Category Archives: Two

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

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

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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.

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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 2


At our first stage [1] we have met ancient stones in the landscape. These stones have for our ancestors a special importance as landmarks for interpretation of the knowable and the unknowable. The Catholic Church has tried to incorporate the role of these stones into the Christian faith by placing field crosses at these places.

In the previous post you and I have reported on the “object in the middle” as a metaphor for mutual trust and a symbol that the metaphor of the object surpasses and transgresses into the tangible reality that the “object in the middle” originally depicted. In this message we continue this exploration.

People visiting each other, exchange gifts in order to express and maintain mutual trust. In special circumstances, special gifts are given to commemorate and perpetuate the mutual relationship. Examples of these special circumstances are important changes in life such as birth, baptism, birthday, marriage, death of parents. Often these gifts are jewelry that – when wearing the jewels – symbolise the mutual bond and the special status of the wearer of jewels. Occasionally these jewels are buried with the owner in the grave after her or his death, so the owner may also show with the jewelry in the afterlife the confidence and status in the previous life.

[2]

In the graves of Neanderthals jewelry is never found [3]. Perhaps they did not use “objects in the middle” to demonstrate and consolidate mutual trust. Maybe they did not need interpretation in their lives, since they were fully confident? Didn’t they have known any interpretations or didn’t they make any image of these interpretations? We do not know.

Over time, people make images of “objects in the middle” in order to symbolise the original trust that the object depicts. For groups of people, these symbols become important to express the nameable and unnameable feelings within the group. The symbols receive their own dynamics in the form of flags and pictures with accompanying music and with rhythm in time. The Catholic Church shows many images of God and the saints. Group identity and national feelings are reinforced by flags and emblems.

[4]

In addition, these symbols raise distrust to outsiders. This distrust often takes shape as outright hatred: the outsiders are determined to completely extinguish the strange symbols – and everything that these represent – so all traces are erased. Many wars have begun in this way with their own dynamics: the flags, music, sound of boots and women placing flowers in the barrels of the guns do the rest. The group pressure to destroy the outsiders is so strong that outliers, who do not want to engage in violence, are threatened with expulsion or even execution.

In some cultures the unnameable and the higher is so overwhelming that it cannot be displayed. In the Islamic culture depictions of Allah are not allowed; also images of beings with a soul are not desirable. Yahweh in the Jewish faith cannot be displayed. In the Protestant churches no images of God are present. Do these ways of religion have surpassed the value of symbols and images? And have they overcome the aversion to strange symbols and images, because they have transgressed the value of symbols? Probably not, golden calves [5] are still revered and contested.


[1] See the post “One-Pantheism” in this weblog.

[2] Source image: http://www.rmo.nl/actueel/tentoonstellingen/archeologie-van-nederland/midden-nederland – Olst, Goud van de Goden.

[3] Arsuaga, Juan Luis, Het halssieraad van de Neanderthaler – Op zoek naar de eerste denkers. Amsterdam: Wereldbibiotheek: 1999

[4] Source image: http://home.scarlet.be/~hlvb/het%20land%20van%20beveren/heiligen/heiligen%20in%20Groot-Beveren.htm

[5] See previous post: “Introduction: Three – Object in the middle – part 1”

Introduction: Three – Object in the middle – part 1


On our last stage “Two”, first the sky and the earth are separated, and then everything has fallen apart into innumerable small parts. Afterwards a first order is arisen. Meaning and purpose given to this order, starts a first creative process.

People give interpretation to their environment, so they may increase their chances of survival by increasing their grip on touchable matters and circumstances. Furthermore, this interpretation takes shape in stories and myths which anchor knowledge and skills – from other times and circumstances – within the known world of people. Religion and rituals bring the unknowable and elusive within the scope of people; by performing recognisable acts we try to influence the unknown and elusive in our environment.

Within the Trito-myth and the cattle cycle you and I have seen the explanation of the originating of the world for people in Proto-Indo-European time. The cattle cycle gives a ritual as basis for trust between gods, priests, people and categories of people. In the previous post we have observed the role of “persons in the middle”- in this case priests and kings – acting as a bridge between the world of people and the world of the gods (or the complete oneness). Now you and I will have a glimpse into the “objects in the middle” that represent the gods (or the complete oneness) in the human world.

Cattle are a metaphor for mutual trust in the world of our ancestors. In our society money has taken over this role of cattle. In earlier societies, also objects – as replacement of living beings – serve their role of metaphor for mutual trust. Special shells, jewelry and precious artifacts are examples thereof.

Some items have risen above the role of metaphor for mutual trust. These objects are turned from metaphor into the physical reality itself. The banner [1] of a Roman legion is the identity (or entity) of the entire legion. If the banner is lost, the legion ceases to exist. The three legions led by Varus, have lost their banners in the Teutoburg Forest; they are never replaced [2].

[3]

Images of gods are worshiped by people as real gods. In the Old Testament, Moses has done everything to have recognised Yahweh – without image – as the only God of the Jewish people. After receiving the tables of the Ten Commandments from Yahweh (including the first two commandments: “I am Eternal your God, and thou shalt have no other gods before me”), on his return he notices that the people are worshipping a golden calf. The Jewish people are completely forgotten Yahweh and they see the golden calf as the “object in the middle” that has completely taken the place of God in the shape of mutual trust and eternal life.

[4]

Furiously Moses throws the tables of the Ten Commandments in pieces. He needs to return to the mountain again for receiving new tables of the covenant from Yahweh. These new tables including the Ten Commandments are carried with the people in the Ark of the Convenant. Later the ark is placed in the sacred space of the Temple in Jerusalem. Since that time, Yahweh is considered to be present above the ark in the void between the tips of the wings of two angels [5].

[6]

During the existence of the ark, Yahweh is deemed to exist in the void between the wings of the two angels. The Ark of the the Convenant was probably destroyed at the one of the devastation of the Temple in Jerusalem. After the destruction of the ark the image of Yahweh is gone. Is Yahweh now present everywhere?


[1] See also: Goldsworthy, Adrian, In the Name of Rome – The Men who won the Roman Empire. London: Phoenix, 2004

[2] See also: Wells, Peter S. The Battle that stopped Rome. New York: W. W. Norton & Company, 2004

[3] Source image: http://www.legionxxiv.org/signum/

[4] Source image: http://nl.wikipedia.org/wiki/Gouden_kalf_(Hebreeuwse_Bijbel)

[5] Source: Oude Testament; boeken Exodus 25:22 en Numeri 7:89

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

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