Who are you – Part 2.1 / E-book and Paperback

Then rained down into
The high fiction of mind
of rising people

The Odyssey to “Who are you – survey into our existence” is an quest with many stages. The search for “Who are you” is about you and me and all that is in connection with us. Nothing is on beforehand excluded. Are you and I connected or are we separated? What makes you to the person who you are? Who are you before your birth and who will you be after your death? The answer to these questions is currently unknown, but nevertheless we raise these questions.

You, imagination, that prevented us
Many times to perceive the world,
Although around may sound a thousand cymbals

What moved you, outside our sense?
A flash of light, created in heaven,
By itself, or by the will of God.

The first part of this contemporary Odyssey includes our oneness and separation and also our connectedness in mutual trust.

The second part of this quest deals with five common realities; section 2.1 is an exploration of “facts and logic” during a holiday week in Florence, where the three main characters consider the transition from Medieval Scholastic to Renaissance. At the same time they explore the limits of “facts and logic” the boundaries of science, life and death, the hereafter, God, and the possibility of God in the form of a man, the mind of the warrior and the foreshadows of the Reformation.

Printing of this Ebook is allowed for your own use or for educational purposes. Readers and users of publications by Omnia – Amsterdam Publisher may show their gratefulness by donations to charities of their choice.

Author	Jan van Origo
Title	Who are you – A survey into our existence / Part 2.1Five common realities – Facts and logic
ISBN number	9789491633126 and 9789491633133
Print	1.0
Edition	E-book in Pdf-format – 16 MB
Format	A5 – format
Pages	196
Publisher	Omnia Amsterdam Publisher
Publication status	Published in 2013
Available	Website of the Publisher under: Books / Published
Price	Suggestion: a donation of $ 15.00 to a charity of your choice

  

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Five common realities – facts en logic 17

Carla, Man and the Narrator meet at seven o’clock in the evening on the Piazza della Repubblica..

“In this part of Florence we see exceptionally lush fashion in most beautiful shop windows. We have hardly discussed contemporary wealth and luxury. May I invite you for a luxurious dinner tonight? Narrator, do you know a good modern restaurant for the last supper on this part of our Odyssey?”, asks Man to Narrator.

“Nearby – on a courtyard of a Palazzo – is a very good contemporary restaurant of a worldwide chain with a menu of relatively simple Italian dishes made with quality local ingredients. A few days ago I had lunch there with an Italian friend on his invitation; the dishes are exceptional”, says Narrator.

“May I invite you to go there”, says Man.

“It is a pleasure to accept your invitation. I come back on what we did not discuss and see during our stay in Florence. We have not seen how ordinary people live, work and think in this city; this is mainly because I only speak a few words Italian. We have visited the many sights in this city volatile – or not at all. In this city we might easily accomplish a seven-year Odyssey to “facts and logic” in our search for “Who are you”. On the other hand, within our limitations we have seen an awful lot. What do you think?”, says Carla.

“Through this gate we enter the courtyard of the Palazzo. Man, did you already read the “Six memos for the next Millennium” by Italo Calvino? Maybe we can use the titles of the six memos as a beginning for looking back on our visit to Florence; a visit that includes a large part of the history of mankind”, says Narrator.

[1]

“We are early for diner, where shall we sit, inside or outside?”, says Man.

“I like the cosiness of a real table”, says Carla.

“Then we will request a table inside”, says Man.

After ordering their dishes, they continue their discussion.

“Coming back on the titles of the six memos: I think we may agree that “Lightness” and “Quickness” are applicable on the way we have covered “Facts and logic” in Florence. What do you think of the third title “Exactitude”? Have we met this title?”, asks Carla.

“The third memo from Italo Calvino begins as follows:

For the ancient Egyptians exactitude was symbolised by a feather, that served as a weight on scales used for the weighing of the Soul. This light feather was called “Maat” [2] – Goddess of the scales.” [3]

[4]

Then Italo Calvino aims to define “Exactitude”:

“To my mind “Exactitude” means three things above all:

1. A well-defined and well-calculated plan for the work in question;
2. An evocation of clear, incisive, memorable visual images (εικαστικοσ ín Greec) and
3. A language as precise as possible both in choice of words and in expression of the subtleties of thought and imagination.

Within the limitations of “Lightness” and “Quickness” we have – in my opinion – satisfied these criteria during the discussions regarding “Facts and logic”. There is our starter. Enjoy your meal”, says Man.

[5]

“Enjoy your meal”, says Narrator.

“Enjoy your meal. I agree with you that – in our opinion – these criteria are met, but others should determine within their framework and with their background whether – in their view – these criteria are met”, says Carla.

“That’s right. I am satisfied, but my father would have told a different story about “Facts and logic” as the manifestation of the “All-encompassing One”, that certainly would have perfectly met these three criteria. Within our framework and our background we have excellent met the titles of the fifth memo “Multiplicity” and the sixth – never written – memo “Consistency”; others should look for themselves whether our report does meet multiplicity and consistency. I’m not sure if we have done right to the title of the fourth memo “Visibility”. Of course we have had a very rich impression of sights in Florence and we have given these impressions a visible place within the framework of “Facts and logic”, but in the context of “Intensities and associations”, an additional completions is necessary to fully meet “Visibility”, zegt Narrator.

“Italo Calvino begins his memo “Visibility” with the verses:

“Then rained down into

The high fiction of mind

of rising people” [6].

These verses come from the part of the Wrathful and Rebellious in the Purgatory by Dante Alighieri’s “The Divine Comedy”; the last line I have added myself. Reading the Wrathful from this part of the purgatory I must think of two verses from Ephesians 4: 25-32 – a letter from Paul on unity and diversity – from the New Testament: “Don’t let the sun go down while you are still wrathful” and “Be kind, compassionate and forgiving on each other“.

According to Italo Cavino: ”Rains the “Visibility” – or images – down from heaven; that is, God sends them to the rising people”. As clarification of imagination, Italo Calvino quotes the following lines from the Purgatory by Dante:

You, imagination, that prevented us

Many times to perceive the world,

Although around may sound a thousand cymbals

 

What moved you, outside our sense?

A flash of light, created in heaven,

By itself, or by the will of God. [7]

Imagination includes science, the mind of the Warrior, mercy and compassion. Reading a flash of light and heaven, I had to thinking of the pearls game within Indra’s Net.

In Florence we have seen the world of Scholasticism changing into the imagination of reason and of the individual, with new possibilities and limitations. The mind of the warrior had adapted itself to the new conditions: the individual warrior fought no longer for overall glory of his society, but fought for glory of himself and his progeny.

In Amsterdam – during “Intensities and associations” on our Odyssey to “Who are you” – I expect to perceive the imagination during and after the Reformation – and the iconoclastic in response to Scholasticism and the excesses of the Renaissance – of the rebellious in Holland. “Then rained down into the high imagination of rising people”:

• a direct relation with God within a compartmentalised society;
• an unprecedented imagination in painting linked to an iconoclast within the religion;
• a wealth, small-mindedness and embarrassment obtained by trade and exploitation;
• a modified mind of the warrior focused on steward of God, and on efficiency and profit as outlook on the hereafter.

A first glimpse of this imagination of the rebellious, we have seen in the blue halls of the Uffizi Gallery with paintings by Dutch masters of the Golden Age. This is our last supper in our contemplation of the renaissance in Florence during our Odyssey to “Who are you”. Let us now enjoy our main course”, says Man.

[8]

“In overseeing the history of mankind within the appalling wealth of imagination of Indra’s net, and within the scope of our quest, we have – in my opinion – succeeded to keep “Maat” or measure at the weighing of the Soul during “Facts and logic”. We might have endless erred in the depths of hell,  wandered on the flanks of the purgatory, gone up in heaven – as tonight at this dinner. But we have completed this part of the Odyssey with hope and consolation. Let us continue the second part of “Visibility”–” The rain of imagination of rising people “– in Amsterdam during “Intensities and associations”, says Narrator.

[9]

“At “Oneness and diversity” in the letter of Paul to the Ephesians and at “Imagination that prevented us many times to perceive the world“, I think at the same time that all of us in our urge to survive – in one form or another, for example as manifestation of the “All-encompassing One” – are connected to the “mind of the warrior” with its imagination that in a frash of light creates and transforms. We cannot avoid this mindset when we ask the questions how we will continue our life [10]; how we can acquire and maintain a place under the sun, stars and hereafter. We – living humans and Gods (?) – are rebellious when we rise for a new day with its new imaginations. Maybe we can avoid this mindset by directionless merging into the infinite “All-encompassing One”, but this completely surrender – that completely surpasses the conscious action of suicide – is not given to many of us. I think, we as living creatures, cannot escape the mind of the warrior; within this mindset we can only keep “Maat” or measure – with compassion and care – at the weighing of the Soul”, says Carla.

“You are right for this second part of our quest. Maybe “Emptiness” and the third part of our Odyssey will include surprises”, says Man.

“I’m curious. There is our dessert. Tomorrow morning Man and I will leave very early to the airport. How will you travel to Amsterdam?”, says Carla.

“I travel over land and I decide at the last minute which train or bus I will take. Although I had left the mirror world of secret services many years ago, I must keep in mind that these services still have interest in me; I try to avoid as much as possible access to my identity. About a week I expect to be with you in Amsterdam for the continuation of our Odyssey”, says Narrator.

---

[1] Source image: https://plus.google.com/photos/at/105332456211449523631?hl=nl

[2] Maat – as Goddess in ancient Egypt of the early pharaos – was the personification of truth stability, justice and cosmic order. Later Maat became the “Maatstaff” (or measure staff) for the mean role of the pharao. See also: http://en.wikipedia.org/wiki/Maat

[3] Source: Calvino, Italo, Six Memos for the next Millennium. New York: Vintage Books, 1993, p. 55

[4] Source image: http://nl.wikipedia.org/wiki/Ma%C3%A4t

[5] Source image: http://obika.com/portal/IT/it/dove-siamo/ristorante-firenze/tornabuoni/

[6] Source first and second line: Dante “Purgatorio” XVII.25. The third line is added by Jan van Origo.

[7] Dante “Purgatorio” XVII.13-18; translation derived from: The Divine Comedy of Dante Alighieri trans. Henry Wadsworth Longfellow is a publication of the Pennsylvania State University.

[8] Source image: http://obika.com/portal/IT/it/dove-siamo/ristorante-firenze/tornabuoni/

[9] Source image: http://en.wikipedia.org/wiki/Maat

[10] See also: Camus, Albert, The Myth of Sisyfus. (Le Mythe de Sisyphe) (1942), first page of Chapter One.

Five common realities – facts en logic 16

Carla and Man are waiting for Narrator to walk by the covered Vasari Corridor along the river Arno via the Pont Vecchio to Palazzo Pitti.

[1]

“After we had yesterday briefly looked into the role of a Bodhisattva in the mind of a warrior, I had to consider what active role a Bodhisattva can fulfil as warrior in a conflict or war. Do you have an idea?”, says Carla.

“I think that a Bodhisattva will try to take care within the possibilities and circumstances. During the Second World War, several Japanese Zen masters were – as young men – conscripted as young men in the Japanese army. In their brief biographies they mention among others meditating while standing guard [2] during their obligatory military service. I hope that they as Zen monks have fulfilled their role with compassion during battles and skirmishes; the concise biographies leaves this – perhaps wisely – unmentioned. The metaphor of Indra’s Net has within the brilliance of glass pearls also a deep darkness.

In the brilliant glare

Of the pearls in Indra’s net

Flashes the darkness

There is Narrator”, says Man.

“This covered walkway from the Palazzo degli Uffizi via de Vasari Corridor [3] and the Pont Vecchio to Palazzo Pitti shows the endeavor of the Medici family during the first half of the 16th century to the outside world.

[4]

By the acquired possession and wealth, the family could walk – sheltered against weather conditions – from their new residential palace outside the city to their Palazzo degli Uffizi (or their working palace) in the city. At the beginning of the 16th century, the de Medici family had come to power again in Florence around 1512 A.C., and Giovanni de Medici had been elected as pope in 1513 A.C.. Hereafter Giovanni – as Pope Leo X – to his brother written: “God has given us the Papacy, let us now enjoy it“. [5]. As a Pope, Leo X had been a disaster, as a renaissance Prince a success; he commissioned Michelangelo – coming from Florence – to redesign and finish the St. Peter’s Basilica in Rome and he ordered an extremely expensive carpets series for the Sistine Chapel [6]. To finance this luxurious lifestyle, he introduced indulgences within the Catholic Church: by donations to the Catholic Church, the giver could shorten the time in purgatory for the beneficiary – for example deceased family members. As a response, on 31 October 1517 Martin Luther distributed his “Disputation of Martin Luther on the Power and Efficacy of Indulgences” in Wittemberg in Germany [7] that became the start of the Reformation. After his death in 1521, Pope Leo X was succeeded by Pope Adrian VI – coming from Utrecht in the Netherlands – who inherited an empty Papal Treasury and was also not welcome in Rome: he died in 1523 [8]. In that year, Giulio de Medici was elected as Pope Clement VII; by his clumsy and undiplomatic actions he caused the spread of the Reformation in Northern Europe and  the excommunication of King Henry VIII in England. His attention was focussed to art and culture; he commissioned Michelangelo in to build the Medici Chapel of the San Lorenzo Basilica in Florence – that we had visited a few days ago.

I tell these historical facts during the construction of the Vasari Corridor and the Pont Vecchio, because the building style reflects the hope of a continuous bridge for the de Medici family to the riches of the world. We know that herewith also the voidness for the de Medici family – in the form of vanity – and the decline of the Papal pontificate had started [9]; herewith as well the Catholic Church had fallen in a deep crisis”, says Narrator while they walk to the middle of the bridge.

“The word bankrupt [10] has started around that time on this bridge. When a trader could no longer meet his obligations, the counter (or “bank” in Italian) whereon he traded, was broken”,  says Carla.

By the Via de Guicciardini they walk to Palazzo Pitte.

[11]

“This palace had been built in the 15th century as the residence of the merchant Luca Pitti. In 1549 the Palace had come in the possession of the de Medici family where after members of the family have lived here to the extinction of the family in 1737. The palace became a treasure house in which the different generations of the family collected many of their paintings, jewellery and luxury possessions [11]. In addition, the family wished to show with this palace the grandeur of a nobel family to the outside world. During our tour we will see that the design and interior especially aims at impression of the visitor. Here shows the warrior his conquests to – a select part of – the outside world. Let us go inside”, says Narrator.

[13]

After the visit to the Palace, Carla, Man and the Narrator are sitting on a terrace on the Via della Sprone.

“in my eyes, Palace Pitti is a transition from the Renaissance to a different time, and for us a connection between “Facts and Logic” within the emerging reason in the Renaissance to “Intensities and Associations” in the personal development by religion, art and science, that we will visit in Amsterdam as the next stage on our Odyssey to “Who are you””, says Man.

“During our visit to the Palace, I was reminded of a passage from the Icelandic Egils saga centered on the life of the 10th-century farmer, warrior and poet Egill Skallagrímsson [14].

‘Thus counselled my mother,
For me should they purchase
A galley and good oars
To go forth a-roving.
So may I high-standing,
A noble barque steering,
Hold course for the haven,
Hew down many foemen.’ [15]

Or adapted to Palazzo Pitti:

“Encouraged by my parents,

Who won for me

Capital and power

To go out robbing.

So may I stand high,

Above the earthly turmoil

To eternal heaven,

And crush all opposition”.

For the inhabitants of Palazzo Pitti, the tool in the form of “weapons and people” as extension of the Viking Warrior – who still stood at the front of the battle order himself – was already replaced by the tool “capital and power” of the modern distant Warrior. The modern Warrior has withdrawn himself from the turmoil of battle; he stands as a solitary ruler high above daily life. This lone fighter beats the opponents at a distance with a “clean kill” [16]; in reality of daily life this manslaughter is always very grubby with the stench of decay. In Amsterdam, I hope being able to show more hereof. Palazzo Pitti is for me deathly and stilled in the hang to – the classic pitfall of the Warrior – lasting exceptional glory”, says Carla.

“So true. At your view of the solitary ruler, I am reminded of the Almighty God in heaven. Does the Christian Divine Trinity also have this classic pitfall of the lone fighter? I read somewhere that even Gods are engaged in a struggle for survival. In Amsterdam we will investigate during “Intensities and Associations” inter alia the personal relationship with God – and its consequences – within Christianity after the Protestant Reformation. How may a Bodhisattva get around this classic pitfall? By humility? I do not know. Shall we – tonight during the last supper on this part of the quest – look back on our short visit to Florence? We can also make some plans for the continuation of our Odyssey”, says Narrator.

“That’s all right. I suggest that this afternoon we go our separate ways”, says Man.

“That is good”, says Carla.

---

[1] Source image: http://nl.wikipedia.org/wiki/Ponte_Vecchio

[2] For example: Wetering, Janwillem van de, De Lege Spiegel. Amsterdam: De Driehoek, p. 40; in English: The empty mirror

[3] See also: http://nl.wikipedia.org/wiki/Corridoio_Vasariano

[4] Source image: http://nl.wikipedia.org/wiki/Corridoio_Vasariano

[5] Source: Norwich, John Julius, The Popes, A History, London: Chatto & Windos, 2011, p. 279.

[6] Source: http://nl.wikipedia.org/wiki/Paus_Leo_X

[7] Source: http://nl.wikipedia.org/wiki/Maarten_Luther

[8] Source: http://nl.wikipedia.org/wiki/Paus_Adrianus_VI

[9] See also: Norwich, John Julius, The Popes, A History, London: Chatto & Windos, 2011, p. 279 – 298.

[10] Bankrupt is in Italian Bancarotta – derived from “banca” meaning counter, and via latin “rupta” that is a conjugation of the verb “rumpere” meaning “to break, to disrupt”.

[11] Source image: http://nl.wikipedia.org/wiki/Palazzo_Pitti

[12] Source: http://it.wikipedia.org/wiki/Palazzo_Pitti

[13] Source image: http://it.wikipedia.org/wiki/Palazzo_Pitti

[14] See also: http://nl.wikipedia.org/wiki/Egils_saga

[15] From chapter 40 of Egil’s Saga. Source: http://sagadb.org/egils_saga.en. See also:  Marlantes, Karl, What it is like to go to war. London: Corvus, 2012 p. 69 – 70

[16] In the mind of the warrior a “clean kill” – with an effortless blow of two knuckles of the fist – is aesthetically preferred above clubbing with a stone. Even more aesthetically is shooting with a fine shotgun from a distance in a duel, or in our modern times with a laser gun. In our century this led to a president who personally gives orders to kill opponents by computer-controlled  drones in other countries. See also:  Marlantes, Karl, What it is like to go to war. London: Corvus, 2012 p. 71 – 72

Five common realities – facts en logic 15

“I think that we have finished our conversation about the paradox within the mind of the warrior in ourselves too abruptly. Although at an earlier age and in another way, I have known the euphoria of the conqueror. As young girl, I had caught a grasshopper in a matchbox. I felt an unknown joy; I would never be lonely any-more, because I would always have a companion in my life. When I had shaken the box, I could hear my grasshopper. The next morning the grasshopper was death. This was my first real loss in my life; herewith I lost my innocence: this started my decay. When I look at the Palace of the Medici, I am reminded of my matchbox”, says Carla.

[1]

“I had read somewhere that the family of de Medici – after a short exile from Florence – had wished to use its influence behind the scenes in the 15^e centurary and purposely had wished to have a low profile to the outside world. The outside of this palace – build in commission of Cosimo de Medice – shows this strive [2]”, says Man

Carla, Man and Narrator enter the palace.

“In the 15th century the well-off in Florence were aware of the periodic floods of the Arno River, therefore they had their living areas on the first floor. This palace resembles the Ark of Noah [3] from the book Genesis in the Old Testament. In this palace an image was available of all wealth and of everything of value within the de Medici family. Everything in this Palace is a miniature reflection and a reminder of the conquests of the family in the outside world. When the tide goes well, then the reflection and the memory will be brought back into reality. This Palace shows the inner world of the family in all its wishes and with all its expectations”, says Narrator.

[4]

“In this hall Luca Giordano [5], the aspiration of the familiy – displayed within this palace – shows God-like traits. The paintings on the ceiling of this hall resemble the ceiling paintings in the churches of this city.

[6]

The second dynasty of the Medici family is depicted by the painter Luca Giordano as a mirror image of the heaven wherein Cosimo de Medici – as the Central father-god – enthrones above his two sons and his brother. Here shows the inner of the prevailing “warrior” the ambition to at least match the Christian Divine Trinity, if not to take the place of God”, says Man.

[7]

“That is evident. At the height of his power, a warrior feels invincible and supreme: the warrior evades the world of mortals; the warrior can conquer the whole world. At the same time, the world of the warrior is dehumanised; care for the environment and the empathy for living beings and humans disappears. A state of euphoria – a perception of uniqueness and omnipotence, self-centredly focused on the warrior, his compagnons and the world for which they exist – arises. This state of euphoria can be recognised within Arjuna and Kṛṣṇa when they shot arrows with joy at everything that tried to escape from the fire in the Khandava forest, within you Narrator when you as a young warrior with a militia in Central Africa shot at everyone who tried to escape from a burning village, and within Karl Marlantes [8] when he – as lieutenant at the American Marines during the Vietnam war – let the air forces drop napalm on the jungle with Vietcong fighters [9]. ” says Carla.

[10]

“”The hel are the others” [11], had Jean-Paul Sartre written in one of his plays, maybe also because the others limit the warrior in his omnipotence – and thereby in his freedom”, says Man.

“You explain my feelings of joy and exhileration during the shooting at all and everyone who tried to escape from the burning village very well. But after this euphoria I felt shame and fathomless emptiness. In the first part of our Odyssee to “Who are you” [12] – at the description of the Peloponnesische war – we noticed on on-going cycle of honour/power – pride – wrath – revenge [13] among the parties concerned. In my experience we must add to this cycle “shame and emptiness” that simultaneously is an antipode to honour and power. In the time of my forefathers, the combatants in the old India took their spoils of conquest – usually stolen cattle within the cattle cycle – to their home village. There the loot was shared with everyone during a big feast. Showing the victory to the world was more important for the warriors than the victory itself [15]. After the feast an emptiness began to arise together with an emerging shame about aimlessness. With honour/power as antipode to this emptiness/shame, an urge arose for new conquests to confirm and maintain the inner and outer ego of the warriors. The conquest – or wealth in our time – creates at the same time an emptiness and a lack of something. Wealth creates a lack of richness that is not yet conquered. This hall reminds the living warriors within the family de Medici to the worldly riches which they must defend and expand, and to the richness of the Godlike Kingdom of Heaven that they still do not possess”, says Narrator.

“In this reasoning lies a truth. The decline begins after a conquest, because there is something to defend; the imperator must always conquer more for safeguard what he already owns. From the possession of wealth arises the need for more lasting wealth; also the imperator is subject to the law of nature called “greedy little pig”. Is there a difference between men and women?”, says Man.

“There is a study on the role of women in Mahābhārata. In the Mahābhārata a warrior only acquires immortal fame when fallen on the battlefield at the time women mourn him in shrill cries and weep over his life boasting his former beautiful appearance [16]. The women of the warrior caste put their men into action; the warriors are monomaniacal executors of the wishes of their women. When all warriors are deceased within the Kshatriya caste, the women go to the Brahmins to procreate new warriors. Women have their own role in the mind of the warrior”, says Narrator.

“Don’t we all have a role within the mind of the warrior? What do you think of the Gods and the Bodhisattvas?”, asks Carla.

“Also they, also we”, says Man.

“That is true. Shall we tomorrow – on our last day in Florence – visit Palazzo Pitti where the family of de Medici showed its splendour and magnificence to the outside world”, says Narrator.

---

[1] Source image: http://en.wikipedia.org/wiki/Palazzo_Medici_Riccardi

[2] Source: http://en.wikipedia.org/wiki/Palazzo_Medici_Riccardi

[3] See also: http://en.wikipedia.org/wiki/Noah%27s_Ark

[4] Source image: http://it.wikipedia.org/wiki/Palazzo_Medici_Riccardi

[5] See also: http://it.wikipedia.org/wiki/Galleria_di_Luca_Giordano

[6] Source image: http://it.wikipedia.org/wiki/Palazzo_Medici_Riccardi

[7] The Apotheosis of the Medici: Cosimo III sat central between his two sons and his brother below him, Palazzo Medici-Riccardi. Source image: http://it.wikipedia.org/wiki/Galleria_di_Luca_Giordano

[8] Source: Marlantes, Karl, What it is like to go to war. London: Corvus, 2012 p. 40 – 41

[9] See also: http://en.wikipedia.org/wiki/Viet_Cong

[10] Source image: http://nl.wikipedia.org/wiki/Napalm

[11] In the play “Huis clos”. See also: http://nl.wikipedia.org/wiki/Jean-Paul_Sartre

[12] See also: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 200 – 209

[13] See: Lendon, J.E., Song of Wrath – the Peloponnesian war begins. New York: Basic Books, 2010 p. 9

[14] See cattle-cycle in: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012

[15] See also a contemporary observation by Hannah Ahrendt in: Keen, David, Useful Enemies – When waging wars is more important than winning them. New Haven and London: Yale University Press, p. 9

[16] Source: McGrath, Kevin, STRῙ Women in Epic Mahābhārata. Cambridge: Ilex Foundation, 2009, p 25

Five common realities – facts en logic 14

Carla, Man and Narrator are sitting on the little square at the entrance of the Basilica of San Lorenzo before they will visit the Palace of the Medici.

“The mind of the warrior shows a number of contradictions. The parable of Mŗtyu – death in the form of a woman – gives a glimpse into the contradictions, when Arjuna’s oldest brother – as crown pretender of the five Pāṇḍavaḥ brothers – is inconsolable about the loss of the many killed on the battlefield including family members, teachers and students, and loved ones. As a result of the battle – between on the one hand the world order and duty, and on the other hand human action – over their legitimate kingdom, at the same time death and destruction occurs on an extensive scale among the loved ones. Another example is “fight for peace”. We do not only recognise the mind-set of the warrior – with these contradictions – on the battlefield, but also in science, religion, philosophy, government and, of course, within ourselves”, says Carla.

[1]

“The parable of Śīla [2] – freely interpreted as “All-encompassing Oneness” – from the Mahābhārata shows the mind of the warrior within ourselves. Through a consistent use of all (human) qualities – or Śīla – a wise king in ancient India had achieved peace and coherence within his kingdom and eventually within himself. This gave him also the immense power of goodness. Through the wealth of goodness he obtained the three worlds including the world of the gods. On a good day Indra – in a manifestation of medicine – appeared before the King, and Indra asked the King to learn what goodness really is. The King said that administration of the three worlds took all his attention: he had no time to show goodness to Indra. Indra in the form of medicine remained at the Court and served the King so superbly that the King said: “Ask for whatever you wish and it shall be giving“. In response Indra said: “You have already given me so much, but you would make me blissfully happy with your Śīla“. The King gave Śīla to Indra and the “medicine” left immediately. After the “medicine” was gone the King felt an inner unrest without knowing why. A column of light in human form came from his body. The King asked: “Who are you?”. The column of light answered, “I am Śīla. Until now we were inseparable. But you have given me away, and I am leaving you“. Soon a second column of light emerged from his body and again the King asked: “Who are you?”. The second column of light said: “I am Dharma – the world order – and I am leaving you, because I live where Śīla lives“. Right away three columns of light emerged from his body, and Truth, Goodness and Solidity left, because they live where Śīla lives. At last there appeared a column of light in the form of a woman, and the woman answered to the question “Who are you?”: “I am Śri – interconnectedness –, I am all that is desirable in a human life; I live where Śīla lives“. Paralyzed with fear the king asked to Brahman who that medicine was and what had happened. Brahman answered: “The medicine is Indra’s Net. Through Śīla, you had become who you are, and with Śīla you have given away yourself to Indra’s Net” [3], says Narrator.

“This parable beautifully shows some of the contradictions within the mind-set of the warrior. An imperator obtains a kingdom by his actions and then the imperator cannot maintain the empire: several laws of nature prevent this. In addition, there may be recognised contradictions within the mind-set of the warrior during a successful conquest or defence of a desired object: at the moment of success the warrior feels the volatile euphoria of an “All-encompassing Oneness”. This euphoria sets his temporary self-image that immediately starts to erode with the vanish of Śīla. We have seen this volatile euphoria during a victory in the self-image of rowers in the two students’ boat crews who compete for victory during the Oxford and Cambridge Boat Race on the Thames [4]”, says Carla.

[5]

“The same euphoria of temporary uniqueness showed Arjuna and Kṛṣṇa when they shot arrows with joy at everything that tried to escape from the fire in the Khandava forest [6]. With shame I must now confess that I had known this kind of euphoria when I – as a young warrior with a militia in Central Africa – shot at everyone who tried to escape from a burning village [7]. Śīla had already left me at my desire to experience the adventures of my ancestors upon my urge for comfort, money, fame and power. That night – when shooting at the villagers who wanted to escape the burning village – I lost the last remnants of my innocence. I still bear this contradiction between euphoria of a temporary oneness during violent conquests, and directly emerging decay, with me in the form of the breath of the villagers. Although the villagers have the identity “death” in the human world, I keep them alive with my breath”, says Narrator.

[8]

“Shall we look at the inner unrest in the palace of the Medici?”, says Man.

---

[1] Image of Pallas Athene – goddess of wisdom, courage, justice and correct warfare. She is also the companion of shrewd heroes. Source image: http://en.wikipedia.org/wiki/Warrior

[2] Śīla means amongst others “natural way of living or of behaviour” in Sanskrit. In Buddhism Śīla means amongst “moral conduct or precept”. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta. See also: http://en.wikipedia.org/wiki/%C5%9A%C4%ABla

[3] The parable of Śīla is a free rendering of the parable of Prahlāda from: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 101 – 102

[4] See the post “Amateurs” in: Origo, Jan van, Who are you – a survey into our existence –part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012 p. 190 – 194

[5] Source image: http://en.wikipedia.org/wiki/The_Boat_Race

[6] See also: http://www.sacred-texts.com/hin/maha/index.htm boek 1 Section CCXXVII and: Katz, Ruth Cecily, Arjuna in the Mahābhārata: Where Krishna is, there is victory. Delhi: Molital Banarsidass Publishers, 1990, p. 71 – 84

[7] See:  Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 22

[8] Image of Arjuna and Kṛṣṇa who shoot with joy arrows at all that tried to escape from the fire in the Khandava forest. Source image: http://en.wikipedia.org/wiki/Khandava_Forest

Five common realities – facts en logic 13

After their visit to the Basilica di Santa Maria Novella, Carla, Man and Narrator are sitting on the Piazza di Santa Maria Novella for their simple lunch.

“During your introduction to Kṛṣṇa – as God in human shape – it struck me how much sound agreement the name Kṛṣṇa has with Christ, the son of God within the Catholic Trinity. Both are appearances of God in human shape, who are immaculately received by their mothers. Are there any more similarities?”, asks Carla.

[1]

“The source of a possible immaculate conception of Kṛṣṇa by his mother is shrouded in mystery. This information may well be attached later, after this movement of Hinduism has come into contact with Christianity. The source for my introduction to Kṛṣṇa as God in human shape is the Bhagavad Gītā, which is composed well before our era. In the names of Christ and Kṛṣṇa, the verb root “kr” can be recognised meaning “to make, to do, and to act”, and “Īś” or “Ish” meaning “God or Supreme Spirit”. The combination of both word cores represents the incarnation of Kṛṣṇa as God in human shape and Christ as Messiah very well”, says Narrator.

“I do not exclude that there have been exchanges of religious ideas between India and Asia Minor around and after the time of Alexander the Great. The New Testament is written about a hundred years after the birth of Christ and the four Gospels show significant differences in content. Maybe the Evangelists in Asia Minor were familiar with several religious elements from the Bhagavad Gītā including Kṛṣṇa as God in human shape. I have no information about this thought; this may require a separate quest”, says Man.

“Christ and Kṛṣṇa have died both and at the same time they are both seen as “the unborn and unchanging source” by believers. Apparently God – in human shape – is on the one hand tied to the law of cause and effect, and on the other hand immortal. I think both facts are applicable on all manifestations in Indra’s Net. Let me explain this using a parable [2] from the Mahābhārata with the title “What is dead?”.

[3]

The battlefield – described in the Bhagavad Gītā – between the world order and duty (Dharmakshetra [4]) and human action (Kurukshetra) shows countless horrors. One of these horrors on the battlefield is the death of the beautiful son of Arjuna. The oldest brother of Arjuna – and crown pretender of the five Pāṇḍavaḥ brothers – is inconsolable. After this loss, he oversees the battlefield with the many fallen and he says: “This is worth no victory in this war, no kingdom, no heaven and no immortality“. He asks Vyāsa – the narrator of the Mahabharata –: “Family, teachers and loved ones are lying broken on the Earth with death as their identity. Why are they now known as “death”? Who dies here? What causes death? And why does death claim the living?”

Hereafter Vyāsa tells the story about the origin of Death – Mŗtyu [5] in the form of a woman – by Brahman. Mŗtyu askes him: “Why am I created?”. Brahman tells her that she is created to relieve the Earth from the intolerable burden of the ever growing population of living beings. Hereafter Mŗtyu begins to cry uncontrollably. Brahman takes her tears in his hands, but some fall on the Earth. From these tears, the diseases are created whereby the bodies of living beings will die. Mŗtyu demands an explanation from Brahman: “Why did you create me in this form of a woman? Why am I knowingly engaged in the misery and cruelty of devouring of living beings. By taking away the lives of children, parents, loved ones and friends, their relatives will mourn on the loss and I will be the object of their hatred and fear. But I will fear the tears of sorrow the most. No, I will not be able to extinguish life; save me from this fatal existence”. Brahman explains her: “There is dead and there is no death at the same time. All living things cause their own death by sticking to their own delusions in sins [6] and in happiness. In Truth, there is no death. The tears of Death are the tears of our sorrow that cause death and destruction everywhere around us. Just as easily we can create, enrich en preserve a True life for ourselves and for others.” After this explanation Mŗtyu – death – asks bewildered:

“Why don’t you learn to live?” [7]

Why do we so anxiously hold to our manifestations in Indra’s Net? This living manifestations – in sins and in happiness – evaporate sooner or later; Mŗtyu will carry them away as she also had carried away all main characters from the Mahābhārata in all their different manifestations.

Why don’t we learn to live as a “True Man with no ranks going out and in through the portals of Your face“; I think that Mŗtyu – in her bewilderment – has asked this to Brahman”, says Narrator.

[8]

“During the question “Why don’t you learn to live” by Mŗtyu, I created the following haiku:

One living being,

Nothing is born and dies,

Wave in ocean

[9]

This haiku shows in an indirect way why the manifestation of God in human shape is bound by the law of cause and effect. In a human shape God is – just like any living being – created from dust and will return to dust, as a wave is born from the ocean and will return into the ocean. Which form does God have in Indra’s Net?”, says Man.

“May I formulate this question more directly: Is a living being – for example a human life of God in a human form – a manifestation of the True Man or is it the True Man self?”, asks Narrator.

“During my preparation for the Holy Communion, I had learned that a human being consists of a physical body and an immaterial soul. The body is mortal and goes back to the earth after death; the soul lives further after death in the purgatory or goes straight to heaven. At that time, I have never understood where my soul – and where life – originates from, and I still don’t understand it. The metaphors “Indra’s Net” and “golf in the ocean” give me an opaque image how people – as manifestations of the All-encompassing One – are born from dust and return to dust. I can comprehend this opaque image intellectually and I understand the concept of incarnation, but the image does not become transparent”, says Carla.

“Maybe we may have touched upon the limits of our human comprehension and we must conclude that “Mysterium est magnum, quod nos procul dubio transcendit” [10] or “The mystery is great, that transcends us doubtless”, just as the mystery of the wave without doubt originates from the ocean and without doubt returns into the ocean”, says Man.

“I notice a development in your thinking. During “The Word as object in the middle” [11] at the first part of our Odyssey, you perceived the life mystery as so great, that it transcends us completely: this mystery transcends our doubt, with or without religion, and with or without sacrifice. Now you perceive the mystery of the human life that is created and merged in the All-encompassing One without doubt. Do I see this development well?”, says Carla.

“It is not a kind of a development or a change in thinking, it is a “Mysterium continuum” or a “constant mystery” in my thinking”, says Man.

“Shall we clean up our lunch? Later during our Odyssey at “And death has no dominion here” we can go further into the question “What is death?”. Shall we visit – as transition to mind of the warrior – the Palace de Medici this afternoon after the rest hour by Carla?”, says Narrator.

[12]

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[1] “The life of Jezus in a nutshell” by Matthias Grünewald at the Isenheimer altar. Source image: http://nl.wikipedia.org/wiki/Jezus_(traditioneel-christelijk)

[2] Free and abridged taken from: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 170 – 173

[3] Source image: http://nl.wikipedia.org/wiki/Dood

[4] See footnotes 15 and 16 in the last post for an explanation on both words.

[5] The name Mŗtyu means “death, dying” in Sanskrit. The name consists of Mŗt – where the sound of the Dutch word “moord” and the French word “mort” may be recognised – and “yu” meaning “to unite, to bind” in Sanskrit. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[6] See also the Seven Deadly Sins in the Catholic Church in: http://en.wikipedia.org/wiki/Seven_deadly_sins . See also the Seven Deadly Sins in the Divina Commedia by Dante Alighieri.

[7] Free and abridged rendering of: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 170 – 173

[8] One of the endless many manifestations of the “True Man”. Source image: http://de.wikipedia.org/wiki/Mann

[9] Painting “The Wave” by Gustave Courbet. Source image: http://de.wikipedia.org/wiki/Ozean

[10] From the Papal encyclical Ecclesia de Eucharista by Pope John Paulus II. In the word “Eucharista” one can recognise “Eu” meaning “good” in Greek, “car” pronounced as “char” meaning “to move in Sanskrit and “Īś” pronounced as “ish” meaning “being able to” and “the supreme being/soul” in Sanskrit. See also: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 163

[11] See also: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 163

[12] Source image: http://it.wikipedia.org/wiki/Palazzo_Medici_Riccardi

Five common realities – facts en logic 12

The next morning Carla, Man and Narrator have their breakfast seated on a beanch at the Piazza di Santa Maria Novella, in Florence.

“Last night I read the following two comments by a Zen master on a Buddhistic question, that are in line with our discussion during our supper last night:

“Fundamentally there is no delusion or enlightenment”

“Peace is originally the accomplishment of the general, but the general is not allowed to see peace.” [1]

The first comment reflects Carla’s introduction on the sometimes razor-thin difference between delusion and reality. I think the Zen master goes several steps further than Carla; in the tradition of the Heart Sūtra [2], the Zen master will probably identify delusion and enlightenment as empty; we will come to this later – at “Void” as the “Third common reality”. The second comment is not clear to me. Do you know an explanation?”, asks Man to Carla and Narrator.

[3]

“This comment looks structurally like the well-known fallacy in logic “Every ox is an animal, so each animal is an ox”; in this comment, a denial in the second clause might cause a tautology. In my opinion, peace is originally only possible if it includes peace in everything and everyone; but due to entropy [4] – or very loosely interpreted: the organised  chaos – it is not possible to create and establish human peace for all an everyone. The effort to maintain this form of entropy, surpasses our environment”, says Carla.

“You are right for the manifestations in our environment, and that is partly meant with this comment on the  Buddhistic question “Zhaozhou’s was your bowl”. The question is:

“Have you had breakfast yet?”

“Yes, I have eaten”

“Then go wash your bowl”

In this question “breakfast” stands for (a personal experience of) Buddhist enlightingment and “Go was your bowl” stands for realising Buddhistic enlightenment – as bodhisattva – for the All-encompassing One [5].

[6]

Within Indra’s Net is not possible to see peace, because on the one hand an eye cannot fully see itself and because no peace and no war exists in Indra’s Net: Indra’s Net is empty of these concepts.

Shall I use this second comment as prelude to my introduction to Kṛṣṇa?”, says Narrator.

“Good explanation of both comments in words; a Zen master asks to show the answer directly and immediately within Indra’s net. I am looking forward to your introduction to Kṛṣṇa”, says Man.

“I will formulate the comment more precisely:

“Shānti [7] (peace, rest, calmness of mind, absence of passion, comfort, son of Indra, son of Kṛṣṇa and  kālindi) is originally the accomplishment of Īśvara [8] (or the general), but Īśvara is not allowed to see peace”.

In the course of my introduction it will become clear why this comment is so aptly for Kṛṣṇa.

The emergence of Kṛṣṇa is shrouded in mystery. According to Vedic tradition Kṛṣṇa is – after an immaculate conception [9] – born about 5000 years ago in Mathura – the former capital of the kingdom Shurasena (now Uttar Pradesh) – in Northern India [10].

[11]

In the third book of the Mahābhārata [12] – composed more than 2500 years ago – Kṛṣṇa shouts:

“I am Nārāyaņa. I am creator and destroyer. I am Vişņu [13]. I am Brahman. I am Indra the master God.” [14]

In our contemporary ears, this exclamation sounds extremely overconfident. Within the metaphor of Indra’s Net, it is an open door, because every manifestation in Indra’s Net reflects and shapes the entire net as a creator and destroyer.

According to the Mahābhārata, Kṛṣṇa refuses to take sides at the beginning of the battle for the Kingdom between the five Pāṇḍavaḥ brothers – including Arjuna – and their many Kaurava cousins; he is only willing to enter the arena on the side of Pāṇḍavaḥ brothers as charioteer and leader of Arjuna.

At the beginning of the Bhagavad Gītā – a small and old part of the Mahābhārata – the army of the five Pāṇḍavaḥ brothers stands in battle order on the battlefield – with the place name Kurukshetra – opposite the army of their Kaurava cousins. In addition to a battle for a Kingdom, they stand on the battlefield in the tension between on one hand world order and duty (Dharmakshetra [15]) and on the other hand human action (Kurukshetra [16]). At the start of the battle, Arjuna – as leader of the five Pāṇḍavaḥ brothers – refuses to give the starting signal for the attack; in the opposite battle order he sees many family members, teachers, and loved ones. Kṛṣṇa – the leader and charioteer of Arjuna during this fight – encourages Arjuna to fulfil his duty within the world order. Kṛṣṇa only succeeds after he adopts his Godlike form during the dialogue with Arjuna.

In the Bhagavad Gītā Kṛṣṇa is called amongst others Parameshvara [17] or the Supreme God [18]. Some of the statements of Kṛṣṇa during the dialogue with Arjuna are:

“Although I am the Unborn and of immutable essence, although I am the Īśvara of the created beings, I enter my Godlike shape and come into finite existence from age to age” [19]

“I am equal to all created beings, there is no object of my particular favour or disfavour.”[20]

“Have your mind and life directed to Me, enlighten one another and talk about Me constantly.” [21]

[22]

This last statement of Kṛṣṇa was applicable to my mask of an idol in the inverted world in Amsterdam [23].

Through this Godlike shape, Kṛṣṇa – in this part of the Mahābhārata – is a guardian and a leader of the world order and duty, and of human action. Within the world order of the Mahābhārata, Kṛṣṇa is not allowed to see peace – also this Godlike shape in the form of Kṛṣṇa is bound by the law of cause and effect.

The outcome of the battle for the Kingdom is disastrous for all concerned. The heroes had been slain in battle; the survivors were consumed with hate, anger and grief; and the women and children mourn miserably for the loss of the fallen. At the end of the Mahabharata, all are deceased.

May I come back on the death this afternoon?”, says Narrator.

“That will be a good transition to my introduction to the mind of the warrior; wars eventually see only losers. I will come back to this later”, says Carla.

“Narrator, what do you think might be the answers by Arjuna and Kṛṣṇa to the Buddhistic question  “Zhaozhou’s Wash your bowl””, asks Man to Narrator.

“Arjuna puts his hands to his mouth as battle horn and roars; Kṛṣṇa spurs the battle horses”, says Narrator.

“Would Zhaozhou approve these answers?”, asks Man to Narrator.

“Zhaozhou accepts the answer of Arjuna, and he gives Arjuna right away “Linji’s True Man” as next Buddhistic question. According to Hinduism, Arjuna has met “The true Man” within his possibilities and limitations [24]. Zhaozhou rejects the answer of Kṛṣṇa, after which Kṛṣṇa – in the incarnation as Bhikṣu – immediately makes the gestures of cleansing of the begging bowl”, says Narrator.

“So far I have mostly listened during your introductions to God in human shape. The “Deus ex homine” has for me characteristics of a “Deus ex machina””, says Carla

“Almost all religious movements have struggled with this problem. As we have seen before, Christ was only recognized as son of God within the Trinity after many altercations and struggle within the Catholic Church. The doctrine of the immaculate conception of Mary – the mother of Christ – by the Holy Spirit has caused much discussion. In 1854 A.C. with the Papal Bull “Ineffabilis Deus” (the inexpressible God), Pope Pius IX proclaimed this dogma [25]”, says Man.

“During my life I have often renounced “Deus ex homine”, because in this manifestation I was not allowed to see peace”, says Narrator.

“Later on our Odyssey – during “Incarnatus est” at “Seven other realities “– I hope to learn more about the wonder of life within the void and the manifestations of Indra’s Net”, says Man.

“Shall we clean up our breakfast and visit the Basilica di Santa Maria Novella?”, says Carla.

---

[1] Both sentences are comments by the Zen master Xuedou on the koan ‘Zhaozhou’s “Wash your bowl’. See: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 172

[2] See also: Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 110 – 112

[3] In this human painting of peace, it is doubtful if peace also extends to the ox and the bay leaves. Mural of Peace by Gari Melchers. Library of Congress Thomas Jefferson Building, Washington, D.C. Bron afbeelding: http://en.wikipedia.org/wiki/Peace

[4] See also: http://en.wikipedia.org/wiki/Entropy

[5] A bodhisattva is a human who – on the verge of personal Buddhistic enlightenment – decides to remain in the world to work on the enlightenment of the whole universe; a bodhisattva has made the vow to enter enlightenment together with all around us at the same. See also: http://en.wikipedia.org/wiki/Bodhisattva

[6] Woodcut of Zhaozhou. Source image: http://en.wikipedia.org/wiki/Zhaozhou_Congshen

[7] Shānti is comparable with Sanctus meaning in Dutch “Part of the Eucharist before the consecration” and “Holy praising”, and in Latin “holy, inviolable, untouchable” en “holy, honourable, exalted, godlike, pure and pious”. Sources: Dictionaries Dutch and Latin published by Wolters – Noordhoff

[8] Īśvara means in Sanskrit amongst others “being able to”, “Supreme being/soul”. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[9] Source: Bhagavata Purana according to: http://en.wikipedia.org/wiki/Krishna

[10] Source: http://nl.wikipedia.org/wiki/Krishna_(god)

[11] Source image: http://en.wikipedia.org/wiki/Krishna

[12] See: Book 3, 188 (or 189), 5 from the Mahābhārata

[13] A Hindu supreme God, manifestation of Brahman, also named Nārāyaņa. Source: http://en.wikipedia.org/wiki/Vishnu

[14] Source: Radhakrishnan, S, Indian Philosophy – Centenary Edition. London: Unwin Hyman Limited, 1989, Vol. One, p. 485 – 486

[15] Dharmakshetra consists of “to place the continuous self/Self”, and “kshetra” – litterally: field.

[16] Kurukshetra consists of Kuru – a conjugation of “kr” meaning “to make, to do or act”, and “kshetra” – litterally: field.

[17] Parameshvara consists of para and Īśvara wherein “para” means “highest” in het Sanskrit.

[18] Source: Bhagavad Gītā (11.3-4). A word by word translation is available, see: Sargeant, Winthrop, The Bhagavad Gȋtâ. Albany: State New York University Press, 1994

[19] Source: Bhagavad Gītā IV.6

[20] Source: Bhagavad Gītā IX.29

[21] Source: Bhagavad Gītā X.9

[22] Source image: http://en.wikipedia.org/wiki/Kurukshetra

[23] See:  Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 93 – 98

[24] See also: http://en.wikipedia.org/wiki/Arjuna

[25] Source: http://en.wikipedia.org/wiki/Immaculate_Conception

Five common realities – facts en logic 11

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.

[1]

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 [2]. I think we should not delve into this further, because we use lightness and quickness as two guidelines during our Odyssey”, says Carla.

[3]

“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 [4]. I refer to the following brief passage from the Nārāyana Upanishad [5] 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 [6].

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”[7], 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 [8].

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;

Spring opens the hundred flowers [9], in one puff. [10]

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.

[11]

“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” [12] – 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.

[13]

“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.

[14]

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[1] Source image: http://en.wikipedia.org/wiki/Nuremberg

[2] See also: http://en.wikipedia.org/wiki/Consecration

[3] 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

[4] 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

[5] The tekst in Sanskrit is available under the title “mahAnArAyaNa” at: http://sanskritdocuments.org/doc_upanishhat/

[6] 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

[7] Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta.

[8] Next to human face, “Your face” also refers to the “face of the world” and the “face of Indra’s Net”.

[9] 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

[10] 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

[11] One of the unendless many manifestations of the “True Man”. Source image: http://de.wikipedia.org/wiki/Mann

[12] Heidegger, Martin, Sein und Zeit. Tübingen: Niemeyer, 2006. See also: http://de.wikipedia.org/wiki/Sein_und_Zeit#Verfallenheit_und_Eigentlichkeit:_Das_Man

[13] 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

[14] Piazza Massimo D’Azeglio. Source image: http://it.wikipedia.org/wiki/Piazza_d’Azeglio

Five common realities – facts en logic 10

Carla, Man and Narrator are walking towards their guest house after their visit to the Basilica di Santa Croce.

“I will come back to the words of Baäl Shem used as guidance in your introduction to “God in search of Man“. I have mixed thoughts on evil that we implicitly carry with us in interconnectedness. In my professional life I had investigated the causes, the facts and logic of evil in warfare. I also wear evil – like all people – in many forms with me; I will come back to this later. I wonder whether in a similar manner all human beings carry a godlike manifestation with them”, asks Carla to Man.

“Your question is a transition to God in the shape of a human being. The Jewish and Christian monotheistic God has created man in his own image [1]. In the Old Testament for Christians and the Tanakh for the Jews, God is described as almighty, invisible and in the core unmentionable. However, God shows many human characteristics: God is attached to loyalty and to a covenant [2], God is angry and jealous at times. The Christian God sends his son in a human form to the earth according to the New Testament. Should we fall back on religion in this description? Is God in human form physically possible? Or should we regard it as wisdom in the form of science together with religion according to Martin Buber?”, says Man.

[3]

“Interesting question. In nature lower organisms can direct the behaviour and even take over the consciousness of higher organisms for short or long duration. A well-known example is coughing during colds; this coughing is mainly focused on spreading the virus. Less well known examples are: certain fungi take over the behaviour of insects completely to optimize their own chances of reproduction. Ants – infected with fungus spores from the Cordyceps-stem – go to a favourable place located at a high leaf or branch where they bite and die; from the dead ants the fungus grows in this ideal place to spread its spores [4].

[5]

Another example is the infectious disease rabies that in its furious variant takes over and directs the behaviour of dogs and humans in an optimal way for its own propagation [6]. Conversely, also complex organism can customize the behaviour of simple organisms, such as humans by crop breeding to provide better crop yield in agriculture and varietal selection to achieve bigger and stronger livestock. Let us assume that God is a higher and more complex creature than humans; may God manifest itself in human form? If so, how? If not, why not?”, says Carla.

“During the rise of Christianity there had been a strong ideological struggle [7] over the position of Christ. Finally, this ideological struggle within the Catholic Church has resulted in the doctrine of the Trinity with a father God who had sent his Son to earth for the salvation of humanity and the Holy Spirit. Of this Trinity, the Son of God died on earth just like every human; also the Messiah in the form of son of God is at this point tied to the law of cause and effect. According to Christian doctrine, the Son has risen from the dead and ascended to heaven after 40 days on earth [8].

[9]

A different approach which I have mentioned before, is that humanity is created in the image of God. Erich Fromm [10] states, on the basis of analysis of the Tanakh [11] and the Talmud that:

“Man can be like God, but man cannot be God” [12].

He mentions that some Rabbinic statements imply that the difference between God and man can disappear, e.g.:

“Raba said: If the righteous wanted, they would be creators, for it is written: ‘But your iniquities (unrighteousness) have separated – or forms the difference – between you and your God’ (Isaiah 59:2). Without unrighteousness the human power might match God’s almightiness and mankind would be able to create a world” [13] .

According to Erich Fromm the essence of humans is that mankind transcends its earthly bonds of blood and soil in order to achieve independency and freedom [14]. I think that Erich Fromm – next to “freedom from” – especially refers to “freedom to”. In my opinion, the most surprising fact in this analysis of Erich Fromm is, that – within the metaphor of Indra’s Net – mankind already has the independency and the freedom to the creation of a world within the earthly bonds of blood and soil. In Indra’s Net each glass bead creates the net, and in each glass bead the entire net is reflected without unrighteousness”, says Man.

“Because I was not free of unrighteousness, I have chosen to leave behind the callsign Kṛṣṇa that I had received from my parents in Kenia; at my departure from Amsterdam I had discarded my mask of an Idol due to the unrighteousness of beauty; and by innumerable unrighteousness in the mirror palace inhabited by secret services, my existence laid in smithereens [15]. The seeds of unrighteousness had affected my past incarnations to the marrow: at those moments my life needed another manifestation”, says Narrator.

[16]

“In my opinion incarnations and manifestations are not God in the shape of a human being. They may be a human being as God according to Erich Fromm”, says Carla.

“It may be different in the case of Kṛṣṇa. Let us discuss this further tonight”, says Man.

Carla, Man and the Narrator arrive at their guest house. Carla will take her afternoon rest and Man and the Narrator will make an afternoon walk.

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[1] See from the Old Testament the book Genesis 1:27.

[2] See also: http://en.wikipedia.org/wiki/Ark_of_the_Covenant and Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 104 – 106

[3] Moses with the Ten Commandments by Rembrandt (1659). Source image: http://en.wikipedia.org/wiki/Covenant_theology

[4] See also: http://vorige.nrc.nl/wetenschap/article2327717.ece

[5] Source image and see also: http://en.wikipedia.org/wiki/Cordyceps

[6] See also: Quammen, David, Spillover – Animal infections and the next human pandemic. New York: W.W. Norton & Company, 2012, p. 296 – 297. See also: http://www.ccohs.ca/oshanswers/diseases/rabies.html

[7] See also: MacCulloch, Diarmond, Christianity – The first three thousand Years. New York: Viking, 2010, Part II “One Church, One Faith, One Lord?”

[8] See also: Mark 16:19, Luke 24:51 and Acts of the Apostels 1:1-12 in the New Testament.

[9] Ascencion of Christ by Garofalo, 1520. Source image: http://en.wikipedia.org/wiki/Feast_of_the_Ascension

[10] See also: http://en.wikipedia.org/wiki/Erich_Fromm

[11] See: http://en.wikipedia.org/wiki/Tanakh

[12] Bron: Fromm, Erich, Gij zult zijn als Goden (You Shall Be as Gods: a radical interpretation of the Old Testament and its tradition (1966)). Utrecht: Erven J. Bijleveld, 2010 p. 62

[13] Bron: Fromm, Erich, Gij zult zijn als Goden (You Shall Be as Gods: a radical interpretation of the Old Testament and its tradition (1966)). Utrecht: Erven J. Bijleveld, 2010 p. 62

[14] Bron: Fromm, Erich, Gij zult zijn als Goden (You Shall Be as Gods: a radical interpretation of the Old Testament and its tradition (1966)). Utrecht: Erven J. Bijleveld, 2010 p. 64

[15] See also: Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013

[16] Krishna Mediating between the Pandavas and Kauravas. Source image: http://en.wikipedia.org/wiki/Krishna

Five common realities – facts en logic 9

Carla, Man and Narrator are walking around the Piazza di Santa Croce.

“I will come back on the synthesis between the world of the Upanishads and the Mahābhārata that Narrator has highlighted. Do you realise the difference between the “Thusness”-aspect and the “Concourse  of Things”-aspect?”, asks Man to Carla and Narrator.

“I have understood your explanation of this difference, but I wonder if in reality there is a difference between “thusness” and “concourse of things”. It seems to me that the “concourse of things” is another way of looking at “thusness”, or do I overlook something?”, says Carla.

“Carla may be right”, says Narrator.

“Carla is right. In my explanation, I have underlined the difference between both aspects to create a look on “Thusness” in two different ways. In the introduction to the “Awakening of Faith” initially the “Thusness”-aspect is indicated by “Thusness in essence (in emptiness and form)”; and “Saṃsāra – or Concourse of Things” is described as “Thusness in manifestations and characteristics”. After that, in the introduction the concepts of “Thusness”-aspect and “Concourse of Things”-aspect are both used to clarify both manifestations of “Thusness”. After reading this introduction I have fully realised what is meant by “evam” as first word – and also as summary – of all the Buddhist Sutras; “evam” includes everything, nothing is excluded”, says Man.

“Also with “evam” I have my usual question about the definition of this fundamental principle. When “evam” is finite, then Gödel’s second incompleteness theorem is applicable on “evam” [1]. But in case “evam” is infinite and all-encompassing, then nothing may exist outside “evam” to prove it or discuss “evam”; in case of infinity and all-encompassiveness, “evam” is by definition complete, because outside “evam” nothing exists. I will leave this question for the time being, because I think the answer is located in the inconceivable”, says Carla.

“It is an introduction to the “Awakening of Faith” and not an introduction to the “Awakening of Science”. The question of “evam” is a religious question; a question to the origin where people can fall back on when they don’t know or they cannot know. I think Carla is right; the answer probably lies in the inconceivable”, says Narrator.

“As stepping stone to “God in search of Man” – the book title includes my first name –, I use the book “Ich und Du” (“I and You”) from 1923 by the religious philosopher Martin Buber [2] (honorary professor in Frankfurt am Main) who in 1938 had escaped from the other regime in Germany by fleeing to Jerusalem. “In the beginning is the relation [3]” according to Martin Buber. Man can only say “I” due to “you” (or “it”), the relationship with others (and things) is dialogical. “I” and “you” are not separate objects or things; there is no “I” without “you”, there exists only a reciprocal relationship to one another. By interpreting this religiously – “In every You, we call the infinite all-encompassing [4]” – the relation with God is dialogic: in the all-encompassiveness we cannot describe God, but we can only appeal; our live is an existential dialog with the infinite all-encompassing “You”. Science together with religion offers no doctrine according to Martin Buber, but wisdom.

[5]

I read an example of this wisdom founded in science and religion on the backside of the book “God in search of Man” where the words of Baäl Sjem are mentioned as guidance:

If a man has seen evil, may he make no fuss.

Let he be aware of his own evil, and work hard to avoid it.

Because what he has seen, is also inside him.

Within the framework of the “Awakening of Faith” the words by Baäl Shem are crystal clear; all the good and the evil is – just like you and me – included in “evam” or “Thusness”. All the good and the evil is within us. Would Martin Buber see good and evil as manifestations of “Ich und Du“, as dialogical relationship between me and God, or would he place good and evil into his second dialogical relationship “Ich und Es” (“I and It”) ? I do not know; I’ll leave this question for the time being until we will arrive at God in the shape of a human being during my introduction.

When reading the first chapters of “God in search of Man” – in Sanskrit “Man” means amongst others “to think/consider/observe” – I was struck by the similarities in structure with the “Awakening of Faith”. Abraham Joshua Heschel had chosen the following three ways for this quest for God:

• God – for Abraham Joshua Heschel this is the unspeakable all-encompassing One from the “Awakening of Faith”.
• Revelation (unveiling or disclosure)
• Resonance (respons)

The last two ways for the quest for God show similarities with “evam” where the “revelation” looks like “Thusness in essence (in emptiness and form)” during the transition to “Thusness in manifestations and characteristics” that looks like “resonance”. Is this coincidence or is this a fundamental resemblance with the “Awakening of Faith” of man?”, says Man.

“I think there is a fundamental difference between your introduction to the “Awakening of Faith” on one hand, and the reciprocal relationship between I and you by Martin Buber and the quest of God to human beings on the other hand. In Hua-yen Buddhism there is in principle no other, because all appearances and illusions arise from and are interwoven with “One”. Martin Buber and Abraham Joshua Heschel search and/or experience a dialogue with an everlasting all-encompassing You: there is a certain separation between I and You. This is similar to one key question on our quest: “Are you and I connected or are we separated“. I don’t know the answer, but it seems necessary to investigate this question more in depth”, says Carla.

“Maybe both ways of seeing are two manifestations of one and the same within Indra’s Net. Shall we first visit the inside of the Basilica di Santa Croce. Inside is the crucifix that was seriously damaged during the flood in 1996. This may offer a transition to God in the shape of a human being in our world”, says Narrator.

[6]

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[1] See for a simplified explanation of the evidence of this second incompleteness theorem: Nārāyana, Narrator, “Carla Drift – An Outlier, A Biography”. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 154

[2] See also: http://nl.wikipedia.org/wiki/Martin_Buber

[3] Source: Buber, Martin, Ik en Jij. Utrecht: Erven J. Bijleveld, 2010 p. 24; see also the first sentence in the Gospel of John.

[4] Source: Buber, Martin, Ik en Jij. Utrecht: Erven J. Bijleveld, 2010 p. 110, 111

[5] Source image: http://en.wikipedia.org/wiki/Martin_Buber

[6] Source image: http://fr.wikipedia.org/wiki/Basilique_Santa_Croce_de_Florence