Hello friends, I’m Hossein, a traveler.
In our previous session, we spoke about the “Inner White Eagle,” and how it relates to recognizing our true place and position. Sometimes our position or place may have been unstable and stuttering in the past [in the addiction era], or perhaps it is still unstable in certain aspects of our lives today. That was one subject.
But there is another issue as well: sometimes we imagine our position to be far higher and more exalted than it truly is. A pigeon, a crow, or even a chick may begin to fantasize that it too is an eagle and considers itself in the eagle’s position. Yet the moment it tries to soar too high and build its nest among the heights [like what an eagle actually does], it is thrown down from the cliff.
As the poet [by Hafez Shirazi] says:
“One cannot casually lean upon the station of the great
Unless one has first prepared all the means of grandeur.”
If you wish to stand in the place of great people, it cannot be done carelessly or merely by desire. You must first prepare the prerequisites for such greatness or grandeur. Greatness is not something that suits everyone at every level; one must prepare and possess the tools and capacity for it so that it suits them [nothing is earned for free, and for grandeur too, one must pay the required costs and prepare themselves].
At times, all of us may imagine ourselves to be at a much higher level than we actually are. And this is where grandiosity is born. For one person it may be a hundred percent, for another sixty percent, seventy percent, thirty percent, or twenty percent. But in every case, it ultimately becomes a way in which we defeat and knock ourselves out.
That is why today I asked Amin to speak. In the “Worldview Pamphlet 2”, Amin discussed this subject in depth, and he is particularly knowledgeable about the parameters of the “Triangle of Wisdom and Ignorance,” and they are his own initiatives. So, for about twenty minutes, I will hand the session over to Amin to speak about grandiosity.
Hello friends, I’m Amin, a companion.
I’m glad we are discussing this subject because, for me personally, grandiosity has been the greatest challenge of my life—something I still continue to wrestle with at different levels. That struggle led me to explore the issue more deeply, to understand how grandiosity actually begins, how it is born, how it grows, and how it creates destruction. I wanted to know in what areas it causes damage and what it does to the Hidden Traits [those invisible qualities] of a human being; to me, this matter was extremely important.
In my understanding, the starting point of grandiosity is when a person begins to imagine themselves as being greater than they truly are. First, a person must start their movement in the universe and achieve certain successes, i.e. they develop abilities, acquire skills, gain knowledge in science, art, or some other field, and become capable enough to stand out and shine in some fields. In other words, for grandiosity to arise, a person must first reveal certain talents and capacities within themselves. They must have something to offer. When a person reaches this stage, the necessary condition for grandiosity to develop is established.
Otherwise, a person who possesses no particular ability generally cannot become arrogant about it. But a gifted musician may develop grandiosity around music. Someone skilled in mathematics may develop grandiosity around the science of mathematics. Someone talented in business may become arrogant about business.
So the necessary condition is that we first acquire knowledge and ability. What happens next? The moment we do something positive—perhaps performing a task others cannot do, excelling in a competition, speaking impressively in a gathering, or receiving praise and admiration—they encourage us and we experience a certain energy within ourselves. This energy comes from other people’s encouragement and appreciation and we absorb it. Once this energy is absorbed, a special pleasure, a unique feeling is made in us.
First, we begin asking ourselves: Why did this feel so good? What caused this happiness? And then the process of comparison begins. In other words, first of all, we perform a positive action. Then we feel pleasure. Then we start comparing ourselves with others.
“I was able to swim this way, but others could not.”
“I swam one hundred meters in sixty seconds, while everyone else could not do it over seventy.”
“I repaired this machine when no one before me could repair it.”
The crucial moment happens during this comparison. Up until then, nothing harmful has occurred. But if our wisdom and capacity are limited, and based on this success, I draw such a conclusion, “You succeeded where others failed. Therefore, you are greater than they are. You understand more. You are ahead of everyone else. Your awareness, intelligence, understanding, appearance, beauty, attractiveness, and YOUR very nature is superior”, the moment we extract this conclusion from the comparison, grandiosity is born.
But if our wisdom is mature enough, we do not arrive at such a conclusion. For example, if I speak eloquently and people appreciate my words, I would never conclude that I am a superior human being. A wise person understands that human beings possess countless dimensions and hidden aspects. Comparing one small parameter, specially over a short time, can never determine the total worth of a person.
It would be like placing two cars side by side and saying, “This car’s bumper is stronger, therefore the entire car is better.” A car has thousands of components; a human being is 100000 or even 1000000 times more complex than a car.
To judge two cars solely by their color and conclude that one is better than the other is absurd. Likewise, concluding “I sing better” or “I dance better, therefore I am superior” is equally flawed.
When our wisdom is limited, based on comparisons we make between our own ability and others’ abilities, we conclude that our entire essence or our structure is superior. This creates a mental framework, a belief system, and from that moment onward, that belief affects our path.
How? This belief causes us to lose our true place or position in existence.
What happens in practice is that we genuinely lose sight of where we stand. And once we lose our place, countless problems follow. It is as though we are actually in the city of Kerman but imagine ourselves to be in Tabriz. Normally, if we want to travel somewhere, we locate ourselves correctly on the map and determine all directions from there.
But if you are in Kerman while imagining you are in Tabriz, then every calculation you make will be based on the wrong point of reference. Naturally, all your calculations will be wrong, and all your actions will lead you astray. And this is only the simplest consequence.
Another consequence is that we begin expecting the respect due to a much higher rank. We expect to be treated like doctors, professors, or masters because we imagine ourselves to be such people, while in reality we may not be at that level at all, we only possess a certificate of completing Middle School, while we think we have a Ph.D. [and because of this illusion, we expect others to respect us like doctors]. Others, however, judge us according to what they actually see. When they treat us according to our real level, we develop hatred, become angry, and resentful because reality did not match the image we had created for ourselves and because our calculations have gone astray.
This mismatch between our real place and imagined place creates what can be called distance [Tanafor تنافر]. Two things that are distant and disconnected from one another are described as divergent. For example, in physics, two lines, which have no relation with one another, are called distant [divergent] lines, in Persian we call them Motanafer. The Persian word for hatred is “Nefrat or Tanafor” which means distance or detachment.
In other words, the first product of grandiosity—apart from losing one’s true place in existence—is the birth of hatred within the person.
Now let us look at what accompanies hatred: our unreasonable expectations which make us upset. Resentment and anger arise when we fail to receive the exaggerated respect, we believe we deserve. If we truly understood our real place, then even if someone ignored our place and status, we might feel hurt, but we would not grow hatred.
Violence, hatred, resentment, jealousy, deceit, manipulation, and hypocrisy all arise from grandiosity. They are all branches of the same root and all share one thing in common, which is hatred.
And once we lose our true place in existence, another problem appears, in addition to the fact that our calculations become wrong, we get confused, we develop hatred; we lose the ability to connect properly with Nature and we lose the ability to properly exchange energy with it. This means we become deprived of many of the forms of nourishment and whatever we were meant to receive.
Because when we suffer from emotional pain and unpleasant feelings, when we are sad because someone disrespected us; we [unconsciously] build walls and fences around ourselves. We build a strong wall around ourself to protect ourselves from being hurt. All these things are performed in our Hidden Aspects. We create an inner fortress so that no one can approach us. What happens next?
But we become trapped inside that fortress. We can no longer receive the waves coming from the Existence, these waves are part of the nourishment that we must receive, and as a result, we are deprived of these waves, just because of the fence we built around ourselves.
It is like ancient wars. They built enormous fortresses so that enemies could not invade them. This way, no one could attack them, and eventually all their energy went into defense. Then they found themselves hungry and without food and facilities. They thought what to do next; they attacked others in order to seize resources.
So they were wandering around only two states: either hiding inside the fortress or attacking others. They had no true productivity, they had no manufacturing industry so that they could afford what they needed. They had to either protect their properties so that no one could grab them, or they had to attack others to seize what they needed.
Likewise, a person suffering from grandiosity oscillates between these two conditions: either withdrawing into isolation and becoming deprived of emotion, connection, and receptivity, or turning outward, attacking aggressively in order to take from others. But what exactly do they attack? They invade other people’s boundaries.
And why do they cross those boundaries? Because they see themselves as being greater than they truly are. They grant themselves permission to interfere in the lives and personal space of others.
For example, in some families there may be a cousin or distant relative, an arrogant person feels entitled to grab the homeowner’s child by the ear or even slap them. Why does this person allow themselves to behave that way? Because they imagine that they hold the same authority as the child’s father, or perhaps the authority of the child’s uncle. And these kinds of attitudes create enormous problems within families.
Someone comes along and casually slaps the child, while the child’s own father would never behave that way. The father himself would not permit himself to strike his child, yet this outsider walks in and does it without hesitation.
These are examples of how roles and positions become distorted. We begin imagining ourselves in positions that are not truly ours, and unconsciously we invade the boundaries of others. Our actual place may simply be that of a cousin, but in our minds we act as though we are that child’s brother. We may only be a friend, yet we become “more concerned than the child’s mother herself,” taking on the role of the person’s father or mother. These too are products of grandiosity.
The strongest effect of grandiosity is on the third chakra—the solar plexus chakra. And when this condition develops, we fall into a state of inner confusion and wandering. By wandering, I mean that we lose our connection with existence itself.
These are the kinds of problems created by grandiosity. Grandiosity is a mental framework, a pattern of thought that we must learn and recognize and move beyond. We need to reverse this entire process.
What I want to say is that, fundamentally, human beings can function in existence in only two ways. All of us—all living beings—need energy in order to act, to move, to stay motivated. None of us are exempt from this law.
Now, either we obtain this energy by taking it from others—through invasion, aggression, crossing others’ boundaries, and plundering the energy of others—or we reach the stage of inner production, the stage of inner gushing and self-generated vitality [where we ourselves generate energy]. There are really only these two possibilities.
If others are our source of energy, and if they provide our energy, then whenever people fail to respect us, we become offended. If they do not validate us, we feel wounded. This is known as “the need for approval”. If people do not praise us, support us, or admire us, we become upset. We are constantly trying to preserve our position and status.
However, if we become self-generating beings—if we can experience joy from within ourselves—then all of these problems disappear. We no longer need to steal anything from others. We no longer need to steal respect, attention, or energy from the outside world by force.
Fundamentally, there are only these two patterns. If we cannot resolve this problem—if we cannot reach the stage of producing energy within ourselves—then we are entangled in these cycles forever. We will always find our energy in jealousy, resentment, hatred, competition, comparison, and in preserving our status and position. Because we have no other way to gain energy.
Thank you.
Master Hossein Dezhakam:
Well, many thanks to Amin for analyzing the issue of grandiosity and explaining its reasons, at least to some extent, how it arises, how it functions, and the mechanisms behind it. Grandiosity actually has a very subtle and fascinating mechanism. The final conclusion was this: if our wisdom and awareness have not matured sufficiently, and we imagine our position to be higher than it truly is, then problems inevitably arise for us.
And for grandiosity to emerge, there must usually be a specific field or area in which a person develops some expertise, yet the person begins to regard themselves as greater than they really are. One particularly interesting example [made by Amin] was the example about the two cars, and I want to emphasize that example again. We may play music beautifully; however, perhaps we are not good singers, or we may not be good fathers or we may not know how to speak well, or how to earn money effectively, or even how to behave politely. We may have mastered only one thing—playing an instrument. But what about all the other dimensions?
His beautiful example was the comparison of the two cars. If we place two cars side by side, we cannot simply say, “Because this car has a more attractive bumper, therefore it is the better car.” The bumper is only one component. There is also the body, the chassis, the engine, the model year, the color—thousands upon thousands of parts.
When a person has not yet reached sufficient wisdom, they compare only one element like “bumper” and conclude, “Since its bumper is better, then the whole car is better; the same holds true for human beings with grandiosity, they say since I am superior one respect; therefore, I am superior in every respect. I am more exceptional than others.” And this is the key point of the entire issue: “A human being exists on countless levels and dimensions, and growth must occur across all of them. It is not about just one field, or two, or three. Human beings possess thousands of dimensions. We may possess expertise in one area, but we cannot expand that single judgement about only one skill into a judgment about all our fields and traits.
Unfortunately, this mentality spreads deeply throughout society, especially at higher levels. For example, if someone is a skilled physicist, they may suddenly begin expressing opinions about politics, assuming that because they are accomplished in physics they must also be qualified as politicians. Then they speak about literature, sociology, and every other field as though expertise in one area automatically grants authority in all others. But their expertise belongs only to one field. And this is where we become trapped. Because we possess a degree of mastery in one area, we are faced with problems
The second point is that even within a single field, there are always levels beyond levels. Even in the area where we have expertise, perhaps we have only learned the ABCs of that expertise—just a small portion of an endless reality. There are still thousands upon thousands of unknowns remaining in one field, that is why no human being can ever claim absolute perfection in any field. I can promise you this: a human being is incapable of reaching absolute perfection in any discipline. Absolute perfection belongs only to God.
Take someone like Albert Einstein, for example. Even Einstein, perhaps the greatest physicist, merely discovered certain relationships within physics—that is all. And yet how many mysteries still remain unresolved within physics itself? Countless.
This has been a very good discussion, and now I will open the session for participation and reflection. We discuss these matters because in this path there is constant trial and error. Mistakes happen, and then we try to correct them. More mistakes happen, and again we try to correct them. All of us are working on ourselves in this way—every single one of us is doing it. All of us examine different issues and subjects together; some people do a little, others much more. But all of us are trying to correct our path so that we are caught by pests, i.e. we do not fall into these pitfalls.
Now I will open the session for participation for about twenty minutes.
“Hello friends, I’m Zahra, a companion. I had a question for Mr. Amin. I wanted to ask: when a child behaves disrespectfully toward their parents and the parents become upset, can that also be considered a form of grandiosity on the part of the parents? Thank you very much—I’d appreciate your answer.”
Mr. Amin:
“Thank you. That’s a very good question. Even if we have no grandiosity at all—or only very little of it—meaning that we are firmly established in our true place and genuinely aware of it, if someone tries to violate our boundaries, we still would not accept it or allow it, even if that person were our child or spouse. Every human being has a personal boundary, and that boundary is completely sacred to them.
The important sign is this: feeling hurt or upset is not necessarily considered as a problem [grandiosity]. But if we fall into intense anger, become inflamed, or reach the point of aggression and hostility, then that indicates that we ourselves have this problem [grandiosity] within us.
As for how much of it exists, each person has to recognize that within themselves. But simply feeling hurt or upset—no, that by itself does not necessarily mean grandiosity.
“Thank you.”
“Hello friends, I’m Mahmoud, a traveler. I had a question for Mr. Amin Dezhakam. In your talk, you mentioned encouraging or praising someone—for example, a player on a team who, through practice or effort, performs in a way that helps the team advance. Or someone who used to swim 100 meters underwater and can now swim 200 meters. Could this kind of achievement or praise be connected to grandiosity? And if so, in what way?”
Mr. Amin: All of the issues we face have two sides to them: one side is ourselves, and the other side consists of the external factors we encounter. Take addiction, for example. Addiction is born from the interaction between a human being and narcotic substances. In the same way, grandiosity illness and similar conditions arise from the interaction between human ignorance and external influences. In other words, both elements must be present.
If someone does something admirable or worthwhile, it is natural for people to praise and encourage them. There is absolutely nothing wrong with that. But if the person interprets that praise in a distorted way [and becomes arrogant of that praise], then the problem belongs to that individual—it is not the fault of the people offering encouragement.
Anyone who performs a beautiful action or achieves success is worthy of praise. But how that praise is processed internally depends entirely on the person receiving it [whether this person receives it humbly or grows grandiosity in themselves]. We simply do our part [when we see something good, we praise it].
Thank you.”
“Hello friends, I’m Kourosh, a traveler. Mr. Amin, another question came to mind for me. Sometimes a person wants to do something they’ve already experienced many times before, and they feel certain about their ability to do it. I’ve heard this referred to as self-confidence. I want to know: what is the difference between self-confidence and grandiosity?”
Mr. Amin: That’s a very good question. Without a doubt, a person who has grandiosity also has self-confidence—there is no question about that, because, as we said earlier, a necessary condition for grandiosity to initiate is that the person must first demonstrate some kind of ability or competence.
If someone can perform music better than two hundred others, or play confidently in front of a huge stadium crowd, that absolutely requires self-confidence as a foundation. So yes, anyone who has grandiosity also possesses self-confidence.
However, self-confidence itself is a parameter and like thought, it can move in both positive and negative directions. Just as thinking can be constructive or destructive, self-confidence can also be positive or negative.
For example, a person may have enough self-confidence to commit murder in such a skillful way that nobody notices—unless perhaps an expert investigator eventually uncovers it. Or someone might confidently crack a safe and rob a gallery in London without leaving a trace. A person may carry out terrible acts with complete confidence. That is self-confidence operating in a negative direction.
Of course, self-confidence can also function positively. But someone with grandiosity must definitely possess confidence as well. But the point is that since the cycle of grandiosity is fundamentally a distorted cycle, over time, because the person’s connection with existence becomes weakened or cut off, they begin to lose energy. This inner disorder gradually creates feelings of inferiority and inadequacy.
And that is where the person slowly starts losing both energy and self-confidence, day by day. It is very similar to the cycle of addiction that many of us are familiar with.”
Mr. Hossein Dezhakam:
“Thank you. To complete the point Amin made: every form of grandiosity is accompanied by self-confidence, as he explained—but not every form of self-confidence is grandiosity. Please pay attention to that distinction.”
Another participant, Amir Khosrownia poses a question: “Hello friends, I’m Amir, a traveler. I have a question for dear Amin. In your talk, you mentioned that hatred is one of the branches of grandiosity. Here’s the question that came to my mind: suppose there is someone whose past was very difficult—perhaps they were homeless or living in severe hardship [because of addiction]—but now they have reached a certain position and started seeing themselves as above their true place. They begin behaving unethically or in anti-social ways, acting as though they are superior and forgetting where they came from.
Now, when I see this person behaving in such a way, I begin to feel hatred toward them. I want to know: is this hatred I feel a sign of my own grandiosity, or could it come from some other cause?”
“Thank you.”
Mr. Amin Dezhakam: That is a very, very good question. I’ll answer it based on what I personally believe and understand about this issue. If we feel hatred toward another person or being, then the root of that hatred must be sought within our own grandiosity—whether that grandiosity is hidden or obvious.
What I mean is this: a person who truly walks a divine path, a person genuinely moving toward purification and inner refinement, gradually experiences less and less hatred, despair, fear, and similar emotions, these negatives will start to lessen. It is impossible to move toward the divine while still holding onto hatred and then claim that this hatred is necessary in order to correct other people.
Sometimes people say, ‘We need this anger to show the right path,’ or ‘We hate wrongdoers so that we can reform them.’ But fundamentally, this is impossible. Hatred cannot reform anything. Therefore, hatred is never a good parameter.
If someone makes mistakes or behaves badly, and if the interlocutor reacts with hatred, this shows that this interlocutor carries grandiosity within themselves too, even if only a little bit grandiosity exists in them. But someone who has moved beyond grandiosity reacts differently [towards people with arrogant behaviors]. When such a person sees another individual destroying themselves or walking a destructive path, they do not feel hatred. Instead, they feel sorrow. Their heart becomes heavy. They feel pain and compassion for that person’s condition. They become saddened and deeply concerned. However, the person who carries grandiosity reacts with hatred, feels bad and becomes angry. Pay close attention to the difference between these two reactions.
Mr. Dezhakam:
“Thank you. Dear friends, please don’t raise any more hands because we’re out of time. I’ll only give time to the one or two people whose names I already wrote down.” “One of them is Mr. Abbas.”
[As master Dezhakam called his name, the audience burst into laugh, because this Abbas was known as Abbas Grandiosity—in Persian Abbas Maniyyat—among the members].
Abbas: Honestly, it was merely a rumor! Last year someone came up to me and said, ‘Abbas, grandiosity!’ and I thought, let’s see what this thing is. Then I got even more caught up in it—almost like addiction and I caught it [like a virus, negative traits are caught]!”
“But joking aside, it became a very important experience for me. At one point I suddenly realized that I had been given some responsibility. Maybe people were simply being kind and trusting me with that role, but I misunderstood it. I began believing that I worked better than others, that I performed tasks better than others, that my abilities were superior. And gradually I developed a very strange behavior. I created a huge distance between myself and the others. Honestly, I can even say that my own guide had become upset with me.
I had reached a state where, when you’re trapped inside it yourself, you don’t even realize what’s happening. It’s like driving on a narrow mountain road that slopes down toward a cliff—you just keep descending without noticing where you’re headed, and there’s nobody there to stop you.
My guide helped me tremendously, and so did Hossein Dezhakam. Through the reminders and warnings they gave me, I finally understood where I was standing, what I was doing, and how I have to do my tasks and how I needed to behave—how to recognize my limits.
From the moment I decided to change and truly wanted to move beyond that state, little by little everything began changing. I noticed the way the others treated me changing. Even my family’s behavior changed. Even the people I spend my days with here changed toward me. And I feel much better too.
Six or seven months ago, when I looked at myself in the mirror, I saw a very angry face. Honestly, when I woke up in the mornings, I didn’t even want to look at myself in the mirror. That’s the state I had reached. But now my mother keeps asking me, ‘Why do you spend so much time looking in the mirror?’ It’s funny!
It was truly a beautiful experience. I’m not claiming that I’m completely free of grandiosity even now—I may still have traces of grandiosity—but when people now jokingly call me ‘Abbas M,’ I say the ‘M’ stands for mohabbat—love and kindness. The grandiosity, that maniyyat, is the part I must remove.
Thank you.”
“Hello friends, I’m Mahyar, a traveler.
Honestly, after three years, this is the first time I’m participating and speaking up. And when it comes to grandiosity, I think I’m practically a professor of it!” (laughter from Mr. Dezhakam)
“Because many people here probably know me and know the kind of person I’ve been. That wall [the wall of grandiosity] Mr. Amin talked about—I think I had built three layers of it around myself.
On Wednesdays, Mr. Darabi used to work with me a lot and really put in effort for me. He would always tell me, ‘Get up and come to the worldview sessions on Wednesdays. I think Mr. Amin comes too. Mr. Arbabi said to me, come and listen so your mind can start opening a little.’
And honestly, I used to bluntly reply: ‘How could Amin possibly understand my pain when he’s never even used drugs himself?’ I’m saying this openly—I simply didn’t accept him.
Then this Monday, for the very first time, I greeted Mr. Amin. I don’t know if he noticed! I feel like I’ve only now started removing the very first brick from that fortress around myself, and I need all of your help as well. Thank you.”
Mr. Dezhakam:
“Thank you. Amin, thank him as well.”
Amin:
“Mashallah. We thank you too, and God willing, you’ll continue to succeed.”
Mr. Dezhakam:
“There’s also a written question for me, so I’ll read it aloud.
The question is:
1. Who do you call a ‘veteran’ or pishkesvat?
2. For example, if a traveler is twenty-five years old, used substances for about five years, and now has a few months of recovery from addiction, would you call him a veteran?
3. Or if someone is fifty years old, used substances for twenty years, and is still traveling the path of recovery, do you call him a veteran because of his age?
4. Or perhaps someone who has simply been attending Congress 60 for three years?
Then the person added: ‘In my opinion, everyone deserves respect.’
The answer is this: the word pishkesvat [veteran] originally comes from the traditional sports culture of Iran, especially from the Zurkhaneh [the Iranian traditional house or gym for strength and chivalry, where men with unique traits of generosity and decency used to exercise]. A veteran was someone who had spent more years there, understood the rules, knew the principles, and carried the spirit of the place. That is why they were called a veteran.
As you correctly said, everyone deserves respect. But in Congress 60, you may find a twenty-five- or twenty-six-year-old person who has helped thirty people achieve recovery. At the same time, someone else may be sixty years old and still actively using substances, or perhaps only has two months of recovery.
In that situation, the twenty-five-year-old is the true veteran—even though his hair is not gray and he is still young—because he has helped and guided thirty people reach liberation from addiction. And the sixty-year-old may actually become his pupil. And indeed, that happens.
But generally speaking, everyone deserves respect. Still, there is something about a true veteran that reveals itself naturally. We cannot fully define it through boundaries or formal criteria, and personally, I cannot consider myself as ‘veteran’.
If there is alfalfa growing somewhere, or a flower blooming somewhere, its fragrance itself tells you what it is. You immediately recognize whether it is grass, alfalfa, or a flower simply by its scent. Do you understand?
A veteran cannot be defined by definitions and frameworks. An individual’s behavior, character, conduct, manners, humility, and way of being announce naturally that this person is a veteran
Likewise, someone may have four years of recovery, possess all the positive qualities, and even have helped twenty others recover from addiction, yet still reveal [through their behavior or appearance] that they remain internally unkempt or disheveled [both apparently and internally].
The fragrance of a person whether a person is like grass, alfalfa, a flower, or perfume—is what reveals who they truly are. We cannot force these things into fixed formulas or rigid definitions. But generally, this has always been the principle.
Translated by Elahe
Translated by Elahe
