 Let me start with one of my deepest explorations. That is, thinking is fundamentally opposed to a collection of thoughts. So how about I give you an idea that doesn't clutter up your mind with more thoughts, but actually makes you think more so that you can come up with normal ideas as in when you need. I'm Puneet. I hitchhike. That's basically thumbing or traveling by taking lifts from random strangers on the road. Don't worry about the big words that were said about me. They don't matter at all. What more can I say? I, you know, like the records are there for you to be broken. And they are absolutely zero importance, even the fact that I am from a less privileged passport or a skin color. That also not much important. But perhaps what's important in what I'm doing is the rather peculiar or colorful way of going about hitchhiking. So for example, I pretty much always hitchhike alone. I never carry a map or a direction sign, you know, wherever the road takes me. I never say no to a ride. So if I think this ride is going to be bumpy, two thumbs to be adventure. I do not take pictures. I like to be part of the bigger picture. I don't take money. So like I would rather walk 40 kilometers than pay for transport. I would sleep in minus 20 degrees outside than pay for a hotel. That said, you know, like I do try to further the skills, the tangible skills and knowledge that I've gained on the road. So for example, I will teach a beggar how he can get sustainable, healthy diet from a garbage can. And in return, he can give me, you know, lessons about the power matrix of the society. Or I have this phenomenon that I often put as, you know, furthering the cycle of synchronous exchange. So in a day, for example, I will tell a farmer's field and he will give me some food. And then I will take that and, you know, like garden the lawn of a plumber and he will give me a night stay. And then I will fix the toilet of a grandma and I'll get some blessings. And then so another thing is for me, hitchhiking is essentially a meditation technique. An interesting comparison would be with the swelling of the rashes, you know, like these guys with long skirts and funny hats who go about turning around in circles. So how I see them, you know, these seekers are basically twirling because they want to find that the state's constant or stationary when they're in a state of constant movement. Similarly, if you're not just going from point A to point B where you can just lose your conditioning or, you know, like adjust your beliefs. But if you're in a state of constant movement from point A to point B to point C to point B to point E to point infinity, then there is just no way that you can hold on to your beliefs. You know, then what you say, like you shatter your very frame of reference and you come close to your elemental self. So my whole idea is shattering this frame of reference. So if you want to see the transformational power of colorful hitchhiking, let me take you to, you know, through the most basic questions. So how we interact with society, you know, away from the comforts and sureness of your life in a society. Being on the road, you know, makes you appreciate your own human limitedness and your own human feelings. So for now, for example, if a truck driver tries to push me for a sexual act on a desolate road, I don't get scared or judge him as black. But, you know, I just disarmingly look into his eyes and with the awareness of having gone through this same shades of loneliness and desperation. And, you know, when we connect to, you know, like individuals at a human level, you know, it brings out the colors of understanding, of respect, of empathy, even those we are taught to hate, you know, including ourselves. Then we see the very basic question of how we society, you know, like now we have the biggest examples of social movements in India where people are pushing for this Ombudsman bill to check the corruption or the Lokpal bill. Now, having jumped a few belief matrices, I see this problem as fundamentally different. In India, the gods are corrupt. So what is basically a typical prayer if you go to a temple? It's a request for a certain favor and a promise of a certain donation if this request is made. Now, if you see this, now in a society where, you know, gods can be tempted into awarding favors, can you ever expect from people that they will not try to bribe an official? So, you know, is legislation the answer to it unless you shake the very core, the very belief, you know, of belief of everything, you bring their subconscious in front of you and you see all these problems they were talking like my friend was talking about homosexuality, they were talking about conservation, and what is the basic problem? That people have certain beliefs and they do not want to put it in a critical frame. And why is that? Because our beliefs give us a certain frame of reference, it gives us certain securities, and I say throw it all out, you know, and I say from my own personal authority, you know, there is beauty in being lost, you know, there is a great, great, great joy in being lost, you know, and having no set of direction. And you know, like, apart from, you know, like colorful hitchhiking which put things in a certain context, you know, it's intricately related to, you know, path-breaking ideas in different fields, you know, and which are working on consciousness. For example, Ramachandran, he puts that, you know, the self-contemplating on self or self-awareness as a holy grail of neuroscience. Now, if you are hitchhiking, you know, you automatically see, like, you automatically see that your ideas of self are nothing but the accusation of the other people. So you try to see yourself as a third person. So for example, someone is treating me as an Italian, someone is treating me as a Muslim, someone is treating me as a Gypsy, and someone is saying, oh, so Indian, oh, so Europeanized, oh, so bright, or oh, so silly, and I'm like, oh, yeah, you know. So I'm sure I can, you know, I can engage with them at that level, but I know I'm not that or merely that, you know. And then if you look at, you know, Sartre, you know, he's talking about existentialism and he says, you have to be in a state of constant revolt. And I agree with Sartre, but how do you go about doing that? You know, the most rational way of doing that, in my opinion, is if you're putting yourself constantly in situations where you're challenging your beliefs. And, you know, if you, and you do this by hitchhiking and if I can, you know, give this existential jargon back to him, you don't do just that, you know, you reach a stage, you know, where your faculties become inauthentic. You know, and that's it. I hope I made you think. And, you know, even if you don't worry yet about existentialism, about sustainability, about philosophy, about society, just do it for fun. You know, it's a lot of fun and it's very important to have fun.