2018 (15a) : Sri Ramana Maharshi , Nietzsche , Derrida , Emerson , Mathew 6:19-21 , Sri Ramana Maharshi

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)

And how many new ideals are still possible when you think about it! Here’s one: a minor one, occurring to me every five weeks or so in the course of wild, solitary walks, during serene moments of almost criminal happiness. To live life among fragile and absurd things; to be unfamiliar with the real! Half artist, half bird or metaphysician. Not to say yes or no to reality except maybe occasionally, testing it with a foot, like a good dancer; to always feel kissed with a ray of sunlight and happiness; to be filled with joy and always feel stimulated, even by affliction, since affliction upholds the happy man, and to see even in the most sacred things something comical. Such of course is the ideal of weighty minds, heavy with the weight of tons on them–quintessential souls of heaviness. (Nietzsche)

It is something that one does not know, precisely, and one does not know if precisely it is, if it exists, if it responds to a name and corresponds to an essence. One does not know: not out of ignorance, but because this non-object, this non-present present, this being-there of an absent or departed one no longer belongs to knowledge. At least no longer to that which one thinks one knows by the name of knowledge. (Derrida)

When I watch that flowing river which, out of regions I see not, pours for a season its streams into me, I see that I am a pensioner; not a cause but a surprised spectator of this ethereal water; that I desire and look up and put myself in the attitude of reception, but from some alien energy the visions come. (Emerson)

Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. (Mathew 6:19-21)

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)

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March 30 Thoughts

under whatever name and slight of hand form these eyes play about the duality forgiven by deconstruction as the “future” belonging to ghosts instructs us , we , the fictional plurality playing among the surfaces , as subject-object-nothingness trinity movements in and toward the principle articulated inside and over , to speak of and with freud’s beyond the pleasure principle calculations , or baudrillard’s prophesy regarding this ghost world of sight/blindness and “reality” , derrida’s “community of ghosts” that see and may or may not be seen , nietzsche’s artist-metaphysician-bird dance , ghost dance, how to testify about that violence of names and forms, for if they identified “my” ghost did that ambiguous action usurp the authority of presumed being (?) , in a land with no being , only ego prisoners captured in simulacra images with possible bridges over the abyss with language and what motivates language’s hidden power , potential power, pharmakon power, the freak banished to regions of the condemned to be “blessed” or “resurrected” by a “forward” movement that admits/acknowledges no speed , no speed in the land of ghosts , no speed in this strange community , a community only of fragmented perceptions anyway, where would it go ? there may be a date given but linear time still seems to be suspended in this atonal processing , certain aphorisms may provide some respite or even a key that might be turned in the appropriate particular circumstance but of course this is to discuss the “impossible” , a private ceremony , that “crowd of ghosts” that haunts all possibility , and yet still it must be remembered that if the name is not invoked the Being may remain “pure” , a formless temporary/eternal form , (sublime) ghost flesh , liminal space drifter, which is also every space and the beyond of all spaces , for the treasure in heaven is ….

2018 (14b) : John 5:31 , Sri Ramana Maharshi , Nietzsche , Derrida , John 5:30 , Derrida , Sri Ramana Maharshi , Nietzsche , Derrida , Nietzsche , Sri Ramana Maharshi

“If I testify about myself, my testimony is not true. 32 There is another who testifies in my favor, and I know that his testimony about me is true.

(John 5:31)

To enquire ‘who am I that is in bondage?’ and to know
one’s real nature alone is Liberation. To keep the mind constantly
turned within and to abide thus in the Self is alone Atmavichara
(Self-enquiry), whereas dhyana (meditation) consists in fervent
contemplation of the Self as Sat-Chit-Ananda (Being-Consciousness-Bliss).
Indeed, at some time, one will have to
forget everything that has been learnt.

(Sri Ramana Maharshi)

. . no matter how it happened, each time “the hero” strode across the stage,
something new was attained, a terrible reverse of laughter, a profound emotion for many in their thought: “Yes, life is worth living! Yes, I’m worthy of life!”-Life, you and me, all of us just as we are, we became interesting to ourselves. We cannot deny thatin the long run laughter, reason, and nature ended up becoming masters of each of the great masters of teleology: Brief-tenured tragedy finally has always returned to the eternal comedy of existence. And the sea “with its countless smiles”–to speak with Aeschylus–with its waves, will finally cover the greatest of our tragedies. . .

(Nietzsche)

What does the hymen that illustrates the suspension of differends
remain, other than Dream? The capital letter marks what is new in a
concept no longer enclosed in the old opposition: Dream, being at once perception, remembrance, and anticipation (desire), each within the others, is really none of these. It declares the “fiction,” the “medium, the
pure medium, of fiction” (the commas in “milieu, pur, defiction” also appear
in the third version), a presence both perceived and not perceived, at once
image and model, and hence image without model, neither image nor
model, a medium (medium in the sense of middle, neither/nor, what is
between extremes, and medium in the sense of element, ether, matrix,
means). When we have rounded a certain corner in our reading, we will
place ourselves On that side of the lustre where the “medium” is shining.

(Derrida)

By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

(John 5:30)

First suggestion: haunting is historical, to be sure, but it is not dated, it is never docilely given a date in the chain of presents , day after day, according to the instituted order of a calendar.

(Derrida)

The doctrine of the Trinity was explained: God the Father is
equivalent to Ishwara, God the Son to the Guru, and God the
Holy Ghost to the Atman. Isvaro gururatmeti murti bheda vibhagine
vyomavad vyapta dehaya dakshinamurtaye namah, means that God
appears to His devotee in the form of a Guru (Son of God) and
points out to him the immanence of the Holy Spirit.
That is to say, that God is Spirit, that this Spirit is immanent
everywhere and that the Self/Atman must be realised, which is the same
as realising God.

(Sri Ramana Maharshi)

. . no matter how it happened, each time “the hero” strode across the stage,
something new was attained, a terrible reverse of laughter, a profound emotion for many in their thought: “Yes, life is worth living! Yes, I’m worthy of life!”-Life, you and me, all of us just as we are, we became interesting to ourselves. We cannot deny that in the long run laughter, reason, and nature ended up becoming masters of each of the great masters of teleology: Brief-tenured tragedy finally has always returned to the eternal comedy of existence. And the sea “with its countless smiles”–to speak with Aeschylus–with its waves, will finally cover the greatest of our tragedies. . .

(Nietzsche)

To repeat: the hymen, the confusion between the present and the
nonpresent, along with all the indifferences it entails within the whole
series of opposites (perception/nonperception, memory/image, memory/
desire, etc.), produces the effect of a medium (a medium as element
enveloping both terms at once; a medium located between the two terms).
It is an operation that both sows confusion between opposites and stands
between the opposites “at once. ” What counts here is the between, the
in-between-ness of the hymen. The hymen “takes place” in the “inter-,” in
the spacing between desire and fulfillment, between perpetration and its
recollection. But this medium of the entre has nothing to do with a center.

(Derrida)

And again and again the human species claimed, ‘We definitely don’t have the right to
just laugh at anything!” And the most prescient philosophers added, “Not just
laughter and joyful prudence, but tragedy and sublime folly too, are among the means
and necessities of preserving the species.”–This is consistent!–it follows!

(Nietzsche)

The Realised Man stands forth as That to which all the
attributes enumerated by the scriptures refer. To him therefore,
these sacred texts are of no use whatever.

(Sri Ramana Maharshi)

2018 (14a) : Derrida , Bhagavad Gita 2:17 , Genesis 6:4 , Nietzsche , Genesis 6:5-8 , Nietzsche , 2 Samuel 23:1 , Derrida , John 5:31 , Nietzsche , Sri Ramana Maharshi

First suggestion: haunting is historical, to be sure, but it is not dated, it is never docilely given a date in the chain of presents , day after day, according to the instituted order of a calendar.

(Derrida)

That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.

(Bhagavad Gita 2:17)

4 The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown.

(Genesis 6:4)

And again and again the human species claimed, ‘We definitely don’t have the right to
just laugh at anything!” And the most prescient philosophers added, “Not just
laughter and joyful prudence, but tragedy and sublime folly too, are among the means
and necessities of preserving the species.”–This is consistent!–it follows!

(Nietzsche)

5 The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. 6 The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. 7 So the Lord said, “I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.” 8 But Noah found favor in the eyes of the Lord.

(Genesis 6:5-8)

. . no matter how it happened, each time “the hero” strode across the stage,
something new was attained, a terrible reverse of laughter, a profound emotion for many in their thought: “Yes, life is worth living! Yes, I’m worthy of life!”-Life, you and me, all of us just as we are, we became interesting to ourselves. We cannot deny thatin the long run laughter, reason, and nature ended up becoming masters of each of the great masters of teleology: Brief-tenured tragedy finally has always returned to the eternal comedy of existence. And the sea “with its countless smiles”–to speak with Aeschylus–with its waves, will finally cover the greatest of our tragedies. . .

(Nietzsche)

These are the last words of David: ‘The oracle of David son of Jesse, the oracle of the man exalted by the Most High, the man anointed by the God of Jacob, Israel’s singer of songs : ‘The Spirit of the Lord spoke through me; his word was on my tongue.’

(2 Samuel 23:1)

What does the hymen that illustrates the suspension of differends
remain, other than Dream? The capital letter marks what is new in a
THE DOUBLE SESSION concept no longer enclosed in the old opposition: Dream, being at once perception, remembrance, and anticipation (desire), each within the others, is really none of these. It declares the “fiction,” the “medium, the
pure medium, of fiction” (the commas in “milieu, pur, defiction” also appear
in the third version), a presence both perceived and not perceived, at once
image and model, and hence image without model, neither image nor
model, a medium (medium in the sense of middle, neither/nor, what is
between extremes, and medium in the sense of element, ether, matrix,
means). When we have rounded a certain corner in our reading, we will
place ourselves On that side of the lustre where the “medium” is shining.

(Derrida)

“If I testify about myself, my testimony is not true. 32 There is another who testifies in my favor, and I know that his testimony about me is true.

(John 5:31)

The new feeling of power: the mystical state. And the clearest and most daring
rationalism acts as a path to it.

(Nietzsche)

To enquire ‘who am I that is in bondage?’ and to know
one’s real nature alone is Liberation. To keep the mind constantly
turned within and to abide thus in the Self is alone Atmavichara
(Self-enquiry), whereas dhyana (meditation) consists in fervent
contemplation of the Self as Sat-Chit-Ananda (BeingConsciousness-Bliss).1
Indeed, at some time, one will have to
forget everything that has been learnt.2
The Realised Man stands forth as That to which all the
attributes enumerated by the scriptures refer. To him therefore,
these sacred texts are of no use whatever.

(Sri Ramana Maharshi)

2018 (13a) : Genesis 6:1-3 , Derrida , John 5:33-35 , Bhagavad Gita 2:16 , Sri Ramana Maharshi , Nietzsche

6 When human beings began to increase in number on the earth and daughters were born to them, 2 the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. 3 Then the Lord said, “My Spirit will not contend with[a] humans forever, for they are mortal[b]; their days will be a hundred and twenty years.”

(Genesis 6:1-3)

Plus d’un [More than one/No more one]: this can mean a crowd, if not masses, the horde, or society, or else some population of ghosts with or without a people, some community with or without a leader-but also the less than one of pure and simple dispersion. Without any possible gathering together.

(Derrida)

33 “You have sent to John and he has testified to the truth. 34 Not that I accept human testimony; but I mention it that you may be saved. 35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light.

(John 5:33-35)

Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed by the seers of the truth, after studying the nature of both.

(Bhagavad Gita 2:16)

People will not understand the bare and simple
truth – the truth of their everyday, ever-present and eternal
experience. That is the truth of the Self/Atman. Is there any one not aware
of the Self/Atman? Yet, they do not even like to hear of it, whereas they are
eager to know what lies beyond – heaven and hell and reincarnation.
Because they love mystery and not the plain truth, religions pamper
them – only to bring them round to the Self/Atman in the end. Moreover,
much as you may wander you must return ultimately to the Self/Atman;
so why not abide in the Self/Atman here and now?1
A passage was quoted above in which the questioner was
recommended to read the Gita or the Bible constantly; and
yet on other occasions people were reminded that their
scriptures also have to be superseded.
All the scriptures are meant only to make a man retrace
his steps to his original source. He need not acquire anything
new.

(Sri Ramana Maharshi)

I can’t recall efforts, there’s no trace of struggle in my life, and I’m the opposite of heroic natures. My experience knows nothing at all about what it means to “will” a thing or work at it ambitiously or relate to some “goal” or realization of desire.

(Nietzsche)

2018 (12a) : Derrida , Sri Ramana Maharshi , John 5:30 , Nietzsche , Derrida , Genesis 5:28-32 , John 4:34-37 , Sri Ramana Maharshi

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 as well as of any effectivity. There is then some spirit. Spirits. And one must reckon with them. One cannot not have to, one must not
not be able to reckon with them, which are more than one: the more than one/no more one [Ie plus d’un].

(Derrida)

The doctrine of the Trinity was explained: God the Father is
equivalent to Ishwara, God the Son to the Guru, and God the
Holy Ghost to the Atman. Isvaro gururatmeti murti bheda vibhagine
vyomavad vyapta dehaya dakshinamurtaye namah, means that God
appears to His devotee in the form of a Guru (Son of God) and
points out to him the immanence of the Holy Spirit.
That is to say, that God is Spirit, that this Spirit is immanent
everywhere and that the Self must be realised, which is the same
as realising God.

(Sri Ramana Maharshi)

By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

(John 5:30)

The crucified Christ is the most sublime of all symbols–even at present.

(Nietzsche)

a whole chemistry of information largely under the sway of unconscious drives, as well as affects and phantasms that were already in place before calculation,

(Derrida)

28 When Lamech had lived 182 years, he had a son. 29 He named him Noah[c] and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.” 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 years, and then he died.

32 After Noah was 500 years old, he became the father of Shem, Ham and Japheth.

(Genesis 5:28-32)

34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”

(John 4:34-37)

Yes. God is seen in the mind. A concrete form may be
seen but still it is only in the devotees’ mind. The form and
appearance in which God manifests are determined by the mind
of the devotee. But that is not the ultimate experience. There is
a sense of duality in it. It is like a dream or vision. After God is
perceived, Self-enquiry begins and that leads to Realisation of
the Self/Atman. Self-enquiry is the ultimate route.

(Sri Ramana Maharshi)

2018 (11b) : Derrida , Genesis 3:21-24 , John 4:34-37 , Sri Ramana Maharshi , Sri Nisargadatta Maharaj

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”

(Derrida)

21 The Lord God made garments of skin for Adam and his wife and clothed them. 22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side[e] of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

(Genesis 3:21-24)

34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”

(John 4:34-37)

Not from any desire, resolve, or effort on the part of the
rising sun, but merely due to the presence of his rays, the lens
emits heat, the lotus blossoms, water evaporates, and people
attend to their various duties in life. In the proximity of the
magnet the needle moves. Similarly, the soul or jiva subjected
to the threefold activity of creation, preservation and destruction,
which takes place merely due to the unique Presence of the
Supreme Lord, performs acts in accordance with its karma, and
subsides to rest after such activity. But the Lord Himself has no
resolve; no act or event touches even the fringe of His Being.
This state of immaculate aloofness can be likened to that of the
sun, which is untouched by the activities of life, or to that of the
all-pervasive ether, which is not affected by the interaction of
the complex qualities of the other four elements.

(Sri Ramana Maharshi)

I see a painter painting a picture. The picture I call the world, the painter I call God. I am neither. I do not create, nor am I created. I contain all, nothing contains me.

(Sri Nisargadatta Maharaj)

2018 (11a) : Rumi , Bhagavad Gita 2:12-13 , Derrida , Genesis 3:21-24 , Nietzsche , Bhagavad Gita 2:14 , John 4:34-37 , Derrida , Sri Ramana Maharshi , Genesis 4:24-26 , Sri Ramana Maharshi , Nietzsche , 2 Samuel 23:15 , John 4:13-14 , Sri Nisargadatta Maharaj

At last you have departed and gone to the Unseen.
What marvelous route did you take from this world?

(Rumi)

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.

(Bhagavad Gita 2:12-13)

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)

21 The Lord God made garments of skin for Adam and his wife and clothed them. 22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side[e] of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

(Genesis 3:21-24)

“‘Be sure! From now on I will take interest only in necessity! Be sure: amor fati will
be my supreme love!'”–There exists the possibility you’ll go that far; though first you
will have to show some interest in the Furies. And I declare that their serpents make
me hesitate. –“‘What do you know about the Furies? The Furies, isn’t that just a
derogatory name for the Graces?–He’s out of his mind!”

(Nietzsche)

O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.

(Bhagavad Gita 2:14)

34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”

(John 4:34-37)

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”

(Derrida)

They pray to God and finish with: ‘Thy will be done’. If
His will be done, why do they pray at all? It is true that the
Divine will prevails at all times and under all circumstances.
Individuals cannot act of their own accord. Recognise the force
of the Divine will and keep quiet. Everyone is looked after by
God. He created all. You are only one among two thousand
millions. When He looks after so many, will He omit you?
Even common sense dictates that one should accept His will.
There is no need to tell Him your requirements. He knows
them Himself and will look after them.

(Sri Ramana Maharshi)

25 Adam made love to his wife again, and she gave birth to a son and named him Seth,[h] saying, “God has granted me another child in place of Abel, since Cain killed him.” 26 Seth also had a son, and he named him Enosh.

(Genesis 4:24-26)

Not from any desire, resolve, or effort on the part of the
rising sun, but merely due to the presence of his rays, the lens
emits heat, the lotus blossoms, water evaporates, and people
attend to their various duties in life. In the proximity of the
magnet the needle moves. Similarly, the soul or jiva subjected
to the threefold activity of creation, preservation and destruction,
which takes place merely due to the unique Presence of the
Supreme Lord, performs acts in accordance with its karma, and
subsides to rest after such activity. But the Lord Himself has no
resolve; no act or event touches even the fringe of His Being.
This state of immaculate aloofness can be likened to that of the
sun, which is untouched by the activities of life, or to that of the
all-pervasive ether, which is not affected by the interaction of
the complex qualities of the other four elements.

(Sri Ramana Maharshi)

“Indicating the power and confidence obtained by showing that ‘I’ve unlearned fear’; in place of mistrust and doubt, trust our instincts; each person loving and honoring himself or herself in wisdom and even absurdity; partly as a fool, partly as a god; not being a figure of woe or an owl; or a serpent . . .”

(Nietzsche)

David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethelehem!”

(2 Samuel 23:15)

13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.”

(John 4:13-14)

I see a painter painting a picture. The picture I call the world, the painter I call God. I am neither. I do not create, nor am I created. I contain all, nothing contains me.

(Sri Nisargadatta Maharaj)

2018 (10b) : Rumi , Derrida , John 3:27 , Nietzsche , John 3:34 , Derrida , Sri Nisargadatta Maharaj

I died from minerality and became vegetable;

And From vegetativeness I died and became animal.

I died from animality and became man.

Then why fear disappearance through death?

Next time I shall die

Bringing forth wings and feathers like angels;

After that, soaring higher than angels –

What you cannot imagine,

I shall be that.

(Rumi)

If it-learning to live-remains to be done, it can happen only between life and death. Neither in life nor in death alone. What happens between two, and between all the “two’s” one likes, such as between life and death, can only maintain itself with some ghost, can only talk with or about some ghost. So it would be necessary to learn spirits. Even and especially if this,
the spectral, is not. Even and especially if this, which is neither substance, nor essence, nor existence, is never present as such.

(Derrida)

To this John replied, “A person can receive only what is given them from heaven.”

(John 3:27)

I live–if I choose to see things this way–among a curious race that sees earth, its chance events and the vast interconnectedness of animals, mammals, and insects not so much in relation to themselves–or the necessities limiting them–but in relation to the unlimited, lost, and unintelligible aspect of the skies.

(Nietzsche)

For the one whom God has sent speaks the words of God, for God[i] gives the Spirit without limit. 35 The Father loves the Son and has placed everything in his hands.

(John 3:34)

It is necessary to speak of the ghost, indeed to the ghost and with it.

(Derrida)

There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment — when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across — go beyond.

(Sri Nisargadatta Maharaj)

2018 (10a) : Rumi , Derrida , John 3:27-29 , Derrida , John 3:31-36 , Derrida , Sri Ramana Maharshi , Genesis 3:21-24 , Derrida , Nietzsche , Rumi , Nietzsche , Sri Nisargadatta Maharaj

Workers rush toward some hint
of emptiness, which they then
start to fill. Their hope, though,
is for emptiness, so don’t think
you must avoid it. It contains
what you need!
Dear soul, if you were not friends
with the vast nothing inside,
why would you always be casting your net
into it, and waiting so patiently?

(Rumi)

If it-learning to live-remains to be done, it can happen only between life and death. Neither in life nor in death alone. What happens between two, and between all the “two’s” one likes, such as between life and death, can only maintain itself with some ghost, can only talk with or about some ghost. So it would be necessary to learn spirits. Even and especially if this,
the spectral, is not. Even and especially if this, which is neither substance, nor essence, nor existence, is never present as such.

(Derrida)

27 To this John replied, “A person can receive only what is given them from heaven. 28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’ 29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. 30 He must become greater; I must become less.”

(John 3:27-29)

The time of the “learning to live, a time without tutelary present, would amount to this, to which the exordium is leading us: to learn to live with ghosts, in the upkeep, the conversation, the company, or the companionship, in the commerce without commerce of ghosts. To live otherwise, and better. No, not better, but more justly But with them. No being-with the other, no society without this with that makes being-with in general more enigmatic than ever for us. And this being-with specters would also be, not only but also, a politics of memory, of inheritance, and of generations.

(Derrida)

31 The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, but no one accepts his testimony. 33 Whoever has accepted it has certified that God is truthful. 34 For the one whom God has sent speaks the words of God, for God[i] gives the Spirit without limit. 35 The Father loves the Son and has placed everything in his hands.

(John 3:31-36)

they do not ask the question; they stage it or overflow this stage in the direction of that element of the scene which exceeds representation.

(Derrida)

What is meditation? It is the suspension of thoughts.
You are perturbed by thoughts which rush one after another. Hold
on to one thought so that others are expelled. Continuous practice
gives the necessary strength of mind to engage in meditation.
Meditation differs according to the degree of advancement of
the seeker. If one is fit for it one can hold directly to the thinker;
and the thinker will automatically sink into his source, which is
Pure Consciousness. If one cannot directly hold on to the thinker,
one must meditate on God; and in due course the same individual
will have become sufficiently pure to hold on to the thinker and
sink into the absolute Being.

(Sri Ramana Maharsh)

21 The Lord God made garments of skin for Adam and his wife and clothed them. 22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side[e] of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

(Genesis 3:21-24)

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)

In what height is my abode? Ascending, I’ve never counted the steps leading to
myself–and where the steps cease, that is where I have my roof and my abode.” *

(Nietzsche)

I died from minerality and became vegetable;

And From vegetativeness I died and became animal.

I died from animality and became man.

Then why fear disappearance through death?

Next time I shall die

Bringing forth wings and feathers like angels;

After that, soaring higher than angels –

What you cannot imagine,

I shall be that.

(Rumi)

I live–if I choose to see things this way–among a curious race that sees earth, its chance events and the vast interconnectedness of animals, mammals, and insects not so much in relation to themselves–or the necessities limiting them–but in relation to the unlimited, lost, and unintelligible aspect of the skies.

(Nietzsche)

Let things happen as they happen — they will sort themselves out nicely in the end. You need not strain towards the future — the future will come to you on its own. For some time longer you will remain sleep-walking, as you do now, bereft of meaning and assurance; but this period will end and you will find your work both fruitful and easy. There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment — when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across — go beyond.

(Sri Nisargadatta Maharaj)

2018 (9c) : Derrida , Mathew 21:5 , Derrida , William Blake , Wilhelm Reich , Rumi , John 3:5-8 , Sri Nisargadatta Maharaj , Mallarme , Derrida

A text is not a text unless it hides from the first comer, from the first glance, the law of its composition and the rules of its game. A text remains,
moreover, forever imperceptible. Its law and its rules are not, however,
harbored in the inaccessibility of a secret; it is simply that they can never be
booked, in the present, into anything that could rigorously be called a
perception.

(Derrida)

This took place to fulfill what was spoken through the prophet: ‘Say to the daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’

(Mathew 21:5)

The king has indeed a body (and it is not here the original text but that which constitutes the tenor of the translated text), but this body is only promised, announced and dissimulated by the translation. The clothes fit but do not cling strictly enough to the royal person. This is not a weakness; the best translation resembles this royal cape.

(Derrida)

Man in the Resurrection changes his Sexual
Garments at Will

(William Blake)

Clinical observation further teaches us that disturbances of self-perceptions do not really disappear until the orgasm reflex has been fully developed into a unified whole.

(Wilhelm Reich)

Praise to the emptiness that blanks out existence. Existence:
This place made from our love for that emptiness!

(Rumi)

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit[b] gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

(John 3:5-8)

Just as the taste of salt pervades the great ocean and every single drop of sea-water carries the same flavour, so every experience gives me the touch of reality, the ever fresh realisation of my own being.

(Sri Nisargadatta Maharaj)

in these indefinite regions
of the wave
wherein all reality is dissolved

(Mallarme)

A writing that refers back only to itself carries us
at the same time, indefinitely and systematically, to some other writing. At
the same time: this is what we must account for. A writing that refers only
to itself and a writing that refers indefinitely to some other writing might
appear noncontradictory: the reflecting screen never captures anything but
writing, indefinitely, stopping nowhere, and each reference still confines us
within the element of reflection. Of course. But the difficulty arises in the
relation between the medium of writing and the determination of each
textual unit. It is necessary that while referring each time to another text, to
another determinate system, each organism only refer to itself as a determinate
structure; a structure that is open and closed at the same time.

(Derrida)