“May I come back to our discussion of last night before you will tell us more about organized chaos and the mind of the warrior?”, asks Man to Carla.
“All right, it’s better to finish a topic before starting a new subject”, says Carla.
“Last night I read in a book with Buddhist questions (a recent copy of the bundle that Narrator received from his American friend as farewell gift) the passage “All sentient beings just have active consciousness, boundless and unclear with no foundation to rely on“. As example is given:
“When a monk passes and he is addressed with “Hey, you”, then right away this monk will turn his head towards the caller. When this monk hesitates upon the second question “Who are you?”, then this monk has an active consciousness, boundless and unclear without foundation to rely on”.
This fundamental affliction of ignorance in itself is – according to this question – the immutable knowledge of all Buddha’s. The verse accompanying this question is:
One call and one turns her/his head –Do you know the self/Self or not?
Vaguely, like the moon  through ivy, a crescent at that.
The child of riches, as soon as she/he falls
On the boundless road of destitution, has many sorrows. 
Upon reading this question and verse, I thought of our last discussion about God as “another, a stranger”, who is separated from “the Unspeakable”, ” the Supreme Astonishment”, “the ultimate question that exceeds words”. Before the separation  were God, the people and everything around us in this fundamental affliction of ignorance, as a healthy human body without ailments also forms a coherent entity without separate parts? Had they a foundation to rely upon and what foundation was it, or was the lack of a foundation the source of an active consciousness, boundless and unclear? I don’t know the answer to these questions. And – after the fall, after the separation – wherefrom arrives the boundless road of destitution with many sorrows? Heschel continues his essay “Man is not alone”  with the topics: “faith”, “one God”, “beyond faith”, “strive for oneness”, and “common actions are adventures”. Would Heschel have seen “One call” and “One turns her/his head” in the category “common actions are adventures”? I think so; but would he finally have seen “One call” and “One turns her/his head” as “one” or as “separate”? I see it vaguely as a crescent Moon through ivy”, says Man.
“At the strophe “boundless and vague without foundation to rely upon” from the Buddhist question, I was reminded of “śūnya” – meaning “empty” – from the Heart Sūtra  in which “form is emptiness as emptiness is equal to form”; in emptiness is no Dharma – or world order or duty. Now I invite you to visit the Cappelle Medicee  in the Basilica of San Lorenzo . This Chapel – located behind the Basilica – is a symbolic mausoleum of the family De Medici. This family was a “child of riches in the Renaissance that has known many sorrows once it had fallen on the boundless road of destitutions“. In my opinion the mausoleum superbly shows the immensity of the sorrows and the coldness of the destitution of this family”, says Narrator.
Carla, Man and Narrator visit the Cappelle Medicee.
They continue their discussion outside seated on a bench in the Piazza di Madonna degli Aldobrandini.
“Everything in the Cappelle Medicee aims to create distance to the spectator. I expect that in the past visits to this mausoleum were only allowed on invitation by the family. I think this mausoleum sought to remind the descendants of the Medici wherefrom they owed their wealth and to show visitors which “children of wealth” were commemorated here. At each grave in the mausoleum, I wondered “Who are you?” and “Do you know the self/self or not?”. I think “Vaguely, like the moon through the ivy”, but the abundance of the many types of “Ivy” will not be helpful to see the Moon”, says Man.
“May we visit the Basilica of San Lorenzo now? This building is austere outside, but the Basilica will show its beauty inside”, says Narrator.
“I am pleased that we have continued the discussion, as this – and certainly the visit to the Basilica – creates a nice stepping stone to the separation between science and religion in the Renaissance. The transition in style of the choir dome toward the ceiling of the main and side aisles nicely showed the wish to change science – emerged from the Medieval Scholasticism – toward an orderly science that explains everything in case we know and apply the basics. May I continue on this subject the next time, because now I need to rest?”, says Carla.
“Please do”, says Man.
“During dinner?”, says Narrator.
“That’s fine”, says Carla.
 See also: Drift, Carla, Man Leben – One Life, A Biography. Omnia – Amsterdam Publisher, 2012, p. 71 – 72
 Free rendering of a part of the Zen dialogue “Guishan’s Active Consiousness” from: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 163 – 166.
 See also: The parable of Adam en Eve expelled from paradise after the fall in Chapter 3 of Genesis in the Old Testament.
 See: Heschel, Abraham Joshua, Man is not alone – A Philosophy of Religion. New York: Farrar, Straus and Giroux, 1951. See also: http://nl.wikipedia.org/wiki/Abraham_Joshua_Heschel. In “The Long Discourses of the Buddha. Massachusetts: Wisdom Publications, 1995 p. 38-39”, 32 abodes are mentioned for sentient beings; including 22 abodes for Gods. Are Gods also “children of riches” within this frame of mind?
 See: Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 110 – 112