I suppose many of you are familiar with the work of Krishnamurti and you will of course recognize that there is something in common between what he says and what I have been saying to you, that probably you will also notice that the something different. Because Krishnamurti is more of a purist than I am.
And he takes a apparently a rather negative attitude to things that are recognisably religious.
That is to say, he sets no store by religious literature. By ceremonies, by meditation practices, religious ideas and so forth.
And does without them.
He wouldn’t dream of being involved in a ritual, least not one that would be mistaken for a religious ritual.
I, on the other hand, have a different attitude about those things.
Because I first of all, I’m not going to argue with anybody about their religion.
Because everybody’s religion. Is that same sort of thing as their life?
You may be living a very weird life.
But I could say speaking sort of from a Hindu point of view that that’s your trip this round. If the generation of Maya of the World Illusion is the play of the Godhead, then he will play the villains as well as the heroes, the fools, as well as the sages and the sinners, as well as the saints. And that’s why I am not out to convert anybody or win souls because. It’s as if I would go and talk to a pig and say, my dear pig. You should be a cow. Or to a giraffe and say your neck is too long or too an elephant and say you are too heavy. I tried to see what people are not in the sense of trying to classify them or type them, but to see if it is possible to find what is called divine in every disguise. And be aware, old man, cobia was when he came to maturity. He used to look around. He was a mystic who was part Hindu, part Buddhist, part Islamic, who lived in India in about the 15th century.
He used to look around and say, to whom shall I preach?
Because he saw the beloved the Godhead on all sides in every being and therefore felt it would be presumptuous to make any recommendations.
That’s a strange state of mind because it’s so easily made over into a very shallow, Pollyanna ish optimism.
But, you know, in the mythology of the Hindus that they have some very nitty gritty characters. Let’s take Kali Kali, the female one of Shiva’s girlfriends, Chuck D. She is really represents the dark side of yin, the feminine of feminine.
The spider mother, the devouring feminine. The night, which sucks in all days.
But also, Carly is the mother of the universe.
But it emphasizes the dark side of the mother, and she is shown with fans black skinned. In one hand, she carries a scimitar and another a severed head and she is a bloody character.
And, you know, there are colleagues all around us.
And it’s not like saying.
Ocala is not so bad after all. She has a good side. The thing is to see a bad side as an aspect of the divine.
And then genuinely be able to refrain from saying, I wish you would improve and say it’s some sort of tough to do that.
I mean, I feel the same way when I’m confronted with a representative of the militant lunatic fringe of Protestantism, a Jehovah’s Witness or a Southern Baptist or a Billy Graham type.
I have a men’s personal distaste for that kind of religion.
So I wonder, and I look at it and I think where is the real kick in that one of those people really doing what do they get their basic pleasure from in this? How can God be playing that game?
It’s a very mysterious business.
So I try to look at it that way.
Instead, our blanket is saying, well, all your religious gimmicks are vanity.
Therefore, cease and desist. Because although many religious gimmicks are vanity from my point of view.
I yet think of Blake’s saying the former will persist in his folly, will become wise. And for this reason, even foolish religions are ways of realization.
Because the more far out you get from realisation, in a way, the nearer you get to it because the path is a circle.
Then on the other hand, I suggested this morning that there’s a way of looking at religion, which is quite different from what will it do for me? What can I get out of it? What magic can I perform? Here is yoga. Here is meditation. Here is zazen. Ordinarily, we look into those practices and say, I wonder if that will do something for me. Now, I’m suggesting that we look at them quite differently as art forms. And instead of saying what little painting do for me, what will sculpture or music do for me? I don’t think we ask that.
We say I enjoy music. It’s it’s fun. It’s beautiful. Let’s do some. So you’re not looking for something from it.
And that’s the attitude which I take to any practice which may be designated religious.
That it’s an art form, that it is a way of expressing exuberance, delight and above all, the sense of wonder.
Appreciation of the magic of being. And I’ve often quoted that saying of Van der Loo that the mystery of life is not a problem to be solved, but a reality to be experienced. And the people who tried to explain mysteries are people who try to destroy mysteries, and that is in a way to destroy life.
It’s often said by men that women are mysterious. Is that a complaint or a compliment? I take it as a compliment. May they remain mysterious and may men remain mysterious to women.
But you would see that it there seems to be, after all I’ve said and after all that Krishnamurti says there would seem to be something inconsistent in.
Practicing meditation or going to church. Are participating in a ritual. If we didn’t do those things.
I think myself that life would be very much impoverished.
All the churches would be turned into museums. The holy scriptures would be used for fuel.
The rituals might live on in funny dances, but we should be scrubbed clean of superstition. And I don’t exactly look forward to that prospect from an aesthetic point of view.
I like magical toys. I don’t believe in them in the sense of thinking they will help me in the competitive games of life. But when I see a figure of the Buddha.
Seated on his Lotus throne with an Oriole behind him, an incense burning in front of him.
I feel something glowing. Wong Civilizing, humanising.
And also mysterious.
Very hard to say what it is to put your finger on it, because I don’t think it would be there if I could.
The especially the Mahayana form of Buddhism has spread a kind of warm glow all over northern Asia.
It’s such a bane.
Such a sophisticated religion, it doesn’t harass you with prejudgment, it doesn’t pursue you. It doesn’t make a busybody a nuisance of itself.
And he it fosters the arts.
It fosters compassion and concern, but not of the kind of concern for people that shovels what is good for them down their throats.
It’s so it’s so roomy. That’s why it’s called the Maha Yana. The great vehicle or the great cos it has so many different ways in so many different practices and there’s no kind of scrubbing people down to the basic essentials.
It’s not plagued with efficiency ology. So personally, you see, I dig that.
I also like that side of Christianity where it’s expressed in Roman Catholicism or Eastern Orthodoxy.
I don’t like scrubbed Christianity, the Protestant kind, where they take away the candles and the vestments and the mystery and the innocent and make it all rational.
Because when you go, you ask the question, what are the essentials of a religion?
To my mind, when people reduce any religion to what they call the essentials, they get rid of all the important things and leave in only the misleading ones.
Because when we get it down to essentials.
We say we get back to this question. You see that all religions offer a way of salvation or of liberation or whatever it may be of union with God and the Protestant would say to the Roman Catholic. Well, all your rituals and obscure ways are getting in the way of man reaching God directly.
We want to get all that crowd out of the way and find a more efficient way of getting to God so that we can reduce the costs from five years to 10 weeks.
Now have to take off all those holidays, too, which distract from business. It gives our apprentices holidays and we don’t want to lose time. We are where we are on the make. Do you see the moment you reduce, the time it takes, you take out the religion because you make it into an enterprise to get something, and that’s what I’ve been telling you all this weekend. You can’t do because the moment you try to get God, you assume that you aren’t there. When you don’t try to get there’s a chance that you may discover that you are there already.
We were thinking over lunch how funny it would be if we got a real speeded up easy course in meditation without tears. All the nonsense taken out of it. Only the essentials. But the big headline. They laughed when I sat down to meditate.
So here all the merchants are telling you the quick way.
But what is fascinating about.
The non efficient religions. Is precisely. They are California’s all the other essential things they do.
All the exuberance of flowers and smells and ornaments and color. You notice in efficient religions, the first thing they take away is color.
Why do people take away color or they say color shows the dirt. You have to wash it all the time. So you wear black because you live in a grimy city. You don’t want to show the dirt.
That’s efficiency. But color is the first thing that goes.
But let’s suppose we look at religion in an entirely different way. We have begun.
First of all, you see with the understanding.
That religion is not an acquisition and therefore there is nothing you can do to acquire it. You begin from the point of recognition that you are what you are. You can’t improve yourself because if you try to, you’ll only make yourself more tied up in and messed up. You have to recognize that because there’s no alternative. And then you’re in a position to be very simply and ingenuous, fully aware of life without trying to do anything to it. You let it happen. And then it begins to show its color.
And then you feel intensely the marvel and magical nature of the world so that whatever you do by way of a religious practice is an art form.
Like singing to express the marvelous feeling that comes out of this. Not to secure yourself.
Not to acquire anything and a reward, but simply to.
Live it up.
It’s difficult, perhaps, for many people to understand how you could be living it up by meditating. Meditation seems on the surface so, so dull. Why sit still for a long time?
That’s awful. You know how when they tried to make you sit still as a child, how you resented it and be jumping around looking for this, that and the other all the time, because you can do that, you can take up dervish dancing as a form of yoga.
If your temperament suggested. But what about the more ordinary is still sitting kind of meditation?
Nobody seems to realize that it’s supposed to be fun.
You know, when you have been sick. And you just have to lie in bed. There’s nothing else to do.
While everybody else in the world goes about their business and you’re left with almost nothing to do except listen.
And you hear all the funny little noises that you don’t normally notice. Of not only people, but also animals and birds and things going about their daily business.
And it suddenly occurs to you that this is an unheated symphony that’s going on. You notice the sunlight leaving curious patterns on the painted walls maybe of a hospital room where there are patches of damp and cracks in the ceiling. And because you are in a condition of complete receptivity and passivity, all this starts to come to life because, of course, passivity is the root of life. Activity is the end of it. But passivity is the beginning. It’s the wound from which creation starts. And so in the same way, when you meditate in some schools, you will be given something to meditate on. Although very often when an Oriental explains that he meditates and a Westerner asks as he will. What do you meditate on? The Oriental will look vaguely surprised. I did. I don’t know what you mean. I don’t meditate on. I meditate. Although, as I say, you might be given the practice of concentrating on a visual image of a chakra or a mandala or a syllable or humming a sound or some focal point.
But that isn’t necessary.
When you are at the point at which I am speaking, where you are simply not doing anything, even not trying to do nothing. You can’t. Then you are sitting.
And you are as aware as can be of every tip of a half. And you’ve got nowhere to go. You’re not in a hurry. There is a period of 40 minutes an hour or whatever it is. Where is it only required of you? That should be. Now, normally at that moment, one is impatient. Somehow bothered by having to be restricted.
If you take it easy.
You will feel no restriction. I’m trying to think how I can explain this. If you lift up a heavy weight and hold it up on the tips of your fingers, it’s a big rock.
Normally, we think of that as an effort to maintain it.
But there’s a certain way of looking at this where you say.
It isn’t an effort, it’s just going to stay there.
And instead of fighting against any feeling of tension that the rock causes.
You just turn that tension into. It’s gonna stay the.
It’s a curious thing. You can support a heavy weight for a very oddly long time doing that. So in the same way, when you’re certain, even if your legs hurt or you get uncomfortable, there’s the sudden attitude wherein that just disappears and you’ve got this extraordinary. The only thing it does is it keeps you awake, which is fine. Then you got this extraordinary feeling of the amazing nature.
Of looking at reality, at life.
Without doing anything to it. Without any sense of hurry, without any wish to improve it, just let it happen.
And you can understand then why Buddha images look blissful.
Because cats do this. Cats will sit for ages and watch. American Indians will do it. They’ll set the hours by a roadside.
We think they’re done. You know, sometimes I sits and thinks.
But mostly I just said they have nothing better to do.
Someone else was saying at lunch that if you bothered on the phone and somebody asks you, could you come over this morning and do that? And so perfectly legitimate to say, no, this is my morning for a hair appointment. This is my morning to go down shopping, etc. And I can’t come. But if you say this is my morning to be alone, people would think you were very strange.
Because you wouldn’t be doing something for the world. But hermits, for example, and people who live solitary lives and meditate a great deal are doing an enormous amount for the world. Just a very early suspicion that people exist like that is marvelous for everybody. Because it says to all of us. Where do you think you’re going? Why are you making? Why are you raising so much dust? Because you think you’re going somewhere and you’re already there and this dust is getting in everybody’s nostrils and it is polluting everything in all because you are so busy to put up this big thing, whatever it is, it is getting top heavy and it’s getting a bar holding the thing up.
So to know that there are hamlets.
Deep in the forest is like knowing that there are still streams and flowers, which no one has ever seen. We are mostly of the mentality that if we heard of a hidden valley full of flowers, which nobody has ever seen. We would say that should be open to the public, should be bought for the nation, and they should put in a ranger station and toilet facilities and a picnic ground. It would be still worse if there were one person living in there and enjoying it all by himself. Let’s say the selfish bastard. He should live in that beautiful, flowery valley all alone. Open it up. Let’s all have a look. And then when everybody’s had a look, the place is a desert. Now I live opposite a forest. It’s in a state park and I can see right across to that forest. It’s a very big and very dense forest.
Occupying the whole side of a valley and I think sometimes be fun to explore it. And then on the other hand, I decide I’m not going to. I’m not going to disturb it.
The only one who lives there is an old she goat who comes out every so often and dances on top of a big rock. Oh, of course there are birds and probably deer and skunks, rabbits. But nobody ever goes there.
You never see anybody in that forest. And it’s just wonderful to leave it alone.
So you see here two things, two cranes of my thought. Connect. The first train was you see the folly of trying to do good. And the second train is that you are doing good by doing nothing.
The very hands off. On this thing called life.
The meditative attitude which realizes to you how magical it all is.
It benefits other people in the same way as the untouched forest and wilderness land benefits people. It’s essential to our sanity to have those areas of UN interfered with life.
So we might say that is the passive side of exuberant religion is the meditative.
The one activity in which we are completely here and now and not seeking any result. The other side of this exuberance is, of course, the musical dancing, ritualistic side of religion. When you see another kind of ritual, nobody is expecting to get anything out of this ritual because it’s not considered as magic, it’s the Japanese tea ceremony. It is apparently a purely secular ritual. It is a way of drinking tea together socially. Actually, it’s a Zen Buddhist ritual. Because in Zen, you get to a place where there isn’t any difference between religion and everyday life. But they don’t. Therefore, not the ritual art of everyday life. They put the ritual into everyday life at the tea ceremony.
And they’re the beauty of gesture and of the primitive style vessels that are used. And the serenity of doing this ritual for no reason except the ritual is a very lovely experience.
But you see in the life of America today, and you notice it here in a rather special way. There is very little joyous ritual.
I mean, there are Freemasons and there are shrines and Knights of Columbus.
But those people laugh at their own rituals. Really?
They they they don’t understand them.
They have no real feeling for it. It’s it’s it’s a kind of clowning affair where you dress up and you do this and you give the money to charity and so forth. And in the Roman Catholic Church, they don’t understand ritual. So that you get the impression you see that, you know, you put a quarter in the slot and political outcomes a goody.
We’ve got a confession.
And you’d only make the full confession that they would, you know, to say that the sins of a member of songs on Sunday in the present. And it is done. I see. And I remember once watching a midnight mass in New York. I never saw anything go so fast. I don’t if any of you ever remember a story by Alphonse, do they call it Obama’s bus? The three low masses with a play on bus lo was the three masses of Christmas being celebrated in one hell of a hurry because the priest and the acolytes all wanted to get the dinner and they gave themselves such indigestion at the dinner that they died and their ghosts were compelled to celebrate three masses through all eternity.
While this mass was just like that, I never saw anything like those. I the people at the altar, while that there was somebody and the acolytes suddenly went up, genuflect and vanished.
They reminded me that passage in the book of Genesis, where it says in Enoch walked with God and he was not for God took him.
He just disappeared.
I mean, so there’s nothing stately about it. There was no rhythm, no sense of a dance. Well, let’s get this thing ground out as fast as possible. Most of us now have a greater love. Many believe the mother will move. It doesn’t really up his death.
Now, I can understand that being done because somebody digs a kind of.
Wait, wait, wait, wait, wait, wait, wait, wait, wait.
I assume you see, but this isn’t done that way, it’s done to get it over with. So nobody digs it. This ritual is just a magic to be done as fast as possible. It’s like a prowler with an electric motor on it now. Well, you may laugh at prayer wheels. You ever try to use a prayer wheel? You get one. They’re all over the place. Nowadays you rotate it and see it has a cylinder and a little chain and a weight on the end of the chain. And you get this thing going. It says inside own money. Pardon me. You get this going and you know, you’ve got the earth going round the sun. That’s the same sort of process. You’ve got this going like this. It’s a little bit of a trick to it, so you don’t want the chain to get loose and drop the weight on the end. So you’ve got to keep that rhythm going. Once upon a time, there was a miser and Buddhist priest. Was his friend going to trick that miser, the Buddhist priest said atomizer, look, every time you say the religious formula are normal. I mean, tablets, which means normal like Halo or early means the name of Army Harbor, the Buddha. That’s the great sun Buddha. I’ll give you one scene, which was one hundredth of a yen that was a very small amount of money, but all you got to say, it’s a number I mean, books, I’ll give you a sentence.
The miser thought, that’s crazy. Think of all the money only.
So he began took out a brush. I mean, it was dumb, I mean, it was I mean, it was not I mean, it was no more I mean, it wasn’t I mean, it was numb. I mean, it was not what I mean, it’s not what I mean. It was not what I mean. It was no, I mean, it was not I mean, it was dumb, let me say.
And the priest used to come and look at him every day and see this huge sheets of paper accumulating with all accounts. He had done one sandwich.
The priest is very happy, is not what it was. I mean, it was dumb. I mean I mean, this one day he came, there was a miser sitting say no money. There was no one. There was no I mean, he wasn’t making any marks.
In haha heart.
And another day. Still seeing nothing happening at all.
And then one day the priest came and he opened the gate at the end of the garden path and the doors flew open and the miser came rushing out and he embraced the priest and says, Oh, I can’t thank you enough. You don’t owe me any money at all.
Well, that explains the prayer wheel, you see, if the prayer wheels to do that thing or other you are to do that thing, you mother, you can’t be in a hurry.
You can’t be trying to get away. You must be fascinated with the possibility of C and you just do this to true to you at your wits end. It’s why you’re a kind of a nut. You have to be easy to do this. You’re at your wits end. All there is. You don’t have to say anything. You don’t ever think anything. You don’t have to be virtuous. You don’t have to believe anything. Only up there to go to. Good, good, good, good thing. That’s that’s it. And so you can have a ball swinging that thing. So that therefore we need to be delivered from a utilitarian religion altogether and come to the realization that the highest form of religion is perfectly useless. And this is the true nature of play. And of course, it’s the true nature of the universe. And see, what I’m doing is I’m playing a sort of little trick here because I’m showing you the importance of the unimportant. See, we got ourselves down to being absolutely incapable. That’s what we did to begin with.
And show you that that’s where you really begin to live.
So now, again, we’re going to get down the very highest that there is the Godhead and religion and the Saints and angels and the tiny Buddhas in their Mandela’s sitting at the heart of the universe. And we’re going to show that they are all quite useless.
They serve no purpose, whatever. They are not good for anyone else or anything. Why they don’t need to be. They’re not going anywhere because they’re now.
And the expression the Maya of the universe, which they show.
Is not done.
Because they have some purpose to work out.
It’s the way you spend your time when you don’t have any purpose to work out.
Then you can afford to be devious. You don’t have to go the direct way. If you’ve got a purpose, get that baby. See you like that. Get that.
If you don’t have any purpose, you wonder and you go and suddenly you say, well, that’s the outline of a leaf.
And all those veins going through it a little earthy, so you get the wiggly path instead of a straight path.
Go round in circles.
So the planets go around the sun. They’re not going anywhere. What’s the sun going around another star? Oh, this thing is a great spiral nebula with its center somewhere beyond the constellation of Sagittarius going around and around. So in the religious dance, we all join hands and we go around. In meditation, you make your breath go wrong. It isn’t just in and out like a pumpkin. It’s not like that. It’s like goes like this. And there’s no sort of hitch between the in and the out. It flows the whole way. Yoga. Called the Chinese. Call it the circulation of the light.
It’s going around.
In Buddhism and in Hinduism, they talk about the world as samsara, the round.
Sorry, around the sorry go round as distinct from the merry go round. Samsara, the wheel of becoming the power Chocola.
The wheel of birth and death, and so Edwin Arnold and his poem, The Light of Asia makes the Buddha say you suffer from yourselves. None else compels, none other holds you that you live and die.
And were upon the wheel and hug and kiss its spokes of agony, its tire of tears, its neighbor and nothingness. That’s the rat race thinking you’re going gonna get somewhere. Spin that wheel, baby.
Round and round that wheel of fortune.
Weigh what you gain on the roundabout and you lose on the swings.
And on the other hand, there are certain people who have a different attitude to the wheel of Fortune spinning for fun. Let’s gamble. Not to make money just because it’s fun to gamble.
Now, you see that as the gay newsman, he’s liberated.
He’s not. He’s not hung up on the game. So in the same way that Mandela is a symbol of the transformed rat race.
Now, what’s the nature of the rat race? The barber chapter, a symbol of the six divisions of life with the successful people at the top. They’re the angels, the unsuccessful people at the bottom. The Naka or the. The poker. Purgatory. Or States of extreme suffering. And then in between are various graduated states. The humans, the frustrated spirits, the furious spirits. And the animals seem at the top of the gods. At the bottom are the demons and the tormented spirits.
So everybody is moving to get up to.
So in a way, wherever you lie or at the bottom, you’re tormented if those gods are trying to stay up in. But is no way higher than heaven. And the only way is down.
Down and out.
So they got that theme running, see?
Now, importantly, recognize on this wheel that being at the top is not being a Buddha. You may be a God, you may be an angel, a diva from which we get our word divine as well as devil.
But you are not a Buddha. You’re not liberated from the wheel. How do you get off? Why? Knowing that wherever you are on the wheel, is it?
Let’s say we all at the bottom because honest squirrel cage wheel, the running squirrel or rat always stays at the bottom. So you’re as low as you can get. That’s what I was pointing out this morning.
Can’t get any lower. You’re in the Naka. The bottom of hell. But there you are. Now what happens?
You realize that every point on the wheel is there.
And so you’ll get a different picture of the wheel, not as the significance of it is no longer in the Rotary movement around it, but suddenly in the movement from the center to the circumference and from the circumference to the center, you’ll get a flower.
The path of the pedal and your wheels suddenly becomes a mandala.
That is to say, a circle’s subdivided in by petals or other symbolic petals to be a floral shape. And there you see the great Tibetan paintings of Mandela’s.
We go back to the five great Buddhas, Dynegy, in your eye, as the Japanese say is in Sanskrit, is Maha Varro O’Connor Buddha, who represents the basic energy of the universe, the great sun Buddha. He’s in the middle. He has around him Mummy, Taba, Shabbir Rudner, some barber and some barber and a megacity, and they’re all a beautiful jeweled creatures in their places and you see the balanced wheel, the joyous wheel.
So this is the transformation of the rat race.
And this also is a kind of ritual ization of everyday life.
And this you see, just as the rat race has transformed into the mandala.
So far, the person who is a master of pleasure.
The little things of everyday life are likewise ritualized.
Not because somebody is compulsive. You know, all the dishes must be without spot. Give me my magnifying glass.
Not that, but that doing any simple action with delight looks ritualistic.
If you watch a very skilled craftsman at work or a surgeon or a good dentist. Or a shoemaker or a potter who thoroughly loves the work. You’ll notice that caressing hands, the delight, the dance they do. To do this thing, the doing of it is more important than the dunning of it.
You see, they look ritualistic in their action.
It’s a ceremony and you think he’s worshiping some kind of a God. That’s because he’s turned the rat race into the mundane. So you can do that with everything if you’re not in a hurry. And you’re not in a hurry if you know there’s nowhere to go. I mean, they said he has the end of the line and there’s a place called death and a tombstone on it says, well, he. He did it once. We write his name on the tombstone.
That’s the end. That’s where you’re going. If you look at it from that point of view. But if you’re going here.
And you’ve already arrived. What is proper behavior for a Buddha?
Supposing you are as rich as rich can be. And you are. The whole universe is yours.
Supposing you got all the time you need when you do have now is enough of what what what what to do, obviously.
Well, of course, live it up.
In all the ordinary things that are to be done.
Instead of trying to get them out of the way so that you could do something else which is supposed to be better or more rewarding. You’ll see the reward is everywhere because there’s no hurry. In this way now, the world is transformed in this way. You might have a utopia. Because as Gary Snyder, my friend, has put it, there is no possibility of your doing anything effective.
Save this world from an terrifying ecological disaster unless, you know it doesn’t need to be done. If you can see the dissolution of this world, the end of the human race. As the Kali yoga that Hindus talk about, the cosmic cataclysms, which comes at the end of every four million two hundred, three hundred and twenty thousand years, every culpa and realize that this ecological disaster is simply the periodical death of a world system.
And therefore, there’s nothing especially tragic about it.
It’s the way things go. Just like the death of every individual. You would think that such a realization would make a person cold, indifferent. But no. If you understand that and you’re not fighting it, you are not afraid of it. And if you’re not afraid of it, you can handle it.
But you have to show that the preservation of the planet and of life is not a frantic duty.
It’s a pleasure.
And you won’t convince everybody at the pleasure if you go and scream in the streets. Start throwing rocks.
Then you are saying it’s your duty. To whom? To whom do we owe this duty? Do you owe it to yourself? Well, that depends what you want to do.
Do you want to go on chasing on the wheel? Do you want to think that by a fierce political action we will have a better world to live in and we’ll all be so happy?
Five year plans and then another five year plan. And then after another five year plan, like my music teacher when I was a child, it’s clear scale is ridiculous.
Diddy and you know, she said not once more applied, played against it. Now, just once more or once more, but a little about, you know, horrors. But you can find or realize the great life.
If you’re not looking for.