And without any, by the least, apologetic approach, it's just, if we open the New Testament, what is the first image you find? The first person, for the life of Jesus, is somebody who lives in society. Imagine, he goes into the white room. He lives out of ruckus and a white honey. He preaches penance. He baptized, he prayed, he protested. Again, that is wonderful. So the Baptist is really a monastic image, separating conformity with all this marginal dimension, you know, and it would be a marquee because of the process. He confessed us. He was, I didn't, acting the power of the whole anti-Baptist. So when the Baptist, then what is the second image? We found Jesus. Immediately, after being introduced in his service life, that they are preceptive, according to the prophet Isaiah.

[01:12]

Remember, John, John sees me and says, he is the Lamb of God. He [...] wants to be baptized. And when he's baptized, when he's praying, when he was praying, said dearly, when Jesus was in contemplative prayer, I was a baptized, an anchor, and he was there, and he stood there, and the Baptist, who was there with him, and the man was praying, and when he was praying, the spirit came on him, and stared on him, and insisted, who said, in fact, the Spirit, stayed in Jesus. It means, Jesus really was on the floor, had the Spirit, but we were baptized. Spirit came on Jesus for her sake.

[02:13]

And, and ended the first manifestation of the priest. The priest appeared, and from a widow, the dove, the voice of the father of his earth, and what did he say? It is my very, which I take my country. Which again, is. is a reminiscence of Isaiah. So, all the program of the servant, Messiah of Isaiah, had to be fulfilled in Jesus. That's why he was baptized. His baptized was really the anticipation, the beginning of what he called himself the second baptized. I was baptized to be baptized, or baptized to be baptized, cross, death, and resurrection. So, everything started there. This is the first thing Jesus does after having been introduced officially, incarnate, cloud, and the seventh Messiah, Savior. The Spirit, what does the Spirit do?

[03:14]

You remember when I was young, I went to work in solitude, and I was misguided. And I got a review in New Zealand. And the man was saying, beautiful people wrote everything they used to say in the review. The author, that means me, does not realize that James started his public life by attending a wedding party. So, I have to thank you very much on your prayer, but I want to call your attention to the conference. James started his public life in a wedding party, he started in the gym. He is very clearly saying that the spirit pushed into the solitude of the world. James walked in. I was surprised that 30 years of time, because when I was for the first time in Sinai, in the American world, I was flying.

[04:20]

But anyway, I realized that it would be happy for the people, you know, in 40 years. I always told you to see that, I was flying, they told me. But even so, I was tested. We all take the water, I think, some drops of whiskey, and then I shed it, and everybody appreciates it. But then, then I breathed, I had a insomnia, and I heard it, I heard again the exodus, and I understood what would be happening. It was very, I said, to myself, in my childhood, I've been with the people wondering, I mean, I mean, no, it's not the water. And years ago, when the people were roaring, earlier, see part of the Egyptian army was there, you know, Thursday. And they were struggling. And so you see, 40 years, the time for a black generation to disappear, renewing, to be prepared, then you have the, even during this time, Moses said, 40 days, of course, and I, from the mountain top, Sinai, to encounter God, the mountain being always the symbol of this encounter with God, Elias, was

[05:41]

that's a, [...] and a total, in a way, the symbol of a time of preparation, training, verification, sort of noviceship. The noviceship always lasts 40 days, or 40 years. All of 40 years. And in fact, after the resurrection of Jesus, it lasts 40 days in which he prepares them to live without him. without his physical presence, with the spatial presence, with the Spirit. Who did Jesus start that way, in the wild of us, thought it was in the process of prayer, of prayer. And what does he do? In fact, in order to be tempted, who can find enough? To be tempted is always to be submitted to a sort of education. Pendition is not necessarily a but he is still addicted between two possibilities.

[06:46]

He has been introduced in the law of the servant, the fellow servant, and then he is tempted to use his divine code to go to return to his father by an idiot. And he really hesitates. That was a symbolic temptation in the form of commons, you know. But he also Each time he accepts the will of the power. And to be fair to say, here's an importance of temptation. I know it's very special to speak of temptation. Because two of our very Christian moralists have presented temptation just by an occasion of failure, of fooling. But you will definitely say, a occasion of love. Tentation is always an invitation and an opportunity to renew our commitment, our conscience, That was just what he was doing. And he was praying. And he was saddening. And he was reconciling. All kids, the angels, were there and served him.

[07:46]

And then in Bakhtia, the first small friend, he was with the beast of the wild. So what's the history? Is this just a picture of a little detail to make the story more blazer? Or just to show if there was a real wildness? There were beasts. No, again, it's the only sense of Isaac. Remember, when I read in the Life of Jesus by Medieval Lotto that says, wild beasts were the symbol of community life. I smiled as you do, but then, looking at the table, I realized that it has been announced by Isaiah that when the Messiah is probably going to be like a child leading all this on his flock, different sheep, the sheep, the rabbi, the peaceful angels, the lion, the tiger, and the panda, the racers, the animals. That was a symbol of reconciliation.

[08:47]

That was what Jesus was doing. Not the solitude, for himself, but the solitude for the father and for holiness. And it's only after that that he started. This first miracle. For the joy of the people. And then, He's what we call his public life, which wasn't so public as we think, because he was usually in his small groups, his disciples, picking in hands. But sometimes, and frequently, at the beginning, he was enjoying good meals with bad people. Only no disciples would like to get in bad combat. When he was doing a good job, bad combat. The respectable people, the young age, the school, didn't come to us in this phase, I think we would go to school, of course. Chanko, Creston, etc. That was really stuck, so even in his bed at night he was often alone, either totally alone, going on the mountain top again, as the council says, and taking himself to the proper little morning, very little pile of the Jews, which he prolonged all the night, all the night.

[10:05]

They are not covered. Or the longing prayer, which is prolonged. So, remember when David, obviously, he didn't know where he was. They start looking for him in the water, and that's where he updated what he was in the water. And even when he was in the group, in the group, he was praying. Sometimes, just alone, I said this morning, that, you know, there are you chatting? Well, where are you? one day, when we saw him praying, the gospel says very clearly, when he was praying, when he was with his disciples, and he was praying. It means that sometimes in his room he was praying. And that's when Mr. William can tell you this prayer that we are after. Oh my, it is coming. Well, then, the Lord has prayed. Jesus was praying. Jesus was praying, even during his public life, and turned off And this man in this institution points out all this fact, and he says, when you look at the gospel, you trust that the first image changes the knowledge of the mountain veil.

[11:15]

Then, various occasions, including the travel, the configuration experience, where is Ademar, on the mountain veil. The mountain veil is a symbol in antiquity of both the encounter with God, ascension, And also, encounter with self, therefore temptation, struggle. Encounter with the devil. And also, the symbol of hot life is a life cause in the valley. In the valley, where the world's lost. If you wanted to study it, you went to the mountain. One of the first names of the mountain. Those who live in the mountain. Jesus, when he speaks to him, says, all will have the abiding mountain. Remember the story It is a father, you know, to the left mountain, you know, to go to the city, probably to do some good things, do some good, and a woman asking, who are you? He said, I have a mountain. And she said, if you are not, go to the mountain.

[12:15]

The mountain, then, is a symbol of this, and in fact, everything in the earth doesn't happen on Monday. The art of the Lord has come to the mountain. Monday was very, very, very strange. So you see, Zeus is really realising in its archetypal scriptural postman, postman, postman, postman which consists in And that's obvious for anyone who looks back. So, you see, it's interesting to see today that objective peoples, just looking at the textual evidence as we have, discovered that if we realize these archetypal structures, these human structures, are very important.

[13:24]

Proditude, rationality, higher ascension, solidarity, charity, and, of course, love, forgiveness, salvation. And of course, the main movement of this story, as this I quoted, was on the particular mountain of the character, the government. And all the way, all the passions. How is that in the gospel of martyrs, almost half of the gospel consists in telling the patience of Jesus. And you know the importance of the patience, but you know the gospel. After all, what martyrs is that he died, and in the reason why this insistence, I'll check him in details, if not to show that Jesus for all the martyrs, He's abandoned by the tree and the tree.

[14:31]

So he is Adam saying, you can hear him. Where is he? He has said, and he sees that he comes up, I will not cover the roof, I will not cover the roof. So far, he took something different. He didn't understand. He was so unexpected. He didn't feel his story. Then, Then he is betrayed by children. And again, he will suffer. He is betrayed by children. But he is betrayed. Then he is abandoned by people. They will flee. And he is betrayed. Then he is denied by Peter. And he is betrayed. And he looks at Peter. He was betrayed. But he has suffered. He's handed down many planes, he's playing with him, he's really abandoned by his father, in the hands of man, he knew what he wanted.

[15:33]

He was not protected by the Roman law, he could not say, like Paul, I'm a Roman citizen, I appear to the emperor, no, no, no, no, no, no, no, no, [...] no. He has been rejected by all, by the Romans, the decision, by the Jews to prevent the means of romance and crucify, and he was abandoned by the First Lister, or the group of disciples behind. So we surely have been in one of them at any time, anywhere. Last month, I was in Indiana on the day of phone service, so I opened my TV. I was in the campus center. It was a beautiful new place in Kansas City Cathedral.

[16:37]

And they were all eating the passion and beautifully eating. But all the parts of the crowd were met by the people. They were doing the issue. And they all said, nothing, all about crucify it. And I said, we were there. That's what he said. That was me, because men don't go spontaneously to God. They are tempted to refuse God, so he's demanding God, which is charity. But it is the more Jesus who was refused at this moment of total issues, of public issues, not him, but Barabbas. The more he was refused, the more he was rejected, the more he was hated, the more he learned, the more he forgot. The more he was alone, the more he left, the more he said, the more he thought, up to the cross.

[17:42]

When he took the lay alone, then he was married to John. The moment he's alone, the moment he's saved. Because the moment he's alone, the moment he's delivered. He's not his child, his father, his father, his the world, his nation, his state. So he goes through all this process of abandonment, un-solitude. Up to the moment he's even abandoned, he feels. And also in all his life, it's not going to be a problem, suffering of God, and in God, and the faith of God. Faith is abandoned for second, given up by the front. Can I, can I work with you for second? Which is totally enough, totally, totally in this life of separation, of sanction, of affection, of suffering, of suffering, and of charity, of reconciliation, of self.

[18:52]

He's going to assume, at the maximum, this archaicist teaching. Of course, that would seem to be phenomenal. And also, most of our archaicist teachers, this man, which helps us to assume, to be a wandering preacher, which is a perfect mother, a mother of instability, wandering with his growth. And he's going to a case years ago in I think it's Colombia somewhere a wandering creature and social figure in the Roman Empire in Colombia I don't insist to say I have very interesting to show that in all the right traditions there weren't as a wandering creature and so and Jesus has shown this particular of being a creature with a wandering group

[20:04]

And that's a group, just in it, including women. And I will give you the text in reference that Luke is very clear about that. In the book there were also some women, and they were even at the gifts of him, during the patriarchal, the financial status of Jesus, he was financed by women. It's very clear to give the name of some of them, quite at least, of women. Suzanne, I suppose, he was even an influential lady who was the wife of a steward of the era, you know, so what it is, influential. People there who are influential in politics. And that means, for a lot of these women have earned their money in the most honest way, you know, There was not a preacher in the street having red sexes and doing red sexes.

[21:30]

Nobody was basically in France for speaking, having conversations with individuals. And there are, there is another human archetypal structure, which is also adopted, which consists in the spiritual guide of fathers, of the group, the masters, spiritual masters, the group of disciples. The Guru is an animal who has sufficient spiritual experience to share it with other people. And who has the highest experience of God, of Jesus? So he was a Guru, excellent, and he was sharing that, teaching them, training them. carrying land.

[22:36]

Then there was an architectural structure which has also assumed the one which consists of being a priest. He was a priest of a new time, but he was a priest. Different from the other traditional priest of his time, but in his tradition himself was a new priest in which he was to be a priest and a victim. And you see, there are values There are also other archetypal structures of human life, which Jesus needs that too. Though they were good, then they are good. For instance, the fact of being a husband and the father of a friend, Jesus surely was saved. In spite of a few recent groups, a certain plight, fierce government, I mean, both Jesus married and so on, trying to prove that Jesus was married, but the Bishop Pauvinson, who had answered in the book, the Yemeni said, of God, when Paul claimed that, say, I could have myself, God, this be my wife, like Peter, Peter, the most important reason, if he had known that Jesus had to have no idea, he would have said, I should just be, you know,

[24:01]

For example, a gentleman who had been saying, the modern guy just did not meet with him. He had all the possible land in himself, in relationship to the Father in the West City. It was really wonderful. In fact, you need to have this part of the technology which is wonderful. There was a wonderful tradition in the Gilaic tradition and it had been sanctified, been evangelized to the fact that they were, that's man, father and father and father. But Jesus needs that student. And there's another word which is also in the structure of the political leader. There are women being in the Jewish tradition and all the traditions. Today, political leader. He played for the liberation, for the coup, for also some type of process. And when it was for the liberation, we just needed the book. There was also a tradition.

[25:03]

The prophets had been politically inspired by the Christians of the Renaissance, which was our president in the Constitution. And that was a tradition. But in fact, Jesus was a political leader. The moment he has to be part of that, does it mean that if he has no political implication, that you are not to be involved or concerned. But Jesus was neither a king of this world nor a revolutionary council. Why is it, therefore, that Jesus assumed sons of the archetypal structure of human life, to be a monk, to be a priest, to be a spiritual guide, a guru, to be one, to be a preacher, a wandering preacher, and not someone, to be a father, family, to be a political man. Maybe because the first ones are typically religious, whereas the two last ones, family and politics, may also be simple.

[26:17]

And Jesus was essentially religious, the religious. Only existed in a relationship with the Father, in the Spirit. But I think there is another aspect of In which I would like to conclude this meditation memory. Jesus is essentially universe. He is alone and universe. And the more alone, the more universe. The more he is projected, abandoned, the more he is. And the more we share in the life of Jesus, the more also, the more we share in his knowledge. Not necessarily the material solitude, but the sort of friolism, solitude, machinality, imperial, machinality. Just by the fact of ours anyway. The solitude of fact. Our spiritual outer useless became not critical.

[27:17]

It's not rhetorical. And it happened that we could hear you ought to have somebody to share. But somebody, as a human learned, never learned. It isn't friolism wanted to be in the universe. He couldn't be limited by too elegant political of that person. Jesus was really an existing father. He was alarmed because he was the only man to be God. He was alarmed because he was the only one who loved sin in a society, in a world of sinners. But he was universal because he was the world of God, principle of all creation. sending the Spirit of God to all creatures. Saving all men, offering himself again in his life, in his day, in his resurrection. Alone, if you would reject them, but now he says.

[28:18]

And I think, at the moment alone, the moment alone, the moment says, the moment. And I think that's the lesson we are to go from Moses' conspirations of Jesus tomorrow. We have to share in this very solitude, which is... There's not the right to be monks, perhaps. There's not the right to be monks or nuns for my sanctification, my virtue, my salvation, my profession, my spiritual point. There is no solitude without solidarity. The path of life to be solitary is not if you are not solitary. So we are sharing in this universal solitude and solidarity of Jesus. And that is the epitome.

[29:24]

...religious commitment, various goals, any religious life forms of government, self-government, form of inclusion and everything. So we are trying to enter into the detail that I think is. So let's ask what we've been saying, because still, that I think we know. But Mr. Van, if you have some particular questions to ask, sometimes I sort of wonder about. You're speaking about the image in lightness, which is kind of theological. And that image cannot be ever effaced with its name. What happens when a man is damned in hell? But the image is gone through their teeth. How does that work? I don't.

[30:24]

I think these insurance happen to know that you make I don't. I think it is a mystery. But as long as we are alive, I think, you know, a very few people that are still alive, I think, you know, a very few people that are still alive, I think, you know, a very few people that are still alive, may refuse freely to be the image of God and therefore go to hell. That is something I don't think, because I mean, even in the greatest of times, there must be such an confusion or, you know, you're blinded. And in that, I also want that, you know, a person could be really... The real category is not a category of crime. There are many criminals who are not sinners. The category is to sin. Now, to sin, to be a sinner, I mean, do totally freeway intelligent men, knowing about, to refuse, but

[31:27]

must be extremely vague. But that's the mystery of it. He didn't say anything about it. So I don't think we have to try to know too much. Father, you know, in the Eastern monasticism, usually we hear the young, the young are taken very young to learn monastic ways, and then perhaps later, I don't know how they work, perhaps later they make a decision whether to stay there or go to secular life And it seems we're going the opposite way, that we wish novices to know and to make a real choice of a marginal life. I wondered if you had a thought on that, because we're only perhaps reawakening to the fact that we are marginal. We have become so much a part of the institution of the church that we've lost a little consciousness of this. And now we expect a novice to really choose this, and perhaps some novices may be choosing rather a life where they see a stability and some witness that they cannot really express whether we are following the old time.

[32:49]

Yeah, that's a very complicated topic. You might go from the Eastern last name in the province. Yes, in fact, I'm telling you, the invention of a, you know, one of the eight years, you know, and all his family was very happy, but he was in the Buddhist school. So, then, when you, in fact, as we used to have a historic school, I was told of Mother Michelangelo, from the General of the Camelot, John, the mother of me was eight years old. You know, he didn't tell him. I'm not sure. I'm not sure. But then, when he's an adult, he has to decide to make his or her mind decide. And of course, that's all the problem of vocation, you know. And, you know, he brought again about that, and it's a matter of discernment and training, you know. And I think it's still many people, I think in various

[33:49]

And if someone left the religious life in the best last decay, you know, because they discovered they never had the vocation, they are not being checked sufficiently. And so the importance of this today is of checking the vocation and planning. There is no automatic medium, absolutely true, you know, so there will be some districts, you know. I mean, everything, I can't quite know. So I don't think we have to enter the perfectly clean evocation, you know, if you go through therapy or psych analysis and so forth, there is always a certain amount of risk that still helps us go through. you might have to say about the future of monasticism throughout the world, and he had given a few years for monasticity.

[35:10]

Yes, of course that's a big question, I'm coming to time, I should try to summarize it. I think the picture was realized that there is greater interest than ever 200 years ago, on jests, as I said the first thing, and that makes a difference. Well, contemplate with jests and on terror. That's why the contemplative horrors are relatively more, relatively more efficient than active horrors, because many other things can be done without being in the region. It seems to be enough at some time in better condition. So, I think, you know, the problem of the future of the contemplative action, as we said earlier in the first game. Then there has been truly a purpose in the contemplative itself, in terms of training, formation, and evangelization.

[36:24]

They are more evangelized than before. I received more training of which, and by the way, I am, but I didn't make it to me, but there are a few past days of prayer that I came and asked to the French-speaking conservatives from years ago, and some of the Russian leaders have been invited to that, about the problems of conservative life today. And the problem, you know, at the French Disciple Conference was the problem of evangelization. So they asked us, what is your contribution to the evangelization? I could see, just with the answer, I gather from you, that they are more evangelized due to the process in training, teaching, sessions, seminars, and so forth. And therefore, also, they are more evangelized due to the process of hospitality, sharing, meeting them, praying them, counseling, and so forth. So I think they regret progress in quality in such a year, even since the story comes.

[37:26]

There is a real progress also at the top level, I would say, in the people who run, so we speak. The great concept is obvious. It's very interesting to notice that last year, very last year, three men, three generals of great order, which either contemporary people had a contemporary branch, a feminine branch, have been elected, you know, and are very intelligent persons, very understanding. One was the new general of the Chinese, who came to this country as a general. So, helping to renewal, it was the bad use of the tradition, but also renewal and new tradition. Then, the Dominican Novel elected to the power of the 21st, the French, it was an assistant, You know, again, very intelligent person, very popular, on the same letter to the Dominican power, you know, and on the same line, of Schopenhagenst, of flexibility, of the science of science, and of course, from the Philemon, you know, the Kamenite power, you know.

[38:43]

So I think it, maybe it's still in place, you know, we should have the people earlier, but that's it, here they are. Now, of course, that these new spirits, And that is the thing that these people are going to tell me everything, but it's on their job. But they are more understanding, you know, and therefore I think it's all that hard to try. If you look at the competitive life in all the world, I think the fundamental values are now better, understood. And the diversity of ways living this value is also better understood, either because people aren't clear from the traditions, from imposing their colonial, local traditions to other countries of civilization, or an end because the secular society itself, the political conditions themselves obliged them to identify more, always more, with the people who have

[39:53]

very obvious in Africa, called holenticity, you have to be African. And if you are a monk, you have to be an African. So don't just copy what the Bertrand used to do, or the French used to do, or the French used to do, or the French used to do, and so forth. But be African. And that's the old language. It's Chinese. They obliged us to be African. And in good places, I'm glad of that, white men's haven't been experienced, This gives the local people a chance to be themselves, to govern. And so I think in the whole, it's a great thing. And the most difficult area is Asia for two reasons. First, because they had a very ancient cultural or religious tradition. In some countries like Japan, Asia, tends to become more cultural than religious. But they are. And also because they are more in a minority than in Africa or in Vietnam.

[41:03]

They were a minority. But that's exceptional. Because when I went to the Philippines, it was totally Christian when I did it. And it doesn't take such a few islands in the South. Some Muslim men want to be respected as Muslim and their hearts the border of Malaysia and Europe. And there I could see a wonderful situation. It began a wonderful flourishing of the devil. But it's right, usually you are a minority and therefore there is a certain feeling of insecurity around the minority. So they still, some of them, still want just to imitate what the Western Christians do. But they identify Christianity with the West, with the West. You can find a certain situation, you know. But I think with the time going in, you know, okay, either be of large, that's in Victoria, in Vietnam, no, be of large to be. We don't start with that way or the way progressively to insert their system values in their cultural context.

[42:12]

In South America, it was a problem, and it was a problem of liberation. the first liberation in 1970 from Spanish colonization, now it's a new liberation from the Western countries to domination, which is the US one, and with a sort of political element, it seems that they are obliged to do something at their level of contentment. And now the colonists decide what may be the contribution of contentment to the theology of liberation, and I think I think the contemporary has to reintroduce in the theology of liberation, which is the proper contribution of Latin America to theology today, two dimensions which are lacking in this theology, involvement with the memory. I think the theology, the element of treasure as a means of liberation.

[43:16]

And also the element of fashion, non-violence, and eventually marches on. It wasn't what I should march yesterday, I just used to . Now, in Brazil, the bishops are in open opposition to the way the government was totally called torturous. And so, and when he adapted, rather due to the type of young dominican who was torturing Attempted suicide in a day of despair, you succeed. But the problem is legitimate. Just because they run the liberation of the people immediately from the present general, who was assisting through to Brazil, and they published there in the literature of the St. Dominicans. And so, you see, I think that the competitive have a certain contribution anywhere to the problem. of contemplative life.

[44:18]

And now, yesterday, just by chance, among many things, an extract, an abstract from the real time. First of all, I've tried more women. I don't know what you said. I've had so many friends in the world. So I read it last night with my last insomnia. There is definitely a pretty good survey by a journalist of taking things from outside, don't you? It tends to exaggerate. You know, as I said, there are some of the vocationists generally speaks of people, you know. And he had to interview his father, who I think he probably liked, and I think to exaggerate, We always tend to idealize symptoms, there are no problems, fear of other kinds, or be involved by apologetic things, you see, you see, we're not getting our children.

[45:26]

I don't believe that. But I know, particularly, the two communities of Hargis men, who are exceptional, and still mothers are compared to them as well, because they are, well, they've built and they've developed in foundations, America, there are some of the conservative governments in this country. Five ones of them are dying, so we must not be dying. But it's right there, there behind the eyes, and there behind the eyes of me. And well, a surprising number appears to be turning their backs on hard work jobs and professions to interview us. a market change in the type of woman making such a radical choice and making an essentially medieval form of religious life. I would not agree that it's medieval, but often it's just medieval. The form seems to be medieval, but the medieval got me for a few dollars.

[46:32]

But there is a change of food, and that's exactly what is interesting. And that's, I think, what we have to consider. A lot of medieval forms are standard. the type of woman entering, joining the type of woman who exists in a particular country, and the type of woman who exists in the US is not the type of woman who exists in Spain or other countries. In the past, in Europe, most girls entering close to Europe were very young and of peasant school. Few were literate. As recently, Only 43% of Italy's 143,000 Roman Catholic nuns only 43% had completed elementary school. So that was a sort of a form of girl, you know, who was booing and who was more little girl, for whom all these forms and regulations they were.

[47:37]

They were not capable to treat personal or critical, but before they needed training, before they may be sanctified themselves, they may have been sent to the person, but not the human stuff and tragedy. Which means that it is not more difficult, but it's true. All those girls, the hostile physical conditions devouring modernism, the nearly vegetarian diet, the hard labor, the variety of contacts, contacts with outsiders, did not differ drastically from what many had had at home, exactly what you said yesterday, but it was not very different between the cluster, whether in the house and in the country, except the military. So, the structure must have been rather comparable to the land, and earth trust. Today, however, the young woman entering Italian cluster better educated and seeking by her.

[48:41]

Some are highly educated. One who speaks eight languages, when asked why she secluded herself in a cluster, replied, because eight languages were not each. Why would a young woman with an office job in Milan and Rome turn her back to Italy in the world? Dr. Isidore Gennon, head of the Vatican office that deals with women in Monastery. I think he is there. He's there in the timeline. Yes. That's his thing. When the Lord, I know, needs to be letting the calls for workers, then he calls for workers to bend the life. That's a usual issue. Don Antonello Radaz, who is a passenger, the research of the Italian Union of Mother Superior. Spoke of the contemporary search for an absolute, authentic, religious experience in the need for a radical source.

[49:47]

That's a better answer. Other than the sort of . Okay, okay. I'm okay. You are okay? No. The women are drowned by the afflictions. A chance personal encounter during the spirit of victory, near a cluster of by mystical fighters that sort of the cops. And I would say that he was of each, uh, fighter who had a fight. Many of the people, of course, and some of them. How many people have been gone? Because of such hard spiritual condition and intellectual sleep, the incidence of pedacology is relatively high.

[51:19]

And that has to be avoided. We have not released that, you know, he doesn't have the uniform of suicide. Remember, there is an editor in the modern danger art, the French art, in China, which, before the exception of the court of nature, I mean, there are two players, in the other way, three group left down, of course, of course. I'm not going to speak physically, but men, So, for this type of world, who came from the present life, you know, accustomed to work hard in the field and so forth, all this population, sometimes, is important to recruit to nurture.

[52:35]

And, uh, some of the world do not turn close to an energy visit behind relatives. For some years, they may stick to relatives to a great. All the Germanists like to say a success of things, but that's the interest of other people who don't buy it. But also, generally, the tracking has been removed along, along with a thin black trace, a traditional reference of the rich. The cluster is still just that, for division, trial and prayer, and contemplation. Now, what will be the man, I think I would have talked to many of that here, the man from there, might try in... there should be more simplicity, more exertion in the way of society, more real poverty. And so all the values which are exemplified when expressed in the Bible and in Jesus will remain. But all the historical trials, structural manifestations of some have changed, have already changed or been changed.

[53:46]

The masters have not created. Oh, it's almost time now to talk, so I want to thank you for the session. To ask your prayers, I'll be wondering, no? And going from enclosure to enclosure? Thinking of the smarts. Trying I weigh everywhere on my long stability. I don't even have to say one point another meeting. I want to call it dynamic stability. The one who speaks much will not avoid sinning.

[54:57]

The more I speak, the more I have a chance to sin. Yes, you're a genius, you're a doctor.

[55:17]

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