And when you experience heaven, you're in heaven destiny. So being, once again, human body does not mean human destiny. Human body as a body is part of the fact that this human body here is not even just my doing. So having a human body, you can spend A lot of your time is human destiny, it turns out. It's quite easy. All you've got to do is just not do much. And you'll be in a human situation. So there seems to be that the center of gravity of a human incarnation is. That makes sense, as you can think that way. It turns out that you can be in human destiny a lot of the time. But almost no one stays in human destiny the whole time. Almost everyone goes into hell or heaven. or animal or hungry ghost realms part of the time.

[01:07]

But you still keep the human body. And also you can go to, now this isn't a common doctor, you can also go to reproductive too. You can change your realm. You can even, you're incarnated in the common doctor and you can even go to another realm where you weren't even incarnated. If you always come back, your center of gravity will be your basic choice. to human destiny in the sense that that's sort of your main trust that that's how you chose human destiny. You chose human law. That's your basic thing. But it's possible that the first experience you have after the conception might not be in the destiny. I don't know. You can think about what's useful to think about that. Certainly when babies are born, They're obviously not just human destiny.

[02:12]

Babies seem to really whip through those destines rapidly. Know what I mean? They seem to go from heaven to hell to hunting ghosts to animals very, very often. And as you grow older, you may settle more and more into the human realm, which is good, because it's the best destiny to practice from. Its samsara quality is very similar to one of the noble truths, namely, it's basically kind of frustrating and irritating, dissatisfying. No, it doesn't satisfy. So it's a very good situation, very easy to meditate on the Four Noble Truths when you're human destiny. So you're in a human destiny, you're in a situation where the writing's on the wall, so to speak.

[03:16]

The writing's on the wall of your experience. So it's not so difficult to keep remembering the Four Noble Truths. To meditate on selflessness is not difficult when you stay in the human realm. Anything else? Okay, there's a thought book, Joe. The receptacle word does not return into their destinies. So we pointed this out last time that destinies are not the physical world. Hell, rule does have, you know, red hot walls and really doesn't have those trees where when you're climbing up the spikes are pointing down and when you're coming down the tree the spikes point up.

[04:19]

It really is the way hell is. But those trees, you know, can be right in this room. You don't have to change rooms to be in the hell. You see, hell is a lot like human realm. It's not so different. It's just that everything is exaggerated and very harsh. All the frustrations are now blown way, way into huge, huge amplitude of what they were before. But it's not some physical place. It's just the way you experience physical place you're in or the mental place you're in. So when you're in hell, this cup is just a horrible point.

[05:23]

When you're in heaven, this cup is a great pleasure to have the opportunity to see it, touch it. What's the purpose of it? Well, it's... I don't know which role we should talk about it first. Well, you can ask yourself, you know, why did you dream up this world? Why did you dream this one up? Because you could dream this one up. You wanted to do something, so you did this.

[06:23]

That put the responsibility back on you. And the answer is already there. You did it because you can do it. You want to do something. You did this. You did this world. You say, why does Abhidharma tell you what you did? Because they don't really feel like they're saying that they're making this up. They just say, this is what people think is happening. A lot of people don't know that they think this is happening. They'll say, what? They don't even know that they've done the world they've done. But anyway, so for a lot of people, it seems like somebody's telling you something that they never heard about. Hell? Heaven? I've heard about that stuff. but I thought we didn't have to worry about that anymore. So, either they feel like they're being reminded of true superstitions or anyone hearing new things sometimes. But it's not that the Abhidharma is telling you that this is the way it is, but rather saying, this is what people, we hear people think this is happening.

[07:28]

This is what, and Abhidhamically speaking, we can tell you a few things about. What people think is happening in terms of these destinies, that happens to be undefiled, neutral, kind of. So they're telling you some facts about the world that people think they live in. They're not so much telling you about the world, because this world, as I mentioned before, is not a Buddhist world. It's a mundane world, and it's virtually, it's basically the same all over the world. People make up about the same world. They make a tremendous and fascinating difference, too, among the various worlds they dream up. But you can, if you wish, Cross-culturally, you can see that there's also some very basic and systematic similarities. For example, the hell down is always below the ground. And hells up, hells through most, almost all, it's really hot or really cold. People don't, that's because we have a, you know, people like to be 98.6.

[08:39]

Really hot and really cold is a big deal to us. One of our main orienting features is temperature. And we also like our skin to stay intact. So one of the main things people all over the world are afraid of is getting their skin ripped off or punctured. And so on. So based on the way humans think that humans are, we have basically the same hell throughout the world. If you read about, which we may do later, read about the hells that are here, They sort of get right to where you don't like to hear about. And they're really monstrous little items there. They're really weird and sick and all that. Look at the pictures that Japanese people draw of health. They're drawing the same health as this because they're Buddhists, actually. So they read the abdharmic culture and they read the sutras and they draw pictures. Now, the way the Buddhists draw hell looks a little different than the way the Cambodians and Laotians draw hell and different than the Tibetans draw hell.

[09:50]

But even among the Buddhists, it looks a little different. But that's because it says, you know, it has a picture of the Cambodian palace or something and the Korean palace for heaven. but basically it's the same thing. And when you go outside of Buddhism to a completely different, you're not even using the same text, they don't look any more different from the Greek or Roman or European health don't look much any more, particularly more different from the Indian than the Tibetan do from the Chinese. You could say, well, I think the Tibetans are more similar to the Chinese than the Indians are than the Cambodians or something. Basically, the differences are cultural and architectural and have to do with clothes and the kind of paint available more than what they're talking about. This is just where the world is. So to say, why do human beings dream up this world? Because they want it.

[10:52]

Why does the Abhidharma tell you about it? Because once you know that you're dreaming it up, you're on the road to freedom from it. And also they're telling you some things which we don't dream of. People don't know when they dream it up, even the karmic quality of the different things they're doing. They don't know that. So it's like being taken on a guided, what do you call it, dosent tour of the world. But it isn't that they may, in this case, it's not the architecture of the museum. We are the architects of the museum and we put all the pieces in there. Now we're being taken back through our world and told about the rooms that we forgot we made, the pieces we forgot we put in, and we don't remember how we put them in, and now we're going to be told where you bought them. You may not know, but you bought this over there. So, actually you were there when you bought it, but you forgot. Is that it? means literally of the living, of the being.

[12:14]

Experience is a translation of retribution. Experience, retribution, feeling, sensation. These are sentiments. Okay, could someone read? Okay. Do you know what the yonis are?

[13:21]

The matrices? Anybody know what they are? Right. So womb-born, egg-born, moisture-born, which is born through metamorphosis and apparitional birth. These are the five yonis. So it's saying here that the apparitional matrix is not contained in the five destinies. Not completely contained. I don't understand. What is beyond the structure of that? This is a subtle matter. derived from the great elements, which inhaled with the animals, the creation of the gods, with men. The beings weren't meditation. The intermediary is the eye, the eye source of knowledge, the eye element.

[14:26]

The creature itself, the intermediary, is not included in that. They're upset and bothered, or just the infernal animal, of the practice of the blind human. This is to indicate the five destinies to burn with this and so forth through their cause through the act of karma, and their actions through the intermediaries at which being arrived at the end. This secret, at the same time, and judgmental destinies are unsanely defined, since it is single to number one man destined to burn with this and so forth. On the other hand, causing it to be that he can act upon doing it. This last morning, he's still primed by a teacher, which there is very sharp, but venerable one. When infernal passion, astral lives, come into play, one form and humanoid's actions which should be compensated by hell.

[15:36]

His actions to divide the bodies of thought Courthoods, corrupt, tainted actions had a thrift meeting with Pernod, Rupert, Bledma, Saddamad, Kostakar, and Zafnishnam. From this Constitution was realized, in the first day, it pocketed. Here is what we call ununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununununun This is the state of the panel being reported outside the past garden, which is a retribution left. I'm saying that I'm fine. Okay, what, mate? Could you read something further? How does this piece of view with the preparation of the... Karanakuranta. All these Padishites take away from the Gulf of the Gulf.

[16:40]

We enter this declaration in the initial part. Khamdichita of the Gartonis, which can be applied to abandon by the site of Mishra, the courtroom, or by meditation. Thus all the Amishites complete Christa. Now what sort of village would attempt to find the village that brought Karanakuranta? It wants to express itself every better. Okay. That's what I was talking about before. Okay. Destiny. If you speak of things included in the destiny, even though the destiny is not totally... I mean, even though the destiny is not completely packed. Right? Packed. In other words, when you're in a destiny, but also there's sort of holes in it where you can do other things. So a destiny, a destiny, but somehow destinies have to span too sometimes. They last for a while. But they're not, the fire in the destiny is not totally just retribution.

[17:43]

The space is in it. Anushaya is a latent defilement. the defilement that is not, in other words, you don't understand that anger is an illusion, but you're not angry right now. Yeah, if somebody asked you, you'd think you'd get angry and you'd have maybe, at least that, you'd think that anger was something other than a tense. other than just sort of one side of a dualistic entity, which is one thing, which has two sides, called being angry and not being angry.

[18:54]

You may not be angry right now. Or you may have a view of a self, and yet you might not at the moment be viewing a self. Not every moment are you necessarily bringing to a self. Sometimes you just... that, you know, you just sit there. Like, some moment, you're just taking in a big, fat blob of red. That's all that's happening is red. But, you're not, you know, in the next moment, somebody can tug at your purse, and all of a sudden, you remember something that you always knew, but just wear an exercise, name it as a self. Well, this is a rather elaborate discussion, you know, about this, but some people wish to choose, make a distinction between when something's actually being, you know, when you actually, when there's a latent form and the inclined form of application.

[20:14]

Some people say that they're really the same thing. Other people say that they're different. There's a latent form of of anger and late form of lust, raga, in his active form of it, the inflamed form. In the pre-school, the Sartrakas, the Vipartikas and the Caravadins take quite different conditions as to whether the Anushayas are the same as the Haryavastana. Haryavastana is the inflamed form. So, to bring it up, I could say, you know, that, well, they're different than the same, but some schools would argue about that. But anyway, that's the issue. That laden means... Some people, anyway, see that the laden is different from the manifest, that it's not just two different words for the same thing. Okay.

[21:18]

Shall we go on? That's misspelling. Should be Anu. A-N-U-S with a slash over it. Anushchaya. Anushchaya. There's a lot of detail to talk about, but if nobody's particularly interested, we can go on.

[22:26]

If Charans don't see the space between... Anyway, maybe they don't. I don't clearly remember. I think maybe they don't. But they don't? Yeah, they do. But the Tibetans are disciples of Abu Dhammakosha. Wait. Most Chinese, Chinese and Tibetan and Koreans and Japanese, coming, getting their Abhidharma, they got their Abhidharma, you know, up the Silk Route. So they got all their Buddhism from Northern India. Northern India is Vaibhashika, right? Vaibhashika has the intermediate realm. So most of Mahayana Buddhism has the intermediate realm in their chino ceremonies, right? Tibetan Book of the Dead and so on. But in the South, they didn't have it. The Mahajanma, the Yogatans, when they're Abhidharma, they don't have an intermediate realm.

[23:39]

Uh-huh. But the Yogacarans, see, that's just another kind of consciousness. So why call it a separate kind of existence? They have, you know, six kinds of consciousnesses or eight kinds of consciousnesses, and they can explain all these experiences without using another special category of destiny. So they just don't find it necessary. And if they don't find it necessary, it turns out that maybe it's another school, even if they weren't mind-only, they might not find it necessary. So it's not that anybody's denying the experience, but just the question of how you think of it. Do you call it? Are you thinking in terms of destiny and so on? And actually, this isn't the destiny, even. So once you start thinking this way, maybe it's hard to think another way, but nonetheless, there are other ways to think about it.

[24:49]

And if you can't think of another way, you should try. We certainly don't want you to learn this system and not only be able to think this way. It's just one way to see it. It just turns out that this is the way a lot of people see it. But the whole point of this is to be able to see it another way, or millions of other ways. To be able to see that if you see it this way, this depends on all the ways that you don't see it, all the ways that aren't this way. They're equally real, but this turns out there's other ones all that they know better. They are different, which is nice, because they wouldn't have produced this world if you had been thinking that way. Now, we do not encourage you to think of other ways, because you just produce other worlds, which nobody will be able to visit you, won't have any friends, except other people that accidentally got lost in innovative worlds. But they're all just sort of what are called reflections of this one.

[25:59]

So it's not so dangerous. You can always find your way back. You can talk about your experience. You can talk about your experience. You can always tell where you stepped off the main track, main track being the main world of the track. Anyway, I don't remember specifically. I vaguely remember that they don't have any media around. Yes.

[26:59]

Right before you go, please let us know. Give a nod to the Dina and the Tantra. I know, but still give me a week's notice. Well, if it accidentally happened in one period, there's nothing you can do about it, I guess. But if you plan to do it beforehand... I mean, you know, if tomorrow morning you find yourself in Seattle, what can I say? But if today you plan to go to Seattle, let me know, all right? Any... plan that you have of going any place, please let us know. But if you just can't plan and you just wind up there, I mean, it might happen. Some people go downtown, walk down Market Street to go to a movie and they go to the bus depot instead.

[28:11]

Get on a bus and drive away. So what can I say? But if you plan to go to the bus depot and go, damn, please let us know. If you're assigned them students, General members don't have to. Of course, non-general members also don't have to. Because people all over the city, they're going to Seattle, then there's a great place like that, and they aren't telling us. That's their choice, right? Okay. Could someone continue reading? That should be K-L-I-S-T-A.

[29:12]

... The act is placed apart in the five destinies, but the act is not proved when it is excluded from them. One of the five corruption, Jaya, where the creation of the Jaya and the three-team of the Jaya are mentioned separately. We won't say that the three-team is not a creation. Therefore, the act is included in the destiny. It's mentioned separately, however, because it is called the The reason it applies to the intermediary is visible, which will be. Yes, sir. So, we're getting to get the device where we're going to go, but the intermediary is visible in a spot where that takes place.

[30:20]

It also takes to be visible to the video group of doctors, which will not enter it. Does that be true? Let us say that . [...] Victor said that there is no penalty in my direct speech of the internal actions had realized. It is unfair that the best movie after the total beat is only a direct speech. This definitely is hard to do it, but it's probably not a direct speech. The fact that knowing the total beat is that a suit to hot size, normal, and so on to work. It depends on to deny the reality of the person who has passed from one death lead to another, what to expect with the element.

[31:28]

Okay. Thank you. Okay. Is that clear? Another word? Is that clear? Any questions about this? Why isn't it prison in the people in the world who doesn't have bad power

[32:33]

What is it that goes from one destiny to another? What is it? So what goes from what destiny to another? Nothing goes. So there isn't something going from one destiny. There's just destiny, destiny, destiny. This changes. This thing changes. This thing doesn't change into that. This thing just changes and then this thing goes away. So this doesn't change itself into that and become that. This goes away and then that happens. This is the cause of that. This is not that. Either it is or it isn't.

[33:35]

It is. It's not changing. The same thing. If it's different, it's not the same thing. So there's nothing going from one destiny to another. How is it called an effect? How is it? Huh? It wasn't okay. Well, then what do you want to talk about? So for those people that think there is cause and effect, how is there cause and effect? Well, first of all, thinking conjures up that there's cause and effect. That's what cause and effect is. Thinking thinks there's cause and effect. That's what is the cause and effect. Is that thinking thinks that way? The mind can actually see.

[34:37]

There was this, and that caused this. You imagine that there was something that just happened. And that thing you imagine that just happened is what caused this. The fact that you think that way, then that thing is the cause of this. Now you think, well, this is happening, okay? Then that goes, now this is gone. Now you think, okay, now, just a moment ago, I thought that was happening. Because I thought that was happening, now I have this kind of a situation. Okay? That's the basic. Now what's your question? That's right. Can you dream one of them? So nothing getting moved across, but because the mind thinks this way, that's what causes this motion

[36:10]

from gutti to gutti, from incarnation to incarnation. It's that consciousness imagines itself transforming itself. It imagines its transformations. And if one imagines something, that's what it is. And then that goes away. And then, again, there's this imagination. But isn't there something? But then there's consciousness here and there's consciousness there. So isn't consciousness going along? Not to say that nothing's happening. Something's happening. could say, well, then at least there's something happening that's getting transmitted. Okay, you can say that. But, once again, it's just that the nature of what's happening is that it can think of some other time. That's the nature of our experience, that we can think, oh, we did this before. We can do that. That's one of our, that's one of our, that's one of the things that makes existence worthwhile. It has this interesting

[37:14]

to imagine itself some other place, some other time. And when you can imagine, when existence has the power, imbued with the power to imagine other times and other places, existence can become, in some ways, more interested in itself. Right? Well, but we say you need it, but you only need it because you want a world where you can recognize it. Yeah. You want a world where you can build castles and airplanes and know people and not know other people, have friends and have enemies, have wars and winning and losing. You can't have all that stuff in a moment. I mean, you can have it in a moment. Actually, you can't have all that stuff in a moment. Excuse me. But the only way you have it in a moment is by the power of mind. Because mind can't actually, you can't collect your payment in a moment except by imagination.

[38:16]

You know, when a dollar hits your palm and you've got it in your palm, you're not collecting anymore. You've already got it. The only way you can receive a payment is not to have it and then have it. So once you've actually got your stuff, whatever it is, the only way you can enjoy that you've received it is to imagine that you didn't have it before. If you always had your boyfriend or girlfriend or paying a fortune, then paying a fortune wouldn't be fun. But they can be fun if when you have them, you can say, I used to be so poor, but now, wow. And then also you can say, hey, what if I lose it? That's also quite exciting. But all this excitement and interest and experience, it's almost all of those quite flat without past, present, and future. Try to do some conning without past, present, and future.

[39:21]

You will not find it easy. Maybe somebody can do it, but it's not easy. Try to commit conning without some idea of some other place or without the idea of movement. You can't have movement in a moment. But you can have movement if you say, I used to be over there, and now I'm there. My hand's right here, but it used to be here, so now I moved it here. And isn't this interesting? So you think that? So we need it. If you want to dance, you've got to be able to do the past and the future. And don't worry, you can. If you know that it's just something that you can do, that you create past the rest of the future, and therefore you create movement, you impute movement to... Actually, in this moment you're completely still, but you say, I'm moving.

[40:28]

You impute movement to stillness, and therefore you make a dance. If you know that you're doing that, you can dance all you want, and it's wonderful to dance, and know that, because then you're enjoying the dance, but at the same time you're not caught by the dance, and if somebody says, We're dancing. You don't cry. Or if you do cry, you just know that crying is the same thing. When the tears, if the tear was right here forever, it wouldn't really be crying. Crying, tears have to go down. A drop of tear in your eye forever is not crying. You have to have movement. So it's all quite, there's no problem with it if you know what's going on. The thing is to realize who's running the show, who's cranking the thing, how that's being done. Then you can crank it all you want, it's fine. But if you don't know, then somehow things get rather unfortunate often.

[41:34]

They also get fortunate. It's a wheel, right? It's a wheel of fortune. But it goes according to certain rules which are exactly the way you think. If it comes up on 13 and you say, great, it's great. If you say, ah, it's too bad, then it's too bad. What? Yes, we have raffle tickets to sell right here at a Zen center. Intermediate existence is intermediate between these particular types of experience, these particular ways of experience.

[42:35]

So intermediate existence, it doesn't have a... You're not committed to a definite way of experiencing them. You just sort of... It's kind of like... You're not... You're not quite saying, it happened, or it's hell, or it's sort of frustrating, or I want more, or geez, I'm scared. You're sort of not quite experiencing, but you're not quite in one of your definite categories. It is possible to experience in that way. They say, well, then it's an experience, but they're saying, oh, yes, it is an experience, and it's actually a very important experience. but it's between the types of experiences that you can tack down. You can't really tack down intermediate experience, intermediate being. It's really between all the ways that you can imagine of experiencing. You say, well, then I can imagine it that way.

[43:42]

Well, sort of. But another thing about it is that you always go through it on the way to the other ones. From one kind to the other, you all go through this other one. So it has a particular quality. Is that clear? There's some object of awareness, all right? Some object of awareness. object of the land. Every moment has one. And the destinies are the different ways of relating to those objects, different ways of experiencing them.

[44:43]

When you go from one to the other, and then you have intermediate. Intermediate, you could say, is a type of experience. It isn't any of these types. that we usually speak of as a way to experience. Well, that is still a way to experience. But a particular characteristic is when you go from here to here, you always go like this. You go from here to here, you go like this. So not only have a rather kind of open or unusual type of experience in terms of our usual way, like it's not, what do I say in like, one thing to a To one person, it's a river of honey and gold or whatever. The other person, it's a sea of pus and so on. So to another person, it's a boiling oil. Different ways of experiencing the same thing.

[45:44]

I mean, like I can go shake hands with you. The one I shake hands with, they're going to have it. When I shake hands, you can leave it. You feel like, oh, no. Okay. So the one I'm shaking hands with will get to be put up there. Oh, good. Or you say, the one I'm shaking hands with, I'm just shaking hands with people. In a situation, he can talk about, I don't know. I'll just visit the handshake. And then there's a way of shaking hands with, not really, You don't really have an expectation. It's just that, you know. You know, they don't know quite how to take it. That's like intermediate. It's sort of open. My community needs to take the direction for a while. So it is kind of like an experience.

[46:46]

It is the kind of way to be. It is the kind of being. It's intermediate. But it's a special call, which is night, because... It happens a lot. It happens in between. But every time you come out of a destiny, you get another chance, another crack at intermediate being. Intermediate being is quite good. Good stuff. Because you're kind of open. You can go a lot of different directions. It's easy to learn. Do you know some of those answers? Well, think about it. Yes? It is, except humans are a little bit more interested in something than intermediate beings are. Humans are kind of greedy, often.

[47:53]

or kind of angry, often. Human existence, human beings, when you have a human body, you often experience intermediate existence. But human destiny has quality of dissatisfaction. In other words, it has the quality that you're interested in satisfying yourself. If you weren't into trying to get some particular type of satisfaction, you wouldn't mean to be human. Human beings are, the human destiny is characterized by wishing for a certain type of experience, a certain type of peace, relaxation, easiness, comfort. Human beings are searching for this, but they can't quite get it in their human destiny. That's a characteristic of human destiny. searching for something, not asking for so much, not asking for heaven. Not trying to get heaven.

[48:59]

You're asking for little, just a little, just a little piece. I don't need great celestial music. I need all my desires. I don't know. It's not expecting much, but you can't get that. That's human. Intermediate existence, you haven't quite decided what you want yet. When you decide what you want, you go off into destiny. That's what, what you want will send you, will reject you. Once you get clear, oh, I've got it, that would be interesting. Then you're there. Did you figure out yet what the... That's right. You at least have ten Mahabhumikas. There's five skandhas and at least ten of them you know. Well, that's right. You can think about this, figure out the other ones, yes? Um, it's not really dissatisfaction. There's more, there's, there's, uh, ill. All the four normal truths will be true there, too.

[50:00]

But, the ill will be, will be not so, uh, the ill will not be the kind of ill that's, the ill that's due to dissatisfaction. Okay? You can have ill, there's, [...] there The frustrating quality of existence is also in heaven. But the way humans do it is different than the way David do it. And the way intermediate beings do it is different than the way humans do it. Basically what we're talking about now is that in addition to torment, in addition to great insatiability, you know, of wanting something very much and not being able to get it, in addition to fear, in addition to driving for power, in addition and enjoying that, in addition and so on to the human situation of nauseating, ongoing frustration.

[51:05]

There's another kind of existence which is free of all those. You know at least it's free of all those. All those are more elaborated and fixed types of ways of experiencing and ways of sensing. There's a more open type of way to be. And that open type of way is acceptable to us. We can experience it. And we often experience it in between these extremes. So when you're in a human realm, for example, when you're very angry, when the anger builds to a crescendo, when it becomes just, you know, either because you're starting to punch people out or because people are punching you or whatever, anyway, finally, the anger trip is exhausted, you know, and you say, oh my God, well, this is just... I quit. I'm not going to be angry now. You see the result. You're just going nowhere fast. And you stop. The next thing is that's deaf consciousness. Then you're in a space right after that. And that space there, look there, and you'll find intermediate interest.

[52:11]

Same with attachment. When you're clinging and clinging and clinging, more and stronger, more and more and more, and finally just let go. You know? Hold on to it. You can do it as an exercise. Hold on to a bar, you know. Hang by a bar. And hang and [...] hang. Until finally you just can't stand hanging anymore and watch yourself die. You let go of the bar. And maybe do it over a, not the Golden Gate Bridge, but do it over, you know, from a diving board or something. Hang from a diving board a second or so before you get the water. And as you fall, you know, you'd like you to go through intermediate existence as you fall into the water. If you do it, you know, in, if you do it on a bar with the ground, it's so fast, you may not be able to feel it, but as soon as you hit the ground, you're gonna probably start wanting something.

[53:19]

Because you're gonna be into, you know, how your feet fit, how your knees are. My knee, I won't want it to divert. But if you're just flying through the air for a while, it's like that. So the ideal thing would be like Golden Gate Bridge, but then you build high velocity and so on. Parachuting would also be good. So first hang by the airplane for a long time, as long as you can. But this happens all the time. You're often pushing things up to a certain point. Some people push further before they let go than others. Some people will hold on a really long time. Some people will fight a really long time. But everybody hits their limit. Everybody runs these destinies out. These ways of experience out. And then you quit. You get sick of it. And you fall. You let go. You fall. You let go. And you go into intermediate.

[54:20]

And then you can stay there for, you know, during a long time. You can, how bored you get. But you see, you're not really committed to any particular thing, so. But intermediate existence is five-scondent, it says here. It is a regular, full-fledged, and you can have self there and everything. You're not enlightened there, but it's a very interesting situation. I mean, it's an interesting event, but it's not very interesting. Yeah, well. Yes. However, the intermediate existence I just talked about, you don't take your body away, right? You still have a body. You know, it's not the intermediate existence between incarnations.

[55:22]

But what they're talking about also works with the body. But without a body is particularly critical. Because now you're going to pick another body. That's going to be a big choice. It better be a human one. You're going to pick one. Or if you're going to pick some other one, that'd be sure you want to. And you can cope with it. Because it's not easy being a dog. It's really tough. Some dogs pull it off. There are some dogs that pull it off, but not too many do. It's like, I don't know how many. Your teaching capacity is radically constricted. You've seen a dog teaching a thousand dogs. You can teach them deeply, and you can teach them important people.

[56:23]

So I've had dogs that have been my teachers, but... Anyway, I... I said it's really an excellent opportunity, but so are the other destinies. But intermediate existence is... I don't know if you can exactly say it better, but... Anyway, don't miss it. Don't miss it. You know the other one better, I think. But make sure you know intermediate existence, too. It's part of your life. according to the school. Next time, we'll read about another way to view. We've been looking at the way of seeing the triple world as the Gatis plus active karma and intermediate realm. and the physical world.

[57:27]

And then these next characters are about another way to view the triple world as different kinds of consciousness. Let's kind of read about that and maybe... So we're anticipating... We've strongly anticipated the characters 10 through 14. So actually, you might as well start reading up to part 15, because actually we're starting to talk about them already, about intermediate existing. So we'll study part of 7 and 8, and so on 9, next time, and probably continue to anticipate part of 10 to 15 in our question. What? 15. So, I think we'll have class. Is that clear where to study?

[58:37]

. Thank you.

[59:18]

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