Tag Archives: Maasai myth

Narrator – On foot through France 2


On my hike through France, I met many people. I stood out by my dark skin; there were no other Maasai/Indian walkers on our way. In the Jura, people were dismissive at first sight: I was strange, unknown and obscure. But almost all fellow walkers thawed by my smile and with a friendly greeting in the French language. The farmers were more suspicious. This is understandable because they had to defend their homes against a dark unknown stranger.

[1]

Eventually I met much hospitality on the road. With two fellow travellers I walked several days to the North. We saw several cairns as guardians along our path. At one cairn we decided to have our lunch. One of my companions wondered how many people had placed stones here. The other asked where the people were now. I replied: “In any case we are here”. Then we had to laugh. While I drank water, I was wondering where all the sages of the past remained. Suddenly I felt clearly that we were directly connected with the people who had piled stones here and with all sages from the past [2]. We lived our life directly in the footsteps of the others.

[3]

The next night I dreamed the dream that I regularly dreamed after the fire in the forest during the night where my fellow militia members and I had massacred a village. In this dream the flames came toward me together with the ghosts of the villagers. They started to engulf me. My skin was already blackened by the flames and I began to lose myself in the ghosts of the villagers.

[4]

At the moment they were threatening to devour me, I awoke; I was all sweaty and I breathed heavily. When I opened my eyes, I saw the Moon and the starry sky as reassurance. The night sky slowly brought me back to life as in the Maasai myth the god Engaï brought the Moon to life each night [5].

[6]

The night after the cairn, that dream proceeded in the same way, but the moment I woke up terrified, the sky was completely cloudy. The moon and the stars could not offer me any consolation. Everything was pitch dark and I heard only a quick loud painful breathing; my chest moved violently. Terrified I asked myself: “What breath is there? [7]”. First I thought that the breath of the ghosts of the villagers had come back to life inside me. Therefor I dared not stop panting because, I was afraid that my breath would be carried away with the spirits when they disappeared in the dark.

Slowly my breath calmed down and I came to rest. In the darkness I promised the dead villagers that from now on my breath was their breath. I promised that my breath – as long as I lived – would be a temporal home for them. Once I hoped to arrive home together with them. After this, the dream returned less often.

I was on my way to Amsterdam – my new home for the time being.


[1] Source image: http://fr.wikipedia.org/wiki/Fichier:Maison_typique_du_Jura_2.jpg

[2] See also koan “Attendant Huo passes tea” in: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 60 – 62

[3] Source image: http://nl.wikipedia.org/wiki/Steenmannetje

[4] Source image: http://en.wikipedia.org/wiki/Wildfire

[5] Source: http://nl.wikipedia.org/wiki/Masa%C3%AF_(volk)

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

[7] This is the last question in the koan “Yunmen’s two sicknesses”. See: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 46 – 50. See also: Maezumi, Hakuyu Taizan, The hazy moon of enlightenment. Somersville: Wisdom Publications, 2007 p. 21 – 27

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Narrator – my origin


Unimaginably long ago I arose from the sound of falling rain in the blowing wind and the clattering of tumbling pebbles. With the rain the rhythm was created, by the wind my voice arose and with the tumbling pebbles the applause started. Stories emerged from the rhythm and the wind. Esteem started by the applause with the urge to seek the attention again and again.

My entire life I tell stories about life and death, about wars, greed, courage and loyalty, about love, revenge, honour, glory and wrath, icy wrath that brought countless horrors.

Since I was saved by Carla Drift from a dream in which I almost slipped to another world, I tell stories for improving discussions and insights on the interfaces between philosophy, literature and religion. Thus, I hope to contribute to a better world, peace and happiness for everyone and everything. This is the summary of the biography of my life.

In this summary my first remembrance is missing in which I heard my father singing in a language from the country from where he had left to Africa. This song sounds so familiar as if I already knew it  from the beginning of time. My father has told me that this chant is called the īśāvāsya [1] upaniṣad or the Isha Upanishad [2] in his country of origin. When I was four years old, my father taught me the text while I sat beside him [3].

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥
ॐ शांतिः शांतिः शांतिः॥

Ôm, Purnamadah Purnamidam Purnat Purnamudachyate;
Purnasya Purnamadaya Purnameva Vashishyate.
Ôm shanti, shanti, shanti

Ôm, that is overall. This is overall. Overall comes from overall.

Take overall from overall and thus remains overall.

Ôm peace, peace, peace.

The chant of the  īśāvāsya upaniṣad can be listened via an annex to this post on the website of the publisher: http://www.omnia-amsterdam.com [4].

My father is dark as the night. He was born and raised in a poor southern part of India. At school he fluently learned Sanskrit: the language of the Gods in the world of women/men. All my grandparents and grand-grandparents spoke this language. As a young adult man my father travelled to Kenya in Africa to wander as storyteller and to have a better life. In this country he met my mother.

My mother is a proud woman from the Maasai nomads tribe. She does not know any borders; all the land is for everyone and the cattle needs food and care. She met my father as a young woman. He was starving and she took pity on him. Between them a love arose that transcends our existence. They go together through life; my father remains wandering as storyteller and my mother gives care and shelter when he is passing by. Here-from I came on Earth.

My first name is Kṛṣṇa [5] because I am dark as the night like my father with my black blue skin and because I was born during the dark period of the moon. My parents expressed the hope that I may awake every night again like the Moon and may not die like all other people [6]. Later in my life I changed my first name in Narrator, because I wish to belong to the mortals. My family name from my father’s side is Nārāyana. This means in the language of my ancestors: “Son of the original man”. [7]

[8]

Around my sixth year, my father brought me to school. There I learned to read and write. I never ceased reading. I read Gilgamesh, Iliad, Odyssey, Mahābhārata, Shakespeare in the last classes of school while the other students played warrior. Many of my stories stem from this time.

[9]

Until my 16th birth day I stayed at school. Then stark dark pages came into my life.


[1] Īśa means among others in Sanskrit “God in the heaven of the Gods”, “one with almightiness”. “Avāsya” means “putting down”. Hereby īśāvāsya can be understood as a description of God in the heaven of Gods. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[2] A literal translation of the Isha Upanishad in Dutch can be obtained via the following hyperlink: http://www.arsfloreat.nl/documents/Isa.pdf

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

[4] The author doesn’t know the origin of this mp3 file. When the owner makes her-/himself known to the author, the post will be amended to the wishes of the right holders in this question.

[5] Kṛṣṇa means amongst others “black”, “black blue”, “the dark period of the moon cycle”. Source electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[6] According to a Maasai myth the God Engaï gives cattle to the people and he brings people to life after their death and each day he lets the Moon die. After a sin wherein an opponent was desired death, Engaï lets people die and each night he brought the Moon to life. Source:  http://nl.wikipedia.org/wiki/Masa%C3%AF_(volk)

[7] Source electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta

[8] A Maasai woman. Source image: http://en.wikipedia.org/wiki/Maasai_people

[9] Source image: http://fr.wikipedia.org/wiki/Maasa%C3%AF