2018 (28a-10) : Piaget , Winnicott , William Blake , Genesis 24:42-44 , Piaget , Nietzsche , John 10:14-18 , Derrida , Piaget , Sri Nisargadatta Maharaj , John Ashbery , Luke 12:35 , Sri Nisargadatta Maharaj

The need for repetition
is in itself alone very significant;
in effect, it is a question
of a behavior pattern which shows a
history and which proceeds to complicate
the simple stimuli connected with the state of the organism
considered at a given moment in time. A first stimulus capable
of bringing the reflex into play is contact with an external object.
(Piaget)

The patient then talked about her imagination and the limits of what she believed to be real. She started by saying: ‘I didn’t really believe that there was an angel standing by my bed; on the other hand, I used to
have an eagle chained to my wrist.’ This certainly did
feel real to her and the accent was on the words
‘chained to my wrist’. (Winnicott)

For the female spirits of the dead, pining in bonds of

religion,

Run from their fetters reddening, & in long drawn

arches sitting,

They feel the nerves of youth renew, and desires of an-

cient times

(William Blake)

42 “When I came to the spring today, I said, ‘Lord, God of my master Abraham, if you will, please grant success to the journey on which I have come. 43 See, I am standing beside this spring. If a young woman comes out to draw water and I say to her, “Please let me drink a little water from your jar,” 44 and if she says to me, “Drink, and I’ll draw water for your camels too,” let her be the one the Lord has chosen for my master’s son.’ (Genesis 24:42-44)

Concerning the meanings, we have seen how much sucking
acts vary according to whether the newborn child is hungry and
tries to nurse, or sucks in order to calm himself, or whether in a way he plays at sucking.It seems as though they have a meaningfor the nursling
himself. The increasing calm which succeeds a storm of crying and weeping as soon as the child is in position to take nourishment and to seek the nipple
is sufficient evidence that, if awareness exists at all, such awareness is from
the beginning awareness of meaning. But one meaning is necessarily
relative to other meanings, even on the elementary plane
of simple motor recognitions. (Piaget)

Continual transition forbids us to speak of “individuals,” etc;
the “number” of beings is itself in flux. We would know nothing
of time and motion if we did not, in a coarse fashion, believe we
see what is at “rest” beside what is in motion. The same applies
to cause and effect, and without the erroneous conception of
“empty space” we should certainly not have acquired the conception
of space. The principle of identity has behind it the
“apparent fact” of things that are the same. A world in a state
of becoming could not, in a strict sense, be “comprehended” or
“known”; only to the extent that the “comprehending” and “knowing”
intellect encounters a coarse, already-created world, fabricated
out of mere appearances but become firm to the extent that this
kind of appearance has preserved life-only to this extent is there
anything like “knowledge”; i.e., a measuring of earlier and later
errors by one another. (Nietzsche)

14 “I am the good shepherd; I know my sheep and my sheep know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17 The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” (John 10:14-18)

The paradox must be sharpened: the more the new erupts in the revolutionary crisis, the more the period is in crisis, the more it is “out of joint,” then the more one has to convoke the old, “borrow” from it. Inheritance from the “spirits of the past” consists, as always, in borrowing. Figures of borrowing, borrowed figures, figurality as the figure of borrowing. (Derrida)

She puts her left hand in her mouth when she is very hungry,
a few moments before nursing. After the meal she often puts her fingers in her mouth again, to prolong sucking. From approximately 0;4 (5) the habit becomes systematic and she must suck her thumb in order to go to sleep. (Piaget)

It has nothing to do with effort. Just turn away, look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet — you just find your way between.
(Sri Nisargadatta Maharaj)

spirit

camaraderie

woven

go?

here

you?

(John Ashbery)

Be dressed ready for service and keep your lamps burning,

Be dressed for service and keep your lamps burning,

Stay dressed for action and keep your lamps burning,

Be dressed in readiness, and keep your lamps lit.

Let your loins be girded about, and your lights burning;

Be ready for service and have your lamps lit.

You must keep your belts fastened and your lamps burning.

Be ready for action, and have your lamps burning.

(Luke 12:35)

The auto-suggestion is in full swing now, when you think yourself to be a person, caught between good and evil. What I am asking you to do is to put an end to it, to wake up and see things as they are. (Sri Nisargadatta Maharaj)

2018 (27b-9) : Vygotsky , Derrida , Gospel of Thomas , Nietzsche , Sri Nisargadatta Maharaj , Baudrillard , Sri Ramana Maharshi , John 5:31 , Gospel of Thomas , John Ashbery

The unevenness I am speaking of is seen quite clearly in a situation
where small children, when unable to solve the task before them easily,
combine direct attempts to obtain the desired end with a reliance upon
emotional speech. At times speech expresses the children’s desires, while
at other times it serves as a substitute for actually achieving the goal.
The ‘Child may attempt to solve the task through verbal formulations
and by appeals to the experimenter for help. This mixture of diverse
forms of activity was at first bewildering; but further observations drew
our attention to a sequence of actions that clarify the meaning of the
children’s behavior in such circumstances, For example, after completing
a number of intelligent and interrelated actions that should help him
solve a particular problem successfully, the child suddenly, upon
meeting a difficulty, ceases all attempts and turns for help to the experimenter. Any obstacle to the child’s efforts at solving the problem may
interrupt his activity. The child’s verbal appeal to another person is an
effort to fill the hiatus his activity has revealed. By asking a question, the
child indicates that he has, in fact, formulated a plan to solve the task
before him, but is unable to perform all the necessary operations. (Vygotsky)

The specter appears to present itself during a visitation. One represents it to oneself, but it is not present, itself, in flesh and blood. This non-presence of the specter demands that one take its times and its history into consideration, the singularity of its temporality or of its historicity.(Derrida)

Whoever has come to understand the world has found (only) a corpse,
and whoever has found a corpse is superior to the world. (Gospel of Thomas)

This fatalism is not always merely the courage to die … we arrive at the fakir who sleeps for weeks in a grave. (Nietzsche)

When you realize that the distinction between inner and outer is in the mind only, you are no longer afraid. (Sri Nisargadatta Maharaj)

It is interesting to track the changes in the sexed body, exposed as it is today to a kind of artificial fate. And that artificial fate is transsexuality. An artificial fate not in the sense of a deviation from the natural order, but insofar as it is the product of a change in the symbolic order of sexual difference. An d transsexual no t (just) in the sense of anatomical sexual transformation, but in the wider sense of transvestism — of playing on interchangeable signs of sex, and, by contrast with the previous play on sexual difference, of playing on sexual indifference. (Baudrillard)

If one surrenders completely, there will be no one left
to ask questions or to be considered. Either the thoughts are
eliminated by holding on to the root thought, ‘I’, or one
surrenders unconditionally to the Higher Power. These are the
only two ways to Realisation. (Sri Ramana Maharshi)

If I testify about myself, my testimony is not true.

If I were to testify on my own behalf, my testimony would not be valid.

If I alone bear witness about myself, my testimony is not true.

If I alone testify about Myself, My testimony is not true.

If I bear witness of myself, my witness is not true.

If I testify about Myself, My testimony is not valid.

If I testify on my own behalf, my testimony is not trustworthy.

If I testify about myself, my testimony is not true.

(John 5:31)

Show me the stone which the builders have rejected. That one is the
cornerstone. (Gospel of Thomas)

For progress occurs through re-inventing

These words from a dim recollection of them,

In violating that space in such a way as

To leave it intact. Yet we do after all

Belong here, and have moved a considerable

Distance; our passing is a facade.

But our understanding of it is justified.

(John Ashbery)

2018 (27a-9) : Winnicott , Wilhelm Reich , Vygotsky , William Blake , Derrida , John 9:11-12 , Bhagavad Gita 3:27-29 , Baudrillard , John Ashbery , Sri Ramana Maharshi

an infant in a certain setting provided by the
mother is capable of conceiving of the idea of something
that would meet the growing need that arises out of
instinctual tension. The infant cannot be said to know at
first what is to be created. At this point in time the mother
presents herself. In the ordinary way she gives her breast
and her potential feeding urge. The mother’s adaptation to
the infant’s needs, when good enough, gives the infant the
illusion that there is an external reality that corresponds to
the infant’s own capacity to create. In other words, there is
an overlap between what the mother supplies and what the
child might conceive of. (Winnicott)

I continued to grapple with the problem of the relation between the quantitative concept of “drive” and the qualitative concept of “pleasure” (Wilhelm Reich)

Just as a mold gives shape to a substance, words can shape an
activity into a structure. However, that structure may be changed or
reshaped when children learn touse Ianguage in ways that allow them
to go beyond previous experiences when planning future action. In
contrast to the notion of sudden discovery popularized by Stern, we
envisage verbal, intellectual activity as a series of stages in which the
emotional and communicative functions of speech are expanded by the
addition of the planning function. As a result the child acquires the ability
to engage in complex operations extending over time. (Vygotsky)

“Queen of the vales ,” the Lilly answer’d, “ask the tender

cloud,

And it shall tell thee why it glitters in the morning sky,

And why it scatters its bright beauty thro’ the humid air.

Descend, O little Cloud, & hover before the eyes of

Thel.”

(William Blake)

All phantasms are projected onto the screen of this ghost (that is, on something
absent, for the screen itself is phantomatic, as in the television of the future which will have no “screenic” support and will project its images-sometimes synthetic images–directly on the eye, like the sound of the telephone deep in the ear). (Derrida)

11 He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.” 12 “Where is this man?” they asked him. “I don’t know,” he said.

17 The servant hurried to meet her and said, “Please give me a little water from your jar.” 18 “Drink, my lord,” she said, and quickly lowered the jar to her hands and gave him a drink. (John 9:11-12)

All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks itself to be the doer. O mighty-armed Arjuna, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, etc.) that move amongst the guṇas (in the shape of the objects of perception), and thus they do not get entangled in them.(Bhagavad Gita 3:27-28)

In the face of this threat of total weightlessness, of an unbearable lightness of being, a universal promiscuity, a linearity of processes which would pitch us into the void, these sudden whirlwinds we call catastrophes are what keep us from catastrophe. These anomalies, these extreme phenomena recreate zones of gravitation and density which prevent things from dispersing totally.
(Jean Baudrillard)

At some anonymous crossroads. the sky calls

To the deaf earth. The proverbial disarray

Of morning corrects itself as you stand up.

You are wearing a text. The lines

Droop to your shoelaces and I shall never want or need

Any other literature than this poetry of mud

(John Ashbery)

You need not eliminate any false ‘I’. How can ‘I’
eliminate itself? All that you need do is to find out its origin
and stay there. Your effort can extend only so far. Then the
Beyond will take care of itself. You are helpless there. No effort
can reach It.

The Self/Atman does not come from anywhere nor does it enter the
body through the crown of the head. It is as it is, ever shining, ever
steady, unmoving and unchanging. The changes which are noticed
are not inherent in the Self/Atman, for the Self/Atman abides in the heart and is self-luminous like the sun. The changes are seen in Its light. The
relationship between the Self/Atman and the body or the mind may be
compared to that of a clear crystal and its background. If the crystal
is placed against a red flower it shines red, if against green it shines
green, and so on. The individual confines himself to the limits of
the changeable body or of the mind which derives its existence
from the unchanging Self/Atman. All that is necessary is to give up this
mistaken identity and, that done, the ever shining Self/Atman will be seen
to be the single, non-dual Reality. (Sri Ramana Maharshi)

2018 (26a-8) : Derrida , Genesis 23:1-2 , Baudrillard , Genesis 23:3-6 , Derrida , Genesis 23:7-11 , Blake , John 9:1-5 , Nietzsche , John 9:6-7 , Nietzsche , Vygotsky , Nietzsche , Bhagavad Gita 3:10 , Wilhelm Reich , Chondagya Upanishad , Wilhelm Reich , Sri Nisargadatta Maharaj , John Ashbery

What is getting archived!

That is not a question. It is once again an exclamation, with a somewhat suspended exclamation point because it is always difficult to know if it is getting archived, what is getting archived, how it is getting archived — the trace that arrives only to efface itself / only by effacing itself, beyond the alternative of presence and absence. It is not merely difficult to know this; it is strictly impossible, no doubt not because there is always more to be known but because it is not of the order of knowledge.

This is never a sufficient reason not to seek to know, as an Aufklarer — to know that it is getting archived, within what limits, and how, according to what detoured, surprising, or overdetermined paths. (Derrida)

23 Sarah lived to be a hundred and twenty-seven years old. 2 She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her. (Genesis 23:1-2)

When I speak of time, it is not yet
W hen I speak of a place, it has disappeared
When I speak of a man, he’s already dead
When 1 speak of time, it already is no more 4

LET us spkak, then, of the world from which
human beings have disappeared.

It’s a question oi disappearance, not exhaus-
tion, extinction or extermination. The exhaustion
of resources, the extinction of species — these
are physical processes or natural phenomena. (Baudrillard)

3 Then Abraham rose from beside his dead wife and spoke to the Hittites.[a] He said, 4 “I am a foreigner and stranger among you. Sell me some property for a burial site here so I can bury my dead.”

5 The Hittites replied to Abraham, 6 “Sir, listen to us. You are a mighty prince among us. Bury your dead in the choicest of our tombs. None of us will refuse you his tomb for burying your dead.” (Genesis 23:3-6)

Mourning always follows a trauma. I have tried to show elsewhere that the work of mourning is not one kind of work among others. It is work itself, work in general, the trait by means of which one ought perhaps to reconsider the very concept of production-in what links it to trauma, to mourning, to the idealizing iterability of exappropriation, thus to the spectral spiritualization that is at work in any tekhne. (Derrida)

7 Then Abraham rose and bowed down before the people of the land, the Hittites. 8 He said to them, “If you are willing to let me bury my dead, then listen to me and intercede with Ephron son of Zohar on my behalf 9 so he will sell me the cave of Machpelah, which belongs to him and is at the end of his field. Ask him to sell it to me for the full price as a burial site among you.”

10 Ephron the Hittite was sitting among his people and he replied to Abraham in the hearing of all the Hittites who had come to the gate of his city. 11 “No, my lord,” he said. “Listen to me; I give[b] you the field, and I give[c] you the cave that is in it. I give[d] it to you in the presence of my people. Bury your dead.” (Genesis 23:7-11)

From every-one of the Four Regions of Human Majesty

There is an Outside spread Without and an Outside spread

Within,

Beyond the Outline of Identity both ways, which meet

in One

(William Blake)

9 As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him. 4 As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.” (John 9:1-5)

“Everything is subjective,” you say; but even this is interpretation.
The “subject” is not something given, it is something added
and invented and projected behind what there is.- Finally, is it
necessary to posit an interpreter behind the interpretation? Even
this is invention, hypothesis. (Nietzsche)

6 After saying this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. 7 “Go,” he told him, “wash in the Pool of Siloam” (this word means “Sent”). So the man went and washed, and came home seeing.
(John 9:6-7)

Everywhere language sees a doer and a doing; it believes in will as the cause; it believes in the “ego”, in the ego as being, in the ego as substance, and it projects this faith in the ego-substance upon all things—only thereby does it first create the concept of “thing.” Everywhere “being” is projected by thought, pushed underneath, as the cause; the concept of “being” follows, and is derivative of, the concept of “ego.” In the beginning there is that great calamity of error that the will is something which is effective, that will is a capacity . Today we know that it is only a word. (Nietzsche)

The root of situational constraints upon a child lies in a central fact
of consciousness characteristic of early childhood: the union of motives
and perception. At this age perception is generally not an independent
but rather an integrated feature of a motor reaction. Every perception is
a stimulus to activity. Since a situation is communicated psychologically
through perception, and since perception is not separated from motivational
and motor activity, it is understandable that with her consciousness
so structured, the child is constrained by the situation in which she
finds herself.

But in play, things lose their determining force. The child sees one
thing but acts differently in relation to what he sees. Thus, a condition
is reached in which the child begins to act independently of what he
sees. Certain brain-damaged patients lose the ability to act independently
of what they see. In considering such patients one can appreciate
that the freedom of action adults and more mature children enjoy is not
acquired in a Hash but has to go through a long process of development.

(Vygotsky)

The “inner world” is full of phantoms … : the will is one of
them. The will no longer moves anything, hence does not
explain anything either — it merely accompanies events;
it can also be absent. The so-called motive: another error.
Merely a surface phenomenon of consciousness some –
thing alongside the deed that is more likely to cover up
the antecedents of the deeds than to represent them. …
What follows from this? There are no mental [geistigen]
causes at all. (Nietzsche)

In the beginning of creation, Brahma created living beings along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.” (Bhagavad Gita 3:10)

At one and the same time, the motor component of pleasure is experienced passively and the sensation is actively perceived.

(Wilhelm Reich)

We should consider that in the inner world Brahman is consciousness; and we should consider that in the outer world Brahman is space. These are the two meditations. (Chandogya Upanishad)

the active attitude of the ego in the act of perception is identical with the flowing of the electrical charge of the organism toward the periphery.

(Wilhelm Reich)

When you realize yourself as less than a point in space and time, something too small to be cut and too short-lived to be killed, then, and then only, all fear goes. When you are smaller than the point of a needle, then the needle cannot pierce you — you pierce the needle!

(Sri Nisargadatta Maharaj)

You found this

Charming, but turned your face fully toward night,

Speaking into it like a megaphone, not hearing

Or caring, although these still live and are generous

And all ways contained, allowed to come and go

Indefinitely in and out of the stockade

They have so much trouble remembering, when your forgetting

Rescues them at last, as a star absorbs the night.

(John Ashbery)

2018 (25a-7) : Derrida , Vygotsky , Sri Nisargadatta Maharaj , Winnicott , Derrida, John 8:50 , Vygotsky , John 8:54 , Sri Nisargadatta Maharaj , Winnicott , Sri Nisargadatta Maharaj , Derrida , Vygotsky , John 8:58 , Derrida , Chandogya Upanishad , John Ashbery

Before knowing whether one can differentiate between the specter of the past and the specter of the future, of the past present and the future present, one must perhaps ask oneself whether the spectrality effect does not consist in undoing this opposition, or even this dialectic, between actual, effective presence and its other. (Derrida)

We may say that we become ourselves through others and that this rule applies not only to the personality as a whole, but also to the history of every individual function. (Vygotsky)

I am the other person, the other person is myself; in name and shape we are different, but there is no separation. At the root of our being we are one.
(Sri Nisargadatta Maharaj)

The boy did not immediately give an abnormal impression and he quickly
entered into a squiggle game with me. (In this squiggle
game I make some kind of an impulsive line-drawing and
invite the child whom I am interviewing to turn it into
something, and then he makes a squiggle for me to turn
into something in my turn.) — Winnicott

It inflicts an internal drift on the destination of the letter, from which it may never return, but to which we will have to return. (Derrida)

50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. (John 8:50)

Every function in the child’s cultural development appears twice: first, on the social level, and later, on the individual level; first, between people…, and then within the child. This applies equally to voluntary attention, to logical memory, and to the formation of concepts. All the higher [mental] functions originate as actual relations between human individuals.
(Vygotsky)

If I glorify myself, my glory means nothing. (John 8:54)

Some forget, some do not, according to their destinies, which you may call chance, if you prefer. (Sri Nisargadatta Maharaj)

The squiggle game in this particular case led to a
curious result. Everything I did was translated by
him into something associated with string. Among his ten
drawings there appeared the following:

lasso
whip
crop
a yo-yo string
a string in a knot
another crop
another whip.

(Winnicott)

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)

This impression has left behind a trace which has never been perceived, whose meaning has never been lived in the present, i.e., has never been lived consciously. (Derrida)

The most significant moment in the course of intellectual development,
which gives birth to the purely human forms of practical
and abstract intelligence, occurs when speech and practical activity,
two previously completely independent lines of development, converge.
Although children’s use of tools during their preverbal period is comparable
to that of apes, as soon as speech and the use of signs are
incorporated into any action, the action becomes transformed and organized
along entirely new lines. The specifically human use of tools is
thus realized, going beyond the more limited use of tools possible among
the higher animals. (Vygotsky)

before Abraham was born, I am! (John 8:58)

The question of the question is more vast and stems from procedures of translation and theoretico-practical issues that join up at the borders (of several disciplines) that they destabilize. (Derrida)

I go to the Imperishable Treasure: by his grace, by his grace, by his grace.

I go to the Spirit of life: by his grace, by his grace, by his grace.

I go to the Spirit of the earth: by his grace, by his grace, by his grace.

I go to the spirit of the air: by his grace, by his grace, by his grace.

I go to the Spirit of the Heavens: by his grace, by his grace, by his grace.

(Chandogya Upanaishad)

The half-meant, half-perceived

Motions of fronds out of idle depths that are

Summer. And expansion into little draughts.

The reply wakens easily, darting from

Untruth to willed moment, scarcely called into being

Before it swells, the way a waterfall

Drums at different levels. Each moment

Of utterance is the true one; likewise none are true,

Only is the bounding from air to air, a serpentine

Gesture which hides the truth behind a congruent

Message, the way air hides the sky …

(John Ashbery)

2018 (#24a-1) : Winnicott , Bhagavad Gita , Winnicott , Sri Ramana Maharshi , Winnicott , Derrida , John 8:28 , Winnicott , John 8:29 , Winnicott , Luke 17:20 , Sri Ramana Maharshi , Winnicott , Derrida , Winnicott , Bhagavad Gita , Sri Ramana Maharshi , Winnicott , Genesis 18:4 , Winnicott , Ramana Maharshi, Bhagavad Gita , Sri Nisargadatta Maharaj

The transitional object and the transitional phenomena start
each human being off with what will always be important
for them, i.e. a neutral area of experience which will not be
challenged. Of the transitional object it can be said that it
is a matter of agreement between us and the baby that we
will never ask the question: ‘Did you conceive of this or
was it presented to you from without ?’ The important
point is that no decision on this point is expected. The
question is not to be formulated. (Winnicott)

Now I shall tell you of the End of wisdom. When a man knows this he goes beyond death … beginningless supreme: beyond what is and what is not. (Bhagavad Gita)

This problem, which undoubtedly concerns the human
infant in an hidden way at the beginning, gradually
becomes an obvious problem on account of the fact that
the mother’s main task (next to providing opportunity for
illusion) is disillusionment. (Winnicott)

Whatever you experience, you should never rest content
with it. Whether you feel pleasure or fear, ask yourself who feels
it and continue your efforts until both pleasure and fear are
transcended and all duality ceases and the Reality alone remains.
There is nothing wrong in such things being experienced, but
you must never stop at that. For instance you must never rest
content with the pleasure of laya (dissolution) experienced when
thought is quelled but must press on until all duality ceases.
(Sri Ramana Maharshi)

This is preliminary to the task of weaning, and it also continues as one of the tasks of parents and educators. In other words, this matter of illusion is one that belongs inherently to human beings and that no individual finally solves for himself or herself, although a theoretical understanding of it may provide a
theoretical solution. (Winnicott)

Now, one may very well wish to take a breath. Or let out a sigh: after the expiration itself, for it is a matter of the spirit. What seems almost impossible is to speak always of the specter, to speak to the specter, to speak with it, therefore especially to make or to let a spirit speak. (Derrida)

When you have lifted up[a] the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me.
(John 8:28)

If things go well, in this gradual
disillusionment process, the stage is set for the frustrations
that we gather together under the word weaning; but it
should be remembered that when we talk about the
phenomena (which Klein (1940) has specifically
illuminated in her concept of the depressive position) that
cluster round weaning we are assuming the underlying
process, the process by which opportunity for illusion and
gradual disillusionment is provided. (Winnicott)

29 The one who sent me is with me; he has not left me alone, for I always do what pleases him. (John 8:29)

It is assumed here that the task of reality-acceptance is
never completed, that no human being is free from the
strain of relating inner and outer reality, and that relief
from this strain is provided by an intermediate area of
experience (cf. Riviere, 1936) which is not challenged
(arts, religion, etc.). This intermediate area is in direct
continuity with the play area of the small child who is
‘lost’ in play. (Winnicott)

The Kingdom of God cometh not with observation (Luke 17:20)

Never mind whether there are visions or sounds or
anything else or whether there is void. Are you present during
all these or are you not? You must have been there during the
void to be able to say that you experienced a void. To be fixed
in that ‘you’ is the quest from start to finish.
(Sri Ramana Maharshi)

The transitional phenomena are allowable to the infant
because of the parents’ intuititive recognition of the strain
inherent in objective perception, and we do not challenge
the infant in regard to subjectivity or objectivity just here
where there is the transitional object. (Winnicott)

What is the time and what is the history of a specter? Is there a present of
the specter? Are its comings and goings ordered according to the linear succession of a before and an after, between a present-past, a present-present, and a present-future, between a “real time” and a “deferred time”. (Derrida)

This first possession is related backwards in time to
auto-erotic phenomena and fist- and thumb-sucking, and
also forwards to the first soft animal or doll and to hard
toys. It is related both to the external object (mother’s
breast) and to internal objects (magically introjected
breast), but is distinct from each. (Winnicott)

The Light of consciousness comes to him through infinite powers of perception, and yet he is above all these powers. (The Bhagavad Gita)

You are the constant illumination that lights up both the experience
and the void. (Sri Ramana Maharshi)

If,the adult can manage to enjoy the personal intermediate area without making
claims, then we can acknowledge our own corresponding intermediate areas, and are pleased to find a degree of overlapping, that is to say common experience between members of a group in art or religion or philosophy. (Winnicott)

Let a little water be brought, and then you may all wash your feet and rest under this tree. (Genesis 18:4)

What emerges from these considerations is the further
idea that paradox accepted can have positive value. The
resolution of paradox leads to a defence organization
which in the adult one can encounter as true and false self
organization. (Winnicott)

To those who have not realized (the Self/Atman) as well as to those who have the world is real. But to those who have not realized, Truth is adapted to the measure of the world, whereas to those that have, Truth shines as the Formless Perfection, and as the Substratum of the world. This is all the difference between them. (Sri Ramana Maharshi)

He is beyond all, and yet he supports all. He is beyond the world of matter, and yet he has joy in this world.(The Bhagavad Gita)

You, the Self/Atman, being the root of all being, consciousness and joy, impart your reality to whatever you perceive. This imparting of reality takes place invariably in the now, at no other time, because past and future are only in the mind. ‘Being’ applies to the now only.

(Sri Nisargadatta Maharaj)

2018 (#23a) : Winnicott , Derrida , Winnicott , Genesis 16:13-14 , Winnicott , Bhagavad Gita 2:54-55 , Winnicott , Sri Ramana Maharshi , Winnicott , John 8:8 , Derrida , Winnicott , Sri Ramana Maharshi (#23b-6,7,8)

There is no possibility whatever for an infant to
proceed from the pleasure principle to the reality principle
or towards and beyond primary identification (see Freud,
1923), unless there is a good-enough mother. The goodenough
‘mother’ (not necessarily the infant’s own mother)
is one who makes active adaptation to the infant’s needs,
an active adaptation that gradually lessens, according to
the infant’s growing ability to account for failure of
adaptation and to tolerate the results of frustration.
Naturally, the infant’s own mother is more likely to be
good enough than some other person, since this active
adaptation demands an easy and unresented preoccupation
with the one infant; in fact, success in infant care depends
on the fact of devotion, not on cleverness or intellectual
enlightenment. (Winnicott)

There would be more to say on the figure of the circle in Heidegger.
His treatment is not simple. It also implies a certain affirmation of the
circle, which is assumed. One should not necessarily flee or condemn
circularity as one would a bad repetition, a vicious circle, a regressive
or sterile process. One must, in a certain way of course, inhabit the
circle, turn around in it, live there a feast of thinking, and the gift, the
gift of thinking, would be no stranger there. (Derrida)

The good-enough mother, as I have stated, starts off
with an almost complete adaptation to her infant’s needs,
and as time proceeds she adapts less and less completely,
gradually, according to the infant’s growing ability to deal
with her failure. (Winnicott)

13 She gave this name to the Lord who spoke to her: “You are the God who sees me,” for she said, “I have now seen[c] the One who sees me.” 14 That is why the well was called Beer Lahai Roi[d]; it is still there, between Kadesh and Bered.

(Beer Lahai Roi means well of the Living One who sees me.)

(Genesis 16:13-14)

If all goes well the infant can actually come to gain from
the experience of frustration, since incomplete adaptation
to need makes objects real, that is to say hated as well as
loved. The consequence of this is that if all goes well the
infant can be disturbed by a close adaptation to need that is
continued too long, not allowed its natural decrease, since
exact adaptation resembles magic and the object that
behaves perfectly becomes no better than a hallucination.
Nevertheless, at the start adaptation needs to be almost
exact, and unless this is so it is not possible for the infant
to begin to develop a capacity to experience a relationship
to external reality, or even to form a conception of external
reality. (Winnicott)

Arjuna said : what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?

The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self/atman, such a person is said to be transcendentally situated. (Bhagavad Gita 2:54-55)

The mother, at the beginning, by an almost 100 per cent
adaptation affords the infant the opportunity for the
illusion that her breast is part of the infant. It is, as it were,
under the baby’s magical control. The same can be said in
terms of infant care in general, in the quiet times between
excitements. Omnipotence is nearly a fact of experience.
The mother’s eventual task is gradually to disillusion the
infant, but she has no hope of success unless at first she
has been able to give sufficient opportunity for illusion.
(Winnicott)

‘There is no goal to be reached. There is nothing to
be attained. You are the Self/Atman. You exist always. Nothing more can
be predicated of the Self than that it exists. Seeing God or the Self/Atman
is only being the Self/Atman, that is yourself. Seeing is Being.
(Sri Ramana Maharshi)

In another language, the breast is created by the infant
over and over again out of the infant’s capacity to love or
(one can say) out of need. A subjective phenomenon
develops in the baby, which we call the mother’s breast.
The mother places the actual breast just there where the
infant is ready to create, and at the right moment. (Winnicott)

Again he stooped down and wrote on the ground. (John 8:8)

After the end of history, the spirit comes by coming back [revenant]. it figures both a dead man who comes back and a ghost whose expected return repeats itself, again and again. (Derrida)

an infant in a certain setting provided by the
mother is capable of conceiving of the idea of something
that would meet the growing need that arises out of
instinctual tension. The infant cannot be said to know at
first what is to be created. At this point in time the mother
presents herself. In the ordinary way she gives her breast
and her potential feeding urge. The mother’s adaptation to
the infant’s needs, when good enough, gives the infant the
illusion that there is an external reality that corresponds to
the infant’s own capacity to create. In other words, there is
an overlap between what the mother supplies and what the
child might conceive of. (Winnicott)

so simply remain fixed in the Self/Atman or in meditation
every moment of your waking life and take up meditation again
the moment you wake, and that will be enough. Then, even during
sleep, the same current of thought or meditation will be working.
This is evident because if a man goes to sleep with any strong
thought working in his mind he finds the same thought present
when he wakes up. It is of the man who does this with meditation
that it is said that even his sleep is samadhi.
(Sri Ramana Maharshi)

—————————————————–

a context, always, remains open

thus fallible and insufficient

The disciples had forgotten to bring bread

except for one loaf they had with them in the boat

Now then, what do you have on hand?
–

roared like a lion

blew his conch shell very loudly

giving joy

overwhelming
–

abyss of light

tremble with divine desires

shattered the hearts

he rested from all the work of creating that he had done
–

before he had been conceived

names at the edge of the language

no longer in theriomorphic form
–

and this openness opens the unity

renders it possible

and forbids it totality

Its openness allows receiving and giving
–

streams came up from the earth

watered the whole surface of the ground

from the other at the edge of life

a heterodidactics between life and death
–

please take my chariot to the middle of both armies

Destroy this temple

and I will raise it again in three days
–

a particular efficacy that acts on its own

without the initiative and beyond the control

of speaking subjects

—————————-
(#23b-6,7,8)

(DERRIDA , BHAGAVAD GITA 1:12-15 , MARK 8:14 , MATHEW 20:3 , I SAMUEL 21:3,25:18,26:39 , JOHN 1:50 , NIETZSCHE , BHAGAVAD GITA 1:18-19 , GENESIS 2:1-3 , LUKE 2:21 , DERRIDA , JUNG , GENESIS 2:4-7 , DERRIDA , BHAGAVAD GITA 1:20-24 , JOHN 2:20-22 , DERRIDA)

2018 (22c-5) : DERRIDA , LUKE 3:23-38, 1 SAMUEL 20:24 , JUNG , SRI NISARGADATTA MAHARAJ

TALK ABOUT LANGUAGE AND TRANSLATION

WHAT LIFE AND FAMILY MEAN

ABOUT THIRTY YEARS OLD WHEN HE BEGAN HIS MINISTRY

IF THOUGHT BELONGS FROM THE BEGINNING TO NO ONE

BLENDED INTO THE CONTINUUM

OF SOMETHING ALWAYS – ALREADY – THERE

SO DAVID HID IN THE FIELD

WHEN THE NEW MOON FESTIVAL CAME

THE KING SAT DOWN TO EAT

THE MOTIVE FORCE THAT PRODUCES THESE CONFIGURATIONS

THE UNMANIFESTED (NIRGUNA) HAS NO NAME

BY ITSELF NOTHING MOVES, NOTHING RESTS

2018 (22b-4) : MUNDAKA UPANISHAD , LUKE 2:21 , DERRIDA , GENESIS 2:10 , JUNG , BHAGAVAD GITA 1:7-9 , WILHELM REICH , WILLIAM BLAKE

HIS PHASES RETURN TO THEIR SOURCE

TIME TO CIRCUMCISE THE CHILD

THE NAME THE ANGEL HAD GIVEN HIM

BEFORE HE WAS CONCEIVED

BAFFLES THE PROCESS OF APPEARING

BETWEEN THE CAPACITY AND THE ACT

A RIVER WATERING THE GARDEN FLOWED FROM EDEN

SEPARATED INTO FOUR HEADWATERS

(PISON = SIGHT, GIHON = HEARING, TIGRIS = SMELL)

THE EUPHRATES IS THE MOUTH

PREPARED TO LAY DOWN THEIR LIVES

EQUIPPED WITH VARIOUS KINDS OF WEAPONS

MULTIPLICITY AND MIGRATION OF LANGUAGES

IT CAN ONLY TAKE ON MEANING IN RELATION TO A PLACE

BEND LANGUAGE TO WHAT EXCEEDS IT

give in to every impulse

the unmistakable expression of an infant

The Web of Life is woven & the tender sinews of life created