=kit070.txt

KIT 70 - Preparing for Resurrection

            Our notion of death is perhaps the most nonsensical of
all our notions! Exploring the software of the Universe,
physicists never cease to be amazed by the intelligence of the
planning. How could we possibly believe that all that has been
gained not only by our know-how but by the uniqueness of each of
our personalities should get lost from the bounty of the universe?

            If we are unaware of our immortality, we will think
that we die. It is all in our way of looking at things. Our fear
of death is linked with our failure to grasp more advanced
paradigms of thinking: the first step in learning how to resurrect
consists in widening our sense of identity which eventually avers
itself to be co-extensive with the universe.

            We commonly think of ourselves as a distinct
individual but if we are updated with the holistic view of our day
and age, we realize that every fraction of the totality carries
virtually the entire code.

            If you envision yourself as the keyboard of a piano
most of whose keys are scotch-taped so you can only play a simple
melody, and should you then realize that you could tear away more
and more of the scotch-tape and awaken many-splendored features of
the investiture of the universe latent in you, you will exult in
self-validation.

In addition to the holistic paradigm, we need to consider the
transcendental one. Our commonplace thinking thinks in terms of
categories: mind, body, perhaps the soul, that mysterious unknown.
The consequence is that our thinking breaks up in a dualistic or
pluralistic view: the body dies, hopefully the soul continues to
live - two categories.

            The advanced way of thinking is in terms of polarity:
I am also my body. In our spiritual beliefs, we are so old-
fashioned! We still think in terms of one time-dimension. If we
shift into the new paradigms, and are able to extrapolate between
two or more dimensions of time, then we may envision ourselves as
a pendulum of which one pole is moving in space-time, and the
other remains unchanged. In between these two poles there are
numberless transitional stages. Information imputed from our
perceptual interface with the physical environment is processed
upwards so that ultimately the quintessence is recycled into that
level of our being where meaningfulness prevails over perception -
eventually into the software of the universe.

            As we shift our sense of identity upwards, our feeling
of the process of becoming merges into a sense of being a
continuity in change. Indeed the very cellular structure of our
bodies - particularly our faces, that configures our emotional
attunements and insight will imprint the fabric of the subtler
levels of our being; for example, our electro-magnetic field, the
sparkling of our aura, the morphogenetic field that acts as a
template of our body and further upwards in degrees of subtlety in
infinite regress. Thus our bodies will outlive the dispersal of
the building blocks of our body, the electrons and protons that
survive and carry some bytes of memory. This could be illustrated
by the fact that not one cell of our body is today the same cell
as a few years ago, yet we think it is the same body. This is
because its basic structure survives the disruption of the cells.

            Consequently we can consciously and willfully fashion
as a sculptor in a creative way our bodies of resurrection - that
is our celestial bodies that maintain the gist of the countenance
that sometimes transpires through our face when we are aware of
the bounty and thinking of the universe coming through us.

            By identifying with our self-image, that is a fallible
notion of ourselves, we are obstructing the shift in our thinking
that enables us to by-pass our transiency which is the condition
of our learning how to resurrect. The resulting miss-assessment of
our involvement in our problems stands in the way of our
realization because we are ultimately our realization and it is
this transcendent dimension of our being that survives its support
system.

            This would require then that we would need to stretch
our minds beyond their middle range. We would see what the
implications of our problems are from the point of view of those
involved in them, and while surveying ourselves with a birds eye
view in the context of the cosmic drama in all its compass, grasp
the dovetailing of our lives and beings with theirs.

            In this perspective, our way of looking at ourselves
and our participation in the human drama will aver itself to be
just the kind of thinking that will prepare us for the experience
of resurrection: we cease to limit our assessment of our problems
to causation in a linear fashion in the arrow of time, or succumb
to the conditioning of our personality, but grasp as Speiser says:
A pre-causal stage out of which the programing of the universe
arises behind the apparent universe of our own self-image. Then we
see ourselves in the universe, not just on Planet Earth or in our
personal dramas (our storms in our tea-cups) and interrogate
ourselves: what are we doing on Planet Earth, what is our place in
the universe?

            The body then, rather than being our space-suit on
Planet Earth that we will discard at death is seen as a support
system. Truly enough, Pegasus could not reach the Olympias, but
imprinted upon his rider, Bellerophon, the thrust that hoisted him
aloft. The bodiness of Pegasus was transmuted into energy.

            Admittedly while many of the recollections in Dr.
Moody's Life After Death and sequels could be accounted for by the
residual exercise of brain functions, the out-of-body overview of
the physical shroud gives us some clues as the aftermath of this
episode: Life after life.

            I quote SHAMS TABRIZI the mentor of Mevlana Jelal Ed
Din Rumi:

  "I walk without feet and fly without wings, and see without eyes
and hear without ears..." 
[ SHAMS TABRIZ ]

  and may I add: and think beyond the mind.

[ FN (sa) kit070__1 ]



            However we cannot be creative be it of a work or art
or of ourselves just by willing it. We have to be moved and
shattered and bewondered and bemused.
    
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  "I walk without feet and fly without wings, and see without eyes
and hear without ears..." 
[ SHAMS TABRIZ ]

  and may I add: and think beyond the mind.

[ FN (sa) kit070__1 ]

[ To which I (sa) might add: so did Rabin and Sharon. ] 

As I have elsewhere tried to note, this notion of being able to
'think without a mind' does have implications for stroke victimes
and other persons -- especially those who have been mentally
active, I should think -- who have suffered brain damage.

I gather that in his last years, PVK suffered at least one stroke. 
TIK remarks, in one of these KITs, the last one if I recall, that
even while PVK was invalided he continued to work on his
'Curriculum', apparently with no loss of ability.
It might be that a phyician who closely examined his medical
records for that period would conclude that such a level of mental
activity in that condition was unusual, if not extraordinary.

If so, that might be PVK's last demonstration of the scientific
basis of his intuitive realizations.

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