One must speak, therefore, to the blind. That is the act of this confession. But in a confession, the one who announces, cautions, warns, and even accuses does not exclude himself from the whole [ensemble] of his addressees. (Derrida)
I am not in search of honor for Myself. [I do not seek and am not aiming for My own glory.] There is One Who [looks after that; He] seeks [My glory], and He is the Judge. (John 8:50)
WE have been dealing with a part of the development
of the child which we have compared to that of the
embryo. This type of development continues till 3 years
of age. It is full of events because it is a creative period.
Yet although it is a period in which the greatest number
of events take place, it may nevertheless be called the
forgotten period of life. It is as if nature had traced a
dividing line ; on one side there are events which it is
impossible to remember ; on the other side remembrance
begins. The forgotten period is the psycho-embryonic
period of life, and may be compared to the physio-
embryonic period before birth which nobody can re-
member. (Montessori)
‘He looks at all things; knows all things. All things, their nourishment, their names, their forms, are from His will, All that He has willed is right.’
(Mundaka Upanishad)
In their epistemology, in their historiography, in their operations as well as in their object, what should the classical archivists or historians make of this distinction between “repression” and “suppression”? If this distinction has any relevance, it will be enough to disrupt the tranquil landscape of all historical knowledge, of all historiography, and even of all self-consistent “scholarship.” Who could say that this has only begun to happen?
(Derrida)
In this psycho-embryonic period, there are deve-
lopments which come separately and independently,
such as language, the movement of the arms, the move-
ment of the legs, etc., and there are certain sensorial
developments like that of the eye in which the muscles
are not needed. Like the physical embryo in the pre-
natal period, which had organs unfolding one by one,
each separate from the other, so in this period the psychic
embryo develops faculties separately and we remember
nothing of either. This is because there is no unity of
the personality. Everything is developing, one after the
other, so there cannot be unity as yet ; that can come
only with completed parts. (Montessori)
When the desert begins to bloom, it brings forth strange plants.
(Jung)
15 I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes[a] so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
(John 15:1-4)
This opens up a question of first-rate importance,
namely, the question of when a child analysis can be said
to be completed. In children of the latency age I cannot
consider even very good results, such as fully satisfy the
people about them, as sufficient evidence that the analysis
has been carried through to the end. I have come to the
conclusion that the fact that an analysis has brought about
a fairly favourable development in the latency period
however important that may be is not in itself a guar-
aniee that the patient’s further development will be com-
pletely successful. 1 The transition to puberty, and from it to
maturity, seems to me to be the test of whether a child
analysis has been carried far enough or not. (Melanie Klein)
One thing leads to another, but jnana is not a thing to be bound by causes and results. It is beyond causality altogether. It is abidance in the Self.
(Sri Nisargadatta Maharaj)
When the age of three years has been reached,
it is as though life began again, for then the life of con-
sciousness begins fully and clearly. These two periods
the unconscious psycho-embryonic period and the later
period of conscious development seem to be separated
by a very definitely marked line. The faculty of con-
scious memory was not developed in the first period ;
only when consciousness comes is there unity of the per-
sonality and therefore memory. (Montessori)
Mukti (Liberation) is synonymous with the Self.
There is only mukti (Liberation) and nothing else.
(Sri Ramana Maharshi)
the watering of the wood, replenishing, after becoming exhausted, one needs replenishing
(I Ching Hexagram 48)
5 “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.
(John 15:5-8)
The primary concept is the ‘I am’, out of it are created all other concepts.
(Sri Nisargadatta Maharaj)
Well, concerning the archive, Freud never managed to form anything that deserves
to be called a concept. Neither have we, by the way. We have no concept, only an
impression, a series of impressions associated with a word. To the rigor of the concept, I am opposing here the vagueness or the open imprecision, the relative indetermination of such a notion. “Archive” is only a notion, an impression associated with a word and for which, together with Freud, we do not have a concept. We only have an impression, an insistent impression through the unstable feeling of a shifting figure, of a schema, or of an in-finite or indefinite process. (Derrida)
I’m not trying to bring glory to myself. There’s one who is seeking to glorify me, and he’s the judge.
I am not seeking praise for myself. There is One who is seeking it, and he is the judge.
I don’t want honor for myself. But there is one who wants me to be honored, and he is also the one who judges.
But I am not seeking My glory. There is the One seeking it, and judging.
I am not trying to get honor for myself. There is one who wants this honor for me. He is the judge.
I don’t want my own glory. But there is someone who wants it, and he is the judge.
I am not seeking honor for myself. But there is one who is seeking it and who judges in my favor.
I do not seek My glory; the One who seeks it also judges.
and I do not seek my own glory; there is who is seeking and is judging;
I do not want to make myself great. There is one who makes me great. He judges the matter.
(John 8:50)