2019 (#7-47) : Derrida , John 8:50 , Montessori , Mundaka Upanishad , Derrida , Montessori , Jung , John 15:1-4 , Melanie Klein , Sri Nisargadatta Maharaj , Montessori , Sri Ramana Maharshi , I Ching Hexagram 48 , John 15:5-8 , Sri Nisargadatta Maharaj , Derrida

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)

2019 (#6-46b) : Derrida , Sri Nisargadatta Maharaj , Montessori , John 14:31 , Bhagavad Gita , Tao Te Ching , Derrida

Strange debt, which does not bind anyone to anyone. If the structure of the work is “sur-vival:’ the debt does not engage in relation to a hypothetical subject-author of the original text-dead or mortal, the dead man, or “dummy:’ of the text-but to something else that represents the formal law in the immanence of the original text. Then the debt does not involve restitution of a copy or a good image, a faithful representation of the original: the latter, the survivor, is itself in the process of transformation. The original gives itself in modifying itself; this gift is not an object given; it lives and lives on in mutation. (Derrida)

There are no distinctive marks of jnana. Only ignorance can be recognised, not jnana. Nor does a jnani claim to be something special. AII those who proclaim their own greatness and uniqueness are not jnanis. They are mistaking some unusual development for realisation. The jnani shows no tendency to proclaim himself to be a jnani. He considers himself to be perfectly normal, true to his real nature. Proclaiming oneself to be an omnipotent, omniscient and omnipotent deity is a clear sign of ignorance.
The words of a jnani have the power of dispelling ignorance and darkness in the mind. It is not the words that matter, but the power behind them.
(Sri Nisargadatta Maharaj)

The habits of the child are like those of the primitive
tribes of the earth. They did not say : ” Let us go to
Paris “, Paris was not there. Nor did they say : ” Let
us catch a train to go to . . .”, there were no trains. So
their habit was to walk till they found something interest-
ing that attracted them, a forest that might supply wood,
a place to sow crops, and so on. So does the child pro-
ceed, it is a natural fashion. This instinct of moving
about in the environment, passing from attraction to
attraction forms part of nature itself, and of education.
Education must consider the walking man who walks as
an explorer. This is the principle of scouting which is
now a relaxation from education, but should form part of
education and come earlier in life also. All children
should walk in this fashion, guided by attraction ; and
it is here that education can give help to the child
by giving him a preparation in school, e.g. by intro-
ducing him to the colours, the shapes and forms of leaves,
the habits of insects and other animals, etc. All these
give points of interest to him when he goes out. The
more he learns, the more he walks. He should explore
and that means to be guided by an intellectual interest
which we must give. Intelligent interest leads man to
walk and to move about. (Montessori)

Come now; let us leave. (John:14:31)

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

The great Tao flows everywhere.
All things are born from it
It nourishes infinite worlds,
yet it doesn’t hold on to them
(Tao Te Ching)

Postmaturation (Nachreife ) of a living organism or a seed: this is not simply a metaphor, either, for the reasons already indicated. In its very essence, the history of this language is determined as “growth:’ “holy growth of languages.”
(Derrida)

2019 (#5-46) : Derrida , Gospel of Thomas , Montessori , Bhagavad Gita 5:18 , Sri Ramana Maharshi , Melanie Klein , John 8:50 , Derrida

At the very point at which he recalls that there is no ethical evaluation in the description of the polarities of the drives and no sense in wanting to rid oneself of the destructive drives, without which life itself would cease, Freud continues, and clearly this is important to him, to find in life, in organic life, in the self-protective economy of organic life, and thus in one of the poles of the polarity, the roots of the whole ethico-political rationality in whose name he proposes to subjugate or restrict the forces of the drives.(Derrida)

“This heaven will pass away, and the one above it will pass away. The
dead are not alive, and the living will not die. In the days when you consumed what is
dead, you made it what is alive. When you come to dwell in the light, what will you do?
On the day when you were one you became two. But when you become two, what will
you do?”
(Gospel of Thomas)

The child walks with his eyes
as well as his legs, and it is the interesting things in the
environment that carry him along. He walks and sees a
lamb eating, he is interested and sits down by it, watch-
ing ; then he gets up and goes further, he sees a flower
sits down by it and sniffs at it ; then he sees a tree,
walks up to it and round and round it four or five times
and then sits down and looks at it. In this way he
covers miles ; they are walks full of resting periods and
at the same time full of interesting information, and if
there is something difficult like a boulder in the way, that
is the height of his happiness. Water is another great
attraction. Sometimes he will sit down and say :
” Water “, happily and all you can see is a tiny stream
falling drop by drop. (Montessori)

The truly learned, with the eyes of divine wisdom, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.
(Bhagavad Gita 5:18)

Some power acts through his body and uses his body to get the work done.
In the state of jnana, the jnani sees nothing separate from the Self/Atman.
He sees these differences as but appearances, he sees them as not separate from the true, the real, with which he is one.
(Sri Ramana Maharshi)

The archaic and symbolic forms of representation which
the child employs are associated with another primitive
mechanism. In its play it acts instead of speaks. Action,
which is more primitive than thought or words, forms the
chief part of its behaviour. (Melanie Klein)

I am not seeking praise for myself. (John 8:50)

Iterability makes it so that the origin must repeat itself originarily, must alter itself to count as origin, that is to say, to preserve itself.
(Derrida)

I am not seeking praise for myself.
I don’t want honor for myself.
But I do not seek my own glory.
But I am not seeking My glory.
I am not trying to get honor for myself.
I have no wish to make myself great
I do not seek My glory
(John 8:50)

2019 (#4-45d) : Derrida , Montessori , Sri Ramana Maharshi , Melanie Klein , Sri Nisargadatta Maharaj , Montessori , John 14:25-27 , Nietzsche , Derrida

was not what Freud was looking for, under the names “death drive” and “repetition compulsion,” that which, coming “before” the principle (of pleasure or reality), would remain forever heterogeneous to the principle of the principle?… is not the duality in question, this spiraled duality, what Freud tried to oppose to all monisms by speaking of a dual drive and of a death drive, of a death drive that was no doubt not alien to the drive for mastery? And, thus, to what is most alive in life…. (Derrida)

These examples of cycles of activity have no outer
purpose in themselves, but the child is carrying out
exercises giving fine co-ordination of his own movements^
And what has he done thereby ? He has prepared
himself to imitate certain things. There must be an
object in these exercises, but the object is not the real aim ;
they obey an inner urge. When he has prepared himself,
he can imitate, and the environment affords inspiration,
The dusting of the floor or the making of bread he sees
being done, serve him as an inspiration to do likewise.
(Montessori)

The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them.
He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity.
(Sri Ramana Maharshi)

It is surprising how children will sometimes accept the
interpretation put forward with facility and even with
marked pleasure. The reason undoubtedly is that in cer-
tain strata of their mind communication between the con-
scious and the unconscious is as yet comparatively easy,
so that the way back to the unconscious is much simpler
to find. Interpretation often has rapid effects, even when
it does not appear to have been taken in consciously. Such
effects show themselves in the way in which they enable
the child to resume a game it has broken off in consequence
of the emergence of an inhibition, and to change and ex-
pand it, bringing deeper layers of the mind to view in it.
And as anxiety is thus resolved and pleasure in play re-
stored, analytic contact, too, becomes securely established
once more. Interpretation increases the child’s pleasure
in play by rendering unnecessary the expenditure of
energy it has been making in order to maintain repres-
sion. (Melanie Klein)

The mind must sing the ‘I am’ without words.
(Sri Nisargadatta Maharaj)

Let us consider the child of two years and this need
for walking which most psychologists do not con-
sider. It is natural that the child should show the
tendency to walk, he is preparing man and all essential
human faculties are being built. A child of two years
can walk for a mile or two miles and, if he likes to
climb, so much the better. The difficult points in a walk
are the interesting ones. We must realize what walking
means to the child ; it is different from our idea. The
idea that he could not walk for any distance came be-
cause we expect him to walk at our rate. That is as
sensible as if we were to tie ourselves to a horse and if,
when we became tired trying to keep up with him, he
would say : ” Never mind, you get on my back and we
will both get there “. The child does not want to ‘ get
there ‘, he wants to walk, but his legs are disproportionate
in size to ours and disproportionate to the size of his own
body (cf. Fig. 7), so we must not make the child follow
us, we must follow the child. The need to ‘ follow
the child * is clearly demonstrated here, but we must
remember that it is the rule for all education of children
in all fields. The child has his own laws of growth and,
if we want to help him grow, we must follow him, not
impose ourselves on him. (Montessori)

25 “All this I have spoken while still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. 27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.
(John 14:25-27)

Art as the will to overcome becoming, as “eternalization,” but
shortsighted, depending on the perspective: repeating in miniature, as
it were, the tendency of the whole.
(Nietzsche)

These moments, supposing we can isolate them, are terrifying moments because of the sufferings, the crimes, the tortures that rarely fail to accompany them, no doubt, but just as much because they are in themselves, and in their very violence, uninterpretable or undecipherable. This is what I am calling the ‘mystical.’ As Benjamin presents it, this violence is certainly legible, even intelligible since it is not alien to law…But it is, in law, what suspends law. It interrupts the established law to found another. This moment of suspense, this epokhe, this founding or revolutionary moment of law is, in law, an instance of nonlaw. But it is also the whole history of law.(Derrida)

2019 (#3-45c) : Derrida , Montessori , John 8:47 , Montessori , Deleuze , John 14:24 , Montessori , Sri Ramana Maharshi , Derrida

This archival technique has commanded that which even in the past instituted and constituted whatever there was as anticipation of the future.
And as wager [gageure]. The archive has always been apledge, and like every pledge
[gage], a token of the future. To put it more trivially: what is no longer archived in the same way is no longer lived in the same way. Archivable meaning is also and in advance codetermined by the structure that archives. It begins with the printer.
(Derrida)

The
house is not to live in or rest in, but a point to reach so
that you can go up there and come down again : effort
is the purpose, but the house gives a centre of interest.
We notice it with our own material : if the child wants to
carry something, it always chooses either the brown stairs
or the cylinder blocks because they are so heavy. So too
the climbing instinct which is so apparent in children is
merely an effort to pull himself up, he looks for difficult
things in the environment to climb on, like a chair. But
a staircase is a very great joy, for there is a tendency in
the child to go up. (Montessori)

Whoever belongs to God hears what God says. (John 8:47)

I have seen a child who was climbing
a very steep staircase from one floor of a house to the
other ; the steps were so steep that they reached to
the child’s middle and he had to use both hands to pull
himself up and then put his legs round in a most difficult
position, but he had the constancy to reach the top,
45 steps. Then he looked back to see what he had
achieved, overbalanced and went head over heels back-
wards down the stairs. They were thickly carpeted
and when he had reached the last bump and was at the
bottom again, he was facing right round into the room.
We thought he would cry, but he laughed as if to say :
44 How hard to go up and how easy to come down ;
just what I wanted ! ” (Montessori)

The player-artist-child, Zeus-child:
Dionysus, who the myth presents to us surrounded by his divine toys.
The player temporarily abandons himself to life and temporarily fixes
his gaze upon it; the artist places himself provisionally in his work and
provisionally above it; the child plays, withdraws from the game and
returns to it. In this game of becoming, the being of becoming also
plays the game with itself; the aeon (time), says Heraclitus, is a child
who plays, plays at draughts (Diels 53). The being of becoming, the
eternal return, is the second moment of the game, but also the third
term, identical to the two moments and valid for the whole.
(Deleuze)

These words you hear are not my own; they belong to the Father who sent me.
(John 14:24)

Sometimes these efforts are efforts of attention and
fine co-ordination of movement, not merely efforts of
strength. One child of 1 1 years I knew, who was free
to go round the house, came to a store-room where there
were twelve large napkins, starched and ironed, ready
to be put away. The baby took the top one with both
hands, happy to see that it came away from the pile, went
along the corridor and laid it on the floor in the farthest
corner. Having done that he came back for another
and put that in the same place ; he did this for all the
twelve napkins and each time he took one, he said ;
“One”. Having put them all in the corner, from our
standpoint the work was finished, but no ! As soon as the
last one was in the corner, he started from there and
brought them all back in exactly the same way, saying :
” one “, each time, and left them where he found them.
The attention and the tension of the child during the
whole time was marvelous to see and his face had a
delighted expression as he went away at last on further
business of his own. (Montessori)

The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them.
He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity.
(Sri Ramana Maharshi)

// Whoever is of God listens to God.
God’s children listen to God’s words.
Whoever belongs to God listens to what God says
Anyone who belongs to God will listen to his message.
He that is of God hears the words of God
Whoever belongs to God accepts what he says.
The person who belongs to God understands what God says.
He who comes from God listens to God’s words.
The one who belongs to God listens to the words of God.
The one who belongs to God listens and responds to God’s words.
Whoever is born of God listens to God’s Word.
Anyone who belongs to God listens gladly to the words of God.
The person who comes from God listens to what God says.
(John 8:47) //

These breaches and openings sometimes reorganize, at least virtually, the entire field of knowledge. It is necessary, as always, to be ready to give oneself over to them, and to be able to give them back their revolutionary force. An invincible force. Finally, whatever the inequalities of development, the “scientific” incompleteness, the philosophical presuppositions, this force always involves the reaffirmation of a reason “without alibi,” whether theological or metaphysical. This reaffirmation of reason can go against a certain state or a certain historical concept of reason…(Derrida)

2019 (#2-45b) : Derrida , John 14:17-20 , Montessori , Lacan , Jung , Sri Nisargadatta Maharaj

not a matter of simply and in total neutrality substituting an unveiled truth for what resists it, but rather of leading the patient to awareness [la prise de conscience] by actively and energetically using counter-resistances, other antagonistic forces, through an effective intervention in a field of forces…At this point, analysis of a resistance does not consist in a theoretical explanation of the origin and the elements of a defense symptom, but in an unbinding dissolution, an effective practical analysis of the resistance broken down in its force and displaced in its locus—resistance not only comprehended and communicated in its intelligibility, but transformed, transposed, transfigured. (Derrida)

17 the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be[c] in you. 18 I will not leave you as orphans; I will come to you. 19 Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. 20 On that day you will realize that I am in my Father, and you are in me, and I am in you. (John 14:17-20)

there are certain activities that the child sets out to do.
To us they may seem absurd, but that does not matter.
He must carry them out completely. There is a vital
urge to carry out certain things, and if the cycle of this
urge is broken, the result is deviation and lack of purpose.
The possibility of carrying out this cycle of activity is
considered important now, just as the indirect preparation
is considered important ; it is an indirect preparation.
Even all through life we prepare for the future indirectly.
In the lives of those who have done something in the
world, there has always been a previous period of some-
thing worked for ; it may not have been on the same
lines as the final work, but there is intense effort on some
line which gives a preparation of the spirit, and this effort
must be fully expanded, the cycle must be completed.
So if we see any intelligent activity in the child, even if it
seems to us absurd or not according to our wishes (as
long as it is not dangerous to life and limb of course !),
we must not interfere, because the child must complete
his cycle of activity. (Montessori)

…the compulsion to repeat, in as much as it is beyond the pleasure principle, beyond relations, rational motivations, beyond feelings, beyond anything to which we can accede. In the beginnings of psychoanalysis, this beyond is the unconscious, in so far as we cannot reach it, it’s the transference in so far as that is really what modulates feelings of love and hatred, which aren’t the transference—the transference is what makes it possible for us to interpret this language composed out of everything the subject can present us with…That is what the beyond of the pleasure principle is. It is the beyond of signification. The two are indistinguishable. (Lacan)

From the Father comes the son, and common to both is the living activity of the Holy Ghost … As he is the third term common to Father and Son, he puts an end to the duality, to the ‘doubt’ in the Son.
He is, in fact, the third element that rounds out the Three and restores the One …
the unfolding of the One reaches its climax in the Holy Spirit after polarizing itself as Father and Son.
(Jung)

Are you sure we live in the same world? I do not mean nature, the sea and the land, plants and animals. They are not the problem, nor the endless space, the infinite time, the inexhaustible power. Do not be misled by my eating and smoking, reading and talking. My mind is not here, my life is not here. Your world, of desires and their fulfilments, of fears and their escapes, is definitely not my world. I do not even perceive it, except through what you tell me about it. It is your private dream world and my only reaction to it is to ask you to stop dreaming.
All the three states — of waking, dreaming and sleeping — are subjective, personal, intimate. They all happen to and are contained within the little bubble in consciousness, called ‘I’. The real world lies beyond the self.

(Sri Nisargadatta Maharaj)

2019 – (#1-45a) : Derrida , Montessori , John 5:25 , Sri Nisargadatta Maharaj , Lacan , John 14:3-4 , Bhagavad Gita 5:16 , Emerson , Chandogya Upanishad

No doubt life protects itself by repetition, trace, différance (deferral). But we must be wary of this formulation: there is no life present at first which would then come to protect, postpone, or reserve itself in différance. The latter constitutes the essence of life…. This is the only condition on which we can say that life is death, that repetition and the beyond of the pleasure principle are native and congenital to that which they transgress. When Freud writes in the Project that “facilitations serve the primary function,” he is forbidding us to be surprised by Beyond the Pleasure Principle.(Derrida)

A man walks and walks and gradually covers the face
of the earth and through this invasion by walking he lives
and dies, but he leaves behind him the trace of his
passage in the work of his hands.

When we studied language we saw that speech
is connected especially with hearing, whereas in the
development of movement we see this is connected with
sight ; first of all because we must have eyes to see
where to put our feet, and when we work with our hands
we must see what we do. These are the two senses
specially connected with development : hearing and
sight. In the development of children first of all there is
observation of the environment, because he must know
the environment in which he has to move. This obser-
vation is carried out before he can move and then he
orients himself in it ; so the orientation in the environment
and movement are both connected with psychic develop-
ment. That is why the new-born babe is immobile at
first, when he moves he follows the guide of his psyche.
(Montessori)

Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.
(John 5:25)

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)

There is something which is distinct from the pleasure principle and which tends to reduce all animate things to the inanimate—that is how Freud puts it. What does he mean by this? What obliges him to think that? Not the death of living beings. It’s human experience, human interchanges, intersubjectivity. Something of what he observes in man constrains him to step out of the limits of life. No doubt there is a principle which brings the libido back to death, but it doesn’t bring it back any old how. If it brought it back there by the shortest paths, the problem would be resolved. But it brings it back there only along the paths of life, so it happens… It cannot find death along any old road. In other words, the machine looks after itself, maps out a certain curve, a certain persistence. And it is along the very path of this subsistence that something else becomes manifest, sustained by this existence it finds there and which shows it its passage. (Lacan)

And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4 You know the way to the place where I am going. (John 14:3-4)

… reveals the Supreme Entity, just as the sun illumines everything in daytime.
(Bhagavad Gita 5:16)

from within or from behind a light shines through us upon things , and makes us aware that we are nothing, but the light is all.
(Emerson)

There is a light that shines beyond all things on earth, beyond us all, beyond the heavens, beyond the highest, the very highest heavens. This is the light that shines in our heart.
(Chandogya Upanishad)