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)
There is no difference between us; nor can I say that I know myself, I know that I am not describable nor definable. There is a vastness beyond the farthest reaches of the mind. That vastness is my home; that vastness is myself. And that vastness is also love. (Sri Nisargadatta Maharaj)
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)
The moment you start looking for the Self/Atman and go deeper and deeper, the real Self/Atman 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)
I will arise, Explore these dens, & find that deep pulsation
(William Blake)
He who is beyond time – is the un-nameable. A glowing ember moved round and round quickly enough appears as a glowing circle. When the movement ceases, the ember remains. Similarly, the ‘I am’ in movement creates the world. The ‘I am’ at peace becomes the Absolute. (Sri Nisargadatta Maharaj)
(A deconstructionist reading) would mean respect for that which cannot be eaten—respect for that in a text which cannot be assimilated. My thoughts on the limits of eating follow in their entirety the same schema as my theories on the indeterminate or untranslatable in a text. There is always a remainder that cannot be read, that must remain alien. This residue can never be interrogated as the same, but must be constantly sought out anew, and must continue to be written.(Derrida)
The Bible says, ‘Be still and know that I am God.’ Stillness is the sole requisite for the realization of the Self/Atman as God.
(Sri Ramana Maharshi)
There must be event—and therefore appeal to narrative and event
of narrative—for there to be gift, and there must be gift or phenomenon
of gift for there to be narrative and history…How is one to behave with regard to this originary productivity,and this event, event of chance and necessity of donating nature? That is the question … (Derrida)
Everyone is the Self/Atman and indeed, is infinite. Yet each person
mistakes his body for his Self. In order to know anything,
illumination is necessary. This can only be of the nature of Light;
however, it lights up both physical light and physical darkness.
That is to say, that it lies beyond apparent light and darkness. It
is itself neither, but it is said to be light because it illumines
both. It is infinite and is Consciousness. Consciousness is the
Self/Atman of which everyone is aware. No one is ever away from the
Self/Atman and therefore everyone is in fact Self-realised; only – and
this is the great mystery – people do not know this and want to
realise the Self/Atman. Realisation consists only in getting rid of the
false idea that one is not realised. It is not anything new to be
acquired. (Sri Ramana Maharshi)
Why do I now underscore that expression: “what is happening?” Because
for me this belongs to the order of the absolutely unforeseeable, which
is always the condition of any event. Even when it seems to go back to
a buried past, what comes about always comes from the future. And it
is especially about the future that I will be talking. Something happens
only on the condition that one is not expecting it. Here of course I am
speaking the language of consciousness. But there would also be no event
identifiable as such if some repetition did not come along to cushion the
surprise by preparing its effect on the basis of some experience of the
unconscious. If the word “unconscious” has any meaning, then it stems
from this necessity.(Derrida)
Before you can know anything directly, non-verbally, you must know the knower. So far, you took the mind for the knower, but it is just not so. The mind clogs you up with images and ideas, which leave scars in memory. You take remembering to be knowledge. True knowledge is ever fresh, new, unexpected. It wells up from within. When you know what you are, you also are what you know. Between knowing and being there is no gap. (Sri Nisargadatta Maharaj)
Perhaps patient meditation and painstaking investigation on and around
what is still provisionally called writing, far from falling short of a science
of writing or of hastily dismissing it by some obscurantist reaction, letting
it rather develop its positivity as far as possible, are the wanderings of a
way of thinking that is faithful and attentive to the ineluctable world of the
future which proclaims itself at present, beyond the closure of knowledge.
(Derrida)
When you are giddy, you see the world running circles round you. Obsessed with the idea of means and end, of work and purpose, you see me apparently functioning. In reality I only look. Whatever is done, is done on the stage. Joy and sorrow life and death, they all are real to the man in bondage; to me they are all in the show, as unreal as the show itself.I may perceive the world just like you, but you believe to be in it, while I see it as an iridescent drop in the vast expanse of consciousness. (Sri Nisargadatta Maharaj)
Since these concepts are indispensable for unsettling the heritage to
which they belong, we should be even less prone to renounce them. Within
the closure, by an oblique and always perilous movement, constantly risking
falling back within what is being deconstructed, it is necessary to
surround the critical concepts with a careful and thorough discourse-to
mark the conditions, the medium, and the limits of their effectiveness and
to designate rigorously their intimate relationship to the machine whose
deconstruction they permit; and, in the same process, designate the crevice
through which the yet unnameable glimmer beyond the closure can be
glimpsed. (Derrida)
The tangle which is entirely below the level of consciousness can be set right by being with yourself, the ‘I am’, by watching yourself in your daily life with alert interest with the intention to understand rather than to judge, in full acceptance of whatever may emerge, because it is there, you encourage the deep to come to the surface and enrich your life and consciousness with its captive energies. This is the great work of awareness; it removes obstacles and releases energies by understanding the nature of life and mind. Intelligence is the door to freedom and alert attention is the mother of intelligence.
(Sri Nisargadatta Maharaj)
To gratify senses unknown? trees, beasts and birds unknown;
Unknown, not unperciev’d, spread in the infinite microscope,
In places yet univisited by the voyager, and in worlds
Over another kind of seas, and in atmospheres unknown
(William Blake)
… 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, either, 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)
From our perception of the world there follows acceptance of a unique First Principle possessing various powers. Pictures of name and form, the person who sees, the screen on which he sees, and the light by which he sees: he himself is all of these.
(Sri Ramana Maharshi)
From every-one of the Four Regions of Human Majesty
There is an Outside spread Without & an Outside spread
Within,
Beyond the Outline of Identity both ways, which meet
in One
(William Blake)
–
producing these remains and therefore the witnesses of my radical absence, to live today — here and now, this death of me. (Derrida)
‘Nothing is me,’ is the first step. ‘Everything is me’ is the next. Both hang on the idea: ‘there is a world’. When this too is given up, you remain what you are — the non-dual Self. You are it here and now.
(Sri Nisargadatta Maharaj)
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)
–
I told him to give in to every impulse. Thereupon, his lips began to protrude and react rhythmically and to hold the protruded position for several seconds as if in a tonic spasm. In the course of these movements, his face took on the unmistakable expression of an infant.
(Wilhelm Reich)
There must be love in the relation between the person who says ‘I am’ and the observer of the ‘I am’… It is only when the observer (‘vyakta’) accepts the person (‘vyakti’) as a projection or manifestation of himself, and so to say, takes the self into the Self/Atman, the duality of ‘I’ and ‘this’ goes and the identity of the outer and the inner, the Supreme Reality manifests itself.
(Sri Nisargadatta Maharaj)
The Web of Life is woven & the tender sinews of life created …
(William Blake)
Some forget, some do not, according to their destinies, which you may call chance, if you prefer.
(Sri Nisargadatta Maharaj)
everything plays itself out despite or against the distinction between perception and dream. beyond these oppositions or between these terms, but not in total confusion … in the movement of its constellation
(Derrida)
mark forshee 