Latest / Talk to Prince Show - Solving World's Problems / Free Thyself from Coercive Collective Poverty CCP

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Free Thyself from Coercive Collective Poverty CCP · Talk to Prince Show - Solving World's Problems

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Speaker 1: HM collective coercive poverty, OH, coercive collective poverty c c P.
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Speaker 1: It's a state of poverty that it's self inflicted. And
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Speaker 1: this self infliction cannot it's not sometimes from an individual,
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Speaker 1: but it's a coosive uh in position by the by
0:45
Speaker 1: the government to its people, oh, by the leadership to
0:52
Speaker 1: its people. And this poverty is by design. You can
1:02
Speaker 1: see a country that it's a resource rich counter and
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Speaker 1: they got other resources that that country needs to be
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Speaker 1: financially dependent and echo to be eco sustainable and to
1:28
Speaker 1: be able to take care of itself and its people.
1:34
Speaker 1: But despite these natural resources, or despite every opportunity or
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Speaker 1: foreign direct investment opportunities, did these people find within themselves
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Speaker 1: to reject everything that make their lives to be better
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Speaker 1: at the same time for them to be dependent on
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Speaker 1: other countries or to voluntarily or coesesively or intentionally or
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Speaker 1: intentionally or unintentionally to subdue themselves and see their rights,
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Speaker 1: the right right to their resources, the right to their
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Speaker 1: self determination, and they advocate and vote politicians into power,
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Speaker 1: and those politicians were actually influenced and sponsored by forces
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Speaker 1: benign to the people. And these politicians are voted into
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Speaker 1: office uh with the goal of working against the interests
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Speaker 1: and development and well being of their own people, and
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Speaker 1: politician into power, they counsel all the plans or all
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Speaker 1: the tales made by the previous administration of the previous
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Speaker 1: government or institution of businesses or interest groups, and they
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Speaker 1: counsel all those deals now end up helping that country
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Speaker 1: and making themselves sufficient and making them independent and giving
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Speaker 1: them the autonomy, the domain and control over their lives,
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Speaker 1: their resources, and their well being. And the politicians, sometimes
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Speaker 1: bonsled by others out of powertry the bribe, the bribe
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Speaker 1: through corruption and to bribe the people with limited knowledge
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Speaker 1: and of the issue, and through the use of proper
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Speaker 1: gunder misinformation and disinformation and conspiracies. You know, they did
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Speaker 1: the same people we descend into the strait and they
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Speaker 1: marched to to disrupt infrastructure and developmental programs or to
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Speaker 1: disop businesses that are actually there businesses or companies they're
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Speaker 1: actually in their country to make their lives better. And
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Speaker 1: this collective poverty. You know, so people work against their
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Speaker 1: own best interests, and they are through their influence, through
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Speaker 1: the maligning you know, negative influence of the media or
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Speaker 1: infiltration of their government, their culture, the traditional religious and
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Speaker 1: sometimes during their educational systems, and you get to see
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Speaker 1: people that are poor even though and they have natural
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Speaker 1: resources that many rich countries or sustainable independent countries don't have.
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Speaker 1: If you take Singapore, Singapore for example, Singapore has very
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Speaker 1: limited natural resources and the single post more of it
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Speaker 1: financial help and service industry in service industrialized country, it's
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Speaker 1: just as good at what it does without natural resources.
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Speaker 1: For example, like most African countries, right they take Madagascar
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Speaker 1: for example, in Africa, Madagascar almost like an island. It's
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Speaker 1: surrounded by water, and most African countries are parts. And
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Speaker 1: then they have rich resources minerals and they have land
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Speaker 1: fatter and conducive for agriculture, for investment and the AI
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Speaker 1: and futuristic space technologies industries or renew energy renewable energy industries,
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Speaker 1: and we see these countries are too poor. So collective poverty,
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Speaker 1: it's it's it's it's poverty that becomes culturalized, you know,
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Speaker 1: and traditionalized and religionalized, and poverty becomes a way and
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Speaker 1: non that being rich becomes the outlier. So people have
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Speaker 1: they have survived through making them selves desperate, needy and helpless,
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Speaker 1: and that there have been accustomed by dependency and not independency,
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Speaker 1: not not self reliance, and there will be accustomed to
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Speaker 1: beg you know, that reduced themselves to beggars, that begging
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Speaker 1: becomes something that becomes like a national policy or oh
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Speaker 1: the identity of the people. There is no shame begging.
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Speaker 1: There's no shame depending on others. There's no shame constantly burdening,
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Speaker 1: annoying others for to take care of you. You know,
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Speaker 1: when the human has all the trinities and resources to
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Speaker 1: take care of itself. You know, some systems have institutionalized poverty,
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Speaker 1: and in some countries poverty is not it's not actually
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Speaker 1: institutionalized because those who manage those institutions, they're just corrupt
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Speaker 1: humans that they have created, created systems of corruption that
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Speaker 1: they that they use their cronies and loopholes and backdoors
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Speaker 1: to reach themselves, their children and those they liked of
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Speaker 1: favor during nepotism and m and favoritism. You know, the
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Speaker 1: reward those who who play by their rules, who work
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Speaker 1: against the interests of the people. You know, and they
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Speaker 1: cannot see poor person, a poor country or poor poor
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Speaker 1: system with are the contribution of the people themselves. You know,
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Speaker 1: it's easy to blame others. And you know, most African
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Speaker 1: countries are quick to blame the West for their misery
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Speaker 1: and poverty and their development and ignorance and sometimes primitivity
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Speaker 1: and backwardness and refusal to advance to the modern age
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Speaker 1: and create great educational systems and research and research institute
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Speaker 1: and to develop their own natural resources and to use
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Speaker 1: that to to enrich their people. So the superverty therefore
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Speaker 1: in its self inflicted either true ignorance, limited information or
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Speaker 1: misinformation and disinformation. And then people work against their own
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Speaker 1: best interests. And when they do blame foreign intervation of
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Speaker 1: foreign interference, you know, foreign interference. Of foreign intervention can
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Speaker 1: be through threats of science or imprisonment or seizure of
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Speaker 1: assets overseas. We can be through civil war. Civil unress
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Speaker 1: can be true deposition or cool data or or civil
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Speaker 1: war just with the goal of destabilization and making sure
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Speaker 1: that the people don't develop themselves and making sure that
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Speaker 1: they don't have institutions, institutions of a better governance, of
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Speaker 1: good governance, or making sure that there is intellectual drain
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Speaker 1: that those who are left behind in those countries to
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Speaker 1: lead and are not the prime of those people that
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Speaker 1: are not the best intellectual or moral or nationalistic or
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Speaker 1: patriotic breed. That those who tend up leading are just stooges,
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Speaker 1: or they're just uh lucky, or they're just they're just
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Speaker 1: there for somebody else. That's just placeholders working against the
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Speaker 1: best interests of their own people. So they got into
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Speaker 1: such such countries or collective poverty. You see the leader
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Speaker 1: is that wealthy and that influential, and very the rest
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Speaker 1: of the population poor to beyond poverty. You know, it's
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Speaker 1: a object poverty. It is certain poverty in certain places.
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Speaker 1: You ask how today survive for one day, but the
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Speaker 1: poverty has been systematized and nationalized, and it's been part
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Speaker 1: of their culture, traditions, and religion that poverty is all
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Speaker 1: there now. And when you're wealthy, it become suspicious. Then
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Speaker 1: might say like you're a magician or that you've done
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Speaker 1: something either to be wealthy and that you so your
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Speaker 1: soul to the devil to be wealthy, because poverty is
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Speaker 1: what they're now. So wealth becomes suspicious and demonic to
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Speaker 1: these people, and they see human that collective loss, suffering
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Speaker 1: with abject poverty, then anguishing in misery where they're surrounded
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Speaker 1: by abundance the water resources and bye bye with just
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Speaker 1: lack of capacity and the ability of the will to
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Speaker 1: self develop. And the collective poverty is is it's what
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Speaker 1: humanity is suffering with today. Most international organizations and meeting
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Speaker 1: and speeches are always meant to undefeate powerty fight poverty,
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Speaker 1: fight hunger and starlishing. Because with with poverty, you got
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Speaker 1: the worst state of a human being. In a postate,
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Speaker 1: you got the crust, the most brutal and inhumane and
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Speaker 1: salvage and we got the most dangerous and the most
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Speaker 1: criminal minds and the most apathetic or statistic or narcissistic
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Speaker 1: types of humans. That as I got all these warlords
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Speaker 1: and we got all this people who just killed people,
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Speaker 1: then they don't. They don't because since in them poor
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Speaker 1: state life means nothing, and the poor state, the human
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Speaker 1: being will reduce itself for nothing just to have the
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Speaker 1: chlumb so just the tokens to survive. And in that
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Speaker 1: state of survivor, humans are not different from the state
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Speaker 1: of nature, and humans are very brutal to one another.
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Speaker 1: And and the worst part of it is that it's
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Speaker 1: not just collective poverty, it's the worst is when this
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Speaker 1: correasively implemented when but it's quite simply imputed on the people.
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Speaker 1: Means the system that be design structures or design design
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Speaker 1: policies and implement or enforce those policies through education and
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Speaker 1: through governance strategy, or through political ideologies that legalize and
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Speaker 1: le utilize poverty. Right, this type of government, they don't
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Speaker 1: they accept foreign direct investment that is meant to work
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Speaker 1: against the best interests of the people. So exploitative for
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Speaker 1: in direct investment is what this brought up. Political or
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Speaker 1: corrupt political entity is accept and found direct investment that
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Speaker 1: will help the lives of the people are not accepted.
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Speaker 1: And if those deals are signed, you know, those people
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Speaker 1: are voted out to influence from tad parties interested tad parties.
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Speaker 1: It can either be national or overseas or abroad. So
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Speaker 1: good people are voted out and terrible people are voted
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Speaker 1: in and the good people are voted out. Through proper
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Speaker 1: ganda misinformation and this information, the people arelike that the
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Speaker 1: good guys are the bad guys, and that the bad
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Speaker 1: guys are the good guys. All the bad guys come comeing,
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Speaker 1: they buy all the weapons, imprison and kill everybody that
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Speaker 1: goes against them, and they have a cat blanche to
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Speaker 1: do what they like because nobody tries them. They can
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Speaker 1: stay in power for ten years, twenty year, thirty years,
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Speaker 1: forty years, and when they are super old, and that's
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Speaker 1: when the international organizations might try them. They criss crimes
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Speaker 1: against humanity, genocide, abuse of human rights. They might prop
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Speaker 1: up some and the question to ask that these people
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Speaker 1: they were doing this for years, what happened, but nothing happened.
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Speaker 1: Because they will put there, they will make leaders to
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Speaker 1: work against the best interests of their own people. Most
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Speaker 1: of the leadership in Africa and most developing countries I
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Speaker 1: try to work against the best interests of their own people.
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Speaker 1: The great policies that create poverty, the grey policies that
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Speaker 1: great misery, the building for structure, they are not sustainable.
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Speaker 1: They don't finish projects and everything to make sure that
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Speaker 1: their own people are not developed, and that they don't
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Speaker 1: have access to food and security, to accommodation, to health,
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Speaker 1: health care, to industrial chain or production chain. To these countries.
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Speaker 1: Some countries are ninety percent dependent on others and people
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Speaker 1: can barely take care of themselves. But here in year
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Speaker 1: out they vote leaders who are there to make their
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Speaker 1: lives more miserable. You start to ask that do they
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Speaker 1: lack the intellect to to oh they're not the mental
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Speaker 1: acuity or capacity to ability to understand life, or that
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Speaker 1: they don't they don't see it, that h their leaders
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Speaker 1: are not helping them. You start to question their their comparative,
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Speaker 1: you know, intellectual prowess, because the basics saying that nothing
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Speaker 1: is good or bout it except by comparisons. And on
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Speaker 1: the contrary, these in cohesive poverty state. You know, the
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Speaker 1: people are advocate to defend their poverty. They use tradition
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Speaker 1: and religion and culture. You know, you got to these
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Speaker 1: poor countries, the only thing that stands is their tradition,
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Speaker 1: some of the sometime primitive traditions passed down by centuries.
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Speaker 1: And what these people are trying to hold. They're trying
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Speaker 1: to hold their tradition and to your land. They're trying
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Speaker 1: to hold their culture. And you can see that that
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Speaker 1: culture look seeing it from a different lens, from a
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Speaker 1: foreign lens, you can you can you can see that
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Speaker 1: that tradition is traditional poverty and misery. That culture is
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Speaker 1: the culture of primitivity, powerty and misery and cruelty and abuse,
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Speaker 1: and that religion is a religion that justifies poverty and misery.
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Speaker 1: So when they say they're protecting their culture and the tradition,
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Speaker 1: they're fighting to protect the thing that the things that
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Speaker 1: the cultures or tradition abuses them, that impoverished their lives
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Speaker 1: and takes away their liberty and freedoms, takes away their
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Speaker 1: independence and self determination, takes away take away their digness
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Speaker 1: and their dignity, you know, their integrity, takes away their
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Speaker 1: right believe and that sense of being that thing called human.
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Speaker 1: That you can only reduce yourself to the object powerty
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Speaker 1: and misery, and subdue yourself to that weakness and feebility
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Speaker 1: and cowardice, that you cannot stand up for what is
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Speaker 1: right for our best interests, with the interests of your people.
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Speaker 1: But you just become something of your hand clapper. And
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Speaker 1: in such poverty state you get the weakest of people.
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Speaker 1: You get, you get the state of begging that humans
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Speaker 1: are just they are not themselves. They have sold themselves
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Speaker 1: to indignity and disrespect and to be to be kicked
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Speaker 1: left and right, to be abuse, demean the human eyes,
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Speaker 1: mistreated and and abandoned, rejected on the mind, underestimated, and
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Speaker 1: these people can still live in that state of poverty,
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Speaker 1: and the poverty goes beyond material poverty. It becomes a
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Speaker 1: crisis of poverty. That it's poverty of the mind, the body,
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Speaker 1: and the soul and the ecology. Humans come to earth
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Speaker 1: with all the resources and all the blessings of the universe,
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Speaker 1: they just languish themselves, or ironically it can say they
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Speaker 1: lavish themselves in poverty because they justify that poverty in
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Speaker 1: the name of protecting a religion and traditional culture and
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Speaker 1: go to social society. Is that traditional reigion a culture
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Speaker 1: that they're preserving. It's nothing more than a dress, a cloth,
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Speaker 1: a textile, a food, some something that actually means nothing.
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Speaker 1: And the tradition they're put that they're protecting, or the
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Speaker 1: textile or whatever. I think it's yes, the fabric comes
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Speaker 1: from somebody else. It's the machines, you know, it's made
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Speaker 1: from a different country. It's not made from them. So
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Speaker 1: they're protecting the businesses of sometimes the people that surprised
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Speaker 1: them or undermind them. And those businesses just use their
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Speaker 1: patterns and design their patterns and fabrics and everything is
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Speaker 1: alien to them comes from overseas. It's not local. The chemicals,
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Speaker 1: the products the machines, and so they are reduced to
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Speaker 1: protecting textile as their wealth, as their tradition or ornaments
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Speaker 1: that have the patterns of the ancestraes while they lavish
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Speaker 1: and poverty and they give birth to children. I just
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Speaker 1: see suffering as a way. And onst of it, these
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Speaker 1: people do have religions that justify suffering, that justify poverty,
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Speaker 1: collective poverty, and collective subjucation in his life mind or subordination.
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Speaker 1: And you get to wonder when does this stop? When
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Speaker 1: does collective poverty or coersive collective poverty stops? When they
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Speaker 1: when the humans stop being poor? When the when do
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Speaker 1: humans realize that they're poor? When do humans compare their
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Speaker 1: power the level of poverty with those of others? And
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Speaker 1: when the humans said enough is enough that I can
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Speaker 1: elevate myself, I can self educate, I can self invest. Yeah,
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Speaker 1: when when when does this happen? When the human being
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Speaker 1: comes to the severalization I need to change our circumstance
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Speaker 1: that every continent, every people have changed or change in
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Speaker 1: the countries in the world not developing, but us, when
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Speaker 1: do they come to realization to see their infrastructure, see
25:46
Speaker 1: their educational system, see their series or hospitals. See their
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Speaker 1: industrial change, see their factories and industries, see their institutions
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Speaker 1: and their government structure. When do these people come to
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Speaker 1: their self realization to know that they're poor, and that
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Speaker 1: their poverty is self inflicted, and it's not just self
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Speaker 1: inflicted that sometimes coreasively impulse upon them by themselves. For
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Speaker 1: the human being to be poor with all the abundance
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Speaker 1: in nature or all the opportunities available, with that spirit
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Speaker 1: of self creativity, creativity, born with that seed of ingenuity,
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Speaker 1: of invasion and innovation of engineering, born with that thing
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Speaker 1: to be nothing to cell, born to be free, with
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Speaker 1: the liberty of self determination. That every human being and
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Speaker 1: every platter or space or platinum or star or galaxy
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Speaker 1: or constellation on this planet Earth, that where humans live,
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Speaker 1: if they turn around, the blessed with the abundance of resources,
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Speaker 1: even if the social resources are ecological, they're blessed with
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Speaker 1: an infinity mind. The ordinate is just endeavor, sacrifice them,
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Speaker 1: the willingness to be somebody, to change your own life
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Speaker 1: and situation and to stop this endemic, a pandemic poverty.
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Speaker 1: You can't humans cannot humans. Humans were born wealthy and rich,
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Speaker 1: but to some culture, culture, and religious and customary practices
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Speaker 1: in some part of the world. So humans that the
28:14
Speaker 1: jin coat has mutated to know nothing else but misery
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Speaker 1: and poverty. And they back and always the cause problem
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Speaker 1: of trouble to themselves. But all they do it's back
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Speaker 1: for others to depend on others to come change their
28:36
Speaker 1: own situations. When I see this country is always asking
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Speaker 1: for foreign aid, always asking where is the west? Where
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Speaker 1: is this? Where is a whereas b always blame they
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Speaker 1: applied on others. They give this, they give this human
28:57
Speaker 1: this the big humanity conscience, and they always blame the
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Speaker 1: international community for their misery, for their poverty, for their
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Speaker 1: hunger and starvation or instability or crueties that are crossed
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Speaker 1: by them to themselves. You get to ask, is it
29:32
Speaker 1: an intellectual deficiency? Is it an IQ deficiency that? What
29:39
Speaker 1: is that missing link that fail to connect the mind,
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Speaker 1: the body and the soul and the ecology? What happened
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Speaker 1: to the awareness intelligence? What happened to the senses that
29:53
Speaker 1: humans have? And you can turn around, you can look
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Speaker 1: around to see that the suit needs to be fixed,
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Speaker 1: your situation needs to be changed. That you have the
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Speaker 1: right not to be poor. I have the right not
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Speaker 1: to be miserable. They have the right not to live
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Speaker 1: on sympathy and charity. I have the right not to
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Speaker 1: be a charity case. I have the right not to
30:24
Speaker 1: be dependent on others unnecessarily. That's systemic dependency and systemic poverty.
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Speaker 1: That's systemic, you know, lack of self determination. And the
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Speaker 1: thing within the scolor of leaders that they have questions
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Speaker 1: sometimes if they have common descency, if they have the
30:56
Speaker 1: source of humans or the minds of humans. So these
31:03
Speaker 1: leaders they just they still those resources. They are the
31:08
Speaker 1: exploiters of their own selves. They exploit their own resources.
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Speaker 1: They're still their own resources from their own people, and
31:20
Speaker 1: they're just happy to see their own people poor. When
31:26
Speaker 1: people elect these psychopaths and sociopath to be their leaders,
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Speaker 1: and these people can depend on nothing but having a
31:34
Speaker 1: big army and go to these countries, their security detail,
31:40
Speaker 1: the presidents and the presidential guard or presidential command. It's
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Speaker 1: like a military protecting just one person. They spend a
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Speaker 1: lot of resources to protect one person whose main job
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Speaker 1: is to render their people poor, weak, disrespected. They spend
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Speaker 1: a lot to protect a person that destroyed them, that
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Speaker 1: crumble their own systems and their own infrastructure. The question
32:20
Speaker 1: becomes what makes these people to think is normal? What
32:27
Speaker 1: makes what makes people justify poverty, misery, hardship, indignity, subordination
32:41
Speaker 1: or subsiliency. What makes a human being to voluntarily reduce
32:49
Speaker 1: itself to nothingness, to non essentiality. If all is true
32:57
Speaker 1: to be self evident, there are humans are created equal.
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Speaker 1: What does that mean? Do certain humans know that they
33:09
Speaker 1: have the right of equality? The certain humans know that
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Speaker 1: they have the right of expectation that when they have leaders,
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Speaker 1: those leaders are obligated by the responsibility to make their
33:32
Speaker 1: lives better. And when these people with this collective poverty,
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Speaker 1: when they do go to the polls, because you see
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Speaker 1: them having elections all the time, they need to elect
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Speaker 1: those corrupt leaders that destroy them, that render their lives desperate,
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Speaker 1: that actually shackle their future and enslave them. It always
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Speaker 1: slave religion, with slave casts, with slave traditions or slaves
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Speaker 1: education or ways of life. And when they do go
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Speaker 1: to elect these leaders, and these leaders get into office,
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Speaker 1: and they refuse to leave office and the vote themselves
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Speaker 1: in all the time to all coercive, corrupt means and
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Speaker 1: impose upon them these ways and means of poverty. Do
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Speaker 1: their love like that intellect to vote them out, or
34:41
Speaker 1: to use persuasive discourse or debates or social media, or
34:51
Speaker 1: some ways to free themselves from this self inflicted poverty.
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Speaker 1: Always tell people, and nobody can help you much better
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Speaker 1: than you can help yourself. Nobody can be the advocate
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Speaker 1: of your own freedom, of your own independence or self reliance.
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Speaker 1: Nobody can be the advocate of your own development. It
35:20
Speaker 1: it means you don't expect somebody else to wish the
35:26
Speaker 1: best for yourself, then you can wish for yourself. She
35:33
Speaker 1: must afraid only when they want to be free. They
35:40
Speaker 1: must not go to war to be free. They must
35:43
Speaker 1: not be violent or deshocked if to be free because
35:51
Speaker 1: by birth, as young Jacquesrosse always said that, to make
35:58
Speaker 1: it more palatable, humans are boundfrey. But they're choosing themselves
36:11
Speaker 1: to live a life of self imp imprisonment, self confinement
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Speaker 1: by creating their own obstacles to their own self limitations,
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Speaker 1: to therefore live a life in misery and poverty and
36:31
Speaker 1: lack and want, in desperation. In certain parts of the
36:39
Speaker 1: world you see the state of poverty of humans, you
36:45
Speaker 1: start to imagine are they're humans? Because just barely having
36:51
Speaker 1: the faculties of humans to be called a human being.
36:56
Speaker 1: There's a level of poverty that the human being cannot accept.
37:00
Speaker 1: It is a level of misery that human being cannot accept.
37:05
Speaker 1: There is a level of suffering or hunger or starvation
37:12
Speaker 1: or lack of the basic necessities of life that you
37:17
Speaker 1: expect humans to say, enough is enough. I need to
37:21
Speaker 1: do something more to ameliorate my situation and those of others.
37:27
Speaker 1: Thou need to half collective contribution, perhap ourselves then accept
37:40
Speaker 1: collective poverty. This concept of collective poety I talk about
37:45
Speaker 1: is that poor people in poor states, they sympathize with
37:50
Speaker 1: one another. They just they accept their faith and they
37:58
Speaker 1: make poverty to become the way, and they have the
38:05
Speaker 1: gets solidarity in poverty. They pray and charmed and sing
38:11
Speaker 1: and dance in poverty, so that they make poverty to
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Speaker 1: become their way of life. And I'm making poverty their
38:20
Speaker 1: way of life, and therefore means that perpetually do depend
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Speaker 1: on others. So you have countries that have been free forever,
38:32
Speaker 1: that have been independent for a very long time, but
38:37
Speaker 1: the state of being, their lifestyle and their ways in
38:44
Speaker 1: life are getting poorer. I'm more desperate and more devastating
38:52
Speaker 1: and more catastrophic by the day. Most of it collective poverty.
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Speaker 1: Poverty should be imposed on you, of which have the
39:09
Speaker 1: right right right to personhourd to fight against that. But
39:17
Speaker 1: the worst part of it, it gets self inflicted cohocive,
39:26
Speaker 1: self inflicted collective poverty, sorry, which the people accept their faith.
39:34
Speaker 1: See people fighting and dying to keep the same systems
39:38
Speaker 1: and institutions and tradition and lead cultures that half rendered
39:48
Speaker 1: or rendered their lives over the century or over their ancestry. Poor,
40:01
Speaker 1: impoverish and miss reaver, weak and just desperate. As I
40:09
Speaker 1: see these people each them on TV. You know some
40:12
Speaker 1: businesses even use these people. They use. Some people en
40:16
Speaker 1: each themselves by trying to fight poverty, by trying to
40:22
Speaker 1: better the conditions of their self inflicted or collective poverty state.
40:27
Speaker 1: Some people in some part of the world they enrich
40:30
Speaker 1: themselves by trying to leave others out of poverty. And
40:42
Speaker 1: when you do your best to leave these people out
40:44
Speaker 1: of poverty, there's nothing else there now but to get
40:49
Speaker 1: back into poverty. It's like you free criminals from prison
40:57
Speaker 1: and do everything they get to go back into prison.
41:03
Speaker 1: As I phrase, somebody from domestic or abusive relationships you
41:08
Speaker 1: do everything to get back into it. It's like a drug.
41:12
Speaker 1: Antic The more you try to help, the more they
41:17
Speaker 1: do to harm themselves, to the extent that some humans
41:24
Speaker 1: are addicted to poverty, addicted to misery, hardship. The more
41:31
Speaker 1: you do to help them, the more they show the
41:34
Speaker 1: signs that you don't need to and they'll not be
41:39
Speaker 1: comfortable in wealth if you make their lives better. They
41:43
Speaker 1: feel uncomfortable a thing like it's wrong because I've used tradition, religion,
41:53
Speaker 1: and culture or politics to justify poverty, coocive, collective poverty.
42:11
Speaker 1: It's ay state, it's a state not to have. Human
42:16
Speaker 1: being is born with abundance. You're born to survivor to thrive.
42:26
Speaker 1: The purpose of being is to thrive. They go to
42:34
Speaker 1: places where survivor and lack it's all they want. When
42:44
Speaker 1: people are poor for the loan, it means they like
42:47
Speaker 1: to be poor and see a person desperate for the law.
42:53
Speaker 1: Despite all the help and opportunities, people are not rich
42:58
Speaker 1: and wealthy because to them self determination, self help, self sacrifice.
43:07
Speaker 1: You must push yourself to be somebody. You must lose
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Speaker 1: your arrogance to know who you are. It must work hard,
43:18
Speaker 1: it must walk smart, You must elevate yourself to be good, intelligent, kind, clean,
43:27
Speaker 1: need positive, hardworking. You must have some basic character values.
43:35
Speaker 1: It must be the thing that mac neet wealth. It
43:39
Speaker 1: must be a good person must seek to be civilized,
43:44
Speaker 1: seek to be free for the air you breed. It's
43:52
Speaker 1: like the liberty that you have and the freedom to
43:57
Speaker 1: self determine. Collectively, humans can use the resources that they
44:05
Speaker 1: have to help themselves, and even if they are non
44:10
Speaker 1: natural resources, humans can collectively use their minds to self develop,
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Speaker 1: to create their own structures of development, their own sustainable
44:25
Speaker 1: structures of leadership, and create their own stable institutions and
44:31
Speaker 1: system of governance and of education that can help them
44:40
Speaker 1: help themselves. Then worship poverty and use poverty as a
44:49
Speaker 1: traditional and cultural non live is given to be better.
44:55
Speaker 1: That's your job. Make your life better, make the lives
45:00
Speaker 1: of others better. A beggar forfeits their freedom, the liberties,
45:11
Speaker 1: their independence, and their dignity of security and safety with
45:22
Speaker 1: just that pride to be the pride to be called
45:26
Speaker 1: a person, To be call a human being needs a
45:32
Speaker 1: lot from you. You must not make your life to
45:35
Speaker 1: be so desperate that you inflict guilt on the consciences
45:45
Speaker 1: of others. People are not false to help you. People
45:50
Speaker 1: should not help you, and people are forced to help you,
45:57
Speaker 1: or some are even willing to help you when you
46:02
Speaker 1: pro state affects their well being. And go to the
46:09
Speaker 1: country where the luck basic drinking water, the lack roads,
46:14
Speaker 1: the luck schools, the luck shelter, the lack everything you
46:21
Speaker 1: get to us? Why should that be? I? Is it
46:27
Speaker 1: all about laziness, entitlement and victim hurt? Who is to
46:33
Speaker 1: blame but the person I said? Nothing happens to the
46:38
Speaker 1: human being without the human being itself? Are not the
46:44
Speaker 1: stranger to becoming. What happens to you can partly be
46:55
Speaker 1: blame on you isolated from your own circumstances. Help we
47:07
Speaker 1: come to you. But for how long? How long will
47:10
Speaker 1: people keep helping you? How long you keep begging? Hellong,
47:18
Speaker 1: we are disperacy? How long when you cease from being
47:26
Speaker 1: the burden and liability to others? When you stop being
47:33
Speaker 1: a leakage, when you start to contribute, when you be
47:44
Speaker 1: self reliant. Sometimes poverty is caused by misdirected work or
47:59
Speaker 1: misdirected or misplaced parorities go to some system and cartuous
48:05
Speaker 1: people spend time celebrating or dancing, having fun. They use entertainment, leisure,
48:13
Speaker 1: and pleasure as the why the deplete resources that they
48:18
Speaker 1: don't have the borough to waste, and they are constantly
48:26
Speaker 1: in debt, not for use in the borough resources to
48:31
Speaker 1: develop themselves, but they use those resources for pleasure, for entertainment,
48:39
Speaker 1: and for leisure. Right, it's more to life than poverty.
48:49
Speaker 1: In poverty, life is not lived. You cannot understand what
48:54
Speaker 1: life is, who you are while you're here, your purpose
48:58
Speaker 1: and life has no meaning. In poverty, you cannot accept
49:03
Speaker 1: to be poor if it's false unto you. Free theirself
49:09
Speaker 1: from poverty. Free damself from poverty as well as life.
49:17
Speaker 1: Life is hopeless, miserable, meaningless and purposeless in poverty, poverty,
49:35
Speaker 1: it's a bad thing. The first thing shall free yourself
49:41
Speaker 1: from shall be to free yourself from poverty. It's in
49:50
Speaker 1: poverty and ignorance the same thing. Some people are poor
49:55
Speaker 1: in character, poor, poor in manners, h you know, poor
50:00
Speaker 1: and work poor and attitude, poor in behavior, poor in
50:13
Speaker 1: valides values. Poverty, ignorance and lack doesn't create the best
50:25
Speaker 1: in humans. Feed itself from poverty. Don't be a victim
50:35
Speaker 1: of coercive collective poverty philosopher Prince Prince Israere sorrow Ai philosopher,
50:56
Speaker 1: March ninth, twenty twenty from the Great City of Las Vegas,
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Speaker 1: on the matters of cohesive collective poverty, encouraging humans to
51:16
Speaker 1: free themselves from poverty, and encouraging humans not to constantly
51:25
Speaker 1: accept institutions or systems or traditions or curatires or religions
51:30
Speaker 1: that render their lives miserable and poor and desperate. If traditions, religions,
51:42
Speaker 1: and curatiers or political systems are not there to better
51:47
Speaker 1: your lives and better your community or your country or
51:53
Speaker 1: your continent, and you should try to refin from those institutions,
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Speaker 1: us life will be purposeless and meaningless and worthless. Thank you.
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Speaker 1: M hmm