We have two, now we have people from, that have been studying chapter three and chapter two and chapter one for about, some people have been studying for a few years and some people have been studying for a quarter or two. And the people who were studying in the introductory Abhidharma before we were studying chapter 3, is that right? And you were studying Katicasamutpada? Is that right? How much did you do? Did you finish it? Did you finish it? I didn't finish chapter 3, but did you finish this section of Pachitra Samadpada?

[01:03]

I mean, how far did you go? Pachaita. The people who are taking the introductory course, and some have gone, they started in the middle of the chapter.

[02:05]

I studied, started around Chapter 20, right? In Chapter 3? Chapter 18? The people in the intermediate class studied Chapter 1 up to almost 18. So the people in the intermediate class know about Buddhist idea of the universe. And they studied the various realms and how you go from one to another. They studied realms of being, different kinds of different ways of being.

[03:14]

Did any of you that were in the introductory class study the first 18 carcass? Just skip them? Karikas, the verses in chapter 3. Did you study the first 18 verses? So we have this situation of about half the people in the class have some fluency with the way of thinking about experience in terms of the basic ways, basic types of being.

[04:31]

And I don't know how much we can talk about that because that's sort of a vocabulary that's going on here. I don't know how much of that you can pick up in the process. I would suggest that the people who are joining this class, from the introductory class, study the first 18 karakas. Or I should say the first 18 karakas and their commentaries. You don't have a copy of Chapter 3, do you? So you need that. But everyone else has a copy of Chapter 3?

[05:40]

You need a copy of Chapter 3? Okay. You need a copy of Chapter 3? So you need the first page of Chapter 3? I don't think it's possible for you to skip this material that we've been studying.

[06:53]

First 18 is hard because I think you have to learn it. The question is how to learn it. The people who have been in the class I don't think want to go over it again. too much, a little bit that we have to go over, but the question is, how can you learn it? Can you learn it from reading about it? I don't know. If you read it enough, you could learn it by reading it, but certain things that I've said that The things that aren't said in this chapter are the antidotes to various ways of misunderstanding the text itself. If you read this text, it's possible to misunderstand it, and there's no antidotes there to capture a particular variety of misunderstanding.

[08:02]

But these do come out in class if we talk about things. It says it, but doesn't say enough. For example, not for example, but the main teaching, in a sense, of the first 18 pages is teaching about what we call the triple world. Now, do people in the introductory class know what the triple world is? You don't. Okay. Triple world is. . [...]

[09:05]

. which means, Kama means basically sex, or concupiscence. Datu means round, or sphere, or element. And Rupa means basic form, or fine or subtle material. And parukya means no form, formless. In these three categories, all mundane experience can find its place. No mundane experience cannot be categorized here.

[10:11]

And super mundane experience is not someplace else. It's just that it's not really categorized here. It's free of this situation. Within these three worlds there are six five or six types of being. These six types of being are, I think you've heard already, they are human, animal, hell, and fighting spirits or power freaks, and gods or devas, heavenly forms of being.

[11:33]

Now what took a lot of time, and people have been studying them, but it's taken a lot of time is to understand what these three realms and these six, they're also called six destinies. These six destinies are six ways of being. Take a long time to understand them and not misconstrue them. And once you get it straight, you understand a lot about Buddhism. And there's various little karakas or little verses in this first 18 pages that are very powerful summaries of Buddhist teaching about the mundane world. So the first 18 karakas are just telling you

[12:44]

They're not telling you anything about practice. They're telling you about illusion. They're telling you about the world. Not about the path, not about meditation, not about liberation, not about understanding, but about the world. However, they're telling you about the world in a way that when you start thinking about the world in this way you start becoming liberated. So the description of the world here is a liberating description even though what it's describing is the world. Another characteristic of these first eighteen pages is that the description is not carried on at a dharmic level.

[13:47]

In a sense, the description is not probably dharmic. Very seldom in the first 18 pages of Chapter 3 do you have people to have a discussion about any of the 75 dharmas of the Savastavadan system. The vocabulary is not Dharmic vocabulary. However, we can always say what the dharmas they're talking about are. So chapter three, particularly the beginning, and actually the whole of chapter three, is a chapter in some sense that a person who doesn't know anything about avidharma can start with.

[14:56]

You can start with chapter three without knowing anything about dharmas. But your understanding would be quite different from someone who has studied chapter one and chapter two. If you study chapter one and chapter two thoroughly, you will notice that it's not talking about dharmas. And some of the people in the intermediate class, after studying chapter three for quite a long time, had still not recognized that dharmas weren't being talked about. Because they hadn't studied chapter one and chapter two long enough so that they started to think in terms of dharmas. Once you start thinking in terms of dharmas, if you're reading Abhidharma, you immediately notice that the language has changed. You're not working with your old tools anymore. After a while, when people talk to you about experience, when you're studying Abhidharma, after a while, when people bring up an experience, you immediately go to your Abhidharma toolbox and start pulling out dharmas to figure out what's going on.

[16:09]

Or if you're reading Abhidhamma, you notice that they're already talking about the tools. The discussion is in the realm of what the Abhidhamic tools are, but in Chapter 3 it's not the case. So not only is it talking about the world of experience, but it's talking about it on a gross or somewhat gross or What do you say? It's talking about the world in a more illusory or common fashion than the first two chapters did. So, in the Buddhist hierarchy of

[17:13]

of realities that maybe the fundamental one is emptiness. The next level is the world of dharmas. And the next level is maybe the world of chapter three. And the next level is totally common misconceptions about what's going on. we worked on things like trying to pound it into our heads that hell, heaven, hungry ghost, animal realm, these are not places but states of being.

[18:18]

We also tried to understand how it is that human beings, human beings like us, can experience all six realms. And however that we were born into, or our center of gravity, is the human realm. that any of us can sit in this room without moving a muscle and enter all six realms. You don't have to go anywhere to enter these realms. They are ways of being wherever you are. You will have to move mental muscles, though.

[19:56]

You'll have to do some karmic activity in order to move. The other point, which takes a long time to settle in, and feel comfortable with, is that life is not just these destinies. There's these six ways of being. All right? There's six ways of being. But these ways of being are destinies. And that means that they are what? karmically speaking. Result. In Sanskrit we say, what? Karma vipaka?

[20:58]

Vipakapala. Vipakapala. Do people in the introductory class know what vipakapala means? You familiar with that word? Did you study the six, the six H's? You didn't? Deepakamad. Deepakamad. Deepakamad means what? What? Deepakamad. Deepakamad. fruit or maturing. So different maturing in poly means of fruit. So it's a fruit that has a different maturing. The result that matures differently from what? From the cause.

[22:04]

So there's many kinds of results. But one kind of result is called this different maturing result. Some kinds of results are like their cause. This kind of result is different from its cause. It's different from its cause because its cause is always active. And the result is what's called neutral cause. It's passive. There's six other causes, five other causes, five other HATU. This is one of the HATU's. One of the HATU's is called BIPAKA HATU. BIPAKA HATU leads to BIPAKA PAO. There's six other HATU's. But some of the other HATU's lead to results which are also active. Sometimes you have active cause leading to active results. An active karmic state produces another active karmic state.

[23:10]

This is an active karmic state, an active cause which produces a passive cause. A passive causes a passive result. Passive results, these vipakapala, are called retribution. And these are the karmic characteristic, or this is the characteristic of these states of being. So life is not just these six worlds. These six worlds are the six destinies and the six ways of being. But you might say there's other ways of becoming. So in between and in among these states of being are these states of becoming or active coming states. So experience is composed of active karmic states that have a definite trust and these states of being which aren't going anywhere, which are just ways of being.

[24:18]

One way of being is the human way. Another way is the hell way. Another way is the heavenly way. These are the three main different ways. The human way is characterized by when you pick up a cup of water, it's just not quite what you're expecting. Not that bad, though, either. I mean, it's not poisonous, it's not burning my tongue, but also it's not It didn't turn out to be ambrosia either. In heavenly realm, when I drink this water, it's very, very delicious. Drinking it is bliss.

[25:23]

And in hell, well, I won't go into it, but this water is really bad. In hungry ghost realm, this water is a tremendous frustration because I have a great desire for it to be delicious, and it's really unsatisfying. And in animal realm, I characterize it by a kind of dull fear as I drink it. These ways of being in every moment as you receive experience, these basic ways of receiving experience, which are not as basic as the Dharma, Vedana, which is really the basic way of receiving things, these ways of receiving things are retribution.

[26:27]

And these are the destinies within the three worlds. And these destinies are distributed in these three worlds in a particular way. Now, just to give me some feelings of what you might know before you hear about it. Somebody in the introductory class, what do you think the distribution of these three ways of being would be in these three worlds? Would all sooks be in all three? do you think, or all six in one and one in the other, or who would you guess, or what do you think? Nobody guesses anything? Some would have two or three.

[27:32]

Uh-huh, not all six would be in one. Okay, that's a good guess, yes. That's right. In the Kamadatu, in the world of five senses, you'll find, if there's six realms, you'll find five and six twenty-sevenths of them. There's twenty-seven divine abodes, and six of them are in the Kamadatu. So most of the ways of being... or mundane being are in the kamadhatu. In the rupadhatu, in our rupadhatu, you only have divine abodes. Or divine destinies, I should say.

[28:43]

Now, if you think about this and work with this, it tells you a great deal about your experience. and it tells you a lot about what yoga does or doesn't do. Now, these states of being are not places So you can be, and there's two ways of being in these states of being. This is another point that's rather subtle. One way to be in a state of being is to be incarnated in the state of being. For example, you take incarnation as a human being.

[29:48]

It is also possible to actually incarnate in these other realms. But none of us in this room are incarnated in these other realms. We are incarnated humans, but we can experience the other realms. Yes? Do you want to let me, let me, let me, um, experience the whole thing? Just, do you want to go? If you're incarnated as a deva, you can experience hell. And I said that, is that true?

[30:52]

What? Yeah, you might imply that so. But that doesn't make sense, according to the abidamia. So maybe I better not say that if incarnated in heaven, you can experience hell. And if incarnated in hell, you can experience heaven. I know some things that would contradict that. But let's just say, maybe that's one of the great advantages of being a human being, is that we can do that. We can be incarnated in this type of body, and yet we can experience the other four or five realms, depending on how you count. Yes? Could you say again, please?

[32:24]

Well, that's possible to talk that way, but Once again, how are we thinking about it? This is again the part that's hard to get. You have a body of a certain type and with inheriting this body of a certain type predisposes you to a certain type of center of gravity. Having this type of body, your center of gravity is this rather fortunate way of experiencing things. It's rather fortunate Namely, it's fortunate that when you pick up some item or you relate to some object, you get this low-level frustration as characteristic of your experience.

[33:47]

This low-level frustration, it's fortunate in two senses. One is, it's fortunate in the sense that it just happens to be characteristic of where you're at. It's always fortunate to experience what's appropriate to you. And the other sense that it's fortunate, it's fortunate because it shows you that there needs to be some work or some study of the situation in order for things to work out very well. That's a positive attitude, of course. Some people might think, well, this low level of frustration shows you that basically the situation's hopeless. But And that's part of the feeling, maybe, of human life. You sometimes feel it's basically hopeless. Namely, it's basically a kind of unsatisfactory situation, and there's not much hope for it. But that conclusion is actually quite beneficial because it shows you that your way of looking at it, namely your human way of looking at it, is somehow not quite good enough.

[34:54]

It's not going to work. you're going to have to understand more deeply. And to see things that way is quite an encouragement, actually, to actual Buddhist study, because it's exactly set up on that base. So a human way of looking at things, you could say, in nonsense, Buddhism is, what you say, a self-fulfilling prophecy of the human way of thinking, namely, The human situation is one of this not-too-heavy nauseating frustration level. And Buddhism starts by saying that's the way things are. So for humans, they say when they hear about what Buddhism says, when a human being, when a human body is in the human realm of being, is experiencing the human realm, the human way of being, when they hear the first truth of Buddhism, they say, yeah, that's right.

[36:00]

Sounds like this person's talking to me, to my experience. When a human being, in the sense of having a human body, is in the heavenly realm, and they hear the first noble truth, they say, could it be true? If they're in hell, they say, I wish it were true. When they're hungry ghosts, they say, that doesn't satisfy me. When they're animals, they say, oh God, it can't, what if that's so? When you're a human realm, you say, that's right. So Buddhism is directed to these people at the basic level. However, Buddhism can be transmuted into another form, so that it will speak to people who are in these other realms. You can put it in a way, not to throw in all the truths away, but you can put it in another way.

[37:03]

You can talk in another way so that it will appeal to people who are, to human beings or other beings that are experiencing these other ways of being. So you can talk to hell beings and you can encourage them or interest them in Buddhism even while they're in hell. And you can talk to heavenly beings and teach them, too. But Four Noble Truths isn't so attracted to these other realms. It's either a sort of a comedown, or it's actually kind of too wonderful to apply to them. And therefore, it's useless to them. It's too subtle. To us, it doesn't seem so subtle. To us, it seems like it's not such great news to find out that the world's suffering. We don't usually, people when they first hear that, they don't usually feel elated by it. But that's the point about it. That message is just sort of at one with where you're at if you're a human. It doesn't push you around. It just says, it just sounds right.

[38:08]

It's authentic. It's talking to what's happening rather than being what you might be someday. However, it does say the next truth and the next truth so that although it's that way, Things can improve. There can be an end to this suffering. And the way to the end is through this practice, which is very much just turning around and contemplating the situation, this human situation. And the real, the center of gravity of human life is human way of being, and the center of gravity of Buddhist teaching is for human beings. Most Buddhist practices for human beings in this state we're talking about, where things just don't quite make it. However, we human beings, in the sense of having a human body, can experience non-human being. And we can, sometimes we pick up cups and we experience a boundless bliss.

[39:16]

we can have heavenly experiences as a result of yogic practice. And sometimes we can pick up this cup and have these other warful states, too. However, the picking up of the cup is not human realm. It's not deva realm, it's not hell realm. Picking up a cup is not an experience. It's an action. And that action is not one of the destinies. It's an active karma. And the way you pick the cup up produces a state of being. If you pick up the cup angrily, you project yourself into a hell state. If you pick up the cup with tremendous concentration, you can project yourself into a heavenly state.

[40:23]

If you pick up the cup with some sense of aggrandizing your pleasure of it, you project yourself into hungry ghost realm. If you pick up the cup with some deceitful intention, you project yourself into the realm of animal fears. These various ways of picking up the cup, oh, I should say, and if you pick up this cup not quite knowing what it is, and in the midst of greed, hate, and delusion, you stay right where you are if you're human. And if you keep staying in that situation and examining it, you free yourself of your human way of being.

[41:31]

But the actual act is not, the karmic thrust is not your destiny. So our life, the totality of our existence, is a combination of active karma and experience of that karma. Or states that are really non-comparative and states that are comparative. Perhaps I shouldn't say non-comparative, but I should say States that do not depend for their essence on comparing to other states in the past. The states of experience are dominated by comparison with other states.

[42:35]

And that's how you arrive at their quality. For example, hell, you determine by comparing it with heaven. and heaven you determine by comparing with hell. Human realm you determine by comparing with the other four, or other five. And that's one of the things that human realms like in some sense. One way, another way, so I think this is actually a good way for you to think of what human realm is like. Human realm is like comparing yourself to all the other worlds of being. Whereas the other realms of being are like comparing yourself, I guess also to the other realms of being. But you'll see how different it is to feel that way. For example, if you're in heaven, your feeling of heaven is to a great extent because of all the other realms you're not in.

[43:40]

You're not in hell. You're not in human realm. You're not in animal realm. You're not in hungry ghost realm. If you can imagine, you can actually imagine it right now. If you think of not being in those realms, that's what heaven's like. And hell, also, you're not in heaven. You're not in heaven. That's pretty bad. But you're not even in the fighting demon realm, and you're not even in the human realm, and you're not even in the animal realm, and you're not even in the hungry roast realm. It's not even that good. That's how bad hell is. And human realm is that... You're not in hell. Not really that bad. You're not in heaven. It's not really that good. And you're not even fighting your way into heaven. It's not really that good. And you're not really afraid. It's not really that bad. And you're not really insatiable. It's not really that bad. You can see all those sort of exaggerated situations, ways of being, all those ways of comparing your present experience with others to come out with a good verdict or a bad verdict, none of them work.

[44:52]

You see, that's a very good way to see you alone. You mean, Antra Baba? That do you mean? You mean between realms? In the antra bhava, you still can make these comparisons, but you don't feel like you're in any of them. And that's what antra bhava is like. So that's a good way to do it. Now we have this other realm called the intermediate being, which we've been talking a lot about, which is called the bardo, in Tibetan look of the dead. The intermediate state between various lives, and once again, This intermediate existence happens between... And when you change incarnations, you also go into it. So now, in terms of what we're talking about, the way to feel this bardo, or this intermediate state, is that it's like the human realm in a sense, in a sense that you're looking over all these realms, except that as you're looking at the human realm, you're not being there.

[46:09]

In the human realm, you really feel... You have this kind of suffocated sense. You feel somewhat suffocated. In the other realms, you feel suffocated too, but at least you've got, like if you're in hell, it's terrible. You're completely oppressed and suffocated by the suffering. But at least it's very kind of, you know, it's really terrible. You don't lack emotion at all. You're really into heavy stuff. In heaven too, it's quite heavy. It's light, but it's heavy. In the human realm, you have plenty of emotions, but they're all sort of at counter purposes to each other. You're not just completely miserable or completely happy. You're just a big kind of hodgepodge of conflicting emotions. Because in one sense, you're very depressed because you're not in bliss, but also you're very fortunate that you're not in hell. In one sense, you want to go do something so that you'll be in bliss, but you know if you do that, you'll go to hell.

[47:11]

In another sense, you know that if you're good little boys and girls, you go to heaven, but also that's not very interesting. If you're diligent and do your work, they'll produce various states of worldly bliss. And if you not only do good works, but also do good concentration, you'll have really high bliss. And if you do without intention, you go to hell. a hungry ghost. So there's all this ambivalence and contradiction in the human realm. So you're somewhat suffocated there. And part of the ambivalence is that you feel trapped, but also you're quite safe here. You know that right around the edges, that heaven is safe, but if you try to get there, you get in trouble, and hell's terrible. But, you know, if you get into that, then you'll stay in the human realm too. The only way you can get into hell is sort of not pay attention to that, and as soon as you don't pay attention to hell and heaven and all that all works, you'll slip right out of the human realm.

[48:16]

So it's a confined, trapped kind of feeling, whereas intermediate realm, you're not stuck in the human realm. You're sort of free-floating, you're not committed to anything, so you have a lot of flexibility, and you're rather light. So it's kind of like heaven realm with flexibility, in a way. Yes. Abhidami for speaking. Now, if you meditate on this business very thoroughly, you realize that every realm, what we just discovered, is that every realm depends on every other realm. That in some ways, the best definition which I never thought of before today. The best definition of each realm is the awareness of the others. So, if that's so, and I think that's a really good definition, when you think of the main characteristics of each realm and you realize that those characteristics are determined by comparisons with the other main characteristics,

[49:32]

or the realms, the other realms' main characteristics, that you're not in those, in what's left. What's left is what it's like, basically, to think about those. So, each realm, although you can only experience one in a moment, that one is totally conditioned by the others. So, as you meditate on that, pretty soon you'll find out you're never in any realm. And when you see that, you're liberated from whatever realm you're in. However, it turns out that human beings are about the only realm that you can make that kind of... where you can meditate that way. It's so delightful in heaven, and it's so miserable in hell that you can't quite... you can't quite get around to seeing that fact. It's pretty difficult. It's easier in heaven than it is in hell, though, yes? They weren't physical places.

[50:57]

Yeah, it does. That's what we have to be careful of. Yeah, it's a good question. Yeah, it's a good question.

[52:00]

They did the problem with it. Okay, well, I think that. Okay. Okay. Well, you said something, like you said, the human realm is not what we think it is, but it's not what people's popular conception of it is. However, it is what you think it is. So every realm you're in is what you think it is, or you think yourself into every realm you get into. But let me say now something I didn't say before, and that is there's two two big breakdowns in this triple world.

[53:05]

One is what's called pajama loka. And I tend to put, instead of cutting it in half, I tend to put pajama loka on the outside because It's, in a sense, it's not so central. It's produced. It had the central realm, the outside realm, the physical realm is called... ... ... Pajama Loka and Sat Pakcha. Pajama Loka is a physical world, and Sat Pakcha is the world of beef.

[54:17]

Now, what does it mean to be incarnated? What does that mean? Can you attach the bodies? This? Yeah. What's happening in your body, though? Vaiskandas? But what's happening in a human body? It's eye, ears, nose. But you touched your nose in your ear. Is that what you mean? Anybody want to comment on that? You can't touch the earth. What it means, but there's no body.

[55:20]

The human bird is not body. Everything is hard to get. Being incarnated as a human being, it's not to get a body like this. This body is an object. This body is a physical, external physical event. It's external to me. This body, this is an external It's not internal to me. What's internal to me? Yeah, the sense of touch. Nobody in this room feels this. I feel this. This feeling is internal. The sense of touch is internal. But this body is not my body.

[56:23]

We say it is, but this is external to me. It is as external to me as it is to you. And your bodies are as external to you as they are to me. These bodies are not what we mean by a human body. These bodies are just like chairs and tables. They belong in this world of physical, external physical reality. To be born as a human, incarnate a human, meaning you choose to have five sensors of the human type, which we call eyes. But if not, you cannot touch the eye at all. I mean, you cannot touch the eye only. Eye only cannot be touched, cannot be seen. How it does, it can be hit. It does have location. It's not the eye at all. It is locatable. But it's not what you see. It's a subtle form of matter.

[57:26]

If you look at it, you see through it. When light hits it, it responds. But if you look at it, you don't see the compacting. You see light hitting it and coming back in the ear. So choosing a bird is choosing a certain way to be hooked up. in terms of sensory equipment, that's what choosing a bird is. Choosing an outer bird is being hooked up in one way, so that the way you're hooked up is that everything you communicate correctly and correctly. Being hooked up is when we grow, and so on. So when you choose incarnation, it's different than But now we have made this decision which we call a human life, which lasts about 70 or 100 years.

[58:28]

And during that time, we have this particular set of organs that we are attached to. And that's our incarnation. It's constant to come back to the center of gravity of comma dot to these kinds of organs that we have around it. Excuse me, but you can project yourself into realms where these organs don't even operate. Within this lifespan, you can experience other realms, but you don't take the organs of those beings. But you experience the way that they look. What is it about your level? It should not be correct at all. And that's why Anterabhava, the Anterabhava, these intermediate beings, beings in the bardo, if you look at their behavior, they have various psychic powers for perceptual and sense power that we don't have.

[59:42]

The reason why they have these powers is because they have not yet, if you say, limited themselves to a particular sense of sense, a particular set of sense. When you become a human being, You say, I'm only going to see certain ways. You close down your perceptual field into a great subset. I mean, a very tiny subset of what is possible to know. But you wish to do that. You want to do that. Because you want to have this human flexibility. But in order to have human flexibility, you have to limit your experience. You know, you can't have global awareness. You have to be consolidated. When they get their first born, you know how global their perceptual sense is supposed to be. But they've chosen a birth, a human birth with human equipment, so that when that equipment mature, their sexuality becomes very concentrated and limited.

[60:52]

And so there's a great hubbub about arranging things in this concentrated activity. Babies don't have to do anything. They don't have to date. They don't know how to dance or do a driver's life in order to have those sexual activities. It's all over the place. But that's because the organs are immature. When the organs are fully developed, then these human beings must make all these special arrangements. or they get in good trouble. But that's exactly what they wanted to do. That's why they were born. That's why they chose to be born as human, because they thought that particular kind of concentrated, limited activity was really kind of really specialized, highly specialized in the total realm of experience. And they thought that was interesting, so they chose a birth, and it all worked out, and now there it is. You can do it. But it's a tremendous limitation.

[61:57]

The Antwerp bubble has not yet chosen. So they can have this wide view. They can see all of the place. They can spring very round. What? The way you're explaining it, you don't have space. Sorry. Antwerp bubble has lots of advantages. And that's part of the bundle of these fulcrums that you get a chance to have it often. It aerates your life. They lend a lot of perspective to your human existence. It's possible during a day to have lots of moments where you don't have a limited sense of what's going on. Where you're not particularly attached to having a limited view, sensory view. And those moments At those moments, you know, you're free. You're free of your usual sexual tools.

[62:58]

And I say sexual in the sense that sexual is the pivotal decision to be born, the sexual decision. Other forms of being have other forms of sex. Reproduction is part of this. That's the point. Reproduction means . So, uh, animals have sense ordering, but we don't have it yet. So what the carnation means is to take on the scent over. We don't expect they got the same way they did.

[64:22]

That's not exactly the same. We don't have, that you don't have the same. In other words, to be a denizen pattern is different than any being that seems yogi vulnerable. No, you do really experience but you don't experience them with the body of those people. In other words, you're visiting, you feel like you're visiting that way. Rather than that you're, you know in some sense that you're still aware, at least after visiting several times, you'll be aware that this realm is the natural center of gravity, and that you'll return to your usual centralisms. And whether you turn to the state of being, which is characteristic of being that have your sense organ.

[65:47]

No. Because we're talking about those rungs right now. Some people are not in them. I'm talking about how they can believe those rungs really. We're talking about We've been talking about . No, I think I'm talking about that you only would attain that you only would attain in conjunction with the very advanced yogic techniques we can actually explain as human beings. But when the project power of the yogic meditation sees it, you fall back in the regular human realm, which is characterized in what we were talking about before.

[66:49]

But it really is an experience. And human beings, I think, and maybe you don't know this, but a lot of human beings know what's called life. A real saint of being crushed is completely suffocated by trauma. And it's not like a knowledge of the potential of it. It's an actual experience. Harvey, you feel like, you know, you're still human. But you very much have . In that case, I help . But there are, you see, we don't cross the possibility of there being beings who are at their center of gravity. It's just actually beings like that, that have incarnated in that realm. And that's where they are most of the time.

[67:54]

And we say this because you can actually go to those realms and get incarnated in. So watch out. It's not just like you're a human being forever and you're going to, if you're not going to want to tease you too, you're going to go to hell for that. No. If you're not careful, when you die, when you disincarnate at the point of death, you can actually reincarnate at the hell being. But there really are these other forms. And just for a sample of them, you can go check them out any time you want. As a human being, if you think living like a child for 500 years, you can actually get a sample of it. If you couldn't, you might be up for it. But just try it out sometimes. You don't know how to get into health. If you really don't know how I can tell you, it's pretty easy. Just do all kinds of bad things to yourself.

[68:56]

Oh, you know, for example, go murder a few people. That'll put you now, right away. And then after that happens, then see if you'd like to do that some more. Forever feel that you do after that happens. That's what it would be like to be in hell for the people that murderers feel. Have you ever met a murderer? Do you have any idea what they feel like? I've met people who do things like, I don't know, steal somebody else's mail, open somebody's letter or something, throw it in a whistle basket. I've seen what happens to them. Imagine if you murder somebody. So, anyway, as a human being, you can get a sample of what it's like, and it's really real, it really is an experience, and you still have a human body, human sense organs, but if you do too much of that kind of stuff, and you have too much of experience, and you don't not mind it, then you're going to go there.

[70:09]

Because obviously that's what you want. So you can be actually born and somehow beings are actually born into that. That is possible. The mind is very powerful. You can choose another kind of body. This is not just talk. It is just talk, too. But talk and thought are very powerful. They've created this. They've created this whole situation. This whole world has been created by talk and thought. You can make another one. So some people feel like, are those real? Is that top of those hell realms, is that real? Is this real? This isn't real and they aren't real. You could go to another realm that's as real as this. But where the walls are red hot. And these people are slicing you up all day. And then they heal you at night and they slice you the next day. There's such ruins. Because you can think of them. And all over the world people think of them.

[71:10]

So if you can make this world, you can make those worlds. And you will, if you make it in this world enough, you'll make it in, you'll reincarnate in those realms. This is power, this mind is a very powerful item. It can transform universes. That's why we're talking about this, because it's really powerful material. I don't quite, we'll just say it some more, and ask a question one more. Okay.

[72:13]

then you're not in a destiny. But you are doing something. You see, the destiny is quite different from the act. Because the destiny is a way of experiencing an active, actually powerful, initiatory karma. But there is a relationship between them. In fact, that one's just sort of path in there is very active. In that way, they're quite different. But in fact, the hungry the demon realm, in the sense of demonic power and near bliss through power, the actions which lead to that are like the result. So for example, one of my favorite examples for Asuras or these fighting demons are generals or multimillionaires. And certain kind of these kind of people, generals and multi-mainers are a good example of people that have this kind of power.

[73:28]

And they enjoy it so much, it's almost blissful for them. But the bliss that they result in bliss is not at all like the work that they do to produce it. As they sit around in their mansions with their servants, and everybody brings in their trophies and stuff like that, and class for them, and all that kind of stuff, which is mainly what we call fame and wealth. That's not like what they did, but it's connected And what they did is actually sometimes, oftentimes, good karma, but it's painted by power on these. And actually, we'd even like to have even greater bliss. But they're going the wrong route. And you can manipulate in the Pajama Loka, the concentrated activities on the Pajama Loka, whereas the yogi is working on more.

[74:35]

So we get a higher quality bliss. But fighting spirits, they're actually into quite good content. They have to be. In order to elevate themselves, in some sense, they're more powerful than what they can do. But once you're in that realm, you're not any longer striving. You're just sitting here collecting your dividends. But you're not quite subtle, and you'd like to have a better time. If you took the wrong route, so you don't know how to get in yet, you're door. It's hard. You often see pictures of this. You go from human up to Deva, and you go from human into fighting spirit, but fighting spirit can't get into heaven. The only way the fighting spirit to get into heaven is to come back down to human and go back up the other way. You have to come back to regular human situation and meditate on it in order to get into heaven. You have Well, the reason why I take it badly is because the habit which got them into the power is somewhat off.

[75:58]

into manipulating the environment rather than studying itself. So they always run into a dead end. And also, both heaven and power both have the problem in that what people do to get into heaven, what people do to get into a powerful situation is good. after revoked places, but they often tend to become attached to those situations. And then when the situations are temporary, and then once the situations start to deteriorate, they resort to, not they resort to different methods than they use to attain the state. So they use what method to get into heaven, or to get into powerful positions, But when they deteriorate, they'll resort to methods which they didn't use to get into the situations and which will not send them into hell.

[77:01]

And whereas human beings, the human situation is not beneficial or rebuttal because when the human situation tangles and you start to lose it, you don't tend to try to grasp it again. The human state, the human being, the human way of being is one that, when it changes, you're usually quite happy about it. In a sense, you're happy because you didn't like it in the first place. But the thing is, you get another one just in class. So the human realm is also a realm that you stay in it where you can let things be in front of you. You can leave things alone. And the good karma which produces the human birth and human state That karma will, you know, you won't give up that karma when you stay in, if you see the human realm coming to an end, you won't give up that karma. In other words, every state of being is impermanent.

[78:13]

They only last a moment. And then they change. But sometimes they change. Sometimes one heavenly state, one state of bliss, leads to another state of bliss, leads to another state of bliss, leads to no state. Sometimes you have these big strings of state of bliss, whether it's a lot of low meditation or good works. But every kind of end, it may not be another one. So sometimes they end, and they don't happen again. At that point, the person who projected them into a state of bliss, Seeing that it has come to an end, instead of resorting to the Yodhi meditation, which projected them back into it, may resort to certain angry states due to the frustration of coming down from that lofty state back to the human realm. That, of course, does not send them back to heaven and does not leave them in the human realm. It sends them to hell. Okay? Human realms are saying, it's also impermeable.

[79:14]

But it goes from one state of mild dissatisfaction or mild frustration or nauseation to another state. When they end, you don't resort to method to bring it back. Because you don't care if it comes back. You resort to the same kind of method that got you there, which are good common methods. Because you don't, you know, you're not attached to it. The human realm is closer to the rural way of being. And that's why I'd very push you to stay there if you can. However, we do recommend that people start sometime to expand their repertoire upward as an experiment occasionally. all right we do recommend sometimes for certain people minor excursions into the heavenly lands just to see if they can do it without slipping those who are clear can do it and come back without maybe those who are not clear will go to heaven become angry when they come back down and go to hell and we shouldn't both people should not probably do these medication but a little bit of expanding upward will uh

[80:35]

develop some flexibility in the field. And once you can go up and come back without becoming attached, when you can do that cycle, then you can go down and become back without being attached. And that's necessary for Bodhisattva. You should be able to move within the ground without being pulled by the method. You should still resort to the correct method. So just to be safe, we'll go upward. Upward there. It's all safer. It's a little safer. Yes.

[81:36]

Anything more? I think so. The reason for going up is that up is more energetic to start with, to go up. If you go down, you can go down just by using your established habits, you can go down. But you have to develop skill to go up. And the yogic skill is a kind of guardian. You should grow up with a teacher. But if you just grow up on your own, you may get off, and then you go to hell. So it's a very tricky book of doing these elevating medications. But if you can go in them without being fooled by them, or without being attached to them,

[82:45]

You develop a kind of flexibility across the room. And then you can go down. You go into health states and come back. And then if you meet RB, whatever, that's the only kind of being that we have is he's sick. If you can rotate them out with ease and equanimity and not being worried about them or attached to them, Then you can meet any kind of a person, enter their state, be with them, and let go of it to show the example that they need. They need to feel the example of it. But where they're hanging out, they don't see the example. You need to show them this example. So I would suggest to the people who still haven't finished studying until Baba, I'd like to study that some more. So I would suggest to everyone that they familiarize themselves with the first 18 chapters, 18 characters, and particularly this material on intermediate realm. The next time, we're going to study some more about intermediate realm.

[83:51]

And eventually there will be some discussion of the Death and Book of Dead. So you might want to look at that some truth. Yeah? No, there's six hate truths and five truths. The teaching of the six hate truths and five truths and four conditions. is typed in Chapter 2 of the Abhidhamma Kosha. Chapter 2 between Caracal 39 and 73. And one possible route that we can take, that we can study, we can finish this material on Antara Brava, and And then we can go on to either study what you did before.

[84:54]

You studied Prachitthasamupada first. So I would suggest going back and studying Hittu Prajaya first. And then studying Prachitthasamupada. And then Karma. Karma is the Hittu Prajaya system. It's sort of the end of chapter 2. in the middle of chapter 3, and then took it forward to the huge chapter, then Parama. And so the Arab period are in causation. We're talking about causation now in terms of how you move within realms of being. It's also causation. Yes? Rebirth and a destiny in the Paka Pala. It's safe? Yes, it's quite safe. You know, the results don't tell you.

[85:58]

The results are the destiny. So our destinies are the Paka Pala. destiny, their common results, and destinies are undefiled and neutral. That's another important point to remember, is that hell, the experience of hell, is not bad karma. The experience of hell and the experience of heaven is not good karma. And the experience of the human realm, as an experience, is not good or bad karma. These are all neutral. Not only are they neutral, but they're undefiled. Very important to keep that in mind. Otherwise, you start thinking that hell is bad. But hell is inactive in the sense that it doesn't have a clear direction. It's got plenty of emotion. But just torment is not active. That's what we mean. If you think torment is active, that's not what I've mentioned.

[87:01]

It's just being tortured by your experience. Torture its experience. Mutual. However, it's produced by a very strong, negative, angry type of con. And hungry, both grown, is mutual and undefiled, but produced by very strong clinging and greed. Yeah? In the realm of thought, you don't. When you're in that state of being, you don't do any good karma or bad karma. But within a, like within a human world, as a human body, during a day, some of the day, you're in human realm also. You have a human body, a human organ, and you have human experiences. But that may not be all day long. It won't be all day long.

[88:02]

During that day, You may experience human realm, and then do some good karma, and then do some bad karma, and then do some good karma, and some bad karma, and then you experience human realm again, do some good karma, and some bad karma, then some higher realm, do some good karma, and some bad karma, all the different possibilities. Not probably not possible. That's another thing which we can see is that some of them aren't possible. And that's what, which ones are possible, which ones aren't possible, which sequences are possible, and which sequences aren't possible, is taught at the end of chapter two. carcass 66 to 72. So the causation goes from 39 to 66 and 66 to 73 in chapter two, teaches you the possible sequences of these events. So that'll teach you, if you check there, you'll be able to see how it can be that you can do good karma, and then intermediate realm, and then intermediate realm, and then some birth, and then it'll tell you the karmic patterns that are possible.

[89:05]

Some aren't, some aren't. And it'll tell you how you can move around the realms. You can jump some ways from around in here, otherwise you can't. So I laid out there. And we spent some time on it here before, talking about how you move around these realms and why you can go one way and not another. Across these realms, only meditation can send you into these realms. But within the Khamadaptur, you can go up and down by good and bad work. In the Khamadaptur, there are heavens, and you can get in them by doing good works and meditation. But these states can only be reached by yoga meditation. So next time, we will study some more Antara Buddha.

[90:14]

So please, if you can, read the first 18th target, and particularly concentrate on the Antara Buddha section.

[90:34]

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