Carla and Narrator are waiting for Man outside their guest house in Florence.
“This afternoon I forgot to say that objects, symbols, rituals, words, slogans, music, literature, philosophy and religion can direct – and take over – the behaviour and consiousness of people. Two extreme examples in negative sense are:
- a political leader and followers influence each other in words and rituals so far-reaching that a part of society proceeds to genocide,
- a religion sect degenerates by rituals, slogans, words and behavior in religious madness.
In a positive sense, behaviour and consciousness of people are influenced – as exercises for the soul – by music, literature, religion (for basic trust), architecture, art, science. Via symbols and rituals, people feel security and belonging. An outspoken example is the hostia (sacramental bread) which – according to the Catholic Church – changes into the body of Christ after the epiklesis and the consecration during the Eucharist . I think we should not delve into this further, because we use lightness and quickness as two guidelines during our Odyssey”, says Carla.
“Within the conceptional framework of Indra’s Net, every particle, every object and every living being reflects the body of Christ – as a historical person and as a Godlike being”, says Narrator.
“There is a small difference: Catholics believe that the hostia only after the epiklesis (or convocation of the Holy Spirit) and the consecration during a Catholic Eucharist changes in the body of Christ. The metaphor of Indra’s Net reflects the Catholic faith and at the same time, the disbelief in the hostia as a body of Christ in all its manifestations”, says Carla.
“You are right, we don’t have time to fully investigate the influences of symbols and slogans on the human behaviour next to our Odyssey to who are you. There is Man”, says Narrator.
“Do you like a real dinner tonight or shall we buy a simple supper in the supermarket and eat it in the park of the Piazza Massimo D’Azeglio, just like Dutch people?”, asks Man.
“Right then, just as people from Holland”, says Carla.
“I haven’t done otherwise for years, for me it’s all right”, says Narrator.
After a visit to the supermarket, they sit in the park and have the following conversation.
“Narrator, your last name Nārāyana is similar to the title of one of the older Upanishads that probably is created at the end of the Vedic period in India . I refer to the following brief passage from the Nārāyana Upanishad  as stepping stone to my introduction to Kṛṣṇa as God in a human shape:
Nārāyana is the Supreme Reality designated as Brahman.
Nārāyana is the highest (Self).
Nārāyana is the supreme Light. Narayana is the infinite Self.
The supreme person Nārāyana willed to create beings.
Everything in this world is pervaded by Nārāyana within and without .
Did you know this similarity in name with your last name?”, asks Man to Narrator.
“My father had told me this in one of his stories when I was a young man. Later on in my life – during my incarnation as Bhikṣu – I have read the Nārāyana Upanishad via de University Library in Heidelberg. In Sanskrit, Nārāyana means amongst others “son of the original Man”, whereby “Man” in Sanskrit means “to think, believe and perceive”. The book with Buddhistic questions that I had received from my American beloved, includes the question “True Man” about the meaning of “Man”. This beginning of this question is:
“There is a True Man with no ranks going out and in through the portals of Your face .
Beginners who have not witnessed it, Look, Look”
And the verse in this koan starts as follows:
“Delusion and (Buddhistic) enlightenment are opposite,
Subtly communicated, with simplicity;
Delusion and (Buddhistic) enlightenment also include symbols, rituals, words, slogans, literature, philosophy and religion that direct and even take over the behaviour and consiousness of humans in a positive and negative way. The “son of the original Man” in my last name Nārāyana is not only the human man, but also indicates the “True Man” in this Buddhistic question”, says Narrator.
“The difference between delusion and reality, crime and goodness are often paper thin and as a rule dependent on the framework wherein it is perceived. Your explanation about “thinking, believing and perceiving” show this. “Sein und Zeit”  – the magnum opus by Martin Heidegger – also shows a glimp of this. Martin Heidegger has made a distinction between the “Improper Man” – or Delusion – and the “Own Self”. I am not sure if Martin Heidegger would equate the “Own Self” to the “True Man” in the Buddhistic question”, says Carla.
“I am deeply impressed by your introduction to Nārāyana and the “True Man”; you can express this far better than I can. Would you like to tell us who Kṛṣṇa is?”, says Man.
“May I do that tomorrow, let us first have our supper on this beautiful late summer evening in the park. Shall I break the bread and pour the wine?”, says Narrator.
“That is good”, say Carla and Man.
 Images of a traditional and modern monstrance. The monstrance is a holder in which the hostia (or sacramental bread) – that after the epiklesis (or the invocation of the Holy Spirit) and the consecration during the Eucharist, according to the Catholic Church changes into the body of Christ – is shown. See also: http://en.wikipedia.org/wiki/Monstrance and http://en.wikipedia.org/wiki/Sacramental_bread. Source image: http://en.wikipedia.org/wiki/Monstrance
 The Mahānārāyana Upanishad is, as chapter 10 of the Taittiriya Aranyaka, part of the dark – or inconceivable – Yajurveda (or Veda during sacrifices). See also: http://en.wikipedia.org/wiki/Taittiriya_Aranyaka#Taittiriya_Aranyaka
 Source: XIII-4 and XIII-5 from the English translation of the Mahānārāyana Upanishad via: http://www.indiadivine.org/audarya/hinduism-forum/230825-maha-narayana-upanishad-translation-english.html
 Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta.
 Next to human face, “Your face” also refers to the “face of the world” and the “face of Indra’s Net”.
 See for an interpretation of flowers also “One – Blossom” in: Origo, Jan van, Who are you – A survey into our existence – 1. Omnia – Amsterdam Publisher, 2012, p. 50 – 53
 Abridged version of the Zen Koan “Linji’s True Man” from: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 167 – 170
 Heidegger, Martin, Sein und Zeit. Tübingen: Niemeyer, 2006. See also: http://de.wikipedia.org/wiki/Sein_und_Zeit#Verfallenheit_und_Eigentlichkeit:_Das_Man
 Image of a tool to understand the main concepts in Heidegger’s “Sein und Zeit” – (Being and Time). Source image: http://de.wikipedia.org/wiki/Sein_und_Zeit#Verfallenheit_und_Eigentlichkeit:_Das_Man