People are actually involved with children. So, um, you know, I'm talking about data. That's a good point. I'm looking at it. That's a good point. You neglect the time. I think that I wanted to calculate that the continent is called to, uh, to particularize it.

[01:13]

A particular phenomenon can arise on this, or some, uh, unbiased event. And he did it. So we might just say something, you know, kind of a kind of character here. He's a notion or an idea or a concept. A particular concept for us. within the field that goes beyond the conceptuality can arise.

[02:32]

As soon as a particular conception arises in the field, we have you might call a... the individual constant to write to them. And, uh, with the individual constant to write about feelings and emotions, and so on. And it's not like you do any way, and you do the report. Like that. And each one is a fun, fun idea.

[03:39]

center of these various concepts, infinite and infinite. And the place they intersect is called physical world. So the individual, yes, because of all the individual concepts. But each consciousness can be seen if you giggle around or arise out of some particular idea. Not necessarily stuff. So far there's no problem about stuff here. But anyway, when some idea arises, that's enough to kind of crystallize or to make some kind of consciousness which is partial in this holy field.

[04:45]

Now, after that, this consciousness has the ability to control itself as having some kind of self-worth. It can see the various concepts, the emotions, the feelings, and the awareness itself, the partial awareness So, and the organ and the objects of the living, you can see they're all in one unit. This, of course, is wrong. But that's one of the ideas that can do. Now, this consciousness This consciousness knows what concept it holds or what concept it holds in a given moment, but does not know what this consciousness is holding at this point of.

[05:50]

The place that these consciousnesses know about each other is here. You see other individual consciousnesses in this state, which is called physical world, like this. But the lepathy, according to this, did not happen like this. You heard about people, you know, mind to mind. Mind to mind is through here, and through here. But when you communicate mind to mind through here, It's not really mind-to-mind. It's not like individual. Because both merge with some type of, you know, individual. But when you get here, with individual, you get to the individual.

[06:51]

However, here too, the individual merges with an area that everyone makes. And here you merge an area that everyone makes. So right there, you're looking at you and you're looking at me. Each of us have created our own individual consciousness moment by moment we're doing it. And you can see other people are doing the same, but we do not know what concept they're creating. All we know is that as a result of all of us creating individual consciousness, one of the effects of all of us is a physical realm. And there we can see each other and talk with each other. In the Buddhist point of view, what it makes when you communicate is total awareness of this. If you're totally aware of this, it's limited consciousness.

[07:58]

You've seen it's limited consciousness. It's just something that was made out of that. The limited consciousness is a silhouette in the platality. But if you're very aware of this, you're also very aware of the whole thing. And the way you participate in your place where you overlap will show that. But it will show in this realm. It doesn't show in this realm, does it? When you say communication in the political world, do you mean communication with voice, communication with the mind? I mean, you know, just to talk. To voice and posture. That's why, but posture.

[09:00]

What about, what? We're not fine. We have to come in here. Talk in the physical world about And also, of course, smell, taste, and touch it. But touch is also a posture. So I think this posture, [...] I think this posture. You can see a blast possibly. The other posture, you can see. So the pinky, the pinky did math every through. through the board, through each one. Yeah. It doesn't have physical characters. Okay, but yeah, that's not the, [...] but it's in there, and no one else can,

[10:10]

Ignore your physical, your mental health, except through physical and vocal, and except through ears. The universal consciousness, they ignore, but then they don't know your individual. Yeah, so I'm saying, let's see, according to this, it's not another thing like this. You can't do it like this, because if you do it like this, that would mean that other people could make up your, create your mind, but they can't. This area here has individual responsibility here, and group responsibility here. It inevitably happens in the area of group responsibility. It happens in the area of individual responsibility, there would be no individual responsibility, because then someone else would be creating what you perceive mentally. But actually, part of your life is a life that you only make yourself.

[11:11]

And in that area, nobody out-communicates with you, because what your experience is, it's simply the experience of identity, or the experience of individuality. And in the experience of individuality, there's no other communicating with you. But the composure of individually-created existence creates the whole consciousness and the whole physical world. But here you can clearly speak of the people. And we're having, we're having so much, the sense of all the, actually never even, and we live a lot. The sense of all the, it is, . [...]

[12:31]

You can't see it. But you can't see it. It means far away, right? We also have a thing called the blind eye. How do you speak about it? I don't know what I mean. But he loved it. It's about creating what looks like, you know, yourself. Although, that you're actually creating the same thing as somebody else. He gets through a lot of us. You don't create. That's really the start. And if the John walked up, he had a lot of people's feet. I don't know. What?

[13:48]

You know, look at this way. You know, you can't agree exactly on what to see. But still, there's something that we share. They share in different forms of view. But in a lot of things, they're just not kind of a checkwriter. Now, just a lot of things started with the idea that there's something more of imagining something. They're sitting in their room, and they say, And you think someone said hi. In particular, you think it's in Washington. Later you find out that they did say hi to you and then we're in Washington at that point. They say, well, divine I. Because it's deep far. So. It's still a physical world, isn't it?

[14:50]

So you can still see and hear them, actually. But you can't imagine that the visual world of appearance can't see that far or hear that far because it's certain rules of the world we imagine together. But in that case, the world that's imagined is that the other person agrees. So in that world that the other person has imagined, they say, yes, you did hear. That's a legacy established. A legacy established when the other person agreed. Otherwise, it's just the United Nations. But now you can imagine being here, obviously, for talking to you from all over the place, if you wish. But it's not going to be until they agreed if they did. A legacy is not on fire. and that's it but it could be and it's all about it. It has to be that person has to cooperate.

[15:52]

Can you speak up there? Can you speak up? I mean what is universal? It's universal, undifferentiated. What is universal? control of all this is also an undifferentiated mind. There's no outside the circle. There's just limitations within the field. Take the circle away from it. There's no outside the circle. Yeah. Yeah. Mind to mind doesn't need some mental to mental, okay?

[16:57]

Mind to mind is primarily the body to body. If you do this, it's all to do this. If you take the circle away, okay? The circle is starting to follow. So you don't have need to do it. In other words, the existence is not trapped in any of the usual categories of existence. That's the way it is, okay? It's that way. That's what happens. All right? It's called Hempton. Within anything, it's a form of life. A feeling of life. A time of life. A concept of life. As soon as a concept arrives, some idea, an infinite. And you never have just an idea. You always have a concept to go. So through some particular idea, you have a whole individual concept.

[18:09]

It turns out that it's possible to just infinite enough ideas. You have infinite enough consciousness. these green ideas and what can arise with them. All right? But some sort of elements create a particular physical world that is fixed at a given moment. So you can also take away all the particulars. And then you have the possibility for unbiased, uncommitted, ungrateful consciousness. And the The observed, or the compliment, the unbiased, ungraspable, uh, the compliment of it, or what makes it truly unbiased and ungraspable, is to have something that's really graspable, something that's really biased, that's located in a kind of space, a material thing. The consciousness exists in some part of our relationship with solid mass.

[19:15]

a lot of validity and matter arising out of front of it. But so far, that matter is undifferentiated too. You couldn't say anything about it. The only way you could say what that matter would be like, in particular, is like having particular consequences, and particular consequences will make a particular universe, a particular physical universe. And this consciousness, they share in making it. And this consciousness will make it, but they can see it and relate it and see it . And there, in that world, you see the whole of us, plus you see somehow individual consciousness that have taken into incarnation. It's not that they're being incarnated. They can contribute towards the physical world without having bodies, but many of them take bodies.

[20:18]

And the ones that take bodies, you can actually see the consciousness. Because the consciousness now has proven ideas come into you because it's a poem. You can see the consciousness, but you see the consciousness in the area where a consciousness is sharing with other consciousness. You don't see just the bad consciousness. Because the place you see a consciousness is in an area where many people come to make it, come to make the physical manifestation you see. But when you see a person, a living being, you've actually also seen a clue to a state of consciousness.

[21:18]

You yourself take yourself back to universal consciousness and also politically are examples of universal consciousness, what it looks like when it gets congealed around a particular idea and then becomes interested in birth or incarnation. But if I look at all of you, I see an example of universal consciousness I read that. I see a reflective example of the universe. And by the very outline of the way you are, if I study you carefully, it helps me to see where we came from. But I did not actually get inside your mind However, although you cannot tell what provided a bottle, you can tell whether it's full.

[22:21]

But you can tell whether a person, you can tell if it's in some people who are fully aware of it, and aware of this to the reflex of that, and finally not. The way they look in this world, in this world, will show that posture and voice will show it off. So the understanding that this individual consciousness has of itself, when it's homily, when this individual consciousness understands itself and how it seems to be physically, it understands also where it's changed on. And the way it looks in this world becomes a teaching to all the other beings that are looking at this world. Okay? Well, that's why I brought this up, because all the... These individual consciousness come in six basic varieties.

[23:33]

Okay? It's called six destinies, the five destinies, all right? The five destinies and the six destinies are responsible for the reason from the universal consciousness. So if you look at the individual consciousness in one way, and you can't stand to look at it that way, let's say you're looking at this unbiased, ungrateful reality. You look at it from here, and then you turn away. If you look at it from here, and you can't stand it, then you turn away. Depending on what aspect you relate to the unbiasedness, So in that aspect of the truth, if you can't face that and go for something else, that's where you go. So whatever state of being you're in, it's always directly related to a state of freedom. So whatever state you're in, it's always, in that sense, a teaching of how to get back to what you get turned away from.

[24:46]

And so studying that it doesn't work with the other, of course, it's not delicate. But whatever state it is, it's already in fact, the more fundamental state. But there's a beauty in this because just consciousness and form, unbiased consciousness, unbiased form, can't relate to each other. And actually consciousness, the reason why I find rational is not because it's just bacterial. It's unjustly because it has all these possibilities. Because it is all of it. It's not that nothing happens. It's all these individuals. So it's not as though what we need is individual form because it is the sum total of all these individuals. So the individual entity, the particular form of existence, is part of the way that unbiasedness

[25:50]

So this cosmic drama or cosmic infirmity or cosmic tragedy, whatever, anyway, it's unavoidable. Consist is ungrathful because it can be particularized. It was ungrathful because there was no concept. Then you could grasp it. If it didn't have anything happening, you could grasp that. The reason why you can't grasp it is because so much is happening. It has innumerable beings in it. The reason why it's so fundamental is right in Chinese is because so much is happening. And then you saw its particularity is happening. And because there's so much particularity, you can't say anything about it. So it's totally balanced, totally round and full, and totally bright and shiny.

[26:58]

And you can't push around or be pushed around by it because it is all meticulous. So the particulars are necessary. There's no other way. It's not an unfortunate thing. But looking from one point of view, you could say, isn't it too bad? It's in a mood where it's a comedy or a tragedy. And you are going through what? Yeah. Yeah. Yeah. You know, you know, you're talking about the video, but that's kind of like being in the background.

[28:01]

So something's happening that you don't know what it is. Okay? Now we're going to hear from the individual thing. It sounds like, um, we, [...] I wouldn't say that the material world is compelling. It's more like the nature of consciousness is that it constantly becomes particularized, right? Like this. It just does that. You could say it likes it. It's compelled to be particular. And once it's particular, then it can also be even more particular and it can also enter into biblical form. taking a conflict and mapping it on the physical realm where it shares with other people.

[29:02]

Shares with other beings. I mean, what is this? Well, this is an individual, all right? When an individual consciousness looks at a little monopoly, why would it be a spray? Well, it's a good definition. But individuality, when it looks at lithium, it blows out. It looks at something, it's not, I mean, it's another thing in it.

[30:04]

I mean, it's totally excluded. It's not excluded, but it's totally immersed. Like, looking at an ocean, it's you. We're looking at somehow, not just the ocean, some other ocean. An ocean, all of a sudden, you see yourself tired of it, and it's like, it just swallowed you up from you. It turned out to be a difficult ocean, and we'd wait for a while. So I was up there, and I just looked out, and I just seen it. The moment they'd be back. Not excited about it. It wasn't being mean or anything. They'd take me back. But in one sense, it was quite perfect, because I was just going to get swallowed up. And now that you see my swallowing will have nothing against me at all. It's going to leave me. And I wasn't going to see anything left from it. So I looked at that. It's great. But now I think I talked about it. It's pretty good, too. And at some point, I realized that giving in to that was not more pleasant than fighting.

[31:10]

I tried to fight it for a while. I mean, I just wouldn't know it. But I didn't know that. And then it turns out it's ejected me. It threw me back in the short. But from the next point of view, looking here, be concerned about this and forgetting where it came from. And you look back this way, but the unbiased, uncommitted, undraftfulness is frightening. Because you can't do a thing with it. And you know what you can do. It doesn't go anywhere. All your individual powers are useful. So according to useful works, you get your sense of composure from it, your sense of presence from it. None of it applies when you look at wisdom. But if you looked at part of wisdom, if you took a subsection of it, then you could have them get a handle.

[32:15]

So if there were some, since wisdom is composed of all particularities, or all particularity comes from wisdom, it comes from all particularity. Therefore, you could take part of it in a way, which is basically turning away from it and looking into your shadow. So death, having a death, its being has come into incarnation. And the concept, which I mapped onto here, is not able to keep up with the transformation, but it feels a bubbling volcano, actually. But we work it out for what we don't see. Sometimes we keep falling apart. But to me, because our own body, at some point, our own body starts to bubble, we track ocean, and stuff starts moving out.

[33:18]

And changing too fast to build a concept to keep up with it. At that point, consciousness receives from a specific section of this material world called your own body. Receives from it. It starts to withdraw back into itself and gradually goes back up into this again. And once it gets back up a year, of course, it just comes right back down again. But this happens in the future media feed. The intermediate being, by the way, okay, this is called intermediate being. The intermediate being also connects with the physical world, but it does not connect with a part of the physical world, which is called womb-born, egg-born, moisture-born. It does connect with a part of miraculous-born, and it's not from the God. But it connects with the physical world again. So as soon as you die, for example, a human thing, you come up from here, and you come right around here,

[34:21]

and come back in again and take another birth of an intermediate being. But you don't take a, you don't come to a womb again. What can you say is one of the destinies. Not connected to any of the regular forms of being. And also, the rule is that every time they come out of one kind of womb, we're going to hear for a while, and then before you go into another one, you come out of here and go back in a moment to another one. So the ruler, according to them, is just a human, a tower, whatever it is, come out of here, into luminosity, be born into, particularize around a certain kind of individual being, once again based on some concept, but we don't say what it is now. And then from here, You look at the deer. You see something you like in here.

[35:24]

Then you give up birth here. You die here. Come back out here. Go over here. How many deer in there? Yep. I personally don't know how to do it. How to do it? [...] I think what causes something to drive? Because clear light is actually not exactly clear light. Clear light is actually, you know, The total brightness of all possible ideas. It's like you're standing, everything's there.

[36:26]

You're just choked with possibility. It's so much happening that you can't move in any direction. At the same time, you can't move because you're not really there. It's just like it's just totally everything's there as it is. But the way everything is as it is, turns out, really when things are as they are, they also allow, and I see it. They allow all ideas, and you also allow one idea. One idea occurred, and when one idea occurred, that's not how it's possible that there's equivalent in the universe of stillness. There's equivalent. Something happened. Because if it's thrown by it, it allows by it. I'm just wondering what, what all of that, not like the, it's even like what it is, it happens.

[37:29]

Usually it starts to move, but it starts to move, but it starts to move. We just get that back to the first reason. So the movement, you know, the movement is very clear. We could call it subtle alienation, but if you call it subtle alienation, if we're not moving on a curve, it will be believed that that's what's happening. Rather than the subtle movement that's occurring now in totality, it's just part of what makes the totality of the total. So if there's something at that point, this is what's happening. It's forgetting about the concept. used at the beginning of some, you know, particularized formation of consciousness.

[38:43]

They use total wisdom, okay, or total freedom. It's nothing. of all these individual ignorances, it's inspecialable function, all right? The totality is just the complete picture of all the tremendous followers there are. The problem is not the picture. You know, that is individual function. There's a particular idea in that field. It's not like individual consciousness is over here. It takes an idea. It takes the idea. It takes the equilibrium. That is the individual. So you first have the solid equilibrium, okay? Then, as soon as you have the solid equilibrium, you have possible all kinds of other formations around it. You actually adhere to it, okay? And then it may start. But that first thing, whatever it is, that first thing that stands up, you know, against the flow of the whole totality,

[39:46]

That first thing, that's the beginning. Then, everything is formed around that. But that first thing is always there. There's zillions of those first things simultaneously existing all the time. And the fact that that first thing jiggles a little bit, and then something forms around it, that's also part of the story. The totality knows it constantly. There's these little jiggerings happening, formations happening around them, then constitutes of it, and so on. Now they're called full length. You're watching this. then go down and so on. And then, and then reproduce and then die and come back up again. So, so it's like either of the consciousness is, again, by a circle, it wants to be changed like this. Okay? It wants all these samsaras within it. All these cycles. We get just a little quivering, we get a little bit of transformation, we get a little bit of samsara, we get consciousness, man, and more. So the totality, unbiasedness, it's all possible in all the different places that different beings are in the cycle.

[41:01]

So at any particular point, there's a different number of people who are just submerging themselves in samsara and go to a liberalism. People by the union coming out. Once you start coming, and the way you come in, it turns into the intermediate. The intermediate is going to decide which style you're going to be next. What would it be to do to realize the Buddha? Realizing the Buddha would be totally the same, whatever particular place you're on, but it's any sort of beautiful picture. When you understand, for example, when you see the program at the beginning, you see what the public ignorance was. You both see the public ignorance quickly. And at the same time, you see that it's a full story. You wouldn't adhere to it. And you have to realize that, you know, it's possible to adhere to it without a theory.

[42:06]

It's kind of perfect. That'll be the only way to take the whole picture. And then, When you come into the world and take form so that people can see you, to do it, you have to be able to go through this shoot. You have to be able to pull the trick off and mend the whole process. But some people may have sort of good vision here, but they come along the way and need to fight. Because when they finally come into form, they push out and what they keep, and then they're not teaching. Okay? Buddhists go through the whole process. all the way through their conscience. Their conscience is before they have a body, during having body, and after having body. This is important about being involved. Part of it is different. Different? Different? The first of the world, part of it is when you

[43:09]

You could put something on top of that little wiggle. A little wiggle is okay by itself. But then if you think that that something is wide from what it is, then you can put something on to it. Then you're trying to lift that load. But you have to go through that process in order to get a body anyway. Even Buddha must go through that thought, to rise at having a body in order to teach. The Buddha knows that the first wiggle that's evolved in. If this is a wiggle, I'm going to follow through, you know. And I'm going to pretend I could wiggle something and follow through all the other wiggles. And so it builds up a whole system. You come down into formation. It's true. And coming through that whole process of creation and staying conscious in anything, and you go like this, right? Can you pay?

[44:38]

There is a solution. It's like we have this day here. And then, uh, we usually come up here. He goes over here. He comes down and gets here. He comes back up here and goes over here. It's not a blind position. Once you come back, you're doing an office. That's it. If you want to go back, It's not that this one goes over here and becomes this one. This one probably gives up and becomes the one you see. And one thing that can decide what you're doing next. Good.

[45:53]

So what about the problem that you've read? Okay. So this thing happens, okay? That particular thing happens all of life. Right? Then the Consciousness is, let's say, 13, by this event. You can look for consciousness as the ability to be good. One of the things, one of the things it has in it, it's called path. So after we're drawing from the body, from each body, and each individual consciousness returns to luminosity, luminosity has within it But also, which is a passage system. It's not the foundation of a unit.

[46:58]

It's a passage system. So if that's a passage system, then you go to the intermediate room. And if you remember where you came from, you remember you came from a concept that has a possibility of passage system. Now I wish to take on a, you look around in the world and say, I think I'd like to be a, I think I'd like to be that guy's girlfriend. You know you can't do it, and then you need a being, so you give up on things you need to be. But you don't really think of it that way, you just, you just trust it, because you can't get your, get it on as that guy. So you, that destroyed the nature of the community equipment.

[47:59]

You're no longer there in the club. You get kicked out. You turn to the luminosity. Now, luminosity returns to you has, again, the same as before, before you went into the community realm, has the habit in it, things that can be called policy. It's that kind of consciousness. It's the kind of consciousness that actually has everything that we ever further, including All kinds of paths. So then, having made this decision, that becomes part of the path to appear. Ideally, you could say that becomes part of the path, but not to, again, be an intermediate ground. I mean, you may not be having decisions made in various intermediate states. And it had been made within the intermediate state that would have been made given certain kinds of ideas held also in the past, so-called.

[49:10]

I'd rather call it past to say, if a person thought like this, and there was intermediate realm, they would choose that kind of book. In other words, can be defined or characterized by other thoughts than the ones that they hold the moment. In other words, you can't exactly explain why someone would be so upset about something. Because right now, why would they be so upset about something unless they had a really strong habit about something like that? So by talking about a habit, we talk about what's called past. So then if you talk about past and habit, you think there's some being that's going wrong with that. You think there's some lying ones. But being a lying is being.

[50:15]

It's just that you can tell if someone had to stay away that they haven't, that's a long time they haven't been paying attention. if someone goes up and goes over to pick the cigar up in a certain way, you can tell that that kind of picking up, that crop they're picking up the cigar, you can tell, goes with a certain kind of thing. And the way it works is that you can't stop all that kind of thing until it takes a moment. So you say, just 30 months to talk about 20 million thoughts in a certain type. In their past, they have to talk that way. When you imagine the person who was there before, carrying a body around in such a way. And that's how you get into the idea of a person that doesn't care about that. And that's how that person matters to be in education, too. But actually, it's a certain way of thinking in the present, the way you think right now.

[51:24]

But in order to pull off that thought, you have to imagine a whole huge pattern of thought in order to support that kind of thing. So that's how it looks sometimes, like there's a being that's getting pushed around here. But really it's that you have one moment that has a certain possibility of doing something, and in order to do that, that had all kinds of other calibrations on their consciousness. Like, this person said, I'm concentrating weekly. This person said, I'm concentrating strongly. This person said, I'm concentrating strongly. In order to uphold that, they say, everything in the universe is also concentrating with me. In other words, I've been concentrating a long time. Now, they know how to say it. So it looked like they were concentrating on time. So that person couldn't be that concentrated all of a sudden.

[52:28]

They weren't concentrated yesterday. Let me think they were concentrated today. But in the present, they don't know about yesterday. In the present, they just know, I am wholeheartedly concentrating. But because they're wholeheartedly concentrating, they can, and you can automatically nest it. any place in the near neighborhood forward about them would they have to be distracted. It's like a pretty person with that kind of practice has been distracted yet. You just cannot believe it. There's still something there. But that is not any yesterday that they were at. In the present it looked that way, but there wasn't a difference. So to say, no, as human beings, we say, We have to imagine the evolution of human beings, or the development of human beings, over time. Because you can't imagine the present, all the parts of the capital.

[53:30]

Even though we do imagine the present, all the parts of the capital. But the same thing is what's connected and changed the most for this to this year. So you have to be able to destroy this world. It's always understanding the moment. But the moment when you understand it, you see, the only way to explain it would be to say that it couldn't have been yesterday. If there wasn't yesterday, it would have to be like this. If there wasn't yesterday, this person must have been talking. If there wasn't yesterday, this person must have been fooling around. They couldn't have been talking yesterday and the day before and be acting this way today. But if there isn't yesterday, then there weren't somebody else yesterday. And that today, the structure of their mind is such that there's a blue kernel of goods surrounded by all these black files with their minds.

[54:35]

Or there's a kernel of goods surrounded by all these white concentrated gold files. That's the mind they have. But if there is yesterday, then you must have built up all those gold and white files over many human beings. If you want to talk about time and space, can you tell the progression you are? If you want to say that there's some of the problem that's present, then you can bring all the equipment up this street. It's the...

[55:52]

If there is no task, I need to say that the nature of Buddhahood is that when Buddhahood sees the whole picture, he sees all the little whistles happening. All the little whistles are the beginning at a particular moment of various cycles. The Buddha sees a very large number of whistles. In other words, a very large number of cycles getting ready to start. Buddha also at that moment sees a whole bunch of cycles that are very points in the cycle. And Buddha also sees that various cycles are now ending, and these are coming back into luminosity, and also sees that there's a luminosity which is none other than the holy picture. And if Buddha wants to incarnate, then Buddha sees little wiggle as this little wiggle in this picture. In this kind of awareness, Buddha sees a little wiggle. And then Buddha see, if that wiggle should be seen as something other than the whole picture, then there could be a kind of go on and on for this little wiggle.

[57:05]

And if that little wiggle was then paid attention to, and then after that, you could get some kind of complication of that into mental and physical, and then you could get things or anything you can learn. And if Buddha watched that sequence, then Buddha would finally come into form and teach the Dharma, which is that whole picture, which the Buddha remembered through the whole, through the whole descent. And then Buddha would return, and come around, and some other Buddhas and Doripathas would come back around again. But the descent, the little wiggle, and then seeing as this little widow is real and separate from all those things and then adhere to that and concept of that and it's all full length. If one doesn't remember that the only reason why that worked is that you saw it separate from the whole thing and you forget the whole story, then you call that not a Buddha, you call that ordinary person.

[58:15]

And one of the reasons why Buddha take that trip rather than just sit back and watch the whole show is because by taking that trip they bring the luminousness more thoroughly into every crevice of itself. You know, they kind of like polish all the little grooves. But the brightness of the whole picture is nothing but a lot of little grooves. It's deep enough of the grooves, the rough of the particularity. So when you go on a particular groove, but remember that bringing is nothing other than these little fruits, and then you make yourself known to others as you turn through this awareness, it somehow helps others also kind of realize that their groove is also nothing other than the luminousness, and that luminousness depends on the deepest number of blue and green.

[59:21]

The Buddha will play happily go through a groove, go through a rut. But they remember that, why did they evolve with what they do? Because learning, you're still with it, they're walking through it. Right? Exactly what you really said. It is thus that a bodhisattva becomes endowed with the dharma, which is holy and without outflow, and acquires deliberately and of his own free will, a body that enables him to work the wheel of being, but he does not experience the feelings that normally go with it.

[60:21]

It is thus that a bodhisattva endowed with the dharma, which is holy and without outflow, as far as living in his own free will, a body that allows him to do the bodily work for living beings. But though this body does not become subject to suffering, but through this body, he does not become subject to suffering, nor does he experience painful feelings. This is because we're thinking about the magician. However, he said that, But there's something wrong with that, right, the way it says it? What's wrong with it? What? Right, so it says he does not experience the suffering that normally goes with it. Now, if he didn't experience the suffering that normally went with it, then the Bodhisattva would have outflows. In other words, if there had to be any difference, they'd have an outflow.

[61:29]

The reason why they can go through this rut take a body and help beings is because the suffering they have is exactly the same. And because of that, it's not different. So they don't really mean that it doesn't exist, but they don't exist. They have to be exactly the same. But it doesn't have any outflows. No outflows. That's the difference. That difference would not make a difference, because if there were a difference, they would have outflows. But anyway, that's the problem in the future. The other thing is they told you that they need. So when they say X, they need no X. When they say no X, they don't need no X. They need no X. But they say X and no X. Anybody understand what I mean by the difference between the outflow?

[62:45]

Well, that's all it is, an idea. You're not really there as an idea. That's what I said. Well, yeah, there's an idea. Just an idea brings you into the form, okay? Just that. Bodhisattva goes through that trip. The thing that the Bodhisattva does is when they take that vow to go and help people, they have, once again, no idea that that particular room is any different from the other one. It's the palace. Because they have no sense of output. And that's a good feeling of difference from the other people. Or just the words are better than the other ones. Or the better moods are better than the other ones. Because they don't think that way. They have no output. And yet they must enter into conceptuality to go through the blues. Okay? But because they have no output, they go through that difference because it's fully illuminated by their non-outfulness, by their non-assimination.

[63:56]

But it has to be just that idea. But that's what it is for everyone. And that's what they know. They know that everyone, no matter what, no matter how deep the hell they go into, it's totally beginning. They know that. So it's not the usual thing. But it is, too, the usual thing. If they weren't, they'd go like, if we didn't stop, they'd just suck. But they'd go all the way through because they didn't do it the way people could do it. Just like they really do fancy practices today, people who do fancy practices do. They really do the fancy practices, but they don't adhere to it. They really do the yutma practices, but they don't do it. They don't adhere to it. They do the worst things in the world and do the best things in the world. But the worst thing, the best thing, is the thing. They have no heart flow. They just did not hear the root of a little saint. They take saints through it.

[64:58]

very driving, strong, very flat. But they don't do it. They don't do it. They don't do it. And sometimes they take a bonnet. So the Buddha takes these bonnet tricks, or whatever, to show that they take, show other beings who are taking bonnet, but from the moment they start it, forgot. They're in them or not today. But as soon as they took a hold of the spiritual strength of weakness, they forgot right away. And so the rest of the time they were in darkness until they saw somebody else who also came to me. And when they finally got by, they looked over there and they see this thing. This thing did exactly the same thing, but remembered where they came from. And they looked over there and they said, hey, you look like me, but they don't look like me. What's going on? And this thing, he tells this thing what it feels like to be in this rut, basically.

[66:07]

And that's what he calls it. Because all that's happening is you're in the rut. That's all it is. That's all that exists is that rut. And the way it exists, actually. And I start back up to where he came from. And if you go around this thing enough, and work hard enough, after a while, if you make trips, you say something. So you bring this luminosity right down through the print step publishing through us. Because this thing only makes sense, only exists as a reflex to the total picture, as a partial version of the total picture. And if you see it clearly, the whole person is going to be driving. It's not that hard to answer when you say, Gerald, come.

[67:08]

And yet there has to be some evolve. And you first take, when you first drive onto the train, you say, I'm going to be having a train. And you say, Joe. So now, they go. And people say, because I didn't. They go out and go, hey, what's this? And you go off for a while. Until you see somebody else, who are trying to train off dogs, but you're meant to. Sometimes you're meant to pull up and they're called, you know, pull up on it. Because they know it so well. They look so good. I've had that person remember the whole time. I bet they, I bet they're the moment they first gave quite a subtle idea of birth. I've got to say, let's take counsel to the whole point. It looks so bright and shine. Other people, you say, they're pretty good, but I think they've only been paying attention to my physical group. Other people, you say, I think they agree.

[68:11]

But anyway, they're awake now, and that looks good. But I feel like, you know, God took all of them. That's what it is. In fact, that's where some people are. They're very bright, and yet they're turning around. They look around and say, well, I'm not so sure I really was talking to you. Okay, now, so the Tibetan look of the dead is about this kind of thing. First of all, the first step is about the luminosity There's three Bartos. There's actually six Bartos possibly, talked about them last week, right? It's going to be six Bartos. So there's a barter of the soul of the sleep, there's a barter of daily activity, there's a barter of samadhi, there's a barter just before death, there's a barter of luminosity, and a barter of becoming.

[69:59]

And it appears primarily that the barter just before death, the barter of luminosity, and the barter of... But this is for death. This was at the very beginning, this was for death, so you can accomplish ejection of consequences with the other two. before you even die, there's no need to even read this book because you've already attained liberation. So in other words, as you're going back forward to the monopoly, before the monopoly needs to happen to all beings when they die, you've been attained while you're still alive.

[71:07]

Now you're dying. Liberation. If you say liberation while you die, you don't need to read the book. You just go out, and you take birth again, but you don't need a book guiding behind you. You probably get it, though. You probably get it, you know, shit. But only if it's not necessary to read the book, put you alone, and it's before you go. You can paint. This book is about painting it here, [...] and painting it here. So, you can paint before you die, after you die, before you go into the immediate realm, painting it into the immediate realm, before you come out and go into another death. People talk about those three.

[72:10]

However, in the cycle around here, you can also paint In their life, in [...] their life, So after you come out of luminosity, you remember it. And then the other one is you remember the luminosity in the midst of getting ready to become.

[73:12]

four of them not to be actually come. The instructions, before they were not to actually come to the family, you show, you show them. You prepare the person for it. Four of them, by the young people, or reject your conscience, you show them. So you want them to prepare the person for the million, and you borrow them before death, so you're not, when they're sort of not really knowing what's happening. They're not in a Sure they're going to live, they're not sure they're going to die. They're not only on a safe seat, they're only far away. They're getting ready to die. They don't even know what they are. You think so. And if they proceed through the banging of the body, you get them to talk to me. And if they came in the direction you know, you don't need to do it like you did, if you don't need to talk. Therefore you should Therefore, the urban children are supposed to be found in the treatment of final death according to the spontaneous liberation of death finalists.

[74:18]

And when they are definitively concluded, it should affect the judgment of constant, if it's literally, spontaneously, as soon as it follows. The judgment is expected. There is no need to read about a photo. It's literally here. But, if it's not necessarily there, If you want to use that for the anti-paracletary, but if not, it's simply. It doesn't really fit there, but probably most people are there anyway if you couldn't hurt them. The point is to declare that it wouldn't be necessary if a person had done it. So now let's say you don't know what will happen and now you're going to start putting it aside. It looks like they're going to die and you're going to start this.

[75:18]

So you use these inspiration verses at the end. And after reading them, then you show luminosity in the Bardo in the morning before death. By having it read to them, all kinds of ordinary people who have received the teaching but have not recognized, although they are intelligent, or who have recognized but have practiced little, will recognize the basic luminosity and bypass the Bardo experience and reach the unoriginated Dramataya. Okay, so first of all, by yogic practice, you can avoid even the body of solar to be red.

[76:28]

Next, if you can't do that, then you need to take the ocean verses and chart it on the luminosity and the person will also be able to go right into luminosity or to get down the path. you don't have to make it back again. How do you know what they have? Well, that's part of the, that would be part of actually spending a lot of time with dead people, I think. But as I said, you could just go ahead and read it anyway. Because by reading it, we often make possible to do it.

[77:30]

You can also tell by the way the person dies, the likelihood of their what they're doing. They behave differently. I think the important thing is that this teaching is for the people who are doing the ceremony also. So you understand the process even though you may not know what's happening to the person. That's why if you knew that the person was okay, you'd be talking out the window. But just to be sure, usually you don't deserve the body for a while. The person who already accomplished that if they were alive, you might know, they're still alive. But if they were dead, you'd really see what he has to know. But so far, we're talking about prior to death when talking to a person.

[78:33]

I don't think on... I just don't know if anybody has actually stopped reading this if they saw some sign. It's possible that some person has done this ceremony many times. But I could say, well, they're OK. Let's go. But I don't think so. Because anybody who would do that, who you'd be so sure had done it, it would be so probably encouraging to stay around in the face of that accomplishment that I think you're probably continue the ceremonial, just in celebration of what they had done. And to celebrate the other path, which they didn't take, which they have totally eliminated also. So I don't think that it matters so much. If you find out that there's a pain that you can just keep going.

[79:41]

You didn't agree with what? You don't agree with that story, Taylor? I don't agree with that story, Taylor. Did you get hurt? Yeah, why? Go on. That's what it is. That's the foundation of others. Other people are doing it. It's not that they grew up in that group. It's not there. [...] Anyway, if you don't enjoy the book, then we probably wouldn't do the ceremony first part.

[80:49]

But for those who like the teaching here, those who are happy to continue it, that's what I'm saying. I'm talking about being a part of your practitioner, not being a part of your opinion of something. ...and it's not necessary to go on. I mean, I don't know what to say. I think it's possible that there's no new to me yet. ...and that's what that's now. You think it's what? Yeah, I think it's balance. Yeah, balance for preaching and... ...and you know, it's not... ...because there's no need to be... I said that someone might say, well, let's just leave. Okay. I said that.

[81:49]

Someone might do that. But if you weren't sure, you'd probably continue to read. But also, I was saying it to me, that I would probably be, if I thought the person attained it, I'd probably stay and do the ceremony anyway, the whole thing. If you and me, you'd leave. That's your choice. So when are you going to leave? When are you going to stop practicing? What does it mean? Where do you come? What's that? Okay. So what are you talking about? I mean, it's a pain that you're saying. I think it's fine. Well, but you start off by saying you disagree, okay? And you don't really disagree. But you just want to say you disagree.

[82:50]

Well, that's a good point. You don't disagree, though. Because I said, I said clearly, someone, if they saw what happened, they might say, Lee, I personally would probably stay and just do a ceremony in celebration. The movie was a ceremony, a practice ceremony. If the new ceremony was better to go and let her in and have a party, if that's your ceremony, I'll say it. Anyway, yeah, you're saying to me, I'm good. You're saying something else. You're saying basically you said you disagreed. That was your point. You wanted to make a point like that, and you made it. But really you don't. You know?

[83:52]

But you're coming around fine to say you don't disagree. I don't understand. You took a one-size position. That's what you wanted to do. And you did it, but you don't really mean it. I don't agree with that. I don't agree with it. And you want to do that, but you can't do it. It's impossible. You know? You want to try to do the impossible, that's fine, but don't think that you did it. You can't accomplish it. No, it's not possible. You can try, but you won't be able to. You can do what you tried to do. You can't do it. You can't walk in another room and stop the ceremony. That's why I would suggest you continue to do it. Okay, well, before we do that, quite get into. What I'd like to do next time is go into some detail about the various days and look at the various pieces that are coming down each of these days and see what the kind of restrictive responses are and how that projects you into the various realms.

[85:04]

And then also tie this into the imagery of the You know, you really want to study this yourself. And, you know, they have a stupid, it looks like this. This is the, this is the newspaper form. And, for example, in most of the footage, Then also, uh, cemetery, defining holes behind, uh, people, uh, people's, uh, graves that have been gone, and, uh, behind the situation. So, uh, these are the five elements in it, and we call these five figures, it's one of those four aspects of

[86:09]

So, you know, I'm going to tell you this. We finally described the . I think we should spend a little bit more time on this. And one more point I want to make in that which is that the peaceful beings, which are the Buddhists, that appear in one, they're called peaceful.

[87:21]

They're passive, they're quiet. The quiet, peaceful aspect of living beings are frightening. The peaceful ones are frightening. The rascal ones are attractive and encouraging because the rascal ones They'll begin to show some partial aspect, something you can get your teeth in, something you can work with. In other words, a way to get born directly from what they look like. These show you no way to get born. They don't give you any instruction. You have to make up your own version of birth from me. They're just only showing me the way to liberation, which is them, which is they. But these are because of that, because they're just showing to you directly both sides right in front of you. But quite frightening makes you nervous. So you turn away. These show you not a way to liberation so much, but a way to get born.

[88:22]

But the best way to get born under the circumstances, you know, is you turn it away from the frightening truth. So the people are frightening, unadulterated truth from various aspects. The wrathful are adulterated truth. But now it's showing you the best possible way to go now that you're sort of copped out. The rascal are attractive. That's the thing about people in rascal. If people want to have any come in, maybe I don't like to say both because then people feel like they're different size. If people want to have the class between here, I'll say they're dropping a note. So the onus is on the one who wants to change.

[89:24]

If you want to have the people getting me a note, I'll go change to in here. Left in here. Thank you.

[89:42]

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