Once there was a little Jackal”
The Gathering: ‘The Impossibility of a Dialogue’
“We live through troubling times” said Bholu the ghoda, “The world as we know today as ours will disappear from the face of this planet. Today our little island formally known as Jambudwipa is surrounded by an ever growing understanding that pretends to know better than what we always knew to be good for us. They seek to change and transform us for our own good and for the sake of our own soul, for they worry too much about the terrible fates that await us and they think in their broad wisdom that the only way we can save our misguided selves is by letting them work over it. Today we have come to doubt the very word ‘Self’. So I would invite our esteemed friend and guide the Jackal to come over here and speak to us about matters relating to our Self and what possibilities open us to a state of dialogue with forces that seek to change it with the pretence of saving us from our-own-dark-and-lost-selves.”
The Jackal walked quietly to the centre of the canvas. The fire was burning bright, the sky above was blue and the stars lit the heaven ever more brightly. From a distance a flickering orange hue appeared to drape the trees as the flicker of fire outlined all who sat in its circle eager to hear what the little silly Jackal had to say.
Bhalu the bear was there too, infact he had seated himself in the front row where the grass was green and silky.
The jackal walked to the centre and looked around staring blankly into the darkness that filled the air. His sides were lit golden. He began with a slow and deliberate voice.
“Friends” he said, “This is a strange topic and I am expected to speak something enlightening, but as I stand here in front of my own country men, my mind is soaked with doubts and dilemmas. For quite some nights, I have spied on his whereabouts and have even caught him a few times wandering into the dark and unknown worlds and particularly that forbidden and forgotten loka known to us as the “The Impossible”. You may wonder as I do, that if this ’speech’ about whose nature I stand here ready to speak happens to be ‘the impossible’, then why accept this invitation and pretend to have a dialogue with my fellow men. You have guessed it right my friends that I indulge, inspite of the fact that I have no reason for such indulgence, except if it means that I derive some sort of subtle pleasure from my lenience, which as you may have guessed only happens in cases of extreme pervertedness. But this ‘impossibility’ of which I am about to speak, is like the morning darkness, the darkness that moves revealing in its bosom a golden spark, if not a golden dawn. Mind it, it is different from the golden light of silence about whose realm I spoke so enthusiastically just a few months back, the guiding light, the speech of all speech, the eye of eyes that could be glimpsed and gestured only through a poetic and meditative eloquence. But I have to admit that this problem of Dialogue too is spirit like, and cannot be spoken in any literal and direct way. And still, I say it is spirit like and not something demonic.
Gentlemen, today I no longer can pretend that I know of a way or have a universal recipe that I can tear a page from my cookbook and hand it over to you; Rather I find myself completely at odds at the impossibility of such a task, especially about these strange things about whose nature I am today asked to articulate and convey to a mass audience by our esteemed friend Bholu the ghoda. Thus I will not waste your time any further, but will get over quickly of this ‘pretense of knowing’; because that is all one can talk and speak, nothing more and nothing less.”
“Forgive me” the jackal cleared his throat; “Reality that we know and are so familiar with is in-itself often quite painful and harsh, but nevertheless you will all agree with me that there is nothing solid to gain by denying facts, but then the question begs as to ‘what are facts’! Or for that matter ‘reality’!”
“On the other hand,” the jackal continued; “there are no overwhelming advantages in seeing “HOW THINGS ARE” nor in endless musings as to “how things really should be”. So I often end up asking myself these questions, that is; Is there a way, a way free from all inherent self-pretence, free from all self deceptions, an open house, an open-space where a culture for the sake of its religious and political prejudices can enter into a fruitful dialogue with itself free from its compulsive loyalties, allegiances and commitments.”
The Jackal paused, looked around and a hundred faces flickered back at him soaked with a golden hue.“I am pained” he gestured “pained by the thought of the impossible, saddened by the impossibility of it all. I become aware of the dark and forbidden in us, and you will agree with me my friends that sometimes becoming acutely aware of how-things-really-are hangs like a curse on your head, and there are no spells under heaven that can free you from this understanding that hides in its palms the seeds of your doom. Now you may be wondering as to what nonsense I am babbling about. What has all this gibberish got to do with the problems of communication. But that’s not what troubles me, and I can only speak about what troubles me. What troubles me is this pressing question, that, how is one to get away from this mental disease, this self-awareness that there are no hidden paths that lead us from within the system that we happen to find ourselves in, that is our world, or for that matter call it our primordial ‘Self-orienting-fields’. An area of awareness from where one can look into one’s own inherent self-deceptions and their high minded distortions, and upon that this darning awareness that all dialogue are on all levels always shot through and through with one’s own innermost biases and let me add, our prejudices. Why else will one defend or take a stance on things that matter to us in the first place, or even think of entering a dialogue with someone. Think about it!
Now aside and apart from all the misty smoke screen of goodness and all the rhetoric’s of charm and their hidden lies through which all such dialogues are found to proceed in and through a breathtaking series of self-evasive maneuvers…plots…schemes. Now I may sound naive, but then why pretend that there is something more to it.
I also wonder and there is this growing awareness within me as to why one even bothers to enter this self distorting space in the first place, naturally when I use such words such as ‘this self distorting space’, it may seem that I assume to-much and that I pretend to secretly know some lost Shambhala, a kind of original and pure region, a hidden dwelling, a carved space uncorrupted and undefiled by human cunning, a utopian world order totally free of human distortions and limits, but that’s besides the point, the point is why even think of entering here, why bother, why spend sleepless nights worrying about it. And for that matter with what purpose other-than to change someone’s mind about oneself, and worrying to death as to what it thinks about us, Its Image of us as some one fallen and misguided. Is it not enough to know that all madness arises in trying to be what one is not.
So why bother to enter this self distorting space in the first place. Will the knowing of the mandalic ins and outs of its missionary zeal, that sacred mark of the forces that today surround us and especially those that seek to change us, transform us into their own self-righteous image which like the touch of Midas that automatically transformed everything it touched into what it thought and understood as pure gold, that is into his own obsessive monolithic self image to a point where everything looked the same, felt the same, thought the same. Now suppose that by some strange and magical chance this mythical Midas happens to approach you, would you run away in fear of becoming something OTHER, something gold like, something which is nothing else otherthan an imagined product of his bewitched mind, would you fight it, kill it, or try to convince it through dialogue and persuasions. How I ask will you conduct yourself when faced with such a strange and uncanny situation.
Nevertheless one can safely conclude that more than ‘difference’, it is fear itself that is something to be feared and get over with. The touch of Midas after all only affects his own cursed perception of things.
Now speaking about fear, dread, difference and discontinuity, I can think of several reasons as to why things are such and so, and one such reason I can honk out loud to all of you who are assembled here is that all “self” identities, be it whatever, are always and everywhere found to get its mark only from in and within ‘that’ hidden but ever present hand and its perception enabling legs, that golden and lit womb of referential wholes, and it is here, and in relations to which, all dialogues are found to proceed through fiery frames, and frameworks of rising projections that emanate like fumes seeking and securing a way out in the open and the given. Like Spotha, that unavailable mind which is found by the wise to be always ahead of everything, that which hurries along to arrange and order distant surroundings so that we and our things can be at home. Nevertheless, be assured, that when aliens overwhelm us, they will inevitably order us and our environment to their taste and pleasure, because it is not the aliens as such but ‘that’ very space is what grants and delivers to them their true Self. It is ‘this’ what guides them, and mounts their thoughts with wings. It is this very mounting that marks and frames their common-sense understanding of us and things. In the same vein we can safely conclude that projections and perceptions are actions that unfold in the fitting, adjusting and slotting of things that we happen to encounter to our own pre-given understandings of how things appear to be as what they are; and this appearance, this understanding as to what a thing is, happens nowhere else other than one’s own pre-given and ever-present primordial world, an invisible world, a landscape lit and illumined by billion stars, and each star a bright sun shining over things through its pre-articulated web of evolving relations. Relations where differences are already from the outset pre-defined, otherwise they would not be seen and entered upon. A space where ‘to reason’, ‘to understand’, can only mean that ’seeing’ and ‘being’ always proceeds from that which is defining and powering its consciousness from-the-very-outset, that is, even before it decides for itself, everything is already decided for it, and this means that we can never ever be conscious of it. So much for a dialogue with it.
Now think about what I have just said, for here at last one begins to glimpse if not fully comprehend as to why ‘No Voice’ or ‘Belief’ ever wants to be subverted, cause no ‘Belief’ exists to be dissolved and all ‘Dogma’ and ‘Religion’ in its broadest sense are found to be always and everywhere inherently conservative and driven by its own innermost ‘Will’, which inevitably builds up organizations that seeks fellowship and control. This explains at least to me as to why any sort of dialogue by such an embedded being on all fronts both overt and covert are “Often” inherently colored by prejudices and why all such genuine or contrived attempts by others to express, explain or understand its being is “Often” seen by the powers that be, to be basically nothing more than a veiled subversive act. And all dialogues my friends in such situations can only be a drawing of circles, a subtle and cautious exercise in constructing divisions and borders, to fortify and explore kinks in one’s own armour and a looking around for areas of weakness in others which could then be exploited and exposed by its own pre-articulated understandings of what it thinks is a true faith and a true belief.
Further more, any change that might threaten the very meaning and therefore the very existence of that group or individual, or its Self or the organization and its power relations would tend to be rejected, perhaps subtly and tacitly or in extreme cases forcefully by entering a frenzied state of War.
Also, be mind-full that I am not proposing that dialogue is a state of war by other means, where the decisive act of judgement is procured not through a well argued reason or by the very genuineness of one’s belief but rather on the opinions of the multitude, or whichever side is able to dramatize and present its case in the most sweet, subtle and persuasive form.
You must also grant me the fact that such matters like the one we are entering into, such as debate and dialogue are in itself very risky affairs. Nevertheless, the facts as they stand today is that when one party wants to self preserve its self[identity] at the cost of its own inner dharma and the other by its imagined rights granted to it by its imagined God wants to convert the other because it has been asked by his or her lord to do so and not doing so or arguing against such a decree or voice would tantamount to blasphemy.
Nevertheless, of us to think that one can enter a dialogue from outside, that is from a self understanding that in some sense happens to be value neutral, and thus by some freak accident happens to operate from a self-understanding whose rational grounds and self actualizing world for the sake of which it stands, and takes a position and all done because it worries about it, and which by a freak of cosmic accidents as noted above happens to be over and above and outside our and the participants own innermost referential totality is my dear friends to self deceive oneself utterly.
On the other hand, to take positions from within the self articulations of competing beliefs is in one sense to commit complete spiritual Harakiri.
Meanwhile, inspite of all our good efforts, every-one is found to proceed in the only way they know and by that which guides him or her and in that which they can put his or her trust, whatever this ‘in which he puts his or her trust’ means, one thing is certain beyond an ounce of doubt, that it never ever is other than his or her own familiar ground. Having said that one can now safely assume that all dialogue in its pure as well as its corrupted form is nothing more than an exercise in a subtle reducing of everything unfamiliar to one’s own self understanding of it, and all judgements about things it pretends to concern itself with only ends when all the other competing differences are reasoned out and done away with, so that all that remains in the end is its own pure and uncorrupted cosmic monology.
So I return to the core of the problem, that is, is there a way to articulate and defend that which makes possible for difference to arise and be different in the first place. Not through dialogue I say. And having said that, I risk to say that on what rational and sacred grounds can I pretend to speak decisively over such matters of great hazard: That is about ‘us’ and what is ‘ours’. But can we even speak about these without first universalizing this ‘our’, that is universalizing and absolutizing our little ‘ours’ to ‘Man’, and make this ‘Man’ a theme of our universal concern, that is proclaim and make note of the fact that “Man’s very future today depends upon whether he can still or ever will be able to see this and deal with it without pretense, deceit and self deception”.
Because ultimately the question boils down to this, that is: Is there something call ‘Man’ independent of what defines it.
This is my dilemma and my impossibility.”
The audience was quiet, This nonsense was not what they had expected inspite of the fact that they knew the Jackal quite well. Slowly one by one they got up and left, deserting that very ground that had just a few hours back gathered them into its own. “Next week…next week” shouted Bholu the ghoda, “next week we would speak about the same” and he too disappeared into the moonlit night till his trailing shadow merged into the growing darkness. Meanwhile the fire had started to glow softly with its white beard leaping up for the sky. The jackal too walked leisurely back to his house. On the way he was approached by Bhalu the bear who complimented him about his speech.
“The Long Walk”
“Tell me” the Bear said, “Do you really think that any sort of dialogue with our adversaries in an impossibility.
“And what do you think Mr. Bear”
“I think that having dialogues are essential because it is only through such intimate dialogues can we overcome our limitations and arrive at that which happens to be the most essential to us.”
“That is how it is Mr. Bear, or at least what appears to us on the surface of things. But more importantly, I would qualify, that dialogue is the production of reason, and reason after all is that essential condition whose possibility exist in the mingling of two opposing ideas and the people who amplify them. We often say, you are being unreasonable when that essential, that is the enabling condition is side stepped”
“And still, can we blame someone for being unreasonable if all he ends up doing is voicing his own way in all possible dealing, especially in matters relating to things and ways that happen to be for him the most important, insofar that it defines his very being and world.
“What do you mean Mr. Jackal.”
“You will agree with me Mr. Bear, that, that what moves us is what we intimately assume to be the most important to our lives, and as it is often the case, this something is nothing other than our sacred Laws, or our most cherished ways; Ways that have been our friend and like sun and moon have guided us to our fields and on nights safely led us to our home. It is in its warm society that we have learned to celebrate life and spread joy and glory in its company.
“And you will agree that they define our best interest because we feel at ease in them and to loose them would be equivalent of becoming homeless orphans in our own world.”
“So you must grant me the fact that the ‘basic condition of reason’ and reasonableness does not hold its own ground if such be the case.”
“I am not sure!”
“Why would a person even want to enter a state of dialogue on the condition that being reasonable means giving up his world and self. Except if he is forced to do so by circumstances beyond his control”
“So what is the enabling condition or reason for the sake of which one would enter…dialogue!”
“Fear is one such reason, and the other I can safely presume is change.”
“Yes, fear of change, and for the sake of change, but it seems to me that you mean something else by ‘change’”
“Change has two moments, one that is visible and one that is invisible. ‘Fear of’ and ‘change for’ are related to the visible and modern man is often found oscillating between the two, but Mr. Bear, there is an invisible side, an invisible aspect to change.”
“I don’t follow, but please continue”
“Let us suppose Mr. Bear, that what we thought to be our sun and moon no longer are able to guide us to our true homes, because they no longer are in tune with the essence of our time, or it may be that we no longer fancy our homes to be as comfortable as they used to be, for example as we had experienced life and savoured the magic and mystery of festivity in our childhood days.”
“Yes…But, then, that’s why we seek out change!”
“Yes, but that hardly changes anything, or do they!.”
“I suppose they do!”
“It may seems so, but much deeper I say Mr. Bear, is the moment out of which arise all motion; So I often ask myself as to what brings us to this impasse, this feeling of being lost, what makes us feel and experience this loss, what compels it, brings about this mood of doom. And what throws us into this frenzy of being and becoming… -What throws us my friend is this very things that I name as the ‘Essence of Time’; This momentous space from where everything flows and all relations are shaped and all destinies are found to be thrown into their various becoming. On the other hand, the visible MR. Bear, is what follows and so any change arrived from the visible changes nothing.”
“I still don’t follow your invisible’s and their essences Mr. Jackal, but the visible certainly relates to us, especially to us young ones, who will witness my honored friend, a growing internal strife and social and political meltdowns at our boarders and our in-ability to conduct and bring order in our lives and our world.”
“So you think entering a dialogue with the visible is your way out?”
“I have though about this Mr. Jackal, and to some extent I agree with much that you have said, but what worries me is how and with what shall we replace them with…If not it!”
“I hope you will excuse me for my Ignorance Mr. Bear, cause like you I too don’t have an answer to this; And, to further complicate our dialogue, I claim that I am not even proposing a solution, cause the holy or what we call the whole, is not something ones just concocts out of necessity. These things arise out of a thousand years of sacred companionship with things and worlds; The mountains, the stars, the rivers, the sky and the gifts of earth. But I am sure we can try to coax one out or atleast pretend to see into an another thousand years of becoming, a supernatural view if you may allow me to use that word, a glance into an far remote future, where our fellowship with what uproots us today finally brings about the ‘New’ and the ‘Novel’.”
“I think I already have some answers of my own, but would like you to throw some light on the higher nature of the new Laws that has been proposed by the council in the wake of dangers that today threaten us.”
“Much depends Mr. Bear, whether one is in any position to undertake such an arduous task? ”
“I see no reasons why we cannot indeed accomplish such a task, after all we have common concerns and often what worries us happens to be related.”
“All right if it be so, I will try to relate as to how a particular mode of study comes to define men and things, and whether it leads a man or for that matter any one of us to a seat of authority and if so, then, what can such an authority tell us about our homes and how we should conduct our lives, celebrate our festivals and take care of our dead.”
“I see no difficulty in conducting such a study Mr. Jackal, but do tell, by particular mode do you mean our intimate knowledge about ourselves and what matters to us the most in our daily copings.”
“That too, Mr. Bear, although I have in mind the ancient conflict that arose between the the Sankhian Asvabhisth and the Vedic Manoratha, and how their insights have led us into some of the most intriguing and fascinating ways we modern’s have come to look and study ourselves through overarching universal truths. And the strange ways we go asking interested questions about ourselves that often get the better of us in the hope of bettering our lives and the promises that promise to order our world and our future.
“So how are we to arrive at the true and the real?”
“How? Mr. Bear, I thought you already knew how, But speaking for myself, personally for me, it is also about truth as such, and I am sure no one really wants to order one’s life and get answers to one’s questions from ways that are simply Imagined. ”
“Are you saying that, that what constitutes us is no way related to our true selves.”
“I am not sure If I mean exactly that, cause it assumes too much, but then, someone has to know what he is doing.”
“So, what should he know before authority is trusted upon him, and if the past and accumulated Laws are not what guides him, then what is it that does, what speaks through him and what claims him?”
“I don’t know if there are any straight answers to that Mr. Bear, because a lot would depend on whether that which speaks through him and that which guides him and prompts him to make such claims on us indeed has some sort of universal absoluteness about it and are not merely a product of some fancy. Interesting fancy but never the less a fancy of his. Our answer also hinges upon whether a particular mode of thought can in some way tell us something about ‘us’ independent of its unquestioned assumptions.”
The Jackal paused and turned his head towards the heaven and sighed,“How can he be so sure. And how can he know that, that what he has stumbled upon happens to be universally binding, which if it be the case, then by the dint of this very insight he wins the right that once belonged to our seers who saw further than any of their peers and had truly become the eyes and ears of their times.
The Bears eyes shone with excitement “Indeed Mr. Jackal, Indeed…”
“Now” the Jackal continued, “there are several in and outs and many of these depends whether any one of them are true or are merely imagined and superimposed. If they be true then one can know something about ourselves and in some ways come to control and relate our future in a manner more worthy than simply leaving everything to chance or laws that have lost their efficacy. Modern technology in one such example that has given us great control over our human and physical nature. But this control which promises a better ordering of our lives, selves and our world hangs on the thread whether its findings are merely historical, that is relative to various histories or independent of of them.
“And what do you think of it, cause I have much faith in Modern Technology and its efficacy.”
“I have my doubts Mr. Bear, I doubt whether they can tell anything about who we are.”
They walked and as they walked they could feel the moist of dew that had started to rub their naked feet wet.
“All right, lets return to the beginning, cause I fail to follow your lead here Mr. Jackal” spoke the Bear with great earnestness. “are you saying that our Sacred laws have in reality only come about by a certain way of usage that a community of men have evolved over time, in which case they are merely cultural and historical and rarely says anything truly about ourselves any more than how a particular culture, in our case modernity came to articulate and compose things. ”
“Again you have to pardon my ignorance Mr. Bear, because the answer to that question also depends whether or not the categories which composes things as much as they compose us today are in fact universally binding, or are there as many worlds with their own immutable and irreducible laws as there are groups, cults, nations cultures and civilizations, each with their own unique maps, compasses, sights and sounds. Technology after all arises out of craftworks and commerce and the laws that they give rise to are related to propriety and not what we consider as sacred and binding.”
“And how does all this relate to what we have been discussing all along.”
“I don’t know, and I fail to realize as to what exactly are you are asking of me Mr. Bear?”
“All I am asking of you and all that I want to know is as to what is it that makes a man a lawgiver and someone who truly sees.”
“Oh ! Well then, you will agree with me Mr. Bear that if things are so relative and so diverse as I have just noted above, then there cannot be a definite answer independent of who what and where the question gets asked.
“What if we simply chose the most eloquent and the most wise among us, someone who like a good father is deeply concerned with our good, someone whose character one could clearly discern by his deeds and speeches” replied the Bear.
“He would still in my opinion have to know more than what we all know, for we often find him worthy who happens to represent our deepest interest, and in some sense embodies our deepest concerns, and already within ourselves we have such a diversity of opinion that it is almost impossible to represent them all in any sort of just manner.”
“What if we simply claim that our new Laws are divinely inspired and by the nature of that revelation its authority, that is, by the very fact that they are new revelations they are to be accepted as Laws over and above our mere opinion and thus universally binding to one and all, and by this master-stroke simply overcome the problem of origin and representation once and for all.”
“But already our Laws are claimed to be handed down to us by Gods, are’nt they, and if their previous words were eternal and binding, why would they think of changing them now, do the Gods change their minds so often?”
“The Gods don’t speak to us any more” mused the Bear, “and I doubt they did to us in the past and still the only way we can have the multitude accept the Laws is to present them as divinely inspired.”
“And if anyone dares to doubt such obvious lies, then he must be punished in the most severe fashion as to inspire fear and obedience in those who dare, or we would be back to where we started.”
“Well that danger is always there, How else?”
“Don t look at me like that Mr. Bear, I did not propose such a tyranny.”
“You were speaking of Manoratha, how does he concern us here.” The Bear tried to steer the topic away from their previous wanderings.
“The problem that confronts us as far as I can remember first surfaced some thousand years back at the time of the Sankhian Ashvabhisth. Ashvabhisth you know was the first to notice and identify this problem of relativism even though all his work remains to this day a bold attempt to transcend it.
“Yes we call him our Father”
“But isn’t it true that even he at the very end of his life considered himself a failed man or so speaks the legend.”
“We are reminded of one called Manoratha” continued the Jackal, “who claimed to be a student of Vishvarupa the Vedic seer who the legend informs us, destroyed all the fine arguments that Ashvabhisth had labored so hard over the years and to this effect, he Ashvabhisth had publicly admitted that his Sankhyan categories did indeed lack solid grounding and thus could not be accepted by all as universally real and binding, something which he had hoped to achieve by discovering the universal laws that were independent of ones culture, upbringing and history.
“Yes, that’s how it was if the legends are to be believed”
“And” continued the Jackal, “All his life he had believed that there were universal laws behind the usual diversity of sights and sound. And that he had some how hit upon a method of extracting the universal out of the particulars.”
“Now in spite of Manoratha’s destruction of his universal categories, he saw no better way to wade through the warring diversity of opinions other than to arrive at the universal by calculating the best among the many laws and their various opinions by first extracting out of their noble differences, their innermost essence, and by this distillation, he had hoped to arrive at the universals by the fabled Sahkhian technique of abstraction and division…a sort of Absolutism if you excuse me.
Thanks you Mr. Bear. Now it was known to Ashvabhisth, that there were many laws and each one of them were said to be divinely inspired and because of their diversity and difference, their authority over their people was never wholly above doubt and as always, there were those who had already started to challenge their authority on the assumption that how could the Divine speak in such diverse and often such conflicting tongues. And even if they were all granted their divine reach, it nevertheless made choosing and deciding, and not to mention unifying them into a common stock of code, that which could be universally binding almost an impossibility.
“True, there were many proposals to abandon them all, and simply derive our laws based on human nature and their necessities”
“And still he is said to have believed that his newly found universals were indeed true and could not be directly challenged by anyone because they included the best of everyone and because of its diverse singularity, they belonged and still did not belong to any one of them in particular. And if the best could not be arrived at, then at least one could warm oneself on the second best, that in-spite of its abstractions, did claim to do justice to all the waring voices, by preserving in their formulations the best of everyone.”
“Yes” nodded the Bear, “It does seems so”
“On the other hand” chimed the Jackal, “’Manoratha’, the legend informs us had said that what Ashvabhisth had actually accomplished was but a dense mist which once entered there would be no hope of coming out. A democracy of illusions.”
“But Manoratha was wrong I suppose.”
“I don’t know Mr. Bear, for legend tells us that he knew of a secret way, which according to him the Seers fearing common abuse hid their sacred insights within the obvious and the commonly understood and thus there was no logical way they could have showed up in the absurd reductions of Ashvabhisth.”
The Bear was silent, and as they walked, they could hear the cracking of the crickets and in the heat of their talks they did not realize at least till then that a soft and cool breeze had started to blow over their perspiring bodies.
“So”, the Bear broke in “This beings us back to where we were before we started on this long walk. I wonder as to where all this would lead us into?”
“I don’t know Mr. Bear, why don’t you come over and have some fish at my place.”
cont: “The Human”