Posts Tagged ‘Eckhart Tolle’

Indigenous Present Moment

Posted: 29/06/2018 by zandtao in ONE planet
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I have included this post as it especially reminded me of Eckhart Tolle.

Courtesy of Wayne William Snellgrove

Everything has its wonders, even darkness and silence, and I learn, whatever state I may be in, therein to be content. –Helen Keller

There is wonder in the moment, if we but look for it, let it touch us, believe in it. And with the recognition and celebration of the wonder comes the joy we desire and await.

Being wholly in tune with the present moment is how we’ll come to know the spiritual essence that connects all of life. We search for peace, happiness, and contentment outside of ourselves. We need instead to discover it within us, now and always, in whatever we are experiencing.

We can let our experiences wash over us. Longing for a different time, a distant place, a new situation breeds discontent. It prevents us from the thrill, the gifts offered in this present moment. But they are there.

We can practice feeling joyful in the present, be thrilled with the realization that right now, all is well. All is always well. Life is full of mystery and wonder and each moment of our awareness adds to the wonder.

Creator, I am moving forward; we all are. I am on target. I am participating in a glorious, wonderful drama. Let me jump for joy. I have been specially blessed.

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Not Make Enemies

Posted: 15/05/2018 by zandtao in Struggle
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In the last blog I discussed a 2001 interview with Eckhart Tolle as part of someone’s effort to promote conscious activism; the interviewer seemed very sound – sadly now dead. Much of the interview was in line with my pathtivism approach discussed in Ch 24:-

Conscious awareness is the priority, activism is often too full of ego thus preventing conscious activism. I noted that activism can make people aware of suffering and therefore improve conscious awareness.

One aspect raised is that activism should “not make enemies”. I would postulate that for many Eckhart is already an enemy because of his approach to egotism and compassion. I would describe Jordan Peterson as a right-wing intellectual, here is a quote from his wiki in which he attacks “PC-authoritarianism” as characterised by a “group known as “social justice warriors” who “weaponize compassion”.” I question whether such a position would include Eckhart as an SJW because of his promotion of compassion.

I had a very distasteful meeting recently. I heard of someone promoting permaculture, and invited myself over. For me permaculture is the agriculture of Gaia, Ch25, so I had hoped to find a kindred soul. We had made contact through facebook messenger, his a business facebook page, mine the personal. So with genuine intentions I arrived at a meeting with someone who was trolling me – trying to bait me. I didn’t get angry, was often confused by his position, and left the discussion shattered; I doubt I will see him again. It is only in retrospect I understood what went on, I have become too reclusive.

I had met an egotist with a closed mind who had no interest in what I had to say but was only interested in baiting me. It was he who mentioned Jordan Peterson, and I further note that a significant premise of Jordan’s discussion (if his wiki page is representative) is that communism was responsible for the deaths of 100 million people. Even when I was in the NCP there was only begrudging support for the Soviet Union simply because it was supposedly communist. They resisted Gorbachev because they saw perestroika and glasnost as destroying the union. They were right but if such human awareness is going to destroy something it deserved destruction even though what has replaced it is far worse. Communism was not responsible for the deaths in the Stalinist era, Stalinism was, as was the capitalist blockade. Without imperialist reaction to the Bolshevik revolution there might not have been all the deaths. Communism could be compassonate as at its core is the promotion of the interests of all the people. But Bolshevism has to accept responsibility for an oppressed people who were not ready for the revolution. Bolsheviks, putting ideals before people. But communism killing millions is not a fair assessment.

Whilst it is always good to have your views genuinely questioned, such hostility is uncomfortable – especially if there is no intention to engage in dialogue. There is no integrity in trolling. I should note as I have said previously PC-authoritarianism is unacceptable eg this. But what kind of situation are we in where people asking for compassion and social justice are decried. We do not want confrontation per se, attacking people who disagree is totally negative. Having the moral high ground is not enough we have to care for people.

Unfortunately blame rears its head. Under the prevailing system people are losing their limited wealth, their standard of living. At the same time investment through the Dark Money Network is trying to move that blame away from its source, even the egotist I mentioned above accepted the 1% as the source of the problem. Attacks on social justice are not based on humanity but based on there not being sufficient cake to go round because the 1% have taken it all. Social justice ought to be in all our interests but it is manipulated in order to turn the blame against the 1%. Of course this blame is not helped by Antifa violence and PC-intolerance, where ideals are put before people.

In the polarised climate of 2018 “not making enemies” is not as easy as it was in 2001 at the time of the interview. I suggest that conscious activism is however more urgent. The increased polarisation in western politics can only cause more suffering, and therefore conscious activists promoting compassion before ideals are far more of a requirement than they were in 2001 – or when I was active in the late 80s.

Rational arguments can now not be won because the 1% have determined that sufficient investment (as with the Koch brothers and climate change) can deny science – or any previously-accepted rational understanding. Conscious activism has to recognise this and determine alternative strategies. Mindful consuming is one eg BDS. Confrontational approaches based on greed cannot now work as mass movement has limited power. And people are scared of losing what they have, they are not voting with reason, they are voting for fear. Fanning that fear with Antifa violence cannot help.

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2B an activist?

Posted: 22/04/2018 by zandtao in Insight, Struggle
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Activism is a phenomenally-important issue. Compassion means ending suffering, so as compassionate beings we have a duty to decide how we are helping end suffering.

As a Buddhist this issue came to me as what am I doing in retirement and the related question of putting on robes. Just before I retired I resolved it as “if I was learning in retirement then no need for robes”. In retirement I gradually became a writer, and that is activism – despite a very limited audience.

When I was debating this decision (with myself), an abbot said to me that his monastery provided a refuge from daily life, and that was worth doing. I didn’t disagree with that but we can’t all be abbots. Buddhadasa was a great teacher, we cannot all be Buddhadasa.

And that brings me to this article. Eckhart Tolle is a great teacher but not all people who follow the path can be great teachers. Not all Buddhists can be monks, and so we arrive at the question of activism because there is a duty in compassion to contribute. In the interview all the required discussion is there.

I start with this “Conscious awareness, conscious living, is the ultimate activism.”, this is undoubtedly true. But I now want to refer to 24 in which I discussed the path and activism. Addressing activists and the failure of activism currently I put forward the following:-

If you note who I am addressing (activists) this fits completely within the sense of the interview. On an individual level we have to work towards conscious awareness – follow the path. But in terms of activism there needs a change in approach as discussed in 24. My short but important spell in political activism made me completely aware of the problem of egotism. The left stupidly divided itself (and that is before the right tactic of lumping PC liberalism in with the left), the argument between commies and Trots highlights this. In my own political activist development I recognised the importance of unity, and I knew already how divisive the Trots were. Initially they were trying to work with me, use me, but when my need for education turned me into a commie they ostracised me and the more understanding I got through good Marxist education the more I eschewed them.

Now although my path brought me to activism to enable more people to follow the spiritual path I still fell into this trap. After the education I left the commies and joined the “George Cooper” party. Sadly he wasn’t far from death, I think I read online somewhere that he died in 94 (my activism was 1987-1992). George was a mass movement activist, he did not hold to theories (I am sure he probably had during his life) he just organised – he told me once that the nearest description would be anarcho-syndicalist. In general I would say that communists just see themselves as organisers but because of the prevailing divisions being a communist was divisive on the left. At the time there were three communist parties in the UK. I have forgotten the letters. One was trying to get elected, one was supporting the Morning Star, and one was holding to the need for revolution (NCP). I was in the NCP and there were great activists there but membership was maybe 600. In total the membership was definitely less than 5000, and there were three parties. Commies, look at that isn’t it ludicrous that commies have three parties and yet they regularly spoke of Trots causing splits?

Now all Trots and Commies. Please look at the state of the movement. Funding has produced a division of the class that has allowed Trump and Brexit to happen. Where has all your organising gone – my organising gone?

At the time I was politically active I was not too spiritually active ( 21) so I got too sucked in. If I had been active longer – after joining the George Cooper alliance, I might well have moved towards the kind of path activism ( 24) I am now promoting:-

But there is one important point about activism – genuine left-wing activism. Whilst these activists hold to Marxist theories they put people first – at least their theories do. They are compassionate and want to end suffering. Unfortunately the way our conditioning goes ( 22), the set of ideals (sankhara) we picked up in miseducation becomes replaced with a set of ideals of Marxism, and that compassion can be hidden by the addiction to sankhara – egotism.

But these activist-egotists have already touched their compassion – presence (to be fair there are some trade unionists who are only in it for their ego and greed). These are important people to work with in efforts to promote the path – conscious awareness.

And at the same time they are trying to hold back the ravages of the 1%-system. Are monks who are just trying to meditate actually holding back these ravages which are causing suffering? If we study Eckhart at home and go to work for our money, are we holding back these ravages? In my life (born 1952) the suffering has got far worse, in the 20 years since “Power of Now” was published the suffering has got worse. In the last 7 years alone (since Occupy of 2011), it has now become publicly acceptable to be racist and sexist, and cause violence to each other in protests (Antifa) (I note it was always acceptable for supremacists to be violent); and with all the public turbulence Syrian air strikes are carried out with barely a whimper.

In joining the commies I did something else – I learned. Through their education I began to understand the suffering that was caused, and how it was caused. Prior to this, in my life that was just compassion-as-teacher I was not aware of the suffering. In Brixton because of the alienation that the SWP-Trots caused in me in my first job it took me a while to begin to understand the suffering. I started as a non-political anti-racist, and then started to become politically aware. Then I became more aware as an activist. All of this is discussed by Eckhart in the interview, but I want to emphasise the understanding of suffering that comes from activism. We live in a society that hides the suffering it causes, activism clears the veil. But without conscious awareness, being an activist will usually make you part of the problem.

Awareness of our own suffering brings us closer to following the path – conscious awareness. Doesn’t awareness of the suffering in the world also bring us closer to the path. Whilst conscious awareness has to be concerned with our addiction to self – egotism, exposing that addiction to the suffering that exists in the world has to increase awareness. Shutting ourselves away from the suffering does not end suffering. There is a balance between our need to develop on the path – develop conscious awareness, and our duty to help end suffering. Being active in helping end suffering through activism might help develop conscious awareness, I might also make us part of the problem. It is a dilemma od the path that we need to live with.

I have a propensity for activism, this I recognise as a bias. The path is first, we need conscious awareness. Our compassionate duty is to end suffering, it is important for us to come to terms with how we deal with ending suffering.

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Terminology Warning – awakening

I have been re-engaging with Eckhart Tolle, someone who has greatly helped in the past. I like him because of his apparent lack of dogma, and his similarity of early experience as described in Power of Now (see below).

I re-engaged with him because I was examining pain, and in this talk he speaks of his dogma coming from Buddhism. That statement in itself now says little to me because there are many appeals to Buddhism, and as Eckhart also points out the mind has complicated what is Buddhism – sankhara or as Ajaan Buddhadasa says concocting or proliferations.

I am absolutely certain that Eckhart Tolle is talking beyond dogma, but in doing so he creates his own dogma. But the difference with his dogma is that for him it was insight – personal assessment. In other words Eckhart has moved beyond dogma, come up with his own insights, and then applied his own framework to where he has gone. So for him it is Buddhism that is beyond the dogma of Buddhism. Yet for others it is still dogma.

This paradox of the last sentence illustrates that there is a huge problem in all of this, communication – explaining. Once you move beyond dogma, language is a great limitation because language is the métier of dogma – it is the tool of sankhara. The only way that language has meaning beyond dogma is that if the experience is somehow shared.

Below I have copied Eckhart’s experience, and I want to compare. First I want to explain why. These experiences, awakenings connected to jhanas, are so important, and treated as non-existent by the intellectual establishment – by the intellect. I have only just begun to re-celebrate my own experience mainly through consideration of the 5 Gateways movie – if these experiences interest you listen to the people describe their experiences in the movie. Whilst Buddhism talks of these experiences through jhanas there is a sense of belittlement of them possibly because of institutionalism, the dogma of detachment or maybe simply some monks don’t have such experiences. I don’t know.

But these experiences are so important if placed in life’s context.

My experience was not one full-blown awakening as Eckhart describes his and that was primarily because of the booze. Because of the booze I describe my despair as “hitting bottom”. I think I was not suicidal because of the booze but as my “hitting bottom” was diffused over time by the booze, fortunately there was not the same intensity – the same level of despair.

Another difference, maybe, was that my life had not been intense. My early life been totally superficial, just concerned with academia. Everything had been easy. Get up, go to school, play some football. University was just as superficial with drink thrown in. Starting work was the only form of intensity. Studying for exams had been focussed – although not too successful. But there was a real focus for the job, I had to get up go to work and do the stuff they did; I had to have discipline for something that I found meaningless. And as it went on I had to be disciplined to do the work to get money to drink. I didn’t spend my 20s in despair, I drifted around on the surface getting drunk. When I hit bottom it was like I woke up and found an inner life.

But there was another important aspect of intensity for me, after awakening I spent 13 years getting increasingly dependent on alcohol. This diffused the intensity, I even remember thinking at times that getting drunk burnt off excess energy. Coming to terms with the newfound awakening was tempered by increasingly dealing with alcoholism.

This also meant that I was in no way fit to be a spiritual teacher, I could not control my desires – addiction. But over time in this world you cannot live with the intensity, and over time I eschewed the addiction. By then I had accepted the world path of teacher, and in my personal time I occasionally wrote – although that was not frequent. But once I retired I found my own way. Getting rid of the job by writing – Matriellez, then coming to terms with how I should lead life – Treatise, blogging as a means of clearing the mind – Zandtao, Matriellez and Ginsukapaapdee, until I am now writing stories – Wai Zandtao.

His description of experience sounds so exciting:- “Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words “resist nothing,” as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that.”

Experiences occurred for me differently. Hitting bottom was obviously brought on by the booze, and booze, as I suspect all drugs – maybe not marijuana?, prevents these jhanas. Immediately following hitting bottom I ran to my parents – I was 22. As usual at my parents’ house I spent much time walking, and I remember wandering around Manchester looking at suits in a Xmas pub thinking “what is this?” Still coming to terms with what was going on I returned to London, and in my Chiswick bedsit finding these experiences happening regularly. I think I was meditating but they just came in, nothing as shattering as Eckhart but there was presence. (Added next day) Exploring memory makes things clearer. That Chiswick bedsit was far more important than the hazy recollection I have of it. It was not special. I remember cooking on a landing in a loft space, having little room but loving it. Getting up there seems almost to have been a trigger for presence. I was stuck in the cubicle of a job, escaped and wandered up and down Chiswick High Road. Then there was the bedsit. Maybe meditation triggered it, maybe just being there triggered it. Can’t remember, doesn’t matter. It happened. That Chiswick time was Eckhart’s “I spent almost two years sitting on park benches in a state of the most intense joy.”

After that initial Chiswick “reward” they settled down but have been there for much of my life. Usually they occurred late at night in bed, and suddenly this experience would well up inside me and expand. There was no light for me but it was almost like the air itself was visibly vibrating. I remember the Summer I wrote Kirramura, and I spent the days waiting for the late night where I would go to bed, lie down and just wait for “the guys” to come …. and then I wrote. It was as if such experiences were a bottleneck, they would build up and then wait for a chance to come out – a time when I was quiet or meditating. Now they are less because I am old and meditate regularly. I discussed experiences and Buddhism generally here.

Recently I heard of someone watching 5 Gateways and crying because she had something similar. I was unable to follow up. It made me realise that there is a need to celebrate such experiences because in this world such spiritual matters are belittled by academics, and such people are marginalised not celebrated.

Such great joy!!

“I had become a spiritual teacher.” During Chiswick I started writing – Martin Smoothchatter. It was a time when Arts Centre people were so important as they ratified my experience. The cubicle was never for me, and after a couple of months I started taking Mongol kids out on a Saturday morning, I had found a meaning. This compassion turned to child care and then teaching.

And why are these experiences connected with dogma. They are not, because such experience does not happen if all there is is dogma. Dogma is the refuge of the academic mind. Of its nature dogma creates restrictions, belief in a dogma or not. And if there is restriction there is no experience. This is an experience of genuine freedom, and that only occurs if what we are doing is opening doors. By the way institutions cling to dogma, there are not doors opening.

So Eckhart explains his despair, his experience and his expanding consciousness offering his insights. And he says choose to do this without going through pain and despair. Can we choose to do this without despair? Ajaan Buddhadasa did – I think he just grew up being wise and grew older getting wiser, but others? Is there a choice without pain and despair? I hope so.

    This is copied from the introduction of “The Power of Now”.

The Origin Of This Book
I have little use for the past and rarely think about it; however, I would briefly like to tell you how I came to be a spiritual teacher and how this book came into existence. Until my thirtieth year, I lived in a state of almost continuous anxiety interspersed with periods of suicidal depression. It feels now as if I am talking about some past lifetime or somebody else’s life.
One night not long after my twenty-ninth birthday, I woke up in the early hours with a feeling of absolute dread. I had woken up with such a feeling many times before, but this time it was more intense than it had ever been. The silence of the night, the vague outlines of the furniture in the dark room, the distant noise of a passing train – everything felt so alien, so hostile, and so utterly meaningless that it created in me a deep loathing of the world. The most loathsome thing of all, however, was my own existence. What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live.
“I cannot live with myself any longer.” This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. `Am I one or two? If I cannot live with myself, there must be two of me: the `I’ and the `self’ that `I’ cannot live with.” “Maybe,” I thought, “only one of them is real.”
I was so stunned by this strange realization that my mind stopped. I was fully conscious, but there were no more thoughts. Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words “resist nothing,” as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that.
I was awakened by the chirping of a bird outside the window. I had never heard such a sound before. My eyes were still closed, and I saw the image of a precious diamond. Yes, if a diamond could make a sound, this is what it would be like. I opened my eyes. The first light of dawn was filtering through the curtains. Without any thought, I felt, I knew, that there is infinitely more to light than we realize. That soft luminosity filtering through the curtains was love itself. Tears came into my eyes. I got up and walked around the room. I recognized the room, and yet I knew that I had never truly seen it before. Everything was fresh and pristine, as if it had just come into existence. I picked up things, a pencil, an empty bottle, marveling at the beauty and aliveness of it all.
That day I walked around the city in utter amazement at the miracle of life on earth, as if I had just been born into this world.
For the next five months, I lived in a state of uninterrupted deep peace and bliss. After that, it diminished somewhat in intensity, or perhaps it just seemed to because it became my natural state. I could still function in the world, although I realized that nothing I ever did could possibly add anything to what I already had.
I knew, of course, that something profoundly significant had happened to me, but I didn’t understand it at all. It wasn’t until several years later, after I had read spiritual texts and spent time with spiritual teachers, that I realized that what everybody was looking for had already happened to me. I understood that the intense pressure of suffering that night must have forced my consciousness to withdraw from its identification with the unhappy and deeply fearful self, which is ultimately a fiction of the mind. This withdrawal must have been so complete that this false, suffering self immediately collapsed, just as if a plug had been pulled out of an inflatable toy. What was left then was my true nature as the ever-present I am: consciousness in its pure state prior to identification with form. Later I also learned to go into that inner timeless and deathless realm that I had originally perceived as a void and remain fully conscious. I dwelt in states of such indescribable bliss and sacredness that even the original experience I just described pales in comparison. A time came when, for a while, I was left with nothing on the physical plane. I had no relationships, no job, no home, no socially defined identity. I spent almost two years sitting on park benches in a state of the most intense joy.
But even the most beautiful experiences come and go. More fundamental, perhaps, than any experience is the undercurrent of peace that has never left me since then. Sometimes it is very strong, almost palpable, and others can feel it too. At other times, it is somewhere in the background, like a distant melody.
Later, people would occasionally come up to me and say: “I want what you have. Can you give it to me, or show me how to get it?” And I would say: “You have it already. You just can’t feel it because your mind is malting too much noise.” That answer later grew into the book that you are holding in your hands.
Before I knew it, I had an external identity again. I had become a spiritual teacher.” Power of Now Intro.

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Blogs:- Ginsukapaapdee, Matriellez.


I was drowsy last night – in and out of dozing so went to bed early. As to be expected there wasn’t sleep, and I began thinking about detachment from the 5 khandas. This has followed from this Santikaro talk on Ajaan Buddhadasa that, simplified, talks of 4 systems:-

Body
Psyche
Self
Emptiness

At the crux of the first 3 systems are the 5 khandas – discussed in part here. I want to look more at the Psyche and Self systems, and I want to bear in mind the visualisation talked of in the same blogpost. It is most interesting to me why Buddhadasa wanted to choose the word psyche as opposed to mind, and again for me it has an implication that mind is more than psyche.

Before I go on I consider myself Buddhist but much of this is personal. OK I am bouncing off a talk about Ajaan Buddhadasa, a key Buddhist in Thailand – if not mainstream, but I have no suttas or related dogma to back this up. If I thought I was wrong I would not be writing this but it is not mainstream Buddhism – I think.

Let me return to the term “psyche”. I believe Buddhadasa chose the term psyche because it is concerned with the 3 khandas, vedana – feeling, sanna – perception, and sankhara – formations and proliferations. But it is also concerned with that part of consciousness – vinnana (the 5th khanda) which enables us to experience the 4 other khandas of rupa – body, vedana – feeling, sanna – perception, and sankhara – formations and proliferations. But there is a part of vinnana that is more than just consciousness of the other khandas, a part of mind that is more than psyche.

Now how does this relate to self? Anatta, no-self, is a Buddhist tenet, but how can there be no ego, no self? This is where the khandas come in. When you examine the function of ego or self and compare it to the 5 khandas there is no difference, there is no functioning of I that is not a function of the khandas. A human functions as the 5 khandas. So where does I come in? As part of vinnana. There is that part of vinnana which enables the 4 other khandas to experience but through our conditioning we say that I experienced – I felt, I perceived, I thought. But it goes further than this – I become attached to the feeling, I become attached to the perception, and I become attached to the thoughts. These attachments start to build up the I, then through desire we indulge the feelings, through desire we remember and focus on the perceptions, and through desire we concoct proliferations and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons ….. And this becomes the I that is our ego – our self.

But if we detach from the desire, detach from the excesses, let the feelings, perceptions and thoughts happen without attachment we have the normal functioning of the khandas – and no self.

Let me recap simply the visualisation. In this I was trying to detach from conditioning – detach from the khandas, and once detached there was a part of mind that enabled me to relate to sunnata.

So this brings me to last night. I eventually slept trying to detach from the 5 khandas. I woke up early, and began thinking of vinnana. It was vinnana that transcends, it is a part of vinnana that transcends – that is meant to transcend. By transcending I mean beyond conditioning, that it is part of vinnana that detaches from the conditioning, detaches from the khandas, detaches from the self, and moves to relate to sunnata.

At this point consciousness started to lift from the base of my stomach and move up the body and towards the top of my head – crown chakra. It was a great feeling as this heaviness in my stomach became lighter and lighter as it moved towards the crown. With it came a great sense of freedom. I enjoyed it for a while, consolidated thoughts on vinnana and slept again- too much!

Fascinating – a good experience!!

I need the 5 Gateways people to do some effusion for me! And to counter my framework crit of 5 Gateways Ascension theory, I could be just fitting the experience to the theory – a Buddhadasa 4-system moment. Of course there is no answer to such except .

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

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