This post is a transition to the next stage “Five” on our Odyssey. In the next stage, we will look at five contemporary realities:
o Facts and logic
o Intensities and associations
In this post we start with the “Word ” as “object in the middle” in the transition from “Three – Dubio transcendit” to “Five – five contemporary realities”.
During the stage “Three” we have seen the role of rituals and sacrifices that are continually made to establish and maintain the basic mutual trust – Credo (I believe) – between gods, priests, people and categories of individuals. The contemporary world is full of similar rituals and sacrifices within society, in private life and in religious beliefs: again and again the rituals and sacrifices will give trust and comfort. In a nutshell, you and I have met the “person in the middle, ” the “object in the middle” and the “spirit in the middle”.
When looking at the end of the movie “Offret” – or “The Sacrifice” – by Andrei Tarkovsky in 1986, we have seen the son – who looks at the crown of the tree coming to life – saying his first words in the film: “In the beginning was the Word . Why Father?”. This question is absolutely right, because this son needs no words for his sacrifice, his life and his knowledge, and his actions precede all words.
Words indicate and include, and words exclude. In Psalm 119 from the Old Testament these two aspects of the word are shown: ” Your word is a lamp for my feet, I have taken an oath and confirmed it, that I will follow your righteous laws.”  By following God’s word and light, the believer is in God’s grace. A little further: “You reject all those who stray from your statutes, for their deceit is vain. All the wicked of the earth, do ye away like foam.” By not following God’s word and light, exclusion will be the consequence. His actions are not optional for the believer alone, but it also has major consequences for others and the environment. The Word of God forms a hard separation between confidence and hospitality on one hand, and infidelity, rejection and exclusion on the other hand. The other metaphor for the mystery of life does basically not exclude; within Indra’s Net, everything is totally enclosed, and everything takes shape within mutual reflection. Later in our journey we will see more of Indra’s net.
In the film “Offret”, the father sticks to his word to God. After the salvation of the world – as promised – he sacrifices and gives up all his possessions and all that binds him to this life. Without any direct say, his family and relatives lose the father/friend, their house and possessions. Can a sacrifice be a real sacrifice when innocent people involved.
The wife and son of Siddhartha Gautama – the future Buddha – are without husband and father after Siddhartha Gautama left his family to respond to the inner necessity to illuminate the world. A contemporary description of Buddha’s life has a whole chapter devoted to describing the loss and the grief of the wife of Siddhartha Gautama.
“You and I have left our family at the beginning of our Odyssey. They certainly bring a great sacrifice by our absence”, you say.
“Always I feel guilty about the decision to make this quest. Because I follow this inner vow, other people and perhaps the universe are affected accordingly”, I say.
“It amazes me that the lost son  in the New Testament receives much more joy than the son who continues his normal life. Maintaining day to day life is the foundation of everything. It deserves great joy and reward”, you say.
“In the New Testament, the lost son stands for the unbeliever who – after many years wandering – returns into the womb of faith. Of course, the lost son receives joy and happiness! The other son and all believers experience a constant joy of their faith in maintaining everyday life “, I say.
“The name “Dubio transcendit” for this stage on our Odyssey begins to dawn on me. Believers overcome their doubts by maintaining the life of all days with a constant joy and certainty of their faith. It does not convince me completely, but the beginning of an understanding is there. Where did you get the name of this stage?”, you say.
“From the encyclical Ecclesia de Eucharista of Pope John Paul II, which is a circular letter of the pope as supreme bridge builder  between heaven and earth. In this letter the role of the Eucharist in the church is exposed. This circular includes the passage: “Mysterium est magnum, quod nos procul dubio transcendit ” which means: “The mystery is great, that transcends us doubtless”. In the circular, this passage refers to the mystery of faith. I like this short passage, because the mystery of life – with all doubts and all divisions – transcends us by far. Even our faith and certainties, our disbelief and our doubts fit easily into the mystery of life, with and without faith. For this reason, I named this stage on our Odyssey “Dubio transcendit”. With and without faith, with and without a sacrifice, the mystery of life transcends our doubts and divisions”, I say.
“Have you received a final answer on the mystery of life during this stage?” you say.
“Therefor the mystery of life is too great.
Fremd bin ich eingezogen,
fremd zieh‘ ich wieder aus.
Der Mai war mir gewogen
mit manchen Blumenstrauß.
Ich kann zu meiner Reisen
Nicht wählen mit der Zeit:
Muß selbst den Weg mir weisen
In dieser Dunkelheit.
Es zieht ein Mondenschatten
Als mein Gefährte mit.“, I say and sing.
“Beautiful sung. I know four performances of Winterreise. Peter Schreier with Sviatoslav Richter on piano, Hans Hotter with Gerald Moore, Christa Ludwig with James Levine and Brigitte Fassbaender with Aribert Reimann”, you say.
“All these versions are beautiful in their own way. Time to go to the next stage”, I say
 See also: Opening of John’s Gospel from the New Testament.
 Source: Psalm 119:105-106 en 118-119
 Interpretation of the role of an offer is based upon: Fanu, Mark Le, The Cinema of Andrei Tarkovsky. London: BFI Publishing, 1987, pagina 125
 See: Gospel of Luke 15: 11-32 from the New Testament.
 See also “in dubio” in the post “Introduction: Three – Object in the middle – Lamb of God” of 3rd June 2011.
 See also: post “Introduction: Three – Person in the middle” of 1st of May 2011
 Source: http://www.vatican.va/holy_father/special_features/encyclicals/documents/hf_jp-ii_enc_20030417_ecclesia_eucharistia_lt.html: IOANNIS PAULI PP. II SUMMI PONTIFICIS, LITTERAE ENCYCLICAE ECCLESIA DE EUCHARISTIA, Rome, 2003
 Literally: a moon shadow. For the moon symbol also footnote 11 to the post “Introduction: Three – Object in the middle – Lamb of Gods” of 3rd June 2011.
 Poem by Wilhelm Müller. First song from the song cycle “Winterreise” by Franz Schubert.
 Translation: “As a stranger I came, I leave again as stranger. The month of May was favourable to me with many bunches of flowers. I am not free to choose my time for the journey: I have to choose my own way in the darkness. A shadow in the moonlight travels as my companion.