Meditation

Changes To The Healthcare Marketplace Subsidy Provide Retroactive Help For Taxpayers
Amber Gray-FennerContributor
I cover individual tax issues and IRS developments.
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Mar 24, 2021,02:33pm EDT
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Retroactive changes eliminate repayment of the advance premium tax credit for tax year 2020. GETTY
One of the unintended consequences of the additional unemployment compensation (UC) provided as part of Congress’ Covid-related relief to taxpayers was that the extra income put many households over 400% of the federal poverty level (FPL). The income change resulted in many taxpayers having to make a full repayment of their healthcare marketplace subsidy (the Advanced Premium Tax Credit or APTC). The American Rescue Plan Act (ARPA) signed into law on Thursday, March 12, 2021 makes important changes that benefit taxpayers when filing their 2020 tax returns and for tax years 2021 and 2022.

For qualifying taxpayers, the ARPA provision that exempts the first $10,200 of unemployment benefits from adjusted gross income (AGI) could have reduced AGI to the point where the APTC repayment, if there was one, was capped. But repayment has become a moot point for tax year 2020 with the changes to the subsidy introduced by the new law. Additional changes provide a different kind of help for tax years 2021 and 2022.

First, the ARPA eliminates repayment of excess APTC for all taxpayers for tax year 2020. If you received too much APTC for tax year 2020, no harm, no foul, and no repayment necessary. Second, for tax years 2021 and 2022 your portion of your marketplace payments will be lower (less out of pocket for you) and even if your household income exceeds 400% of the FPL you are still potentially eligible for the APTC. Remember, however, that the repayment caps (and the repayment cliff for taxpayers whose household income exceeds 400% of the FPL) will be back in place for 2021 and 2022. If you get a larger subsidy than you are eligible for you will have to pay back the excess when you file your annual income tax return. If your income is more than 400% of the FPL you may still be eligible for the APTC, but if you receive too much in advance credit your repayment amount will not be capped. It is always important to report changes in income to your health insurance marketplace, but reporting increases in income is especially important if you want to avoid repayment issues.

Taxpayers who have already filed their 2020 tax returns should not panic or despair. At this time it is clear that the IRS intends to make the adjustment to exclude the first $10,200 of UC on the returns of taxpayers who qualify for the adjustment. It is unclear if the IRS will be able to make all adjustments related to the new law, including automatically refunding APTC repayments that reduced taxpayer refunds. In the event that all or most of the changes are automatically implemented, tax professionals are hoping that additional amounts refunded to taxpayers come with a notice that explains the changes. If you get such a notice, it’s always a good idea to review it with your tax professional to ensure that it is correct and that other beneficial changes have not been overlooked.

The IRS has asked taxpayers wait to file amended returns until they can get the automatic changes implemented. Additionally, while they understand the financial difficulties many taxpayers are facing, tax professionals may not be able to prepare amended returns until after (or well after) the deadline for filing 2020 income tax returns, which is Monday, May 17, 2021. Rushing to file an amended return may result in missing available benefits and may not get you your money any faster anyway. Many amended returns are filed on paper and the IRS is still experiencing a huge volume of unprocessed mail. Even electronically submitted amended returns are subject to manual review and may not be quickly processed. In general, amended returns can be filed up to three years from the filing deadline so if you can wait to file one until some of the smoke clears for the IRS and the tax practitioner community, it’s probably a good idea to do so.

Michael Gregory
8h ·
Our present state of mistaken apprehension does not accord with the mind’s true nature, which is ever and already perfect and pure.
Mistaken experiences depend upon mind’s fundamental pattern that identifies the apprehending subject as "the self." The self is not inherently existent, although we erroneously cling to the belief that it is.
Since it is thought that the self exists of its own accord and as a unique entity, it is assumed that apprehended experiences are other and distinct from the self and automatically cling to a dualistic outlook as a result. It is just this dualistic notion that gives rise to feelings of sympathy and antipathy, attachment and aversion, i.e., sympathy for those persons and things that live up to expectations and aversion against those persons and things that obstruct our expectations.
Expectations evolve from hopes and fears related to misleading assumptions of happiness and suffering. When feelings of sympathy and antipathy arise, other disturbing emotions naturally spring forth – desire, anger, pride, jealousy, just to name a few. These afflictive emotions drive us to act the way we do with body, speech, and mind. Our activities create karma, the "infallible law of cause and effect." The appearance of living beings experience the result of their personal and collective karma in the active process of being and becoming.
It is necessary to become free of the initial delusions that are the source of suffering, i.e., the mistaken beliefs in an apprehending self and apprehended objects different than the self. They bring about feelings that necessarily give rise to frustrating karmic results. When free of the mental patterns that are the cause of attachment and aversion, then freedom from suffering will have been attained. No outer means can eliminate suffering and guarantee lasting happiness other than the practice of hearing, contemplating, and meditating the precious Dharma instructions.
~ His Eminence the Third Jamgon Kongtrul Rinpoche, Karma Lodro Chökyi Senge

Michael Gregory
1d ·
Everything is nothing.
There is absolutely nothing that exists. Remember I am saying that things do not come from consciousness. I am saying that everything is consciousness. Things do not exist.
Human beings appear to be made
so that they see things, hear things,
smell things, touch things, and feel things. Therefore they think they are living
in a material world, in a relative world.
Yet the ultimate truth is, everything is an optical illusion, like the snake in the rope, like the sky is blue, like the water in the mirage. These things do not exist. You, as you appear, do not exist.
Just by thinking about this, will free you.
You really do not have to do anything else,
for some of you. Just to consider this,
to ponder this, to try to realize
everything is really space,
everything is consciousness,
to think about this and rest,
something begins to happen to your mind.
You begin to lose your mind.
I know many people have told you
you lost your mind already.
That's a compliment.
You begin to lose your mind.
What I usually mean by losing your mind
is they change one appearance
to another appearance.
That's when they call somebody insane.
They just change appearances.
They see things that do not exist.
But when I talk about losing your mind
I am referring to emptying the mind,
actually destroying the mind,
annihilating the mind, totally,
totally transmuting the mind.
Not to change it to something else.
Even in religion they try to focus
on the God of their religion in meditation,
focus on an item. These do not awaken you.
It may improve your concentration,
make you a little more one pointed,
yet it will not awaken you.
The only time you will awaken
is when your mind is destroyed.
There has to be no mind left.
When the mind is destroyed
consciousness appears by itself,
for in truth you are already that.
You have always been that.
But as long as you go on crying
over spilled milk, when you look at your life,
and you see the things that upset you,
you see the things that make you angry,
the things that make you worried, the things that make you fret and become excited,
what a waste of energy, what a waste of time.
There is no thing in this world
that is that important.
As long as you believe it is important
you will never awaken. You can't,
for you’re caught up in maya.
You are playing the game.
You’re still involved in the leela.
You're feeling things. You're reacting to things. You're arguing about things.
You're debating things. You're still not sure.
As long as you keep acting this way
you can not awaken. Just think of the things you thought about today, just for today,
since you woke up,
the things that went through your mind,
the actions you took, the emotions you had,
the worries you had, the feelings of sadness,
or joy, or any kind of feelings.
All this is a waste of your precious energy.
This is what keeps you back.
This is what makes you a human being.
This is what makes you worldly.
It's up to you to understand what I'm saying and to begin to get a program of non-action
in your mind by not reacting.
When something takes place in your mind
or in your world, you become the observer.
You become the witness. You do not react.
You try to keep your mind centered in the now, in the moment. You do not think
about ten minutes ago, nor about yesterday,
or about last week, or last month, or last year, or five years ago. You do not consider
what somebody did to you ten years ago,
or how you were wronged.
Those are the things that keep you back.
Do not consider where you are going to go
next week, or what you have to do
to become enlightened next month,
or the teacher you have to go to see next year, or the book you have to read next week.
You do not think about these things.
All of these things are part of maya.
They are part of the grand illusion.
They pull you back into materiality.
Some of you wonder why you don't make
too much progress on your spiritual journey. That's not hard to see.
Just take a look at your belief system.
Look at the way you're living.
Some of you are afraid to make changes.
You want your life to be the same
now and forever. You know this is impossible. If you're afraid to make a change
life will come along and pull the rug
from under you one day.
And you'll have to make a change.
All the things that hold you back,
your security blanket, think about this.
What is your security blanket? Food?
The opposite s*x, or the same s*x,
whatever you prefer, or no s*x?
All these things keep you back.
Just being involved in a movement,
trying to make this world a better world
in which to live, keeps you back.
Now some of you new people
will feel sort of strange,
when I say something like this,
for you're saying
“Aren't we supposed to help the world?"
You're supposed to find out who you are.
Your first and main job is to awaken,
and then you will see
if you want to help the world.
What world? But first awaken.
The more you become involved
in peace movements,
or anti-peace movements, or this or that,
the more you get pulled into materiality.
These are all commendable things.
It's better than being a bank robber, I guess.
So if you have to do something,
help other people.
There's no question about this.
But remember the truth.
"I've got to find myself," you should say.
You do not have to find yourself
at the expense of others. This is wrong.
But be by yourself all you can.
Realize that this is your life.
It is not your husband's life.
It is not your wife's life.
It is not your children's life.
It is not your relative's life. It's your life.
You exist here and now.
What are you doing with it?
How can you allow people to make you angry? How can you allow people to tell you
what to do, to make decisions for you?
All the answers are within yourself.
But you have to turn within yourself.
You have to sincerely turn within,
with a great passion, and find yourself.
The world appears very strong.
People appear very real.
Some of us always seem
to get involved in all kinds of situations.
Yet take a look at your life
and see why you get involved.
Honestly look at yourself.
Do not be afraid to see yourself.
See the things you do, the words you say,
the thoughts you think, and you'll see why you're not making too much progress."
~ Robert Adams, Excerpt from Satsang “Destroying the Mind” posted on Linkedin by Manish Kumar
“Robert Adams was an American Self-realized teacher, who was born in 1928 in the Bronx and died in 1997 in Sedona, Arizona. Beyond any shadow of a doubt, Robert was a Self-realized jnani. You could feel the power of love and peace in his presence”. - Alan Jacobs
Shared by Samuel Long 💎🌹

Manoj Sethi
1h ·
O mind,
it is not wise for you to come out
[in the form of thoughts];
it is best to go within.
Hide yourself deep within the Heart and escape from the tricks of Maya,
who tries to upset you
by drawing you outwards.
Sadhu Om: The beginning of the verse may also be translated as,
‘O mind, it is not wise for you to expose
yourself to name and fame…’
- The teachings of Sri Ramana Maharshi.
Guru Vachaka Kovai. Verse 187.
An Analysis of the Truth. Chapter 29. The greatness of Aham-mukha
(Self-Attention)

N THE LAST piece, I mentioned an incident from the Markandeya Purana, where Madalasa instructed her son, Alarka, about raja dharma, the duty of kings. Large sections of the Markandeya Purana are about what Madalasa taught Alarka and about what the sage Dattatreya taught Alarka. Madalasa didn’t teach Alarka only about raja dharma. There is quite a bit about the duty of the four ashramas (stages of life) and specifically about the duties of a householder. But I will skip that for the moment.

When King Ritadhvaja (Alarka’s father) became old, he left for the forest, along with his wife, Madalasa. Alarka, who had married by then, became the king. To ensure that her son did not get attached to desire and enjoyment, Madalasa spoke her final words to her son: ‘When you are ruling the kingdom, you may suffer from intolerable grief because of separation from one you love or separation from a relative. Since a householder suffers from notions of ‘I’ and ‘mine’, such misery may occur. I am giving you this ring. At that time, take it out and read what is written on it in fine letters.’ Having said this, she gave him a golden ring.

Alarka ruled over his subjects properly, as if they were his sons. He punished the wicked and protected the virtuous. He ruled the earth for many years, without becoming attached to dharma, artha or k**a. But he was still attached to enjoyment. He had not yet conquered his senses. He was still distracted. Alarka had a brother named Subahu who had left for the forest and Subahu thought for a long time about how he would generate understanding in Alarka. He thought that if he were to seek refuge with the king’s enemies, that would be best. The king of Kashi was such an enemy. That king raised an army against Alarka and sent a messenger with the message, ‘Hand over the kingdom to Subahu.’ But Alarka was a Kshatriya. How could he hand over the kingdom? The king of Kashi laid siege to Alarka’s capital and won over his allies. Alarka suffered a lot.

When he was extremely depressed, he remembered the ring. He bathed and purified himself, making the best of Brahmanas pronounce benedictions. He took out the instructions and saw that they were written in clear letters. The king saw the words that his mother had written down. As they became clear, he was delighted and his eyes dilated in joy. ‘Attachment of every sort must be given up. If you are incapable of doing this, associate with the virtuous. Association with the virtuous is medication. Desire of every sort must be given up. If one is incapable of doing this, one should engage in acts that lead to liberation. That is the medication.’ Having read the words several times, he made up his mind that this was the best. He made up his mind to strive for liberation and non-attachment. But how should one go about it? The king pondered about association with the virtuous. Suffering from great misery, he decided to go to the sage Dattatreya. He said, ‘O sage! I have sought refuge with you. I am suffering greatly from being excessively attached to desire. Please dispel my misery.’

Dattatreya replied, ‘O king! I will dispel your misery today. But tell me truthfully. What has caused this grief? Who do you belong to? Whose misery is this? One should reflect on the truth about this. Body, another body, without a body, all bodies—one should reflect on this.’ Alarka thought about this, the atman, its habitation and the various kinds of grief. For a long time, the king reflected on this. Eventually, he smiled and said, ‘I am not earth. I am not water. I am not fire. I am not wind. I am not space.

With all these having gathered in the body, I desire happiness. The five elements have an excess or deficit in the body and give rise to sensations of happiness and unhappiness. However, if this belongs to me, there can be nothing beneficial for me. There can always be a lot of happiness or unhappiness. There is an excess or deficit, an increase or decrease. Hence, I should discard any sense of ownership and realise what is distinctive. My body is the union of the elements. What do happiness and unhappiness of the body have anything to do with me? Happiness and unhappiness are states of the mind. That is the nature of the mind. Since I am not the mind, I do not experience happiness or unhappiness. I am not ahamkara. I am not the mind. I am not intelligence. The sense of unhappiness results from my inner faculties. Since I am beyond these, what does it have to do with me? I am not the body. I am not the mind. I am distinct from the body and the mind.

Thus, if there is happiness or unhappiness experienced by the body, what does that have to do with me? The one who desires this kingdom is my father’s son, born from an accumulation of the five elements. Since I am not the body, but am something else, the qualities of the body have nothing to do with me. I do not possess hands and other limbs. I do not possess flesh. I do not possess bones and the divisions into nerves and arteries. Who do these elephants, horses, chariots and other things belong to? A man has nothing to do with things in this world. Therefore, I have no enemies. I have no pleasure. I have no pain. I have no city. I have no treasury. I have no horses. I have no elephants. I have no soldiers. I do not possess these. Who has them? Just as they do not belong to me, they do not belong to anyone else. Inside a jug, a pitcher or a water pot, space can be seen in many different forms. Like that, because of differences in bodies, Subahu and the king of Kashi appear in different forms.’

Alarka bowed down before Dattatreya and addressed him in these humble words: ‘Having perceived correctly, I no longer suffer from any misery. Those who do not perceive correctly are always immersed in an ocean of grief. When a man’s intelligence has a sense of ownership in something, it is that very thing that brings him misery. When a cat eats a domesticated cow, there is sorrow because of ownership. But there is none when it eats a sparrow or a rat. Since I am beyond Prakriti, I am neither happy, nor unhappy. Anything created is subject to the principles of creation and therefore feels joy or misery.’ Dattatreya replied, ‘It is exactly as you have described. The sense of ‘mine’ is the root cause of misery. When there is no sense of ‘mine’, there is withdrawal from misery. Because of my question, this excellent knowledge has been generated in you. Like wisps of cotton from the shalmali tree, it has blown away your sense of ‘mine’. ‘I’ and ‘mine’ are the seeds from which has germinated this tree of ignorance with the giant trunk. The house and land are its branches, the wife and son are its twigs. Wealth and grain are its large leaves. The tree grows over time. Its main flowers are good and bad deeds, happiness and unhappiness are the main fruits. Relationships are the outcome of confusion and sprinkle it, acting as impediments along the path of liberation. The desire to act is like bees that surround this gigantic tree of ignorance. Exhausted by samsara, people seek refuge under the shade of this tree, and thus subject themselves to the misery of confusion and ignorance. How can they find happiness? People who sever this tree of ‘I’ and ‘mine’ with the axe of learning and the sharp flint of association with the virtuous are those who proceed along the right path. They reach the cool grove of the brahman, bereft of dust and thorns. They attain the supreme wisdom of nivritti and refrain from action. O king! The aggregation of the elements and the senses is gross. I am not that and nor are you. Neither of us is the mind. The atman that is in the body is beyond this combination of the gunas. The gnat is distinct from the udumbura [fig] tree it sits on. A blade of grass is distinct from a clump of munja grass. A fish is distinct from the water it inhabits. O king! Despite appearing as one, the atman is distinct from the body it occupies.’

Alarka understood. But there was still much more to be learnt. He asked, ‘However, since I am still attracted to material objects, there is no stability in my mind. How does one avoid being born repeatedly? How does one proceed so that one can attain union with the eternal?’ The Markandeya Purana then details what the sage Dattatreya taught Alarka about yoga.

Prarabdha Karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body (incarnation).[1]

According to Sri Swami Sivananda: "Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the sanchita karma."[2]

Each lifetime, a certain portion of the sanchita karma, most suited for the spiritual evolution at the time, is chosen to be worked out, during the course of the lifetime. Subsequently this Prarabdha Karma creates circumstances which we are destined to experience in our present lifetime, they also place certain limitations via our physical family, body or life circumstances we are born into, as charted in our birth chart or horoscope, collectively known as fate or destiny-
According to many sages and philosophers, Prarabdha karma end only after we have but experienced their consequences [7][8][9]

Sage Ramana Maharshi presents another viewpoint when he says, "If the agent, upon whom the Karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, how can the Karma, which depends upon it, survive? When there is no ‘I’ there is no Karma.",[3] a point well reiterated by sage Vasistha in his classical work Yoga Vasistha, wherein, when Lord Rama asks sage Vasistha about the way to transcend the two binding effects of past karmas, namely Vasanas or the effect of impressions left on the mind by past actions and one's fate created by Prarabdha Karma, to which he replies, through with Divine grace (Kripa), one can go beyond the influences of past actions.[10]

The Bhakti Yoga theme within the Chapter seven of the Bhagavad Gita also talks eloquently about the concept of Kripa, but its most important verse comes in the final eighteenth chapter, about Liberation, where Krishna finally makes a sweeping statement to Arjuna in Verse 18.66, "Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins. Do not fear."[11]

Ramana Maharshi - Dive Into the True Nature
Manoj Sethi · December 28 at 9:23 PM ·
“YOU ARE THAT WHICH NEVER MOVES”
One day Bhagavan was looking at me intently and said:
“It looks as if you are still hankering
after meditation.”
I replied: “What have I got except endless work in the kitchen?”
Bhagavan said with deep feeling:
“Your hands may do the work but your mind can remain still. You are that which never moves. Realize that and you will find that work is not a strain. But as long as you think that you are the body and that the work is done by you, you will feel your life to be an endless toil.
In fact it is the mind that toils, not the body. Even if your body keeps quiet, will your mind keep quiet too?
Even in sleep the mind is busy with its dreams.”
I replied : “Yes, Swami, it is as natural for you to know that you are not your body as it is for us to think that we are the body.... Why can’t I remember always that I am not the body?”
“Because you haven’t had enough of it.”
He smiled.
—from Ramana Smriti.
The Maharshi.
MAR/APR 2002 VOL. 12, NO. 2

“The moment you think you need to refine it, what you really need to do is get off the subject.

Because when you trip over something, and you give it your attention, the tripping-experience is now adjusting the vibrational climate – and what´s gonna come, next."

-Abraham Hicks

You are spiritually alone, though socially a unit of human society. The soul has no society. It cannot belong to somebody else. One soul does not belong to another soul. There is no belonging, because of their indivisibility of character. Our indivisibility of innermost selfhood will guard us from any kind of miscalculated feeling of there being security from unsoulfilled externalised associations.

To think like this will bring some unhappiness inside, because one may feel that spiritual discipline is an abandoning of the joys of life; it looks like that. That is, you are prepared for the bereavement of all the satisfactions that you may have in this world. One day, they will leave you; this is a fact, and that very thought is agonising. But that which is really yours will not leave you; that which is going to leave you is not yours.

We are mightily guarded; this is something that we have to remember. We are not without friends and relations, but they are in the original heavens and not in the mortal world. Mortal friendship will perish, like anything that is mortal. Mortal association, mortal wealth, and all mortal things go by the very meaning of the word 'mortality'; they cannot stand.

We want immortal satisfaction and unending security – not only for a few minutes. That unending security will be possible only if our real immortal nature associates itself with the immortal source of security. Deathless sources of security alone will give us deathless security. But, if you cling to perishable sources of satisfaction and security, they will go, and whatever they have given will go together with them.

Sincerely if you put a question to yourself, you will find that there is no great importance associated with oneself. But, is it necessary to feel always that one is an unimportant person? There is an importance attached to us intrinsically, which we have forgotten, and we feel miserable, unimportant, finite, limited, localised, and wretched, because of our association of importance with conditions of the outside world which are artificially made to be connected with ourselves. A deliberate dissociation of psychological connection with things, not necessarily forced upon us by conditions of life, should land us in the ascertainment of our true nature of substantiality, or unsubstantiality.

put a question to one's own self: "What is my value? What is my worth? Is there any worth in me, independent of any kind of external association?"

When discretion takes the upper hand in our life, we shall realise that we are always alone to ourselves. There are no friends in this world, because the association of people in the form of friendship is conditioned by certain arrangements of agreement: "If you do this, I am your friend. If you do not do this, I am not your friend." So, we have put an 'if', even in the friendship. And if that 'if' is lifted, no person can be a friend of any other person. It is a kind of contract, as it were, that one enters into when there is an organisation and an association. There cannot be an organisation or an association of people, unless there is an agreement to behave in a particular manner, and conduct themselves in a requisite manner, for a purpose which is in agreement among themselves. So goes society; so the community goes; so states go; so nations go. If the agreement is broken for any reason whatsoever, the person stands alone to himself.

Like flies leaving one place and going to another place, all things shall leave a person at any moment. Bereavement is the law of nature, because of the fact that association is an artificial, contrived situation that cannot stand for all time.

"Experts" should have to disclose their financial ties

The basis of desire is duality arising from ignorance. Not seeing truthfully but instead imagining entities that seem to have inherent existence, it seems that i am inside me and you are outside me. I am not you, you are not me. You have things, qualities, possessions, functions and so on that i dont have. "Oh, i dont have them but i want them." So now desire is running all over the world, seeking what it likes and ignoring or discarding what it does not like.
Finding Freedom
James Low

Nisargadatta Maharaj fan club
Manoj Sethi · December 15 at 11:07 PM ·
".........there is no other God except for your consciousness."
- Maharaj Nisargadatta.
Because of the influence of maya one says, ‘I am the body’.
In fact there is no such thing as maya
(it is illusory). It makes an individual take pride in the body. Both the body and its actions are transient. Because the mind takes responsibility, this worldly life has to be suffered. The company of the body and the mind was not there before, and will not be there in the future.
The body contains pure, self-luminous consciousness. It has no bo***ge. Under the influence of maya, consciousness has identified with the body. Prior to such a belief, it is formless, thought-free Absolute. After believing otherwise, whatever happens is delusive.
Consciousness is the undifferentiated Absolute. A slight modification in it creates the world. The Self sees everything, senses everything; yet it cannot be seen or sensed. It knows the actions of the mind, but it is not the mind.
If there is conviction that you are not the body, you will understand that the whole world is motivated by your own knowingness. A concept arose in the Absolute and that is maya. If there is an experience of misery, there is also a need for happiness. With the conviction that you are not the body, there is no experience of misery or happiness.
As long as the mind is there, the need is there. The Paramatman has no wants.
When there is no experience of the mind, one is truly silent. Are people who take a vow of silence truly silent?
Remember in your heart that there is no other God except for your consciousness. Then externally, you may behave as you like.
!!! MEDITATIONS with Sri Nisargadatta Maharaj. Nirupana 93
Sunday, February 18, 1979