people are asking about the children to let you know what I was talking about today that I hope it's not good for you. ... [...] to particularize a particular phenomenon that can arise from this or some unbiased event and occur some force of this unbiased

[01:31]

And he did it. So we, we like to say something, you know, kind of a kind of character, not a kind of character here. He had a notion or an idea or a concept. A particular concept for us. within [...] it's a field that goes beyond conceptuality can rise. As soon as a particular conception arises within a field we have

[02:38]

I call a individual consciousness right to them. And with the individual consciousness, it's about feeling and emotion. And it's not going to be very young. You do it. Each one is a fun idea in the center of various kinds of things.

[03:45]

And quite the intersect is called physical world. So the individual through all the individual consciousnesses. The theme can remember them, of course. You need a whole number of them. But each one of them can be seen if you deal around or arise out of some particular idea. Not necessarily stuff. So far there's no problem about it stuff here. But anyway, when some idea arises, that's enough to kind of crystallize for us. to make some kind of consciousness which is partial in this holy field.

[04:48]

Now, after that, this consciousness has the ability to prove itself as having some kind of self-worth. You can see the various concepts, the emotions, the feelings, and the awareness the partial awareness itself, and the organs and the objects of the learning, algebraic concepts, to succeed at all in one unit. Of course, it's wrong. But that's one of the ideas that changes itself. consciousness does not let this consciousness know 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 at all.

[05:50]

Let's say these concepts can yell about each other and see it. You see other people, you see other individual consequences in this day, which is called sinful world, like this. But telepathy, according to this, does not happen like this. We heard a lot of people, you know, mind-in-mind. Mind-in-mind, in third year, in third year. 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 individual. But when you communicate here with individual, you communicate with the individual. However, here too, the individual merges with an area that everyone's making.

[06:57]

And here you've heard an area that everyone's making. So right now we're looking at you and you're looking at me. We just have created our own individual consciousness, moment by moment we're doing it. And if you see others who are doing things, but we do not know what concept they're creating, all we know is that as a result of all of us creating an individual concept, what is the effect of all of us is the physical realm. And there you can see each other and talk with each other, communicate. On the Buddhist point of view, what it means to communicate is full awareness of this. You're fully aware of this. It's limited consciousness.

[07:59]

You've seen it's limited consciousness. It's just something that was made out of that. The limited consulate did a silhouette in the platalities. But if you're very aware of this, you're also very aware of the whole thing. And the way you participate in the place where you overlap will show that. It will show in this realm. It doesn't show in this realm. talk in a physical world about

[09:11]

And also, of course, now, they touch it. But touch is also a concert. So I think it's a concert. [...] Yeah, it has other physical characteristics. Okay, yeah, that's not the, that's not the, that's not the, uh, function or, with the body to your, mental, thing for me, but mental trauma, it's not the, the thing that physical is vocal, but it's, and no one else can ignore the physical. You can't do it like this because if you can do it like this, that would mean that other people could make up your mind, but they can't.

[10:39]

Because 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, but then someone else will be creating what you perceive naturally. But actually, part of your life is a life that you only could feel. And in that area, nobody else communicates with you because what your experience is, it's an experience of identity. Or it's an experience of individuality. And any experience of individuality, there's no other communicating. But, it's an proposal of individually-created existence. Creates the whole consciousness and the whole physical world. Here you can clearly see other people.

[11:48]

And we're having, we're having so much to spend so much all of them. Perhaps we're not going to get there. This is a little while. But that's what we're talking about. We're not going to get there. We're not going to get there. We're going to get there. . [...] I can't see as much as possible.

[12:55]

Let's talk about the one that's even. He's far away, right? He was good. But we also have a thing called the blind eye. He's a bee-bonger. [...] That's why I... He loves this, but created what the South was. The South. Although, that you're actually creating the same thing as somebody else, that people, even through a lot of them, you know, create that. And if the John walks about it, he has a lot of people, but don't it? And what, what, in a limited way, you know, You can't agree exactly on what you see. It won't be the same thing.

[13:56]

But still, there's something that's shared. They share from different points of view. But in philosophy, the idea that there's something more to imagine to hear something. They're sitting in a room and you think someone says hi. In particular, when you think it's in Washington, later you find out that they did stay highly and they were in Washington at that point. They say, well, they're by an eye. They say, see far. So, it still says it's the world. Isn't it? still see and hear them, actually. You can't imagine that the beautiful world of fear and you can't see that far or hear that far because it's sort of the world of the world we imagine together.

[15:02]

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 me. That's a lot of the established. So let's see. established when we had to personally agree. Otherwise, it should be not unique. But now you can imagine being here, obviously, the parking lot of the front would be worse. But it won't be until they agree if they did. So let's be not on private. Yeah. And that's it. And it's all right. That's fantastic. that person has to walk through it. Can you speak up this? Can you speak up? What is the circle?

[16:05]

The circle is the universal undifferentiated mind. The control of all this is also the undifferentiated mind. Because you know outside the circle, there's just little cases within the field. Take the circle away. You know what? Yeah. Mind and mind doesn't need some mental dementia, okay? Mind and mind is a finite body to body. Okay?

[17:06]

If you do this, that's all to do this. If you take the circle away, okay? The circle is starting boundlessly. They don't have needed to. If you add some boundless faith, they can't grasp anything, okay? Just totally grasp for those convictions. In other words, the existence has not trapped in the usual category of existence. That's the way it is, okay? If that's what, or if somehow, that's what's happening. All right? It's called coincidence. Within coincidence, a form arise, a feeling arise, a concept arise. As soon as a concept arrives, some idea, an incident, then you have, you never have just an idea, y'all have a concept. So to some particular idea, you have a whole individual consciousness.

[18:09]

It turns out that it's possible that there's just enough idea, you have just enough consciousness. These three ideas and what can arise with them, right? But some total of them create a particular physical world at a given moment. So, you can also take away all the particulars. And then you have the possibility for unbiased, uncommitted, ungraspable content. And you get observed, but it's not against the unbiased, ungraspable. The counseling method of what makes the children unbiased and ungraspable is to have something that's really practical, something that's really fine, that's located in a tiny space, a material plane.

[19:09]

The toxins exist in some part of our relationship with solid mass. Toxics arise data, validity, and matter arises out of front of it. But so far, that's That matter is undifferentiated, too. You couldn't say anything about it. The only way you could say what that matter would be like is particular. So this is why having particular consciousness will make a particular universe, a particular physical universe. And it's constantly on what they share in making it. The next conversation will make it, but they can relate to it and relate to it. And there, in that world, you see the whole world, but you see somehow individual consciousness that have taken into incognition. It's not that they do incognition.

[20:11]

They contribute to a physical world without having a body, but many of them take bodies. And the ones that take bodies, you can actually see that consciousness. Because the consciousness now has some, has proven ideas come into physical form. You can see the consciousness, but you see the consciousness in the area where the consciousness is sharing with other consciousness. You don't see just a better consciousness. Is that clear? Because The place you see a consonant is in an area where many people come to make it. And to make the physical manifestation you see. But when you see a person, another being, you actually are also seeing a clue to state a consonant.

[21:16]

You yourself take yourself back to universal consonant and also all other things. are examples of universal consciousness, what it looks like when it gets concealed around a particular idea and then becomes interested in birth or in . But if I look at all of you, I see an example of universal consciousness by reflex. I see a reflexive example of universal consciousness. And by the very outline of the way you are, if I study it 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]

So you can probably see some people who are fully aware of this, and aware of this to the reflex on that, and some of these not. The way they look in this world, in this world, will show that posture and voice will show up. So the understanding that this What individual consciousness has on its path, when it's holding it, when this individual consciousness understands itself and how it can do it perfectly, it understands also where it gains them. And the way it looks in this world becomes a teaching to all the other beings that are looking at this world. Well, that's the reason why I thought this happened, because all the, all the, instead of Jesus, These individual consciousness come in six decades of variety.

[23:33]

It's called six decades of five decades, right? These five decades of six decades are responsible for the reason why we need a little consciousness. But if you look at the little consciousness in one way, and you can't stand to look at it that way, let's say you're looking at the unbiased, ungrateful reality. If you look at it from here, and then you turn away, you know it doesn't get me. If you look at it from here, and you can't stand it, and you turn away, you're looking at it. So depending on what aspect you relate to, it's unbiased. Only that aspect is true. If you can't face that, and you go for something else, that's everywhere you go. So whatever state is, 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 my sentence, a teaching of how to get back to what you're turning away from.

[24:46]

And so studies that you don't need to get out of them, of course, they're not delicate. But whatever state you get in, is a way to get back. See, the more fundamental thing. 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 it's ungrateful is not because it's just material, it's ungrateful, it's because it has all the 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 an individual form, because it is the sum total of all these individuals. So the individual entities, this particular form of existence, is part of the way that unbiasedness arises.

[25:51]

So this cosmic drama or cosmic enormity whatever, anyway. It's unavoidable. Consciousness is ungraspable because it can be particularized. If it was ungraspable 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 apparent is bright and shiny is because so much is happening. Maybe there's so much particularity about me. 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 ridiculous. But ridiculous are necessary. There's no other way. Not an unfortunate thing. But looking from one point of view, you can say, isn't it too bad? It depends on your mood whether it's a comedy or a tragedy. Did he pull out? Did he pull out? Did he pull out? You are going to what? Yes. Can you hear it? Yes. You have to say, because I'm in T-point, you're relatively. You know the problem with WPB. That's kind of like being a cunt.

[27:59]

There's something happening that you don't know what it did. Okay. Now that we're going to hear, we're going to do a video thing. We're [...] going to do a video thing. I wouldn't say that the material world is compelling, but 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 like this. It's compelled to be particular. And once it's particular, then it can also be even more particular, and it can also hinder in the physical form. taking this concept and mapping it onto the physical ground where it's shared with other people, okay?

[29:13]

Shared with other beings. Well, this is an individual, all right? An individual constant looks at lunatic. Why would they pray? Well, this is the definition. But individuality, when it looks at wisdom, it blows it out. It looks at something that's not, I mean, it's totally excluded. It's not excluded, but it's just totally immersed by looking at an ocean view. We're looking at somehow, not just an ocean view, but on the ocean, all of a sudden, you see it so quietly, like it just swallowed you up.

[30:19]

And somehow it's kind of a pretty difficult issue and it's been away for a while. What was up there? I just looked down and just seen it. Mom saved me back. Not excited about it. It wasn't being mean or anything. It just saved me back. In one sense, it was quite perfect because I was just going to get swallowed up. In another sense, She seemed like the wall and the wall was wrong. She had nothing against me at all. She was just going to leave me. And I wasn't going to see anything other than that. So I looked at that. It's very good. And at some point I realized that giving in to that was not more pleasant than fighting. I started fighting for a while. I just wouldn't know it. I didn't get in. I was all right. And then it turned out it rejected me. It threw me back in a short.

[31:21]

But from the other point of view, looking here, you can learn about this and forgetting where it came from. Then you look back this way, but the unbiased, uncommitted, undraftfulness is frightening because you can't do a thing with it. You know what you can do. Nothing's going on. All your individual powers are useful. So what is useful is what you get your sense of composure from, your sense of presence. None of it applies when you look at wisdom. But if you look at part of wisdom, if you take a subsection of it, then you could have some kind of handle. So if there were some sense of wisdom that composed of all particularity, or all particularity comes from wisdom and wisdom comes from all particularity.

[32:25]

Therefore, you could take part of it, which is basically turning away from it and looking into your shadow of the cat. So, having a death, the being has come into incarnation. And the concept, which I mapped on with you, is not able to keep up with the transformation that you feel. You feel a bubbling volcano, actually. But we work it out for what we don't see. Sometimes we keep falling apart. But we need for our own body at some point. Our own body starts to bubble, we track open, and stuff starts moving out. And changing too fast for the concept to keep up with. At that point, consciousness receives from a certain section of this material world called your own body.

[33:33]

Receives from it. It starts to withdraw back to itself. And gradually goes back up in the list again. And once we get back up in here, of course, it comes right back down again. But this happens when there's each of the leading things. And each immediate being, by the way, okay, this thing is called the immediate being, right? The immediate 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 the 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 over here, and you come right around here, comes back in again and takes another source of intermediate being. But you don't come to a womb again. What can you get born in the state, which we say is one of the destinies.

[34:36]

Not committed to any of the regular forms of being. And also, the rule is that every time you come out of one kind of womb, you go into fear for a while, and then before you go with another one, come out up here and go back to go with another one. But, for the root of course, I was unfortunate, if this was human, or power, whatever it is, come out up here, meet the luminosity, meet the form, meet the truth, accept this particularize around a good kind of community of 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. See something you like in here? Then you give up birth deer. You die in here. Come back out there. Go over here. How many deer in there?

[35:48]

I think that's why. Because Clearlight is actually not that Clearlight. Clearlight is actually, you know. The total brightness of all possible ideas. It's like you're standing. Everything's there. 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 like it's totally everything's there as it is. The way everything is, as it is, turns out, really when things are as they are, they also allow it, and I see it.

[36:55]

They allow all ideas, and you also allow one idea. One idea occurred, and when one idea occurred, it's not possible that there's equipment in the universe of stillness. There's equipment. Something happens. Because if it's throwing bias, it allows bias. I'm just wondering what cause of that. Well, like, it seems like it's a reality. It's usually hard to use, but it's probably a problem. I don't know what it is. We just get that back to what it's been, what it means. So the movement, you know, the movement is very clear. You could call it subtle alienation, but if you call it subtle alienation, we're not moving in a curve, it will be believed that that's what's happening, okay?

[38:00]

Rather than the subtle movement that's turning off in its fatality, it's just part of what makes the fatality of your hope. So if there's something that's not moving on, then at that point, this is what's happening. It's forgetting about the concept used in the beginning. ... [...] because it's inseparable, all right? The brutality is just the complete picture of all the human followers there are.

[39:10]

You know, that is individual consciousness. There's a particular idea in that view. It's not like individual consciousness is over here. Take an idea. Take the idea. It's just a prison and that's in the Indian and they go up. So you first you have a solid prison, okay? Then, if you have a solid prison, you have possible all kinds of other formations around it. You actually adhere to it, okay? Then they start. But that first thing, whatever it is, that first thing that stands up, you know, against the floor of the whole castle tower, that first thing, that's the beginning. Everything is formed around that. But that first thing is always there. The zillions of those first years, simultaneously existing all the time. And the fact that that first thing jiggered a little bit, and then something formed around it, that's also part of the story. The totality of Noah was constantly, there's these little jiggerings happening, formations happening around it, and then constant of it, and so on.

[40:14]

Now there's a total length of water to the earth, and then the giant form, and then And then we begin and then die and come back up again. So it's like the universe of consciousness is, again, on a circle. It wants to be changed by good. Okay? It wants all these samsaras within all these circles. We get a little closer. It's a little bit of transformation. We get a little bit of samsara and take consciousness. Now, it falls all the way back and forth. So the totality, unbiasedness, is all possible, and all the different places that different beings are in the cycle. So at any particular point, they see that number of people who are just submerging themselves in. And once you start coming and the way you come in,

[41:18]

It turns into the intermediate. It's immediate because we decided what style we're going to do next. You know, what would really be doing is good to help that real life is good. Real life is good, but... Real life is good, but... whatever particular place you're on in the world. If any person is full picture, when you understand, for example, when you see the program back here to the beginning, You see what the problem in that world. You both see the problem in you, the person. And at the same time, you see that two separate books and it's a total story. You wouldn't appear to see it. And yet you realize that, you know, it's possible to adhere to this kind of perfect settlement in the way that the whole picture is. And then, when you come into the world and take form, so that people can see. To this morning, you have to be able to go do this too.

[42:22]

You have to be able to pull the trick off and amend the whole process. But some people may have pretty good vision here, but they come out along the way and need to fight. Because when it's finally coming to form, they've forgotten what they keep, and then you're not teaching. Okay? So it has to go through the whole process, the whole process, all the way through their conscience. That's hard to say. Before they have a body, they're in having a body and after having a body. Yes. The first little wiggles kind of is when you put something on top of that little wiggle. A little wiggle is okay by itself. But then if you think that something is applied from everything else, then you can put something onto it.

[43:24]

But you have to look at that process in order to get the body anyway. Even the Buddha must still be in that process, to derive a happy body, in order to teach. But the Buddha knows that the first wheel, that the Valkan thing, This is a wiggle. I'm going to follow through, you know. And I'm going to pretend I could wiggle something aside from all the other wiggles. And so it builds up the whole system. You come down into formation. It sounds like it's true. And I'm coming through the whole process of creating and staying balanced with anything. And you go like this, right? ... [...]

[44:41]

That's it. If you want to bless you. It's not that this one goes over there and becomes this one. This one totally gives up and becomes a little more easy. And one of the things that can be said to decide what we're doing next. What about the problem?

[45:58]

Okay. So this thing happens, okay? That particular thing happens all of life. Then the... Consciousness is, let me say, 13 by this event. You can look for consciousness as the ability to use it. One of the things, all the things that happen is called path. So after, after we're drawn in the body, the body and the individual consciousness, the luminosity has within it. but also with the passage, it's not the foundation of the unity, which is a passage.

[47:07]

So if that's a passage, it's because you go to the age of the needed realm, and if you remember where you came from, you remember you came from a concept that has a possibility of passage that could exist. 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 talking to you. You know you can't do it, and then you need a being, so you give up on things you need to be. You don't really think of it that way, you just, you just trust it, because you can't get your, get it out of that God. So at least, That's a story of the nature of the community. You know, on the earth. And it's caught. You get kicked out, and you turn into the Illuminosity. Now, Illuminosity, you return to, had, once again, the same as before, before you went into the Illuminati realm, the positive positive, the positive in it, things that can be called positive.

[48:17]

It's that kind of consciousness, the kind of consciousness that actually has everything that we ever further, including alternative path. So, then having a decision, that becomes part of the path to do. I really could say that becomes part of the path, but not again, in intermediate realm, I mean, it would not be, it would not be having decisions made in various, it would be immediate And it had this decision that would have been made given certain kinds of ideas also impact. I'd rather call it past and say, if a person thought like this and there was intermediate ground, they would choose that kind of book.

[49:24]

In other words, can be defined or characterized by other thoughts to the ones that they all know. 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 path about something? So by talking about a habit, we talk about what's called past. So then if you talk about past and habit, you face different beings that went wrong with that. You face different lines with it. But being a line is being. It's just that you can tell if someone has to say that they haven't spent a long time and they haven't been paying attention. if someone guns up the cigar up in a certain way, you can tell that that kind of taking up, that little, that prop that's taking up the cigar, you can tell, goes with a certain kind of thing.

[50:39]

And the way it works is that you can't stop all that kind of thinking into a particular moment. So you say, this person wants to talk about 20 million thoughts in the past that you have to talk that way. So then you imagine the person who was there before, carrying a body around in such a way. And then I started getting the idea of trying to get the person they didn't care about that. And that's the fact how that person might be in that position too. But actually, it's a certain way of thinking in question, the way you think right now. But in order 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 a being pushed around.

[51:44]

But really it's that you have one moment of time that has a possibility of doing something. In order to do that, that has all kinds of other calibrations on their conscience. Like, this person said, I'm concentrating weakly. 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 weakly. In other words, I've been concentrating a long time. I didn't say it, but it looked like I've been concentrating a long time. But that person shouldn't be that concentrating. But in the present, they don't know about yesterday. In the present, they just know, I am wholeheartedly concentrated. But because they're wholeheartedly concentrated, and they cannot, and you cannot imagine it yesterday, or any place in the neighborhood, or whatever that would be.

[52:56]

It's like, talk to a person with that kind of practice that has been started yesterday. You just cannot believe it. There's still something there. But they did not say yesterday that they were asked. In the present, it looked that way, but there wasn't that there. So to say, no, as human beings, we say, we have to imagine evolution of human beings or development of human beings. Well, it's fun, because you can't imagine the present I'll just talk to the captain. Even though we're doing that in the present part lesson, maybe that would happen. It's the same thing with what's connected and changed the list of this to this community. So, you have to be able to withdraw the point. It's already understanding the moment. But the moment where you understand that you see The only way to explain it would be to say that it couldn't have been yesterday.

[54:03]

If there wasn't yesterday, you would have to be like this. If there wasn't yesterday, this person must have been. If there wasn't yesterday, this person must have been fooling around. They couldn't have been charged yesterday and the day before and be acting this way today. But if it didn't get yesterday, then there weren't somebody else yet. 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 them, 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 white, the golden white files, or the mini-community in the museum. If you want to talk about time and say it, you can call a progressive union on it.

[55:14]

If you want to say that someone's opponent is present, then you can call, what is it? You can bring all the equipment up this case then. If there is no past, I need to say that the nature of Buddhahood is that when Buddha sees the whole picture and sees all these little whistles happen. All the whistles are the beginning at a particular moment of various cycles. Buddha sees a very large number of whistles.

[56:16]

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 important in the cycle. Buddha also sees that very cycle are now ending, and these are coming back into luminosity, and also see that the luminosity is none other than the holy picture. And if Buddha wants to incarnate, then Buddha sees this little wiggle as this little wiggle in this picture. In this kind of awareness, Buddha sees a little wiggle. And then Buddha sees, 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. And if that little wiggle was then paid attention to, and then, after that, you could get some kind of facilitation of that into mental and physical, and then you could get things or anything in your film.

[57:19]

And if Buddha watched that sequence, then Buddha would finally come in form. and keep it down with 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 Buddhists would come back around again. But the descent, the little wiggle, and then seeing as this little wiggle is real and separating all those things, and then adhere it to that, and the concept of that, and the focal length. If one doesn't remember that the only reason why that works is that you saw a surface in the whole thing, you forget the whole story, then you call that not a hoodie, you call that ordinary person. And one of the reasons why food is take that trip, rather than just sit back and watch the whole show, is because by taking that trip, they...

[58:25]

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 depends on the grooves, the rough, the particularities. When you go on a particular groove, but remember that, that bringing is nothing other than even poor. And then you make yourself known to others as you're going through, uh, this awareness. It somehow helps others also kind of realize that their groove is also nothing other than the lonelinessness. And if lonelinessness depends on just even a member of the group, the Buddhists willfully and, uh, happily go through a groove, go through a rut.

[59:32]

But they remember that, why did they evolve with what they need to do? Because one, you read it, they're watching this, right? Because that's what you really said. It is thus that a bodhisattva becomes a dog with the dharma, which is holy and without outflow, and acquires deliberately and of his own free will, a body that's an agency to work the will of being, but it is not experience the feelings that normally go with it. It is thus that a bodhisattva endowed with the dharma, which is cold and without outflow, acquires deliberately and of his own free will,

[60:33]

a body that allows you to do the food and food for living in. But though this body does not become subject to suffering, but through this body, it does not become subject to suffering, nor does the experience change the theory. This is because we're talking about the magician. However, except that, There's something wrong with that, right, the way it says it? Right, so, because he does not experience suffering and normally goes with it. Now, if he didn't experience suffering and normally went with it, then the Bodhisattva would have outflow. In other words, if there had to be any distance, they'd have an outflow. The reason why they can go through this rut take a body and help to help me is because the suffering they have is exactly the same.

[61:39]

And because of that, it's not, it's different. But it is, so they don't really need any other experience, but they have the exact same. It doesn't have an outflow. No outflow. That's the different stuff. 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 side is they told you what they need. So when they say X, they need no X. When they say no X, they don't need no X. They need to know no X. But they say X and you know X. Anybody understand what I mean by the difference between the outflows?

[62:50]

Well, that's all it is, 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. But 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. Because they have no sense of output. And that's a good feeling of difference from the other people. But if they're worse, they're better than the other one. Because they don't think that way. They have no output. And yet, they want to enter into their sexuality and go through this loop. Okay? But because they have no output, I mean, they go through that difference because they're totally illuminated by their non-outfulness, by their non-assimination.

[63:56]

But it has to be just that idea. But that's what it's for everyone. And that's what they know. They know that everyone, no matter what move, no matter how deep the hell they go into, it's totally business. They know that. So it's not the usual thing. But it is, too, the usual thing. If it weren't, if they weren't, they'd go like me. If they didn't stop, they'd just stop. But they'd go all the way through because they didn't do it the way they could do it. Just like they really do fancy practices today, people who do fancy practices do. They really do the fancy practices that they don't adhere to. They really do the yuck practices that they don't do, they don't adhere to. They do the worst things in the world and do the best things in the world. But the attitude towards the worst thing, the attitude towards the best thing, is the thing. They have no house clothes. They do not hear the root of a little saint. It takes pain through.

[64:58]

Very good, very strong, very fast, full turn. But they don't do it. They [...] But as soon as they took a hold of the spiritual trim of witness, they forgot right away. And for the rest of the time, they were in darkness until they saw somebody else who also came to me. And when they finally got bothered, looked over there and see this thing. The 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 you don't look like me. What's going on? And this thing, you tell this thing, what it feels like to be in your life.

[66:07]

And that's what you call the idea of it. Because all that happens is you think of the love. That's all it is. That's all that exists is that love. And the way it exists, actually, you can't start back up to where it's painful. And if you go around this thing enough, and work hard enough, after a while, if you make a trip, you say something. the whole poem. So you bring this woman up and you write down through the first step publishing for us. Because this thing only makes sense, only exists as a reflex to the full picture, as a partial version of the full picture. It's not the type of enemy to get all the time. And yet there has to be any ball.

[67:10]

And you first take, when you first drive onto the train, you say, I'm going to be at this train. Can you show? So now, they go. They go. They go out and go, hey, what's this? Any ball go off. and tell you people to be out. But you have to train all thoughts. But you need to put them under the pole from that pole and go up honestly. Because they look so well that they look so good. I let that person remember the whole time. I bet that's the moment they first gave quite the subtlest idea of birth. And that's what they can't stop the whole point. They look 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, they speak to Greece.

[68:11]

But anyway, they're awake now. But I feel like, you know, if you've got six dollars on me. That's the way it is. In fact, that's where some people are. They're very bright, and yet they're extraordinary, so they look around and say, well, I'm not so sure I really was talking to you. Okay, now, uh, so the present look of the dead, um, is a possible kind of thing. First of all, um, the first step is about the luminosity There's three Bartos. There's actually six Bartos possibly talked about them last week, right? What are the six Bartos? So there's a part of the soul that is sweet.

[69:48]

There's a part of daily activity. There's a part of sumati. There's a part of just before death. There's a part of luminosity and a part of becoming. Just part of. And this appears primarily as a part of just before death. There's a part of luminosity and a part of But this before death, it says, at the beginning, this before death, that you can accomplish rejection of counsel food. If the other food, before you even die, there's no need to even read this book, because you've already attained liberation.

[70:50]

So in other words, as you're going back forward to the monoclonal, before the monoclonal, it needs to happen. All things like that. You can attain why you're so alive. Now you're dying. If you attain liberation while you're dying, you don't need to read the book. You just go out and you take birth again, but you don't need to... This book is about painting here, painting is written [...] here. It depends, before you die, after you die, before you die in a minute round, many minutes in a minute round, you use a pencil before you come out and you go into another section.

[72:08]

People talk about those tricks. However, in your cycle around here, you can also think in daily life, you create, or you know what? But they don't talk about those tricks. They talk about the tricks that follow up with. So I think on the first one called, uh, so, I mean, the next one is everybody. After you come out of the luminosity, you remember it. And then the other one is you remember the luminosity in the midst of getting ready to come.

[73:11]

So one, before the luminosity actually comes, the instructions, before the luminosity actually comes, you show it. You show it coming. You prepare the person for it. Or for the other people, or you get your conscience, you show it. So you want them to prepare the person for the melanoccus and you borrow it before death when they're sort of not really knowing what's happening. They're not 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 not involved. They're getting ready to die. They don't even know what they are. And as they proceed through the banging of the body, you get them to talk to me. And if they can't live the right to you now, you're going to be able to do that. Therefore, you should, therefore, [...] you should

[74:38]

Okay, so now... Sorry, you see, you don't know what to do with your hat done, and now you're going to start putting aside, or look like they're going to die, and you're going to start quick, but you do need these inspiration verses at the end. And after reading them, then you store luminosity in the box, Bardo, in the moment before death.

[75:51]

By having this 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 drama kayak. Okay, so first of all, by yogic practice you can avoid receiving a bar of color to be red. Next, if you can't do that, then you need to take erosion verses, and you need charlotte or limunoscopy, and the person will also be able to go right into limunoscopy, walking down the path. and you won't have to make it back again. How do you know what they have?

[76:59]

Oh, that's part of the, that would be part of actually spending a lot of time with deaf people. They would behave differently on different citizens. But as I said, you could just go ahead and read it anyway. Because by reading it, we also make possible teaching you to do it. So you can also tell by the way the person dies, the likelihood of their is 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.

[78:02]

That's why if you knew that the person was okay, you could just talk them out the window. But just to be sure, usually they don't preserve the body for a while. The person who already accomplished it, they're still alive, you might know. They're still alive. But if they were dead, he didn't see what he had to go to know. But so far, we're still talking about prior to death. I don't think on... I even want, if anybody has actually stopped reading it because they saw some sign, it's possible that some person has done this ceremony many times. But I could say, well, they're okay, let's go. But I don't think, because anybody who would do that, who would 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 probably

[79:12]

continue the ceremony, 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, you can just keep going. I don't agree with that. I think it is a lot of the normal in this person. It's not like they're going to get out. They said a good thing. I don't know if they're going to get out. Do you agree with what? I don't agree with that. [...] That's what it is.

[80:22]

That's the foundation of others. Other people are doing it. Anyway, if you don't enjoy it with them, you probably wouldn't do it with the ceremony for this part. But for those who like teaching it, those who are happy to continue it, that's what I'm saying. I'm talking about being a point of view of a kid practitioner, not being a point of view of an opinion of something. Well, this is my point of view of a kid practitioner. It says, of course, that there is an experience for a kid, a kid for a kid. and that's where I go on. That's pretty, I mean, I don't know, I think it's possible that there's one unit to make it. And that's what that's about.

[81:29]

You know, I think, balance? Yes, balance, or teaching it. It's something that you can develop, and you know, it's not, it's just no need to, I said that someone might say, well, let's just leave. Okay? I said that. Someone might do that. But if you weren't sure, you'd probably continue to read. But also, I was saying, for 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 knew, you'd leave. That's your choice. So when are you going to leave? When are you going to stop practicing? I'm not even going to leave practicing. What do you mean? Really? Where'd he come? What's that? Okay. So what are you talking about?

[82:32]

I mean, it's a thing that you're saying to you. I think it's fine. I'm not even going to. Well, you start off by saying you disagree, okay? And you don't really disagree, but you just want to say you disagree. You don't disagree, though. But 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. If the new ceremony was better to go in another room and have a party, if that's your ceremony, okay? I'm not saying it last, but it's... ... [...]

[83:42]

You're saying something else. You're saying, basically you said you disagreed. That was your point. You wanted to make a decision like that, and you made it. But really you don't, you know. But you're coming around fine to say you don't disagree. You took a one-sided position. That's what you wanted to do. And you did it, but you don't really mean it. Yeah. 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 say that you did it. You can't accomplish it. No, it's not possible. You can try, but you won't be able to do it. You can do what you tried to do. You can't do it. You can't walk in another room and stop this ceremony. That's why I would suggest you continue to do it. Okay, well, before we leave the... quite get into what I'd like to do next time is go into detail about the various days and look at the various pieces that are coming down each of these days and watch to see what the kind of the restrictive or restrictive response to that and how that projection into the various rounds and then also tie the thing to the imagery of the

[85:09]

If you really want to study this yourself, you know, they have to move it up like this. This is the use of two platforms, and this is, for example, in most footage, So we find the whole degree that people's great have gone behind the situation. So these are the five elements in it. And we call these five little figures with one of those four aspects So, let's talk about this.

[86:16]

So, you know, when I study this, the funny thing that describes me, the foundation of the community, but I'm thinking about it. And what we put part of it is, Yeah, I could talk to you. I could believe it. Or whatever it is. Small picture. And if you want me to tell, at least, you know, for a couple of me there, because you need to look at it if you want to. I think we spend a little more time on this. And one more point I want to make, and you know, that we've got the... the peaceful beings, which are the Buddha that appear to one.

[87:20]

They're called the peaceful. They're passive. They're quiet. The quiet, peaceful aspect of wisdom. Beings are frightening. Okay? The peaceful ones are frightening. The rascal ones are attracted and encouraged because the rascal ones begin to show some partial aspect, something to get your teeth into. 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 you the way to liberation, which is them, which is they. Okay. But these are because of that, because they're just showing you to be a directly bold place right in your right in front of you. That quite frightening makes you nervous, but you turn away. These show you not a way to obliteration so much, but a way to get born.

[88:22]

But the best way to get born under the circumstances now is you turn away from the frightening truth. So the people are frightening, unadulterated truth from various aspects. The wrathful are adulterated truth, but not showing you the best possible way to go now that you've sort of topped out. The rascal are attractive and you can focus on the age of, you know, that's a paradoxical thing about people in rascal. If people want to have any, maybe I don't want to change both because then people feel like a different size. If people want to have the class between here, I'll say, please drop me 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. Thank you.

[89:42]

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