Tag Archives: consiousness

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.

feiten en logica 111[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.

feiten en logica 112[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.

feiten en logica 113[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.

feiten en logica 114[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.

feiten en logica 115[14]


[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

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Five common realities – facts en logic 8


Carla, Man and Narrator are sitting at the Piazza di Santa Croche for their lunch.

“Have we belittled the existing science in our introduction?”, asks Man.

“Certainly, because the existing science is – as well as the classical logic – the “best coherent intellectual system” that is well documented and prone to criticism. The pretension that the existing science could predict and prove everything of value, is too ambitious. You wish to hear our opinion about facts and logic of the outlook on God”, answers Carla to Man.

“Let me start with the All-encompassing One – and the two aspects of “One”-consciousness – and then continue with monotheism. Therefrom I would like to end with the monotheistic God in the shape of a human being. In order to keep the momentum of our quest, I think it would be wise to skip polytheism”, says Man.

feiten en logica 81[1]

“I think you are right; There are several good introductions to the history of God and to world religions wherein different forms of polytheism are explained”, says Narrator.

“When it might be necessary to study polytheism, we can still do so. I am looking forward to your explanation of the two aspects of “One”-consciousness; I can envisage different ideas, but I don’t know if my thoughts are in line with what you have read”, says Carla.

“In the “Commentary on the Awakening of Faith” by Fa-Tsang [2] I read an introduction to the cosmology [3] of “One” within the Hua-Yen [4] branche – based on the Avatamsaka Sutra [5] – of  Zen Buddhism [6]. In his commentary on the “Awakening of Faith” Fa-Tsang describes that “One”-consiousness exists of:

  • “Thusness” – or “evaṃ” [7] in Sanskrit. The “Thusness”-aspect is described as the essence without characteristics that is the source of emptiness or śūnyata [8] wherein all exists in mutual interdependency. The “Thusness”-aspect is all before it is named and it is also the emptiness within Indra’s Net [9]

and

  • “Saṃsāra” [10] – or the “Concourse of things”. The “Concourse of things”-aspect shapes all the characteristics and functions wherein all originates in mutual interdependency. The “Concourse of things”-aspect creates the perceived characteristics of Indra’s Net; it is the “Gestalt” [11] or the concourse of dharmas [12] that are created in mutual interdependency within emptiness.

feiten en logica 82[13]

At once this description creates a problem, because emptiness or śūnyata is unspeakable by lack of features and because the capabilities of features and functions – that arise in interdependence and reciprocity – are infinite. We cannot put it into words and maybe I should conclude with Wittgenstein at this point: “Wovon man nicht sprechen kann, darüber muss man schweigen [14]“ (Whereof one cannot speak, thereof one must keep silent)”, says Man.

“That is a question; I’m not sure if the possibilities of characteristics and functions – that arise in interrelationships – are infinite [15]. In case these characteristics and features are finite, then the dependent combinations may also be finite. Please, continue your introduction”, says Carla.

“I remember the chapter “Looking back at my innocence” in your biography in which you – as a young girl – had shown by using matchboxes that you may well exist a number of times in the same form within the infinite universe.  For now the “Awakening of Faith” solves the problem of finiteness and infinity by pointing to the emptiness and fleetingness of all dharmas which are only names – without words and reality – for illusionary perception”, says Narrator.

“Suddenly I am reminded of holograms that are illusionary and lifelike at once. The older I am, the more my past looks like holograms: perfectly real and true and at the same time unreal and volatile”, says Man.

feiten en logica 83[16]

“Maybe we should now skip answering the question on the finity or infinity of śūnyata (or void). We can investigate this problem during our Odyssey when we encounter “emptiness” as the third common reality”, says Carla.

“That is good”, says Man.

“On hearing the “Thusness”-aspect and the “Concourse of things”-aspect of “One”-consciousness, I got the idea that herewith a synthesis began to emerge between the world of the Upanishads (with emphasis on Ātman) and the Mahābhārata (including the tension between – on one hand – the world order and duty (Dharmakshetra) and – on the other hand – human action (Kurukshetra)). I let this thought rest until you have finished the introduction”, says Narrator.

“The introduction to the commentary on the “Awakening of Faith” continues with the structure of consciousness. I explain this in a bird’s-eye view. “One”-consciousness has aspects of “Thusness”-consciousness and “Concourse of things”-consciousness. Thoughts arise – via an intermediate step – from the “Concourse of things”-consciousness (or “Gestalt”-consciousness) [17].

feiten en logica 84[18]

There are five forms of thought:

  1. Consciousness of cause and effect
  2. Consciousness of development and evolution
  3. Consciousness of manifestations
  4. Consciousness of differences and illusions
  5. Consciousness of continuing effects of cause and effect [19]

When the first three forms of thought are also based in the emptiness of “Thusness”-consciousness, then these forms may be a basis for Buddhist enlightenment. The last two forms are the onset for the discrimination of things.

The ability to discrimination leads to awareness of separate phenomena:

  • Consciousness of suffering and joy
  • Based on desires that come out of suffering and joy, objects get shape
  • When objects are shaped, names – including symbols and letters – arise for objects
  • Based on names and symbols, actions arise with “cause and effect”
  • Connected with actions, suffering (and joy) arises.

Then the introduction continues with an explanation of degenerate forms of consciousness that originate in a combination of a desire to illusions, symbols, acts, etc. Maybe we can go into this explanation during our investigation of the next common reality “intensities and associations”.

I wish to present this introduction to you because it gives in a nutshell an integral, differentiated and logical description of the origin of things, and of the degeneration of things. I also like this introduction because in this description a sacral and profane consciousness arise from one origin, and because at the same time enlightenment/heaven, profane/earthy and degenerate/hell are intertwined with each other in an all-encompassing oneness. In principle – according to this introduction – the enlighted/heavenly world is similar to our earthly existence [20]. Based on this reasoning, the “Porta del Paradiso” is always open; with our thoughts and illusion we close the doors and place a fence for the entry. What is your opinion about this introduction”, says Man.

“In your luggage I noticed a book on Hua-Yen Buddhism with the title “Entry into the inconceivable [21]”. This title is also very well applicable to your introduction. I have – of course – my usual questions about the definition of the first fundamentals of “One”-consciousness. But my questions and hesitations on the starting point in your introduction are far more abstract and fundamental than on the beginning of other parables, stories and introductions to the awakening of consciousness. I am looking forward to the third common reality “Emptiness” that we will investigate on our Odyssey. At the “concourse of things”-aspect and its sequel, I have additions, comments and criticism from phenomenology, but you know these already [22]”, says Carla.

“I will come back on a possible synthesis between the world of the Upanishads and the Mahābhārata; your explanation during the introduction to the commentary on the “Awakening of Faith” showed indeed a possibility for a synthesis at a high abstract level with other accents. Because we wish to travel in “lightness” and “quickness”, I think we can better move forward. I’m curious how you will connect “God in Search of Man” with this introduction. But let us first walk around the square”, says Narrator.


[1] Detail of Sistine Chapel fresco “Creation of the Sun and Moon” by Michelangelo (c. 1512). Source image: http://en.wikipedia.org/wiki/God

[2] See also: Vorenkamp, Dirck, An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith. New York: The Edwin Mellen Press. 2004 p. 10 – 14

[3] See also: http://en.wikipedia.org/wiki/Cosmology

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

[5] See also: http://en.wikipedia.org/wiki/Avatamsaka_Sutra

[6] See also: http://en.wikipedia.org/wiki/Zen

[7] In Sanskrit the word “Evam” consists of the verb √e meaning “approach, reach, enter” and the noun “va” meaning “wind, ocean, water, stream, going”. Source: electronic version of the dictionairy Monier-Williams – MWDDS V1.5 Beta

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

[9] See also: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 66 – 68

[10] Saṃsāra consists of “sam” meaning “together, with, together with” and “sāra” meaning “course, motion, uitbreiding, strength, core, value” in Sanskrit, whereby Saṃsāra can be understood as “the concourse of things”.

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

[12] See also: Five commen realities – facts and logic 3

[13] Emptiness (or śūnyata) and Gestalt (or Saṃsāra) may be compared with emptiness and bubbles; both create each other. Source image: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81

[14] See also: Wittgenstein, Ludwig, Tractatus Logico-Philosophicus. Amsterdam: Athenaeum-Polak & Van Gennip, 1976 p. 152

[15] See also: Nārāyana, Narrator, “Carla Drift – An Outlier, A Biography”. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 156

[16] Example of a hologram. Souce image: http://en.wikipedia.org/wiki/Holography

[17] See also: Vorenkamp, Dirck, An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith. New York: The Edwin Mellen Press. 2004 p. 14 – 15

[18] Source image: http://de.wikipedia.org/wiki/Gestalttherapie

[19] Somewhere was written that even the gods are bound by the law of cause and effect.

[20] See also the parable about heaven and hell narrated by a parish priest in Valkenburg in: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012 p. 82 – 83

[21] Cleary, Thomas, Entry into the inconceivable – An introduction to Hua-Yen Buddhism. Honolulu: University of Hawaii Press, 1983

[22] See also: Nārāyana, Narrator, “Carla Drift – An Outlier, A Biography”. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 34 en 114