Yes, there would be nothing to look at you because what we are trying to look and what we are trying to see those things are like, are like filling up, it's the expression of that fear, it's the expression of that fear that we need constant reassurance that we are existing, it's like constant reassurance of that confusion, it's the reassurance to that confusion is not able to see the fact that we are lonely. But loneliness is a tremendous insight within itself that one is able to melt down that fear because the whole, the unification of the universe, able to see this, able to see that, it's time to fill up the gap of fear, you see, that's simply what it is. But if we could cut that confusion of that companionship of that thing then these things

[01:14]

will not be there. But it will take some time because the past karma is there and karma keeps on coming in front of you, telling you stories about those different universes, telling you all these things, so you are going to be entertaining those things, it requires tremendous strength not to be moved by the stories. Where does the love come in then? Love comes when you are able to see that lonely nature, then there is a tremendous love coming in oneself because you are able to see that truth. Because now you are not joking at all. In any love before that would be clinging. Before love is pretty much questionable love. Sometimes we are lucky we get through it.

[02:18]

If someone had no training, you know, no teachers, but could they come to that point, theoretically, and know the loneliness and then experience that great compassion? It is very rare. It would be. Very rare. Very rare. It's certain, though the nature is there, but now since so many karmas are there, as I said, we will be carried away by the stories. Please. Actually, working with our appearance, working with our phenomena – well, the world life

[03:43]

is a phenomenon, the world life is an appearance, we all know that. And working with the appearance, our appearance changes. Our appearance is not something permanent. Our appearance is built on karmas. Our appearance is built on a constructive substance. So, when we go through the Vajrasattva, like purification practice, we are cleaning the roots of the karma, the roots of the impermanent structure of our emotions. And when we go through the emotion changes, when we clean up those emotions, then naturally the appearance will also change. Because when our mind changes, the phenomena change. So, then when we go through that cleaning

[04:56]

process, sometimes we may experience a very strong experience, sometimes you may have a very strong emotion, which means at that time the whole emotion is brought into one concentrated and just flushed out in a immediate strong way. So, sometimes it could happen like that, but one has to understand that whatever happens, those appearances are insubstantial in nature. Expecting something substantial in an emotional state of mind is wrong, because emotional state of mind is an insubstantial nature, it's a changeable nature, impermanent nature. So, one does not have to be scared for that. You don't have to be scared for

[05:56]

the dust while you clean the room, because you know that after sometime the dust will be over. But if you are so scared of the dust, then you will have more dust. And then one day to clean this thing, you move a little bit, then the whole room will be filled with dust. So, it's important to clean, be honest to ourself each moment to moment, so we do not create that insubstantial impurity. So, Vajrasattva works very powerfully in how to clean up those messy karmas and able to see that uncontrived nature of oneself. So, it is something you get experience after sometime when you go through the practice. But while going through the practice, sometime the dust will arise, you will go through some experience and we are willing to face that. And after going, you know, it will be different, different

[07:04]

to different people. Sometimes the experience will come that after cleaning up you really feel like completely light. All our emotional state of mind which is so hard has been completely the most, when you look back, it has been the most humorous part. You can make a comedy out of it. You could make a comedy out of it the way you have gone through before. Now you are able to see that part, you see, why I have been so serious at that time. It has been the biggest humor we could have ever seen in our life. And you are able to see that through these methods of purification. You feel extremely light, the thing is, after going through this Vajrasattva practice, when you feel light, when you feel very balanced

[08:06]

and at the same time, it makes you strong to go further on, to go further on. I have a hard time using my mind in the agile way that the visualizations, whether it be the prostrations or the mantra require. I wonder what kind of balance is that. It kind of prevents me from going really forward in my practice because of that, the resistance towards working with something that I don't believe that much in because it's difficult for me to do. As opposed to like the Chinese or Taoist way where you try to work with your obstructions on a more physical level and not so much use your mind. This will happen, I think, in different ways. First of all, I think you need to know your

[09:10]

mind a little bit more. You need to know your mind a little bit more how to work with this state. So what I mean to say is, you are trying to find a visualization like one-sided. You are trying to find a visualization that it has to be like this. And when you create a situation like that, a certain state of mind will be very repulsive to that state. And it would not like. The more you try to implement, the more it starts to resist from you. And because of lack of understanding in one's own nature of their mind, then as I said, we do not really know where we are and what we are doing. And we really want to find a way and it doesn't seem to have a trust in ourselves. So you have to find a balance for

[10:16]

that. Because visualization, first of all, is not a question that, though visualization we express ourselves and see ourselves in certain deity forms, but you have to understand that deity, basic fundamental deity, is your own clarity. And as long as you don't see that, you cannot understand any other deity source. So from that point, whatever the state of your mind arises, let it be an emotion, let it be an anger, you are not caught within those emotions. You are not caught within those angers. You are not interfering with them. You are not resisting them. Neither you are trying to change that situation. Whatever comes throughout all the time, you are not occupying. You are not trying to change that

[11:21]

from a very high Vajrayana point. Changing itself in a Vajrayana is a certain kind of impurity. It's a negativity. So you do not change, therefore there is no resistance. At the same time, you do not indulge. At the same time, you do not get caught. When you simply get indulged, you will be caught and you will be frozen. So you do not become frozen in that way. The whole mandala is the pure mandala, and that is the very pure basic clarity of the visualization. Our visualization is a learning process, a method to reach that state where you can be uncontrived expression of that mandala. And that is all the time, even right at this time, we have that state. And now, though we can understand that point, now why we have to visualize something which we could say, which I am not? Why do I have

[12:29]

to visualize Diti? Why can't I just visualize myself? Now this is a question of our mind, actually. This is where we are frozen. We think that me is a question that who I can touch, who I can feel. But actually we are touching that frozen aspect of our mind. And our point of visualization of Diti cuts this concept, this illusion of frozen state of mind and able to manifest practically into the state of Diti. So what happens, you are able to cut the solidity of phenomena, the solidity of this phenomena as being real, because it's not real. And when you are able to cut the solidity of this phenomena, you

[13:38]

can practically manifest physically into the Diti. It's not something you think. It's the expression of the mind which can fully express in that nature. And it's no magic also, it's simply your expression of the state. As expression of your state of mind at this point where it is frozen, you can appear in this form. And at a state where you have melted that frozen mind, you can express yourself in different forms. So it requires, and I think you should also do some shamatha meditation, which will balance your, strengthen your mind in a way. And also understand that visualization is not something, you see, something you really have to be hard on. It is to be understood the nature of the mind a little bit more. And in time, I don't think so you will have a problem understanding it. But it

[14:45]

happens sometimes. It could also be healed. It could also be understood. Would you speak a little bit about the mandala practice? Mandala practice. In the nendro. As in the nendro. As in the what? As in the nendro. Offering mandala. Offering mandala. Offering of mandala is, you see, basically this all relates to our mind. This all relates to opening of the mind. We are not trying to change our physical state. The thing is, the physical is the expression of our mind. It's the projection of our mind, physical is. So now here again, you know, all these different methods are shown. So, you know,

[15:46]

actually these are all like different varieties, different varieties of food. And because the clarity of the mind, the wisdom has no limitation. It's limitless. Even a very great teaching could be given in the most, let's say, in the most unusual way. In the most different style. Like Tilopa gave teaching to Naropa by hitting his shoes on his forehead. And who could think that, you know, that could be such a profound teaching. But that's how it got realized. And Milarepa was put through such a hard time by Marpa. And so there are many different cases, you know. So there is no limitation in clarity of wisdom. So, the offering of Mandala is a method here. Again, we offer the whole universe. Universe

[16:59]

is the expression of your mind. Your body, which we care the most for a human being, the most biggest possession of the attachment we have is our body, right? We are not going to compromise our body for anything. You know, we would not, unless you love somebody very much, then someone would say, I'm going to kill you. And you would say, please kill me, if you have a very good heart. That state of mind is now working with Bodhisitta mind, which is much more opening of the heart. So, to open this mind, we are again offering the Mandala. So, our body, attachment, possessions, glories, fame, whatever this mind is entertaining, you know, mind is creating this karma, I offer to you. To whom? To the unfabricated, uncontrived

[18:00]

nature. And when you offer that, you become free from those emotional traps of frozen state. So, in that way, that is the highest Mandala. So, Mandala offering is something like that. I don't have this on Tuesday. Tuesday? This Tuesday, yes. Okay, so anybody interested in doing some Vajrasattva? Vajrasattva.

[19:22]

Vajrasattva. We would try to fill up the gap alone, you know, by reading some books or by thinking something, but loneliness, we never try to see it. The state of loneliness is something so deep that we do not try to see that part, but alone we always try to find something how to fill up the gap. But of course, alone is the first thing, and the loneliness is the

[20:46]

bottom of that state of experience. Thank you. Well, some teachers say that the whole point of life is to learn how to connect, is to really learn how to relate to people successfully. Is that still just a cover-up? I was just trying to see if there's, as a, like, what would a fully enlightened Bodhisattva do? Would he be with people? Bodhisattva, yes, will not excommunicate, because Bodhisattva would like to work with others in a sense that not try to entertain himself in the sense of fear of filling up

[21:49]

this gap of loneliness. So it would look like the same on the outside, but it would be a whole different ballgame. Yes, yes, yes, external dissimilarities. Okay, I got it, thanks. What about when one is in that state of loneliness, and that particular state of loneliness is also a state that is painful? So one at that point has a choice of filling up the gap, and then you're caught, or is it better to sit there and suffer through the pain and know that one is in the state of loneliness? Then it's better to do that, right? And to you, is that what you're saying? Yes, that you have to be very gentle. Be brave with yourself. It's like the beginning bodhisattvas. The beginning bodhisattvas, you see, a person who is really

[22:52]

beginning bodhisattvas, sometimes they do have a, they are not able to, daring, they do have certain kind of hesitation sometimes. But the hesitation comes because one is not able to see that loneliness clearly. When you are able to see that loneliness nature completely clearly, then this sense of fear and that confusion completely disappears, and then you're able to express yourself completely in a very richful state of loneliness. Is that what you were asking? I think so. Let me say it again to make sure we have that communication.

[23:59]

If you're in a state of loneliness, and in that state of loneliness you're experiencing pain, so at that point you have a choice of two choices. One, you can try to fill the gap so the pain will go away. And if you do that, you're caught again. Or you have the second choice of being brave and experiencing the pain, knowing that that is part of the loneliness. So that's the second choice. Now is the second choice a better way to go if you want to walk the bodhisattva path, maybe the beginner's path? That's my question. Yes, that is, that decision you have to make. Whether you like that decision you have to make, which one you want to choose. Whether you want to choose the fear, the question

[25:10]

here comes very seriously. Whether you want to choose the old same habit, or whether you want to cut that habit, whether you really want to have the brain, the strength to see the truth. That decision really lies in oneself, and that support for the decision will come if you're very honest, honest to extreme, honest to yourself. So it's a decision, it's very, it's like a step, you see. In many sutras it's explained, it's like a step that, in the sutra it's explained, it's like a step that you're one foot, you're outside, now either you go outside or you come back inside. It's like you're standing in the door once you've understood. If you put the second step outside, then you make the decision to cut through, or you put your step inside, it's the same old habit.

[26:12]

It seems to me there's a third possibility to stay with the fear and experience it, to see that it's an illusion, see that it's, you're making it up, see that the pain is only your fantasies. That will come the moment you see your loneliness part, you're able to see that that is your Yes. That will come by seeing the loneliness. Yes. But we don't see that as long as we don't see the loneliness. Yes, right. If you see that too soon, you've slipped away from it. Yes, yes. Do other cultures have as much trouble with loneliness as we do as Americans? Everywhere, everywhere is the same. Everywhere in this, as long as there's a confusion in their mind, it's the same thing. It's this very same problem, it's equal. It's the same sickness, in a way, that everywhere is there. To an animal, to a human being, to any being,

[27:18]

it's the same thing, confusion. This is the fundamental confusion. You don't think we have more than this in the office? You make a lot of noise. It could be each individual, the degree of how strong it could be, could be slightly, slightly, slightly in a different experience due to emotions or whatsoever, but basically it's the same, the same. A gross and subtle could be slightly different, but there is this basic problem, the same basic problem. Which isn't, isn't it, you know, like in Oriental society, because of the set-up, the set-up of the families. Yes. So, they could cope with this situation a little bit easier, you know, because the families ties. So, they could cope with the situation a little bit easier, but in here you're facing

[28:26]

a situation created by yourself. It's a little bit harsher in the environment. It is a little bit harsher. On the other hand, it offers another opportunity. Yes, this offers more opportunity, in a way, I guess, that the American, in the American system is based on a little bit individualistic. A little bit. I don't want to say very individualistic. Very individualistic. Okay, whatever. So, it's quite an individualistic society. So, it offers the contribution to face that, in a way, on a spiritual point. This also has the goodness in this to really be able to see that clearly. In the Orient, in Asia, there's very much, very much the

[29:27]

community experience, you see, the family community, everyone shares, everyone. Of course, they are also trying to reassure, fill up that gap. It's the same thing. But this one experience has more possibility, you see. But the basic problem is the same. Basic problem is the same. And yet, psychology says that that is unhealthy. You know, I mean, it's the opposite of what psychology would say. In America. I mean, that's what keeps people so confused. I mean, even more confused. So, in that way, they will be busy all the time. Yes, because they feel they're failing unless they're really relating successfully and not, and that they're with people. I think this would be very hard to see, very hard to see until one has really experienced

[30:31]

the wisdom nature of the truth. I heard a lot of psychologists have a lot of problems. But they're also good psychologists, you see. They're good psychologists too, I think. But basically, there are a lot, also a lot of problems. Because this is a very basic problem. As long as we do not touch this ground of the truth, we cannot really see it. Yes. Rinpoche, it's better than if we accept our aloneness and our loneliness. Once we accept that and just go through it. Somewhere along there you realize you're interdependent with

[31:33]

everybody else anyway. Interdependent. Meaning we all are one, we're all connected anyway. So, when you are alone and you're in your loneliness, you really can let go of that loneliness because you know you're connected to everyone. We are not connected to everyone fundamentally. We are not connected to everyone fundamentally. The connection we create, the connection is created by that dualistic mind in a confused way, in a deceptive seduction like the mirage, like the experience of a mirage where it's able to attract and able to seduce a person to that direction. So the connection we create is not being able to see that loneliness, so we try to fill up that gap. Filling up

[32:35]

that gap is an experience we go through, uncertain, and it's not something certainty, and it's a sense of always paranoid. And so connection becomes something like this. Not fundamentally everyone is, fundamentally we are alone. But the moment the mind is perceived, going through, producing such a karma, trying to use every people, then we are connected in that way. Used. We have the responsibility of happiness. So the connection can be sometimes, it's not that we think that we are all so negative, you see, that we are all connected. But from the point there is also the positive karma, as I said, mostly what karma will produce is put into more pain and more, the by-product of a karma is more pain and more suffering.

[33:40]

But there are certain karma which people are able to meet and able to really share something extremely profound and able to open themselves up. So that is, that needs a wisdom, how to open that up, how to see that. So, but fundamentally we are alone. Yes. Rinpoche, do you see that the spirit is connected to the divine? Spirit is connected to the divine? To the divine. And in that way we are connected with each other. Spirit means mind, right? Spirit would be connected to the heart. Through the heart, right. So spirit, the divine, divine I would say, when we are able to see

[34:49]

the loneliness state, that profundity, clarity, that truth is not something that you always remain in that experience of loneliness, you see. The loneliness is the fact, the truth which we are. And able to see the truth, there is a clarity. And that clarity is the divine, what I would say the divine or enlightened nature. The pure place. The pure place, yes. The truth is the pure place. But that's where we're all interconnected, right? We're not connected in that divine. Each person, each person state is enlightened nature. And enlightened nature is free, free from that fear of that we are connected, you see. Connected is another fear that we are trying to, we are trying to feel that companionship.

[35:53]

No. What I would say there is, we are united in a sense karmically, karmically. But karma is not permanent. Karma is impermanent and karma is a by-product of a dualistic mind. And karma creates a pain. So, but fundamentally, the pure state, a divine state, which we could say, or pure state, or enlightened state, is free from any karma, is free from any duality. So therefore there is no unity. There is no unity, there is no, there is a sense of fully oneself. There is no sense of something being connected together. Because the duality, gross element, has totally been dissolved.

[37:00]

Question is, in these two days mentioned, perhaps the difference of Hinduism and Buddhism. Because Buddhism, basically, the ultimate end is emptiness. But Hinduism, ultimately, I think, has total unity with divine. Yes, yes. But divine, we don't have to, you see, we don't have to look for the divine. It's a sense of fear, as I said. It's the same thing, then, what happens, you see. If we try to look for that kind of thing, we do not see the truth, what is there. We again get lost into another kind of companionship, of trying to fill up that gap of fear. So a person on the path of Buddhism who does not understand what is really the deep meaning of the state,

[38:04]

would think that, oh, I'm going to be born in a Buddha realm where I will see Buddha. And that would feel so good. And in the state of Christianity, I will be born in a God's realm where God will be looking at me and everything. And everyone, everyone expresses. A lot of times people express this, but within the teaching of Buddhism, it does not that you, that Buddha realm means your own sense of the true nature is the Buddha realm. There is no other Buddha realm than that. If one tries to simply look for that, that's again trying to fill up that, entertain that fear. You know, it's like bribing that fear. So it's okay. And that we cannot live in that kind of confusion. That's what Buddhism is. One has to really confront that truth and face that to see that loneliness. And able to see that loneliness, then one would not be caught into the trip,

[39:06]

that the feeling of the, feeling of the fear by some sense of, so one would have a, what I mean is one would have an unspiritual realization. Spiritual is that truth nature. Until that, then we would be falling into many different trips sometimes. The trips of not having probably, sometimes trying to fill that by being in a temple, so that's the place where the Buddhas and Gods and whoever is there, and then trying to fill up in a different, different way, so that we try to cover our fear of loneliness by that entertainment. But we have to face the fact that fundamentally we are lonely. And able to see the fact that there is a natural wisdom, the true natural wisdom shining. But we cannot see the true natural wisdom shining as long as we try to cover up that truth.

[40:08]

Then we would be living in another kind of fear. And we will live that. People could go through that, living into that for years. But one day we will fall down again. So never the time will come where one would have confidence in oneself. There's an image in my mind of one of the goals being that I become unified with the universe, and that's what I hear in the question. And it seems like it would take a long time to experience everything and become unified with the universe. It's like there are places where I can't go in this lifetime, because there's no spaceship that can take me there. And yet, what I hear you saying is that... ...because only if I was everything would nothing be able to see me,

[41:16]

because there would be nothing to look at me. Yes, there would be nothing to look at you because what we are trying to look and what we are trying to see those things are like filling up. It's the expression of that fear. It's the expression of that fear that we need constant reassurance that we are existing. It's like constant reassurance of that confusion. It's the reassurance to that confusion. It's not able to see the fact that we are lonely. But loneliness is a tremendous insight within itself that one is able to melt down that fear. Because the whole unification of the universe, able to see this, able to see that, is trying to fill up the gap of fear, you see. That's simply what it is.

[42:16]

But if we could cut that confusion of that companionship, of that thing, then these things will not be there. But it will take some time because the past karma is there and karma keeps on coming in front of you, telling you stories about those different universes, telling you all these things, so you are going to be entertaining those things. It requires tremendous strength not to be moved by the stories. Where does the love come in then? Love comes when you are able to see that lonely nature. Then there is a tremendous love coming in oneself because you are able to see that. Because now you are not joking at all.

[43:17]

Any love before that would be clinging. Before love is pretty much questionable love. Yes, questionable love. Sometimes we are lucky if we get through it. If someone had no training, you know, no teachers, could they come to that point, theoretically, and know the loneliness and then experience that great compassion? It is very rare. Very rare. Very rare. It is certain, though the nature is there, but now since so many karmas are there, as I said, we will be carried away by the stories. Peace. Be sure.

[44:35]

Thank you. Actually, working with our appearance, working with our phenomena, well, the world life is a phenomena. World life is appearance. We all know that. And working with the appearance, our appearance changes. Our appearance is not something permanent. Our appearance is built on karmas. Our appearance is built on a constructive substance. So, when we go through the Vajrasattva, like a purification practice, we are cleaning the roots of the karma, the roots of the impermanent structure of our emotions.

[45:49]

And when we go through the emotion changes, when we clean up those emotions, then naturally the appearance will also change. Because when our mind changes, the phenomena changes. So, then when we go through that cleaning process, sometimes we may experience a very strong experience. Sometimes you may have a very strong emotion, which means at that time the whole emotion is brought into one concentrated, and just flushed out in a immediate strong way. So, sometimes it could happen like that, but one has to understand that whatever happens, those appearances are insubstantial in nature. Expecting something substantial in an emotional state of mind is wrong.

[47:00]

Because emotional state of mind is an insubstantial nature, it's a changeable nature, impermanent nature. So, one does not have to be scared for that. You don't have to be scared for the dust while you clean the room, because you know that after some time the dust will be over. But if you are so scared of the dust, then you will have more dust. And then one day to clean this thing, you move a little bit, then the whole room will be filled with dust. So, it's important to clean, be honest to ourselves, each moment to moment, so we do not create that insubstantial impurity, obscuration. So, Vajrasattva works very powerfully in how to clean up those messy karmas, and able to see that uncontrived nature of oneself.

[48:02]

So, it is something you get experience after some time when you go through the practice. But while going through the practice, sometimes the dust will arise, you will go through some experience, and we are willing to face that. And after going, you know, and it will be different, different to different people. Sometimes the experience will come that after cleaning up, you really feel like completely light. All our emotional state of mind, which is so hard, has been completely, been the most, when you look back, it has been the most humorous part. You can make a comedy out of it. You could make a comedy out of it, the way you have gone through before. Now you are able to see that, you see, why I have been so serious at that time. It has been the biggest humor we could have ever seen in our life.

[49:09]

And you are able to see that through these methods of purification. You feel extremely light, the thing is, after going through this Vajrasattva practice. When you feel light, when you feel very balanced, and at the same time, it makes you strong to go further on, to go further on. I have a hard time using my mind in the actual way that the visualizations, whether it be the frustrations of the mantra, or I wonder what kind of balance is that. It kind of prevents me from going really forward in my practice because of that. The resistance towards working is something that I don't believe that much in,

[50:12]

because it is difficult for me to, as opposed to like a Chinese or Dalai Lama way, where you try to work with your observations in a more physical level, and not so much use your mind. This would happen, I think, in different ways. First of all, I think you need to know your mind a little bit more, you need to know your mind a little bit more how to work with this state. So what I mean to say is, you are trying to find a visualization, like one-sided. You see, you are trying to find a visualization that it has to be like this. And when you create a situation like that, a certain state of mind will be very repulsive to that state.

[51:12]

And it would not like, the more you try to implement, the more it starts to resist from you. And because of lack of understanding of one's own nature of their mind, then, as I said, we do not really know where we are and what we are doing, and we really want to find a way, and it doesn't seem to have a trust in ourselves. So you have to find a balance for that, because visualization, first of all, is not a question that, though visualization expresses ourselves and sees ourselves in certain deity forms, but you have to understand that deity, basic fundamental deity, is your own clarity. And as long as you don't see that, you cannot understand any other deity source. So from that point, whatever the state of your mind arises,

[52:19]

let it be an emotion, let it be an anger, you are not caught within those emotions, you are not caught within those angers. You are not interfering with them, you are not resisting them, neither you are trying to change that situation. Whatever comes throughout all the time, you are not occupying, you are not trying to change that from a very high Vajrayana point. Changing itself in Vajrayana is a certain kind of impurity. It's a negativity. So you do not change, therefore there is no resistance. At the same time, you do not indulge. At the same time, you do not get caught. When you simply get indulged, you will be caught and you will be frozen. So you do not become frozen in that way.

[53:24]

The whole mandala is the pure mandala, and that is the very pure basic clarity of the visualization. Our visualization is a learning process, a method to reach that state where you can be uncontrived expression of that mandala. And that is all the time, even right at this time we have the state. And now, though we can understand that point, now why we have to visualize something which we could say which I am not. Why do I have to visualize Diti? Why can't I just visualize myself? Now this is a question of our mind, actually. This is where we are frozen. We think that me is a question that who I can touch, who I can feel. But actually we are touching that frozen aspect of our mind.

[54:27]

And now point of visualization of Diti cuts this concept, this illusion of frozen state of mind, and able to manifest practically into the state of Diti. So what happens, you are able to cut the solidity of phenomena, the solidity of this phenomena as being real, because it's not real. And when you are able to cut the solidity of this phenomena, you can practically manifest physically into the Diti. It's not something you think. It's the expression of the mind which can fully express in that nature. And it's no magic also, it's simply your expression at the state.

[55:30]

As expression of your state of mind at this point where it is frozen, you can appear in this form. And at a state where you have melted that frozen mind, you can express yourself in different forms. So it requires, and I think you should also do some shamatha meditation, which will balance your, strengthen your mind in a way. And also understand that visualization is not something you see, something you really have to be hard on. It is to be understood the nature of the mind a little bit more, and in time I don't think so you will have a problem in understanding it. But it happens sometimes, it could also be healed, if it goes on the state. Would you speak a little bit about the mandala practice?

[56:35]

Mandala practice. In the nendra. As in the nendra. As in the what? As in the nendra. Offering mandala. Oh, offering mandala. Offering of mandala is, you see, basically this all relates to our mind. This all relates to opening of the mind. We are not trying to change our physical state, you know, the thing is. The physical is the expression of our mind. It's the projection of our mind, physical is. So now here again, you know, all these different methods are shown. So, you know, actually these are all like different varieties, different varieties of food. And because the clarity of the mind, the wisdom has no limitation.

[57:38]

It's limitless. Even a very great teaching could be given in the most, let's say, in the most unusual way. In the most different style. Like Tilopa gave teaching to Naropa by hitting his shoes on his forehead. And who could think that, you know, that could be such a profound teaching, but that's how he got realized. And Milarepa was put through such a hard time by Marpa. And so there are many different cases, you know. So there is no limitation in clarity of wisdom is concerned. So the offering of mandala is a method here. Again, we offer the warm universe. Universe is the expression of your mind.

[58:41]

Your body, which we care the most for a human being, the most, biggest possession of the attachment we have is our body, right? We are not going to compromise our body for anything. You know, we would not, unless you love somebody very much, then someone would say, I'm going to kill you. And you would say, please kill me, if you have a very good heart. That state of mind is now working with Bodhisattva mind, which is much more open of the heart. So to open this mind, we are again offering the mandala. So our body, attachment, possessions, glories, fame, whatever this mind is entertaining, you know, mind is creating this karma, I offer to you. To whom? To the unfabricated, uncontrived nature.

[59:43]

And when you offer that, you become free from those emotional traps of frozen state. So in that way, that is the highest mandala. So mandala offering is something like that. Thank you. It seems like it would take a long time to experience everything and become unified with the universe. Like, there are places where I can't go in this lifetime, because there is no spaceship that can take me anywhere. And yet, what I hear you saying is that

[60:26]

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