They don't have known or educated people. Gosh. Wow. You really have to look for an educated person at both places. You know, you find millions of guys who are almost nobody is educated. Why is it that this old hat, what the hell, black people legitimately say, well, hell, it's old hat about racial inferiority, racial superiority, and the word race itself being a hard-washed word. The point is, it's not a simple matter that you educate people that, oh, this and that's a mistake. Because people have savage and vicious investments in oppression, in being oppressed, and in being oppressive.

[01:16]

And it takes sometimes force, violence, coercion, and the sternest of prohibitions involving the denial of another person of rights. for significant changes to take place since these irrational, deep-rooted, vicious investments are so great. But, you know, as for me, I would rather have my freedom and not be liked by ten people I pass on the street then not have my freedom and say, oh good boy, you're keeping in your place. Because the nitty-gritty of life revolves spiritually around fulfillment.

[02:33]

It doesn't revolve around a popularity contest. Today is where consciousness raising through meditation, through literature, and thereby through effective social and political action is where and how a lot of change takes place. Well, we're living in a city of such incredible oppression. The gay community, powerless, disorganized, people are busy trying to dent their ass off at discotheques, things of that sort.

[03:40]

Consciousness is lacking. Even women's rights to vote, that so many of the spokesmen for women's rights are themselves so oppressive, so power hungry. The last thing that they would do is they would work together. Oppressed people have an investment in oppression by being splintered. so that there can be ten different Martinets, ten different power grovers. The city of San Francisco has five gay political clubs, thirty-eight different Marxist groups, I don't know how many,

[04:45]

women liberationists or unliberationists grow, but there is an investment in being a power broker, and that requires oppression and its maintenance. And so, at the core of the political and social process, to me, is a type of active participation that requires a renewal and a utilization of one's whole and total being. Now, I'm going to do something I haven't done at any point, and that is recommend a book I haven't read. Just yesterday, I was looking at a book in the bookstore, just a little bit of it when I looked at it.

[05:49]

It was so exciting. But I'm just dying to read it. It may be absolutely lousy and no good and all the rest. But I thought I'd share it with you if you'd be interested. In a sense, I'm not recommending it. I'm recommending that you look at it. Making Changes, The Politics of Self-Liberation by Melvin Gertow, G-O-M-T-O-V. Melvin Gertow came from a Jewish background and went into teaching and all the rest. And at this point, lives in a, um, commune situation in the East Bay, um, the primitive communism, and, um, interested in politics, literature, sex, well, homosexual, heterosexual, sexual.

[07:03]

Nice way of looking at things, as far as I'm concerned. But, What I liked about it was the caption, like, politics without liberation and his struggle. I'm going to share one thing in common. We both went to the Radnick Hall High School in Brooklyn, New York, and wound up in Berkeley. So, at any rate, I found that... fascinating on exactly the sort of subject that we're talking about. Does anyone have a Bob Jarrett comment, question, or observation? I was wondering about the transformation from agrarian to commerce, and you're talking about women being involved in the mystical. In an agrarian society, the mystical would be much more important.

[08:04]

And, you know, as we transform into commercial, then so-called man, masculine, rational mind would be more important. So, do you think that's an important factor, or is that too simplistic? No, you see, in the early agrarian society, without commerce, the woman had both the maternal and priestess functions. deeply rooted to the fall and the sky. Now, we've all been taught history from an exceedingly oversimplified point of view. I wonder if anyone has studied economic development of, for example, the Roman Empire. The stages of development of the different portions of the German Empire went through.

[09:06]

Agrarian is a very broad term. It can mean self-sufficient, native living. Or it can mean commercial enterprise, with the equivalent of a middle class, a middle class which is commercial in its enterprises, like the famous money changers in the temple, if you will. The traders of the Silk Road from antiquity that went from Samarkand to Trebizond. And so there were many layers of economic development that took place. And among them was the removal of agricultural business from the location of the house and farm to the marketplace, to other marketplaces, to money.

[10:18]

the development of money, and no commercial transaction system, and things of that sort. And agriculture became incredibly complex as a business, which involved a lot of political development, civil service. And there was superb studies of both then of Asia in Israel, Palestine, then by Max Weber many years ago, and in China, then by Needham and a number of other social historians, economic historians. And the rise of, for example, the Litter-Botty class for essay by Max Weber, which he wrote in the early thirties called the Chinese Little Zoddy that has never been surpassed, in which the cultivated person as civil servant was the assessor, the purveyor, the tax collector, and all the rest.

[11:33]

Well, that shows a different stage of agrarian development from, um, harshful native farming, and that was, um, the point at which women's rural became more and more the home, maintaining the home instead of the back door. Do you think the concept of land ownership might have been a turning point? Yeah. Yeah. Well, land ownership, per se, as private individual property, not as private hold and or family property, but as individual property. This was directly parallel to the development of the exceedingly patriarchal family.

[12:34]

If it doesn't sound corrective, I would recommend a very short work, much outdated, much outmoded, but excellent by Friedrich Engel. The origin of the family, private property, and the state. And incredible. That was written 120 years ago. It's incredible. But when you quote me, too, the FBI and add another page to my thoughts. But anyway, the thing that I'm driving at, though, is that I essentially feel that the court, unlike the Marxist, conservative, liberal, any political group saying,

[13:41]

And also, unlike what most religious groups say, there's a double-barreled process at work. The religious groups say, liberate yourself, the world is always going to be shit-filled, or your shoes can somehow pull your nose and walk above it, then everything is fine. The politicians, they... religion is the opiate of the masses. Get out there and be my slave. I mean, be a loyal comrade and everything will be fine. I'm boss and we all share, but I say we can't. Rather, to me, it's a double barrel shotgun. You have to be centered about the whole length of your own being. to engage in any significant behavior that isn't chaotic. But if you are centered in that moving, flexible reality that still has the constancy of repose and tranquility, because you're with it, build samsara and nirvana.

[15:07]

I mean, a dynamic, instant involvement. Spinning around a lot, but the middle didn't fit for me. And why, you then have something to utilize. in significant societal and economic ways. And society doesn't mean organizing the U.S. away and Canada and Mexico and the islands offshore. You know, it can mean involvement with two or three or ten or a hundred thousand people. but utilizing it in ways that are spiritual. If the spiritual life is a self-giving and outpouring that there's an accompanying inflow, ditto.

[16:19]

Glory must out there. So to me, it isn't a neither-or. But I do see a fairly clear-cut priority for a launching pad. Because when I look out there at the reformers, there are so many messes, so many crewballs, so many power-hungry people lusting for slaves. There's so many slaves lusting for masses to tell them what to do and give them a little pat on the head. But the only way to sort anything out is to be together yourself in the first place. Or, if you miss me, or transformed into a master or a slave. Something of that sort.

[17:23]

So, to me, it isn't the need of or. It's a total process with its launching pad. It's coming to terms with and utilizing the medical component that make up your being as you. And that is what I know. But again, though they The realm of nature may be going through these processes, so is every individual, and so the model is itself. That's the way that, you know, I don't exactly like the model that I look at in the mirror, you know. Oh, that guy, you know? That guy? I think that's probably what we're stuck with, though.

[18:29]

The utilization of the rat game that we're into. Yes, that's a bad thing. Yeah. Young underwent, as I suggested, a lot of development in his presentation of this. His most clear-cut statement of it is in a short work, 2FA in analytical psychology. I think it was written in 1832. I'm not sure. Its biggest development is in the book that is now translated as Architects of the Collective Unconscious.

[19:38]

It used to be translated as Symbols of Transformation. Or was it vice versa? I think there you have it. But at any rate, Jung defined as animus characteristics in the female, the heroic, the imaginative processes that are productively put to work. In other words, libidinal drive, not sexual libido. The word libido in Jung means life energy. In Freud, libido means sexual energy. But life energy, libidinal drive, the drive to go beyond oneself,

[20:44]

is personified in this heroic form as the animus. So obviously, if it's lopsided in a woman, to use Jung's words, because these are not pleasant words, the woman will be bitchy, quarrelsome, argumentative, nitpicking, hyper-rational. That's one form of anonymous living woman. Negative. The other form of anonymous living woman, negative, is the woman who identifies with it in a romantic way, and she becomes a silly, um, uh, stereotype conventionalistic person.

[21:50]

The creative use of the animus is that it lends imaginative yet constructive and goal-oriented development to the personality. The animus is not the same as other forms of the feminine. It's one among several feminine archetypes in the psyches of people. You know, talking men and women. Animus is talking about women. For example, the goddess, the child of hope, the lover, the heroine. All of these are personification in dreams, in art, in literature, in imagination, in creation and fantasy.

[23:11]

And so, for example, If a woman were to let herself go and enjoy in ways that aren't crazy and would cause you to run up in a boobie hat, enjoy fantasizing that you are a Florence Nightingale, June of Art, Ruth B. Anthony, Muhammad Ali, Charles de Gaulle, you see? the whole gamut, and enjoy it all, you will gradually also see yourself beyond any and all of these specifics. Just like, and again going to take next month, when you meditate with an icon of any sort, like with Tara, you go into through

[24:17]

and beyond. And the beyond that you find is yourself. And likewise, for a male, who identify with Elizabeth Barrett, Lawrence Nightingale, Muhammad Ali, Thomas Edison, you know, And really enjoy it, and really dig it. And dig the sky, dig the earth, the plants, the waves, the moss, look at the trees. Love the moss on the lake, the lichen on the rocks, and whatever. Don't use it as an ear.

[25:19]

Enjoy. Enter into. Walk through. So you're talking about visualization. But visualization, that's one form of visualization, then, but a different product in the fourth century and fifth century. And that's what people know about as well. But walk through it. I'm glad you, there you are. Right where you are now. But how would I get, where I'd be at it? Make sense? Well, the doing, and be a trainer.

[26:23]

And, uh, that's the end. So don't expect to find yourself, you know, way out in the never-never land, always returning to ground zero. Now, there's a lovely story about, one of the things, a story about a artist who came to the large space and came to the palace and started walking on his path. It just appeared in time-space and was never again seen. Now, you know, it's charming. It has its point. It's a legitimate point. It's not disputing its point. But samsara is nirvana, and nirvana is samsara. The divine human experience is the uplifted human experience. Right now, here. So the goal of any and all of this enlargement accounts with the earth that lives in the enlargement itself.

[27:31]

As a view right here, a bullet, a picture, that would be more, just go more. And if we do it with joy, we do it without measure and weighing. Should I, shouldn't I do this? Well, we do it. It happens. And that's the result of spiritual discipline. Want to make this better or better? Any other questions? I'll just share. Yeah, something I'm working on. Something I'm working on. Yeah. I personally identify very heavily with my ancestral roots in Central Asia and Asia Minor. And I really don't feel much at home, um, elsewhere.

[28:54]

And the closer I get geographically than that, especially if I'm in England, I feel happier in a poetic way than here. And that is a big problem and a big hang-up, because I should be free enough and spontaneous enough to engage in any dimension of experience to where I'm at, wherever it may be, because reality is here. How do you look at it? [...] Yeah, well... Oh, yeah, yeah.

[30:09]

Well, what I... I've been working on it. For one thing, I've been trying to put together some poetry recently without commendable class. What I intend to do is more discipline. It distracts that chain of thought within the meditations. that involves the loss itself into what that was. Whatever is one of my ongoing disciplines. And for the blind mind, let's do it. So that as in a crowd we feel suffocated by something of that sort. Likewise, let's try to think positive thoughts psych yourself up. That's all work and effort that magnifies the alienation. But rather to do meditation and be on another level of consciousness so that you are indifferent to the static

[31:29]

But static can be very noisy, and I find myself, in lots of ways, at once, I don't know why static still keeps coming on, and I turn the dial from one station to another, and more static, and more static. It's this life, and if there are many more, many more lives to deal with it. I think it's a creative thing to deal with, and very realistically, and it's often very, very hard, and I find it very, very hard to accept certain basic facts of life that are what they are, and I know what they are, and this, that, and the other things. Killing them constructively is part of the ball of wax that's for me to live and enjoy.

[32:35]

Santa. Yeah. But, my premise is that there's a chaotic mess out there. There's a chaotic mess in here. And our job is to do what the gods of old did. put order into the chaos, give things name and form and placement and the ranking of importance and unimportance and lifespan and life, and all the rest. So part of the spiritual life is a very practical feeling these things. But, as a starting point, the mess you're in, the stuff involved in it, it's almost always a disaster.

[33:46]

The more you worry, the more you regret, the more involved you are with it. The badder, the worse you feel, or the angrier, or the whatever. And so I've blown another laugh on it. It doesn't always work. It won't always work. And if anyone tells you what they've reached the stage where they always work, I want their autograph too. Okay, do you know what's happening? I have to make that a lot of good questions. Well, I talked earlier about pre-conditioning, you know, pre-conditioning of the area. It seems like it's a physical expression of components of people's psyche.

[34:49]

There's more data, you know, and it's all right there. You've already dealt with all that stuff, really. And the National Submarine, where the process of alienation began, I think they all ended up in this book. And so, I guess my question is that spiritual life, the spiritual practice, it's actually different in those situations. I mean, in situations where everything's all mixed up, you really have to do it. I mean, what is it you're working with? Or is it just a completely different process? Yeah, you're working with yourself. That's right. Well, you're working, yeah, well, In the sense of not having a commitment to a metaphysics of something inside me, which has four letters S-E-L-S on it, it's working with the reality of one's existence and a multitude of feelings, thoughts, passions that you have, integrating them, utilizing

[36:10]

without denial in many components so that neither a beast with your mouth, neither a beast on your toast would be the result. This is something that was impossible in pre-commercial society. Those people were condemned to lives of ignorance and unfulfillment along aesthetic lines. They had contentment when they weren't being rated by their neighbors and things of that sort. But they did not have fulfillment. There is a difficult, arduous path, the net result of which is implicit in the long run.

[37:21]

But the path is difficult and arduous because it recognizes the chaos without end within. that gives them an opportunity that they didn't have. And because of their situation, compared to the people they were able to say, well, this is it, this is the way it works, they would have kept, maybe not for a parent. They maintained a simple integrity that I, for one, wouldn't want. It's a question to glorify that, you know, like Shoemaker's book, Small is Beautiful. I tried to run an industrial society on Small is Beautiful. So I saved four and a half billion people on Small is Beautiful. Okay, no question about that. It could be done in little groups, and you can opt it for yourself, your friends, and like-minded people.

[38:23]

But you cannot produce energy food supplies, medical supplies, the sophisticated technology that allows me today to outperform an average or normally healthy person of my age in dread tests, even though I had two open heart operations. Now, in a world as small as beautiful, I went long, long, long ago have been dead. So I don't buy into that, except to a limited degree. There is what, one of my favorite philosophers, unfortunately, was associated in the early days with anoxies, and so he's left on with great disfavor, Martin Heidegger.

[39:27]

How do you speak of the lived-in world in a world of oppression? And I'm thinking, you know, the person to the left, not to the right, freedom and heroes. The opportunity that we have in our self-expression and our uniqueness to pull together contributions and uniquenesses, It was like-minded people in intimate ways that restored community and wholeness in a corporate way that's more than individual. That's, oh, yes, indeed. But that isn't what simply saying, We would like to see energy in little quantities, tiny factories, tiny towns, tiny this and tiny that.

[40:31]

That's inconceivable for the world after this. It isn't in either of us. To me, the intimacy of sharing one's fulfillment, sharing one's void, with other people who match up on the count is something to actualize in one's life, in community. But that doesn't mean that we abandon technology and all the rest. Take, for example, nuclear fusion energy. Which can take a cup of water. It's theoretically complete.

[41:36]

The only thing that's lacking is sufficient technology and budgeting. A cup of seawater can fuel the world with no danger by far. The US government is investing $80 million a year in that one thing. Almost 1% of the cost of an aircraft carrier. There's the state's massive, spectacular energy of the future. Now, you ask me why. We can talk about corporate structures, international economics, some of my other favorite subjects.

[42:43]

I have a lot of favorite subjects. But to me, it's not a need at all. I'm for not only technology, but super technology. liberate people and get more, and allow them more opportunity for more community. There's a car produced in Italy. It's produced in a factory by robots. There was no human being on the assembly line floor of the factory. Everything, the frame, the wheels, the tires, the nuts, the bolts, the welding, everything is done by robots. The loaded parts, thousands and thousands of pieces are put together by robots.

[43:45]

The first time that the car is touched by a person is after it's given an electronic and mechanical check-through by a robot and is then test-driven by a human being. And the commercials for the car is handmade by robots. And it's heard. It's heard. Well, they don't have to worry about a U.S. market and meeting California emission standards or anything of that sort. Any car they produce for the next five years is going to be mapped up to the European market. But the commercials for it in Europe are so much fun that you just, you know, the show it will process and all.

[44:48]

And then at the end, the Well, they're robots. It's great. Why do you assume to be robots doing drugs? I don't know. [...] It all seems so arbitrary. The quality of life of people who work in a factory of 20,000 people. If they live in a decent life, remain fashion, and all the rest, and their life is not treachery, their heads aren't screwed up, and that all the rest can have immense intimacy and relatedness, and their small community can tie in with a larger one.

[46:12]

but I'm all for it, as far as I'm concerned. Ultimately, we tie in with one another everywhere. Who knows, in the case of any one of us, how many different tribes and races and traditions passed through where our ancestors allowed, and let's be positive that I don't name a bank while they were en route So even though we don't all look alike, we're all mongrel bastards, again, in that history. And so we all, in a sense, do contain one another, even biologically. So to me, community in the largest sense is large, very large, and small.

[47:26]

And the one person I suggested may not make much sense to you, or it may make great sense to you, but the one person and they use any one of it. There's such a multitude of diverse war interactions and a couple of them friendly to one another inside of each other. The community, to make beautiful, if small is beautiful, is the multiplicity of community that each one of us are. But taking the mechanized factory to its logical conclusion, if people don't work, what's the basis for community? If they didn't have to work, what would be the basis for the community?

[48:32]

Well, any sort of reduction and exchange of goods requires work. And the amount of work that accompanies advanced technology is often surprisingly great. It goes along distribution, sales, service, and so on. In a humane society, we can let baby in school two days, work one, and whatever. doing all sorts of things. Unimaginable. I'm so utopian that I don't like to project the details of the utopia too much because I'd like to describe. You know what? You know the definition of alienation?

[49:35]

Oh, not a choice for whim. Oh, no, I'm not saying a choice for whim, but now, has everything shaped and developed? And, you know, let's say, Okay, well, let's take this plant in the lab, which is a venture of fiat and alpha male. Gigantically, if it were a Detroit auto factory, it would have 35,000 people in there. It had 100.

[50:48]

Let's say it had 900, 1,000. We worked together on a decent schedule, and some they were still in with some mad interest, and some working, and some... doing their part at being recorded from one in the kitchen and from traveling to the Seychelles Islands or wherever they'd like to go, with a great deal of both cooperative and individual effort. I don't see the two in conflict. Again, here's an either-or, you know, like with that, of shall I be a spiritual person or a political person. It's shall I be a cooperative, community-related person or an individualist. And I wouldn't buy into an either-or or either of those.

[51:54]

My theme was it was in relation to the people that purchase between who made the project, which would be the last of the project. But somehow, if it deteriorates very quickly, you can sell it out and break off from it like that. I'm having to sort of step it, because you don't know the person who made it, so you don't know the responsibility. And maybe I'm talking about it incorrectly, but that was why I brought it up in the first place. One of Shoemaker's salient point, and one that writers about alienation who don't know where it all comes from and related to its origin, go into is that somehow there was a growth in age

[52:59]

When the shoemaker made shoes and sold them to his neighbor, the butcher, who slaughtered the cow and sold him the meat that he put on his table, And he and Karen got his vegetables from a farmer who lived just outside town. And everything was a handmade commodity from beginning to end with great pride in workmanship. Only for highly sophisticated rare artists was there ever such a day. The days of hand-pulled craftsmanship were days of slavery, oppression, and drudgery for the people who made those handcrafted articles. And invested in those articles is slavery, exploitation, and wildness.

[54:10]

You can go back even further when women, by their gathering and their fishing, provided 80% of what the community ate, and the men would do their hunting and their rituals, and yet there was a faggot. And that is a slavery, but it's mutual exploitation. Here's where I disagree with Marxism. I look for the faggot. of a future society, given the ranges and possibility of technology, could be more determined by elective choices of taste, lifestyle, interest, and social concern than economic necessity. And it is possible to have social relationship no longer have economic necessities at their core. And so from that point of view, to use a model of economic necessity, I think, wouldn't be to think in terms of the liberating power that is possible of technology.

[55:32]

For example, in Japan now, it's interesting that The most beautiful fabric in Japan usually are wedding sashes. The most elaborate, multi-colored, beautiful, multi-dimensionally stitched wedding sashes in Japan are machine-made. but the 18th century, no matter how elaborate and beautifully done, don't begin to compare with the beauty of these textiles that are produced by machines that are so automated that they utilize both

[56:38]

the most advanced automated electronics and laser physics together to produce such incredible textiles. Who devised the pattern, the design, and all the rest? The artist working with the tools of artistic enterprise. Now, I am a musician, painter, watercolorist, and a sketcher. It's all the traditional media of art that's gone away from the world. So I respect the traditional art. One of the tools of art is the use of industrial design for sensational beauty.

[57:45]

For several years, I worked very hard at electronic composition, in which I used a mold, keyboard, bank of and synthesizer cultures and buttons and plugs and doodads and all. A lot of fun. And electronic adapters that would turn my grand piano and my cubicle piano into an electronic piano. And there are potentials of altering sound, changing the very shape duration and all the rest of a sound wave that were inconceivable 30 years ago. Every sound had its big wave.

[58:50]

But when you do this, that, that, you can have a sound of what you pressed the note, or a sound of your adapter. or whatever, and the potentials are incredible. It's also a lot of fun, too, if you want to play war. Play the Star Spangled Banner, or Rocket's red glare, zoom, zoom, zoom, and bombs bursting in the air, kaboom, and oh boy, just great fun. But at any rate, that's a keyboard. And when they're on a key, and you go like this with plugs and with knob, That's an instrument. Is there anything more sacred about a quill than a piece of chalk? Or a piece of chalk than a funtifang?

[59:58]

But there's some point in thinking about the quality to it. My first impression of who we are and what we can do. And maybe, you know, checking all day and not doing all day, or whatever, and maybe not the point, but still, they have several questions you're like, too. Are you creating something that you can really express yourself with? Are you creating something with fast talk? Or are you... Well, I never did it commercially, and I had a hell of a bit of time.

[61:08]

And I've been looking at equipment recently, and Nancy had been one time saying, oh, go ahead, another time. She knows what's going to add up to the time, get started again. And it's been a lot of self-reflection. Here's the point. If I want new ranges of consciousness for myself, Old people are not new ranges of tonality, new ranges of sound, of music, of color, of shading, of experience, undreamt of. That wonderful new tool, just like the chisel and the hammer, revolutionized the world, the laser, and the fusion generator are tools of the world.

[62:17]

Tools are things that we use. We use hammers on our neighbor's heads. But a tool is neutral. But I don't see anything that's intrinsically good got a hammer, or intrinsically bad got a synthesizer. I can see both. Very constructive. expansion of the human psyche. Well, let's start to synthesize it. Right now, it's probably created a couple of million deaf people in the world by its infantile newsstand, and 80 decibel or less videos. But is that the synthesizer problem? I didn't do things like that.

[63:21]

And I mentioned in the first session that someone killed Ripon. They went over by a car. What? They wiped out the car? Yeah, everything, our sound, everything is a tool. or immune. The type of youth who have moral decision-making and virtual activity, or the absence of it, all come in. Well, I think one more point I wanted to make was that the tool itself is an expression of a person's semi-diastolic vision. I mean, there are some tools that And some are intrinsically bad, and some are intrinsically bad.

[64:29]

No, we didn't say they're bad. We're saying that they are qualities that are expressed by the people who made them. Oh. And that, like, for instance, you might say there's a distinction between an H-bomb and a... I don't know what you're saying, but you can say that there's a difference of expression there. Well, yeah, now, if what, you make a moral judgment about things, this gives things moral attributes. To me, there's only one thing that has a moral attribute, and that's behavior. Sometimes thought. I mean, behavior. Now, we talked about how different we all are. I happen to be very handy at some things and very unhandy at others.

[65:38]

I'm sure you happen to be very handy at some things, very unhandy at others. When trying to do certain things for leisure, self-expression, community service, or whatever, it's very I go bunkers over the excitement of reading the evil and ancient economic history. That's how far out I am. You know, nothing can get me off more. I get off on that. You know, the way a coke freak gets off on coke. So... Okay, that's my... insanity or my number or my interest level or my whatever and i think it's good and different other than that i use it in educational ways but i think i have a social benefit as i said about pornography or redeeming social value so uh i think it's one thing to say

[66:53]

I would sooner express myself in this way than in that. Or do this sort of work from that. Or I like this food and not that. This color and not that. Or whatever. You know. in a different scope, in a different mode, because it's been pointed out that in a more of a psychological type, even putting people in the grossest of categories, he starts with four in his psychological type, and lo and behold, before you're through, you're just getting eight. Well, just the grossest differentiation, the basic personality that different people have normally, same like. So, you know, it's quite a clever monkey. I say that's fine because I'm sure I felt glad that there are people who like to do what I don't.

[68:04]

and really enjoy it. Like going out in the garden and digging among the flowers and the plants. And they call that fun? I'd rather sunbathe. And the noise of them digging was too distracting. I wouldn't even want to sunbathe near at all. But if they like it, fine and dandy. Well, folks, I hope we'll taste them again in a moment.

[68:38]

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