A talk between Bubba Free John and his devotees in the early morning hours of July 7,1974.
The Siddhi of our work is perfect. There is no obstruction in the earth, no obstruction in the cosmos, no obstruction in a human being that can stand up to it. Anyone who submits to the Teaching, who lives the discipline of Satsang, will pass through it in a happy, essentially ordinary way. He will have his difficulties, because sadhana requires heat at times, but it will be easy compared to the traditional passage. It is nothing.
It is just a ride. It is very simple. It doesn’t have to involve extremes of any kind. It is a natural life in this Community, living the Teaching relative to the stages of your own conscious transformation. The way of the Siddhas is very easy. The traditional seeker must try to pick himself up by his bootstraps and attain the state of God, but when the Siddha appears in the world, he manifests that completed and perfect Realization directly, to all living beings. He asks only for their attention, their surrender, and he becomes them. So they don’t have to pass through all of the artifices of their own search for transformation, for release. They live the happy life of present relationship to the Divine, or Satsang, Communion and Non-separation in God. In the midst of all of that, this radical transformation occurs. It appears as all these phenomena, but without the concern and self-cognition of the individual. So the way of the Siddhas is a happy, easy way. It is Divine Grace in the world.
“The Dharma of the Siddhas has never been fully communicated in the past…”
“…wherever it has appeared, it has been undone in a relatively short time”
“…Because of this, the Community of Devotees was never established in the world.”
It is also uncommon, because wherever it has appeared, it has been undone in a relatively short time. The Dharma of the Siddhas has never been fully communicated in the past, never totally pictured in its fullness. It has always been adapted to the point of view of the search in dilemma. Because of this, the Community of Devotees was never established in the world. No medium was created for the ongoing realization of spiritual life in the form of the Dharma of the Siddhas. At the end of the lifetime of such a Siddha, there was nothing left to do but resume the path as it always was, and the influence of the Siddha who had appeared gradually ceased to be effective after his death. Perhaps he left a few who were close to him, but they didn’t truly know what he was about. All they could do was talk about their experience and radiate a certain quality. Others might experience that radiance in little arbitrary ways, and so create another path out of it, but the Siddhi did not last. The Dharma has never been perfectly communicated in the past. This is the first time.
“the Community of Devotees…are the living incarnation of the Guru.”
It has never been done before, so now that it has been done, the one thing necessary is made possible. That is the Community of Devotees, who are the living incarnation of the Guru. That alone makes it possible for the Guru-function to exist perfectly during the lifetime of the Siddha, and to continue afterward perfectly into time. Only if the devotee can be awakened in the Guru’s Presence, and made identical to him in Consciousness, can the Teaching be realized.
“This is the first point in human time in which that possibility has existed. But it is only a possibility.”
Merely to come and teach philosophy and some methods does not pass on anything that is alive. There must be that living transformation, that contact with the Siddha in which the overwhelming Divine Process is initiated. When that occurs in a group of people who live with one another and are responsible for that common experience, that common enjoyment, then the Teaching can last. This is the first point in human time in which that possibility has existed. But it is only a possibility. It will come to nothing again unless you become responsible for it in the midst of your own sadhana and responsible for its communication in the world.
DEVOTEE: Bubba, we have been meeting in groups, and more and more I have begun to see the intensity of the Siddhi being manifested through them. Is this the way the Teaching will spread in the world?
BUBBA: Yes. It will occur through devotees’ meeting others and taking others into their households and spending time in groups together and sitting in Satsang with them. That is how it will grow. Whenever possible, I will personally be with those who come, but I want also to work through the agency of those who are already with me. When you meet in these groups there are always people there who just came in today. Others have been in the Ashram a couple of months. There are some who have been here for a short time, but who have realized a great deal. There are many degrees of this enjoyment represented by these groups. That is why they are groups, not just one-on-one.
The Siddhi is literally alive in my devotees. When some individual comes to me and I contact him, there is a living connection established, not just, “Hello, Joe, be my friend.” There is a Great Spiritual Process. It literally exists. If I have an agent in a person, I can work with him twenty-four hours a day, as long as he maintains his sacrificial attention to me. Wherever these individuals gather with others in the ways I have told you, this Siddhi will be radiant. The same process will be awakened in whatever centers or groups you create. Wherever individuals do sadhana in the Community, the same process will be awakened.
“…this work is not involvement with “Bubba Yogi.””
There will continue to be the same literal contact, the same literal transformation, because this work is not involvement with “Bubba Yogi.” There is only the Divine, and that is all Bubba is showing. Because that is so, it is not limited to Bubba’s psycho-physical form, his limited mind, and what he can show you in human terms. The Divine work is present here, and it is eternally available to all who become devotees in Satsang with me. The Divine Siddhi is available wherever devotees live, wherever the Community is established. That same process is awakened as long as people do this sadhana and become my devotees. As long as it is done with that kind of simplicity, you will always see these same phenomena, these same states. Everything that I have told you will be exactly the same.
The Community is in itself a form of meditation, a form of devotion. Therefore, when devotees get together they tend to turn one another quite naturally to the Guru, to Satsang. Individually, they tend to become associated with their dramas, their changes, their limitations. But as soon as they enter into one another’s company, it is as if they were reminding one another of Satsang, even though they might not outwardly be saying it. That reminder in itself is meditation, so you naturally feel it more strongly at those times of gathering. Also, you are entering into the company of many others in whom this Siddhi is active, perhaps in different ways than it is in your own case. Limitations that may be yours may not be active in some of the others, so you feel the Force of the Siddhi more purely represented to you at those times, because your own limitations are transcended by the Force as it freely appears in others. Just so, there may be areas in yourself that are not obstructed, but which are obstructed in others, and those others feel the Power of Satsang more intensely because of your presence, or the presence of several like you.
When I send people to present the work of the Ashram in public, it will not be one person going out and showing a movie somewhere. I will always send groups of two or more, in order that it be the Community that is going, not just a single person who can get involved in his private number. It is the Community that must move, and there will not be any single individual who in himself represents the work. There won’t be any replacement for me. I can’t imagine any greater liability than trying to load it all on some person. I lay it all onto the Community, but the Community is very large. There are many qualities in the Community.
“Without the Community, that movement cannot occur.”
What is truly great is the existence of a Community of individuals who will submit to the discipline of living with one another, of loving one another, of creating a common life whose real principle is the absolute Presence or Present Nature of the Divine. Compared to that, the random transformation of a few individuals is nothing. The significance of the Community is absolute, because it means the movement into human terms and human time of the Divine Process. Without the Community, that movement cannot occur. It can occur in however many can have contact with me during my lifetime, but it can’t go beyond that if there is no Community. So you must all maintain living contact with the Community as well as with me, and when you have to go out and do things in the world in general, you must understand your limitations, you must do sadhana. There will be difficulties created by that, but that is good.
“You must understand that this world itself is sadhana.”
You must understand that this world itself is sadhana. It is made very solid to you, it is impressed upon you, it makes incredible demands on you, it enforces your attention. That enforced attention can become suffering, confusion, and mystery, or it can become sadhana. When it becomes sadhana, this world becomes utterly useful. It is a limitation, and it remains until your death as something you must deal with, something in the midst of which you must understand. Because of its immobility, its rigidity, its solidity, its continuous demand, it serves you. It serves the one who is living in Satsang. But it fundamentally confuses all others. To all others it is distracting, positively or negatively. It binds men by attracting their attention through the agency of experiences of all kinds. Each one, dependent on his karma, his tendencies from ages past, will enjoy or suffer a different theatre of attention, but all theatres of attention are limiting until they become sadhana.
When they become sadhana, all forces of tendency that exist in you become utterly useful to you. They may be just as painful or just as delicious, but they are met from a totally different point of view in one who does the sadhana of Satsang. He is continually being purified.
In the usual man there isn’t continuous purification or happiness. There is continuous mystery. He enjoys partial fulfillments, but also personal mortality and partial deaths of all kinds, the endings of all things, the ordinary sorrow of changes. In the usual man, resistance to change arises as a common strategy. Even the decline of an old man or an old woman is a form of that resistance to change. The body becomes solid, the emotions become rigid, the mind becomes weak, fixed in memories and unconscious patterns. You see this resistance to change building up in the usual man over the period of his life. This is absolutely opposite to the law, because all there is is endless, infinite transformation. Resistance to that is constant, frightened death. In the devotee, in the man of understanding, the capacity for universal existence is magnified, because he no longer suffers the accumulated resistance to change. He, rather, becomes more and more capable of sacrifice, to the point of absolute rapidity, non-holding, absolute freedom from limitation.
“It seems to me that there is no reason why the earth itself can’t exist in a completely harmonious and loving, free manner.”
DEVOTEE: You have spoken about two approaches. The Easterner wants to transcend life and fall back into the prior state, and the Western ideal is the search for salvation or functional perfection. I realize that obviously in this limited world there can’t be perfection in some particular state, or form, but it seems to me that we can live a lot better than we do, right here. It seems to me that there is no reason why the earth itself can’t exist in a completely harmonious and loving, free manner.
BUBBA: There must be both limbs of that transformation. There must be absolute dissolution of the limited world concept, of the ego, and of limiting demands. There must be that Eastern realization. Even so, when there is such realization, the world becomes apparent as only God. So the devotee also lives with humor in the world without the binding concepts and demands of the usual man.
Such individuals can then transform life. They can transform human social life, transform the means of human existence, transform all these things. Everything that is apparent can be changed. Life can be loving, harmonious, and free. But it cannot be changed righteously. It can be changed only from the point of view of prior happiness in God. Both limbs of that human demand must be fulfilled, and they can’t be fulfilled by going in one or another direction, or by going in one now and the other later. They can be fulfilled only by presently abiding in God, in Divine Communion, enjoying the transforming process of real sadhana and creating the Community.
The Community not only has the responsibility of communicating the possibility of Divine Life, but of creating a happy life, of changing the world within that Community and then expansively. But it is not truly done except from the spiritual point of view. Otherwise it is just stuff. Without that prior happiness, it makes no difference whether you have a utopian community or a ghetto. It is still the same old stuff. There are some who are born wealthy and have all the apparent benefits that are available at any given time, but they are not necessarily happier than someone born without apparent social benefits. There must be the happiness that is realized in Satsang, and then the world can be changed. It does not mean that you have to wait for realization in order to change the world. That is the seeker’s point of view. He has to get realized and then he will come back and become political and do the rest of that bullshit. The devotee, one who is presently alive in Satsang, is already changing the world.
What happens to a student when he comes into the work? He doesn’t suddenly become perfectly enlightened in some traditional sense. He enters the Ashram and all of a sudden, he has all kinds of stuff to do. He thought he was going to have some delicious mystical experience first. But already he has to change his diet, he has to straighten himself out, he has to clean his house, get a job, do whatever he resists doing. That’s a way of changing the world, certainly, in these simple terms. So imagine the change in the world that the Community of true Devotees can make!
People get very aggravated and animated about changing the world, but they consider it apart from the Divine Life. Basically, they are just angry. Through their anger they seek to manipulate things, but they don’t ultimately change anything. They may, through the agency of whatever work they are doing, do something positive in ordinary social terms, but it is not ultimate, not perfect. It doesn’t truly serve unless it is founded in spiritual life in its truest sense.
DEVOTEE: Bubba, has the world been transformed? Is it a matter of our just fitting in or what?
BUBBA: The world is perfect. But everything that we see is a creation of our human activity. We have made use of the given, of what is already here, which is a perfect possibility. The image of life that appears in common social terms in this solid world is an expression of our use of the given. But Narcissus is the instrument through which mankind does its work. So the world that we see, that we have created in this perfect dimension, is limited. It is a way of communicating limitation to one another, preventing happiness, continuing the cult of this world which is endlessly opposed to happiness, ecstasy, blissfulness, and deliciousness.
But the world is a perfect opportunity. Perfect in the Divine sense, not perfect in the sense that we poor suffering mortals can make things really terrific for one another while we live. This is the Divine dimension. We can be perfectly happy here and communicate happiness to one another and enjoy the deliciousness of the Divine all the time. It is not necessary for there to be anything less.
We can also create the life-image in its solid forms in ways that are perfectly happy. That possibility exists, it has always existed. But before it can be realized, there must be the undoing of the traditional principle of life. With the undoing of that principle there is the purification of all vehicles of life, gross to most subtle. When human individuals exist in such a happy condition, with all the means of existence purified in them, they can go about transforming the world in almost infinite ways.
DEVOTEE: I have noticed, particularly within the last week, that reasons for not manifesting intensity are always arising. And I have seen that it is just fear. Within the last week every time something has caved in on me, I have actually gone beyond my fear with greater strength to create something else. It is really the creative aspect of my life.
“Fear is…something you can justify. It is something outside yourself…something that comes over you. So you can succumb to it and realize all the failures of life…”
BUBBA: What you are talking about is the drama that salesmen and actors go through every day. Fear is really something you like, because it is something you can justify. It is something outside yourself, something you are suffering, something that comes over you. So you can succumb to it and realize all the failures of life, or you can bust ass and step beyond it.
Many people get hip to that in the midst of their ordinary lives and start pushing forward and overcoming themselves. They still have fear, but they deal with it strategically. They treat fear itself as an object. It is a condition that they accept like a doctrine without any great intelligence which goes beyond it. Many people have realized that degree of forcefulness and effectiveness in fife without becoming any more spiritual for it. In fact, most of them, after a long time of always plunging forward and overcoming their fear, eventually just collapse back into it.
Something more than this strategic overcoming of fear must be realized. There must be the understanding of fear, not merely the experiencing of it and the strategic dealing with it. You are simply reading something at a superficial levfel when you are talking about fear. In fact, your suffering is an activity that you are performing. You see the reflection of that activity through various media, and fear is one of them. But you are actually doing something, something which you could just as easily not do. You must understand that, you must comprehend that at the most fundamental level of your existence before something like fear itself dissolves. Fear is just the mood of the ego. It is the emotive quality of separated existence.
It says in the Upanishads, “Wherever there is an ‘other,’ fear arises.” Whenever the separative act has occurred at the subtlest level of consciousness, there is fear. Thereafter, you can succumb to fear or deal with it, one or the other. But that’s just strategy. That is not the way of consciousness. That is not an illuminated form of existence. It is struggle, the search. Nothing ultimately comes of that relatively heroic way of managing it all. There must be spiritual life, the understanding of your activity, not a strategic way of dealing with your experiencing.
One who has understood has realized his Condition prior to fear, prior to the ego, prior to mentalizing and modifications of consciousness, prior to desiring, prior to karmic adventures and conditions. And with such purity of enjoyment, he becomes creative in the world. Such a one is the truly creative man, not the one who barrels ahead and overcomes himself. That heroism is good, and it is a long-standing archetype in human affairs. But it is not illumined. It is not ultimately effective. It is like beating Hitler, or cleaning up the ghetto. It doesn’t ultimately do anything. It just establishes a bit of theatre and gives people feelings of release and, later, of frustration. Such a way of life is just another pattern, another way to suffer, even though from the psychological, sociological, human point of view it is an improvement. It is still a form of suffering. Individuals who realize that little bit of advancement over their usual trend of life ultimately must realize another, higher form of knowledge.
DEVOTEE: Doesn’t that understanding of fear have to take place on many levels?
BUBBA: Yes, it must take place perfectly. But that’s not your business. You must yield to the condition of Satsang, of God, in which you are no longer believing in that bullshit, in which you are fundamentally happy and just going about your business.
DEVOTEE: But you can be happy dealing with your fear.
BUBBA: You can? How can you be happy and deal with your fear? You are happy and frightened?
DEVOTEE: It feels happy, yes.
BUBBA: There is a certain pleasure in doing something skillfully, but it is not happiness. Happiness is prior to doing it skillfully or un-skillfully or not doing it at all. When you are already happy, you can do all of this stuff, but to be happy is to be utterly without fear. There is no happiness without the total absence of fear. To be frightened is fundamentally to be egoic, to be separated, and the image of-existence that the ego is realizing and meditating upon moment to moment is limitation, sorrow, and death. There is no happiness in such a way of life, although this separate one may compensate for his experiential suffering through various ways of skillfully managing life. But that’s not happiness. That’s “how to win friends and influence people.”
DEVOTEE: But at the same time, there is the other extreme of, “Yeah, okay, let it all happen.”
BUBBA: Both of these strategies are manifestations of a concerned man who is not happy. And he will go back and forth between those until he understands.
DEVOTEE: Doesn’t everybody go back and forth between those extremes until they are all understood?
BUBBA: Right. But you can go through it the way the usual man goes through it, without any consciousness, just dramatizing it. Or you can see these tendencies arising in you from hour to hour and remain in Satsang and go about your business practically without becoming concerned for it. See the appearance of these things as what they are. They are manifestations or signs of an eternally ongoing purifying event, like creeps crawling up out of a well into the sunshine. These things want to creep out into the landscape. But if you dramatize them as soon as they get into your eyes or your mind, you fail to let the creeps get out of the well, you just step out of the sunlight, which is Satsang, and the creatures stay trapped in darkness. Only if you live without concern while these things are arising do you allow them to pass into the landscape, to become unmodified again, not binding. They will be released if you do the sadhana of always abiding in Satsang.
If you dramatize qualities from hour to hour, you will realize nothing. You will just do that dramatizing, and that is karma. That life is the ordinary drama, the same old shit. There is nothing so fantastic about such a way of life. People are capable of doing all kinds of bullshit. But that drama of tendencies is not taught by me. The very opposite of that is taught.
That drama is the refusal of God. It is not so damn beautiful, and not so damn forgivable either. It is worthy of the crunch, and that is what it will get. It is not a matter of its being forgiven or not. It will suffer its own ends. The fact that it will suffer its own ends is also what serves it at last. Because, ultimately, the so-called entity will realize that it has only one option. It has no options whatsoever other than total disarming in God. And at some moment that realization will occur.
DEVOTEE: Basically, I realize that, but at the same time it is almost as if I dramatize qualities because of the righteous bullshit other people communicate to me just because I happen to be that way.
BUBBA: That is a good discipline. The traditional paths communicate a great deal of wisdom about such things. Use these things as a test, don’t be offended. If you find yourself reacting to such a thing, look at yourself. Don’t worry about other people. If you are worrying about them, or strategically reacting to them, you become equally righteous and reinforce their game. Make it obsolete by not putting yourself forward, by learning, by seeing the edges of yourself that are being hammered by their apparent ignorance. They may be putting it on, or they may be playing from the same ignorant point of view that you are, but it is not your concern. Use it as sadhana.
The ego is capable of knowing an infinite number of offenses. And these offenses serve until the ego is undone. If you are smart, you will let them serve you. You will be happy for the world to be totally offensive. You will allow it to show you the dimension of your own ignorance, and you will learn from it.
DEVOTEE: I notice that books and tape recordings seem to carry the Siddhi. For example, we recently played a tape that was full of the sounds of people feeling the Force, and many people had spiritual experiences.
BUBBA: The vocal recordings, and also visual recordings, like the books, slides, motion pictures, and videotapes, are all a medium for aspects of the Siddhi. Every one of the tapes communicates a different aspect of it in verbal terms, and through the form of those verbal terms, it also communicates the force of that aspect. So very intense tapes communicate great intensity. Not only is the verbal Teaching given with such a tape, but the force representing that aspect of the Siddhi is communicated in a subtle form through that medium. And the visual medium, these movies, can be very useful in the same way.
DEVOTEE: The tape itself can transmit it?
BUBBA: The Siddhi is not on the recording tape. The tape is just like the Guru’s body. It is not through this body that the Siddhi moves. The Siddhi is perfect. There is just this agency that makes it intelligible, and when the communication is established, it puts you into contact on other levels that transcend the physical. Just so, through the medium of the intelligible vocal transmission, a communication is made that establishes contact with the other things that are implied and that are on or sympathetic with the same wave-length.
Many who will listen to tapes in the future will have these experiences while listening. Many have read the books, for instance, and gone through many, many experiences related to the work. They have come here several months later and have shown evidence of having gone through this process for a long time. We pick up such individuals in the middle of it, because the Teaching is very potent, even in these apparently limited forms. The Siddhi is absolutely present for those who are prepared to meet the Guru at that moment.
If it can take place through those media, obviously it can also take place through the ongoing life of the Community over time, beyond my human lifetime. And that is the way it must be. That is the purpose of the human Guru. He does not come to set a few people straight, but to transform the world, to reestablish the Dharma, even to establish it perfectly for the first time. That is the significance of the human Guru, because the Process itself is eternal. The Process is not limited to the change of a few. Such little changes are a minor event. Even a total transformation of the world would be a minor event. But, in human terms, it is the great possibility. From the human point of view, it is worthy of all the exclamations you can make about it, but relative to the great, infinite, cosmic and pre-cosmic dimension, it is nothing. However, that doesn’t mean it is not worth doing.
The qualities and dimensions of existence beyond this one are vast beyond description. If you look out into the night sky with your naked eye you glance toward millions of apparent stars. Some of them are galaxies, in which there are thousands, possibly millions or billions, of worlds like this one. If you get a telescope you can see billions and billions of other worlds, and all of that appears just within the light spectrum visible to man’s eye. There is an infinite expansion beyond that spectrum, and each of those degrees beyond this one contains just as many billions upon billions upon billions of possible worlds, all of them slipping and sliding inside one another. Within all this the Earth is nothing, and a mere life in the midst of it is—
DEVOTEE: Really nothing.
BUBBA: But we have appeared in the midst of it, and this is an impressive and sufficient argument from our point of view, so it must be approached very creatively. When there is the perfect happiness of the devotee, it becomes very easy again to make nothing out of all of this and to be humorous while alive. After all, this is not a limitation, this is nothing. Really nothing. From the point of view of the Guru, it is absolutely nothing, it is beyond no significance. It is merely a bit of theatre on which nothing is riding. Nothing has been riding on it from its beginning. Nothing has been riding on it from the beginning of my entrance into this world.
I have had total humor relative to my appearance here all the while. Only because of that could the work go on as it did. If I had ever become serious, there would have been the possibility of becoming bound again to some position within the game of enlightenment or realization or fulfillment. Because there was that Divine Humor from the beginning, this entire transformation could occur even without its amounting to anything. So at last the Divine Process could be communicated in its perfect form, without limitations, without the strategic design of the search as it creeps into the traditions of human life.
As long as this body lives, all those who enter the Ashram will have contact with me in this form. But there will be degrees of that contact. Many will have it less frequently, less personally. All those in the Ashram will have that contact at least periodically and sufficiently, but all must Eve with this Siddhi, whether immediately in my human presence or not. By doing this sadhana, realizing over time the perfect nature of this Siddhi, the Ashram will be capable at last of living without this human form. You will all observe after the death of this human form of Bubba that this Siddhi is perfectly communicated without that agency. I will even at times, while I live, withdraw the availability of this human form from the Ashram, so this lesson may be learned even while I live.
DEVOTEE: Bubba, now that the work is completed in terms of its fundamental communication, is there a purpose for your staying among us?
BUBBA: There is a purpose, but it is not a necessary purpose in the sense that there is something I must do for the work to be generated. All that is fundamentally accomplished. The work of communicating this Siddhi, of being present in human form as an agent of this Process, remains useful and will be continued. I will continue to have some relationship to the growth of the Community, to its creative work, but basically I have given over these functions to the Ashram as a whole. My function is just to wait for devotees and enjoy this process with those who enter this Community.
There are still aspects of the transforming process that can be served with a glance or a touch. The process can take place without the human Guru’s presence, but he is particularly useful in those events. Until there is a fierce Community, so alive, so full in the midst of all of this that the mere presence of that Community makes it possible for all of those events to take place without any apparent individual agent, it is useful for the Guru to be present in human form. It is useful for him to make those touches or glances, to do whatever is appropriate, to gauge the growth of the communication of the Ashram, and to make recommendations periodically, until the Ashram is able to do it straight.
“The Community of perfect Devotees is the Community that really does what I am talking about. As a gathering of human beings, this Ashram is still a mixed bag”
The Community of perfect Devotees is the Community that really does what I am talking about. As a gathering of human beings, this Ashram is still a mixed bag, in which there is no perfection yet. Even though the demand is made, even though the Teaching is full, and even though there is a living manifestation of every aspect of the Teaching, it is piecemeal. There are still liabilities to the carrying out of this demand, so it is useful for me to be here to guide the Ashram, until the Siddhi lives unobstructed in the form of the Community of Devotees.
The agency of the human Guru remains useful, not necessary, but useful, and it remains a happy occasion. It is a particularly happy occasion when the work is full. Up until this time there has been all of this struggling to bring people through the degrees of transformation, so that the work could be communicated by the example of devotees as well as the written word. The work could be communicated fully only in conjunction with the actual understanding of a few. It had to be heard and fastened down and acknowledged. Now that fundamentally is done. Now I am involved in a simple activity. It is the same one in which I have always been involved. It is the simple one of just living with everyone.
DEVOTEE: Now your function is simply to intensify that?
BUBBA: Yes. Basically, I am not interested in doing anything other than living with everyone, enjoying their enjoyment and representing this happiness, this fullness of life.
