Yada: Tonight I will go on talking about the first session we had, so I go back to the remarks on the body of a receiving center getting what is called external impressions. There is much phenomena about this because all the nervous system - what you call the senses - receives are impressions by vibrations that create similar vibrations on the nervous system as, for instance, sound to carry on a conversation. The inner nerves of the ear translate sound vibrations into ideas, thoughts, and does this more through the feelings. The sounds set up a feeling within the body. Now, if one is conditioned in a particular way according to the environment in which he has been raised, the sounds will create very different feelings for that one, than the same sounds will create in another who has been conditioned in another environment. Yes?
Reynolds: I take it, then, that any external influence that a person experiences is blended with what is within that human being already. Yada: Is so, - the external experience stirs up all that he is already. LaB: Does this all that he is already, take in only the physical experience, that is, the chronological experience, the last incarnations shall we say, or does it also go deeper than that, to the previous memory pattern, etc? Yada: Yes, it goes deep. LaB: The sum total of all past experiences. Yada: Yes, and it touches on it on various levels. Many of these feelings he gets, have to do with the experience patterns he has had in all lifetimes and of which he is totally unaware. To make this clear - a present impression may reach deep into the unconscious self (if we may use the word subconscious within its real meaning) and bring up, not memory patterns as such, but... Reynolds: The summation of the memory patterns. Yada: Yes. He does not know he has had these experiences. He does not know what these memory patterns are. He has no conscious awareness of these per se and in this time, but these very sounds will touch upon various memory pattern systems of his past lifetimes and up until this lifetime, into the present moment and then back down into childhood, hitting on memory patterns of prenatal life. When you talk with one another, it is like a great musician playing on many tones called harmonics. LaB: Chords. Yada: Yes, this is why speaking, communication, is a very very fine art and when you are trying to communicate, trying to intelligently communicate, you are worse than amateurs and offend one another. It is so easy to do, because of the lack of ability to communicate intelligently. Lack of ability to create intelligent sounds, harmonics that would be instructive to the person with whom you are trying to communicate. I do not think any of these things are taught in your schools - what is called the art of communication, or communication. Is this so? LaB: Well, we try, but possibly not with the same idea that you have, Yada:. It goes deep. It is a rather a superficial thing with us and we are using the word pictures, the images, the symbols of the language to attempt to reach another person, but not with all the understanding that that implies. We use the form of language as correctly as we can. We try to be exact, as scientific, as analytic, etc., as we can if we wish to give it that time. But most of the time, we do not give it that intensity, on the superficial level. We just use the form, and we try to get the picture as well as we can in spite of everything. Irene: We have what we call, Yada:, finishing schools for the moneyed people. They send their children to these finishing schools and they develop and use what is called a cultured voice which is more melodious and more pleasing to the ear, but I don't think, they use along with it, consideration for the one who is hearing what they have to say. Yada: This is what I am pointing out. It is the failure of your civilization to - to... LaB: To harmonize. Yada: To harmonize, thank you, your ideas with one another. This is the trouble, the great trouble between nations. The heads of nations, instead of trying to truly understand why they do not understand one another, each goes out with the thought in mind of brow-beating the other into thinking in his manner, in his way. Now this leads to more confusion, settling not problems whatever. LaB: Collusion, intrigue, and misunderstanding. Yada: This is so. You train men and women, I know, and I think all nations do this in modern times, to become what is called diplomats. Yes? Irene: He is an expert trickster. Yada: You see this is bad. This is what I mean when I say bad; it is negative and therefore produces negative results. The diplomat is not trained to come into harmony with what a diplomat of another nation knows, or thinks he knows. This leads to trouble always, either between two people or between two nations. Nations have thought that if we do not move together, we move against one another. Reynolds: Actually this is the two extremes, but there are a number of paths between the two extremes. Yada: Of course. LaB: Sometimes we don't meet one another because we are going in parallel lines and we never can reach one another. Yada: Is so, and you find this sort of thing in misuse of thoughts. It is the same between two people. We can only give out the way we have learned to receive, and no more than this. Here there is a seeming wall running between two ideals, ideologies - communism and democracy. Neither of these is trying to understand the other, but both are trying to force their way of life upon one another. There can be no living in peace and harmony in your present world between these two ideas. One or the other will have to go. All the talk of your politicians, your diplomats, about living together is ridiculous. Now it could be done. They could do this if they understood one another; but they do not, they do not. (Yada: withdraws and returns after an intermission.) Yada: Now we start again. I think I will begin by saying that out of what appears to conscious beings today to be nothing, and which you refer to as absolute space, came creation. This beginning of creation was started by a condition we will call thought. Now it is known in your world that matter is formed in geometrical patterns and in a very given arrangement of what is called particles. These particles, in the beginning, seem to come out of nothing, but this is only that which the human mind thinks is nothing. In truth we may truthfully say that psychic energy is matter. Would you not say so? Reynolds: A form of substance, but not physical matter. Yada: No, because why? Because the building blocks have not yet been brought into any geometrical pattern at all. They are what may be called free energy. No design, no shape, so it is not matter. Do I make this clear? Reynolds: A form of substance, but not physical matter. Yada: No, because why, because there is no form. Reynolds: It is perfectly clear, Yada:, the only thing is, we have to think about it until we can understand it. Yada: This, I'm afraid, is true. My difficulty in telling this story is in finding comprehensive words. To me, matter is a surface. Matter is sensory. Apart from the senses, there is no word that you can say without producing matter. No word! The moment you speak, you set up vibrations and these vibrations become matter. There is where it is truthfully said that man creates first by thought, by a projection of thought called sounds, and this brings matter into being as far as man is concerned, as far as man as a sensory measuring-stick is concerned. Understand? Reynolds: I think so. Yada: It must be known in your world that all forms, every form is created after a very specific formula, or arrangement of what is called atoms. Your scientists have a big battle going on between them as to the origin of the universe. As far as the human being goes as such, it is, in the beginning, an idea. Then, in its production, it becomes a thing of the senses, producing colour, sound and what you call changes in re-actions where senses are concerned, but in itself there is no change in the psyche. The universal mind is always existing, and by always I mean it was an idea, and no more than this, and still, basically speaking, it is no more than this. In producing an amoeba, the prototype always existed. The prototype of any form is, again, an idea. Do you have anything to say about this? LaB: So far, so good, Yada:. There is one thing that I might say. You know that, in Scholastic Cosmology, that part of philosophy which treats of matter, matter is explained as coming out of potentiality. When you mentioned formless, you know, it was like a reservoir... Yada: Yes. LaB: It does not have form, it is not matter, yet it is. The scholastic philosophers explain it as potentiality. Out of potentiality of matter came matter. Out of the idea, came matter. Yada: Is so. Now, a conscious living organism may feel fields of energy such as heat, radiation, electrical radiation - this kind of thing - but, you see, all that is felt is a registering of pressures upon the sensory system, is it not? LaB: Without the thing itself being affected by whether we measure it or don't measure it. And if somebody measures the intensity of the sun at the equator, or at the North Pole, the sun is still just as warm or as hot as always in its own activity but, with relation to the senses they are measuring it differently. Yada: This is so. Now you may register a heat vibration and call it a burn, but the heat vibration itself is not a burn. The burn is just a degree of pressure upon the nervous system. Reynolds: Here again, don't we have an example of the external force mixing with the internal force? Yada: Yes. We say something tastes good or bad, but the vibration that created that pressure on what is called the taste buds has no such quality as good or bad. This is a concept learned from the conditioning of pressures on the taste-buds. Now you go - you American people go - to some other country, and you are offered some kind of food, and you reject it because you have been conditioned to a particular way of tasting, or accepting the concept of pressures on the taste-buds. Is it not so? There is no such thing as a taste in itself. It is only a concept. White is a concept that we get from pressures of what is called light and dark vibrations. Is it not so? It is as we have been conditioned, the concepts of light and dark are different. To someone else not being so conditioned, light and dark will be different. So we see that, while there are building-blocks, so many billions of them we call the atom, there are endless numbers of them. Atoms are created by arrangements of these building-blocks, and a very given number of them go to make up its structure. Now, if we are not careful, we get into trouble here, because an atom cannot be divided out of existence or into nothing, for all you do when you start this division is to go on creating less, one less. Do I make myself clear? Each piece being one no matter how fine you get it, no matter how deep into the atom you go, each piece that we call one is made up of so many fractions out of what you call... Reynolds: Unmanifestation. Yada: Yes, yes. LaB: Infinity? Yada: Yes. So, with this thought in mind, I think that I can safely and intentionally say that that which is called matter is eternal; the building-blocks themselves are not created. Reynolds: Would you say that they came into our form of existence from a different form of existence? Yada: Yes, simply from a different arrangement that they were in before, and I.... the trouble here is a word called motion. Matter is basically motion. Take anything, say of the building- blocks that form what is called a surface, then the matter world has begun. Now, this beginning, or the starting of creation, is going on all the time. LaB: Then it begins or ceases, only in appearance to us; it is only a different manifestation or vibration. Yada: It is so. Now, in creating a living organism, the whole plan, the entire thing, is an actual body. It does not come from a form that looks like you do now. It was created first as an idea of form. Reynolds: Not a particular form but form in abstract. Yada: This is so. LaB: It is essentially form in essence. Yada: It is, but in abstract. LaB: Yes, in abstract. Yada: This first form brought together what you call oxygen and hydrogen, creating what is called a water-like mist. A very, very fine grade of mist. Then it attracted to itself such substances as what you call nitrogen creating what is called a gas. This gas made a rotating motion, creating cells in this gas - one celled beings. This one cell being we call the amoeba, which is basically a protein enzyme. This was irradiated by the sun, the sun being much different than it is today; much bigger. Now, this amoeba was not fully a physical being yet, but it received its life actions in the upper stages of the atmosphere. Then it fell to the earth in numberless quantities. These beings were moved around by light-pressures. Chemically made cells that, by combining in given quantities, or qualities, became living intelligences. This was the beginning of your plant life, which lay dormant in the rocky substance of the early earth. Then it, getting more heat, fierce heat, seemed to be destroyed. But no! This heat acted as an incubating force for these beings so that when the rock cooled off, these beings came back to life, or became animated again. Look please. Your scientists today - they try to sterilize their instruments. There are some organisms that can continue to live under the most tremendous heat pressures, and when these heat pressures are removed from them they become active again, showing that they were not destroyed, not killed. Is it not so? This, then, will show right away that man was born out of heat. Heat is a form of the sun. The sun is the source of all as far as matter goes, as far as living consciousness in matter goes. Were it not for the sun, there could never have been physical existence of a living kind. I am trying to - in giving these talks - I am trying to piece together as it were, because I am working in - I have not comprehensive words - so I am using the system of what may be called skipping about. In the beginning of this mist, a vortex was created which came together at a very given center. At first it was just lines of force, and as these lines of force worked in upon themselves, they were what, in a manner of speaking, we will call cold electrons. Now what is a cold electron? Simply electrons that were moving more slowly than today; much more slowly than at any time as you know it, or as you know time. These misty bits of energy, working in upon themselves, caused themselves to be more and more attracted to one another and creating friction upon themselves by their ever-increasing speed in their frequency. Do I make myself clear? This ever-increasing heat gathered other bits of energy to themselves. This threw them apart most violently and they rushed back upon themselves again, losing some energy in this action, so that they were capable of holding together. What do you call linking together? Reynolds: Cohesion? Yada: Yes, thank you. Then these, losing their heat, and losing heat each time this happened, they made bigger and bigger bodies until they reached a balance between their velocity of spin and their loss of heat. This caused breakups, causing different vortices to form, or what may be called nodes in space. These nodes became solid by cooling. The sun, as you see it today, has very little nuclei in it - to the matter in it. Almost all of these energies went to make up chemical compositions that were formed by the cooling process. The sun today is largely helium and hydrogen. Very unstable. There is, perhaps, one tenth of one percent of other chemical substances in the sun relative to what is on the planets. This is why the sun will not cool off and become a dead body or a wanderer in space. It is much more likely to explode than it is to congeal further into solidified matter. Irene: Has it ever been solidified matter? Yada: No. Irene: It has always been in the state in which it is now? Yada: Yes. It has simply thrown off the more potent substances, what you call chemicals, and made itself what it is now - body containing very little nuclei that go to make up a solid body. Do you know if they say this in your world? Reynolds: I think they do, Yada:. Yada: Some, I think, teach that the sun is likely to cool off. Reynolds: Yes, I think they teach that. Yada: But no! From my study of it, I cannot see this happening, but I do say it is likely to explode. Reynolds: Sir Michael Faraday, in his book, The Evolution of the Universe, says the same as you do - that the sun is never the graveyard of planets. Yada: No. In these substances that went to make up the planets, when these were first cooling off, were things like what you call meteors. These, each in their own particular way of moving, became more solidified in mass, some having a much bigger form but less mass. You understand? Reynolds: Yes. Larger in size but less in density. Yada: Yes. In each of these planetary substances would be the potential for the creating of living substances but, because some of them were created - the vortices of them were created..., so close to the sun, these living substances failed to take form, to come alive, become active; but all of the potential for this is still in them. It is like the little planet, Mercury, too hot. Venus had big clouds of gases around it, cooling it. Although there was less heat in it than there was in Mercury, it was still too hot to have living things like you have here on your planet. It had living things, living things that can exist in that degree of heat. Then you go farther out to the outer planets which are not getting sufficient radiation from the sun, not getting what you call the ultra-violet rays. This ultra-violet ray is the very essence of life. The heat ray, what you call infr... Reynolds: Red? Yada: Yes, Not enough of it, so you have no living things there. Cold, yet underneath this cold, amid this sub-zero condition is latent life waiting for the possibilities of the right temperature to animate them. You can imagine what a long step it was from these beginnings to intelligent life here on your earth. In the beginning, plant life on your earth was profuse and grew to great heights in relatively short periods of time, and died quickly. There was a turning over of living substances coming up and going down. This earth was once surrounded by a tremendous sheath of ice. Now you would suppose that this would cause a frozen condition of the earth, but no; it caused the greater part of the earth to be like a tropical condition. Irene: How did the rays of the sun penetrate this sheath to the surface of the earth, Yada:? Yada: Oh, it penetrated! It penetrated by much more powerful radiation getting through to the earth. There was not yet what you call an ionosphere. There was an atmosphere, but the ionosphere was not so dense as it is today. Irene: Could it be that some of the heat came out of the crust of the earth? Yada: Of course. Irene: Because the earth was not solidified as it is today? Yada: It had, within itself, all the potentials already for the creating of living forms. Enough internal heat was still seeping through the outer crust of the earth to give birth to living forms and stronger, more massive forms than are living today. Not only has man blossomed and become more delicate, but so has everything else. Let us go to the trees that have become petrified. They are of most ancient times. They were gigantic. Everything in those earlier times of creation was much bigger, stronger, but it did not last as long as today. LaB: Was the purpose of that to find expression as to what would be most fitting for that particular genus, Yada:, so that the evolution would come up to a point where it could be finding within itself as perfect a form as it could or as much balance within itself? Yada: Yes, but how could it do this without first having had experience? Experience in matter. Finding itself. Man is a word, a LaB:el put upon an unknown quantity. In one respect, physically speaking, man is an animal the same as all of us animals. What makes him different only is that potential for thinking. This puts him apart from all other animals. Irene: Yada:, about this event that happened on the fourth and the fifth (of February, 1962) will this gradually condition beings to express themselves differently, more intelligently than before? Is this the conditioning of the world? Yada: No, not in itself. The motion of the planets, or the alignment of them, in itself, would not make any difference in this. It is rather, the attitudes the living things pay to the change in emotion. It is said the planets do not, of themselves, effect anything, let alone man. Irene: It is the attitude man takes on whether or not the planet can control him. Yada: It is in his feeling and registering the changes take place. He makes particular kinds of ideas about the changes in his feelings. They create changes in his feelings. Irene: But there must have been something about this idea, Yada:, or I don't see how the signs of the zodiac... Yada: Of course. I do not say that they do not. I am saying it is this way. They do, of course, but not in the way that you think, and to think that the planets themselves are doing this to you - no! It is the feelings that you get from the changes in motion and the impressing of these feelings on your nervous system that gives you concepts and ideas of different kinds. Reynolds: The same influence will have different influence upon one person than upon another. Yada: Of course. Reynolds: Because the inside of the person is different. Yada: Of course. In my saying this, what I am trying to point out is simply that your destiny does not lie in the stars but in you, by your attitudes. Reynolds: That's right. All that comes to us from the planets and the constellations in an influence, and it is our reactions to it that determines whether or not it affects our destiny. Yada: Is so, is so. We affect our own destiny by concepts we get from the influences of vibration. These vibrations create ideas within us and inner responses. If you are an intelligent person (intelligent meaning capable of thinking rationally about life) then the changes affect you rationally. If not, they affect accordingly. Look please, at what happened to the people of India on the fourth and fifth of February, and a similar condition existed among many of your people here in this country. Let us, for the moment, come to the subject of what is called mind and the matter world. I think today your people are apprehensive. Apprehensive is a good word, a state of mind over the mind and the brain, and you think the mind is part of the brain. In a manner of speaking, it is, because the mind, in connection with the brain, produces matter. Matter belongs to you to use as a consciousness. Let us go to the world of dreams. Here, if you are having what may be called a conscious dream, the world around you may seem real enough. This is not matter. The form in this dream world is not matter. It is purely mental. Now, you can turn this dream-world inside out and make your dream a concrete physical condition, physical condition meaning sensory. With a dream becoming sensory you can also use physical instruments to make measurements of that externalized dream and you will find that it is matter and nothing more than this. It has duration or period of time to exist in, and its period of time is measured according to the rate of build-up and break-down of that matter. Is it not so? Reynolds: Yes. Yada: More, you can enter another world called the world of death. Here, again, this world is very much like your dream world. It is a mentally created world; yet the difference is, it is not related to the brain, the brain being a material organism, is it not? Here, now, you are living in a world of what may be called pure thought. Yet to you, it is real. It has its own form of reality, the same as the dream did when it was a dream. When you externalized it and measured what you call physical matter, it belonged to the ground. It was a world of brain energy. In the death world, which is a world just a step beyond this, it is of pure thought. And what is the nature of the substance that is holding it together? For want of a better word - feeling. Is this clear to you? LaB: Yes, Yada:. Yada: It is a very difficult thing to put into words. Feeling is the substance, the glue, that holds the substance together in your dream-world. Now, if you should have a change of feeling regarding your creation in that world, you create various changes in the structure, in form, and in colour, and in everything in that world. This is why the afterlife state is not a permanent state any more than is the physical state. Reynolds: To get into a permanent state you would have to go to non- manifestation wouldn't you? Yada: Yes, yes indeed. Now let us take (if you forgive me for saying this) a bigger step into the world where I exist. LaB: It must be quite a feeling, isn't it Yada:? Yada: Yes. It is a formless world in which I live; what may be called a world of pure thought. I do not like the word pure. It repels me because it does not give you a proper picture of the existing conditions. But let me say, formless when I am not in a state of creating. Do I make this clear? LaB: You are in a state of being without... Yada: Without creating any kind of form. You understand? Now this happens in the physical world, very close to it. One finds themselves in this condition when in what is called a profound state of coma, or deep normal sleep where there is no dreaming being done. Dreaming is something that is related to a state of awareness, or sense awareness. Now, you see, if we lose this state of awareness, then we have no world of form. Now, your scientists say that man dreams all the time so long as he is alive, but he does not remember the dreams when he awakens. This is not entirely a true picture because dreaming is something that is related to the conscious self. Irene: We are always taking part in that dream. Yada: Is so. We are aware of the I am me, I am I, and this is me doing this. Where I am, this condition does not exist. You are in a state of absolute formless condition with no awareness of you at all. Yet, in this deeper state of being we find our greatest rest. We are not lost, we are just unaware. For the moment, no feeling has arisen within us regarding ourselves. LaB: Then you don't express yourself through motion? Yada: This is so. The moment I think, I am I, this creates motion, right now, and motion creates form. This I am I produces desires - feeling of lack of fulfillment. Again, you get this to a degree every day; even in your everyday conscious state you will withdraw in a state of boredom from the world around you, and in doing this you lose the feeling of relationship with yourself. The first desire produces form. You do not have this desire if, through boredom, it has been destroyed. Then you cannot create. Some people enter this state when they do what we call die. This is why it is so difficult to make contact with them right away. They have entered, before their death took place, a state of boredom, weariness, tiredness, let us take people who are becoming sick. They are going to die. They often lose the desire to create, so they go to sleep. They withdraw deep within. LaB: In a way, Yada:, you can say they are oblivious to manifestation. Yada: Yes. Now in the withdrawal of consciousness in what is called the effort to obtain Samadhi, one is very likely to cry out Oh God, darkness passes over my face! Oh God, why have you deserted me? Or words to that effect, God meaning creation, the will, the desire to create. There is a moment before attainment of the conscious consciousness of your own divine Christness, your Center of Light, (and this is a very acute state of creativeness) when we have a more complete understanding of the relationships of I am I. We cannot be destroyed, we can only have a withdrawal of the I AM awareness, and this is a tremendous sense of freedom for as long as it lasts. It is of no use to ask how long it lasts for this person or that person, for there is no answer to that question. It is out of this state of no-awareness that creation was conceived, first rising up out of desire, desire to become awake, aware, conscious. Then with consciousness the Creator recognizes his creation, and the recognition means he is it, and he is of it. I have no way of judging how the minds of people here in your world will be able to comprehend the things of which we are speaking here. It is not my affair to be concerned about it, yet, because I know that you and I are one in the Light, I have a hope that there will be a grasping of it that will be of benefit to those who do get some comprehension of it. Reynolds: Do you think, Yada:, at this point it would be of benefit to tell us how, what steps we could take to come up to this point, beginning with the basic principles of psychology and the effect our thoughts and our speech have upon our subconscious mind? Yada: Yes, I think it is of the utmost importance. First I would say that only those who are, let us say, sincerely wanting to know, to comprehend the nature of their being - this wanting, this is a tremendous step. This is an open door. We can do no other than we are capable of thinking about, can we? Reynolds: No. Yada: No. So this means, if we want to know, we will first clear our minds of all other pre-conceived notions that we had before about consciousness, matter, the nature of mind, brain, and all those things. Reynolds: I suppose, Yada:, that the best way to do that is to simply constantly hold in mind a desire to know the truth. Yada: This is the answer and the only answer. Be willing to want to know. Now it is of little use for any of us to say we want to know if there is some emotional block within ourselves that will not permit us to truly want to know, because almost all of such blocks are basically fear. Fear born of a feeling of insecurity, and certainly insecurity will not permit us to move. Reynolds: That forms a Ring-Pass-Not. Yada: Yes. LaB: Sometimes we have it within ourselves or bring it back from past experiences, maybe, but yet we can be brainwashed, trained, or conditioned to the situation. Yada: Yes. In your christian world you are taught that you are not responsible for creating. You didn't do it! That means that someone else must have done it. Having feelings of guilt and shame will not permit one to admit to their own consciousness that they are responsible for the world in which they live.But it is their creation. They did it, but if they cannot accept this, then how are we going to open their minds? We cannot do this if they are going to keep their minds closed. What is needed, I think, because of such thoughts as we have been speaking of here tonight, is a kind of purging of the unconscious fears that we cannot be burdened with in the physical world. Reynolds: That is the first step in alchemy. Yada: Is so, is so. LaB: Purification. Yada: Yes. LaB: In that way, in that sense, we can try to become pure, not morally. Yada: No, but still meaning cleaned out. You cannot put more water into a container than the container can hold. Now, if you want to get, not more water, but fresh water or different water, a different quality, you have to empty out some of the water you had, otherwise you cannot add anything to it. Reynolds: As Laotse says; Having emptied yourself, remain where you are. Yada: Is so, because you cannot go anywhere else. LaB: Then, what you are trying to get rid of, Yada:, is probably images, lost images, and any conception you have of yourself that does not truly reflect yourself. Yada: Is so, but you cannot completely get rid of your guilt feelings because we must have guilt feelings, not in themselves, not as the expression guilt seems to imply. What they have is fears - not guilt, but fears. Of course, then, according to their feelings about the subject; then we get an added quality called guilt, but it is basically fear, and fear of the unknown. Reynolds: Sometimes they have a fear to know. Yada: This is unknown. LaB: That's the unknown, so we fight against it, and say, I do not accept that. Yada: And why? Because they fear responsibilities which they feel they are not capable of handling. This feeling of not being capable of handling is a feeling of insecurity - uncertainty of their position. In speaking of life, where can we start? Where is the beginning? What is the most important thing to talk about? Reynolds: Yourself. Yada: And that is all, and that is all. LaB: That's - the Alpha and the Omega. Yada: Alpha, Omega, is so. Our beginning and our end lies within our desires. How big, how strong is our desire? What is the French word that the shrugging of the shoulders may express? What is this in French? LaB: Je ne sais pas. I don't know. Yada: Je ne sais pas. Very good. Reynolds: As the Spanish say, Quien sabe. Who knows? Yada: Who knows? Yes, I think I will stop now. We will be together again very soon. I have the privilege to come and speak with you about the most important of things - yourself. |