Derrida , Sri Ramana Maharshi (“In the first place, a phoenix motif. Once again, the destruction of life is only an appearance: it is the destruction of the appearance of life. One buries or burns what is already dead so that life, the living feminine, will be reborn and regenerated from these ashes. The vitalist theme degeneration/regeneration is active and central throughout the argument. This revitalization, as we have already seen, must first of all pass by way of the tongue, that is, by way of the exercise of the tongue or language, the treatment of its body, the mouth and the ear … I am the good shepherd, and the good shepherd gives up his life for his sheep. It is the mourning of the dead in me, which precedes burial and rebirth. The rain is the fructifying of the earth, it begets the new wheat, the young, germinating God. ‘He who has found Him, seeks no more; the riddle is solved; desire gone, he is at peace. Having approached from everywhere that which is everywhere, whole, he passes into the Whole. Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. These divisions need somebody to whom to happen, a conscious separate centre. But reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical. glorify me in your presence with the glory I had with you before the world began. Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity. It is a selective return without negativity, or which reduces negativity through affirmation, through alliance or marriage (hymen), that is, through an affirmation that is also binding on the other or that enters into a pact with itself as other. You have to ask yourself the question ‘Who am I?’ This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.”)

In the first place, a phoenix motif. Once again, the destruction
of life is only an appearance: it is the destruction of the appearance of life. One buries or burns what is already dead so that life, the living feminine, will be reborn and regenerated from these ashes. The vitalist theme degeneration/regeneration is active and central throughout the argument. This revitalization, as we have already seen, must first of all pass by way of the tongue, that is, by way of the exercise of the tongue or language, the treatment of its body, the mouth and the ear …

(Derrida)

I am the good shepherd, and the good shepherd gives up his life for his sheep.

(John 10:11)

The rain is the great stream of tears that will come over the peoples, the tearful flood of released tension after the constriction of death had encumbered the peoples with horrific force. It is the mourning of the dead in me, which precedes burial and
rebirth. The rain is the fructifying of the earth, it begets the new wheat, the young, germinating God.

(Jung)

I am the good shepherd. The good shepherd lays down his life for the sheep.

‘He who has found Him, seeks no more; the riddle is solved; desire gone, he is at peace. Having approached from everywhere that which is everywhere, whole, he passes into the Whole.

(Mundaka Upanishad Book 3)

I am the good shepherd, who is willing to die for the sheep.
–

You go on pilgrimages so that good should happen to you as an individual. But you are not an individual, you are the manifest world. That ‘you are’ means the entire world, whatever manifestation you enjoy is universal. This knowledge is for the few rare ones, but instead of that manifestation (‘you are’), you hang on to individuality.

Reality is neither subjective nor objective, neither mind nor matter, neither time nor space. These divisions need somebody to whom to happen, a conscious separate centre. But reality is all and nothing, the totality and the exclusion, the fullness and the emptiness, fully consistent, absolutely paradoxical.

(Sri Nisargadatta Maharaj)

17 After Jesus said this, he looked toward heaven and prayed:
“Father, the hour has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. 4 I have brought you glory on earth by finishing the work you gave me to do. 5 And now, Father, glorify me in your presence with the glory I had with you before the world began.

(John 17:1-5)

In that joyous state of Yog, called samādhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.

Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.

(Bhagavad Gita 6:21-22)

That which returns is the constant affirmation, the “yes, yes” on which I insisted yesterday. That which signs here is in the form of a return, which is to say it
has the form of something that cannot be simple. It is a selective return without negativity, or which reduces negativity through affirmation, through alliance or marriage (hymen), that is, through an affirmation that is also binding on the other or that enters into a pact with itself as other.

(Derrida)

You have to ask yourself the question ‘Who am I?’ This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.

(Sri Ramana Maharshi)