Tag Archives: Thomas Cleary

Review: An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith

An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith by Fazang
My rating: 5 of 5 stars

The translater Dirck Vorenkamp begins “An English translation of Fa-Tsangs’s Commentary on the Awakening of Faith” with an outstanding introduction to the cosmology of “One” within the Hua-Yen branche of Zen Buddhism based on the Avatamsaka Sutra ( see: “The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra” by Thomas Cleary).

In his commentary on the “Awakening of Faith”, Fa-Tsang describes that “One”-consciousness exists of:
– “Thusness” as the essence without characteristics that is the source of emptiness (or sunyata) 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
and
– “Samsara” – or the “Concourse of things” – that 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” or the concourse of dharmas that are created in mutual interdependency within emptiness.

At once this description creates a problem, because emptiness 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 – it is an entry into the inconceivable – and maybe we should conclude with Wittgenstein at this point: “Wovon man nicht sprechen kann, darüber muss man schweigen“ (Whereof one cannot speak, thereof one must keep silent)”.

The introduction to the commentary on the “Awakening of Faith” continues with the structure of consciousness, explained 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).

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

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.

After this introductions follows the translation of “Commentary on the Awakening of Faith”.

The copy I received from the publisher, was accompanied with a bookmarker mentioning the makers of the book!

Highly recommended for a further study of the Hua-Yen branche of Zen Buddhism.

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Review: The Heart Sutra

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The Heart Sutra by Red Pine
My rating: 5 of 5 stars

The Heart Sutra – a very brief Sutra – is Buddhism in a nutshell.

Bernie Glassman says in “The Dude and the Zen Master” that the Heart Sutra begins with the most important word “Avalokiteshvara” or even better with the letter “A”. If this “A” is wholly encompassed, the Heart Sutra is all encompassed.

So true, bearing in mind the metaphor of the jewel net of Indra – in the Avatamsaka Sutra (translated by Thomas Cleary as “The Flower Ornament Scripture”) – stating that every single glass pearl in Indra’s Net reflects the whole endless Net, and at the same time every single glass pearl shapes the whole Net.

In the same way, although the Heart Sutra is Buddhism in a nutshell, it is not so much a summary of Buddhism, this Sutra is the very core of Buddhism (as all is the very core of Buddhism).

This translation – in English – and the commentary by Red Pine is excellent, and extensive in a tiny book.

Highly recommended.

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Review: Hua-Yen Buddhism: The Jewel Net of Indra

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Hua-Yen Buddhism: The Jewel Net of Indra by Francis Harold Cook
My rating: 5 of 5 stars

This book is about the world view of a Chinese form of Buddhism – named Hua-yen (Flower Ornament) – with a fascinating philosophy describing our existence as infinite realms upon realms, mutually containing one another (the jewel net of Indra).

Francis Cook’s book is in my opinion an excellent introduction in the English language to the Hua-yen school of Buddhism – one of the seven branches of Zen Buddhism.

Highly recommended.

Also highly recommended as an introduction to, and explanation and background of “The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra”, by Thomas Cleary.

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Intensities and associations in the end

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Halfway through the afternoon Carla, Man and Narrator are sitting in the Vondelpark outside Het Blauwe Theehuis (The Blue Teahouse) [1].

[2]

“This morning I had mixed feelings about our proposal to start preparing the next part of our quest. On one hand, our proposal fits nicely with the overwhelming emptiness of the virtual digital world made of bits and monitors wherein we experience everyday world in our century; so I had noticed in the tram to the Vondelpark a mother giving her attention all the time to the 5 inch screen of her mobile phone instead of to her toddlers. On the other hand, in my opinion this part of our quest is not completely finished. In Florence – at the previous part of our quest – we had planned to give attention to the paintings in Holland. I also had in mind to address feelings, emotions, and the seven deadly sins according to Dante during this part of our quest. I am aware that these topics are quests in themselves. Maybe we can treat these topics in a nutshell, just like the treatment of capitalism this morning; I can nicely align the development of painting with the development of capitalism”, says Carla.

“You’re right. The transition is too abrupt, but the next few days it’s pretty stable weather for sailing: an opportunity not to let pass easily”, says Man.

“Could you summarise these subjects, so we can see how much attention will be needed”, says Narrator.

“Oil painting during and after the Reformation had boomed in Holland, because the inhabitants wanted to show their welfare within private homes – to themselves and to others – through images that showed landscapes designed by humans – as God’s steward –, paintings of tables displaying wealth of glassware, food and dishes and of course paintings of themselves and acquaintances in wealthy clothes. These paintings have characteristics of a desire to retain and acquire wealth. This way of looking, I have taken from John Berger’s “Ways of seeing” [3]; he shows a striking example of this display of prosperity with the painting “Mr. and Mrs. Robert Andrews” by the English painter Thomas Gainsborough. Many of the oil paintings by Dutch masters include a similar display of wealth and prosperity of the individual human being.

[4]

In addition to the display of wealth and prosperity, these paintings ought to show always some moderation as a good steward of God suits. Essentially, many paintings show the election by God in the here and now and in the afterlife of the owner or of the person portrayed. This is in a nutshell the summary of my contribution on traditional oil painting in Holland to intensities associations. I am aware that I have done injustice to many masterpieces”, says Carla.

“I have always felt some discomfort seeing paintings made by most Dutch masters. You have aptly summarised my discomfort”, says Man.

“As idol in Amsterdam, I paid no attention to painting, I lived a life as a desirable exotic – non-Dutch – appearance. I myself was the shining chosen star to which everyone was attracted and around which life revolved. After I had left behind this life as idol, I never had time for viewing the Dutch masters. After our sailing trip I will visit several museums”, says Narrator.

“Could you give a similar summary on the seven deadly sins according to Dante?”, asks Man to Carla.

“OK. As brief as my summary of oil paintings in Holland.
The seven deadly sins of the Catholic Church had already been described in a systematic overview by clerics in the fourth century AD. In the sixth century AD, these deadly sins had been officially defined in a list by Pope Gregory. This list was used by Dante Alighieri in the Divine Comedy. Besides the Catholic church has seven virtues opposite to the seven deadly sins.
[5]

Hieronymus Bosch had depicted the seven deadly sins in a painting [6].

[7]

I will give a brief explanation of the seven deadly sins.

Lust is usually understood in the light of excessive thoughts, wishes or desires of a sexual nature. In Dante’s purgatory, sinners are purified of lustful/sexual thoughts and feelings by flames. In the hell of Dante sinners are blown by hurricane-like glowing winds that match their lack of self-control of lust in earthly life. During our search we have not encountered lust; in Aldous Huxly’s “Devil of Loudun” [8], lust as cardinal sin is treated: I think we can skip this cardinal sin during our quest.

Gluttony refers to both excessive eating and consuming things past the point of usefulness. Gluttony denotes waste by excessive energy: one of the pitfalls for God’s steward.
Greed/desire is a sin of excessiveness like lust and gluttony. Greed refers to a very excessive desire and a pursuit of wealth, status and power for personal gain: one of the pitfalls in the pursuit of success as a prelude to the grace of God.

Sloth has changed slightly in character in the course of the time. Initially it was seen as not fulfilling God’s gifts, talents and destination. Now it is seen as willfully negligence, e.g. of the duty of care for others, or for society. In my opinion sloth also implies the unwillingness to take notice and to be open to opinions or religions of others even if they do not comply with your own opinions or beliefs. This form of laziness consists of avoiding the question, “What is the other seen that I do not see?”.

Wrath or rage is the sin of excessive and uncontrolled feelings of hatred and anger. In its extreme form, wrath shows itself as self-destruction. The feelings of anger and hatred may persist many generations. Wrath or anger is the only sin not necessarily associated with selfishness or self-interest.

Envy is to some extent related to greed: both sins are characterized by an inner unsatisfied desire. Envy and greed differ on two points. Firstly, greed is usually linked to material things, while envy is characterized by a more general feeling of loss. Secondly envy recognises something missing in itself that another has or seems to have.

In almost every list pride or arrogance – e.g. the opinion to be exclusively God’s elect as individual, as group or as a religion – is considered the most serious cardinal sin: it is seen as the source of the other deadly sins. Characteristics of pride or arrogance are the desire to be more, more important or more attractive than others; herewith the good works of others – in religions God’s works through other religions – are ignored. The sinner has an inordinate love of his own or of his own environment and/or religion. Dante described it as “love of the ego – in religions, one’s own faith – perverted to hatred and contempt for the other.”
This is in a nutshell the summary of the seven deathly sins”, says Carla.

“Again impressive in extension and brevity. During this introduction I must think – with shame – of my many shortcomings and mistakes in my life”, says Man.

“My most serious deadly sins had not been born out of pride or arrogance. Envy – caused by a general feeling of absence – during my puberty has encouraged me to become a child soldier with consequences that I still carry with me. My life as an idol in Amsterdam had come naturally to me; fortunately, I have left it in time away. Maybe laziness was the cause of my years at the edges of the mirror palaces of the intelligence services; although in this part of my life I had fulfilled my talents and destination given by God, I should have given more attention to the duty of care for others outside my small environment. My life as a mendicant – or Bhikṣu – has elements of envy in the form of a general lack: at that time I’ve tried to avoid cardinal sins”, says Narrator.

“Could you summarise in the same way the many forms of emotions and feelings, after we’ve had a drink?”, asks Man to Carla.

“There are many theories about emotions and there are different approaches to classify emotions [9]. The psycho-evolutionary theory of emotion by Robert Plutchik is interesting because this theory is based upon the following ten postulates [10]:

The concept of emotion is applicable to all evolutionary levels and applies to all animals including humans.
Emotions have an evolutionary history and have evolved various forms of expression in different species.
Emotions served an adaptive role in helping organisms deal with key survival issues posed by the environment.
Despite different forms of expression of emotions in different species, there are certain common elements, or prototype patterns, that can be identified.
There is a small number of basic, primary, or prototype emotions.
All other emotions are mixed or derivative states; that is, they occur as combinations, mixtures, or compounds of the primary emotions.
Primary emotions are hypothetical constructs or idealized states whose properties and characteristics can only be inferred from various kinds of evidence.
Primary emotions can be conceptualized in terms of pairs of polar opposites.
All emotions vary in their degree of similarity to one another.
Each emotion can exist in varying degrees of intensity or levels of arousal.

Based upon amongst others these ten postulates, Robert Plutchik composed in 1980 a wheel of emotions that consisted of the following eight basic – or biologically primitive – emotions, and eight more advanced – to increase the reproductive fitness of animals, such as the flight or fight response – emotions, each composed of two basic emotions.

[11]

The wheel of emotions composed by Robert Plutchik looks like:

[11]

Recently – based on a comprehensive study of existing theories of emotions [12] – the following table is compiled from opposing basic emotions. In compiling this table, the following three criteria have been applied for emotions: 1) mental experiences with a strongly motivating subjective quality like pleasure or pain; 2) mental experiences that are a response to a particular event or object that is either real or imagined; 3) mental experiences that motivate particular kinds of behavior. The combination of these criteria distinguish emotions of sensations, feelings and moods [11].

[11]

These basic overviews of feelings and emotions provide a good starting point for further exploration of these feelings, but I think a far-reaching exploration is beyond the scope of our quest. In so doing, Robert Plutchik stated in one of his works [13] that poets and writers capture and summarise the nuances of emotions and feelings better than scientists; he gave the example of how Emily Dickinson who had been raised in a Calvinist family [14] describes her feelings of despair – in my opinion the despair over a separate existence after God’s election at the end of time as close of this life and the hereafter [15] – in her poem[16]:

My life closed twice before it’s close
It yet remains to see
If Immortality unveil
A third event in me,

So huge, so hopeless to conceive
As these that twice befell.
Parting is all we know of heaven,
And all we need of hell.

Probably this poem also partly expresses the hope and despair of Calvinism with – at the end of time – an unimaginable separation equal in inconceivability to the separation of air from earth at the beginning of time. Is my summary on this topic sufficient?”, says Carla.

“Comprehensive in its brevity. Impressive use of the poem by Emily Dickinson at the end. Your explanation reminds me of the Buddhist question:

“When the fire at the end of time rages through and everything is destroyed, is this destroyed or not?” One master answered: “Destroyed, because it goes along with this”. Another master answered: “Not destroyed, because it is the same as this”. [17]

At the end of this part of our quest, I have the impression that the Calvinists in Holland – with their many secessions – lived as if the end of time has already come. All we know of heaven is parting from the loved ones who have another believe, and all we need of hell. The end of time will not bring change to this, “said Narrator.

“The poem by Emily Dickinson describes for me the inconceivability of the end times.
Looking at the wheel of emotions by Robert Plutchik I have noticed with gladness that joy is a combination of the two emotions optimism and love. Tracing all emotions and investigating all combinations of emotions is indeed beyond our quest. Are there other topics that we wish to investigate?”, says Man.

“I am fascinated by intensities and associations and I am often surprised by intensities and associations within our environment, in relation to the other and by my own emotions and feelings. The quest to investigate all these kind of feelings requires a full human life, “says Carla.

“In my opinion this is applicable to every part of our quest”, says Man.

“And surpasses our lives. Shall I prepare a simple meal for us in Man’s kitchen as the close of intensities and associations?”, says Narrator.

“Then we can consider during the meal where we meet tomorrow to travel to my sailboat. I can borrow a car from a former companion; he is a couple of weeks on holiday, “says Man.

[1] See also: http://en.wikipedia.org/wiki/Blauwe_Theehuis
[2] Source image: http://nl.wikipedia.org/wiki/Vondelpark
[3] Source: Berger, John, Ways of seeing. London: British Broadcasting Company and Penguin, 1972 p. 106 – 107
[4] Source image: http://de.wikipedia.org/wiki/Thomas_Gainsborough
[5] Source: http://en.wikipedia.org/wiki/Seven_deadly_sins
[6] Zie ook: http://en.wikipedia.org/wiki/The_Seven_Deadly_Sins_and_the_Four_Last_Things
[7] Source image: http://en.wikipedia.org/wiki/Seven_deadly_sins
[8] See: Huxley, Aldous, The Devils of Loudun. 1953
[9] See also: http://en.wikipedia.org/wiki/Emotion_classification
[10] Source: http://en.wikipedia.org/wiki/Robert_Plutchik
[11] Copied from: http://en.wikipedia.org/wiki/Contrasting_and_categorization_of_emotions
[12] Source: Robinson, D. L. (2009). Brain function, mental experience and personality. The Netherlands Journal of Psychology, 64, 152-167
[14] Bron: http://www.emilydickinsonmuseum.org/church
[15] Another explanation of this poem is based on the loss of two beloved ones. According to Christian faith before the Reformation a reunion may be expected at the end of time, but the explanation suggests that Immortality may be a fiction and creates the hell of the future. See: Vendler, Helen, Dickinson – Selected poems and commentaries. Cambridge: The Belknap Press of Harvard University Press, 2010, p. 520 – 521
[16] Franklin, R.W. edited, The Poems of Emily Dickinson – Reading Edition. Cambridge: The Belknap Press of Harvard University Press, 1999, p. 630 – 631
[17] Free rendering of the koan Dasui’s “Aeonic Fire” in: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 131 – 136

Who are you: Intensities and associations

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Reunion in Amsterdam: two sermons in stone

“The square in front of Amsterdam Centraal railway Station is a good place to meet Narrator again after his trip from Florence [1]. I hear his specific rhythm in the bongos of the jazz band that plays Nature Boy [2] of Eden Ahbez [3] in the distance”, says Man.

“I hear, Narrator has seen us; he changes his rhythm”, says Carla.

Carla and Man listen to the singer:

There was a man [4]

A remarkable enchanting man

One says he wandered very far,

Very far, over land and sea

A little shy and sad of eyes

But very wise, so worldly-wise.

And one day, a magic day

He crossed my way, and while he spoke

Of many things, priests [5] and kings

He said to me:

“The greatest thing you’ll ever learn

Is the immense wealth of goodness”

“The text of Nature Boy is adapted for us”, says Man.

After playing this song, Narrator takes his bongos, he says goodbye to his fellow musicians and he stands with Carla and Man.

“Beautiful song. Thanks for your card. Why did you invite us here as a starting point for the survey of “Intensities and associations” at the second common reality on our Odyssey to “Who are you”?”, asks Man to the Narrator.

[6]

“In the Golden Age at the beginning of the Reformation the smaller sea-going vessels – that had returned laden with merchandise from distant lands – had moored on this place. In the 19th century Amsterdam Centraal railway Station was built at this place. Before the Reformation many expressions of the Christian faith could be seen everywhere throughout the city. Now we can only see two beacons of Christian faith from here. In the distance we see the tower of the Old Church [7], before the Alteration [8] – whereby the Catholic administration in Amsterdam was deposited – the Old Church had been named the St. Nicholas Church after the patron of sailors. Here before us on the waterfront we see the Roman Catholic Basilica of Saint Nicholas [9] that had been built at the end of the 19th century as the third St. Nicholas Church; the second St. Nicholas Church which is now known under the name “Ons Lieve Heer op Solder” [10], is a hidden church on the Oudezijds Voorburgwal, .

[11]

As introduction to “Intensities and associations”, I suggest to visit this afternoon the Basilica of Saint Nicholas and the Round Lutheran Church at the Singel for two sermons in stone that emerged from the Protestant Reformation. We can visit tomorrow the Old Church in the Centre of Amsterdam to look at the start of the Reformation”, says Narrator.

“The Basilica of Saint Nicholas has a Christian cross as floor map as many traditional Catholic churches; but a real church tower is missing and the Church is incorporated into the street plan instead of directing to the east”, says Man.

“I wish to show you the dome of the Basilica, because the ceiling displays the huge change that the Reformation had also caused within the Roman Catholic Church in Holland. Shall we go inside?”, asks Narrator.

Carla, Man and Narrator walk to the Basilica and go inside.

“The ceiling of the dome shows no painted sermon of the Catholic faith ordered to the Medieval Scholasticism with a Divine Trinity, a Roman Catholic worldview and heaven. This dome only shows the images of the four Evangelists of the New Testament and thus a reference to the Word of God in which the Son of God was sent to Earth for the salvation of the faithful. According to the painting of this dome, the four evangelists are the connection to the Divine Light. The reference to the Word of God – that the spectator could read alone after the rise of the printing press – in this painting of the dome has taken the place of the story in images in the domes of the churches in Florence. This change in the painting of the Church dome from the image of the self/Self according to the Medieval Scholasticism in the Florentine churches to the painting in this dome of intermediaries that refers to the Light of the Other – the invisible God –, shows similarities with the third revolution in the scientific development [12] with a reference to the open-minded and non-normative representation of the Light of the Other – in this case the Divine Trinity”, says Narrator.

“Also in this Basilica the light shines from above. With the light as hope for the resurrection, the dome itself shows the constant resurrection. “Et lux perpetua luceat eis –and let perpetual light shine upon them [13]”, says Man.

“On whom shines the perpetual light? Let’s rest this question until later on our quest. In Holland I am a woman from the South, in Florence I am a woman from the North. Although I think this Dome is also excessive, I feel more at home in this church than in the lavish churches in Southern Europe”, says Carla.

“Good question with many answers over which is fought hard. Many thought that they exclusively possessed the Divine Light whereby other lights had to be extinguished with fire and sword. Shall we go to the Round Lutheran Church at the Singel to observe the influence of the Reformation on Protestantism”, says Narrator.

[14]

While Carla, Man and Narrator walk from the Prins Hendrikkade to the Singel, Narrator asks Man : “On which Buddhist question are you now working?”.

“With a – at first glance – very simple question with the metaphor of Indra’s Net in mind:

Question: “When arising and vanishing go on unceasingly, what then?”

Answer: “Whose arising and vanishing is it?”

And part of the accompanying verse:

Severing of entangling vines

Arising and vanishing in profusion – what is it? [15]

This question is very well applicable to the Reformation during the 80 year war in Holland; whose emergence and disappearance took place during this Reformation. What is “The” severing of entangling vines – arise and vanishing in profusion – of Christian faith in Holland? I do not know; “Mysterium est magnum, quod nos procul dubio transcendit” of “The mystery is great, that transcends us doubtless” [16]“, says Man.

“Life consists of change, but when everything is constantly changing, then change continues as a fixed constant. We have immediately mentioned the contradiction in this reasoning and in this starting point”, says Carla.

“I’m not so sure. The comments to this question states: “You don’t see the constant mover” and: “If you – the divine light? – agree, you have not yet escaped the senses, but if you disagree you are forever sunk in birth and death” [17]. This is a difficult question; it looks similar to the dilemma of the true faith and the direct relationship with God that the believers in Holland have constantly struggled with during and after the Reformation. There we see the Round Lutheran Church as a fortress in the shape of a donjon. The Lutherans were not allowed to build a church with a tower in Amsterdam”, says Narrator.

[18]

“This Lutheran Church reminds me of a hymn that I have learned at the Gymnasium in Rotterdam: “A mighty fortress is our God. A bulwark never failing” and “The enemy is nearing with raised flag”. At the end of this hymn is the verse: “God’s word will remain in eternity and not waiver an inch”. Let’s enter this bulwark”, says Man.

“The floor plan of the Church shows that the church-goers – as municipality in a circle – have focused their attention on the minister of the service: also these human municipalities need a “person in the middle” in order to establish and maintain mutual trust. The Church has no pictures, also no image of a Christian cross in the floor plan.

[19]

In this church the rituals and the sermon in pictures have passed in the sermon of God’s Word. In this church sings no choir in the background, but the municipality sings at the top of their voices. The expressions of faith have changed from images, references, associations and persons in the middle as mediator for a relationship with God into an internalisation of God’s Word and singing of hymns together. In this church, it is important to be elected within God’s mighty fortress with a direct relationship with God, in which the minister expresses the common relationship with God”, says Narrator.

“This Round Lutheran Church shows me a donjon – a shelter and a private meeting – for the faithful and a rejection of and fear of infidels and dissenters. The Basilica of Saint Nicholas refers me as well via the evangelists to God’s Word, but is more distant in the reference to God and opener to outsiders as Christian beacon. The latter may have to do with my Catholic upbringing in South Limburg”, says Carla.

“Tonight I wish to give a short description of the 13th century Abbot Emo of Friesland as a contrast to the Reformation in the 16th century in Holland”, says Narrator.

[1] See also: Origo, Jan van, “Who are you – A survey into our existence, Five common realities – Facts and logic”, Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 165

[2] See also: http://en.wikipedia.org/wiki/Nature_Boy. John Coltrane with his quartet has recorded a version of this song on LP record. A recent (illegal?) record of this song is available via the following hyperlink: http://soundcloud.com/lennart-ginman/nature-boy-live-recording-eiv

[4] In Sanskrit – the language of gods in the world of humans – “man” means amongst others “tot hink, to believe and to observe”.

[5] In het woord priester zijn de woordkernen “pŗ”, “ish” en “tr” te herkennen die in het Sanskriet respectievelijk “in staat tot, beschermen of levend houden”, “God of Hoogste Geest” en “oversteken, overbrengen” betekenen.

[6] Source image: http://nl.wikipedia.org/wiki/Sint-Nicolaaskerk_(Amsterdam)

[11] Bron afbeelding: http://en.wikipedia.org/wiki/Ons%27_Lieve_Heer_op_Solder

[12] See a description of this third revolution in science: Origo, Jan van, “Who are you – A survey into our existence, Five common realities – Facts and logic”, Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 50 en 51.

[13] Verse from the Catholic requiem mass. See also: http://en.wikipedia.org/wiki/Music_for_the_Requiem_Mass#Communion

[14] Source image: http://nl.wikipedia.org/wiki/Sint-Nicolaaskerk_(Amsterdam)

[15] See: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998, p. 183 – 186

[16] From the Papal encyclical Ecclesia de Eucharista by Pope John Paulus II. In the word “Eucharista” one can recognise “Eu” meaning “good” in Greek, “car” pronounced as “char” meaning “to move” in Sanskrit and “I s ” pronounced as “ish” meaning “being able to” and “the supreme being/soul” in Sanskrit. See also: Origo, Jan van, “Who are you – A survey into our existence, Five common realities – Facts and logic”, Amsterdam: Omnia – Amsterdam Publisher, 2013 p. 166 and Origo, Jan van, “Who are you – A survey into our existence, Five common realities – Facts and logic”, Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 127

[17] See: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998, p. 183

[18] Source image: http://en.wikipedia.org/wiki/Ronde_Lutherse_Kerk_(Amsterdam)

[19] Source image: Google afbeeldingen uit: Jaarboek Monumentenzorg 1990, Zwolle: Waanders Uitgevers, 1990

Five common realities – facts en logic 12

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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.

[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].

[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].

[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]

[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

[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

[25] Source: http://en.wikipedia.org/wiki/Immaculate_Conception

Five common realities – facts en logic 11

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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.

[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.

[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.

[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.

[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.

[14]

[1] Source image: http://en.wikipedia.org/wiki/Nuremberg

[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

Five common realities – facts en logic 8

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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.

[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.

[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.

[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].

[18]

There are five forms of thought:

Consciousness of cause and effect
Consciousness of development and evolution
Consciousness of manifestations
Consciousness of differences and illusions
Consciousness of continuing effects of cause and effect [19]

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

[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”.

[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

Five common realities – facts and logic 4

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“May I come back to our discussion of last night before you will tell us more about organized chaos and the mind of the warrior?”, asks Man to Carla.

“All right, it’s better to finish a topic before starting a new subject”, says Carla.

“Last night I read in a book with Buddhist questions (a recent copy of the bundle that Narrator received from his American friend as farewell gift) the passage “All sentient beings just have active consciousness, boundless and unclear with no foundation to rely on“. As example is given:

“When a monk passes and he is addressed with “Hey, you”, then right away this monk will turn his head towards the caller. When this monk hesitates upon the second question “Who are you?”, then this monk has an active consciousness, boundless and unclear without foundation to rely on”.

This fundamental affliction of ignorance in itself is – according to this question – the immutable knowledge of all Buddha’s. The verse accompanying this question is:

One call and one turns her/his head –Do you know the self/Self or not?

Vaguely, like the moon [1] through ivy, a crescent at that.

The child of riches, as soon as she/he falls

On the boundless road of destitution, has many sorrows. [2]

[3]

Upon reading this question and verse, I thought of our last discussion about God as “another, a stranger”, who is separated from “the Unspeakable”, ” the Supreme Astonishment”, “the ultimate question that exceeds words”. Before the separation [4] were God, the people and everything around us in this fundamental affliction of ignorance, as a healthy human body without ailments also forms a coherent entity without separate parts? Had they a foundation to rely upon and what foundation was it, or was the lack of a foundation the source of an active consciousness, boundless and unclear? I don’t know the answer to these questions. And – after the fall, after the separation – wherefrom arrives the boundless road of destitution with many sorrows? Heschel continues his essay “Man is not alone” [5] with the topics: “faith”, “one God”, “beyond faith”, “strive for oneness”, and “common actions are adventures”. Would Heschel have seen “One call” and “One turns her/his head” in the category “common actions are adventures”? I think so; but would he finally have seen “One call” and “One turns her/his head” as “one” or as “separate”? I see it vaguely as a crescent Moon through ivy”, says Man.

“At the strophe “boundless and vague without foundation to rely upon” from the Buddhist question, I was reminded of “śūnya” – meaning “empty” – from the Heart Sūtra [6] in which “form is emptiness as emptiness is equal to form”; in emptiness is no Dharma – or world order or duty. Now I invite you to visit the Cappelle Medicee [7] in the Basilica of San Lorenzo [8]. This Chapel – located behind the Basilica – is a symbolic mausoleum of the family De Medici. This family was a “child of riches in the Renaissance that has known many sorrows once it had fallen on the boundless road of destitutions“. In my opinion the mausoleum superbly shows the immensity of the sorrows and the coldness of the destitution of this family”, says Narrator.

Carla, Man and Narrator visit the Cappelle Medicee.

[9]

They continue their discussion outside seated on a bench in the Piazza di Madonna degli Aldobrandini.

“Everything in the Cappelle Medicee aims to create distance to the spectator. I expect that in the past visits to this mausoleum were only allowed on invitation by the family. I think this mausoleum sought to remind the descendants of the Medici wherefrom they owed their wealth and to show visitors which “children of wealth” were commemorated here. At each grave in the mausoleum, I wondered “Who are you?” and “Do you know the self/self or not?”. I think “Vaguely, like the moon through the ivy”, but the abundance of the many types of “Ivy” will not be helpful to see the Moon”, says Man.

“May we visit the Basilica of San Lorenzo now? This building is austere outside, but the Basilica will show its beauty inside”, says Narrator.

[10]

[11]

“I am pleased that we have continued the discussion, as this – and certainly the visit to the Basilica – creates a nice stepping stone to the separation between science and religion in the Renaissance. The transition in style of the choir dome toward the ceiling of the main and side aisles nicely showed the wish to change science – emerged from the Medieval Scholasticism – toward an orderly science that explains everything in case we know and apply the basics. May I continue on this subject the next time, because now I need to rest?”, says Carla.

[12]

“Please do”, says Man.

“During dinner?”, says Narrator.

“That’s fine”, says Carla.

[1] See also: Drift, Carla, Man Leben – One Life, A Biography. Omnia – Amsterdam Publisher, 2012, p. 71 – 72

[2] Free rendering of a part of the Zen dialogue “Guishan’s Active Consiousness” from: Cleary, Thomas, Book of Serenity – One Hundred Zen Dialogues. Bosten: Shambhala, 1998 p. 163 – 166.

[3] Source image: http://www.shambhala.com/book-of-serenity.html

[4] See also: The parable of Adam en Eve expelled from paradise after the fall in Chapter 3 of Genesis in the Old Testament.

[5] See: Heschel, Abraham Joshua, Man is not alone – A Philosophy of Religion. New York: Farrar, Straus and Giroux, 1951. See also: http://nl.wikipedia.org/wiki/Abraham_Joshua_Heschel. In “The Long Discourses of the Buddha. Massachusetts: Wisdom Publications, 1995 p. 38-39”, 32 abodes are mentioned for sentient beings; including 22 abodes for Gods. Are Gods also “children of riches” within this frame of mind?

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

[9] Source image: http://en.wikipedia.org/wiki/Medici_Chapel

[10] Source image: http://en.wikipedia.org/wiki/Basilica_of_San_Lorenzo,_Florence

[11] Source image: http://en.wikipedia.org/wiki/Basilica_of_San_Lorenzo,_Florence

[12] Source image: http://de.wikipedia.org/wiki/Basilica_di_San_Lorenzo_di_Firenze

Five common realities – facts and logic 3

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“After my afternoon-rest I have enough energy for the evening. The many tropical diseases left their traces in my body; a whole day staying active is often too much for me. What books did you buy?”, says Carla.

“An Italian course for Sanskrit to revive my study and “Six memos for the next Millennium” by Italo Calvino. The titles of these memos are intriguing:

1 – Lightness,
2 – Quickness,
3 – Exactitude,
4 – Visibility,
5 – Multiplicity

and the never written memo “6 – Consistency”. The titles for these memos may also be guidelines for our Odyssey, in which we – just like Italo Calvino –can never put the sixth memo on paper, because then we should describe the entire universe in its complete infinity”, says Man.

[1]

“There I see Narrator approaching. Good to sit here in the evening sun overlooking the “Basilica di Santa Maria Novella”. Does the façade of the Basilica also meet the titles of the memos?”, says Carla.

[2]

“Good question with many answers. Did you have a good meeting with your friend?”, says Man.

“Nice to see each other again after so many years. We have change a lot and also remained the same; familiar and different. Over the years, the physical attraction had disappeared but the pleasantness of being together has stayed. Let’s first order drinks and ask for the menu”, says Narrator.

“That is good. After we ordered our meals, I will share with you – as promised this afternoon – my view on “facts and logic” of “Who are you”?”

Carla, Man and Narrator order their drinks, make their choice from the menu and order their meals.

“Yesterday I started in “Man is not only – A philosophy of Religion” by Abraham Heschel [3]. The title of this book appeals to me, because my first name is mentioned in it and because I wish to know more about the faith in God that has remained strange to me in my adult life. I have lived in monasteries and I have guided groups on Oriental wisdom, but I’ve never had an experience of God’s presence. The first eight chapters of the book on “the Unspeakable”, “the Supreme Astonishment”, “the ultimate question that exceeds words” come directly from my heart and exceed it, like blossom on a tree – included in the universe – arose from the earth, is fed by it and will return in it [4]. In Chapter 9 of the book is a passage – I quote – “We praise together with the pebbles on the road surface that appear petrified marvels, together with all flowers and trees that look like they are hypnotized in silence. When mind and spirit correspond, faith born” [5]. Until here the book makes perfect sense to me, as also the fact that the “One” – that is omnipresent – exists, wherein we are completely included and from which we, each and everything around us are temporary manifestations. But God – as the Other – remains a stranger to me. Who is he? Whereby is God separated from “the Unspeakable”, “the Supreme Astonishment”, “the ultimate question that goes beyond words”? This separation is unreal for me; I cannot understand it: it is not logical”, says Man. [6]

“In the land of my ancestors, the “Individual One” or Ātman [7] and the “One all-encompassing” or Brahman [8] are expressed and taught by the Upanishads [9]. Through a full consciousness that Ātman and Brahman are two manifestations of the “One” and thereby fall together like a drop in the ocean, we transcend humanity on Earth.

[10]

Whether one believes – or one does not – in an “All-encompassing Self” as permanent entity, is hardly of any importance in our daily life with common happiness, suffering and madness. Buddhism follows a strict Middle Way between “One All-encompassing Self” and “human daily life” in order to avoid the bottomless pit of metaphysical questions and the discussions over them [11]. A branche of the Middle Way is the metaphor of Indra’s Net [12] that gives a limited rendering of the interconnectedness between all the separate manifestations en the “All-encompassing Self”. The Mahābhārata had marked a radical shift by moving the mind in daily life from Ātman to “Dharma” – or world order and duty [13]; Dharma means literally “placing the continuous self/Self”. In the Bhagavad Gita – a small and old part of the Mahābhārata – the “attention to daily life” accumulates when Arjuna enters the arena in which families, teachers and students face each other in the field of tension between – on the one hand – the world order and duty (Dharmakshetra [14]) and – on the other hand – human actions (Kurukshetra [15]). When Arjuna faces his family, teachers and loved ones among the opponents, he refuses to give the go-ahead in the battle between the two parties. Kṛṣṇa – his spiritual leader and charioteer during this battle – encourages Arjuna to fulfil his duty within the world order and Kṛṣṇa only succeeds herein when he takes his Godlike form during this dialogue; hereupon Arjuna gives the starting signal for the battle with disastrous consequences to all main actors, but in which they fulfil their duty and task within the resulting world order. Within and coinciding with the “All-encompassing Self”, the Godlike form of Kṛṣṇa is the guardian and spiritual leader in this part of the Mahābhārata”, says Narrator.

“Within the mind-set of your ancestors with their view on “facts and logic”, humans and Gods fulfil their role in the world order. Within my conceptual framework, a Godlike role separated from “the All-encompassing One” does not fit: I feel myself at home within the mind-set of the Upanishads and within the Middle Way of Buddhism, but I like to study views with which I disagree in order to figure out what others have seen and I didn’t see until now”, says Man.

“In the last sentence I notice a statement by Professor Dr. W. Luijpen during his lectures series in philosophy at the Delft University of Technology. I too have studied a lot in my life with which I fully disagree. In my studies of crimes against humanity, I came across many sound, incorrect and false mind-sets with which I totally disagree. After studying the Old Testament and the Mahābhārata – with emphasis on ahiṃsā or non-violence as foundation of life [16] – I came to the conclusion that these books aim at peace, although both books are full of cheating, violence and atrocities. I see that our meal is arriving. Later, I hope to tell a little about the warrior mind-set”, says Carla. [17]

“Enjoy your meal; later we will continue with our quest”, says Man.

“Did our discussion meet the titles of the six memos from Italo Calvino?”, asks Narrator.

“I think so”, says Carla.

“Fully”, says Man.

[1] See also: Calvino, Italo, Six Memos for the next Millennium. New York: Vintage Books, 1993

[2] Source image: http://nl.wikipedia.org/wiki/Santa_Maria_Novella

[3] See: Heschel, Abraham Joshua, De mens is niet alleen – De ervaring van Gods aanwezigheid. Utrecht: Kok, 2011. The original edition is: Heschel, Abraham Joshua, Man is not alone – A Philosophy of Religion. New York: Farrar, Straus and Giroux, 1951. See also: http://nl.wikipedia.org/wiki/Abraham_Joshua_Heschel

[4] See also: Origo, Jan van, Who are you – A survey into our existence – 1. Omnia – Amsterdam Publisher, 2012, p. 50 – 51

[5] See: Heschel, Abraham Joshua, De mens is niet alleen – De ervaring van Gods aanwezigheid. Utrecht: Kok, 2011, p. 85.

[6] Source image: http://www.amazon.com/Man-Is-Not-Alone-Philosophy/dp/B0015KDICQ

[7] See amongst others: http://en.wikipedia.org/wiki/%C4%80tman_(Hinduism)

[8] The word Brahman is probably derived from the verbroot √bhṝ meaning “enhance or enlarge”. See for a further introduction: http://en.wikipedia.org/wiki/Brahman

[9] Upanishad literally means in Sanskrit: “sitting down to”. This sitting takes place near a teacher for teaching in the perpetual all-encompassing mystery that is our life is. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta. Zie ook: http://en.wikipedia.org/wiki/Upanishads

[10] Source image: http://en.wikipedia.org/wiki/Brahman

[11] See also: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 67 – 68

[12] See also: Origo, Jan van, Who are you – A survey into our existence – 1. Omnia – Amsterdam publisher, 2012, p. 65 – 67; Cook, Francis, Hua-Yen Buddhism: The Jewel Net of Indra. University Park and London: The Pennsylvania State University Press, 1977; Cleary, Thomas, Entry Into the Inconceivable: An Introduction to Hua-yen Buddhism. Boston: Shambhala, 2002; en Cleary, Thomas, The Flower Ornament Scripture, a Translation of the Avatamsaka Sutra. Boston: Shambhala, 1993

[13] Source: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 68. See also chapter 4 for an introduction to Dharma.

[14] Dharmakshetra consists of Dharma “placing of the continuous self/Self”, and “kshetra” – litterally: field (to be ploughed).

[15] Kurukshetra consists of Kuru – a conjugation of “kr” meaning “to make, do or act” and “kshetra” – litterally: veld (to be ploughed).

[16] See also: chapter 5 of Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006

[17] Source image: http://www.exoticindiaart.com/book/details/mahabharata-inquiry-in-human-condition-idh471/