Scriptures 2017 (#65) : Derrida , John 19:4-6 , Mandookya Upanishad , Sri Nisargadatta Maharaj , Sri Ramana Maharshi , John 10:36 (“forgetting and gift , this already puts us on the path to be followed , to move along a path , to cut a path , leading nowhere , thought , the thought on whose path we are , forgetting , the condition of Being , look, i am bringing him out to you to let you know that i find no basis for a charge against him , here is the man , Crucify! Crucify! , The world disappears in him , thus Om is nothing but Self/Atman , the consciousness of Being , be still and know i am God , the realization of the Self/Atman as God , I am the son of God , the real Self/Atman is there to take you in”)

Forgetting and gift would therefore be each in the condition of the
other. This already puts us on the path to be followed. Not a particular
path leading here or there, but on the path, on the Weg or Bewegen
(path, to move along a path, to cut a path), which, leading nowhere,
marks the step that Heidegger does not distinguish from thought.
The thought on whose path we are, the thought as path or as movement
along a path is precisely what is related to that forgetting that
Heidegger does not name as a psychological or psychoanalytic category
but as the condition of Being and of the truth of Being.

(Derrida)

4 Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out to you to let you know that I find no basis for a charge against him.” 5 When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!” 6 As soon as the chief priests and their officials saw him, they shouted, “Crucify! Crucify!”

(John 19:4-6)

The fourth condition of the Self corresponds to Om as One, indivisible Word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus Om is nothing but Self. He who understands, with the help of his personal self, merges himself into the impersonal Self; He who understands.

(Mandookya Upanishad)

You are like a newly born child. It was there before but not conscious of its being. At its birth a world arose in it, and with it the consciousness of being. Now you have just to grow in consciousness, that is all. The child is the king of the world — when it grows up, it takes charge of its kingdom.

(Sri Nisargadatta Maharaj)

The Bible says, ‘Be still and know that I am God.’ Stillness is the sole requisite for the realization of the Self as God.

(Sri Ramana Maharshi)

“‘I am the Son of God’”

(John 10:36)

The moment you start looking for the self and go deeper and deeper, the real Self is waiting there to take you in. Then whatever is done is done by something else and you have no hand in it. In this process, all doubts and discussions are automatically given up just as one who sleeps forgets, for the time being, all his cares.

(Sri Ramana Maharshi)

Scriptures 2017 (#64) : Derrida , John 19:1-3 , Sri Ramana Maharshi (“all the trajectories of this address , seemingly on the verge of the zero point , so powerful and so diverse , the soldiers twisted together a crown of thorns and put it in on his head , clothed him in a purple robe ‘Hail king of the jews’ , slapped him in the face , there is no beginning and no end , you are always the Self/Atman and nothing else , ‘Who am I’ , you are asked to dive within , what can be more easy , one must find out who the doer is”)

I would like to describe, patiently and interminably, all the trajectories of
this address, especially when its reference passes through writing, when it then becomes so virtual, invisible, plural, divided, microscopic mobile,infinitesimal, specular even (since the demand is often reciprocal and the trajectory easily lost), punctual, seemingly on the verge of the zero point
even though its exercise is so powerful and so diverse.

(Derrida)

19 Then Pilate took Jesus and had him flogged. 2 The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3 and went up to him again and again, saying, “Hail, king of the Jews!” And they slapped him in the face.

(John 19:1-3)

There is no beginning and no end. You are yourself in the beginning and the end. You are always the Self and nothing else. You say ‘Who am I?’ In the direct method, as you call it, in asking yourself ‘Who am I?’, you are told to concentrate within yourself where the ‘I’-thought, the root of all other thoughts, arises. As the Self is not outside but inside you, you are asked to dive within, instead of going without. What can be more easy than going to yourself? But the fact remains that to some this method will seem difficult and will not appeal. That is why so many different methods have been taught. Each of them will appeal to some as the best and easiest. That is according to their pakva or fitness. But to some, nothing except the vichara marga [the path of enquiry] will appeal. They will ask, ‘You want me to know or to see this or that. But who is the knower, the seer?’ Whatever other method may be chosen, there will be always a doer. That cannot be escaped. One must find out who the doer is. Till then, the sadhana cannot be ended. So eventually, all must come to find out ‘Who am I?’ You complain that there is nothing preliminary or positive to start with. You have the ‘I’ to start with. You know you exist always, whereas the body does not exist always, for example in sleep. Sleep reveals that you exist even without a body. We identify the ‘I’ with a body, we regard the Self as having a body, and as having limits, and hence all our trouble. All that we have to do is to give up identifying the Self with the body, with forms and limits, and then we shall know ourselves as the Self that we always are.

(Sri Ramana Maharshi)

Scriptures 2017 (#63) : Derrida , John 18:39-40 , Sri Nisargadatta Maharaj , Tao Te Ching , Taittireeya-Upanishad (“Yes, to whom and of what would we be making a gift? , Over what are we keeping watch? , With the others outside and inside ourselves? , Do you want me to release ‘the king of the Jews?’ , there is the background of awareness , practice not-doing, and everything will fall into place , do what you feel like doing. Don’t bully yourself. Don’t let yourself be submerged by what happens. peaceful, merry, eternal”)

Yes, to whom and of what would we be making a gift? What are
we doing when we exchange these discourses? Over what are we keeping
watch? Are we trying to negate death or retain it? Are we trying to put
things in order, make amends, or settle our accounts, to finish unfinished
business? With the other? With the others outside and inside ourselves?

(Derrida)

39 But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”

40 They shouted back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in an uprising.

(John 18:39-40)

The mind must learn that beyond the moving mind there is the background of awareness, which does not change. The mind must come to know the true Self/Atman and respect it and cease covering it up, like the moon which obscures the sun during solar eclipse. Just realize that nothing observable, or experienceable is you, or binds you. Take no notice of what is not yourself.

(Sri Nisargadatta Maharaj)

Practice not-doing,

and everything will fall into place.

(Tao Te Ching)

Do what you feel like doing. Don’t bully yourself. Violence will make you hard and rigid. Don’t 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)

In Spirit, he attains heaven, conquers his mind ; becomes master of speech, sight, hearing, knowledge.

He becomes Spirit itself, which has for its body air, for its soul truth, for its rest life; there he is peaceful, merry, immortal.

(Taittireeya-Upanishad)

Scriptures 2017 (#62) : Derrida , Bhagavad Gita 6:32 , John 18:38 , Sri Nisargadatta Maharaj , John 10:34 , Sri Ramana Maharshi , Mandookya Upanishad , Derrida (“another writing of the question of Being or meaning , distinct from doubt or from critique , respond to the joys and sorrows of others as if they were their own , ‘what is truth?’ , ‘I find no basis for a charge against him’ , foregoing everything but the Atman/Self , ‘I said, you are gods’ , the false ‘I’ will disappear and the real ‘I’ will be realized , beyond words , you go beyond the selfish and the unselfish , love of one and love of all merge together , love the investigation , you will know what to do , arising from the extinction of the ego , this is what took place , according to the most gentle passivity , she neither shows nor hides herself , what reveals and what conceals itself.”

An analysis which is not merely a theoretical analysis, but at the same time another writing of the question of Being or meaning: deconstruction is also a manner or writing and putting forward another text. It is not a “tabula rasa”, which is why deconstruction is also distinct from doubt or from critique. Critique always operates in view of the decision after or by means of a judgment. The authority of judgment or of the critical evaluation is not the final authority for deconstruction. Deconstruction is also a deconstruction of critique. Which does not mean that all critique or all criticism is devalued, but that one is trying to think what the critical instances signifies in the history of authority. Deconstruction is not a critique. Another German word of which deconstruction is a kind of transposition is “Abbau,” which is found in Heidegger, and also found in Freud.

(Derrida)

one who regards with equanimity the happiness and distress of all others, as if it were their own, is considered the best of yogîs.

I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.

(Bhagavad Gita 6:32)

38 “What is truth?” retorted Pilate. With this he went out again to the Jews gathered there and said, “I find no basis for a charge against him.

(John 18:38)

By all means be selfish by foregoing everything but the Self/Atman.

(Sri Nisargadatta)

… ‘I said, you are gods’

(John 10:34)

You must reach the source without fail. The false ‘I’ will disappear and the real ‘I’ will be realized.

(Sri Ramana Maharshi)

This Self, though beyond words, is that supreme word Om; though indivisible, it can be divided in three letters corresponding to the three conditions of the Self, the letter A, the letter U, and the letter M.

(Mandookya Upanishad)

When you love the Self and nothing else, you go beyond the selfish and the unselfish. All distinctions lose their meaning. Love of one and love of all merge together in love, pure and simple, addressed to none, denied to none. Stay in that love, go deeper and deeper into it, investigate yourself and love the investigation and you will solve not only your own problems but also the problems of humanity. You will know what to do.

(Sri Nisargadatta Maharaj)

For Him who is immersed in the bliss of the Self, arising from the extinction of the ego, what remains to be accomplished? He is not aware of anything (as) other than the Self.

(Sri Ramana Maharshi)

Without either showing or hiding herself. This is what took place. She had
already taken her place “docilely,” without initiating the slightest activity,
according to the most gentle passivity, and she neither shows nor hides herself.
The possibility of this impossibility derails and shatters all unity, and
this is love; it disorganizes all studied discourses, all theoretical systems
and philosophies. They must decide between presence and absence, here
and there, what reveals and what conceals itself.

(Derrida