Tag Archives: delusion

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.

feiten en logica 12a[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].

feiten en logica 12b[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].

feiten en logica 12c[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]

feiten en logica 12d[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

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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

Man Leben – interview 4


The previous interview was about love in your life. In this post I continue with some questions about the last surprise in your life.

“In the last part of your life you are involved in Oriental wisdom. In the description of your life you refer indirectly to a form of enlightenment. Aren’t you enlightened? “, I ask.

“Everything is enlightened. Nothing, not even the tiniest particle is excluded. Everything in all its natural forms is perfectly enlightened”, you say.

“Also all greed, all crimes, all murders, all illusions, all nonsense and vanity?”, I ask.

“Enlightenment is as natural as inhaling and exhaling whereby inhaling and exhaling are manifestations of enlightenment. We have experienced a glimpse of the complete enlightenment on our Odyssey when we have arrived on the peninsula at the end of the afternoon at the stage “Two – night at the beginning of the spring” [1] after a long day walking. The following morning at six o’clock we have seen the sunrise in the East at the beginning of spring. That afternoon we have washed ourselves in the water at the peninsula, we dried ourselves and put on clean clothes and then we have gathered wood for a small fire in an old tin. This is free rendering of the summary of the Diamond Sutra that directly reflects enlightenment [2]. The real summary is “evam” [3] – the first word of this sutra in Sanskrit – or in English “thus”. Every action, every word and every breath is completely enlightenment. The photo of the sunflowers in the header of this weblog “Who are you” is quite  appropriate. Every sunflower seed on this picture includes the entire universe perfectly and completely”, you say.

“Where do arise all crimes, all murders, all delusions, all greed, all nonsense and vanity?”, I ask.

“In stage One in the post on pantheism, we have encountered “Indra’s net” [4] as metaphor for the entire universe. Indra’s net [5] is in the Huayan school of Buddhism [6] a metaphor for everything, for enlightenment and also for illusions and delusions. If a glass pearl in the net represents an illusion or a delusion, this illusion or delusion is reflected by all other glass pearls in the net. If a glass pearl is enlightened, the enlightenment is reflected in all other pearls. Or if we translate this metaphor to our daily lives, if greed and crime are in our lives, then this affects everything and everyone; and if a person or thing is enlightened, then this enlightenment reflects on everything and everyone in the universe. Or practical, if we stick to possession, or sin against the ten commandments, then these actions affect the entire universe; and if we carefully share possession and perform appropriate action and non-action, then this is reflected in everything and everyone. Hence the Buddhist encouragement – work hard and show compassion with everything and everyone; exclude nothing and nobody”, you say.

[7]

“I can follow the reasoning. I will reconsider this metaphor. On our Odyssey we will encounter sufficient challenges. Many books on Buddhism describe the experience of enlightenment. Have you personally experienced enlightenment?”, I ask.

“You mean the experience to be included in everything and everyone in all its manifestations. I don’t know how, but if I look back then this has always been my basic attitude, also if I was blinded by love, anger or sadness. I can describe it clearer since I have read in a book that for an enlightened mind there is no difference between the finger pointing at the Moon and the Moon. In the same way there is no difference between the waves and the ocean [8]. Before, I have often mentioned as example in meditation meetings that the finger pointing to the moon may not be confused with the moon. After I have read this passage, it is suddenly clear that the manifestations “the finger”, “the Moon” and “the thoughts about these” are mutual perfectly connected. Everything and everyone are natural manifestations of this”, you say.

“For me, your description of “the fate of humans determines that we may sit between changing fires and ashes” and “the blossom growing from dust to dust” is pretty distressing and painful. Maybe the description of my life will clarify this beauty and distress. Do you try to live as a Buddha or as a Bodhisattva as described in the Avatamsaka sutra [9]“, I ask.

[10]

“I am not a Saint. I look forward to the description of your life and of Narrator and then the continuation of our Odyssey”, you say.

“May I bundle the posts about your life together with an introduction and a conclusion in a biography?”, I ask.

“If it will be published after my death”, you say.

In the following post I tell about the beginning of my life


[1] See post: “Two – Night at the beginning of spring” of 25 April 2011

[2] See: Red Pine (Bill Porter), The Diamond Sutra. New York: Counterpoint, 2001 p. 39.

[3] See: Lopez – The Heart Sutra explained. 1990 p 34; “The commentary Vajrapâņi has high praise for the word Evam (thus), the word with which sūtras begin. Those four letters are the source of the 84.000 doctrines taught by the Buddha and are the basis of all marvels.”

See Red Pine (Bill Porter) – The Diamond Sutra. 2001 p 41-42; “Commentaries have written volumes on the profundity of evam (thus). Does it mean “like so”, or does it mean “just so”? And what is the difference? Is this sutra the finger that points to the moon, or is it the moon itself?”

See: Holstein, Alexander- Pointing at the Moon. 1993 p 49; in the enlightened mind of a Zen master, probably, there is no distinction what the ordinary mind calls “to point at” and “the moon”. To the enlightened mind, the relation between the two is similar to the relation of an ocean to its waves.

[4] See post: “One – Pantheism – Indra’s net” of 8 April 2011

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

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

[7] Source image: http://en.wikipedia.org/wiki/Indra’s_net

[8] Source: Holstein, Alexander. Pointing at the Moon. Rutland: Charles E. Tuttle Company, 1993, p. 49

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

[10] Source image: http://de.wikipedia.org/wiki/Bodhi