Okay, oh, it's all set to just give another set of auto commentary. So yes, you were right. Okay. Well, this is great. This means I can read thank you for the correction, Alyssa. This means I can read in this commentary around this immediately because I was going to wait till we got to the section. So this is a wonderful philosopher. You may have heard me referenced him before. I think he's out of used to be in Toronto. I think he's in Vancouver now, I think a British Columbia. And so in this marvelous book waking, what's it called? waking, dreaming being? Self and consciousness and neuroscience meditation and philosophy. He has a really interesting chapter on the Bardos. He was actually at this event. First time I met him was when Richie Davidson invited me to talk to all the scientists. Why What was this 15 years ago 16 with the start of their took down project, so I think I mentioned took down before this film this documentary called between two worlds. The ongoing study that Ricci is doing at the request of his holiness Dalai Lama to study this really unique post death meditative absorption thing called Duck DOM. And so Richie invited me to do a riff on it. To talk about like, what's going on. Ellen was there um, basically is kind of an attendant along with a bunch of scientists. And I really liked the guy. He's a wonderful human being deep practitioner, and a hell of a scholar. So this is what he says here. So he's talking, I'm gonna read these two paragraphs because they're so good. He's talking about the rich, complex cosmology that's depicted in the Buddhists array of teachings. And so I think this is definitely worth throwing him given this kind of symbolic and religious imagery and language, which permeates the whole Bardo cosmology, it's difficult for those of us who stand outside the Tibetan Buddhist worldview, to regard its account as a literal description of what it's supposed to be like for consciousness to continue after death. The accounted doesn't seem phenomenological in that sense. In other words, it doesn't it doesn't seem to be like hard, cold, direct experience. Instead, it seems to be what religious scholars call soteriological I love this word. This basically means soteriology means excuse me, pertaining to salvation, pertaining to liberation. But it concerns the Buddhist goal of liberation or enlightenment, and how that goal is understood within a religious context of collective ritual and symbolism. So this is the this is the highlight. It would be a mistake, however, to think that the Tibetan Buddhist account of death must be either literally true or false. This is the greatest part this is this kind of Dileep theist approach. So a little a little blinding you with philosophy here. Lee theism is this kind of approach to reality to phenomena that does not abide by traditional Aristotelian or binary yes, no black white on off there live approaches, typified in Aristotle's laws of thought, in particularly what's called the law of the excluded middle, which really says that all that it's either dead or alive. There's nothing in the middle and so we live largely in Aristotle's world and it forms unconsciously a really unhealthy way of looking at reality. This this kind of black white, yes, no deadline binary approach. The world isn't that way. And so the idea is and Bernardo writes about this magnificently in his book, meaning and absurdity. Were the best exposition for the description of paranormal phenomena outside of Jeffrey Crapo, but I've ever come across. It's really great. And so the idea here is something can be literal and mythopoetic. Something can be true and false. At the same time, depending on how you contextualize it. This is actually a much more accurate way to look at reality. I mean, just because it doesn't fit into our shrink wrapped, thinking right? Aristotelian thinking doesn't mean it can't be true. And this drives logicians, mathematicians and the like. Bonkers. Because they can't roll in a world that is so fluid and like mercurial, you can't pin it down. But it's actually much more descriptive of what's actually happening which is why then people like Jeffrey Crapo, this religious scholar out of Rice University you've heard me say this. The true or some the weirder something is, the truer it is, I think, is love that the weirder something is the truer it is right. So what even defines weirdness in that regard, like weirdness and relationship to what, what is normal? What is normal? See, ah, that's pretty darn arbitrary, right? And so this is the point here. It's a mistake to think that Tibetan Buddhist account of death must be either literally true or false. There's room for both. Instead, we can see it as a script for enacting enacted means to bring forth Evan worked quite a bit with Francesco Barella. Back he was like a protege of Francesco Varela. And so he authored co authored a seminal book with Elena rush, called the embodied mind of MIT Press. This actually kind of launched the cognitive science revolution. And so a big part of what Francesco is brilliant Chilean Chilean neuroscientists came up with was this notion of an activism. If the universe is is completely participatory, that we literally bring forth, we enact, we actually elicit bring forth a reality in a participatory manner even through the actual perception. So an activism is a major contribution and Evan was riding the coattails of Francesco from day one. Instead, we can see it as a script for enacting bringing forth eliciting certain states of consciousness as one dies in this way. It is more performative and prescriptive. Than descriptive. That's a really interesting thing to say. looked at from the outside. The Tibetan Buddhist account of death strikes me as a ritualized phenomenology. Oh, I love these terms. They just make my heart flutter phenomenology you know what that is? You're all phenomenologist whether you know it or not. phenomenology is the study of experience. ritualized phenomenology, I think that makes perhaps a little bit more sense is usually using ritual and in this case script of these Bardot's to enact these types of experiences or to suggest the dissolution meditation doesn't so much present a phenomenal phenomenological description of death and I can tell you, there would probably be 1000s and 1000s of Tibetan Buddhists and scholars who would disagree with us. Again, who what do I know what, who knows? Who knows what's right. To me, this is also what vermelha talked about so beautifully is the power of the open question. This is an open question for me. I mean, the don't know mind and Zen the wonderful ability to just say, I don't know, I can hang in that kind of agnostic space. And so this is where it's really kind of up to us. Like how literally do we take these things? Or how, symbolically how ritualized do we take them this is a really interesting discussion for me. The dissolution meditation doesn't so much present a phenomenological or descriptive or description of death as rehearse and enact a phenomenology of death is a ritual performance. But an interesting thing to say. Given the power of ritual, it stands to reason this is like one of the classic you know, you're reading a philosophical book, when they say, therefore follows or it stands to reason, right? It just just cracks me up. Every time I read one of these books, there has to be at least 50 occasions in the book, where it says therefore it follows or does not follow, or it stands to reason, right? I just get the biggest chuckle out of this. Therefore, it stands to reason that someone who spends his or whole her whole life practicing the ritual, or even just living in a culture where there are constant reminders of the ritual would experience its symbolism in a powerful and immediate way, at the time of death. Do with it what you want. I find this interjection really provocative. Be fun to sit down and debate. Some like you know, staunch supporters of the classical view. Okay, so that's my favorite preparatory set of comments for page 73. The outer dissolution. So this is going to be a little bit I'm going to be reading like a you know, a lawyer's academic riff here. This is pretty straightforward. The pattern of the outer dissolution is as follows.