=kit076.txt

KIT 76 - Inner Experience of the Mass

I. KYRIE

Confronting Guilt.

(i) As we exhale, we apply the alchemical process - separating,
earmarking the idiosyncrasies in us which we dislike and those we
gladly own, and drain the former (filtering in Alchemy).

(ii) Suspending breath in Kasab, we grasp the instant of time,
where the process of becoming is intersected by the transcendental
dimension of time. Here is an opportunity for a fresh beginning.
This is triggered off by making a pledge.

II. CHRISTE

Only then can we deal with resentment. Think of Christ forgiving
the Roman soldiers who were torturing him. A clue is found in
applying the alchemical process of distilling. After draining off
the scories, one cleaves to the essence of one's being, fostering
an attunement where one is more ready to forgive.

III. CREDO

See yourself as a wave in the sea, the whole sea emerges as each
wave, your body as being made of the fabric of the galaxies that
spewed forth at the Big Bang, or your personality as being the
outgrowth of a seed - a code - but you can actuate much more in
your personality than what has come through so far.

Now see that it is all one being and it is only your own notion of
yourself that makes you think that you are an individuality.

Now see that the Totality converged as your transforms itself
through focusing its will as your will.

Can you stretch your mind to reconcile the irreconcilable: to
accept that you are like the apex of the totality and yet an
individuality?

IV. INCARNATUS

de spiritu sancto ex Maria.

Participate consciously and volitionally in your rebirth,
resulting from an excellent integration of on one hand the fabric
of the galaxies molded through eons of time into your body and in
our personalities through the cultures of Planet Earth woven into
our ancestral legacy: and on the other our unique representation
of our inheritance of the divine archetypal nature manifesting as
the many-splendored universe and in us as it diversified in the
descent through the spheres.

V. CRUCIFIXUS

Accept your suffering as your share in the global burden of
suffering of people and animals in the world today and ever in the
past. See what it does to you. Does it make you bitter or more
sensitive to the tribulations of others? Note that it makes you
more thoughtful, cautious. In fact it is a catalyst of growth to
make you mature and a bountiful personality.

It will occur to you that suffering is the signal accompanying the
process of disintegration that is the necessary precursor of a new
integration: rebirthing.

But this realization may be carried deeper: Once you have accepted
your own annihilation and reinstatement, you will notice that

(i) your representation of the physical world falters, giving way
to an overall grasp of matter that tallies with that described by
physicists;

(ii) Your simplistic self-image will evaporate, giving way to the
paradoxical wholistic self-representation of your psyche which we
have already encountered.

Such is the discovery followed by a transformation sparked by the
enhancing of the centrifugal, centripetal, ascending and
descending forces in the practice of the dhikr.

Hence Crucifixus and Resurrexit are inextricably linked in their
complementarity.

VI. RESURREXIT

However a remarkable feature stands out in Resurrexit: that by
accepting dissolution, one becomes vulnerable, hence malleable
which is a condition that is favorable to undergoing a process of
molding. It is a matter of jolting oneself in a position of
precarious equilibrium (Kemal in Sufic terms), which optimizes the
effectiveness of the slightest catalyzing force. (Prigogine's
theory of dissipative structures).

If we carry this further, we will realize that to resurrect, one
needs to extract the quintessence of one's know-how and personal
characteristics from its contingent underpinning, thus becoming
very ethereal and consequently vulnerable. In fact one feels like
pure spirit: strong in a strident way yet imponderable.

VII. SANCTUS

Call me!

We have now reached the stage where it is incumbent upon us to
make a pledge. This is a different pledge than the one we made
when recollecting our guilt, but a pledge of fealty, of service,
like a knight, to the 'powers that be', that is the Spiritual
Hierarchy of the Government of the World.

This is the moment to confront ourselves, make an introspective
inquiry into what our real motivations are in life (called
Mohasibi by the Sufis) and take clear decisions as to our future
course.

VIII. HOSANNA

He comes in the name of the Lord.

The consequence is that we now have found our real being. Now only
are we empowered to recognize and honor the holy status of our
real being which was covered before under a masquerade of albeit
well-intentioned pretense.

Furthermore this is the attunement which will enable us to
establish a thought-bridge with the masters, saints and prophets
who form the hierarchies of the Spiritual Government of the world.

IX. DONA NOBIS PACEM

Heretofore we had been pulled in two seemingly mutually exclusive
directions on the horns of a dilemma by on one hand seeking to
achieve sometimes simply indulging in covetousness, involve
ourselves with people, sometimes on a power trip and one the other
hand our quest for freedom and peace. Our power to attain our
objectives was eroded by our incurring the spill-over of the
agitation of the world: reacting rather than acting. Now we
discover the sovereignty that arises out of the ultimate freedom:
freedom from conditioning. Delegating the divine sovereignty
confers upon us an ascendency with enables us to fulfill the
purpose of our lives.
    
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