If you take fairly good care of the body, it will last a certain amount of time. And if you don't take very good care of the body, it will last a certain amount of time. But for the sake of argument, let's assume we've got somebody that takes good care of their body. Let's even assume we have somebody who got all of society taking pretty good care of their body, trying to keep it alive, which is not necessarily taking good care of it. So now we have this intensive care unit where the person's got all this stuff going in and you keep them alive. Still, if you watch the rate of decay, it's very fast. And they keep the system alive. But at a certain point, it actually starts decomposing under their care, from the inside out. They keep pumping food into it, which ordinarily it couldn't eat. The body couldn't eat. It's lost its function to eat and lost its function to digest and lost its function to excrete.

[01:11]

You just keep pumping material into it and it's basically a compost pile. And you're actually giving it extra material too. And you keep it breathing and various other things. You can keep it going a long time. But it's still deteriorating very fast. Deteriorating means only deteriorating from the point of view of unity. As far as total life goes, it still has plenty of life. And the process by which a body breaks down is a totally organic process. How much you burn it? It's only an organic process, too. Oxidation. Rapid oxidation. In other words, it goes from one kind of an organism into other kinds of organisms. Or if the occultation is really rapid, it goes from an organization or an organism into an inorganism.

[02:21]

But not completely, because organic compounds still have some organization. In other words, if you burn a human body or any any animal body, you get carbon. You get various carbon molecules. You still have some organization. But so little organization that we say that they're inorganic. They don't have enough organization to reproduce. But if you don't do the rapid oxidation of an organic compound, the organic compounds that make up life, they won't go down to a state where they can't reproduce. Some of the byproducts of the deterioration won't be able to reproduce. But basically, they'll go from a big organism that can reproduce to all kinds of smaller organisms that individually can reproduce, various plants and animals. So life will go to life in general. However, at a certain point in the lifespan, the change from this one organism to many organisms gets very fast.

[03:33]

Even inside of our system right now, this organism and what's... Like, do you call your food part of you or not? I don't know. When it goes into your cell and gets... When it goes into your cell that's protein and gets turned into you, then do you call it you? I guess so. But when it goes into your intestines, then do you call it not you because it's going out pretty soon? Is the water in your body that's going to turn into sweat? Is that you or not? Is the skin cells that get rubbed off and flake off on the ground and the dandruff that falls off and the hair that falls out, is that you or not? Is the teeth that falls out, you or not? Is the mute that you blow on the piece of paper, you or not? What part is you and what part of you is not you? So one way to some people view it as that there's just this living there's this flow of material and it just it hits a certain point which you call your body and you keep referring to it there and it flows on it's just a flow of material it's just a little a little knot in the material flow like really you know

[05:01]

What happens basically at the end of life is that this knot starts to come loose. And the knot starts to disappear in the flow. That's the thing you gave me, right? That's the thing you gave me of a pond. It's like a human body, a human life is like a pond, but actually something that flows through the pond. It's more like we're a pond. with an intake flow and outtake flow. You keep flowing stuff through it. So death means that you exhaust the power from here and here. You exhaust the power of the concept of the unitariness, a part of the flow. This is an undefiled thought here, this birth consciousness. undefiled, no, it's a defiled thought.

[06:03]

It's not a bad, it's not an unwholesome thought, but it's a defiled thought. And it has sufficient power to maintain some sense of a pond in the middle of a river. For 70 or 100 years, you keep living the result of a certain idea, of a certain state of consciousness. that happen at a particular formative time in the flow. You projected an idea on a basically flowing process and it will last a certain amount of time, depending on the idea. Some ideas last for a few minutes, certain animals and plants. Some ideas last for 70 years, some ideas last for a thousand years. But it's all just an idea mapped onto a flowing process. of materials. When these materials are due to what?

[07:08]

Group karma. So in a sense that the insentient world, which everybody's thinking makes, and in the sentient world, which is individual consciousnesses conceptualizing falling into the material world, making these little knots or ponds. And depending on the force and type of the conceptualization, it'll last a certain amount of time. Okay? That's the, what we call, uh, that's the, uh, viparyukta samskara, uh, jivit indriya. Chavit Injury is talking about that power to do that. And that projects a lifespan. That will run out.

[08:10]

When that runs out, then what can happen is that death consciousness can be produced at the expiration of that consciousness. That consciousness... is not, you know, it's not the sharpest thing in the world. It doesn't have a razor-sharp edge. Because, you see, if you think of it just as a flow of plasma, which is created by all of our karma, and you can see that it's all as a matter just of conceptual definition, where the life... organization ends so you look at this at this event space at a given moment and you think a certain way because of thinking a certain way you go like this and this goes away and you have a new situation but you because of the power of that thought that birth thought you recreate it again

[09:28]

Yeah, but the concept communicated where it began in the conceptual definition. That is the conception that we're talking about. So Perth is a conceptual definition. It's a state of consciousness And its conception that it's holy is one of birth. And it's at a particularly crucial point in the whole picture. But it has the power now to make incarnation in this material world. So this is the material world, this little tube I'm making, or this little box or whatever. Anyway, there's a material world, some material world. I'll just draw a circle so you don't think it's moving. There's a material world which is called pajama loka.

[10:31]

This is due to group karma, environmental karma. When consciousness is an inconvenient state, it can then give rise to the idea of a particular type of concept. And it gets frustrated becomes angry, and then gets fed up with waiting around for the right thing and gives rise to an idea of birth. It creates a concept. The concept is mapped onto this transitory pulsating or flashing material world. And the power of that at a certain point in your life actually can take physical birth, Zygote, fertilized egg. The egg then splits.

[11:37]

But the concept of a unitary life or a life in this material, so then this material, when you first have the idea, it makes an egg, a fertilized egg. Then it goes like this. But you still feel like this is a concept. And it goes on. It changes and changes and changes and changes. and the material that goes into it is changing too. The structure changes, the material. This whole thing is changing too all the time. But the idea, the power of that original idea keeps being recreated again and again and again and again. That idea only has a certain length of time that it can keep recreating itself. Meantime, the material world is changing, changing, changing. at the beginning. Obviously, because it can go through fantastic changes. Look at that.

[12:40]

And then forth. And so on. And then the next little baby, and you do all this fantastic stuff for the first nine months. And you can stay with it the whole time. Say, yes, this is the life I chose. And you've got power in the world, and you keep recreating the idea of life. And so you keep remaking it into this thing. But after 70 years, or 100 years, the power of the concept is starting to weaken. From the point of view of the old person, it looks like the body just won't come along with your concept. But actually, it's that the concept has become worn out, not the body. An old person's body is no better than a zeitgeist. Varied stages in the embryonic process. This could include the old person, and the old person could include this. But the concept is breaking down. The concept is getting stiff and soggy.

[13:43]

The concept can't adjust to the circumstance. The concept is giving out under the facts. And that's what it's like when you start getting sick of life. The concept of keeping life going Keeping you thinking that you're alive rather than dead, it's getting limpier and limpier. And you're less and less interested in keeping it up. But at a certain point, just on the basis of the body and the weakness of the conception which got you into a body, at a certain point you may say, I want not to be alive. That's called thinking that you're not alive. If you really want to, and you really don't want to think that you're alive, you stop thinking you're alive, but just think you're dead. And you actually do it in just one moment. You really do it. Point. That's enough. You don't have to wait until you're old.

[14:44]

You just wait until the concept of life becomes too much work or becomes too weak or to reproduce itself. And at that point, You can give rise to death consciousness. And some people can do it with a body that other people... Some people can do it with a body that a lot of old people would think, geez, this is... This is a fine body. I'd like to have that body. I could stay alive 20 more years on that one. I'm not talking about suicide. Suicide would be a case where you do something to your body such that you're pretty sure after you do that to your body... that you wouldn't be able to adapt to the change and you'd give up the concept that you're alive. For example, if you blow your brains out, most people would say, it's just too much, you know. But not everybody would. Some people look through their brains being blown out.

[15:46]

They say, I don't care. Or a lot of their brains being blown out anyway. There's a limit for almost everybody. And another way of dying is that the body doesn't wear out, but the objects of enjoyment wear out. The body still could go on longer, in a sense, given just the body. What's happening with your body, you could keep thinking that this body's alive. Your birth consciousness could keep up the work with this deteriorating body, but just that isn't enough to make life interesting. So that's called exhaustion of objects of enjoyment. For example, you can be living in a prison or in a terrible, some terrible physical situation or some terrible emotional situation where objects of enjoyment are zilch.

[16:49]

Your body's still sort of functioning, knowing it probably could keep going for 30, 20, 10 more years. That's another reason why you might give rise to stop thinking that you're alive and start thinking that you're dead. And what sometimes happens is that people's bodies wear out or get to a point where almost everyone would assume the person was dead. Or rather, I shouldn't say everyone would assume they're dead, but almost everyone would want to die. Almost everyone would say, it's just too much work to continue to think that I'm alive. But there's still lots of objects of enjoyment. And before we talked about this, I used the example of Gregory Bateson, who had a body that most people would have given up on. Or most people would have said, it's just not, you know, they wouldn't have kept it up.

[17:49]

But he had lots of objects of enjoyment. During the common peace, conjured up during his lifetime, he equipped himself with lots of interesting things. So objects of enjoyment can go beyond the body's general integrity. There's still a body sort of there, but it's just deteriorating very fast. And the skin starts coping up all over the place, and pretty soon you're just one wound. And the only thing that keeps you, and then pretty soon, as you know, animals start feeding on their wounds and plants start feeding on their wounds. And most people die long, long before that. But just by interest in thought, for example, you can keep living through that. Or rather, you can just not decide to think of death as you. And then another one is they can meet, you know,

[18:54]

You can have exhaustion of objects of desire or objects of interest or enjoyment. It can be at the same time as when the body starts this rapid descent into becoming the rest of the environment. And the other case is by being clumsy or stupid. For example, stepping up the edge of cliffs. That's not, the lifespan is not ending in a sense. That's not part of the concept. And it's also not part of the, you haven't necessarily lost, as you're falling, you might say, gee, I really wanted to go to a movie this afternoon. As a matter of fact, there's a lot of movies I'd like to see. You're still interested. Your body wouldn't deteriorate fast aside from this particular fall. But now that you fall, you know, with the bones broken and everything, Then the body may start, well, of course it deteriorates by the broken bone, and blood starts flowing in unusual directions and tissue starts yelling at itself.

[20:04]

It becomes such that most people at that point then say, well, I may want to do things and it probably shouldn't be that the body's wearing out now, but anyway, I'm getting out of here. This is too much. I can't stand this change. And the other one would be just similar. Anyway, the other one would be, am I mixing it up? I think maybe I am. Anyway, it is that you don't get fed or something like that. You don't get nutrition. That's another possibility. Okay, so that's death consciousness. And Antiravava happens between death consciousness and birth consciousness. Now I'd like to switch to Harakot 12C, which is on page 15.

[21:12]

And I skipped it there because what's in between is, to a great extent, a justification or proof of Antra Bhava, which if you don't believe it, read that, and probably you still won't believe it. But you don't have to believe it. So I don't want to read that here now. And then 12c, the intermediary being is called by his name. And they're called Gandharvas. The intermediate beings are called Gandharvas. Gandharva means eating odors, they live on odors. The next place I like to go to is CARECA 13 AB.

[22:33]

And what existed between that section and this one is more proof, which also I don't think is necessary. You're not going to learn too much about what is in those sections, but more why. You can be sure that it's a real thing that actually does happen. And I think there's some justification for making this effort to prove it because, in a way, it's hard to prove something that isn't, in a sense, they're saying, you know, it's not really an experience in a way. Like we talked about last week, we said... All the experiences, the types of experience, ways of experiencing, are primarily comparative states. And therefore you can establish these five or six destinies on the basis of what they aren't. And that will give you some definite experience.

[23:45]

You go through your inventory of experiences, what type of experiences you can have, generally. And all you gotta do is rule out the ones you don't have, and then you come up with the ones you do have. But with under or above, in a way, you rule out everything. So in a sense, it's not like a type of experience. In a way, it's not really a comparative state, the way the other ones are. But it is because it's none of the others. So it's a special kind of comparative state, which is none of the ones we usually know. It's a very light, free, fine state. Gandharvas are like angels. Anyway. They can pass through walls. They can see.

[24:47]

Just like we can only see this realm that we're in. We can't believe that Mount Sumerro's up there. But Gandharvas can. When you're in the Gandharva state, you can actually see things that you can't see now. You can see the other birds. You can move freely throughout the world that you live in in a way that we aren't familiar with. So you can see why they might have to prove this state, because it's not accessible to ordinary and experience that we have. But when I say ordinary, I mean ordinary dross, because if you start believing that this is possible, you'll be able to find antra bhava. It actually exists not only between dross incarnations, but also exists many times during the day.

[25:52]

OK, then the next one is 13AB, which filled the rest of this old chart out. And this is the Pura Vakala Barba. Kurva means before, previous, and kala means time, and bhava exists. So one person, one of the translations of the Abhagama Kosho translates the kurva kala bhava this word.

[27:05]

This means previous, or gone before, time exists. Previous time exists, because before, death, before, and before, You can often say it comes after all of them. But they're choosing to say it before. They're looking, they're defining it from the point of view of words before the others, rather than after. Or in another way, you could say it in between. It's in between the earth consciousness and the death consciousness, in between the earth consciousness and the death consciousness. Karmically speaking, it's more admitting they want to say that it's before rather than it's after. You can see that in the other translation of it in the Chinese. Would this mean fundamental or original or root or basic existence or root existence or fundamental existence?

[28:15]

In other words, it comes here. This is where most they are. And then that projects further Purva Kala. It also projects under . So in this Purva Kala Bava, we have destiny, and we have active karma state. This is what we usually call a lifespan. And the active karma we commit here, it says, in this Karaka, being projected by the same act which projects the Purva Kala Bhava, that is to say, a being of the destiny to come after its conception, the intermediate being has the form of this being.

[29:20]

Now it's calling, in that character, it's calling porvacala from the point of view of this. So back here, there's some path which projects the antirbubba and the porvacala bubba. This path, something you do here, or some things you do here, projects the next porvacala bubba and the antirabhava. That's what that part says. Now, one of the questions that arises when you hear about this is then what the point is in discussing antirabhava if, in this purva call abhava, this is projected and this is projected. Projected, I think another word projected that would be good would be planet. or intended.

[30:23]

Yep. . But now . Could it also be . This could be a wholesome fear. But you don't choose birth here. Here, you do something that actually, whether you know it or not, plans both intermediate existence and the next existence. For example, when you're angry at someone, you don't know it. planned certain type of intermediate existence and held existence. You don't know that, but it does. It sets the groundwork.

[31:35]

It sets the trajectory for a certain kind of intermediate existence by a certain type of rebirth. However, although it planned and although it projects, it does not determine. It does project both the entourage and the resultant But it does not determine. So it's like a travel plan is determined by act in this state, this . So in this lifespan, actions you do set the stage for further action. They make a plan or set up a travel route for further action. But they do not determine that further action. they contribute to the determination of that further action. Just like if you plan to go downtown this afternoon, whether you do it sincerely or insincerely, it's only a plan.

[32:41]

What you actually do will use that plan or won't use that plan. But even if you don't use the plan, the plan contributes to the trip downtown. You plan to go down at 2.30, you can go at 3.00, but you plan to go at 2.30 next. feels different than if you plan to go 3, because you feel like you're late. So you drive fast and drive and run over somebody. So the plan to go at 2.30 makes a difference, even if you don't do the new plan. So in this way, they're saying that people are, but this is just here. You don't, from this, you don't just imagine this, Or just imagine this. It's not that you imagine just the intermediary and not the poor of a color, and it's not the poor of a color and not the intermediary. Now maybe it's easiest to understand that if you did this, you must do this. Because if you do this point here, you must do the point in between.

[33:43]

But it's important to know that if you do this, you're also doing this. So that when you're in the antarabhava, as you come into the antarabhava, Where you're planning to go is there with you. And that's the kind of unsure bhava being you are. So if you do act here, which project you in the human realm, you're a human realm type of unsure bhava. You're not really the human realm, but you're a type. So the unsure bhava, the intermediate distance that you have, will be like the place you're intending to go. However, you may never get there. because you may do something here on the path, on the way, that will de-swerve you. Now, part 13D says, he is not to be swerved. But it says, when an intermediate being is to appear in a certain destiny,

[34:53]

He is not to be sourced. And it says, never will an intermediary human being, on ceasing to be such, become a divine intermediary being. He will be born into the destiny with a view towards which it has been formed. There is something that can be done in intermediate existence. And that's one of the points why it's important to study it. Of course the activity you do in your life is important. It makes a difference whether you plan to go downtown to rob a bank or go to Macy. It makes a difference. But after you plan to go rob the bank, what you do on the way is important too. For example, if you don't go, it makes a big difference

[35:55]

Or if you go down to the bank and it's Sunday and you just, you know, say, well, can't do it today, then it doesn't happen. If you go ahead with your client, even though the bank's not open, it's different than if you change your mind. So intermediate being and also birth and death counts are very important because they're relatively short. And you can miss their significance, but they're pivotal. Of course, what you do in your whole life isn't pivotal too and important too. But in a way, it's not as important. Doesn't your whole life? It doesn't determine it, but it sets the stage. What? It definitely does.

[36:59]

The best way, of course, is to be constantly aware for your whole life and then constantly aware in birth consciousness and death consciousness, intermediate existence and birth consciousness. That's one of the reasons why, even though these pivotal changes don't happen so much on a gross level in terms of bodies, don't happen so much in the lifespan. If you don't set the stage with, you know, really clear attention and strong mindfulness in the Purva Kala Bhava, then when you get to the Murana Bhava and Antra Bhava and bird consciousness, there, although it's more pivotal, there a little bit off can make a tremendous difference. Here a little bit off doesn't make so much of a difference except that it's at the pattern of being a little bit off. Here it doesn't say you're reeling through space into other incarnations. It sends you into other destinies, but not into incarnations so much.

[38:04]

If you're constantly mindful and you make a slip here, but you're generally mindful, then even after you slip and your body gets crunched up in little pieces, you can still do death consciousness, intermediate existence pretty well. And then death isn't such a big deal. You can trade bodies in. You can trade your body in quite easily, and you won't lose that much in the transition, in the, you know, in trading in your old thing. Yeah? Well, Purva Kala Baba means his root existence in the sense that From this point of view of this system, they're saying that's the base. It's really the majority of the, the center of gravity of the whole thing. Although these other states are very important and they can, they can, you know, turn, they can sort of, they're tails which can wag the dog.

[39:14]

You can have a human life. If you do a lousy job, then when you go into the death consciousness, intermediate existence, you can send yourself into a whole different incarnation in those few days. But still, if you've lived a good life, it's very unlikely. I should say very unlikely, but if you've lived a good life, it is quite likely or you have a fairly good chance of not mismanaging this opportunity for your next incarnation. And the same thing happens in daily life. You go, by various things you do, you go through various destinations, various ways of experiencing reality. And if you're paying attention, you have some ability to stay with the transition. And remember that this scenario here is also inside of here, right?

[40:40]

Inside of this Purva Kala Bubba, which is 70 years long, there's lots of little Purva Kala Bubba with death consciousness and individuals with birth consciousness and Purva Kala Bubba. Yeah, I think it's projecting that projected. Yeah. It's reproducing itself. The projector and the projected. And Hunter Bubba is saying that actually, even though it's a projection, there's still some space. It's not just, it's not just, but the way it works is not just projection and then projection and determination are not the same.

[41:43]

Comic acts do have a projection, do have an intention, do have a plan in them. Everything you do has a plan. Every comic act, the way you sit down has a plan in it. The way you talk, the way you make your face, everything has a plan in it. But there are states between the plans conjured up, and when the plan comes true, called intermediate existence and birth and death existence, but particularly intermediate existence, we're emphasizing now, where you can change the plan to a certain extent. However, the material you're working with has been set. You know, the plan, when you start going downtown, still, you're going down with the plan and going downtown. You can change the plan, but still that plan that you start with. And because of that plan, you feel like you're, you feel like you're between your plan and your destination. Even though the plan is not really what's happening, you feel by virtue of the planner, the planner has some influence over you.

[42:51]

You feel you've inherited a planet. And you cannot say, well, that's just a plan. I can change the plan. You can, you say, you do say, That's just a plan. I can change the plan. But still, you do have that plan. And not another one. You can't think of another one. Aside from thinking of something different from this one. Okay? In other words, in intermediate existence, you can think of something other than your plan. But you always think of the other plan in terms of the plan that you came with. It's always not that one. That one always has a role. Some people come into intermediate existence with a plan to be a frog. But they're just a frog. But a good frog. And in that state, they say, I don't have to be a frog. I'm going to be a person. But it's in terms of not being a frog that they get to be a person.

[43:56]

But they see the kind of frog they've been, they don't have to do that again. They can be a person. So you can change the plan, but you still, the fact that you're just a frog has some weight. And the kind of frog you were has the weight. If you were a scared, frightened person for 70 years, but you did it well, you may be able to, or 70 years, or 10 minutes ago you were frightened, that projects a plan of another frightened person. But there's a space between where you can change plants. But the point is that what you've done is not erased because it's actually the stuff you work with. That's the piece of paper you're using. That's the marks you use. You change those. You don't change a blank piece of paper. So Port of a Color of a is the base upon which you may go someplace else.

[44:58]

But you still have some freedom. but not in terms of what your inheritance is. So Purva Kala Bhava is the base, or your previous what's gone before you. That's the stuff you're working with. Antra Bhava is now transitional space, which you can decide what to do with that. You can go right with it if you want, or you can change it somewhat. You can make it worse, too. If you're coming with a good base, if you're not You know, if you get angry about it, you can blow it. Or you can come with not just a good base and do better. But still, this base is determined by your past karma. Yeah? I can stand on the material of that.

[45:59]

frogs and plants and animals all have material in them. So that they, like a frog is a good frog that would happen. But that's where often the point of view is human. Things like those things could be . Well, I don't think I can answer that question suddenly. Could you tell me more about it? So next time we'll start around project 15.

[47:00]

And probably you can finish that section probably next week. So the week after next, we'll have one class at least going on a side trip to the Tibetan Book of the Dead. Talk about that a little bit. Is that all right with you? Okay. Next week, I think we'll finish Antrebova. We still haven't discussed in detail what happened there, what happened, how you make the decisions. We're still sort of setting the stage of what functions in the big picture. We've gotten a little bit more defined. Next week, we'll get more interior to the Antrebova and see what it's like there. And then, we'll study Tibetan Bukhya Dei, which is concentrating on this.

[48:04]

intermediate state. And it's sort of teaching, trying to teach you how to take care of things there.

[48:20]

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