2019 (#25-62) : Derrida , Montessori , Bhagavad Gita 6:32 , John 18:38 , Sri Nisargadatta Maharaj , John 10:34 , Sri Ramana Maharshi , Derrida

An analysis which is not merely a theoretical analysis, but at the same time another writing of the question of Being or meaning: deconstruction is also a manner or writing and putting forward another text. (Derrida)

This is the period in which the
conscious individuality is established and this is done
spontaneously. It is still a period forming part of creation
and is still closed to outside influences such as an adult
mentality trying to impose or transmit something directly.
The child, therefore, cannot be educated in the ordinary
sense of the word by a teacher, but education must come
through the natural bases. The natural laws of develop-
ment compel the child of this age to experiment on the
environment by the use of his hands, both in cultural
and other matters. It is the passage from nothing to
life. Only recently this has become known, before then
the whole psychic life of the child was buried under the
indifference of humanity to him. Now it has made
itself suddenly known to those who did not know of it.
(Montessori)

I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.
(Bhagavad Gita 6:32)

38 “What is truth?” retorted Pilate. With this he went out again to the Jews gathered there and said, “I find no basis for a charge against him.
(John 18:38)

By all means be selfish by foregoing everything but the Self/Atman.
When you love the Self/Atman and nothing else, you go beyond the selfish and the unselfish. All distinctions lose their meaning. Love of one and love of all merge together in love, pure and simple, addressed to none, denied to none. Stay in that love, go deeper and deeper into it, investigate yourself and love the investigation and you will solve not only your own problems but also the problems of humanity. You will know what to do. (Sri Nisargadatta Maharaj)

… ‘I said, you are gods’
(John 10:34)

The false ‘I’ will disappear and the real ‘I’ will be realized.
(Sri Ramana Maharshi)

It is not a “tabula rasa”, which is why deconstruction is also distinct from doubt or from critique. Critique always operates in view of the decision after or by means of a judgment. The authority of judgment or of the critical evaluation is not the final authority for deconstruction. Deconstruction is also a deconstruction of critique. Which does not mean that all critique or all criticism is devalued, but that one is trying to think what the critical instances signifies in the history of authority. (Derrida)

2019 (#24-61d) : Derrida , Montessori , Derrida , John 18:37 , Diamond Sutra , Sri Nisargadatta Maharaj , Derrida , John Ashbery

Abyss and gap in memory, ripening [veraison]: all that goes before has not been dreamed, it is the narrative of a true dream I’ve only just woken from.
(Derrida)

We no longer have the embryo, but man who is com-
pleting himself. The second period shows a special form
of activity, because consciousness falling upon the world
grasps the world and handles it, and in this handling the
conquests that were not clear before, become clear and
perfect. The child not only takes in the environment,
but realizes himself. This is the period in which the
conscious individuality is established and this is done
spontaneously. (Montessori)

… they converge at the point where hospitality and the culture of the dead, of the abode as last resting place [de la demeure comme derniere demeure], beginning with mourning and memory itself, are the same thing (we will return to this in a moment). Hospitality therefore presupposes waiting, the horizon of awaiting and the preparation of welcoming [accueil]: from life to death.
(Derrida)

37 “You are a king, then!” said Pilate.
Jesus answered, “You say that I am a king.” (John 18:37)

” … such men will not fall back to cherishing the idea of an ego entity, a personality, a being, or a separated individuality. they will neither fall back to cherishing the idea of things as having intrinsic qualities, nor even of things as devoid of intrinsic qualities.” (Diamond Sutra)

When you have a moment free, look within. What is important is not to miss the opportunity when it presents itself. If you are earnest you will use your leisure fully. That is enough. (Sri Nisargadatta Maharaj)

But, on the other hand, the opposite is also nevertheless true, simultaneously and irrepressibly true: to be hospitable is to let oneself be overtaken [surprendre], to be ready to not be ready, if such is possible, to let oneself be overtaken, to not even let oneself be overtaken, to be surprised, in a fashion almost violent, violated and raped [violee], stolen [volee] (the whole question of violence and violationirape and of expropriation and de-propriation is waiting for us), precisely where one is not ready to receive-and not only not yet ready but not ready, unprepared in a mode that is not even that of the “not yet.” (Derrida)

In fact, the reason I was born and came into the world is to testify to the truth. (John 18:37)

One must not only not be ready nor prepared to welcome [accueillir], nor well disposed to welcome-for if the welcome is the simple manifestation of a natural or acquired disposition, of a generous character or of a hospitable habitus, there is no merit in it, no welcome of the other as other. But-supplementary aporia-it is also true that if I welcome the other out of mere duty, unwillingly, against my natural inclination, and therefore without smiling, I am not welcoming him either: One must [iZ faut] therefore welcome without “one must” [sans “il faut”]: neither naturally nor unnaturally. (Derrida)

But the real story, the one
They tell us we shall probably never know
Drifts back in bits and pieces
All of them, it turns out

But this was a moment
Under the most cheerful sun

(John Ashbery)

2019 (#23-61c) : Derrida , Montessori , Mandookya Upanishad , Bhagavad Gita 6:31 , John 10:30 , Sri Ramana Maharshi , Derrida

I do not believe in the conceptual value of a rigorous distinction between the private and the public. There can be the singular and the secret, but these resist the ‘private’ as much as they do the ‘public’. In what I write one should be able to perceive that the boundary between the autobiographical and the political is subject to a certain strain. (Derrida)

What about the teacher ? She will work long hours
with the children since the children do so, but in a very
different way. Once a teacher has become a good teacher
in this sense, she is happy. A newspaper-man in America
once visited his cousin, a Montessori teacher, and found
her lying on a deck-chair and thought she had vacation.
She told him to be quiet and not to disturb the children.
He could not see. or hear any children, but looking
through a window he found them all working quite
happily without any noise on the lawn. Children educated
in this way will always work, also without the teacher if
she is late or away. The possibility of a reform on a large
scale is much more rapid and easy to attain in this way.
(Montessori)

The Self is the lord of all; inhabitant of the hearts of all. He is the source of all; creator and dissolver of beings. There is nothing He does not know.
(Mandookya Upanishad)

The yogi who is established in union with me, and worships me as the Supreme Soul residing in all beings, dwells only in me, though engaged in all kinds of activities.

Established in oneness with me, one who beholds me as present in all beings, that yogi resides within me, in all circumstances.
(Bhagavad Gita 6:31)

I and the Father are One.
(John 10:30)

The truth of oneself alone is worthy to be scrutinized and known. Taking it as the target of one’s attention, one should keenly know it in the Heart. This knowledge of oneself will be revealed only to the consciousness which is silent, clear and free from the activity of the agitated and suffering mind. Know that the consciousness which always shines in the Heart as the formless Self, ‘I’, and which is known by one’s being still without thinking about anything as existent or non- existent, alone is the perfect reality.
(Sri Ramana Maharshi)

-Break with this One without leaving a trace, not even a trace of departure, not even the seal of a break, voila the only possible decision, voila the absolute suicide and the first meaning there can be in letting the other live, in letting the other be, without even counting on the slightest profit from this lifting of veil or shroud. Not even want a departure without shroud and in fire, not far from Tierra del Fuego. Not even leave them my ashes. Blessing of the one who leaves without leaving an address. No longer be oneself or have oneself [s’etre ou s’avoir], voila the truth without truth which is looking for me at the end of the world. Do one’s mourning for truth, don’t make truth one’s mourning, and the mourning of ipseity itself, but (or therefore) without wearing or making anyone else wear mourning, and without truth ever suffering itself, I mean truth in itself, if there ever was any. (Derrida)

2019 (#22-61b) : Derrida , Jung , Montessori , Sri Ramana Maharshi , John 10:28 , Derrida

-Save what? Save whom? You’re not even leaving anyone the right to claim that “veil” still has something to hide for you, and that it will suffice for you to have done with the veil to have access to that other Thing itself, that Cause safe and intact. You’d be merely repeating the scene you’re trying to look as though you’re saying farewell to, making us into your witness, from so high and so far … (Derrida)

I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full … A thing that is infinite and eternal has no qualities, since it has all qualities. This nothingness or fullness we name the PLEROMA … In all times and places is creation, in all times and places is death.
(Jung)

If one envisages a social reform on a large scale and
plans according to the old method, one has to make a
plan covering many years (the Sargent Scheme covers 40
years). If one has to prepare teachers with all the pre-
judices of psychology all over the world, we can calculate
how long it will take to train them. These teachers begin
with children of seven who have passed the sensitive
stage and being faced with this dead-weight (the children
do not possess the enthusiasm natural to the little ones
for the same things) they force and force and the children
become more and more bored. The child who, before,
had at least a relative freedom, now finds himself under a
teacher who fusses and tells him to do this, that and the
other. It will take forty, eighty, a hundred years, two
centuries perhaps before the work is completed.If, on
the contrary, we consider these psychological facts which
are easy to practise, then things are not so difficult,
because we tap and make use of natural energies which
always exist. (Montessori)

Your duty is to be and not to be this or that. ‘I am that I am’ sums up the whole truth. The method is summed up in the words ‘Be still’. What does stillness mean? It means destroy yourself.

Because any form or shape is the cause of trouble. Give up the notion that ‘I am so and so’. All that is required to realize the Self/Atman is to be still. What can be easier than that? Hence atma-vidya [Self- knowledge] is the easiest to attain. (Sri Ramana Maharshi)

And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My hand.
(John 10:28)

This concept of a ghost is as scarcely graspable in its self as the ghost of a concept. Neither life nor death, but the haunting of the one by the other. The “versus” of the conceptual opposition is as unsubstantial as a camera’s click. Ghosts: the concept of the other in the same, the completely other, dead, living in me. (Derrida)

2019 (#21-61a) : Derrida , Montessori , Sri Nisargadatta Maharaj , John 18:20 , Derrida

You must understand me, you see, and know what it is to be weary, in this case, to be weary of a figure and its truth, of a strophe, a trope and the folds of the said truth when it plays itself out with so many veils. Infinite weariness, what do you expect, I want to end it all. Protest, attestation, testament, last will, manifesto against the shroud: I no longer want to write on the veil, do you hear, right on the veil or on the subject of the veil, around it or in its folds, under its authority or under its law, in a word neither on it nor under it. (Derrida)

In dealing with children of this age one handles
almost a magic wand in social life. First there is the
marvel of the transformation of the child himself, secondly
there is the touching marvel (it causes emotion) that the
child is able to do much more than one had expected,
and this rouses in the spirit of the adult a sort of
reverence for the spirit of childhood, hence it achieves a
transformation and an education of the adults. (Montessori)

The Guru you have in mind, one who gives you information and instructions, is not the real Guru. The real Guru is he who knows the real, beyond the glamour of appearances. To him your questions about obedience and discipline do not make sense, for in his eyes the person you take yourself to be does not exist, your questions are about a non-existing person. What exists for you does not exist for him. What you take for granted, he denies absolutely. He wants you to see yourself as he sees you. Then you will not need a Guru to obey and follow, for you will obey and follow your own reality. realize that whatever you think yourself to be is just a stream of events; that while all happens, comes and goes, you alone are, the changeless among the changeful, the self evident among the inferred. Separate the observed from the observer and abandon false identifications. (Sri Nisargadatta Maharaj)

20 “I have spoken openly to the world,” (John 18:20)

With a confident obedience, with a certain abandon that l fed here in it, the plural seems to follow: an order, after the beginning of an inaudible sentence, like an interrupted silence. It follows an order and, notice, it even obeys; it lets itself be dictated. It asks (for) itself.
(Derrida)

2019 (#20-60) : Deleuze , Montessori , John 10:27 , Sri Ramana Maharshi , Derrida , Mandookya Upanishad , Bhagavad Gita 6:30 , Derrida

The game has two moments which are those of a dice throw – the dice
that is thrown and the dice that falls back. Nietzsche presents the
dice throw as taking place on two distinct tables, the earth and the sky.
The earth where the dice are thrown and the sky where the dice fall
back: “if ever I have played dice with the gods at their table, the earth,
so that the earth trembled and broke open and streams of fire snorted
forth; for the earth is a table of the gods, and trembling with creative
new words and the dice throws of the gods” (Z III “The Seven Seals”
3 p. 245). “O sky above me, you pure and lofty sky! This is now your
purity to me, that there is no eternal reason-spider and spider’s web in
you; that you are to me a dance floor for divine chances, that you are to
me a god’s table for divine dice and dicers” (Z III “Before Sunrise” p.
186). But these two tables are not two worlds. They are the two hours
of a single world, the two moments of a single world, midnight and
midday, the hour when the dice are thrown, the hour when the dice
fall back. Nietzsche insists on the two tables of life which are also the
two moments of the player or the artist; “We temporarily abandon
life, in order to then temporarily fix our gaze upon it.” The dicethrow
affirms becoming and it affirms the being of becoming. (Deleuze)

People who are in charge of children of this age
have to serve the psychic needs of the children. It is
not indispensable to know them scientifically. If we say
to a mother : ” Carry the child of one year always with
you, so that he may see the world, and take him where
people talk so that he may hear his mother tongue *\
the mother can understand and the teacher can explain
it very easily. Also the teacher can tell the mother not
to carry a child when he is old enough to walk, not to be
afraid of letting him carry heavy things if he wants to do
so. All these things are easy to understand if the mind
is not encumbered with prejudices. (Montessori)

My sheep hear My voice, and I know them and they follow Me.
(John 10:27)

Be what you are. There is nothing to come down or become manifest. All that is necessary is to lose the ego. That which is is always there. Even now you are that. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought, ‘I have not seen’, the expectation to see and the desire of getting something, are all the workings of the ego. (Sri Ramana Maharshi)

Without writing, un-writing, the unwritten switches over to a question of reading on a board or tablet which you perhaps are. You are a board or a door; we will see much later how a word can address itself, indeed confide itself to a door, count on a door open to the other. (Derrida)

Welcome to the Lord!
The word Om is the Imperishable ; all this its manifestation. Past, present, future—everything is Om. Whatever transcends the three divisions of time, that too is Om. (Mandookya Upanishad)

One who sees me in all, and sees all in me, to him I am not lost, and he is not lost to me. (Bhagavad Gita 6:30)

Once born you reach something. If you reach it you return also. Therefore leave off all this verbiage. Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning. (Sri Ramana Maharshi)

-Yes, but the due date of a verdict which will therefore no longer be the revelation of a truth, a verdict without truth, as we were saying, without veracity or veridicity, yes but a date which is no longer caught up in the fold or unfolding of a veil. Quite differently, still earlier, or later, I see him waiting for an event of quasiresurrection which, for once, therefore in view of a first and last time, would have nothing to do with an unveiling, nothing to do with what they call a truth, with the dictation of a truth, if you’re fixed on that, or with an unburying. What would as if mean from the moment-a revolutionary or messianic moment-when I was determining the as if on the basis of exemplary phrases such as ‘it’s as if I were alive’ or ‘it’s as if I were dead’? What would “as if” mean then, I ask. To whom would I ever dare address such phrases? Now, in order to start a diminution ad infinitum, you’d have to write him from the very distant place of this as if For that, with that in view, you have to wait for the Messiah as for the imminence of a verdict which unveils nothing consistent, which tears no veil. (Derrida)

(#18/19-59b) :Derrida , Montessori , John 18:10-11 , Jung , Sri Ramana Maharshi , Derrida

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)

Experience has shown that the teacher must with-
draw more and more, therefore the task of those who
have to train these teachers is easy. Tell them : ” Do
not do anything, but prepare for the children ; they will
work.” It brings into actual fact a great truth : “Self-
renunciation can bring great truths.” Our task is to teach
the teacher where he or she intervened needlessly. We call
this part of our work ‘ the method of non-intervention*.
The teacher must measure what is needed and limit her
work to that. (Montessori)

10 Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.)
11 Jesus commanded Peter, “Put your sword away! Shall I not drink the cup the Father has given me?”
(John 18:10-11)

Because I have fallen into the source of chaos, into the primordial beginning, I myself become smelted anew in the connection with the primordial beginning, which at the same time is what has been and what is becoming.
(Jung)

vichara begins when you cling to your Self/Atman and are already off the mental movement, the thought waves.
what is mind after all? It is a projection of the Self/Atman. See for whom it appears and from where it rises. The ‘I’-thought will be found to be the root-cause. Go deeper. The ‘I’-thought disappears and there is an infinitely expanded ‘I’-consciousness. (Sri Ramana Maharshi)

We’ll have to give up touching as much as seeing, and even saying. Interminable diminution. For you must know right now: to touch “that” which one calls “veil” is to touch everything. You’ll leave nothing intact, safe and sound, neither in your culture, nor in your memory, nor in your language, as soon as you take on the word “veil” As soon as you let yourself be caught up in it, in the word, first of all the French word, to say nothing yet about the thing, nothing will remain, nothing will remain any more. (Derrida)

2019 (#17-59a) : Derrida , Montessori , Sri Ramana Maharshi , John 10:7 , Derrida , Bhagavad Gita 6:29 , John 18:9 , Derrida

Justice, however unpresentable it remains, does not wait. It IS that whiCh must not wait. To be direct, simple and brief, let us say this: a just decision is always required immediately, right away, as quickly as possible. It cannot provide itself with the infinite information and the unlimited knowledge of conditiOns, rules, or hypothetical imperatives that could justify it. And even if it did have all that at its disposal, even if it did give itself the time, all the time and all the necessary knowledge about the matter, well then, the moment of decision as such, wait just be Just, must (il fa ut] always remains a finite moment of urgency ; It must not be the consequence or the effect of this theoretical or historical knowledge, of this reflection or this deliberation, since the decision . always marks the interruption of the juridico-, ethico-, or politico-cognitIve delIberatIOn that precedes it, that must (doit] precede it. The instant of decision is a madness, says Kierkegaard. This is particularly true of the instant of the just decision that . must rend time and defy dialectics. (Derrida)

to her surprise and
mine, the children worked and worked with these objects
with wonderful results. She was so surprised that she
thought there were angels or some spiritual agencies at
work. Then the children exploded into writing when
she had taught them nothing of writing and when visitors
came and asked the children : ” Who taught you to
write ? “, they would say : ” No one taught us to write “.
She would add in an awed manner : ” No, I haven’t
taught him to write “. She would come to me, half-
frightened, to say : ” Madame, at 2 o’clock yesterday
the child started to write ! ” She could not understand
how he could write at 2 o’clock, and perfect sentences
in beautiful handwriting too, when he had not written
anything in his life before, even up to 1 o’clock. We
had given them the cursive letters, then we thought
they might find reading easier if we gave them letters
of the print-type, but before we had them prepared,
the children were already reading books and did not
need them. Now, after forty-two years, we know
that these explosions occur and can understand why
they occur. (Montessori)

He who sees God without seeing the Self/Atman sees only a mental image. They say that he who sees the Self/Atman sees God. He who, having completely lost the ego, sees the Self/Atman, has found God, because the Self/Atman does not exist apart from God. (Sri Ramana Maharshi)

The reason my Father loves me is that I lay down my life–only to take it up again. (John 10:17)

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)

The Father loves me because I sacrifice my life so I may take it back again.
(John 10:17)

A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.
The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.
(Bhagavad Gita 6:29)

I have not lost one of those you gave me.
(John 18:9)

What is your real nature? Is it writing, walking or being? The one unalterable reality is Being. Until you realize that state of pure being you should pursue the enquiry. If once you are established in it there will be no further worry. No one will enquire into the source of thoughts unless thoughts arise. So long as you think ‘I am walking’ or ‘I am writing’, enquire who does it.
(Sri Ramana Maharshi)

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)

2019 (#16-58) : Derrida , Montessori , Sri Ramana Maharshi , John 10:16 , Jung , John 18:4 , John Ashbery , Melanie Klein , Nietzsche , Derrida

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

From this we can realize that a well-prepared teacher
(in the usual sense) is the worst teacher for the child.
The greatest effort in our method is that of trying to free
the teacher from the prejudices he or she may possess
and the greatest success is the teacher who can best free
herself or himself from them. The measure of how well
they succeed is seen in how far they are still cloaked by
prejudice. So if education of a great number is envisaged
and there is a scarcity of teachers, what can we say but :
” Thank God ! ” It is one of the best conditions.
(Montessori)

The wrong ‘I’ is the obstruction. It has to be removed in order that the true ‘I’ may not be hidden. The feeling that I have not realized is the obstruction to realization. In fact it is already realized and there is nothing more to be realized. Otherwise, the realization will be new. If it has not existed so far, it must take place hereafter. What is born will also die. If realization is not eternal it is not worth having. Therefore what we seek is not that which must happen afresh. It is only that which is eternal but not now known due to obstructions. It is that which we seek. All that we need do is remove the obstruction. That which is eternal is not known to be so because of ignorance. Ignorance is the obstruction. Get over the ignorance and all will be well. (Sri Ramana Maharshi)

And other sheep I have, which are not of this fold. Them also I must bring, and they shall hear My voice; and there shall be one fold and one Shepherd.
(John 10:16)

Take pains to waken the dead. Dig deep mines and throw in sacrificial gifts, so that they reach the dead. (Jung)

The degree of the absence of thoughts is the measure of your progress towards Self- realization. But Self realization itself does not admit of progress, it is ever the same. The Self remains always in realization. The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized. So thoughts must be checked by seeking to whom they arise. So you go to their source, where they do not arise.
(Sri Ramana Maharshi)

Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?”
(John 18:4)

The tests are good. You need a million of them.
You’d die laughing as I write to you
Through leaves and articulations, yes, laughing
Myself silly too. The funniest little thing …

That’s how it all began. Looking back on it,
I wonder now if it could have been on some day
Findable in an old calendar? But no,
It wasn’t out of history, but inside it.
(John Ashbery)

Let us now turn to the analysis of girls at the age of
puberty. The onset of menstruation arouses strong anxiety
in the girl. In addition to the various other meanings which
it has and with which we are familiar, it is, in the last re-
sort, the outward and visible sign that the interior of her
body and the children contained there have been totally
destroyed. For this reason the development of a completely
feminine attitude in her takes longer and is beset by more
difficulties than is the case with the boy in establishing his
masculine position. As a result, her masculine components
may become reinforced at the age of puberty; or she may
only accomplish a partial development, mostly on the in-
tellectual side, remaining, as far as her sexual life and per-
sonality are concerned, in the latency stage sometimes even
beyond the age of puberty. (Melanie Klein)

Every profound spirit needs a mask; even more, around every profound spirit a mask is continuously growing. (Nietzsche)

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 …
(Derrida)

2019 (15-57b) : Derrida , Montessori , Sri Ramana Maharshi , John 17:26 , John Ashbery , Mundaka Upanishad book 3 , Sri Nisargadatta Maharaj , Derrida

No justice is exercised, no justice is rendered, no justice becomes effective nor does it determine itself in the form of law, without a decision that cuts and divides [u ne decision qui tranche]. This decision of justice does not simply consist in its final form-for example, a penal sanction, equitable or not, in the order of proportional or distributive justice. It begins, it ought to begin, by right [e n droit] or in principle, in the initiative that amounts to learning, reading, understanding, interpreting the rule, and even calculating. For if calculation is calculation, the decision to calculate is not of the order of the calculable, and it must not be so [e t ne doit pas I’ etre J. One often associates the theme of undecidability with deconstruction. Yet, the undecidable is not merely the oscillation between two significations or two contradictory and very determinate rules, each equally imperative (for example, respect for equity and universal right, but also for the always heterogeneous and unique singulanty of the unsubsumable example). The undecidable is not merely the oscillation or the tension between two decisions.
(Derrida)

Given freedom and no interruptions by the teacher, he performs full,
complete, concentrated work. At this age of three years,
he does not receive with facility from others, because he
is constructing himself. Too many teachers are inclined
to put so many things before the child, to interrupt him
continuously and teach continuously, instead of letting the
children have their own experience. The child of this
age, therefore, who develops by spontaneous work,
following the guides of nature, cannot develop in this
fashion with a teacher who teaches.
(Montessori)

Abhyasa [spiritual practice] consists in withdrawal within the Self/Atman every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self/Atman.
You need not eliminate the wrong ‘I’. How can ‘I’ eliminate itself? All that you need do is to find out its origin and abide there. Your efforts can extend only thus far. Then the beyond will take care of itself. You are helpless there. No effort can reach it.
(Sri Ramana Maharshi)

will continue to make you known in order that the love you have for me may be in them and that I myself may be in them. (John 17:26)

Hasn’t the sky? Returned from moving the other
Authority recently dropped, wrested as much of
That severe sunshine as you need now on the way
You go. The reason it happened only since
You woke up is letting the steam disappear
From those clouds when the landscape all around
Is hilly sites that will have to be reckoned
Into the total for there to be more air …
(John Ashbery)

‘As rivers lose name and shape in the sea, wise men lose name and shape in God, glittering beyond all distance.
(Mundaka Upanishad Book 3)

you are not in the body, the body is in you! The mind is in you. They happen to you. they are there because you find them interesting. Your very nature has the infinite capacity to enjoy. It is full of zest and affection. It sheds its radiance on all that comes within its focus of awareness and nothing is excluded. It does not know evil nor ugliness, it hopes, it trusts, it loves.
(Sri Nisargadatta Maharaj)

In order to maintain the proposition “only a decision is just:’ one need not refer decision to the structure of a subject or to the propositional form of a Judgment. In a way, and at the risk of shocking, one could even say that a subject can never decide anything [u n sujet ne peut jamais rien decider l: a subject is even that to which a deCI­sion cannot come or happen [a rriver 1 otherwise than as a marginal aCCIdent that does not affect the essential identity and the substantial presence-to-self that make .a subject what it is-if the choice of the word subject is not arbitrary, at least, and If one trusts in what is in fact always required, in our culture, of a subject.
(Derrida)