because only if I was everything would nothing be able to see me 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 has 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, is trying to fill up the gap of fear.

[01:02]

That's simply what it is. 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're going to be entertaining with those things. It requires tremendous strength not to be moved by the stories. Where does the love come in then? Love comes when you're able to see that lonely nature. Then there's a tremendous love coming in oneself because you're able to see that. Because now you're not joking at all.

[02:03]

You see? Any love before that would be clingy. Before love's a pretty much questionable love. Yes. Sometimes we are lucky, we get through it. 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, very rare. It needs 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. Thank you. Actually working with our appearance, working with our phenomena.

[03:42]

Well, the world life is a phenomena. World life is an appearance. You 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.

[04:48]

So then when we go through that cleaning process, sometimes we may experience a very strong experience. Sometimes you may have very strong emotion, which means at that time the whole emotion is brought into one concentrated and just flushed out in an 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 the dust while you clean the room because you know that after some time the dust will be over.

[06:00]

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, impurity is obscuration. 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 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.

[07:05]

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're able to see that part. You see why I've 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, one feels light, one feels very balanced, and at the same time,

[08:10]

It makes you strong to go further on, to go further on. I have a part-time using my mind in the agile way that the visualizations, whether it be the prostrations or the mantra, require. And I wonder what kind of imbalance is that doing? It kind of prevents me from going really forward in my practice because of that. The resistance towards work is something that I don't believe that much in as opposed to like the Chinese or Daoist way. try to work with your obscurations, in your physical level, and not so much use your mind? This will happen, I think, in different ways. First of all, I think you need... you need to know your mind a little bit more, you need to know your mind a little bit more how to work with the state.

[09:15]

So what I mean to say is, you are trying to find a visualization like one-sided. You see, you're 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 that, because visualization, first of all, is not a question that, though visualization, we express ourselves and see ourselves into certain deity forms, but you have to understand that deity, basic fundamental deity, is your own clarity.

[10:36]

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're not caught within those emotions. You're not caught within those angers. You're not interfering with them. You're not resisting them. Neither you're trying to change that situation. Whatever comes throughout all the time, you are not occupying. You're 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.

[11:39]

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. where our visualization is a learning process, a method to reach that state where you can be uncontracted 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 that which I'm not? Why do I have to visualize the deity? 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.

[12:47]

But actually we are touching that frozen aspect of our mind. And now point of visualization of deity cuts this concept, this illusion of frozen state of mind and able to manifest practically into the state of deity. 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're able to cut the solidity of this phenomena, you can practically manifest physically into the deity. 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.

[13:55]

As the 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 strengthen your mind in a way. And also understand that visualization is not 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. I understand. But it happens sometimes, it could also be healed, you know, it could be also understood. Would you speak a little bit about the mandala practice?

[14:58]

Mandala practice? In the nindra? As in the nindra? As in the nindra. Offering mandala. Oh, offering mandala. Now, offering of mandala is, you see, basically this all relates to our mind. This all relates to opening of the mind. We're 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, 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.

[16:02]

even a very great teaching could be given 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 there 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. So there is no limitation in clarity of wisdom is concerned. So the offering of mandala is a method here. Again we offer the whole universe. The universe 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?

[17:13]

We are not going to compromise our body for anything. Unless you love somebody very much, then someone will say, I'm going to kill you, and you will 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 holding 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. 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.

[18:22]

I want to practice on Tuesday. Tuesday? This Tuesday? Yes, I can do the Tuesday Buddha practice. Okay, so anybody interested in doing some Vedas? Bhagavan Sarva Tathagata Benjirbhava Mahasamayya Sartu Khenlok Chesom Jhenlok Che Tsamling Sasom Khyak.

[19:54]

Duryodhyo Chosom Nangwa Tang Medel Tov Sum Gye Leng Shu Tsamling Che Tang Yul Kham De Tatu Nemo Tsun Su Dungal Mew Chwe De Sunam Pal Jura Kung Tu Pe Tatu Chashi De Lek Pun Tso Wa Shu We will try to fill up the gap alone 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 bottom of that state of experience. Thank you. 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.

[21:10]

Is that still just a cover-up? I was just trying to see if there's... Like, what would a fully enlightened bodhisattva do? Would he be with people? The bodhisattva 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 or filling up this gap of knowingness. So it would look like the same on the outside, but it would be a whole different ballgame. Yes, yes. Extend all the similarities. 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?

[22:22]

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? Then to you, is that what you're saying? Yes, that you have to be very gentle. Be brave with yourself. Yes, you have to be gentle. It's like the beginning bodhisattvas. The beginning bodhisattvas, you see, a person who is really... Beginning bodhisattvas, sometimes they do have a... They are not able to... Daring. They do not have the daring sometimes to let themselves totally... totally gave up, you see. They do have certain kind of hesitation sometimes. But the hesitation comes because one is not able to see that loneliness clearly.

[23:25]

When you are able to see the loneliness nature completely clearly, then the sense of fear and that confusion completely disappears, and then you are able to express yourself completely in a very reachable state. Is that what you were asking? I think so. Let me say it again to make sure we have the communication. 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 gaps 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.

[24:33]

Yes. So that's the second choice. Yes. 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 the best decision you have to make, which one you want to choose, whether you want to choose the fear, the question 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 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 the students, honest to the students.

[25:39]

So it's a decision. It's like a step, you see. In many sutras it's explained, it's like a step that, within the sutra it's explained, it's like a step that you are one foot, you are 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 pattern. It seems to me there's a third possibility to stay with the fear and experience it is see that it's an illusion, see that you're making it up, see that See that the pain is only your fantasies. That will come the moment you see your loneliness part, you are able to see that that is your fantasy. Yes. Yes. That will come by seeing the loneliness. Yes. But we don't see that as long as we... Yes, right.

[26:42]

If you see that too soon, you've slipped away from it. Yes. How do 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 is equal. It's the same sickness, in a way, that everywhere is there. to a human being, to any being, is the same thing as Confucianism. This is the fundamental Confucianism. Do you think we have more of these now? Make a lot of noise. It could be each individual. The degree of how strong it could be could be slightly in a different experience due to emotions or whatsoever.

[27:49]

But basically it's the same. A gross and subtle could be slightly different. But there is a basic problem. See, basically. Which is, isn't it, you know, like in oriental society, because of the set up of the society, the family set up. Yes. So they could cope with the situation a little bit easier because the family's ties. So they could cope with the situation a little bit easier. But in here, you're facing a situation created by yourself. There's a little bit of hardship. It is a little bit harsher. Yes, this offers more opportunity in a way. In a way, I guess that the American system is based on a little bit individualistic. I don't want to say very individualistic.

[28:58]

Okay, whatever. 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 the community experience, a family community where everyone shares, everyone. Of course, they're also trying to reassure, fill up that gap. It's the same thing. But this one has more possibility in releasing. But the basic problem is the same. Basic problem is the same. Yet psychology says that that is unhealthy.

[30:02]

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. Because they feel they're failing unless they're really relating successfully and not, and that they're weak. I think this would be very hard to see, very hard to see until one has really experienced in wisdom nature the truth. I heard a lot of psychologists have a lot of problems. But there are also good psychologists. You see, there are good psychologists too, I think. But basically, there are a lot. Those are not a problem. Because this is a very basic problem.

[31:07]

As long as we do not touch this ground of the truth, we cannot really see. Rinpoche, it's better than if we accept our aloneness and our loneliness. Once we accept that, just go through it. Somewhere along there you realize you're interdependent with everybody else anyway. Interdependent. 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're not connected to everyone fundamentally. We're not connected to everyone fundamentally. The connection we create as a connection is created by that dualistic mind in a confused way, in a deceptive seduction like the mirage, like the experience of mirage, where it's able to attract and able to seduce a person to that direction.

[32:24]

So the connection we create is... not being able to see that loneliness, so we try to fill up that gap. So filling up 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, gone 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 connections.

[33:28]

But from that point, there is also the positive karma, as I said. Mostly what karma will produce is put into more pain, and the byproduct of a karma is more pain and more suffering. 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. Do you see that the spirit is connected to the divine? The spirit is connected to the divine? And in that Spirit means mind, right?

[34:32]

Through the heart, oh. So the divine, I would say, when we are able to see that loneliness state, that profundity, clarity, that truth, is not something that you always remain in that experience of loneliness. 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. Pure. 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's state is enlightened nature. And enlightened nature is free. Free from that fear of that we are connected.

[35:44]

Connected is another fear that we are trying to or we are trying to feel that companionship. What I would say is that we are united in a sense karmically, karmically, but karma is not permanent. Karma is impermanent and karma is a byproduct of a dualistic mind. And karma creates a pain. 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.

[36:46]

There is a sense of fully one self. There is no sense of something being connected together. Because the duality, gross element has totally been dissolved. which isn't these two that you mentioned perhaps the difference of Hinduism and Buddhism because Buddhism is basically the ultimate the ultimate end is emptiness but Hinduism is the ultimate end by the cultural unity of the body yes, 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 say. It's the same thing than what happens, you see. If we try to look for that kind of thing, we do not see the truth, what is there,

[37:46]

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 The deep meaning of the state would think that, oh, I'm going to be born in a Buddha realm where I will see Buddha and I will feel so good. And in the state of Christianity, I will be born in the God's realm where God will be looking at me and everything. and everyone expresses, a lot of time people express, but within the teaching of Buddhism, it does not that, that you, that Buddha-ryeam means your own sense of the true nature is the Buddha-ryeam, there is no other Buddha-ryeam than that. If one tries to simply look for that, that's again trying to fill up that, entertain that fear. It's like bribing that fear. So it's okay.

[38:49]

And that we cannot live in that kind of confusion. That's what in 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, the feeling of that fear by some sense of... So one would have, what I mean, one would have an honest spiritual realisation. 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 feel that by being in a temple, so there's the place where the Buddhas and gods and whoever is there, and then trying to feel up in a different, different way, so that we try to cover our fear of loneliness by that entertainment.

[39:52]

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. Then we will 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. You mentioned 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. There are places where I can't go in this lifetime because there's no spaceship that can take me there.

[40:58]

And yet, what I hear you saying is that 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 I 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.

[42:05]

Because the whole unification of the universe, able to see this, able to see that, is trying to fill up the gap of fear. That's simply what it is. But if you could cut that confusion of that companionship of that thing, then these things will not be there. It will take some time because the past karma is there and karma keeps coming in front of you, telling you stories about those different universes, telling you all these things. So you're going to be entertaining with those things. It requires tremendous strength not to be moved by the stories. Where does the love come in then? Love comes when you're able to see that lonely nature. Then there's a tremendous love coming in oneself because you're able to see that truth.

[43:07]

Because now you're not joking at all. You see? Any love before that would be clingy. Before love is pretty much questionable love. Yes. Sometimes we are lucky, we get to it. If someone had no training, 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. 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. Okay. Sorry.

[44:16]

Thank you. actually working with our appearance, working with our phenomena. Well, the world life is a phenomena. 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.

[45:20]

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 process, sometimes we may experience experience a very strong experience.

[46:24]

Sometimes you may have very strong emotion, which means at that time the whole emotion is brought into one concentrated and just flushed out in an 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, is 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're so scared of the dust, then you will have more dust.

[47:28]

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 impurities, obscurations. So Vajrasattva works very powerfully how to clean up those messy karmas and able to see that uncontrapped nature of himself. 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 as arises, 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. Sometimes the experience will come that after cleaning up, you really feel like completely light.

[48:37]

All of 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're able to see that part you see why i've been so serious at that time it has been the biggest humor you we could have ever seen in our our life And you're 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 it strong to go further on, to go further.

[49:41]

I have a part of time in my mind, the actual way that the visualizations, whether it be the prostration to the mantra, or I wonder what kind of analysis is that good. It kind of regrets me from going. really forward and I'm conscious because of that. The resistance towards work is something that I don't believe that I have a chance because it's difficult for me to do. As opposed to like the Chinese or Taoist way where you try to work with your obsessions, you work as below and not so much as your mind. This will 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 the state. So what I mean to say is you are trying to find a visualization, like one-sided visualization.

[50:53]

You see, you're 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 that, because visualization, first of all, is not a question that, though visualization, we express ourselves and see ourselves into certain deity forms, but you have to understand that deity, basic fundamental deity, is your own clarity.

[52:06]

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're not caught within those emotions, you're not caught within those angers. You're not interfering with that. You're not resisting that. Neither you're trying to change that situation Whatever comes throughout all the time, you are not occupying. You're not trying to change that from a very high Vajrayana point. Changing itself in a Vajrayana is a certain kind of impurity. It's a negative. So you do not change, therefore there is no resistance, at the same time you do not indulge.

[53:11]

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. where 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 that which I'm not. Why do I have to visualize the deity? Why can't I just visualize myself? Now this is a question of our mind actually. This is where we are frozen.

[54:14]

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 now point of visualization of deity cuts this concept, this illusion of frozen state of mind and able to manifest practically into the state of deity. 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're able to cut the solidity of this phenomena, you can practically manifest physically into the deity.

[55:18]

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. 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 strengthen your mind in a way. And also understand that visualization is not 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. But it happens sometimes.

[56:22]

It could also be ill. You also understand. Would you speak a little bit about the mandala practice? Mandala practice. In the nindra? As in the nindra? As in the nindra. Offering mandala. Oh, offering mandala. Now, offering of mandala is, you see, basically this all relates to our mind. This all relates to opening of the mind. We're 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.

[57:24]

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. It's limitless. even a very great teaching could be given in the most unusual way. in the most different style. Like Tilopa give 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. So there is no limitation in clarity of wisdom is concerned.

[58:26]

So the offering of mandala is a method here. Again we offer the whole universe. The universe is the expression of your mind. Your body, which we care the most for human beings, 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 say, unless you love somebody very much, then someone will say, I want to kill you, and you will say, please kill me, if you have a very good heart. That means, that state of mind is now working with bodhisattva mind, which is much more open with 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.

[59:39]

To whom? To the unfabricated, uncontrived nature. And when you offer that, you become free from those emotional traps of frozen state. So in that way, that is the highest meaning. So Mandela's offering is something like that. It seems like it would take a long time to experience everything and become unified with the universe. There are places where I can't go in this lifetime because there's no spaceship that can take me there for me. And yet, what I hear you saying is that

[60:26]

@Transcribed_UNK
@Text_v005
@Score_85.82