I have been shortly in successive generations of novices in this heaven. I was glad to see some adult friends and new friends and future friends and a sister now and a guest. So I've always Worst. Worst mark. I've always been a giant wreck, you know. The worst of us mark. So, what I can do is share with you all my impressions, experience, my last jump in his life. But I'm always in enclosure. You can't work from enclosure to enclosure. Because I keep my son involved, stability. But there is nothing expected.

[01:03]

I'm saying, I'm useless in my monastery, so this is where I can go. So this year I went from Spain, which is come to Eden, to Colombia, to Chile, Argentina, Uruguay, Brazil, and always in the closures. It's very defiant to meet real moms when you are not around. but not there anyone else. And, of course, it was quite an experience. I was in Chile for a certain time before I retired, during, at the end, almost. And everywhere in South America, I was, as every Westerner interested in theology of revolution, but I discovered that it's not a problem. For us, that's why they don't like that we speak of the theology of the revolution, because for us, it's just a sort of academic topic we discussed about.

[02:11]

It's a very interesting topic. But for them, it's an obsessing and oppressing immediate need to think and rethink Christianity in terms of the situation of oppression, where we are. By all means, not political, and financial, but even religious, because the political towers manage the religions and make use of religion to oppress people. For instance, in Brazil, in the First Party of Brazil, in the Northeast, the government is exploiting the old Negro, Amerindian religions to pharaoh, to really make of religion the option of people, you know. So they have to keep quiet, believe in all the superstitions, and a mixture of Negro, .

[03:19]

. and Christianity, and so forth. And certainly, there is one monastery who, whatever the community, there is a time to discern what is really Christian, and that is evangelical, and what is just controlled as political, for the views of religions, including Christianity. And so, for that, the theology of revolution is something very much alive, and I must say, it's deeper than we used to think. We used to think in terms, and I think for them, so it started so. It started by, on the cloud, the level of the Holy Spirit, the people of God, a few priests, now it's preaching, and the bishops. And first it was a sort of liberation from

[04:23]

political oppression and financial oppression. But then they discover that the yellow, we made it for various of oppression. That is, the main oppression which is sin. And always more, the theology of liberation becomes a theology of liberation from sin. And therefore, theology of Christ, theology of Christ, the liberator. And so it has been a real deepening of the approach to Christ. There is now quite a Christology for South America. And that is a specific contribution of this part of the world to our modern contemporary theology. And I think we have much to remember. We've got a beautiful synthesis in Portuguese. written by Portuguese Franciscan, Brazilian Franciscan, I hope you can be translated.

[05:25]

This is just like a liberator, which is a sort of synthesis of Christology and everything, trying to integrate all that with a new approach of the leading of Christ today for these people. But it's very exciting very stimulating for the past. But then I came back to Europe when one really divides conferences in Italy and Spain, so forth. And then I went to Israel to be part of a program of this area now called Hope, which is in the same time Hope and the initials of House of Prayer Experiment. So there was a group of about 80 persons, English-speaking from all over the world, and trying to prepare for what they are, this House of Prayer Movement, which is, I think, here, by the sister of Namir.

[06:41]

It was yesterday to mention his sister, Anchester, who was there, who had been one of the most energetic to launch this movement years ago, this contract. And she was very worried. We had, that took place in the new, ecumenical, new center for ecumenical spirit, come by the Holy Father between Jerusalem and Bethlehem, where a group of monks of Montserrat, he is a monastic very interesting place and so there were various people and they left and so we were always interesting people, Sufis, Islam, Jews religious mosque.

[07:42]

So we had various experience of the various forms of prayer and different traditions, all denominations, very extreme fundamentalist Pentecostals. Again, it was generally a wonderful place to meet people. And it's amazing to see the thousands of young people who go to Jerusalem in search, in search of people, in search of God. And... Actually, in search of Christ, you know, there is a light, some light problem, believe me, is torn toward Jerusalem, which is a whole history, you know, of Judaism. And for the first century, Jesus is not mentioned. Nothing happened for them, you know. The first time we hear about Jesus Christ is on occasion of the Crusades. And actually, that's something we have to be forgiven for, but even... And so, I don't want to hurt the shop, the Christian tourists.

[08:45]

So, I speak favorably, because there are the templars, we hear the profession of a templar knight, and so forth. But I remember, just before starting the program, the show, or quite a group of young people started singing, Jesus is Lord, Jesus is alive, and so forth. There's a great search for Jesus in the Highland. And in the Irish day, when my suffering was to see that number in the scale then, the churches are more divided in Jerusalem than anywhere. It's a continuous, not only division, but very fight and struggle, and sometimes violent, you know. And so fortunately, Jews are part of the struggle, so it can be objective. Church, sometimes, between the Coptic and the Gentiles. All these people were really fine in the Holy Sepulchre. But that's what we are, that's what we're doing there.

[09:46]

And there are always thousands of you people out there in camps and host hostels and trying to pray. So if I had kind of a song to be something to take care of hippies in the Holy Land too. And then it ended with what they call the peak experience, which consisted of going to get to Sinai, from Sinai, in Spain, in St. Catherine's monastery. I also, by chance, I'm very fortunate, you know, I've always made my friends at the right moment. One of them, who is a professional photographer, gave me a set of slides, which I saw yesterday, I didn't foresee. But we went there and I understood many things. Also, we were travelling in the American way of travelling with planes and cars.

[10:50]

But we realised that in this country of blazing sun, No water, there is no fasting. We were preparing. There was a pipe, an American priest who said, we should prepare one day of fasting. And there was a lady who had already been in the experience, and she said, don't worry, you will be exhausted, you will be thirsty without caring. And I remember one night, I was there and I couldn't sleep out of thirst. So I read the biblical story of the exos, and I understood various things. And I said to myself, I should surely have been with the people murmuring, grumbling against God and against Moses. But God was faithful.

[11:55]

And so I understood also what means, what meant for them, fidelity. Sometimes when we read these things of those who say, oh, this poor Jews, they didn't understand anything. We would have been more courageous. But when you are in the land, the conditions, and when they realize that they were fighting continuously, 40 years, and for just 40 hours. So I think it's an experience to understand the existential aspect, the experiential aspect of this exodus. And of course, St. Catherine Monastery is one of the things, you know, that has been found at the end of the fourth, very beginning of the first century, by monks who came not from Egypt nor Palestine, but further from Syria. And then in the fifth century, the end of it,

[12:57]

The prophet Justinian built for them this sort of fortress where they are still. And it's like a holy city, village places for months. Then they have lots of mosques helping them, serving them. There's a mosque in the monastery. And the monastery is dedicated to the history of the Transfiguration. And with a beautiful access of the church. Sixth century mosaics, mosaics of transfiguration. So it was all of the people, and all of the icons there, they are icons from the fifth century, before the iconography, with the best and the most ancient collection of icons in the world. And what's hurt me everywhere was the eyes of people. Contemplation in the mountain, the high mountain, contemplation, gone by Moses, the father of James and James and John and the monks.

[14:13]

And then, during the Middle Ages, the community was to die up to 400 monks of all the different parts and churches in the East. And still, in the exhibits of the library inside, you'll find the book. And I'll tell you this, and I enter the languages in the manuscript, including when Latin in South. So it was quite an experience to be there, to see all that. It was just before the war, the last war. And then I came back to Europe. I had a device perfectly. And then you were. Now it's very hard to lead to this conference in Brengara where I was privileged to meet Brother John Baptist without knowing that he was from Mount of Anselm. So I'm going to show you some slides of that, but before I want to mention that it has been also a great experience.

[15:16]

Four years ago, we were at the Bank of Conference and This time we took place in a very western place, it was not very picturesque, but we absolutely wanted to avoid what happened. The last time we had died, it was Thomas Merton, and we all were sick, so we wanted to be in good shape to work at the deep. Nobody died. And we were about There were other people there, some there were lots of them there, and some were coming in for various different palaces nearby, history. And the program was very carefully prepared before. There was no talk to, to listen to, and to get abandoned, and sometimes so boring. So just discussion in groups, very depleting, plenary discussions.

[16:20]

The peak moments were the moments of prayer, three times a day, we had prayer times, and tried to at various heights, new heights. It was very interesting to share in Catholic, not all that liturgy. The Vietnamese carrying all their dogs and his hand sticks, everything. It was most remarkable. Then we had two Indian masses, very, very beautiful. So, yes, the last one, then we said, look what he used to, and said, all the artists, the highest presentation offering of flowers. Very, very nice. And also, what's the problem, and then we have to, particularly, the Chinese group, the Korean, trying to give us an idea also of what could be and what begins to be too late, begins to be.

[17:23]

The Catholic tried in this contrast, tried to integrate the traditional values. One of the main problems was the use of non-Christian texts, and everything like that, you know. And it's surely going on with some resistance, but I got here some, I took some texts once, an Indian anaphora, you know, Indian literature, very, very beautiful. Then, towards Indianization of the literature, text of the office of readings, it's Christian and non-Christian texts, Hindu, Buddhist, Chinese, and so forth. Then I went back to buy a salon, and I attended what's called the Worker's Mass by the work of Christian fellowships there. And I even attended three languages, Sincerese and English.

[18:30]

It's a combination not only of Christian and Buddhist rights, and ways of expression and text, but also of the real problem of the workers. They call it, this Christian association, Christian Marxist. Actually, they have nothing to do. It's Marxist, but since there are people who came, who are interested in promoting the workers are the Marxists, the only way to say that they are workers is to say they're Marxist. And actually, at the offering, in the post entrance position, they bring the red flag, I was introduced by a Jesuit. So, and this Jesuit was a very distinguished man. is very much working for that, for the creation of new Sudanese liturgy.

[19:34]

Here I have a journal published by the Division of Buddhist Studies, of the study sector for religion and society. And this is a special issue of liturgy and dialogue with Buddhists, an experiment. So, a Buddhist appraisal of the liturgy, an appreciation of the Buddhist appraisal. a Christian critic of the liturgies comment on the Christian critic, you know, we think for granted that it's easy to have a liturgy, it takes time to, and talk about this in discussion, to find, to create, to do events, but it does start. So I think one of the impression that I got from this, what this experience was that of the vitality of our church. Then also, at the level of theology, a lot of work is being learned, in one's field, particularly even on the notion of God.

[20:37]

See now, the idea of personal personality, of a personal voice of God, was totally absent, of Hindu tools. And now there has to do this dialogue between... experts, perhaps at the top level, but it has started, you know, ableing to accept the idea of person as well as we accept values of their ideas. Also, and the spirit is the one of the relationship between incarnation and avatar. We come closer to understand what way to find the scientists. Then another one is the concept of God, first. God the mother. have used to patriarchalize God, to must-be-unize God. So, quite a part of the Old Testament, he says, is absent. So, taps the Hindu idea of God as mother would help us to recover this part.

[21:38]

And as a field in which intense work is being done is the program of the sarcastic values, values of non-Christian religions. This father of Paris gave me this booklet, which is just a list of publications, the scientific value of non-Christian religions, according to ancient Christian theologies, writing in Asia, published Theologians from John 1965 to 1970. So only in five years, and only in Asia, there are all these things on the presence of God, the action, the scientific, salvation through these non-Christian religions. That's quite a new approach, a new problem, and very clarity too, for us and for them. And then we went to Ceylon and

[22:40]

He's a Seraphese, you know, very aware of that. He's a real scholar. He was for the Paris Text Society of London. He's a paleontologist. I mean, he's also a pastor of mine. And I'm very fervent. This time he spoke. He already cracked because now he was saying, especially, he always spoke of Jesus as somebody who exists. And so he took me, in the minimum of time, in Seraph and Tandy, which is the holiday city of Senone, in the maximum places, with the maximum of people. And I could discover the vitality of Buddhism. It's very intelligent, you know. I remember when I was in the Oxford Symposium just before, in August, I met Calixtos Ware, who was here last year, I suppose. And he said, well, if I were to remain an Orthodox, I would become a Sufi. I said to him, I said, if I were not to remain a Catholic, I would be a Buddhist.

[23:46]

Not an Hindu. I'm a bit afraid by this, you know, whose mythology and the force, which is also great. But I think what is such a pure, well understood, of course, as everywhere, as in Christianity in Brazil, it can be degraded very, very long. But the real Buddhism is a very great religion. And it's expanding. And it's quite a mission and movement now. I just picked up in a store, in Buddhist Publications Society, just a catalog of titles, you know, hundreds of them. And you could just adapt them to Christianity, the egolessness and the events, Buddhism and Christianity, the Russian in Buddhism. to remove one of these striking tones, and so forth. And in other languages, you know, I picked up a journal there in Japan, Buddhist shimmons later, and Buddhismus for children, for children, and so forth, and there were, there were, there were, they published journals in Swedish, there were, you know, and somebody, I think it was Pernicast, that there are now 10 millions of Hindus and Buddhists in the West, which is,

[25:08]

more than Christians in India. So, we used to say in the same time, think that it's legitimate, we are afraid of people who accept, now they do, they do. And they convert people. In each place, Buddhist place, I was in St. And there was a white man, at least 20, with a monk, converted to them. So, I think that's a challenge for us. And, for instance, I picked up, again, the message of the Buddha for use on the move. So they are very timely and, I think, appealing to many people. So I think we have to consider all that, and that's why we issued the conference, the message to our community. I think we are seeing that in the end. I sent a message to our communities, which was addressed to the Asian communities, but it is also very important for us.

[26:13]

They insisting on the monasticity of life. The conference was opened by the Bishop of Bangalore, who was representing the Indian bishops. And he started speaking with tremendous experience he had. He said, I've been, during 15 years, a professor and counselor in a high school, a Catholic high school in college. And I, great friends of the boys, came for me for succumb and for their problems. But then, suddenly, I discovered that when they wanted, as they said, when they wanted to sit with God, which in their vocabulary means to pray, they went to an Indian. So he was very unanimous. The bishop said, please be long and just not, and he had small monastic committees everywhere. That's very impressive. So he sat in this. And this committee of three people was appointed to prepare the relation of this message, and then it was dispersed in the groups and then approached by the general assembly.

[27:22]

It has become clear to us that seeking God in our times called for an adequate openness and flexibility in our religious life and structure. We are in a moment of challenge and if we do not respond, we will lose our right to exist as monasteries. That's very strong. And this response consists mainly in many men and women of God who are helping the building of the city of man. Particularly, we have to support the poor and the striving for the human dignity and liberty. In my group, we have to share that with the Japanese. And we also realize that almost all the Japanese who spoke, except for a friend there, were almost in a sort of continuous pressure, aggressiveness. You can understand the people in all this life has been brought, brought, and lived in the war. This is a war. So you see, that was something very, and then we, very alive.

[28:26]

And then we had also two landers from Tibet, representing Daniel Abba, who was in Europe, so he couldn't come. And I met two days ago in Aris Airport, the legend in my, order in Europe that, if you want to see me, go to an airport. He was going back to Tibet. And so when I have a monk, and perhaps the Tibet and the monastic of his holidays, the very long nights, of course, he started. And the bishops of Seoul prepared, in view of our confluence, Yeah, a sort of message to us. Everything was so old that will be published soon in French and English. And so after this too long introduction, we just could go and look some slides.

[29:30]

They are not particularly exciting, but I'm not yet a bad photographer. I'm not yet a bad photographer. But at least it gives you an idea of the variety of the people who are there. I've had As for ideas, it was a piece who knows more me than more than me, we'll take a look later. And in this temple we just placed there, we were there at the moment of the solemn procession in the morning when they bring their offerings to the temple, about 10 o'clock every morning, so there is quite a procession. I made my photograph, I just put, I mean, exactly. And you see the variety and the art of this very ordinary temple, one another with so many others, see? And that was an aspect of the same position where there were instruments.

[30:30]

Yes, that was to take the gun. The gun. It's the most extraordinary thing. They have these shook shorts, bare legs, bare feet in sandals, and then these little knitted sort of leg chaps, but they're feetless. Just the leg has this knitted stocking thing. I'm quite curious. And I also understood why we always take off your shoes, because they are in leather. And also the beds, we were warned not to wear leather beds, because they come from cars. And when we went to Panka and Jack to buy an Indian dress for him, you know, the German took us to a shop where we could find things in leather.

[31:35]

Because when the cars died from petrol, Then it's possible immediately to take the skin and make less. Otherwise, it's for people. That was it for years, too. Young people, you know, they're alive, man. They're full of joy. I've been sort of done in Vietnam, so they are for the 20th meeting. And that was his young number here. Well, that's the Jane Temple. was a barrack before his clothing. Yes, yes, just after that, but you went with his shop. And that's the Jane Temple, right? You're in there, too. Yes. Yes, yes. And that's the barrack car, and that's the man, the Jane. Telling the story of this man, I suppose you know, he was an important political person in various international cultures and so forth, and then he converted, he left everything, his wife,

[32:36]

These properties, if you see, now it is so bigger. Well, we're still full of life. And you see, it has its size. So we have not the right, when we come there, to get a pseudo-gothnic anything. Now, that's a man, you don't care. And we went to the concert at the monastery. We had quite a long talk with the Acharya. One of the things that impressed me is that Jain monks have no home. Yes. And they're, except during the long-suit season where they may stay in one place, their rule of life is that never to stay in one place. I think this, Buddha, which is a very modern one, it's not, you know, nothing of a medieval Buddha, because I think we have to realize that Buddhism is very, very alive in this country, and, you know, the Buddhist country, since they are free from colonial Poland, and that's why, that explains also that various people who were the highest Christians of the world, they go, we become Christians, are still in Korea, since America is there, because it

[34:45]

does some adventures. Now, we go back to Buddhism, and all the cities are full of, everywhere, of modern statues of Buddha, like really somebody for him, for them, very present. So, and we see our judges with this inward way of looking, specifying attitude. So, you're pretty. And surely it makes something for the people to see everywhere, this image of peace and meditation. I know where in Indonesia, near the Turkish monastery, there is Barabudu, these 600 statues that present in meditation. So we have to be brothers when we are. That's one of the thousands of stupas there are, everywhere. And that's, again, some views of this wedding.

[35:49]

I can get it all, you know. And all that is this flower, particular flower, lotus into force, as a meaning in the life. I think the knight has to go to join, to signify that they want to renegade themselves and force them. Yes. Perfect. I'm sorry. No, no, no, no, no, no, no, no, no, [...] no. What you say about the vigorous drum play, simply with my experience, not even in wild rock groups have I ever heard such trumpet and drum work, as in the temple at Chidambaram,

[37:13]

The group was playing flutes and long-on-long trumpets, all kinds of drums for about an hour while the devotees were waiting for the puja, for the offering service. And really it was just the back of one's neck just rippled up and down. But this is a Catholic wording? No, that's a case of Anglican. Anglican. Yes. But you are Anglo-Catholic now. So, just now I could tell you something about my recent research. I've been following my evolutions. Can I ask you a new question? Yes, please.

[38:15]

Did they necessarily South, yet, that means? Yes, but some of them were FG's, only not. All of them, because they had master, as you know. No, nobody could come. And even up to the last moment, you didn't know whether they would get the visa. At the very last moment, he got very intelligent, he is suspected, and so forth. He's not totally along the line. Yes, yes, yes. So you see, I would like to ask you also your prayer and your help. My current problem now is that the relationship between faith and culture, faith and culture, and for us, evangelists and culture.

[39:22]

I've been thinking and gathering material on that since about three years now, and next year in the summer program of the University of San Francisco, and I hope to reach to a certain synthesis and perhaps, what do you say, move in that. And I put the levers, you know, idea of God, God as mother, or not, you know, all the cultural ideas which we project on the mysteries of faith. A new problem, for instance, which is very new for me, in fact, to do with the suffering of God. It's God's suffering. I have introduced that by the Buddhist, some Buddhist, I mean, Asians, which we call them, make this order, theologians, which is by God, you know, the importance of suffering and so forth. And so, is God suffering? Or is he a Greek God, impassive world, immoral, immoral, immoral, everything which is in our screen denying him?

[40:23]

So, nobody is interested now. So, he is a very sad God suffering. And then I just thought about the beautiful contagiousness, I talked to him all of that. He was a common suffering in his father and son. the last book in German of Mortimer and the crucified God, the whole center of God here to be translated. So in, you know, the direction of Jesus and Jesus, God so far, the Father so far, the Spirit so far, and so forth. And that's for the theology of liberation, you know. In South America, I should speak of a God who just is a spectator that is not involved in yourself, you know. They don't want that. So I think it's one of the main problems where we have to try to deny God. And you know that in the Old Testament, and in Jewish theology, they are granted by Esther to have plenty of ideas of this God who shares in the jar, in the suffering of his people, and the prophet is the one who interprets that in the name of God for the people.

[41:29]

So there are many, many, plenty of problems, from God to the last problems of theology. But I think for us, at least as monks, the topic in which we are more directly concerned is monasticism. And therefore, tried to situate the monastic fact, the monastic phenomenon, into a larger view of the human phenomenon, the human existence manifesting into various structures. For this Oxford Cistercian Orbeck Symposium, I think that I don't think of all the monasticism in one world. and sub-tractory molasses as a worldwide phenomenon, trying to elaborate a sort of sociological approach to the fact of playing longs, that long exists in all the religious traditions.

[42:47]

There are monastic textuals always the same, there's certain separation from the ordinary life in society, spiritual, reality, ritual, meditation, nirvana, then based on a certain asceticism which always implies a part of an element of sexual confidence, then either alone, and a lot of wandering, and the is a country that was talking in all the monasticism, in Buddhist, in Jewish Christians, and to now it's revived again. And all in group, and then I always find a community for all, and also a basic

[43:50]

the common feature is disappropriations, renunciation to property and so forth. And so I've been trying to elaborate that, I'd actually come first to the British person in France, it's now in the , the proceeding of the 14 pages, because I just gave a very superficial account of it. I kept to the idea that Monasticism is a phenomenon of marginality, recovered, more or less, by the society. If it's just marginal, it gets out of the debt of the body. It is simply recovered, it just becomes one wheel more in the system, in the machine, political or ecclesiastical, and so forth. And all the monastic history is a sort of dialectic between this element of freedom, spontaneity, freelance, and Obedience, submission, communion, going on here.

[44:53]

So there is no solution. It's always to be trained, to be recreated. And that explains also the meaning of first monasticism. I was last Friday in a lecture on my students on hippies in the time of St. Pakistan. was to reform the monks who existed before in Africa. They didn't want to prioritize. They didn't want to work. They proved that they had to work. And the last pages are against the wrong head. And it's quite a problem. That led me to study all the problems of health, of third rights. All the conditions that have been created in milieu, in which monasticism appeared in the third century, you know, that later it used to be considered as the founder of monasticity.

[46:02]

The father of monk now is considered as the first reformer of monasticism. I already think at that. And so... But on the job of the bishops, and all this life, was trying to... In all of this very mixed milieu, what was evangelical, and what was just cultural or sub-cultural, and so forth. So... I think that's quite problematic. And then, since they asked me to give me another paper, I will open the author's office, I said, people run upon parallels between Christian and non-Christian forms of monastic action. It's relatively easy to see similarities between all these structures, institutional, psychological, religious, political, and so forth, to accumulate these similarities.

[47:07]

There are many. And then there's a problem of historical influences, whether one monasticism has influenced the other. And the more you look for, the more you find, I don't know, that I'm going to be quite clear on that, influence of Hinduism on the public Christian monasticism, influence of Buddhism, and we know through which ways and so forth, from Central Asia to Syria, especially, and Egypt. Influence of Christianity on the Buddhist religion. Influence of Jewish monasties on Islam. Influence of Qumran on the first islam community, which shows that Some communities like Qumran, of which we have no idea, still existed when Islam started, you know.

[48:11]

And the first monastic community which appeared in spite of the will of the prophet Muhammad that there could never be monks in Islam that way. And some Islamic monks took secret into all of St. Baham. And in North Africa after three centuries, in 10 centuries, after then, Islamic invasions were still in monasteries, with holes directly inspired from the macabre, and so forth. And then the Christian elders also influenced the Muslim elders, and they were a principal influence, for example, the military elders in our church were just a copy of the military... of the... in the head of the capital of Morocco, of monasties. It was a city, a monastic fortress in Istanbul. And so, you see, the more you look, the more you find influences.

[49:14]

But you don't find influences sufficiently to explain all this filiality. So that you have to go deeper and to find, beyond historical evidence, a level of deep psychology, where to speak a little bit, to use the European vocabulary, the archetypal structure of man, manifest themselves, always in the same thought. And still deeper, there is a theological level, the image of God, God working in all men and leading them to him, two ways which are very, very different. So there is a certain, you know, I still remember after the back of conference with I visited with, I was a western lord and an Egyptian man who was an Arab-minded who went to visit a Buddhist church near Bangkok.

[50:19]

And we didn't know his name, we were keeping our hours, so we just sat down in silence and we understood one another. There was something in common, you know, in spite of being so different cultural and religious forms. I think there is something monastic. But now, since that, again, we have been led to... to disturb a certain evolution in all of this process of formation of the monastic phenomenon, as we know it now, in the two main monastic the two highest holistic forms of life, which is Buddhist and Christianity. Then we have a passage from the sacral to the sacred, from the ritualistic to the interior, from exterior to interiority, a real continuous purification, leading to this sort of big experience, which has been the experience of Buddha and Buddhism, and then, chiefly, to the experience of Christ.

[51:22]

But ten years ago it was a sort of commonplace in NCR and everywhere that domestic life is just a bi-product of a sub-culture influenced by neo-Pratomies, neo-Manikis, whatever they say, but this was something so different, just talking in the streets, chatting with people and so forth. And now it's exactly the opposite, it's a progress of political science. I suppose you are aware of a very recent volume of the Anchor Bible, the commentary on the Hebrews, published by Serpent Duhana and other people, it seems to be a Jew. The first one, you know, where he tried to show that the Eastern to Hebrews was written for a monastic servant, extremely monastic, and Jesus was presented to them as having been the monastic servant, you know, Very much it was by the ritual concept, through details of all. And I have spoken with biblical scholars in Rome, and I swear I'd say, it might be a bit exaggerated, you know, but there is something, too.

[52:31]

But then, the most recent words I could read this year, or this last week, some night, on religious anthropology, comparative religions, are all in the sense of the continuous purification, reaching to, and even when it's not written by Christians, by non-Christians, taking the gospel, insist always more on the solitude of Jesus. Jesus, as a real model, the perfect paradigm, as I said today, perfect example of what is to be a model, is moment of solitude, and shifflet on the mountain, the temptation, importance of temptation, sex particle of temptations, renouncing. renouncing it once, renouncing selfishness, self-traveless, self-traveless, prayer, aestheticism, all these fundamental structures of monastic life have been perfectly realized and then implemented in the church.

[53:38]

And each time in the progress of this monastic phenomenon we start very early, so in the time of Saint Anthony it's already beginning, But we see integration of values coming from all these traditions, so that for Neo, all these Neo, Neo-Peternism, Neo-Synicism, Neo-everything, you know. And it's very difficult to discern what was the percentage of each tradition, as well as an American terrorist or he'd become, by the open years ago, it would have been difficult to say so much percent of neo-Noxi, so much percent of neo-Fragi, neo-something, you know, but there was a milieu. And then all that led to this sort of, actually, the pure experience of classic life in Jesus Christ. And then in the development of everything was accomplished once forever in Christ, but culturally, it has to develop, and it is still developing.

[54:42]

And each time we see the wonderful integration of all this, values coming from ancient Egyptian, Greek, Buddhist traditions, Jewish traditions, Muslim traditions, many of the observances and even of the images and ideas of the Kaminite tradition just directly from Islam to Andalusia and so forth, you know. Not only the religions and the veil of the Andalusian ladies, I took slides to sit in the streets of San Diego, Medellin, everywhere, just this place to show that it's just a cultural fact which you don't only find in the Hispanics. People tend to impose it in the name of the gospel. It has nothing to do with it.

[55:44]

It's just a cultural fact. But there are more important elements. And so I think the capacity of the incarnation, the wonder of the incarnation, is this capacity of integrating all the human religious values of all the traditions. And that's why what we have to do now, in Asia and in Africa and also in Oceania, and even around genes of Australia, not just to enforce a very limited, small, western, modern, vindictive thing, but try to integrate and to create a new future monastic phenomenon. And I think it will be very thankful for God to be alive today. I think it's time, eh?

[56:35]

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