FROM BONDAGE TO FREEDOM The buddhafield remains
FROM BONDAGE TO FREEDOM The buddhafield remains
Question 1
BELOVED MASTER,
PLEASE COULD YOU TELL ME THE DIFFERENCE BETWEEN INNOCENCE AND STUPIDITY?
Innocence is the ultimate flowering of your consciousness. Even a child is
not innocent; he is simply ignorant. He does not know, but he is not aware
that he knows not. The child most probably will become stupid, because the
society needs stupid people, the religions need stupid people, the
politicians need stupid people. All vested interests need the masses to
remain stupid. Their stupidity is the opportunity for all vested interests
to exploit them.
It is very rare that somebody rebels against religions, politics, social
structure, and tries to retain his individuality; chooses ignorance rather
than to be knowledgeable, because ignorance at least is natural. In being
knowledgeable you have gone far away from your nature.
The person who rebels against all these vested interests and discovers that
he knows nothing, that he only knows one thing, that he knows nothing -- he
is the innocent man.
When Bodhidharma was asked by Emperor Wu of China, "Who are you?,"
Bodhidharma said, "I do not know." It was not ignorance. Bodhidharma is one
of those few people who have come to innocence.
Socrates' last statement is, "I know only that I know nothing."
Stupidity is common. It comes in all sizes, all shapes: Christian stupidity,
Hindu stupidity, Mohammedan stupidity, Buddhist stupidity, communist
stupidity. One thing about stupidity: it never looks inwards. It can see
outside -- for example, a Hindu can see that Jesus cannot be enlightened,
for the simple reason that he drinks wine and moves with prostitutes. It is
impossible for Hindu stupidity to recognize Jesus as enlightened. The
Christian cannot see Krishna as enlightened. He had sixteen thousand wives,
all forcibly taken from their husbands, from their children -- and the man
is the perfect incarnation of God! It is difficult for the Christian to see
how Krishna can be the incarnation of God. He forces Arjuna to go to war,
convinces him -- against his will -- to go into a war which is known in
India as the Great War, which destroyed India forever. It broke India's
spine; since then India has never been able to reach any heights. It was
available to all kinds of invaders, easily available to become enslaved. The
whole responsibility goes to Krishna.
Now, a Christian who believes, "Love your enemy, love even your neighbor"...
I am always wondering why Jesus has not said, "Love your wife too, love your
husband too" -- because the enemy is far away, to love the enemy is easy. To
love the neighbor is more difficult, and to love the wife or the husband is
almost impossible.
The Christian teaching seems to be of peace, and Krishna's teaching seems
to be of war, violence. No, it is not possible for Christians to accept
Krishna. They can see the stupidity of Indians who believe in Krishna.
The Christian cannot accept even Gautam Buddha, for the simple reason that
he never healed sick people, he never gave eyes to the blind, he never
raised the dead back to life. Then what kind of a savior is he? He never
served anybody, and service is religion to the Christian mind.
Just look from the other side. If you ask the Buddhist, "Do you think Jesus
Christ is a savior?" he will simply laugh. He will say, "Saviors are not
crucified. Jesus could not save himself; he is a pretender, a hypocrite,
claiming that he can save the whole humanity."
And the Hindus, the Jainas, the Buddhists, all the Indian religions,
believe that if a certain person is crucified, that means in his past life
he must have committed really grave crimes, perhaps murders. Otherwise
crucifixion is impossible; it has to be related to his life.
Jainas say that when Mahavira, their savior, walks on the road, even thorns
move away. Because Mahavira has not committed any crime in his past life, he
cannot suffer even a thorn. Hindus say, if Meera is given poison, the poison
turns into nectar, because she has not committed any sin in her past life.
So Jesus' crucifixion, which is very significant to the Christian, is simply
a proof for Hindus, Jainas, Buddhists, that this man was simply a pretender.
Stupidity has this trait: it can see in others, but it cannot look
withinwards. No Christian can see anything wrong in Jesus Christ, no Hindu
can see anything wrong in Krishna, no Buddhist can see anything wrong in
Gautam Buddha. Suddenly their intelligence disappears; they become
immediately retarded, they fall back. This is one of the characteristics of
stupid people.
Stupid people can become very knowledgeable. They can become great scholars,
popes, shankaracharyas, Ayatollah Khomeiniacs, great rabbis full of
knowledge, but no knowing of their own. All knowledge is borrowed. In
themselves they are just empty; they are covering that emptiness with
borrowed knowledge. It is not their own intelligence that has become
sharpened, it is only their intellectuality that has become too full of
information.
Remember, a computer has no intelligence, but it has memory. It can have as
much information as you feed to it. The stupid person can become a great
scholar, a world-famous scholar, but he is just a computer. All knowledge is
information; it is his memory, not his experience. In his experience he
proves very stupid. I will give you two instances of two very great scholars.
One is a great Greek scholar, thought to be one of the greatest
mathematicians; he discovered many things in mathematics. He discovered the
principle of averages -- that is his greatest contribution to the world.
Before him nobody had ever thought about the principle of averages.
One Sunday morning he took his family for a picnic. They had to cross a
small river. The wife said, "Take the children on your shoulders" -- they
had four children. "Two I will take, two you take."
He said, "Wait. I am a mathematician, and no ordinary mathematician. Let me
first see the average height of the children and the average depth of the
river."
Naturally, the river somewhere was very shallow, somewhere very deep. The
bigger children were taller, the smaller children were shorter. But the
average... he figured it out on the sand with his finger and found that the
average height of the children was enough that the average depth of the
river could not drown them.
The wife insisted, "You keep your average: I don't understand mathematics,
I can only see that there is danger."
He said, "Don't be afraid. You just follow me." And then the children
started drowning, because the average is just a pure mathematical concept.
It does not exist, it is not found in reality.
And when the wife shouted, "The children are drowning!" do you know what he
did? He did not go to save the children, he rushed back to the bank. He said,
"Then there must have been some mistake in my calculations; otherwise, how
is it possible? Their average height is greater than the average depth of
the river." This is stupidity. The man is a great mathematician, but if you
put his mathematics aside, he is simply retarded.
The second example I give you is about Karl Marx. He was a chain-smoker,
and one day he found a cheaper brand of cigarette. He was an economist, and
certainly one of the great economists of the world. And if you think of his
influence, he is the greatest economist because he has influenced more than
half the world. Communism is his philosophy, his economic theory.
Seeing the cheaper brand, he purchased as many boxes as he could carry home.
When the wife saw him carrying so many boxes of cigarettes, she said, "What
are you doing? Doctors are saying to you, 'Stop smoking!' Your friends are
saying to you, 'Stop smoking!'"
And Karl Marx with a big smile said, "You don't know -- I have found a way.
Now there is no need to be worried about earning money. If I smoke one
cigarette, so much money is saved in comparison to the older brand; the more
I smoke, the more money is saved. So now I am not going to do anything
except smoke, because you have always been asking me for money, money, money.
Now have as much money as you want!"
The wife could not understand how the money could be saved by smoking. But
this is an economic theory, it does not correspond to reality. She had to
inform his closest friend, Friedrich Engels, "He has gone mad. In his room
he is sitting and smoking continuously -- to save money!"
Engels came, and he asked, "What is the matter?"
Marx said, "Now I can explain to you, you are an intelligent man. My wife
cannot understand higher economics. I was smoking up to now a brand which
was costly. Now this is a cheaper brand; with each cigarette so much money
is saved. The natural consequence is: the more you smoke, the more money is
saved."
This is sheer stupidity. He may have been a great economist, but that is
only scholarship, computer scholarship. As far as his own experience is
concerned, he is behaving stupidly. So stupidity can become very
knowledgeable. That does not mean that it has disappeared; you have simply
covered it up.
Innocence is not knowledgeable. Innocence simply means a clean clarity,
insight with no preconceived ideas, knowledge. Innocence simply means just
to be a mirror, which is empty but able to reflect anything that comes
before it. Innocence is the greatest achievement. Only a very few people
have been able to become innocent.
It is said, when a person becomes so innocent, he is just like a child.
Remember the words "like a child." He is not a child. There is a certain
similarity. The child is ignorant, without knowledge, a clean slate, a
tabula rasa -- but he will soon gather knowledge, because he is ignorant and
it hurts to remain ignorant.
The innocent man is also a tabula rasa, but he will never again accumulate
knowledge. It has already been too hard to drop it. It has been too hard to
get rid of the mind and its accumulations.
The child is bound to get lost in the world of knowledge. Socrates or
Bodhidharma are not corruptible; nobody can corrupt them. They have passed
through all the dark stages of corruption, and they have survived. Now their
state is of pure silence. They know nothing as far as knowledgeability is
concerned.
Socrates makes a beautiful distinction; it is worth remembering. He says,
"There is knowledge which is ignorant, and there is ignorance which knows."
It looks contradictory, what he is saying: knowledge which is ignorant, and
ignorance which knows. He is talking about innocence.
Innocence has no claim to knowledgeability, but it is open, available,
capable of responding spontaneously, just like a mirror reflecting. It is
tremendous freedom, and tremendous individuation.
Now you can commune with the flowers, with the mountains, with the clouds.
You are so innocent that there is even a possibility of communion with
existence.
Knowledge is a barrier.
I used to have a very famous man once in a while as my guest, Mahatma
Bhagwandin. He was the only one, other than Mahatma Gandhi, who was known as
"mahatma"; only two persons in India were known as "mahatma." Mahatma means
the great soul, the great saint.
Whenever he was my guest, I used to take him for a morning walk. And he was
so full of knowledge about everything -- he was an old man -- he knew the
name of every flower, its uses, what diseases it can help cure; he knew all
the different trees and their uses.
He would continuously talk, and I had to tell him, "You please shut up! --
because I have come for a morning walk. I want to enjoy the flowers, I don't
want to become knowledgeable about them. I don't want even to know their
Latin names. And your knowledge is a barrier -- you can't see the rose. Your
whole knowledge stands between you and the rose -- its Latin name, its
properties, its uses in different diseases. The roseflower is lost, far
away; you start moving into your knowledge."
I said, "If you want to come with me, then please keep your mouth shut. You
can do whatever you want in your mind -- that is your business -- but I
don't want to know the names of the trees and the plants and the flowers and
the leaves and the trunk and the bark. You destroy my whole morning! I want
to remain completely available to this beautiful sunrise, the flowers
dancing, the beautiful breeze blowing. I don't want to be hindered by
knowledge. My experience of their beauty is enough."
He would remain silent for a few minutes -- but you cannot say to
computers, "Shut up!" After a few minutes he would forget again. Seeing
something new, he would say, "Look at that plant. This is very good for
people who are suffering from migraine."
I said, "You are giving me migraine! Please give me a few leaves of that
plant too. You are my migraine. I come every day, I never suffer from
migraine." I asked him, "Can't you enjoy at all the beauty, the radiant
morning, the freshness of it all? Have you to bring your knowledge in?"
The last time I saw him, he was almost dying. I asked him, "What about your
knowledge? You know about all the kinds of plants which can cure everything.
Now why are you bothering about allopathy? And I can see that allopathy is
not helping."
He was continuously coughing; he had become just bones. And I said, "What
happened to your knowledge? You missed your whole life, you never lived it.
Your knowledge became a bondage to you, and now you are dying and that
knowledge is of no use. Perhaps if you had lived totally, intensely, that
experience might have transformed the experience of death too."
To those who do not live, death seems to be an end. To those who live
totally, death is not an end but a new beginning: an old house is abandoned,
and a new form, a new world opens up. But that depends on whether you have
lived or you have just been hung up in your head.
I saw tears in his eyes. He said, "Perhaps you are right. I never lived, I
was always accumulating knowledge -- and it has not helped me. My whole life
has been just a desert without any oasis. But now it is too late."
I call this stupidity. The man was known as a great sage, but to me he was
a great idiot. And he confirmed before dying, with his tears, that he had
missed.
Innocence comes as you become more conscious, more alert, and you start
dropping unnecessary luggage. Have you ever thought how much unnecessary
luggage you are carrying within yourself? A conscious man slowly starts
dropping everything, because the most precious treasure in you is to be
absolutely unburdened, clean, pure, innocent.
The innocent man is the only wise man. The knowledgeable man is the only
stupid man. All your universities and colleges and schools create stupid
people.
My effort here is to undo what your universities and colleges and schools
have done to you -- to deprogram you. And I don't have any other program to
replace theirs. I deprogram you and simply leave you deprogrammed.
That is innocence, and it is tremendous intelligence. It is such a great
insight that there is no need of knowledgeability.
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Question 2
BELOVED MASTER,
WHEN YOU WIPED OUT TEMPLES AND WORSHIP AND GACHCHHAMIS, I GOT A SINKING
FEELING THAT MAYBE YOU HAD GIVEN UP ON US. THE MOST SHOCKING REVELATION OF
THE PAST MONTH HAS BEEN THE GROSS STUPIDITY WE HAVE SHOWN WITH OUR PETTY
GRIEVANCES AND DEMANDS. WE HAVE BEEN LIKE A BUNCH OF BOLSHEVIK MICE, ACTING
LIKE WE WANT A REVOLUTION ALL BY OURSELVES. WE ARE NOT THE MATURE,
RESPONSIBLE PEOPLE YOU ARE ENCOURAGING US TO BE, AND I FEAR WE ARE
DESTROYING THE COMMUNE OURSELVES WITH OUR TINPOT FANTASIES OF FREEDOM.
PLEASE PROVIDE SOME GUIDANCE ABOUT THE ORDER OR DISCIPLINE WE NEED TO KEEP
THE COMMUNE TOGETHER. AND PLEASE, DON'T GIVE UP ON US.
Even without your asking, even if I want to give up, I cannot. My love does
not allow it. Order and discipline you have to find. I would not like you to
depend on anybody to give you order and discipline. Just make a little
effort -- and it is not difficult.
If you go on depending on something, somebody, then any day there will be
disorder. One day I may not be in my body. Then you will find yourself
completely helpless. You don't have even a father figure in God to pray to.
I have taken all those props from you. I want you to be responsible of your
own accord.
I had said yesterday that I will withdraw the buddhafield. I cannot do it.
Whatever you are, I have loved you unconditionally, and I will love you to
the very end, without expecting anything from your side.
The buddhafield remains. It was just to give you a shock, so that you can
wake up a little and see that freedom does not mean disorder, freedom does
not mean no discipline. Freedom means more order, more discipline, because
now you are the master of yourself; nobody is dictating to you.
I have destroyed all dependence. Dependence keeps you helpless, and I want
you to be independent, absolutely independent.
So just a little awareness -- and whenever I find that you are missing that
awareness, I am going to give you bigger shocks. I will not hesitate even to
give you an electric shock.
I am determined to wake you up.
But it will be a joy if you wake up yourself.
So don't be worried about that. I know there are stupid people -- it is not
their fault; they have been brought up in a stupid society, educated by
stupid teachers, professors, priests, churches. They are victims. They need
all the compassion possible.
I know you can start taking advantage of freedom. But while I am here, it
is not possible to take advantage. I will hit you directly on the head. That
you will remember even after your enlightenment!
Question 3
BELOVED MASTER,
WHY DOES MY SADNESS FEEL MORE REAL THAN MY HAPPINESS? I WANT SO MUCH TO BE
REAL AND AUTHENTIC, NOT TO WEAR ANY MASKS. BUT THIS SEEMS TO MEAN SO MUCH
REJECTION BY OTHERS. IS IT POSSIBLE TO BE SO ALONE?
It is important to understand. It is the case with most of the people. Your
sadness is certainly more real because it is yours, it is authentic. Your
happiness is shallow; it is not yours, it depends on something, somebody.
And anything that makes you dependent -- however happy you can feel for a
few moments, soon the honeymoon is over, sooner than you had ever expected.
You are happy because of your girlfriend, your boyfriend. But they are
individual beings; they may not agree on all points with you. In fact,
mostly what happens is that whatever the husband likes, the wife dislikes;
whatever the wife likes, the husband dislikes. Strange... because it is
almost universal. There is some reason in it. Deep down they hate each
other, for the simple reason that they are dependent on each other for
gaining happiness -- and nobody likes dependence. Slavery is not the
intrinsic desire of human beings. If a woman or a man gives you joy, and you
become dependent, you are at the same time creating a deep hate -- because
of dependence. You cannot leave the woman because she makes you happy. And
you cannot leave your hatred of the woman, because she makes you dependent.
So all so-called love relationships are very strange, complicated
phenomena. They are love-hate relationships. The hate needs to be expressed
some way or other. That's why whatever your wife likes, you don't like;
whatever your husband likes, you don't like. On every small thing husbands
and wives are fighting. Which movie to go to? -- and there is an immense
fight. Which restaurant to go to? -- and immediately there is a fight. This
is the hatred which is moving underneath the facade of happiness. Happiness
remains shallow, very thin; just scratch it a little bit and you will find
its opposite.
But sadness is more authentic, because you are not dependent on anybody. It
is yours, absolutely yours. This should give you a great insight, that your
sadness can help you more than your happiness. You have never looked at
sadness closely. You try to avoid seeing it -- in many ways. If you feel
sad, you go to a movie. If you feel sad, you start the television. If you
feel sad, you go and play with your friends, you go to a club. You start
doing something so that you do not have to see the sadness. This is not the
right approach.
When you are sad, it is a momentous phenomenon, very sacred, something of
your own. Get acquainted with it, go deeper into it, and you will be
surprised. Sit silently, and be sad. Sadness has its own beauties.
Sadness is silent, it is yours. It is coming because you are alone. It is
giving you a chance to go deeper into your aloneness. Rather than jumping
from one shallow happiness to another shallow happiness and wasting your
life, it is better to use sadness as a means for meditation. Witness it. It
is a friend! It opens the door of your eternal aloneness.
There is no way not to be alone. You can delude yourself, but you cannot
succeed. And we are deluding ourselves in every way -- in relationship, in
ambition, in becoming famous, in doing this, in doing that. We are trying to
convince ourselves that we are not alone, that we are not sad. But, sooner
or later, your mask wears out -- it is false, it cannot remain forever --
then you have to wear another mask. In one small life, how many masks do you
wear? And how many have melted away, changed? But you go on continuing the
old habit.
If you want to be an authentic individual, use sadness; don't escape from
it. It is a great blessing. Sit silently with it, rejoice in it. There is
nothing wrong in being sad. And the more you become acquainted with it and
its subtle nuances, you will be surprised -- it is a great relaxation, a
great rest, and you come out of it rejuvenated, refreshed, younger,
livelier. And once you have tasted it, you will seek those beautiful moments
of sadness again and again. You will wait for them, you will welcome them,
and they will open new doors of your aloneness....
Alone you are born, alone you will die. Between these two alonenesses you
can deceive yourself that you are not alone, that you have a wife, a
husband, children, money, power. But between these two alonenesses you are
alone. Everything is just to keep yourself engaged in something or other, so
that you don't become aware of it.
From my very childhood I have never been associating with people. My whole
family was very much concerned: I was not playing with children, and I have
never played with them.
My teachers were concerned: "What do you go on doing when all the children
are playing? You sit under the tree just by yourself." They thought
something was wrong with me.
And I told them, "You need not be worried. The reality is that something is
wrong with you, and wrong with all your children. I am perfectly happy to be
alone."
Slowly slowly they accepted that that's how I am; nothing can be done about
it. They tried in every way to help me to mix with other children of my age.
But I enjoyed being alone so much that it looked almost neurotic to play
football.
And I told my teacher, "I don't see any point in it. Why unnecessarily hit
the football from here to there? There is no point. And even if you make the
goal, so what? What is achieved out of it? And if these people love making
goals so much, then rather than having one football, have eighteen
footballs. Give everybody one, and he makes as many goals as he wants,
nobody prevents him. Let them have goals to their heart's content! This way
it is too difficult -- why make it unnecessarily difficult?"
And my teacher said, "You don't understand at all that that will not be a
game, if eighteen footballs are given to the children, and everybody is
making goals as many times as he wants. That will not help."
I said, "I don't understand, that creating hindrances, preventing
people.... They fall and they have fractures and all kinds of nonsense. And
not only that: when there are matches, thousands of people gather to see
them. It seems these people don't know that life is so short -- and they are
watching a football match! And they are so excited -- jumping, shouting. To
me, it is absolutely neurotic. I would rather sit under my tree."
I had my tree, a very beautiful tree, behind my school building. It became
known that it was my tree, so nobody would go there. I used to sit there
whenever there was time for play, or time for any kind of neurotic activity
-- "extra-curricular" activities.
And I found so much under that tree that whenever I used to go back to my
town, I never went to the principal whose office was just close to the tree
-- just behind his office was the tree -- but I used to go to the tree just
to thank it, to show my gratitude.
The principal would come out, and he would say, "This is strange. You come
to the town -- you never come to me, you never come to the school, but you
always come to this tree."
I said, "I have experienced much more under that tree than under your
guidance and that of all kinds of mad teachers that you have. They have not
given anything to me -- in fact, whatever they gave to me I had to get rid
of. But what this tree has given to me is still with me."
And you will be surprised -- it happened twice, so it cannot be just
coincidence.... In 1970 I stopped going to the town, because I gave a
promise to my grandmother: "I will come only while you are alive. When you
are gone, I have nothing to come here for."
I was informed that when I stopped going to the town, the tree died. I
thought it must have been an accident, just a coincidence; it could not be
connected with me. But it happened twice....
When I became a professor in the university, there was a line of beautiful
trees. I used to park my car under one tree. And it had always been my
privilege -- I don't know why -- that wherever I sat in the common room for
the professors, nobody would sit on the chair I used, nobody would sit even
by the side of the chair. They thought me a little dangerous.
A man who has no friends, a man who has strange thoughts, a man who is
against all religions, against all traditions, a man who can oppose
single-handedly people like Mahatma Gandhi, who is worshipped by the whole
country -- they thought, "It is better to keep away from this man. He can
put some idea in your mind, and you may be in some difficulty."
I used to park my car under that one tree. Nobody else parked their cars in
that place; even if I was not coming, the place remained empty. All the
other trees died, only my tree -- it had become known as my tree -- remained
gorgeous.
After I resigned from the university, the vice-chancellor said to me, one
year later, "It is strange: that tree has died. Since you stopped coming to
the university something has happened."
I understand that there is some synchronicity. If you silently sit with a
tree... the tree is silent, you are silent... and two silences cannot remain
separate, there is no way to divide them.
You are here. If you are all thinking thoughts, you are separate. But if
you are all silent, then suddenly there is something like a collective soul.
Perhaps those two trees missed me. Nobody came close to them again, nobody
with whom they could communicate. They died because they could not get any
warmth from anybody. I had tremendous love and respect for those trees.
Whenever you feel sad, sit by the side of a tree, by the side of the river,
by the side of a rock, and just relax into your sadness without any fear.
The more you relax, the more you will become acquainted with the beauties of
sadness.
The sadness will start changing its form; it will become a silent joy,
uncaused by anybody outside you. That will not be shallow happiness, which
can be taken away very easily.
And getting deeper into your aloneness, one day you will find not only joy
-- joy is only midway. Happiness is very superficial, depends on others; joy
is in the middle, does not depend on anyone. But going deeper you will come
to the state of bliss -- that's what I call enlightenment.
Use anything and you will come to enlightenment. But use something
authentic, which is yours. And then you have a bliss which is yours
twenty-four hours a day. It is simply radiating from you. You can share it
now, you can give it to whomsoever you love. But it is an unconditional
gift. And nobody can make you miserable.
In this commune, this is my effort: to make you independently blissful.
That does not mean that you have to renounce the world. That does not mean
that you have to leave your wife, your girlfriend, your love for food --
even for ice cream; it has nothing to do with that.
Your blissfulness is with you whatever you are doing. It will enhance every
activity, it will enrich every act that you do. Your love will have a
totally different flavor. Now there will not be any hate hiding behind it;
it will be simply love. There will not be even the expectation that
something should be returned to you. You don't need anything. Giving is such
a benediction, there is no need. You are so rich inside that nothing can
make you richer.
And you can go on sharing bliss.
The more you share it, the more you have it, so nothing can make you
poorer.
This is the only miracle that I know of.
Question 4
BELOVED MASTER,
I FEEL I MISSED, THIS MORNING IN DISCOURSE, WHEN YOU WERE TALKING ABOUT
WEARING RED AND THE MALA AND NO MORE BUDDHAFIELD. WHEN YOU SAID, "CLAP!"
PART OF ME WANTED ME TO CLAP, NOT BECAUSE OF WHAT YOU HAD BEEN TALKING ABOUT
-- WHICH MADE ME WANT TO CRY -- BUT JUST BECAUSE OF THE WAY YOU SHOUTED
"CLAP!" THAT ONE WORD WAS LIKE A COMMAND, A CHALLENGE TO TAKE THE JUMP AND
CLAP AND SEE WHAT WOULD HAPPEN NEXT.
LATER I REMEMBERED THE STORY OF RINZAI AND HIS GREAT SHOUT AND CLAP, "THE
GOOSE IS OUT!" DID WE MISS YET AGAIN?
Yes. You go on missing again and again. But no need to be worried. I will
not allow you to miss forever. One day you are bound to catch the train!
Okay?
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
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