=kit064.txt

[ Editorial note appended ]

KIT 64 - Suffering


"The first cause to answer is suffering."
PIR-O-MURSHID INAYAT KHAN

Since time immemorial beautiful beings have dedicated their lives
towards coming to the succor of those in distress in body, mind
and soul. In his search for a solution to suffering, Buddha
renounced his palace. While many have renounced personal well
being out of a feeling of compassion, many more have caused untold
suffering to others in ruthless pursuance of personal interests,
out of greed or crass disregard for the ordeal that millions are
enduring in our day and age. Most people find their place
somewhere between these two extremes. Is there any way of allaying
the psychological affliction attendant upon illness and death,
starvation, penury, failure, abandonment, injustice, moreover the
nagging, often unconscious fear that these arouse?

While recognizing the reality of the dire physical pain endured by
many, sometimes beyond the pale of human endurance, our recourse
is to call upon the influence of mind over body, first by
recognizing the impact upon body functions of our attitude towards
psychological trauma. Resentment, remorse, self-pity, envy,
hatred, frustration, anger, addiction, co-dependence alter
physiological functions mediated by the endocrine glands affecting
digestion, blood pressure, the lymph glands, the immune system,
neuro-transmitters, the replication of the DNA by the RNA. A large
body of research is being carried out at present to determine
which psychological syndrome affects which hormone secretion and
which hormone affects which body function. But we can explore
methods of dealing with the psychological trauma.

Reciprocally, since the bodily afflictions and the prospect of
death arouse psychological attitudes, one would need to
investigate how best to deal with these. No doubt these attitudes
involve our sense of identity and how our sense of identity is
related to our body. Buddha's solution: not identifying with the
body or even the personality may well yield concrete results by
dis-identifying with the seat of the pain or despair, but it does
go counter to our involvement with the existential reality with
all its implications with regard to accomplishment, building a
better world, fostering a way of life, providing a practical
underpinning for the development of culture, human relationships,
etc. Besides owing to the momentous developments of science, (for
example we can now see the live body cell in action), we have
developed in our time a healthy respect for the privilege of
involving ourselves with the fabric of the universe in our
intimate relationship with our own bodiness. We are also our
bodies; our bodies have accrued to us from the universe and have
become part of our being, and so are our personalities.

A way of looking at ourselves taking into account the emerging
paradigms of science, and indeed confirming Hindu, Buddhist and
also the experience of Sufi mystics would consist of rather than
envisioning ourselves as discrete entities, realizing that we are
a cross between a vortex, coextensive and isomorphic with the
nature of the whole universe, and being a temporarily stable but
evolving sub-whole, that is a continuity in change.

Undoubtedly we are inexorably drawn into the process of becoming,
which means entropy, but we also have the ability of intercepting
the arrow of time vertically as it were by our incentive and
inventiveness which then will enrich the flow like a tributary to
a river which then will be drawn into the flow. Moreover we have
the ability to escape the entropy by resurrecting.

This updated sense of identity involves then two views. The first
one is: we expand - and here to find fulfillment, we need to
concentrate upon radiating rather than disintegrating, The second:
transmuting - that is extract the quintessence of our being from
its underpinning, as in distilling in Alchemy. An application of
the scientific principle according to which information is built
on the expenditure of energy, and that matter is a state of energy
would mean in practice that we would strive to make the best of
the energy that is our body to foster realization, wisdom,
enlightenment, be of service, contribute to the well being of the
physical and social environment. What is more, both energy and its
state as matter exist in various degrees of subtlety versus
grossness, and nature takes care of the transmutation of both. The
photon evidences a degree of rarification or sublimation above the
electron and the electrons of our body stuff get transmuted into
photons before and after death and the state of energy is defined
by its frequency, hence the difference that contemplatives make
between pure spirit, acting as a catalyst and the grosser states
of energy for example high amperage proportionately to low
voltage.

If anything is gained by the existential condition, then the
relatively stable sub-wholes must be assured pre-eternity. But for
there to be evolution, they must communicate to the environment
the know-how gained by experience by expanding, and to the
software programmed by the mind of the universe by resurrecting.

The Sufi outlook adds a whole further perspective to those availed
of so far: supposing we would look at ourselves at the other end
of the divine vantage point and as an expression or derivative of
the divine nature. So long as we start with our personal vantage
point, we will have difficulty in transcendence; but if we proceed
in the opposite direction, we will glean a whole different sense
of identity which will envision dissolution and reinstatement in
the context of the thinking of the universe.

The Sufis call this 'uns', enjoying the intimacy of the proximity
of the King, by being invited to share in the strategy at the
court of the King. May I also add: and the Queen.
    
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[ Editorial Note (sa), "More of Less"  (Celso, Arroyo Hondo)

Here's a bit of boilerplate, Mate:


[ 'SOS' = 'divergent text from the SO SURESNES KIT' ]

[ Skimming only, I find no significant divergence in the Kaivan
KIT XX text from the SOS KIT XX text ]* 

* I have cross_checked this Kaivan KIT 62 against the SOS KIT 62
only by skimming the starts and stops of the paragiraffe (1), not
by reading the sentences.
(1) A 'paragiraffe' (singular, 'paragraph') is, obviously, an
extended paragraph, eg a KIT.  ]

Kaivan KITs 61__72 are published as SOS KITs 61__72 (with Kaivan
KIT 30, published as SOS KIT 31 ) in a booklet by the SOS, long
flogged or peddled , as Everyman progresses, at Zenith Camp, it
should only evolve indeed into an 'Institute'. ] 

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