tonight in a conflict between the guests and the community but I had really counted on this little encounter tonight to speak to the community as such and I wanted to just invite you to use the day tomorrow we are at the end of the Pentecost season we have celebrated the resurrection of the Lord we have seen his glorious light and we now at the end we unite ourselves to that glorious hymn to the Holy Trinity our full participation in the inner life of God, to which all this, what we have lived through in this month, that is the goal of it.

[01:15]

And of course this, the life of the Holy Trinity, is community life, as we can see. That is one of the great revelations the prayer of our Lord Jesus Christ that he has brought to us. We shall come, and we shall take our abode in you. So it has this participation in a divine life, as a community character, koinonia, the sharing. That is the, I can say really, the essence of the inner life of God. In that way, one can say God is charity. God is koinonia, sharing, communion. That's for us such a wonderful, marvelous challenge.

[02:24]

I have the feeling that we can be grateful to God and join this hymn of thanksgiving to the Holy Trinity, to the Father, the Son, and the Holy Spirit for all the great mercies he has shown to us and the graces he is giving us all the time and in a special way to us as a community. I had many consolations in these last weeks, especially a consolation to see those who by Father Andrew's leaving were kind of left with the inheritance of more work, things like that. One can see there how the good will

[03:26]

of the brethren comes into full focus just in and through an emergency. That's the blessing of emergencies. We have lived from emergency to emergency. But there is a great blessing in them. It may hurt in many ways at the moment, may impose a burden, but still, if seen in the right way, met in the right way, it's a tremendous liberation, especially if it's met with inner willingness, this inner readiness to be... to do that what our Lord said to St. Peter. When you were young, you went where you wanted to go.

[04:28]

Now that you are old, another comes, and he girds you, and he leads you where you do not want. You do not want, but as long as God wants it, and he is our Father, through Christ, in the Holy Spirit, then it's our liberation and it's our peace. And every time I see that and realize that, and in a little conversation, whether it may be, or the phone or whatever, this inner goodwill to do what helps the community as a whole at this moment, or not, what I think, you know, should be done. But what is in the, the Russians always call it in the in that feeling that the individual has by living together with the others.

[05:37]

But our doctor Stern here always calls the sensitizing people to the feelings. I wouldn't take that only in a kind of psychological way, but in a supernatural way. What is sensitiveness in our, in a spiritual sense, the sense of the monk? It's that. It's the realization of the koinonia. that is the essence of sensitiveness, that is the Holy Spirit as the census. So an important part of this is the review of life. And we worked on this, you worked on that, various groups worked on it, and it has produced

[06:41]

good results. We may not have still not have reached the full maturity in Christ but we are on the way and the people trying. I only wanted to point out tonight one thing that for the programmers of the coming weeks might be of importance and that is that I think one should distinguish and keep clear that the view of life is really serves this inner mutual sensitivity in the sense of the Holy Spirit. But that's the, and therefore it has to be to a certain way, in a certain way it has to be something personal. It cannot be merely academic or technical.

[07:45]

Neutral, that is always a great temptation for us. We are inclined to escape, want to escape, not tackle the personal sphere. If I speak here about personal sphere, I look at that again in the light of the group. because the review of life certainly is a group activity by its very structure, its very way in which it is being held. It's a group experience, a group activity. But it isn't meant to be academic. It's in some way for the whole group what the individual does on a Lectio Day in a confrontation with Christ. Where are my dangers? And where are the graces, you know, for which I have to give thanks to the Lord?

[08:54]

Always these two aspects, purification and edification. Penance and assurance. Contrition and boldness daring those things and that always goes goes together and that is what we we keep as it were we keep stock of this it's an prise de conscience but for the individual on the Lectio day but for the group when the group is together for the neutral you know more to say technical academic of things of order for example how do we call one another father and brother what do we do should we always wear a grey habit and rather maybe dispense with the black also on Sunday to make things more simple or how to keep simplicity in buildings

[10:06]

maintenance then the whole field of matters of worship for example tomorrow now we try to just by way of experiment you keep vigils in a certain way changing reading on the impone of psalm on the part of an individual and with the community recitations just to see, just to get the, you know, the experience of it and see what it does to us. It helps spiritually in any way. What we do therefore tomorrow is a character of an experiment. It's therefore then later on has to become the object of a community meeting. that I would call community meeting because there certainly also all the groups of the monastery would be interested.

[11:14]

From the novices, triennial professed and solemnly professed. It is true that that is a bigger meeting and therefore maybe such a meeting needs a little more preparation and organization. Maybe also needs a capable chairman who is able to sum up things and so fast, keep things moving or something like that. That's also impossible. Or, for example, singing. What do we do? Or how often do we have a Byzantine mass? Things like that. All these questions have certainly to do with our spiritual life. as a monastery, as a group. Everything and anything we do is really for that purpose. But it isn't a matter of we couldn't call and shouldn't call that the view of life.

[12:16]

Because the view of life is and has this inner character of a civic renewal in the spirit. It's of course not necessary to have every week a review of life, so for all the groups. This is another question. But if we have the review of life, then let us keep in mind that those things that are important for the spiritual life, not in the sense of organization, you know, and of doing it this way or that way, in a technical, or how would you call it, way, but the view of life. The name view, that means in itself, means this, stopping and prise de conscience, a taking, you know, a consciousness,

[13:22]

But of course, of the group as such, the group, either the novices together or they trying to profess together and they solemnly profess together, these natural groups that are there in the community structure at this moment, they get together for this inner stopping and looking. That's what review involves. It's a stopping and it's a looking. And stopping, what does that mean? Stopping is always stop doing what we are accustomed to. That means then, stopping means and implies always a willingness to change another direction. If a car, you know, is driving along the road, it stops. See that one wants to make sure where one is going, see which direction one is going.

[14:22]

Therefore it involves that, you know, that review. The very word review is this kind of review. That means now we have to let things, you know, what I have on hand and what I should do practically now at this moment. I stop thinking about that. I think, you know, a little and try to draw the fat sheet, you know, of of what I have done, what we have done as a group together. So that's always in this willingness to, in the spirit, generally said, always in the spirit of metanoia, possible change of mind, a new appraisal. of worrying, but the things of the Spirit, therefore also in a new light, the light of Christ. The stopping is really entering into the peace of Christ.

[15:26]

Hence then in that, not taking things for granted simply, not just improvising along, but with the inner tendency to a deepening. from the periphery to the center. And from the center, looking again, new appraisal. And that would be expressed in the word review. But then it is the life, review of life. That means the life of the Holy Spirit. In the life of the Holy Spirit, as he works in the group, And therefore, we have then, in the condition in which we are, we have always these two aspects, two basic aspects, that of purification and edification. The purification is the obstacles to the working of the Holy Spirit, but in the group as such.

[16:29]

And for example, now, what kind of things come in there? Of course, the various, for example, in the monastery group as such, for example, as we have it, it's composed of various groups, you see. There is a farm group, there is a group with a school, and so on. And, of course, there, for example, what is important, you know, for a community, what is, say, also in a positive sense, for example, the contribution, you see, of the group that works at the farm, or in what ways there may be an obstacle to the Holy Spirit, things like that, you know, those things, they really touch the community life as such.

[17:32]

For example, also always in caritate and in a positive sense, but also the working or the activity of officials too, to my mind, is something that can be and could be presented, you know, to such a revision of life because very often the community in their spiritual life is affected, you know, greatly by those who have a public office. Because a public office means and has its effects upon the community in every direction. That includes all, includes even the superior. That possibility is absolutely there that in a, I say, it must be of course a thing that is born out of and carried by mutual love and respect.

[18:49]

But there might be things that concern the activity or attitude or doings or ways, you know, also of a superior that in a loving way may be discussed in the circle of the songs and also in the presence of the superior. Then, as I say, others, you know, what other officials do, you know, in many ways affects the life of the community. Therefore, I don't see any reason why also other officials, you know, shouldn't invite and say now maybe in less than a day or next week, you know, let us, for example, and talk and speak about the activity, you know, of whatever it is, the cellar or whatever official there is in the community where there's responsibility for community activities and whose way of doing things affects the inner workings of the community.

[20:09]

That would belong to a review of life. But of course that's not the only thing. There's also always the individual, because also the attitude of individuals may at certain times affect the community as such. And when and where that is filled, this possibility must be there. It's always a kind of cause of a risk, you know, for the individual to kind of expose himself to the judgment of others, you know. It's like kind of putting the head on the block, so to speak. But then that is not, I mean, we are not here for a massacre, you see. But for healing, this is not the guillotine, you know, what is that inner, constant inner renewal.

[21:13]

Dr. Stern here says in this very interesting comment that he has put together on the various points that were put together about the region of life, he said, meetings should be group-centered. I think that the focus should be on trying to get individuals to become aware of how they are interacting in the here and now. That, of course, is a very important point. I think it's absolutely right, such a meeting if it is really considered as actually now, at this moment, an act you know, taking over of the Holy Spirit in the sphere of actual interacting.

[22:14]

It's a wonderful, wonderful thing. Of course, those things cannot be forced, they cannot be made, but they can be prepared simply by envisaging such a thing first, and not thinking it is completely impossible. And therefore, he says, rather than simply discuss problems which happened yesterday or anticipated to happen tomorrow, there might be an attempt at keeping with the present moment in the group. What is happening between us? Who makes us feel most uncomfortable at this moment? Do we feel a lack of cohesion here? What is the reason of this lack of cohesion? Maybe we are too frightened to talk about the conflicts which exist between us right now. And then he says, if we would not live for another hour, how could we make this hour a meaningful experience?

[23:22]

Exactly. That's, of course, on a high spiritual level. It's on a monastic level. It's eschatological, you know, really. and therefore puts us on the spot. I mean, that's what the monk has. He dares to expose himself to that final encounter all the time in what he's doing. So also in this kind of interacting, see, as a group. So there are therefore many things and topics of this kind that could be as a... thing, you know, discussed, which, as I say, has always with object, first of all, the group as such, the Holy Spirit working in the group. That is what one can see so clearly. I mean, if we look at it, you know, at our position, you see, here at Mount Seiria, and we compare that, we have this, you notice we have these groups of

[24:28]

of clergy and most of them are young. Monsignors are rare. There are some of those too. But they... I mean, if you compare, if I see that, what for example today a young priest in a rectory is up against and the possibilities he has to reinforce, to re-establish and restore his spiritual life. And then I compare that, you know, with what we have here at this moment. It is the difference. It absolutely is fighting for us because, to my mind, Take it too much for granted what we have.

[25:31]

The freedom we have. We don't have the bell ringing every time. I mean, not the bell that caught us down to the parlor, you see, or something. We don't have the complete, so generally seen as complete stalemate between persons. Absolute stalemate between persons. No communication. Orders finished. No communication. And no, therefore, possibility to kind of get into a living experience of the Holy Spirit as koinonia, as a community realization, feeling as a bond, the perfect bond, as St. Paul calls it. Yeah, my, we should really remember that and be grateful, you see, and say, we give thanks to the Father and the Son and the Holy Spirit for this possibility that we have here.

[26:47]

We are all, you realize, we are not, yeah, not perfect, it's true of it, but the structure of our life, the general layout of our life is so that We are free for the spirit, individually, and I say it again, as a group, as I don't know anybody in the world, you know, to compare with it. It isn't, you don't have it if the community runs a school, you don't have it if half the community is out in the parishes, you know, all here, so on. You don't have it where you work, you know, for a mission in Africa or something like that. Or in any kind of apostolate, you don't have it. But here, our life is really in that way, really in a unique way, the image of the inner life of the Holy Trinity.

[27:50]

This holy conversation, as we have that in that beautiful icon, I think it's still down there in St. Peter's, where these rublofs, you know, these three angels, and that complete peace, but this inner sharing, that is what the community is for. And to say it again, now we have means, you know, of doing that, we have... community meetings in which, let's say, the objective, in that way, organization or whatever you may call it, you know, matters of a common life can be discussed. We have the review of life where the group as such really

[28:50]

go into its depth and experience, you know, that unique bonds that now where two or three are gathered together in my name, now there is the Holy Spirit. There I am present, the curious. We have the possibility of in Lectio Dei to make that stop and have this confrontation with God. We have the possibility here and there as the occasion of us to come in a contact with this person or that confere in a deeper personal encounter. All these possibilities are there. And that is certainly a wonderful thing. It all culminates. We know in that community that we have around the autumn. still at this point of the enthusiastic year where the spirit and the body kind of meet what are put before us and they are the unity without the spirit the body is dead we spoke about that we started to speak about that so does so

[30:35]

takes a go. If we follow a little the meaning of the word water, soul, in the New Testament, then of course we realize that the word soul in the New Testament can have the meaning, for example, of the deep water. or we call them the Pope's soul. And that has a meaning which should not be, that has not to be forgotten in the New Testament's context. But that would be the very meaning of soul, body, yes, anything, living body. And then in their opposition to the soul, or to the various powers, members, walks away if it's true in opposition to the blood which gets lying into the body.

[31:49]

It's so important in the text. We have a thing and you put in connection with the last soul. This is my body. This is my blood. Just in this situation, in this context, the word body, the term body, takes on with the variety of meanings, the dead body without the blood. At least as we see right away that the body sacrifice, the body giver, for the life of the being. Alex said, I'm actually also the body as you did, as Saint Augustine explains it in his Eucharistic sermon. Alex said, as the body, Alex said, as the instrument of the meanings of the manifestation, essential manifestation, place of the human life, the medium, so to speak,

[33:04]

our human experience and our human soul, hence the instrument or organ of man's action and activity. So all these feminist terms, this and lie, and unity and variety, all these meanings are gathered together in the world body. Think about that in the New Testament. I think it would not be not quite rich. The depth of the virulent words, terminology, sacred, the spinal terminology of the New Testament, it would consider the body, in its application, for example, to the church, just not only as a senior, as a likeness, just as the body, the church is a social organization, various people are united to say, I don't know what organizations, just, I mean, so, mutatis mutandi is also the body,

[34:29]

And therefore the church is called a body. So important are we to realize that in the New Testament, the church is not simply and only called a body. As we would speak today of explosion, what mean this or that group? But it is always said of the church that she is the body of Christ. The body of Christ. There is the answer. The church, I think one could say that in trying to explain the meaning of the New Testament. The church is body because it is Christ's. And Christ is body. But for the church, Because he wants to be in the church. So Christ is the body.

[35:35]

And his body is the instrument of his suffering. And his body is the instrument of his death. Why? Because in and through this body, Christ dies through the many. And there is many may be called together algebraic structure, and collected in one spirit, and then, as he was born, worshipped the father. But Christ's becoming man is immediately, as Lincoln always knows, aware that it is social and social. The body is, is manifest Christ, manifestation, as sure, as head and members, right there. Also better to say that we consider him in a historical way as an isolated individual.

[36:39]

But it's so important that you see that we address that we cannot, theologically, never consider Christ as an individual. And we can never consider his history simply as the history of an enemy. His death is not the death of an individual, nor is this resurrection the resurrection of an individual. It has really contains in him, still within his body. All those who are born, all those who are in him, all those who then with him And while I listen to him, that is so important when we bear an expectation of equal testimony, especially, and signaling the epistles of Saint Paul, we consider the first going against the Trailer's Chapel.

[37:44]

And maybe for you, we would trust also in these days in which the Church is meditating about this mystery of the body. Christ, just to read it by this 12th chapter. Then also others, Romans 12, 15, with many, our warm body, but how? In heart. In the heart. Through. Simply out and [...] out. Each Lord in name, God's seal, Christ therefore is the head. He is the constitutive heaven of unity. He is as head as every head is, the organizer into all of everybody. And that is the Lord is the guarantee of unity and poverty, because he is as body the same.

[38:51]

And he is, according to Colossians 1.18, the inner strength of the Godly Church. For Ephesians 5.13, we are members of Christ's God, of his plan, and of his goal. Colossians 2.19, for him, Thus the whole body, through joy, derives your income. Or in a better and full way, say, ideally to have work on sixteen rather only to practice the truth in love, and still grow up in all things in him who is the head, chronic. For from building the whole world, being closely joined and knit together, to every joint of the organism and body to its functionally, in due measure of each single power, derives its increase to the building up of itself in love.

[40:18]

So then is the building up our The work, God would say, of the ministry of the service of Christ. Same for the building up of the body of Christ. We are members of His body and flesh on His flesh. Lord, God is Lord. And He is, Ephesians 5, verse 3, He is the Savior of His God. So what I want to say at this conference is just this to call our attention to this, the word what, in its application to literature, is not just a, a, a, a way of a figure of speech with more or less, let us say, a valid constant question, you know, if we lost it.

[41:18]

Yes, but the physical body is an organism that has one soul, and therefore is one substance. But the Church of Christ is not, does not have one soul, and is not one substance. But in the Church of Christ, we are more of individuals and persons that we don't notice our personality. And therefore, this big of speech cannot be taken seriously. Truly, if we approach the meaning of the word body from philosophy, yes. But if we approach the meaning of the word body from, as I say, to God, in the way it is given to us, given to us as a reality, by the incarnation of God, who took our body. And in this they died for us and those, and in them and through it, We are God.

[42:20]

And if you think about it immediately, dimensions open up, you get perspectives in depth, in the spin of theological insight that you cannot possibly get as long as you are stuck here in a philosophical, and therefore in Africa, and therefore instinctively by a philosophical, trickle to the surface. I say, contact with a certain likeness. It's just a similar. Don't take it seriously. Then we may really miss the point if we do. So we should see from there. But I'm speaking about this not only from the philosophical point of view, that I would be so interested, but from any kind of rhetorician near theological I'm speaking about that so that we may realize for our own life as a community.

[43:25]

See, in what way are we in what way? And so that it becomes clear to us because there is evidence. We are struggling on these hills here for about 30, 40 years. We have stuck together and we have, together, overcome a great difficulty. Now, since our meetings are here, there's the monastery. That's a kind of definite picture, you know, when it is, let's say, architectural form of the community. Now the question comes up, and we are just individuals who stuck together in difficult times. Or are we here to be clear of solidarity, love? It's so strange that, especially in our day synopsis, think about religious life.

[44:32]

We can find that, especially, where religious life is seen more in the light of what we call the act of love, of the apostles, of the occult mission. It is really true that the common facing object and the achievement of a community constitute a certain point. But it's that the point for which, for which, the community and in which the community really did outhouse body of Christ. Better as Christ has bought. That's the big question. I think that this solidarity of success, as well as the solidarity of the sufferings and sacrifices, are not so long on the dust.

[45:41]

But it's the solidarity of life. I'm not saying it's the solidarity of hope. It's the solidarity of love. which is lived within this group, which we think that is the power of noteworthy, which really is the thing we live for. We could easily be a group in which Father So-and-so is a noteworthy. Father So-and-so is writing a book of philosophy. Father So-and-so is a noteworthy. but also takes care of Mr. Kant, president, research professor, doctor of biology, or something like that. So we put, like all these things, we are in room of successful people. And we have worked hard for it, and working hard for it, and success, you know, create a certain, certain togetherness.

[46:50]

The solidarity of life, the anxious solidarity of the day-by-day living, may not be achieved. Every boy may live for his talents completely as a brother in the business. And he may live in the mother's belly for his talents and not live in the people's transformed interiorly. by the fact that he lives with a community. But he presumes what he is successful in it, all the others are buying it. And then Paul said, now at least there are success in this way, and we have some people here who put us on the map. But that is not the solidarity of it. If we consider the meaning of the form of stability in the family, then we immediately realize that those two things, let us say the companionship of suffering and the companionship of success, individual sufferings and individual successes, they all constitute any

[48:20]

basis for the stability in the family. Stabilitas in populatione is thought conceded on a completely different law. Now, stability is conceived in this law that the church is essentially not an organism to spread better living, not an organism to get many people into way of salvation, giving it, and grounds, perhaps. But then the church is Christ. The church is Christ. And therefore also the community is Christ. And then when we think about it, Christ is our common God. He is our common procession. then we are in a meaning sphere which is beyond sacrifices and success and achievement.

[49:30]

But there is something that is being lived absolutely full of sin, where it's a lot of sin. Is this thing, you see, that he also, of course, having considered that we meet, for example, in any married life, part of her and her wife, get together in order to live their common life, and to live their life as wonderful. And then, of course, our Lord himself always uses, and he refers to his own relation to the church. What is this relation? We say, of course, he is the him. We are the guard him. But he says, the right movement and the church are broken. So what is there? This solidarity, one can say the solidarity, or to speak that word, or the barrier, that means, I love what I'll say.

[50:35]

That is the real purpose of the person. And there's two who have faced that clearly, not only in theological abstract, But as soon as he translated it, you know, into the terms and consider it on the level of our daily knowledge, the way we face one and one, the people we are here together. Then, of course, a new dimension, and so on. We are here together. Certainly not to talk with this kind of anxiety of an individual on who is who, or who will be who, and say, who will it have, and where will it be in the car, and say, ah, the purpose we live for together. And therefore to approach the community, or to approach community relations or relations to others, with this preoccupation of who will be who,

[51:42]

That is not a achievement. And that is on a line in which any equality remains can be made for individualism. But of course, and it comes, you know, to meetings, you know, to being together, to meetings from person to person, being together, is not either real and explicit. In Christ, then come not as Christ's body. has quite long, and therefore lies out on it. And of course, you will completely new dimension, Mr. Lexington, but the dimension I understand. The dimension that St. Benedict puts into his little work, Mr. Coway, Mr. Coway, Mr. Coway. He needn't understand.

[52:44]

He ignore the same adaptation and adjustment. In this new guilt-respectment law, as it is to itself, has to take place in every marriage. Husband and wife, they would have to adjust to what they're not. In the inner, again, the inner most damp of the snap. What? Because they are living together in the Christian sins. What is it worth? The meaning? Salvation. It is the common worship. That as the church says to you, why do man has to get together in order to more fully place them? And that is the meaning of a church. And that's the meaning of a church. If we get together here, we need one another. And we meet one another with this idea that our meeting and our exchange of forms, you know, our exchange of the Holy Spirit as Christ is that we may move to it by the story.

[53:59]

That gives the meaning to our mutual attitude a completely different color. That gives that all sort of mutual prophecy, of mutual enjoyment, of warm glory in God. In other words, a relation which Christ himself proclaims as absolutely essential and quiet, as the relation he came to establish, that he is the right rule and the right, that he therefore laid down his life for us, And that event grows. So that in and through his dead body, we may be freed from sin. That in his dead body and his dead, we may recognize our action, our judgment. But that that being, here is the resurrection of his body.

[55:04]

That is a beautiful thing of the resurrection. What we say, well, it equals, here is the body. And the Holy Scripture emphasized that he himself, what does he do? He shows his body. He embraces the fact of his body thickness upon the disciples. What does he do there? In other words, in order to shout it into the ears of the Apostle, you who are alive, you who You are not living in God. Therefore, he believes. You are not living. That is, you know, that is in our community now. We are in that way, in the honest way. We are one another's by dealing with God. And that is not what we must achieve. That is what the word is that it was for, actually. Therefore, in all the things, in that need, in that patience,

[56:09]

In that spirit understand, and then in a way, spiritual embrace. We then led him, the Holy Spirit, to transform, and make it a little bit more. Without it, you realize that it would be great. The great use of sacrifices made it, say, to a great common undertaking, The greatest sacrifice of the individual for individual achievements are there in the darkness of individual. The living body is only then being achieved in a great picture without any ambition and without any preoccupations offered in the field of success. Whatever turns one out, In that mysterious view, that is a global world, able to describe the intimate relation and the death of the Holy Spirit, as well as what I do.

[57:17]

In this sense, that was, again, always the key, and also now, this new part of the Ecclesiastes could hear, that was beginning, that was living, that was constantly continue of that time. We may, you recognize, we may make attempts. And in this last month, we have made various attempts to move also as a group, to express that real love. Now, these attempts may be some more successful, some less successful, but wherever we are, we'll be real on this. You know, that is distinctly why the love tries to create this mean the love. Community line, we take the successes and feet, we take them in patience, we always rely, the spirit is not dead, what is there is there, Christ is there, is with us, we are actually at this moment, we are his body.

[58:28]

And we may not always be able to translate it into the right medical terms, What we don't do at one day, next day. In the best way, stability comes, because stability is not limited to one day, it's not limited to two years. If you weren't limited, you could kind of make it for you to be able to be able to be able to show the inner meaning of this, so deep, set down, so supply, set down, so extensively brought by the Holy Spirit, would be destroyed. Therefore, let us pray this God, whom tomorrow and intuitively brought us work into a large place. And let us pray that there are an awkward sleep with those whom he has brought up and whom he keeps and establishes in the concrete steadfastness of his love, much better to us.

[59:33]

to Christ the eighth responsibility. We have had a big year, some time ago, a wedding day, decided a position on simplicity as occupied our minds in theoretical and actually also in any practical sense. Tonight we don't want to enter into any kind of practical consequences, but just let us try to search a little and to make it clearer to ourselves, but true simplicity that consists

[60:34]

because it is ever an example of a more simplicity, so you shall see. We define simplicity first in a position to multiple. Multiple is the lack of unity. Simplicity is unity. people who are torn to peace by the way it provides us a trap, let us say by many laws, who at the same time are locked in war with the dominant law. The evidence he gets

[61:36]

drawn into the work of multiplicity. With multiplicity on the line, and girls those who lack a dominant principle, who lack a real goal. Of course, there aren't many goals, people aren't. in their actions, and in their organization of their lives, they are led by the greater right, goes as the scholar. The scholar has a feeling, and this feeling is the kind of scent of his existence, and he always seems that he's in relation to his field of research, a progressive development of his knowledge, his research, philosophy.

[63:01]

Here are Joseph Grimm. There have been many, many, many of us. Of course, everything was related, but one thing was restricted into motion, somehow a philosophical problem, as far as it took place and would be in some way found in his categories. But there is an art, especially steel man, won't absorb his creative genius, using genius, five million years, think, right, without stopping at any possible and impossible places, down on old papers, won't think that, what we say, makes him tick. Still, we also reeled out

[64:04]

that all for such a life, maybe in some way or the other, had been in that way or to present a certain unity. Still, we wouldn't say that such, what we would call an external goal, would be for mere desolution of the problem of simplicity. You take this life, you may say, the meaning of this love. There may be many fields, for example, in a man like Warsaw, where they not, we did not want to say part of this is musical signal. Now, there then comes right away to us, as human beings and as persons, comes the problem of the personal signal. There's not a problem of the problem, and the humility and the simplicity of the problem.

[65:11]

That would be for us we can see that I want to prove these things such as here, so that they will remind us of the various layers of simplicity in us, as would be There are people, evidently, who live, for example, on a very slim denominator of warmness or unity. And this may be that of imagination. The interest of living imagination, an imagination that wants to be fair. Unfortunately, as is today, in so many cases, it's too easy to have a telegram. Feed your imagination. All the time. And in that way you have an organization. Organize you and I. In a way that you simply go from entertainment to entertainment.

[66:21]

From one sensation to the other. In the end you may say, oh yes, I'm living a very full life. Let me look at it a little. See, on the way, under a deeper aspect, the chalice of love, kind of feeling, feeling evidently with multiplicity, and nothing but multiplicity, and a critical there of continuity. There is a succession of impressions, but this succession of impressions is not yet matched. It's unity or simplicity. But they are, I don't think, people. They're drawn again to this world of murderous and drama. Because what, in the end, we've stayed.

[67:22]

Of all the thousand things they have seen, they may travel only into that globe and every summer into another continent, you know what, yet not any treasure. So, that is simplicity as opposed to multiplicity. But simplicity is also opposed to complexity. For me, here, the little idea, in his book, he has a very nice chapter on simplicity in his book, Transformation, which I'm sure you all know very well. Complexity. What are the complexity?

[68:26]

All right, and we are today as human beings. We are highly I think the majority of us highly complex. What is that complexity? Simply a very vivid self-conscious, but a self-consciousness which is mingled somehow, which is coloured by insecurity, at which then, as he tries sometimes, to break through into the realm of security, out by the shortcut of some kind of simplicity. We call that, you know, our trying to deal with complexity, our own complexity, by some kind of simplification. With simplicity, I shortcut.

[69:27]

There are many kinds of those Sure, it must be known that they had said that before man, in the last century, the neonated, the widening, the same overbilling, the complexity of this material world, of the physical world, of what the man tried, as they say, It made an effort to reach simplicity from below, by a stroke from below. And this stroke from below is exactly what has been there, taking the form of a very, we may call it primitive, simple, materialistic, and it feels free of the ocean to life. In case Titan enlarged, the shortcut I would call it from below.

[70:34]

That means an approach to the which is the wave of this line simply and also the same through the category of quantity. That was said here, you know, not today. But I think that your evidently voice will also be full. It brings no certain philosophers, to them the key to reality was what we call the atom. The atom in the original primitive sense of the world. The sense it has a proper sound. That's an indignable verbal, you see. You know the core of the combinations of the same, quantitatively, qualitatively, the same. So that is a shortcut to reality from below.

[71:39]

There are also shortcuts to reality from above. What we call, for example, a broad supernaturalism. Supernaturalism. There is Sometimes misunderstood can be such a shortcut. An oversimplification. Maybe what is too lazy or failures, you know, the obstacles submerged to, to say, search out the solution for one's life problem and what they expect you. a depth of pity. In that way, for example, people, or sometimes Simon Clark, who sorrow a problem of my mind by choosing the spiritual limit, he would better tell me what I have to do.

[72:42]

That can easily be a shortcut. With an over-simplification, try and attempt that way to but not out of complications in one's life by some kind of an oracle, what we call a deus ex machina. Machina. So these, these complexities, you know, which lead to Strautkas, many different ways to shortcuts. It can, for example, also be that God uses the monastic life as a kind of a shortcut to the outer, the complexities of life. We have to be very careful in this field.

[73:45]

Well, it is about these complexities, you know, that we sometimes prevent us so often prevent us to, let's say, to deal successfully and clean, as we would say, in a logical way, but by logical, I mean realistic way, of dealing with the logos of the moment, let us say, the inner, the inner law of the situation. What prevents us from dealing with complex? Of course, there is one of our complexities. So, oh, we are complex. We are in a quarter. That is, of course, the opposite of simplicity. This is connected with clarity.

[74:47]

The quarter in this complexity. We are prevented. to expose ourselves to the single inner logos of the situation, the inner truths of the situation, because we are so preoccupied. We are preoccupied with ourselves. We are preoccupied with our, what we cannot do, or what we think we cannot. Or we are preoccupied with our social images. what kind of figure we cut in this situation and in dealing with such as this loss of a situation. So therefore we are then not able to see and to evaluate objectively the realities which survive.

[75:51]

And then problems Oh, somebody very, very certainly I find somebody is very nice to me. But then now I know that I'm Rick Gerson. He's nice to me now. They just want my husband. And all the love goes to peace of it. And somebody's nice. So it is sincere. I lose the numbers of the situation because I'm afraid he always nice to me because he wants to take it back into me. And therefore, I put up, you know, this kind of distrust. Keep me away. So many of us, we are warped in so many ways.

[76:51]

A variety of reading deprived us of objectivity. The special that we are by nature reflects self-conscious and register. I imply register. First, our reactions to things. Before ignoring it, let the thing as such speak to us. It gets started how many people to learn today. simply not too much truth they have said, and they were constantly lost in their own reactions to things. They're getting out and sticking here. That is, for example, at the root, I think one of the roots, of a major conflict, which are massively sterile. self-conscious, wrong state evaluation being stuck in my instinctive reaction and taking them for the manifestation of the absolute inner loss of my entire life.

[78:10]

Sometimes also one loves complexity loss, one misunderstands and takes complexity for certainly is, uh, illegitimate. That is a great temptation of the Germans. Well, excuse me, it's not in every memory. Mr. Faraday, Joseph Greta always used to say, you know, I told you, if you were, oh yes, the Germans bought a nurse before the day. But that's difficult. You see, there is. There is therefore a one kind of simplicity, which is somehow a beginning. Why are you really established to come back to me by some kind of a

[79:20]

But then there is still another one that sometimes is taken for simplicity, but it isn't really what we mean in the Christian sense by simplicity. And there may be what we would call the simplicity of poverty. There is a simplicity in which it's based on poverty in poverty. And when they say the root of it is the simplicity of nothing, And there's the simplicity of will, the simplicity of pure and perfect reality. And in between, the variety and multiplicity of potential, more or less than organized and actively. So is the simplicity, for example, of equality through this simplicity of a Primitive man.

[80:23]

Simplicity would take simplicity and use simplicity in the sense of a line of differentiation, a line of meaning, a line of fullness. Primitive simplicity in science which may be more at the expense of death and of Lacks, certainly, and that is the redeeming factor. It lacks complexity. And people who try to get away from complexity very often escape into primitive symbolism. But that, again, I would call one of those shortcuts. Because what cannot happen would be a wrong thing if people try it. To escape complexity, or overcome complexity, simply by exclusion of a warrior, simply by the habit of artificial limitation to a few things.

[81:40]

The gift is a wrong simplification, wrong kind of simplicity. But then I become to the positive sense. I think that what we have seen, you can already know, you know, anyone who sees it in the earth as a philosopher, only in order to get, you know, to stimulate our thinking about this. We can already win, it's not what we have seen, that the lack of simplicity in us is based on the fact that there is something more. The simplicity is lost, but there is a signal on its signal points. And I think I would say that there is only one way for fallen man to reach simplicity.

[82:47]

Now you can see that here I begin to use simplicity as in theological, in the sense of theology of redemption. And there is, in tomorrow's epistle, text that golden advice, which many common understood and seen in the sense, lead us in true sense into the right direction. There they said, and that certainly is an imitation To simplicity. When we now ask. Pass all your work. Upon him. Pass all your work. Upon him. Because then your work. Should be a catalyst. That complexity. The complexity. Of fallen men.

[83:49]

Certainly not. a philosophical term, but it fits, I mean, perfectly into our context. Romance, circumstance, complexity, is a lack of simplicity. What does it come from? Some kind of fear. If fear, what are the required of life, the insufficiency of my sin? The demands that come from the outside and reside the flame I can, will not be able to meet. All that, of course I said, in my mind, is staking this attitude of feelings of anxiety, and anxiety lends itself to them. It multiplies, always multiplies, the inner, the inner tendency to To lead the way from sinless.

[84:53]

But the simplicity of a Christian. Cast all your worries upon him. There being no. Out of the. Anxiety of a self-centered. And threatening. Individual. Into. An inner. Association. He. He. He. that what must be thou, be thou before whom we are as men, walk before whom we are seen. I think that in this whole problem, and to get into see, get into view, the ideal of simplicity, one of the, of the, of the, and the affords of the world, one of the key sentences in the Old Testament, In the Genesis chapter 17 is the first verse where God invites Abraham.

[86:00]

Abraham said, he is an inch of simplicity. He invites him and says, conduct yourself before thy fate and be simple. Simple typing in the sense of perfect, and that means in a sense of completely corresponding to God's intention for me, to God's individual. That is simply, conduct yourself before me, or as I said, walk before me. But the essential thing in this walk is conducting oneself, that means taking out what sin, and as it will, place it what sin, or as we've said, it is completely confrontational sin with God before his faith, what before God, and he is still perfect.

[87:15]

You see there that there is a concept of simplicity, the Christian concept of simplistic simplicity, which is really our synthesis, the concentration in the invasiveness of your government, has high-experiment richness of being, which is beyond all individual, beyond certainly all contradiction, but still not due to involvement, stick to the only bird we can have, into a knowledge, we call it something. In this sense, you remember, a plant is more simple than a seedot, an animal more simple than a plant, a human person more simple than an animal, provided by the human person stands by it.

[88:18]

in its inner room of its being as a man. But this, of course, matter that only if, when it follows this invitation of God, conduct your self before my face and be simple. Perfect. Because in that way, the human person absolutes his transgencies It's an eye which is directed in every state, constructed vis-à-vis a thou, and that's the thou of God, the absent. Thou, there is our simplicity, a mirror of this simplicity of God's thou. In this sense, we realize, finally, way that when we get into this point, the opposite of simplicity is certain.

[89:24]

Certainty of the circles, which just silently twists the divine world, so as to soon it all works, and in that way, seduced And then you also see here that what you're writing this certainty, this lack of simplicity, I mean, in the sense of salvation of your soul, is growing as based on it. For that basic, I shall not be certain. And there, seems to me, is the root of all accidents. It is, I will say, what Archive Jack speaks about, the silly God that hides from the divine world, divine presence, the divine glory, so that God has the goal to slurge whoever those deceives himself, whoever, whoever, whoever.

[90:42]

tries to save the situation by using a pig lead to protect against what? Against the encounter with truth. And it seems to me always that pig lead that stands as a signal for all those gadgets behind which we are. our excuses, our self-disciplines, our frauds, promise the whole Christ. And we also then realize at the end that only the encounter we lead with love that seems not all that therefore goes out and looks. And where are you? Of course, how then looks as later on the word of God grows and becomes man as the good shepherd who looks for the sheep.

[91:54]

That, no, that takes us as able to hear us simply. The God who leaves the 99 sheep to look for the fallen back horse lost He takes us as the beautiful thing of tomorrow's gospel. Takes us upon his shoulders and carries it home. And it seems to me that there is the key to simplicity. And that is where human simplicity meets the divine simplicity. I say to you there shall be job for the angels of God upon one sinner doing things. And what means then is the simplicity of God's redeeming God that means the simplicity of human beings.

[93:04]

@Transcribed_UNK
@Text_v005
@Score_82.59