Category Archives: One

Today paperback edition of “Who are you – part 1” published


Today the paperback edition of “Who are you – part 1” is published at Omnia – Amsterdam Publisher.

Jan van Origo acknowledges his gratitude to everyone for their contribution to this book.

You are the greatest mystery

Click here → 978-90-818390-8-2_WhoareYou_1_content ← Click here

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Download the content (12 Mb) and cover (1 Mb). You may print the paperback by an “Espresso Book Machine”

The e-book “Who are you – part 1” is also available in Pdf-version under the following hyper-link:

High (300 dpi) quality e-book – 13 MB – in A5 format:

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Printing (258 pages) for own use or for educative purposes is allowed.

A breath of the wind
In the rustling of the trees
Your voice is heard
.

The survey to “Who are you” is composed upon the bundled posts from March – September 2011.

Man Leben, Narrator and Carla Drift are the three main characters in this part of the Odyssey.

The Odyssey to “Who are you – survey into our existence” is a 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.

 The progress of this quest to “Who are you” can be read on the weblog of Jan van Origo: www.janvanorigo.com

The following two part of “Who are you” will include the chapters 5, 7 and 0 of this quest.

This work is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.

Photos, images, renderings and quotations in the text may be copyrighted by third parties.

EBook “Who are you – Part 1″ today available


The E-book “Who are you – A survey into our existence – 1” is available in PDF – format by the hyperlink:

High (300 dpi) quality E-book in PDF – 11 MB – in A5 format:

Click here → 9789081839099_Who_are_you_1 ← Click here

You are the greatest mystery

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.

A breath of the wind

In the rustling of the trees

Your voice is heard

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.

The progress of this quest to “Who are you” can be read on the weblog of Jan van Origo: www.janvanorigo.com

The following two part of “Who are you” will include the chapters 5, 7 and 0 of this quest.

This work is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.

Photos, images, renderings and quotations in the text may be copyrighted by third parties.

Philosophy behind “Who are you – an survey into our existence” – part 1


“Who are you – an survey of our existence – 1” begins with eight introductory posts wherein the background, the framework and the scope of the survey is outlined. The survey is described in the form of a quest, a contemporary myth and an Odyssey that will end in a homecoming.

In part 1 of the quest, the first three chapters (of the 17 chapters) are described. At the end of part 1 follows an interlude before the main characters will continue their quest in daily life in part 2. In part 3 of the Odyssey, the main characters transcend our everyday world. At the end of the Odyssey – in zero – the homecoming will take place.

In Chapter 1 of this Odyssey the main persons completely experience the philosophical Monism [1]. Within the metaphysics, Monism argues that the variety of existing things – or entities – in the universe are reducible to one substance or reality and therefore that the fundamental character of the universe is unity.

In the Oriental philosophy, Monism occurs in different forms in the Upanishads, in Hinduism, in Taoism and in Buddhism. Christianity provides direct and indirect references to Monism in many places. After the Industrial Revolution in Western Society, Schopenhauer [2] has studied Monism in the Upanishads [3] – including the īśāvāsya [4] (or Isha) Upaniṣhad [5] – and in Buddhism.

[6]

Francis Herbert Bradley [7] has studied Monism in his essay ‘ On Truth and Coherence ‘ written in 1909.

[8]

At the end of Chapter 1, Indra’s net [9] from the Avatamsaka Sutra [10] is described as transition to Atomism – and also as synthesis between Monism and Atomism. According to the Avatamsaka Sutra, the dust particles within the net of Indra have feelings and needs. They know anger, joy and knowledge and ignorance. Within their scope they can also make everything happy. The net of Indra can be healthy and ill [11]. The main characters look at the net of Indra in different dimensions on the basis of a 10-minute film “Powers of Ten” of Ray and Charles Eames from 1968 (and re-released in 1977) [12].

In Chapter 2 of the quest for “Who are you” the main characters experience Atomism [13]. After the original separation of Heaven and Earth, they fell apart in countless pieces until the smallest particles remained. In the 20th century, Atomic Physics was extensively studied by many physicists: this study has resulted in a great deal of knowledge and many more questions [14]. In philosophy Bertrand Russell [15] and Ludwig Wittgenstein [16] in his young adult life [17] were adherents of logical Atomism.

[18]

[19]

In Chapter 3 of the quest for “Who are you”, the main characters studied how mutual trust is established and perpetuated. The “person in the middle” and “various objects in the middle” including the Church, meditation rooms, the sacrifice, the Lamb of God, the Dove, the word and the “Spirit in the Middle” are reviewed.

As preparation of everyday life the main characters have made a concise study of the five skanda’s which according to Buddhism give everything what is needed for spiritual development. Looking back after their homecoming, the main characters will examine if this statement – and all other experiences – were useful and meaningful.

In an intermezzo they studied the own image of rowers that fully depends on the results of races; they saw the outcome of the madness of war on basis of the Peloponnesian War in Greece 2500 years ago.

Finally, one of the main characters rediscovered the bond with Monism on basis of the opening sentence from the John Gospel in the New Testament translated into Sanskrit by the eternal wind – which also includes God and the Gods.

 “A breath of the wind

In the rustling of the trees

Your voice is heard” [20]


[1] See also: http://en.wikipedia.org/wiki/Monism

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

[3] Upanishad literally means: “sit down next to”. See also: http://en.wikipedia.org/wiki/Upanishads

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

[5] A word by word translation of the Isha Upanishad into Dutch is available via the following hyperlink: http://www.arsfloreat.nl/documents/Isa.pdf

[6] Source image: http://en.wikipedia.org/wiki/Schopenhauer

[7] See also: http://en.wikipedia.org/wiki/F._H._Bradley

[8] Source image: http://en.wikipedia.org/wiki/F._H._Bradley

[9] See also: http://en.wikipedia.org/wiki/Indra’s_net

[10] Zie ook: http://en.wikipedia.org/wiki/Avatamsaka_Sutra

[11] See also: Cleary, Thomas, The Flower Ornament Scripture, a Translation of the Avatamsaka Sutra. Boston: Shambhala, 1993, p. 363.

[12] The film “Powers of Ten” can be viewed via the hyperlink: http://www.powersof10.com/film

[13] See also: http://en.wikipedia.org/wiki/Atomism_(logical)

[14] Brian Greene has written excellent books on atom physics, relativity en quantum mechanics. See also: http://en.wikipedia.org/wiki/Brian_Greene

[15] See also: http://en.wikipedia.org/wiki/Bertrand_Russell

[16] See also: http://en.wikipedia.org/wiki/Ludwig_Wittgenstein

[17] See also: Sluga, Hans, Wittgenstein. Oxford: Wiley – Blackwell, 2011

[18] Source image: http://en.wikipedia.org/wiki/Bertrand_Russell

[19] Source image: http://en.wikipedia.org/wiki/Ludwig_Wittgenstein (fair use of small image)

[20] Moses saw and heard  – the voice of – God in the burning bush. See Old Testament, Exodus 3:2

“Who are you – Part 1” is available for download


All posts from February until September 2011 are available for download as Pdf-document.

On this page you will find two Pdf-documents – Small and Big – including all posts from February until September 2011 about the search for “Who are you – Part 1” comprising the chapters 1, 2 and 3.

The future two parts of “Who are you” will cover the chapters  5, 7 and 0.

The following improvements need to be made in this concept for Part 1:

  • Including an Index
  • Editing of the text
  • Reviewing all images on possible copyright
  • Including the Publisher
  • Including an ISBN number
  • Improving lay-out of front, side and back

The first file “Small” includes the images in low resolution and comprises 7 MB.

2011-09-18-Who are you-Part 1-Small

The second file “Big” includes the images in high resolution and comprises 63 MB.

2011-09-18-Who are you-Part 1-Big

These files may be downloaded and stored on a computer by right-clicking with the mouse. Choose “save as” to save the file on the hard disk of your computer under documents or downloads.

This document includes 247 pages: printing for own use or for education purposes is permitted.

This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.

Photos, images, renderings and quotations in the text may be copyrighted by third parties.

Introduction: Three – Object in the middle – part 3


In the previous post you and I have made ​​a first exploration to the role of symbols – like “objects in the middle” – to establish and consolidate mutual confidence. We have noticed that the symbols call hope, expectation and deep trust in people, but that symbols also give rise to deep disgust. In addition, symbols may incite violence, destruction and outright hatred. Sometimes symbols have a comprehensive influence and provide a strong bond of mutual trust, but symbols rarely provide an input to the “perfect oneness” for all. [1].

Now you and I encounter another “object in the middle” that is seen by many people as a place to establish and maintain mutual confidence with the close family. This “object in the middle” is our home [2]. For individuals, the uterus is the first house where human beings pass about the whole evolution before their birth. After birth a baby depends on its parents, educators and a community where the child grows to adulthood. As adult the environment with which one has become accustomed, is seen as home.

Hunter-gatherers experience their habitat – literally, where one lives – as their familiar surroundings. Violations of trust, that may arise between the hunter-gatherers and their habitat, is – as far as we know – restored through rituals. E.g. in rituals hunter-gatherers identify themselves with their prey for two reasons. They seek redemption for the sin of killing their prey, and they identify with their prey to maintain their unique system of survival for both hunter and prey [3].

[4]

Pastoral people will also see their habitat – in which they wander – as their home and environment. Their habitat provides forage for their herds and, indirectly, for themselves. Through rituals pastoral peoples try to maintain trust between the knowable and unknowable habitat on one hand and themselves on the other hand. In previous posts, you and I have seen the Trito myth and the cattle-cycle as examples of these myths and rituals.

Farmers will experience their fields and crops as their habitat. Initial the farmers move on after a short time when the land has impoverished by growing the same crops several times in succession. Once the farmers have developed a periodic system for maintaining a balance in time between different crops and the soil, they stay in permanent residences. They see their habitat as their home.

Later in our Odyssey, we will encounter people who are constantly at home everywhere. A glimpse of this, we may see in the following poem by Rӯokan:

Even though I sleep
Every night in my life
Always somewhere else,
The eternal dream takes me
everywhere to my home.
[5]

Many people see a home as a safe haven and as a origin from where the world is experienced. They see a house not only as a familiar environment, but they largely identify themselves with their home: they give shape to their house and the house expresses who they are.

 [6]

In this respect, our present society only recognises people when one has a nationality and a permanent residence. Without possession of a nationality and a permanent residence, people loose many of their common rights within today’s society. We see that today’s society gives much faith to a home as “object in the middle”. In other times and under different circumstances, people have given another value and trust to a home as “object in the middle”.

Why is our society so attached to a permanent residence? Has our society only confidence in its people with this specific “object in the middle”?

The previous night, you and I have slept under the stars. Tonight you and I will sleep in a caravan where the ceiling will show the sky in the dark as a reminder of the sky in the open air. Tomorrow you and I will sleep in a house.

The next post is about the house of God as “object in the middle”.


[1] See posts related to Introduction of “One”

[2] In Sanskrit “grham” is one of the words for house. This word possibly consists of “grh” meaning “take, grasp en encompass” and “aham” meaning “I” – first person, singular, nominative.

[3] See also: Eliade, Mircea, A History of Religious Ideas, Volume I, page 5.

[4] Source image: http://www.defeatdiabetes.org/advocacy_community/text.asp?id=MADDCAP_Impact_Food

[5] Free rendering of translation of Tanka from Rӯokan on page 170 in the bundle: Tooren, J.van, Tanka – het lied van Japan. Amsterdam: Meulenhoff, 1983

[6] Source image: http://www.drsfilm.tv/en/utrecht_by_the_sea

Introduction: Three – Person in the middle


During our third stage on our Odyssey, you and I have encountered the Trito myth and the cattle-cycle. These myths – with rituals – are a first way of restoring confidence between the gods, priests, men and classes of people themselves. Livestock is a metaphor for mutual trust, a role that money has taken over in our society.

After the first all-encompassing division between earth and air, all is disintegrated in innumerable parts. Then an initial structure is arisen, after which a start is made ​​with a creative process by giving a first meaning and deriving a first order from this initial structure.

You and I remain entirely separate from the complete oneness. It probably disappeared during the separation of earth and sky. Or is this oneness still present in the background? We do not know, but we will investigate this during our Odyssey.

In the Trito myth about the origin of the world, you and I have met the gods: Manu creates with the help of the gods the world from the parts of Twin. In this myth, the gods are necessary for Many to create the world. Who are these gods? You and I do not know. Are there more Gods or is there only one god? We do not know; each society has given different answers to this question. Is there a world without gods? We do not know. Are the gods an integral part of the complete oneness? We do not know. But you and I will investigate this later during our Odyssey. Let us provisionally accept that the gods exist. For now, they are necessary to create and maintain the world.

Following the creation of the world, the sky gods give cattle to Trito. After the storm gods help him during his adventures with the three-headed serpent, Trito sacrifices cattle to the air gods to restore and consolidate the mutual trust.

[1]

Within the cattle cycle, priests sacrifice animals to the gods in order to restore and maintain the confidence between gods, priests, people and categories of people.

According to these first myths, you and I have seen in the Proto-Indo-European world, the gods are needed to create and maintain the world. The trust and aid of the gods is vital for these people. How the people in this Proto-Indo-European world perceive the god in their daily life, we do not know. Though in this society, soon persons emerges who create and maintain the connections between the world of humans and the gods.

The forerunners of people who are not able to live without  a connection between humans and gods, we already have encountered in both myths.

The priests [6] have a role to establish and maintain a connection between the sky gods, the world and the people by preforming smoke sacrifices and rituals. This connection is of paramount importance to maintain and continue the rhythm of life. This connection maintained by the priests in the pre-scientific age, also gives a first answer to the questions where mankind comes from, why they are on the earth and what future awaits them. In the Catholic Church the pope acquires a role of Pontifex Maximus – or the great builder of bridges – between heaven and earth. In this church the Pope is – as first among his peers – the “person in the middle” who maintains the connection between heaven and earth and/or between God and humanity.

[2]

The warriors – and over time their chiefs in the form of emperor, king or general – get the role to establish and perpetuate order in society by conquest and military operations (with its rituals and practices). Later – as a representative of the gods – they regulate the affairs of the society on earth. For earthly matters, they increasingly act as the representative of the gods on earth. In this form they become a “person in the middle” between on one hand the complete oneness and on the other hand society and humanity. According to this way of thinking, society ceases to exist without this “person in the middle”: Roman legionaries fall into despair – their entire existence on earth falls apart – as a general of a legion threatens to leave the legion to its own fate [3].

[4]

The arrangement between priests and warriors – or between church and state – is usual sensitive. The hierarchy between these two roles changes continuously. Sometimes balance occurs: the pope crowns the emperor so the profane role of the emperor receives recognition by a sacral ritual performed by the pontifex maximus, while the role of the Pope – as a bridge between heaven and earth – is recognised and perpetuated within the same ritual.

[5]

The next post is about “the object in the middle”.


[1] Source of image: POVRAY – Clouds JvL

[2] Pope Gregorius I

[3] See also: Goldsworthy, Adrian, In the Name of Rome (2003)

[4] Charles Magne

[5] Coronation of Charles Magne as Emperor by Pope Leo III

[6] In Sanskrit √pṛ means: “be able, to show”; Ish: “ruler, god”; and √tṛ: “to cross”

Introduction: Two – Night at the beginning of spring


You and I have tried for several years to see the first rays of sunlight on the first day of spring. Many generations before us have looked for the moment the sun rose above the horizon on the first day of spring at exact six o’clock in the morning. To date you and I have not succeeded to experience this, because once it rained all night, another time it was foggy, or one of us was sick and other years we had our work commitments.

[1]

For you and me, this moment is so important because our ancestors needed this moment to determine the time of the year. This time served as a benchmark for e.g . determining the sowing time of wheat [2].
The importance of this time for our ancestors was evident because in all Catholic churches the altar faces east – the center of the windows above the altar receives the first ray of sunrise exactly at sunrise at 6 o’clock in the morning on the first day of spring. The sermon is always held in the direction of the morning light – the light of the resurrection (of nature).
During funerals, the deceased are carried with their feet forward towards the altar, so that the first thing  the dead will see on the day of the resurrection, is the morning light. Many graves of ancestors also have this direction [3].

Now we are sitting on a peninsula with water all around us. Just to the north it is connected to the land. There is little wind but it promises to be a cold and beautiful night.

After diner in twilight we prepare for the night at moonlight:

[4]

“Did you see my flashlight?”

“It is full moon, no flashlight needed.”

“I like to set the alarm correctly.”

“The alarm is set at five.”

“Enough time to wake up.”

“I hope the night and dawn will be clear. Then we may see the sun rise nicely.”

“We’ll see.”

“It will be a cold night.”

“That is the reason we have warm sleeping bags.”

“I hope there will be no fog and mist.”

“What is wrong with fog and mist.”

“It will spoil our view of the sunrise.”

“You want the sunrise with fireworks and Clarion blasts?”

“Better than waking up in a thick fog.  After so many years we have deserved it. We are not that often in the open air at the onset of the spring.”

“From primeval fog we originate, perhaps it is more realistic to look at the fog.”

“I’d rather see the view that many people before us have looked at. There is good reason for the orientation of the altars to the East.”

“OK, then a beautiful resurrection tomorrow morning. But don’t worry if it we have a different view.”

“How shall we lie, head over to the West and feet to the East?”

“Similar to our funeral. With the feet to the altar.”

“I don’t want to think of my funeral. I’m needed at my family and at my work.”

“I prefer to live. But I would like to be unique by following the footsteps of our ancestors. Who has done this before?”

“No one is as crazy as us.”

“It is nice to look at the sky during a clear night. Our ancestors have done this so often. When you snore I’ll have a view at the universe. Tomorrow I hope to share the unique view that our ancestors have seen. We deserve it after all these years”

“Will you also share the day of resurrection your ancestors?”

“I don’t know. Sleep well, have a nice dream.”

“Dream of dreams”.


[1] Source image: POVRAY – Sunrise JvL

[2] Calvin, William H., De Rivier die tegen de Berg opstroomt – een reis naar de oorsprong van de aarde en de mens. 1992

[3] Depending on the latitude, graves are oriented to the East or to the South. Source must be retrieved.

[4] Source image: POVRAY – Moonlight JvL

Introduction: Two – Twins and opposites


“The previous post is on a first order arising after everything has fallen apart into an infinite number of particles. Your narrator has told the first steps towards a hierarchy and ethics. You have received a glimpse of heaven and hell. In this post we continue with twins and opposites.

Twins are very important to people. In ancient myths and stories twins are often at the beginning of important developments. But around these twins, there exists usually uncertainty and instability. A choice is foreseen. Unfortunately, in myths a violent decision is made. One of the twin children must leave or be killed.

You probably know the twins Romulus and Remus, who are raised by a wolf. Romulus killed Remus in a dispute over the sovereignty of the new city. After this assassination Romulus could continue the founding of Rome [1].

[2]

In Genesis – the first book of the Old Testament – Cain and Abel are the first two children of Adam and Eve. The description gives indications that they are twins. Cain was a farmer and Abel was a shepherd. Both brought offerings to God, but God accepted only the smoke from the cattle-sacrifice [3] [4] of Abel.

[6]

Because God does not accept the sacrifice of the harvest, Cain slew Abel – his brother [5].

People are very sensitive to opposites. In a desire for certainty, the opposition have to disappear as quickly as possible – often at the expense of a great loss. As a solution of this dilemma, one side of the opposites is then chosen. Your narrator showed you already the sad fate of Remus and Abel: the opposites within the twins have to be resolved by the disappearance of one child of the twins.

When opposites arise, people require clarification as quickly as possible. Much is put aside to get clarification between yes or no, right or wrong, true or false, belief or unbelief, right or wrong. Often this choice is made by an immediate sacrifice or destruction of one of the two opposites. This choice is so important for that people even commit fratricide; people are killed, war is made, people and dissidents are massacred.

Why should opposites immediately be solved? Why may they not survive? Has humanity a strong desire for oneness or is it necessary to settle unrest and discontent as quick as possible at the expense of great sacrifices? Or may be both? Is the lifting of the unrest and dissatisfaction worth committing major crimes? On their Odyssey, the main characters encounter many of these dilemmas.

Your narrator perceives in the distance the two main characters reappear. They are not twins and I hope that they will not solve their differences through violence and murder on their Odyssey. We’ll see.

Your narrator leaves the report now to the two main characters. In the next post, they will tell their story about a vigil at the beginning of spring in preparation for the next stage in their Odyssey.”


[1] See also: http://nl.wikipedia.org/wiki/Romulus_en_Remus

[2] Source image: http://nl.wikipedia.org/wiki/Bestand:Lupa_romana.jpeg

[3] See also: Mallory, J.P., In Search of the Indo-Europeans, p. 138

[4] See also: Introduction – Rituals 2 (27 maart 2011)

[5] See also: Genesis 4

[6] Source image: http://www.tstl.net/children/coloring/coloring.asp

Introduction: Two – First order arises


“Your narrator takes you back to the days when earth and air are divided, everything is broken as crackle and then fell apart into small particles. After the complete collapse of “One” in an infinite number of particles, a beginning of order does arise. In the course of time more complex forms of life appear. Your narrator does not know the history of this organization because in his current form he was not present at these events. Also, the narrator does not know the complete manner of this order: the various manifestations of this absolute miracle can only be seen if the conditions allow us.

[0]

In today’s world we use hierarchies – according to the human dimension – to bring order in the infinite appearances. Some years ago, your narrator read in a book [1] a description of a hierarchy that is recognisable for people in Western society. This hierarchy does look something like this:

  • Non living organisms
  • Living organisms
  • People
    • Biology
    • Law and regulations
    • Science
    • Quality
  • Complex structures
    • Hardware
    • Software
    • Villages with their own dynamics
    • Cities with its own dynamics

The author of this book [1] uses an ethical principle stating that every appearance has an equal right to exist. But if a choice between two forms is unavoidable, a more complex appearance – in this case the form on a higher place in the hierarchy – is preferable.

A second hierarchy, your narrator read a few thousand years ago. Nowadays this ranking is for people in Western society less easy to follow. This hierarchy has a ranking of the 31 ‘residences’ [2]:

  • Hells
  • Titans
  • Hungry ghosts
  • Animals
  • People
  • Gods in 22 categories
  • Five spheres of infinite space, awareness and emptiness.

In both hierarchies, mankind has a central place. Overestimation of humanity itself? We do not know. On next stage of our Odyssey we will look closer at these two hierarchies.

The Western world also has a dichotomy in heaven and hell. Are heaven and hell nearby or far away, or only reserved for an afterlife? Your narrator does not know. A few decades ago, a priest in Valkenburg explained the difference between heaven and hell hear during sermon.

This priest said: “In hell, people have a minor handicap: they can not bend their arms. They are in a room with most abundant food and drink. But unfortunately they remain forever hungry and thirsty. They can look at the food and drink, because eating is prevented due to their minor handicap.

[3]

In heaven, people have the same minor disability and they are in the same room with food and drink. But they have no hunger and thirst, because these people care for each other. One gives the other at arm’s length to drink and eat on needs and satisfaction.”

A nice explanation of one and the same – looked upon in two ways? Or two manifestations depending on different circumstances? Or two different worlds? Your narrator does not know.

The next post is about twins.


[0] Bron afbeelding: POVRAY – Indra’s net – JvL

[1] Pirsig, Robert M., Lila, an Inquiry in Morals. London: Bantam Press, 1991

[2] The Long Discourses of the Buddha. Massachusetts: Wisdom Publications, 1995 p. 38-39

[3] http://clubkoperwiek.blogspot.com/2010/12/club-weekend-club-koperwiek-kook-de.html

Introduction: Two – You and I separated; a narrator continues


We have endured the separation of earth and sky and then we encountered innumerable splits and cracks. I look sideways to see you. I wonder how you have survived these events. But where I look, I do not see you. I call you: no answer. Are you and I separated during one of these innumerable divisions?

[1]

For the first time on our Odyssey, we are not together. Strange. But the divisions have not stopped: I too fall apart. My consciousness reduces, my eyes are cloudy and sounds disappear. Everything fades.

[2]

Your narrator continues: “In their quest to “Who are you” – after the separation of earth and sky – the two main characters have disappeared in the course of the countless divisions. Temporarily, they may not report their experiences. Your narrator continues the story of the Odyssey. My name – Narrator – I have received a long time ago. My name originates from the word “nara” [3] meaning “people”, and “tr” [4] meaning “cross or pass”. As a narrator I will tell you the events until the two main characters will be able to tell their story again.”

“After the primal separation and the following endless splits, everything is broken into infinite small particles. Of course there is still some order between these particles – or at least a start of order. But these connections are beyond our comprehension. And if we can apprehend it, we can not express it in words. According to our notion of time in Western society, it takes several billions of years from the separation of earth and sky until we again have a beginning of life. Or was this period much shorter? Several thousand years according to the Bible, or a flash of the eyes? Narrator does not know. Your narrator – in her/his contemporary appearance – was not present at the beginning of the universe and also not at the beginning of the Bible. However, your narrator is constantly amazed that after a flash of the eyes, the world still exists. The two main characters will recount their experiences with the perception of time on a next stage during their Odyssey. ”

“After the complete collapse of “One” in infinitely many pieces, order is recreated. Mankind [5] is still investigating how this order is established and how long it took before the subsequences organisations of life emerged. The stories of discovery and development of life can occupy the rest of my life. Your narrator will – like my designation implies – transfer you to the point that “You and I” reappear when conditions permit human life again.”

“The following post includes the outcome of the first organisation.”


[1] Source image: http://iwan.web-log.nl/iwan/2010/07/index.html

[2] Source image: http://beagle.vpro.nl/#/blog/item/3203/australische-stofmachine/

[3] In Sanskrit this word consists of “na” meaning “not”, and the root “ra” meaning “rejoice”; “nara” means ordinary man or woman. In the name “narrator” the plural for “men” is used: “narâ”.

[4] In Sanskrit the root “tṛ” means “to cross over” according to Egenes, Thomas, Introduction to Sanskrit – Part two. 2005 p. 387

[5] “Man” means “think, conscience” in Sanskrit. People try to become aware of our past and to get hold of former experiences. Vanity, vanity, everything is vanity? Your narrator does not know.