IN “abhidhamma/gandhabbaya-manomaya-kaya/cuti-patisandhi-an-abhidhamma-description/”
#3 “In the last citta vithi, a previous kamma vipaka provides an arammana (thought object) associated with that kamma vipaka through one of the five sense doors: it is normally a visual or a sound associated with the new existence (BHAVA)…….the person will see or hear very clearly whatever the nimitta presented by the kamma vipaka”
In this and several other posts it is stated that this provision (of nimitta and arammana) applies where there is, or is to be, a change in Bhava – that is,a change in the type of Bhava, if I read correctly). Will this also apply when the next bhava is again a human one? It is rare to attain a human bhava anyway, so I understand that it should therefore be even rarer to attain two consecutive human bhavas. I refer to the case where kamma vipaka in the last jati of a human bhava impels one to be born human once again.
Another question is: does this provision of a nimitta/arammana apply also to determine the next jati in a human bhava? If not, what determines the conditions of the next jati here? Will it be a direct consequence of,or influenced overwhelmingly by, the abhisankhara and therefore the javana power generated during the present jati?
A related point: what of those dying persons of theistic beliefs who ‘go’ (apparently) with an image of some saviour or saint or a loved ones as their last thought- object? I am inclined to think that the PRACTICAL experiences of their lives will override any belief, otherwise they are creating their own subjective destinations simply by their wishes or hopes (equivalent to ‘Devachan’ in Theosophy), while what makes sense is that one goes where one deserves to, where one has made oneself fit to go by his very living (deeds, speech and thoughts)
Metta to all