I'm again. I have to talk to you about the funders. I think I've got five of these books. I've read them. [...] I've read them I won't be able to answer all those questions. First, because I don't know all the answers. And second, because we won't have the time. I tried to organize to various topics appropriately. One of three titles. One will be asceticism. The other will be humility. And the other will be prayer. But before starting to deal with those emphatic stuff, I would like this evening, and perhaps tomorrow, to give one thing as a kind of introduction.

[01:15]

This evening about visuality, because I think most of the questions, many of the questions that were given to me raised methodological questions, how to approach monolithic sources. with what in mind, what tools to use, is it right to compare, to make comparison between platform use and caching? If we do it, how do we go there? Also, I would like tomorrow to situate again, I know you know that, but to replace platform use in historical context. It belongs to a long history, a long tradition. It's just one of the elements in that long monastic tradition that have a long recording and is still continuing today. So, I will sit with the poets of this type of monastic life within the broader context of monastic tradition to live on it as tomorrows, to distinguish, to have a right to

[02:27]

see how personally I approach numerical function. I think domestic life is something that we know by experience, we learn by experience. Without knowing domestic life through writings or through talks, in books, listening to lectures, but we learn a lot about our own experiences. We may talk about it, we may write about it, and I think if it's important, we may read about it. But we know it only when we live it. And it is in our living that we learn a lot about it. And we know it in as much as we learn a bit consciously. Now, all those means I have mentioned are means that we take in order to become more and more aware of our own genetic experiments. And we can relate it more consciously.

[03:31]

So, in order to live consciously, we need to be comfortable with other people. So within our monastic life, we need to be confronted to other people who are spirituals, who have lived and so far received the monastic tradition and have handed it over to us. So when we... it is a... it is a... why we live in the process of formation. When one is in charge of formation, he doesn't have to to fill the novice like a recipient, to fill with knowledge and to help them become more and more aware of what he needs, what God is calling him to give. Now, a man is a Christian, a Christian has been called to live his Christian life according to what has been put upon him. So, once we go to all that, to people like benefiting out of the masses, out of their consciousness, or the other from which others we read about in the appropriate manner.

[04:41]

It is to be exposed to and be monastic experience. A modern-day monastic is monastic, essentially and deeply, and that's concrete to us. Or somebody writing about them is concrete to us, his experience. And that will awake something that will awake a power that we are, we pray. Well, monastic life is a tradition. Some days have been lived long before us and will be lived long after us. And our monastic life is a personal call from God that we are to listen to where our parents are. that God comes to us through a tradition, because we live in this monastery, in the community where we are, just before we arrive, you are living there with us, but also the several generations that have lived that monastic life before.

[05:49]

It's a part of the great tradition of the Church. It's a country in the operation of the Gospel. a monk is a Christian. And so it is a man who has received the Christian honor to live this traditional life according to this, in this way. So every element of addition is a concrete interpretation of the gospel. A monastic life, in each one of the aspects of monastic tradition, is a concrete interpretation of that dimension of the gospel, which is the path to the perfect life, a life of contemplation, a life of solitude, a life of seeking God. Each moment of the vision is a moment of the bond between God and His people. So the call of God is always coming down to human beings.

[06:54]

Human beings are first receiving this call, and through their lives, through their lived experience, transmit this call to others. So the call I receive is both the call people before me have received and their answer. And it is in the answer to the problem we are perceiving that I perceive the problem. And then I have to my own answer to that problem, to transmit the thought to other people. I don't have to be simply being a creator, a creator in the sense that I have learned and read things about philosophy, but then I have to be hiding it. Well, if I can't live my lived experience, I will say to God, I lived it, and he has lots of time to live it honestly and sensibly, then it will be a problem for me. But if I don't live it authentically and deeply, it won't be a problem for anybody, it won't be a problem for me.

[07:57]

So, when we go back to among the facts, I think we should take this experience as a whole if we want to learn something from it. We don't have to go on to read a commune or benedict the rule of the law in order to find some edifying element or some element that can be useful today. and to read the rest only those things that can be useful to them. Because then we look for things that we think are useful. So we have made our choice before beginning to read. And we are interested and edified by the things that correspond to what we are expecting to find. But we should take them as a home and then they have meaning in all their aspects of their life. In its globality, it's a global answer to the power of God.

[09:03]

That's the reason, kind of, why I think that if we read the rule of Benedict, and the point of the Holy Communism, we should read Confucius. And I personally, that can be discussed. But I am against reading only parts of the rules that we find can be applied today, because there we make a choice, a subjective choice, and there we consider implicitly the rule as something that can be a concrete description of our life today, and it cannot. So the rule has a meaning because it is the the incarnation and embodiment of the monastic charism within the context of the Italy of the 6th century.

[10:07]

And it has a meaning as such, as it is the incarnation of monastic tradition in one very, very specific period of time and with one very, very specific geographical area. And then, if we take it as a whole, and then find its... its... its soul, and then try to apply it in a world context up to there, then we can make a world. And so we will discover that only if we take all the elements, including the primordial, who made the... descriptions about the trailer, about food, about clothing, many things are obsolete. But it is that whole that... convey a spirit and that we have to re-embody that spirit in a very different context. Perhaps we keep many of those practical elements, perhaps we keep the ritual elements, perhaps we want the end of it.

[11:12]

That's the thing that's important. But the important thing is that through that whole ensemble of the Nathurist time spirit, and we will re-embody it today in our home country. That's the reason why I find it very difficult to make a comparison between, let's say, Batobius and another monastic father, like Basil and Tenshi, because they're all monastics. Because the way we make those comparisons, there are various approaches we can use. We can use a thematic approach. And what is the idea of quantification in 8000? What is the idea of quantification in performance? What is the difference? But still, with the 3-particle approach, we can compare performance with the individuals, with the workers, with the any cultural, matriarchal miracle.

[12:22]

And it will always be interesting to make a comparison. What does that bring? Because in order to understand what is the conception of contemplation in Buddhism, we have to take it for understanding. We should not. Then the only approach is the local. You have to think of the whole approach to life, to planet, to man, to multiply, to contribute, and compare it to the whole approach to the value of capitalism. But that's a tremendous fact. That's and who can grasp those various approaches enough to make a global difference? And what is the use of that? Personally, I think there is much use, because what is important For me, it's to be exposed. In all his life, his mentality, his approach to life. And then, perhaps, he changed. And the only real result, concrete result, is that I will change.

[13:31]

That I will perceive. I will perceive my own thought. Then I will be exposed to the spiritual experience of a bazaar, basic one, Bernard, or the mother of the monk. And then, if there is really a contact, a relationship established between him and me, then I will perceive something of my own kind. Then I will try to live it. There is, of course, the possibility of textual approach. Is there connection between the writings of this author and that author. And that can be very useful to help us to understand exactly what this author or that author meant. Because if they are using the same source, or if one is using the other, then I will be able to understand more precisely what he means when he said this or he said that.

[14:31]

And that's another aspect. If I want to to be exposed to the experience of the Heavenly Father, then I have to pay the price. I have to take the tools that can make it possible to me to get in contact with their spirit through the Bible, which is the feeling. If I take any old author, let's say Cassius, and I arrive at the monastery and I I open the book of Gershon and start reading it without any preparation. I don't find a lot of details in it. It would be useful if somebody gave me five or nine. But I won't read Gershon. I will read myself. I will read what I discovered there or do what I want to do from it. But in order to read Gershon, I must study the vocabulary used.

[15:33]

because so many use the word controversial or the word active right. Perhaps he is saying something very different from what I understand when I use that word today. So I have to listen to what was meant by people who used that word during that period. And so on. I have to know the whole historical context. We call it the world's patriarchal context. I have to learn that it's highly dependent on that other terms of the patriarchal church. But there is a technical tool. There are technical tools to be used. And if we don't have the time or the courage to use them, I think we should know. speak freely about fidelity to our opponents or to our colleagues. That is being imbibed. That's a difficult approach. In that area of comparison,

[16:39]

Mother, Father Victor, mentioned the connection with the Gnostic lottery of Plaga Mabin. You mentioned, Father, traces of the war? We were told about it. Ah, I was told about it. I'm not sure if it was a war or not, because I've never been there, and that's a big piece of traffic, of course. Yeah, yeah. I'm not going to deal very much about that. We'll show you, we'll bring the... But I would like to say a few words. I say a few words because this night I've been elaborating my, I think, for a year now on the field of research. I'm working with the team of Laval University on the qualification, the qualification of all these mechanisms in connection with the observables. I don't know. I don't know. The other name for it was a place where was founded the third monastery of Pagomit.

[17:55]

The place where Pagomit lived immediately after its conversion. And that was one of the most important monasteries here in Turkey. Now, in 1946, they discovered in the UK, in Kenoboskale, a few miles, less than a mile, from the monastery, the monastery of Khong Lut. And just a few miles from the Great Monastery, up above the mountain tops of the Papua New Congregation, they discovered in a cave a series of 53 current books. which composed a whole library of Gnostic pen names. So we knew about Gnosticism as a sect in the early church, but we knew very little about it up to that time.

[19:00]

We knew about it only through a few allusions made by heroes and other heresy fighters in the early church. And so only the negative And too many churches in this hour of the century. We just went to one. That's still managed. And that's so, it is a tremendous story for the understanding of religion, because monasticism was not only a sect, we can say, the Indian, the Turks, but before being a sect, was born, more speaking, the old trend, the old approach, which was spread throughout Judaism. and then was introduced in Queen Elizabeth and then when it became a system, it became a set that it was created everywhere before.

[20:01]

It's a movement. But for the first time, we have a collection of 53 books that belong to them. Not all the books are in one place, but since they were gathered together as a library, they represent the way of thinking and the method of thinking of them. Now, this was discovered in our region, near the Taifungan Monastery. It was It's certainly the library of the truth. People live as a community. So, was it the library of the petroleum community? Or has it anything to do with the petroleum community? And those manuscripts go back to the 4th century, at the time of Chopin.

[21:06]

A lot of theories have been elaborated about that. One indication is that the blender with which the cover of the manuscripts have been done is inside the cover. There are several layers of tablets based one on the other. The way they did it here at the communist section at that time. And they used scrap paper to put those on. So when they found it, when they became able to progress, to find out if there were some, you know, any four of them, any of those, there was, you know, after they found some of them, one of them was a left-wing, that's often known as two-couple-on-one. But some are two-couple-on-one.

[22:09]

and just a little part of the Torah. And one is a kind of bookkeeping of the charismen of the Krakow Monastery. So there are some connections. Does that mean that the library came from the Krakow Monastery? I don't think it's sufficient. But those are the only indications we have. Now about the content of the the patagonian spirituality is very concerned about the orthodoxy and fidelity, the teaching of the patriarchs, the bishops. And there is absolutely nothing in the patagonian texts, in the patagonian spirituality, that has anything to do with all of the characteristics of the Catholic people. But there is a real opposition, because nobody works with him. But how is it possible that it ends up there?

[23:18]

And I began to study that person, but I have not much with. In the books, in the writer's documents, there is the mention of how the planet became different. In the same area, the same time. There were several other planets that became different at other times. So it could jump on one of those planets. That's one of the possibilities. There were... There are six dwarfs in the upper region, as we see from those texts, and at the same time. So, is it possible that those lived in the surrounding, without any venture in the world? But from the Paco-Belgian source we know about everything about Paco-Belgian monasticism up to the death of Firmius, Gerber, and Rostivit, up to 300 AD.

[24:28]

But after that we know about the rest of it. And from other we know that those masteries became monotheism following the archbishop of Finland, their archbishop, Dindigul Monotheism and then they were persecuted, destroyed by the Macedonian emperors and in one of those period of It is possible that one of the three fancy cars could not do it. But all this is only a possibility. And the other possibility is that We know that after the death of Papunius, there were some crises in the Papunian population. One of them was the rebellion against Arseneus. Theodora, who took the place of Arseneus, was able to reestablish peace.

[25:31]

But then, he found that there were a few other potential schemes of paper art. Maybe one of the two methods was a good idea, because Schizophrenic and went to the master's set. So, we know practically nothing about the real connection between narcissism and paper art. All the negations from the source, from documentaries, are opposed to any connection. But then we have the matter of proximity that creates difficulties. So we should be aware of that we have people who make too easily an excuse in the face of the ability to do this. So that will be a matter for another video. I would like now to be the professor of the Royal Academy of Medicine. I think that will teach us also a lot about how to approach this kind of work.

[26:45]

I think I'm still in the place of Monastic life, in the old tradition of the Church, and more than that, in the whole history of Salvation. The Word of God at the beginning of life, the text is practically the same in the Catholic life and in the Christian life. The Word of God, who made all things, came to our father Abraham, and fathered him to sacrifice his own rest. Jesus talked with the Word of God. And then the Word of God comes to Our Father Abraham, the one who made all things, the one of God, the creation of all things. And then the word which is addressed to Our Father Abraham, beginning of the story of salvation after the book of Ephraim. And he said to him, I will shower blessings on you.

[27:50]

I will make your destiny as it is at the start of heaven. All the nations of the earth shall be blessed with your soul. the beautiful feature of the Holy Spirit's foundation, the Word of God, creation, Abraham, and the blessing of all the nations. And after our father Abraham, the Word of God spoke to Moses, his prophet and servant, and to all the prophets. Then he appeared and spoke as well and as the seed of Abraham. for He had promised to bring a blessed congregation. And He commanded His disciples to go and reach all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. It's beautiful. And again, the original text is one second, one page, and it's difficult to translate. How flexible it is that we have all the time of the Word of God, creation, the eternal of God, creation, Abraham, the prophetess, Jesus, and Jesus who sent his disciples of all the nations of the world.

[28:59]

Then the gospel is spread. Then as this gospel is spread throughout the world, the false rumor, by God's tarnishment, and to proclaim it into the past, they and emperors still have a persecution against Christians everywhere. The gospel is spread, they have persecution. against Tristan. Many martyrs offered themselves to various cultures under them and received a crown, the last of them being the courageous Peter, Patriarch of Alexandria. Then faith increased greatly in the Holy Church in Ireland. Now, it is very important to see the way they make the relationship between the first martyrs and the first month. Because we often hear that after the burial of the martyrs, because martyrdom was no longer possible, ten months went into battle to avenge the martyrdom by their death.

[30:06]

This image is more clear. Just almost the opposite. In this kind of common way of seeing things, we refer to objects as some basis of tradition, because the church has become lukewarm after the time of the martyrs, then the monks, then the clergymen in the church, when the period is the opposite, you see. Martyrdom brings turmoil in the Church, and monastic life, the beginning of monastic life, is presented as a proof of that. Many martyrs operate on Sodom and Gomorrah, then fade in trees, perishing in holy churches in Irvingaard, and monasteries and places for Catholics begin to appear. For those who were the first ones, had seen the entrance of the martyrs, but they were at once at the time of their martyrdom already.

[31:09]

We see, for example, in the life of Anthony Athanasius, during the time of persecution, Anthony goes down to Alexandria with his disciples, and he wants to become a martyr. Of course, according to the teaching of the bishops of the time, he will not honor himself to martyrdom, which will be considered as a handicap. But he goes to the place where the Christians are cultured, making martyrdom. But, so, there were months, and those months they sucked the injurments of the martyrs. Therefore, they revived the tomb of the Prophet Elijah, of those of whom the Apostle Paul said, they were absent, maltreated, bewildered, on the deserts and mountains, in caves and lowlands of the earth.

[32:15]

At the text of Hebrew, chapter 11, verse 37 through 38, which is quoted earlier about that, The epistle to the Hebrew is ascribed to that text, being the martyrs of the Old Testament. And the Christian monks always subject that text to the description of the life of their ancestors, the holocaust of their martyrs. Elijah was considered to be one of the ancestors of the monks. the other prophets. Then they offered their souls and bodies to God in strict asceticism and with a befitting fervor. Not only because they looked day and night to the holy trust, but also because they saw the martyrs take up their struggles. So the fact that they saw the martyrs to be so faithful to their struggle, it encouraged them to become more and more fervent in their monastic life.

[33:18]

They saw them and imitated them. Such was the virtuous life of our holy father Alpha and Theta. We are the last picture coming from the creation of the world with Abraham, the prophets, and the Old Testament, and their witness. Christ is teaching the apostles of their future the spreading of the gospel throughout the whole world. Then, the witness of the martyrs, And then the Christians, the monks are encouraged to be witnesses also through their life, through their asceticism. But asceticism is not understood as a small mantra, a small rite of silence. But as a witness, it is a continuation of the mantra because it is a witness. When we hear to do the word mantra, we think immediately about torture, about suffering. But in that time, when they heard the word Martyrs in Greek, they were thinking first of witnessing.

[34:27]

A Martyr is a witness. And the word was more and more reserved to those who witnessed through their death. That's the first connotation, the connotation of witnessing. So when the Martyrs say now they want to be Martyrs, they say that they want to witness the cross for their whole life. and the whole asceticism struggle to become more and more perfect, more and more... and that implies that we got a modification to our asceticism. Now, the word asceticism is much more important. So, such was the life of Anthony and the lying down of the great Elijah of Elisha and of John the Baptist. Then he speaks about Amun, the brothers of the brothers, living in the mountain of Kerala, which is the mountain of Eritrea, though they were also the monks of lower Egypt. They are the lowest disciples. Then he says, the author here, in Egypt and the Tiber, there are not many of them, many monks, up to that time.

[35:37]

There were monks before the time of the monks, but not many of them. It was only after the persecution on the occasion of Maximian that the conversion of the pagans increased in the church. With the bishops leading them to God according to the teaching of the apostles, their growth formed virtues, fruits of the Holy Spirit, and they became lovers of Christ, a beautiful product of the whole Christian community. And then, the next sentence, there was a certain commune in the Diocese of Smyrna. I think it's very, very beautiful to see how this fundamentalist by the author of the fourth century is replaced in the context of a whole system of salvation, of the salvation to go to all the nations. And as a truth, and is shown as a tool of the holiness of the local church, and then as a reaction against the Lutheran church, which is, uh, counter-intuitive, but conforms to historical truth.

[36:47]

So I think that is the zip-line as what I said at the beginning. That monastic tradition is one expression of Christian tradition, is one way in which the message brought to us by Christ and by the first disciples of Christ has come down to us. And then when the beginning of that text There is a mention of the Word of God speaking through the creation. So I think we should remember also that monastic life is not something which is specifically Christian, proper to Christianity, but is found in all the great cultures of mankind. nowadays sensualized and long before Christ. So when the early Christians went into the desert and adopted this way of life, they were answering a call that they felt in their heart, that came to them through the witnessing of the first martyrs.

[38:10]

through the gospel message, through the writings of the New Testament. But in answering that call, they use the forms of life that have been witnessed to them through the whole history of mankind. And they are seen monks, ascending monks. They are seen from the... at least heard in Alexandria about the therapeutics, they have heard about the disciples of Pythagoras. That was one way of life that was used by them, a normal, a human way of life, one among the human way of life, was used by them to answer that call. And so in You can see also that in trying to find the will of God, that was the continuous preoccupation of Papal Muse. We will see that tomorrow.

[39:11]

To find the whole will of God on this community, they were listening to all the channels through which God is speaking through them, through their own heart, through the witness of the fathers, but also through the whole history of mankind, through the Egyptian witness. So we see that Macaulay finds his inspiration also in the old Egyptian witness of pharaonic eras, and then from that human tradition. That's why I said, well, the scholars of history will speak a lot of tomorrow. Is that a kind of ritual? Yes. Oh, yeah.

[40:15]

You said that the whole monastery was destroyed by the chunks of dung and dirt? Yes, it was destroyed. I didn't go to school to destroy them. They were attacked by the Imperial Army. And a lot of trouble came from that fighting between the Kersauden, when the Emperor was Kersauden, long before the battle. Just a day before I came here, Mr. James Robinson, at the California Museum in charge of the English publication of the Legend of Myth-X that made all the excavations in the last 40 years. And he sent me a copy of the Coptic document that he found in the museum, private museum, which speaks about the invasion of Herbaria.

[41:24]

by the Roman soldiers. And I got to study the text much better. It was like before I came here. This is the biggest one. It's a very old text. We had a fortune to it. And another text that mentions the... mentions the tax, we call the... I know of it. I don't know how to read. The tax that was collected from people, to defray the expense of the soldiers living in the monastery of Koban. So there was a regiment, let's say, which is the technical work for this section of the Ramanujan, that was living at that time, towards the end of World War II, within the walls of the monastery of Koban. The common side went at 346.

[42:28]

When was the council housing? Council was in 381. 345, Nijimao, 381. And the RCHs, the 7th Disciple, 6th Disciple, 9th Disciple, 8th Disciple. So 5th August, 3rd of August, 368. And RCHs after 387, 2nd of August, 2nd of August, 8th Disciple. And then the real destruction of the peppermills was at the time of the Arab invasions. There were other invasions of the so-called Arabian ones. The Arab invasions were way down in the 6th, late 6th century.

[43:31]

So there was still some... was to belong to the acronym of communication, although it was very marginal. Shinryuji was very strong as a new world, who gave a culturally different orientation to the world. There's a lot of that. And a very military orientation, because at that time we had to defend ourselves, with arms against invasions. It was a... Tepigaldi organized Muslim invasion. It was a part of a larger movement of the tribes moving from one place to the other in the east, something very similar to the invasion of Kira by successive waves of tribes. And the same thing in the east of Africa. That's a defeat if we don't, we don't, we know almost nothing about Pac-Man.

[44:36]

I'm probably a surgeon for non-public knowledge groups. People who try and make a movie of a bit of information they want. I'm, I'm, I'm a psychologist. I hear about Contrary to what we did with the domestic response came in front of the action against the Synthetist group, quite an excellent opportunity to have to remind them, or maybe to rationally remind them that I'm responding to that further. Is it true that a lot of New Brunswick or the Commonwealth's candidates came were not baptized? I had this odd response of fervor to the question of action.

[45:38]

One of these Pagan people, I'll get to that in a moment, they talk like they have to make pension costs and things like that. It's a lot of them that talk about the Lord's Prayer and stuff like that. It is true that a good number of disciples of Kuaigongus came directly from Mekong to Christianity. So that their entry into the monastic life was their entry into the monastic life. And their initiation to monastic life was at the same time to their initiation to Christian life. And they were prepared for baptism in the monastery. They were getting embalmed for a few years in the monastery. And every year at Easter, there was the general congregation of all the people in the monastery.

[46:47]

And every year all the monks would gather for Easter in the same monastery to celebrate the Pascha, which means the holy week. holy scripture and then in the Easter ritual the catechum would be pronounced I think that just conform to this view the monastic community was an answer to us the monastic community of Bangkok was a consequence of that favour And that was an expression of it. And that expression was powerful. Attracted people. People were attracted to live that life, which was a witness to the Gospel. Because they found it was a beautiful life of charity, of sharing, of common service that came down to earth.

[47:54]

For example, West Bacong is disconcerted because he is put in contact with the charity of a lot of Christian people, which was a pagan, and he is paid a prison to become a soldier of the Roman army. They need soldiers, so they need all the young people, their colleagues, prisoners, to bring them to the place of the war. And during the night, these soldiers are put in jail in the city of Thebes. And the Christians of that place, there is a Christian community in Thebes, and they come to the jail and they bring food and drink, and things for those poor young soldiers who are prisoners. And by the means of this, quite a lot of people in that world, they don't know us. So it's thought that they are Christians. And they do all kind of good things to everyone, with the art of love, calling the God of heaven to us, to real love, you know, and good answer, and so on.

[49:05]

So Cacophus is trapped now, that the Jesuits showed, and he will promise that his prayers will be answered. free from that captivity, then he will become a Christian, and then he promised that he will sing the world a happy song, and so on. And from that time on, all his seeking would be to find out how to serve God. And his founding of the monastic family would be to answer to God, to the world, to serve God. And Papalus then, For him, the image of Christianity has been his first image, and that will remain always. His image then is charitable, is mutual service, is concrete love, love in action, something in the heart, something in concrete action. And so, evidently, when he is free, He goes back to Upper Egypt, and he stopped at the first stage where he meets a group of Christians, and he decided to go there, and he lives in the outskirt of the village, and he stood where he was.

[50:20]

And right from that time, people started coming there to him. It was almost abandoned village, and people started to live around him because he was good to them. And then later on, it will become one, two, three, four, and it will be formed by the old man, Padawan. And after so, it will be three years, I should not say, seven years under the formation of Padawan. And then it will be of its origin, the Genesis. And as soon as he is there, people come to Lutherana, but he doesn't look to them. So it is always this Christian charity that attracts people. the devotees will be astonished. People will come, they come to the temple, they find their inexpressible part, the personal part of the Christ. So, they come there to live that life. And that life happens to be the monastic expression of Christian world. So, they become Christian and want to have the same part.

[51:23]

They have not been taught about Christian mind, about this world, about this world. They just saw a bunch of people who were living a lot like that. They came to it. And they end up being quite some person too. And this one. The Lover Night Company, N.A.G. H, capital H. H-A-M-N-D-E-R. Which one? The big one? The... I didn't look at it. I just saw the tiny one. The tiny one. The tiny one. So, Raff Conner, the lecturer at Robinson, a group of scholars, human rights scholars, human rights scholars, Raff Conners, have made, a few or two minutes ago, a rapid translation, in this translation, of all those books.

[52:39]

And now, they are doing, slower pace, the edition of each one of the books. graphic text, and then Google English, and more people in the conference. That one was critical, as to be correct in many ways. But their idea was to make those texts available to people as soon as possible. So thanks to all of the people, it was very, very good. And the only in addition to the old one being more proof. But we're still doing our reading. He tried to discover it in 46, but the history of that discovery is about the same as the history of Kumbha. So I believe it's practically the same, right? By the young... Shepherd was my recruit. We, without knowing who that Shepherd was, and he brought some of those, some of them were used as fuel to the boat.

[53:50]

And then he brought one to Alexandria also, and they were, he was an antique dealer who realized it was so important. And then the government, One of the books was brought to Europe and was bought by the Jung Foundation. So it is back now to Europe. It is known as the Jung Transcript. Jung Transcript is the palace that was... One of the administrators of the Jung Foundation, the foundation of Hitler, One of them, he said, really said, pistol. Pistol. And he was very, very interested by those very drastic visual. So, we discovered that there was a music orchestra there. So, they bought very high priced booths.

[54:53]

And then others who were gathered, finally, they all end up in the Taiwan Museum. But there was a novel. The Young Codex was published in a photographic edition, a translation, in the late 60s. But it is only in 70 that they started to publish the facsimile edition, photographic version, on the whole thing. It was written by Julius Krupp with the Egyptian writer. And it was only a silk chapter, the one that scholars had access to those things. It was the first outstation to appear over 75 years ago. Now, there is a group working in California to make the outstation. They also got the Arctic maps, according to the flexibility mission, with the short of the floor.

[55:54]

We are still working on it. We've just got a way to go, a grant from the Canadian Council of Art, where you'll probably be able to go to Spain with all the existing works. So that would be the diplomatic division, with the logging production and the logging of some target area. It would be a big work for each one of you. But all the people who are in America, a lot of them were very harsh. A lot of the people who are in America, a [...] lot of the people who are I think one year she was a cop, she was from Egypt.

[56:57]

Oh yeah, yeah. She was a cop and he knew only a cop. A cop he can relate to. From Upper Egypt. And Upper Egypt was a... Upper Egypt was a very backward country. That's the difference between them. It's very important to know that you're a British. What we call the operation piece, if you look at the map, it's down on the top. Yeah, because you have the pit there and you, and then you have to, well, twist and open. Can you see? You have the delta on the map, see? See, this is the pit there, and you have the delta here. It's Dubai. And so this is called the Lower Egypt, because it's lower than the sea.

[57:58]

And then people from the sea go to Africa, to the Upper Egypt, down there. And so here you are, Alexandria. Alexandria is a very large city, cosmopolitan. It's open at the sea port, open to ships coming from all the countries of the world. was known at that time. There you have the influence of all the religions, all the cultures. It's basically a Greek city, of Greek language. It belongs to Greece, and open to all kind of philosophical and religious influence. And a lot of culture. Then you have the monastic life of the Maitreya, and Skampi, and the Keldia selves. That's the last of your four generations here, it's near Alexandria.

[59:00]

So the monks of Alexandria will be influenced very much by the school of Alexandria. by philosophical and theological reflections. Most of those minds are ignorant, but among them there are a few very, very long divine beings who will live the same experience, will be formed by the experience of all those illiterate minds, and will reflect on that experience with the tools of the Neo-Revolution philosophy, and the theory of Alexandria, that they will become theoreticians of the monastic world. And there are other reasons. Now, Michael, Egypt is along the Nile. You have a little stretch of land on both sides of the Nile, which is for time, when there is the rising of the water.

[60:02]

If you have one year, you don't have the rotting, the rotting. You have a family, you don't have anything that grows. Only for the seven years, let's say I took seven years to see here, from the vines. And as soon as you go, a few hundred yards from the vines, you are in a vortex. And then there is nothing that grows, so that they call it the desert. So when they speak about desert, that means in your backyard, beyond the outskirts of the village. And they have the same way in Celtic, or mountain, desert, cemetery, because of the invaders. And so those villages were very, very poor at that time. They were small villages along the line. Many of them were abandoned at that time, by the Romans. Because people could not live. And also because of the exceptions of the Roman army. And the army would go there only to to get the food, to get the meat, to get the taxes, and give those apart a little.

[61:05]

So, that was very poor, and there were very, very few communication. Most people spoke Coptic. It was very rare to find anyone there who would speak Coptic, learn Coptic, or speak Greek. So, there were a couple of Copts from Eastern Europe. So Patong Yus was born in one of these refugee bays, a very, very hot trap there. And yeah, obviously, I don't think Patong Yus, there is no evidence that he ever went to Aix-en-Provence, he never went to Laos. That's it. And this is important to know that geographical persuasion, because the main characteristic of Papua New Guinea, the Monastery of Saint-Saëns, is that neither in its origin nor in its literary expression was influenced at all by philosophical thinking.

[62:08]

or theological thinking. So all the other monastic sources are influenced by it. Greek philosophy or Neo-Revolutionary philosophy. Which is not bad at all. There were tools that allowed them to make up a theology of monastic life. But then, it's very difficult to distinguish between the experience of monastic charism in its purity and, on the other side, its theological elaboration on that. So the charism is always present to you in those sources, wrapped in philosophical and spiritual elaboration. But here, because of the lack of Greek influence, you have the monastic charism as an experience in its silkiness. We're saying it's a purity expression. It's a poverty too.

[63:10]

Those texts are not very rich texts. They're a very simple description of what happened. how they did it, but they did it in a very simple way and influenced mostly by New Testament Gospel. If you look at the modern theory, you see the new quotations from the structure. Any other text will be much more in the writings, in the letters, and so on. At the end of my third book,

[63:42]

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