K School – Adults Discussion 1, Brockwood Park, 19 September 1973

Krishnamurti: Are you waiting for somebody?

Questioner: Carlos should be here.

Dorothy Simmons: No, Carlos is here. There’s Egor.

(Pause in recording)

K: Do we wait?

DS: No.

(Pause)

K: Ah, there he is. Sit on the chair, sir. Be comfortable.

I’ve heard a lot of criticism about the school, about the people who work here, about myself, about the place being too luxurious, too large, too beautiful, too green (laughs) — everything you can imagine — and I’ve listened to it all. I tried to correct some of it, some of their absurd and non-factual criticism. They don’t know what actually is going on. Some of them think we’re terribly rich, some of them say we’re all people who are so utterly immature, emotional, hero worshippers — you know, you can imagine what goes on. And I’ve been wondering: what is our responsibility, what is our individual responsibility in this place? Do we feel responsible for each other, responsible for a collective work, or responsible for only the thing that we are doing, or responsible as a community? If we see something, is it our responsibility to tell somebody, ‘Look, this is wrong, this is what is going on’? Or do we feel that Brockwood is a stepping-off place to something else, and so on? So when I heard these and other criticisms about this place, and there will be inevitably every kind of criticism, from ourselves and from people who come here, how do we meet it? They may not criticise in front of you, or they may criticise to somebody here, or criticise and tell me what they think about the place, as many of them have done. So how do we meet all this? That’s one point. Then how do we meet the forty or forty-five students that are coming here? They’ll be here next Sunday. How do we meet them? What is our responsibility towards them?

So may I begin by asking that? Or not only that, but also whether this is our home. Because if one feels at home here, if we do, then the students will also begin to feel that it is their home. And so I think we should consider that first, whether we, the staff or the older people, consider this place as their home. And that word ‘home’ means something… obviously to each one of us has a different meaning. I mean by ‘home’, not putting your feet on the chair and lolling back — I don’t mean a place where you become slack and, you know, sloppy and careless, but rather a home where you’re free and therefore totally responsible for everything that’s going on. If I see, hear, somebody not behaving properly with a girl, would I report it to Mrs Simmons, or say, ‘Well, it’s not my business, let her find out’? If I see a tension between ourselves, between you and me, or between each other, what do we do with it, with that tension? Carry on? Or dissipate it, resolve it? And as we are a community, are we working together? Or each one of us has his own particular opinion, judgement, which prevents, obviously, working together. So all this is implied in the word ‘responsibility’ – to me — and I wonder what it means to you. Can we discuss it, can we talk it over together, what this word means to you?

(Pause)

Nobody wants to talk (laughs).

Ted Cartee: Isn’t it taking care, as you know how, of all things that…

K: Yes, sir. Things – what do you mean by ‘things’? The house, the garden…

TC: The house, the garden, the situation, the students.

K: Yes. Now – taking the situation as best as you can — is that it?

TC: Yes.

K: What is the best? I might think the best is what I think, what my opinion is — you follow, sir? — and you also think your own opinion is good. So we are at loggerheads. So if you and I are working, how do we meet it with total responsibility?

TC: We must be totally open.

K: Do investigate, sir, do investigate it. Here we are in a community, small — how do we work together, feeling that we are totally responsible? Because, say for instance, Mrs Simmons and Mr Simmons are at Saanen. A parent comes to them and says, ‘Look, I want my child to go to Brockwood,’ and she has to settle it on the spot — you follow? – brings the boy or the girl and has to talk it over with them. And therefore she can’t talk it over with all of us, she has to decide. She has to decide how much they pay and all the rest of it. You follow? There isn’t the time, there isn’t the occasion to consult all of us. Would we consider that an irresponsible action?

TC: No.

K: Why? Sir, I don’t. You follow? I want to see what you think.

TC: Well isn’t that part of her function?

K: That is it. So I might come along and say, ‘No, you must consult all of us’ — you follow? – feeling I am responsible for everything. You follow what I mean? So I get… you’ve asked, you’ve said that we must be responsible for everything. They, Mrs Simmons and X, Y, Z decide something, and I feel I’m left out. And I say, ‘We’re working together, why didn’t you consult me? I’m responsible.’ So you see the difficulty? So what are the implications of this responsibility in working together? You know what I mean? That’s what I want to get at.

Q: It feels like as part of the community, I feel something for the people that I’m with. And if Dorothy decides something, or myself, in the garden and decide to pull up a radish, I feel that that’s happened, and that this part of the body or the community has done this, it will have faith in the other part of my body, the total collective.

K: You mean, are you trying to say, that we trust each other? Is that it? I trust you. Listen to the complications of it. I trust you. I don’t know you and you don’t know me. I trust you and I hope that you will do the very best, the highest thing that is possible. And you don’t. Suppose you don’t. Have I the right to say, ‘Look, that isn’t right, you’re not doing it properly?’ Have I the responsibility, and therefore you feel also the responsibility, of accepting what I say — you follow? – and not get defensive and aggressive and violent? You follow? Responsibility means not only what I say, but it’s your responsibility to see what I say and see what it is worth. Because otherwise we can’t work together.

Say for instance you’re going to meet these forty-five boys and girls on Saturday… on Sunday. And you might have certain opinions, that they should be allowed sex, mettons. And you feel very strongly about it. And suppose I don’t. How do we meet that?

Q: Can’t you talk it over?

K: But will you talk it over? You follow? And be open about it – say, ‘Look, this is what I think.’ And your responsibility to talk it over with me, and my responsibility to listen to you, and our responsibility together to see what’s the right thing to do. All that is involved in it. I don’t know if you… Your responsibility to listen to me, to find out if what I’m saying is nonsense or not. And it’s your responsibility to listen to what I have to say. So together — you follow? — our responsibility is to find the right thing, not your opinion and my opinion. I don’t know if I’m… Or take anything — drugs. I’ve never taken the beastly thing, but suppose I say, ‘Well, they should know this experience,’ and you say, ‘How silly! Why should they go through that absurd experience?’ And how do we meet? You follow? Are we capable of listening to each other with responsibility, feeling responsible, not to my opinion but responsible to see that together we do the right thing. I don’t know, am I…

You see, I feel terribly responsible, personally. I want Brockwood to be the most beautiful place on earth, physically, and I feel this school should be something that has never existed before – intellectually, morally — you follow? – spiritually, physically, that every student must have the most… really sensitive, tremendously intelligent, capable of going to the garden, working, putting his hands to the earth — everything capable, and feeling strong about… you know all that. I feel Brockwood should be such a school, and I feel responsible for it. And can we work together? I’m going in a month’s time to Italy, India, California. I’ll be back in May. But can we work together that way – academically, physically, cleanliness — you follow? – the whole thing?

Q: Do you feel that in living this, what we were talking about, living this as the staff, is sufficient to communicate it and share it with the students?

K: Otherwise, what?

Q: I mean, one could talk over with the students…

K: It all depends how you talk things over. You follow? You might say things – I’m not saying you, you understand? — you might say things that are just off the beam. So we must be clear. You follow?

Q: But I mean, we collectively talk together with the students.

K: No, first let us be clear, amongst ourselves, then we can communicate to them. If we are muddled, if we are uncertain, if we are not clear, we are going to communicate that to them. I want to be clear what we are all doing, first. Right? I want to be very clear. And am I clear? Are you clear what we want here? Not ‘want’ – you understand? – I’m using a quick word to communicate quickly. What is it that we are working for? Is that clear? Clarity can’t be changed the day after tomorrow — it’s clear the day after tomorrow also. You understand what I mean? What is clear is clear always. You can’t say, ‘Well, it’s clear today. I’m sorry, I rather got muddled.’ So let’s be very clear what it is we want. And then we shall know how to meet these students when they come here. What is it we want?

Doris Pratt: I think for myself one of the first things, what would come first with me, would be administrative order. That is to say, before the children arrive on Sunday, I feel the place that’s going to receive them must be in total order. And as I say, it’s not that yet because there’s so much to be done. And to get those things done we need total co-operation…

K: I understand that. I understand that, Miss Pratt. Just a minute, no, I want a much wider spectrum, wider field to look. We will come to the administrative, orderliness and all that, but I’m saying: what is it that we’re all working for?

DP: We’re working to produce a totally good environment on all levels, not merely on the physical level, but minds that are wide.

K: No, don’t…

DP: …particularise.

K: …particularise or explain. We’ll do that. What is it collectively, as a group of older people, what is it we are working for? Are we clear on that? It may be clear to you, and I may be muddled.

DP: I would say we’re working for the dissolution of our own self-centred activity.

K: No, wait, wait, don’t put it too… It’s too large. Here we are, twenty of us, or thirty, whatever we are, what is it collectively we’re trying to do? Not only with ourselves; collectively, and collectively our relationship with the student. All that’s involved in it.

DP: Again I would say we’re trying to make manifest a totally new approach, on every level.

K: What does that mean?

Ted — may I call you Ted, sir?

TC: Yes.

K: I’ve forgotten the rest of your name. It doesn’t matter. He said, open mind – you remember? What does that mean? Go and investigate Sufi — you understand? – Zen, go to somebody who one of you thinks a marvellous man, who says, ‘Don’t think, or think,’ (laughs) or somebody who says, ‘You must sit this way or that way’ — you follow? — and so on — would that be openness?

TC: It sounds like searching. It sounds like some kind of searching for something.

K: Not only searching. You see, sir, I’m young, if I’m a young student, and you say, ‘Look, go and listen to that man, he is extraordinary, he’ll tell you don’t think, or think’ — you follow? — and I go and listen and say, ‘By Jove, quite right, I mustn’t think,’ and I become a dumb, stupid animal. You follow? Or somebody says you must meditate four hours a day. I met a boy the other day. He meditates three hours a day and I said, ‘What do you meditate about? What does it mean?’ He said, ‘I don’t know, I feel perfectly peaceful, I know what truth is, what love is.’ And that’s the end of it. You follow? A boy of 18. That’s why, sir, I want to be clear, or rather, we must be clear what we are trying to do.

I know what I would like this school to be, with us included. I know exactly what I would like. Not ‘I’ – you understand? I would like… I mean, if it is — no. A s this is a community with a school which says we are educating not only ourselves but also the students, what does that word ‘education’ mean? You follow? I know a man who is very well educated, in the academic sense – taken degrees, law, very good at it, and he’s become such an ugly human being. And is that education? You follow? So we must be very clear what it is that we are doing, what education means, and so on.

(Pause)

You see, sir, we are concerned, aren’t we, with bringing about a quality of intelligence that will function, wherever it is, intelligently. Now, what does that word ‘intelligent’ mean? Does it lie in having degrees, passing exams, and so on? Does it lie in becoming better? ‘I’ll be one day a marvellous human being.’ Does this intelligence mean that I know all the things that are happening in the world? Which is impossible. That I’ve investigated Sufi and I think there’s some good in it, I’ve investigated Zen, I think it’s probably very good? You know. And at the end of it, am I intelligent? So I must find out what that word means and whether we can live together intelligently, and whether that intelligence can be brought about in the student. The other day, somebody asked me in the tent, he said, ‘Does the school have examinations?’ I said, ‘Some of the students want examinations, others don’t.’ ‘So you mean to say have examinations here? How terrible!’ You follow? ‘Don’t you know, other schools are not having examinations?’ You follow? She’s off.

So I want to find out with you what this place stands for – ‘stands for’ in quotes; it can be changed – what this place stands for, and if it is a total education, not merely academic. Academic, I mean in the sense it must be first class academically, obviously, and also ‘totally educate’ means physically, a good body, not a body that is sloppy, that as it grows older becomes ugly — you follow? You’ve seen all this — without order in itself, and so on. Intellectually, morally, physically, and a mind that is capable of thinking very clearly, objectively, non-personally — you follow? — how it affects me, and so on. So, to me, that is intelligence: to be totally educated, so that I have a good brain that can think clearly, logically, objectively, not personally, that knows what it means to be really religious. You follow, sir? That can know the meaning of that word and knows what it means to meditate. That can live — I can go on with this — that can live without any control, without any conflict. You follow? That to me is total education. And whether we can supply that. I say this place stands for that. For me. I don’t know, you might all say, ‘That’s too difficult, it’s too absurd, it’s nonsense.’ Quite right, it may be, but let’s discuss it.

(Pause)

TC: How do the students who are naturally… I mean, the whole body of students are going to be taking classes much of the time, classes and studying. Besides the way that the class itself is handled, is there other means for staff to be involved with communicating this?

K: How would you communicate, sir? I’m asking you. How would you communicate to the student this sense of total education? You understand what I mean by ‘total’? Let’s be clear. A good brain, a mind that can think very clearly, objectively, not with the ‘me’ first and you second, a mind that is not petty, small, concerned with itself. That. And total education implies also to have sensitivity. To see somebody sitting wrongly and know that you’re sitting wrongly and not, you know, criticise, just be aware of things. You follow? And having real affection for people, kindliness, a sense of, you know, love, affection, tenderness, and all that, a body that functions excellently. To me all that is total education. And few of us are totally educated.

Now, I feel this, passionately about it. When I go to India I’m going to go to all the schools there. There are five schools now, I’m going to go at it, in my talks. I’m really… to me that is life, living. Now how am I to convey all this to you, first, and later communicate this, on Sunday, to the students? Because the students are going to come with their conditioning – resisting, fighting, frightened, nervous, homesick — you follow? — all that they’re going to come with. And how am I, being one of the staff, how am I going to meet it, knowing that I need total education? You follow? I’m not proud. I don’t say I’m totally educated. I’m not proud. I say I need total education and they need total education. How am I to convey this thing? How am I to teach English and in the teaching, cultivate his mind? Not merely to English literature, whatever it is, that he uses the right word — you follow? – that he can write, not copy, imitate; express his feelings, if he has any, very clearly, simply. You follow? If I am a teacher of English, how can I convey, how can I bring this out of the student? That would be my responsibility. You follow, sir? And if I’m the gardener, I say I must have those people here, all those students — you follow? — working in the vegetable garden, whatever it is — it’s my responsibility. So that they know what it means to dig, to plant, and to keep the tools clean, in the proper place, and all that. How am I going to do this? And I am going. You understand, sir? It’s your responsibility. They sit properly, eat properly, you know? You know, the whole thing. Speak good English. Poor Carlos! (Laughs)

DP: I wonder if we are taking too many subjects, so that our energy is dissipated.

K: I wouldn’t know that. That’s for you to… You follow? Those are details. You can work that out. All of you can sit together. But the feeling that this place exists for the total education of man, and therefore something revolutionary. You understand, sir? And not just passing little exams and all the rest of the stupid stuff. Not that they shouldn’t, if they want to – but end up in a beastly little office for the rest of their life — my God! Or in a big office or become the minister, or whatever it is, prime minister — it’s all too silly!

Q: Can a vehicle that isn’t totally educated communicate total education? It doesn’t seem to be…

K: No, sir, look: how would you — you’re now one of the staff — if I may say – you may be totally educated — if you’re not totally educated, how will you help yourself and the student to be totally educated? You understand my question?

Q: Yes.

K: I’m not totally educated, and I have a responsibility with regard to those children, students. How am I to educate them as well as myself, totally? That’s my problem. You understand?

Q: I understand the problem.

K: Now how will you do it?

DP: One thing, I will study with the children what you’re saying, together.

K: No, just take this. No, take this simple thing. It’s not simple, but look at it. You’re not totally educated – I wish you were — you’re not totally educated and I’m not totally educated, and we are working together. My responsibility is, in working together, to totally educate myself, and your responsibility is to totally educate yourself. You follow? Total education isn’t by myself – together we’re getting totally educated. Now how am I to educate myself totally in relationship with you who need also total education? How will you set about it? You understand my question?

Brian Jenkins: Yes, I think first I’d explain that very thing to the students.

K: Wait a minute, sir, just hold a minute. How will you do it?

BJ: I’d approach him and I’d say…

K: You’re approaching me. Look here.

BJ: …we’re working together.

K: Look here, you are approaching me. I am not totally educated, and you’re not. Now how will you help me to be totally educated and how will I help you to be? You follow? How will you set about it?

BJ: Well, I would be discussing and pointing out to you where you are being insensitive, and listening to your reactions, so it’s a dual… it’s you and me working together. And I would approach you in a careful manner.

K: Do it now, sir, do it now. How will you teach me to be totally educated, and at the same time educate yourself totally? When I meditate, I meditate. I know what it means — not all this sloppy stuff. When I do yoga, I do it properly. You follow? In English, in the class, I pay tremendous attention. You follow? How will you bring this about?

Carlos d’Silva: I think I’d maybe explain what takes place when we tried, and the difference between tried, do, and do.

K: No, Carlos, you’re missing the point. Sorry. Understand this. You are not totally educated — right? – I am not either. Now I am the student. How will you, in educating me, educate yourself, totally? How will you set about it?

CS: Work on the foundation. It seems the foundation would have to be in me and the student both a desire for that total education.

K: The poor student doesn’t know what it means. You follow? He comes here, voluntarily or he’s heard something about this place and wants to come, or his parents have sent him here. You follow? So he doesn’t know what it means, even. So how will you convey this to him?

CS: It would have to exist in me.

K: You haven’t got it, old boy. If you had it, you can tell me then. But if you haven’t got it and the student hasn’t got it, how will you set about it?

DP: We’ll read the jolly old books together.

K: Ah!

DP: Together.

K: No, invent, find out a new way, don’t go back to some blasted book!

DP: No, but we need the books.

K: Read it, but how will you do it?

DP: Well, we must have a common ground of interest first.

K: Ah! Please.

DP: How can you do it if… (inaudible)

K: I am asking you. Here we are…

DP: You must create the interest.

K: Have you got this interest? All right, let’s begin. Have you got this interest? That is — Carlos – that is total education — you understand? – academic, in the sense of a mind that is capable, efficient, that can apply, do, all that. Because in this world you need technological knowledge, you need to have good knowledge about things. Unless you are a supreme genius – then you’re out of it. That’s a different thing. Now how will you, Carlos, feeling responsible, how will you bring this about in yourself and in the student? You’ve got to do it. Are you interested in this total education?

Q: It seems that if you are the student, I am going to be doing something with you – necessarily, or we wouldn’t be together.

K: Of course, obviously.

TC: So we are doing something.

K: Yes.

TC: Well then in working or doing that, whatever it is, then I would be as involved and concerned and responsible as much as I could, in doing that with you.

K: I understand. I understand. But how will you help me to understand this total business? You follow what I’m asking? Look, sir, I’m teaching — what? — mathematics, and in teaching mathematics I’m also concerned with the total education, not just mathematics. Right? Now how shall I teach mathematics, knowing I’m really concerned also with this education? How shall I set about it? How shall I teach in such a way that the mind is working? You follow? Not just memorising: working.

TC: I would say exactly that. That you wouldn’t be giving the material, the mathematics, either from yourself or trying to get the student to memorise it. Not just giving your memorised formula and not just looking for the student to…

K: How will you convey this to me?

TC: In the class, in talking with you, I want to see you appreciate it and see it. I want to recognise you seeing the mathematics for yourself.

K: So, which means — look, old boy – this means you are really interested in total education. Right?

TC: Yes.

K: Not just ‘yes’, but it means something to you.

TC: Right.

K: And that significance you want to convey. And you have got the tool – which is mathematics, gardening, whatever it is. How will you use that tool to convey this? You follow?

(Pause)

You follow? My mind now works differently. I can’t look to a book. I can’t say, ‘Well, let’s talk it over. Let me, after talking it over I’ll come to some conclusion, convey that conclusion.’ I must find a way of teaching that will give to the student this feeling, that in the teaching of history I’m teaching him not only history but the mind that sees the whole conditioning of man — you follow? – how war… I open the door to him to see what the world is like. I’ve got the tool. I must use that tool. I know how I would do it; I’m not telling you the way I would go about it. I know exactly. I know what to do. First I must convince you. Not ‘convince’ – I must show you the imperative necessity of total education. Not a fragmentary education: I’m awfully good at passing exams and getting a good job and for the rest of my life sticking in an office — you follow? — or become whatever it is. So I would say I am quite clear for myself what it means, the way I live, the way I feel – that’s me, that’s my education, and I want to convey it to you. And I must be sure that you understand that also. And we talk it over. All of us talk it over. That is the first thing to do.

Do you want total education of yourself? That is, you want a good body — you follow? – not overeating, over-indulging – you know, a good body. You know, sir? You’ve been trained by the Zen people, you know what it means. Absolute – you know? When you sit still, you sit still. We have done this as a boy of 8. The Brahmins go through a certain ceremony in India — not now, it’s all gone — when the parent sits beside you and you sit, keep you absolutely still, and so on. Now, are you, all of you… is this what you want? Not sitting still, I don’t mean that! (Laughs) If you don’t want that, why don’t you? Something’s wrong with you if you say, ‘I don’t want that.’ So if you want it, and if that is your real, deep intention, then let’s talk it over together: what it means in action, whether it’s… Teaching history is action, planting a tree is an action, cooking is action, eating – everything is action. So, if we are clear that’s what we want, all of us, not just you and I – all of us, otherwise what you and I do, the others will destroy — so if this is what all of us are clear about, then we can proceed to find out how to teach anything with this intention, this urge of total education: keeping their rooms clean, order, good language, you know, dignity — you follow, sir? — all that is implied in this.

Q: So the world, the countries and the places have rules. One could seemingly make rules, but that isn’t…

K: No, then you make… Of course.

Q: I’ve already noticed some people react to there even being the simplest – so- called simple – so-called rule.

K: I know, sir. So let’s talk about it. Rules mean authority. Right? You lay down the rules, Brockwood shall be this, and I jolly well have to accept it or get out.

Q: Or come and…

K: Yes, change those rules and substitute my rules. You follow? (Laughs) So, alright, let’s begin with that. What is the responsibility of a man or woman, who is totally engaged in this kind of education, what is his responsibility with regard to authority? Right? What is the responsibility of a person like Mrs Simmons in this total education? She *has* to do certain things. Right? She’s responsible to the government. You follow? Unfortunately or fortunately we are in this country. She’s responsible to see that the neighbours are not kicked around, their property destroyed — wait — and she’s responsible to the police, to choosing students on the spot, or writing a letter to them. It must be done immediately — you follow? – you can’t say, please let’s all meet, shall we choose that student, and by then — you follow? So she has a certain responsibility, and does that responsibility mean authority?

The other day a man tells me, ‘This is authoritarian, this place.’ I said, ‘In what way, sir?’ ‘We can’t swim.’ You follow? ‘This is vegetarian, which means authority.’ I said, ‘For God’s…’ A man said to me as I was coming out of the tent, ‘Why can’t I go naked? It’s a lovely morning, I want to have a sunbath, and somebody has told me not to go about naked. And you say there is no authority.’ You follow, sir? We give you the authority… no, the responsibility, of building something. Do you become authoritarian? But it depends on you, how you use that, whether you are asserting yourself, whether you are dogmatic, whether you are getting a kick out of it, and all the rest of it. You follow? Therefore, understanding authority, together, is a part of this education. I don’t know… Sir, you see what it means? It gives you tremendous energy, aliveness and watchfulness. You see, that’s why, to change a little bit, those people who say, ‘I must learn how to be aware, go to Japan or to India or to Burma, and learn to be aware,’ it’s such silly stuff.

So, now, has authority any place in this education? Mr Simmons knows Greek or Latin, and history. He is authority in that sense; he knows. I don’t know. The doctor comes and treats me. I’m ill. He’s authority. So my intelligence says… — you follow? — it has understood the whole structure of authority. So I have to convey this to the student. When he won’t go to bed, as we have agreed, at nine-thirty, whatever it is, and somebody, you, come along and say, ‘Please go to bed,’ and he says, ‘No, you’re authoritative. Who are you to tell me?’ You follow?

Q: But in one sense it seems so obvious.

K: Yes, quite.

Q: But to the student at that moment it just… (inaudible)

K: Therefore I have to help him to understand authority. I have to help him, to say, ‘Look, what does it mean?’ You know? You know, all that stuff: ‘Go to bed early because it’s necessary for your body to have a long sleep, as you’re young,’ and so on, so on, so on. ‘You forget, and when I come and remind you of it, don’t call me authoritarian, because I don’t feel like that. I feel you’re an ass, not going to bed,’ (laughs) – you follow? — ‘It’s good for you.’ And I repeat it ten times and he is still… So what am I to do? You follow? So unless you understand the whole nature of authority, and really intelligently know what it means, you can”t teach them, you can”t help them. If you as a teacher use that position for your own personal power, it has no meaning when you talk about authority.

So taking all this into account – and you’ll have to face them on Sunday – are we clear in ourselves, amongst ourselves, this feeling, or this necessity of total education, so that the mind is set free? You follow, sir? So that when the boy leaves, or the girl leaves this place, he is really highly educated, in every sense. That’s my responsibility. You follow? As a teacher here I say, ‘My God, I’ve got to do this. I’m going to find out how to do it.’

Do we meet again on Friday? So we’d better stop now, don’t you think? It’s nearly a quarter to five. I think that’s enough for today, don’t you?

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