The word Benedictine encompasses much more than what is connected with the word Benedictine. In fact, we might say that the word Benedictine encompasses many things that would seem almost to be in the opposition, at least that I'm at least far removed from what we might find as such in the real world. And well, one other mystery which, too, is part of Western American civilization, part of American civilization. And it is more important for us to realize that we are all not forced to recognize the values that are there. We, at times, will want to consult our questions to advise the relevant audits in our own time.

[01:11]

But the richness of authority that's inherited from now is only worth it if students are denied what they have been student during the years of service. We will have an answer to given to our students and our students No more time. And if I was to take some of this stuff, it was on the floor. We just, we stopped. It wasn't on the floor. I found out that this, [...] When I was visiting Mokwa, I talked about the media from here to Guam. And these two men who saw him were often in opposition. He was a mild person.

[02:13]

And they are proud of us, what we must do, or rather the media from Guam. You know, now there is two minutes, I have to speak up. I said, before I speak up, you have to excuse me, but don't cry. H. E. J. Chowdhury. Thanks for answering. For looking further, I was going to look at Illuminati studies. I include me. I'm a fully active movement. My group will say in the, in his work, he asked me to go in his poem. He says that in the town of Attlehew, he died in the year 1109. The LVF community was in many ways the physical center of the earth.

[03:16]

It almost seems like an exaggeration. And yet I think one could defend that instance very well. He, I mean, in a way, embodied not only what was a monastic ideal, a monastic ideal that was perhaps initiated first from the Carolingian prism, which he stands for as a fine example of the Carolingian monastic ideal, but who is also, I think, embodied what would have been the Christian ideal or the spiritual ideal of the high middle ages of the 9th, 10th, 11th century. And you ought to understand what we mean when we say that CUNY founded in the year either 909 or 920 when I was at the George College Union, but that's not

[04:27]

I know nine artists, so nine friends. The fondest memory in the first decade of the 10th century, and the finest appetite from the last choir, from the 11th century and the first choir in the 12th century, and the last one that was there all the way until the French Revolution, Well, David had certain sense, he was certain, really, of what was to be completed as if the goal of the master system were emphasized, it's clearly that. As well as being a great spiritual force, because the New Yorkers aspire to start development, it's time to go reform movement.

[05:30]

Don't start out of a reform movement, it's time to go reform movement. And we can enunciate, not so much on the right, as we did of course before, but in terms of this actual living out, in terms of its pastures, it enunciates those times of the natural theology, the natural theology, the natural theology as well. But this will not be understood. The middle class will be understood by one who understands the society in which it took its birth, or in which it took its inspiration, and upon which it all is confined. And that society is the world of Solomon. Now, the society and we will develop which elements and how to do it. And there are, yes, you might say, I think there's, well, it's two major factors.

[06:42]

First off, when we talk about students as being the, the recruitment and the influence of children and doing the new jobs are, and citizens made this embodiment on the, on the, uh, we had all this ethos of this town in English, English, even this one. And then there was four more citizens who were going to get to London. Down there was the crucial complex, which we call and incorporated the church into it. This panel is a profound effect on the church as an institution and even on the church as a religious place of worship.

[07:45]

The ideal of Judaism, remember, or the principles of Judaism, is not an ideal. It's about relationship. Relationship is a system of relationships within the aristocracy, within the middle class. It belongs to the underscored, and thus the majority. And it's the relationship of one man to another man. of a man who is called a rastor, who is a man looking to the eyes of the Lord, a looking for a power. So we can petition and receive the protection of the squanderer. And as a result of receiving the assurance of the protection from the souls of the squanderer, These I assure by commendation that these will come to the aid also of the stronger and the out-of-quarters.

[08:55]

Although retiring, however, there will be a kind of a surge of support due to the beginning of life. Now, where the system of sociological Also, the loophole, which means that all of the strands, as far as we see, the products of the weakest and the worst sides are the livelihoods, or the sustenance of those who are the weakest, is assured by a justice strand, not of an outside property that one holds as one's own, but as one's own, and it's permanent, in a permanent way. but never allowed others to speak, in other words, the profanities, as they planned, of one service to the other. Though it is both social and misogynistic in nature. Whether the kids tell it or not, it is crucial, and for our brotherhood, namely the others,

[10:04]

which served all would be at the one and the same time vassals of the troops and military staff, by no means a great lord, to be trust, and also to be a lord of Uganda. And if it was true, some then, challenging me and others, members of the hierarchy of the country of because the system of feudalism, but in this regime, this regime of Europe, feudalism is sometimes what we might call feudalism by way of analogies, by way of groups, in the region of Japan, as well as even in Africa, as well as in many other countries, when you get down to the various systems of feudalism, as you see found on the continent, and failing so forth in a different regard than Russia. No, that's just all based upon the reality that society is, first of all, in chaos.

[11:12]

But there is stability. But there is lack of security. And secondly, based upon the reality of Australia, and I know exactly what the mentality of because you are always avoiding the task of the powerful. Now, based upon that kind of analysis, how is the Church going to survive? It's hung up its feet. It is unable to disperse in Christchurch, unable to improve the finances or the protection of the mighty. And also, we are under heavy security by some One, two, and a few, I know that's a question in my book, but I'll do it with thought. Of course, that's before we move on. Monasticism, when I start, was incorporated by an individual on a base for depending into what I believe, onto this system.

[12:15]

Whereby the public becomes law. Whereby the abbot becomes a civil law. But it's only an absolute fiction. But this whole system is, and it's natural, this whole system being transmitted into liturgical understanding. The very system which I want to change, for example, was Christianity. The Manifold Law System. And it's Christianizing the religion. Active commendation. was not only the according of one plan after another, which was entered into the text of Gethsemane, but that we would play with hands outstretched and begin to play with folded hands as any fossil before his Lord. And those who stand before God, our Lord, But also, it was instilled, not only with the kids, which was to be fuller to the kids for school, and which was found again, as a young monk.

[13:25]

Of course, there was no one left around to do them before them, and teaching them, not only on the hall, but on the street. The way any pastor should preach his Lord. But also, it would be instilled in terms of Kissing the, holding the factor of nether and kissing the factor of the square and by the way I want to give you a story. In other words, if you come to the Christian school, you're a Mormon, you're a Christian, [...] Well, that is the opinion that we have to assume. We assume that they are the real Lord. And the opinion that a doctor can be the Lord, which is not at all the same as an opinion that I'm so mad at what I'm saying.

[14:32]

But that becomes our understanding of the opinion. The opinion for this, all the time, speaks to addiction. It becomes measured. Why did you want to put it out of your system? Because that's what the transformation was, and it will never look the way it takes place. But it is not the system. But if you found it, that's fine. No, it isn't really the system. You found it, it was fine. But that is not, you cannot, you cannot understand it. It is not only that. The whisperer language learning incorporates for many monasteries in various modalities, which involves groups of non-feudalism, which also involves the participation of those monitoring the whisperer. but it was good in a certain sense for the church and as well as for the institution was also good for the maintenance of the securities of society and its owner because it was beginning of a power jurisdiction to the average.

[15:51]

The creation of the feudal and militant You have to remember that there is a certain area of land to be withdrawn from the power of the local council or duke and made in itself a sort of sovereign state, under these conditions, whereby the ruler of that place right now is immune from the jurisdiction of the local council or the local duke whereby the ruler of that territory must entrust them the responsibility of the claimant's justice, or the collection of the property. And the others, due to interest, would have normally reviled upon the claimant. They don't want to go on for much longer. It's much more complicated than that. But just to face the stupidity of many monasteries, one could argue, immediately, as well as many other monasteries,

[16:52]

the Communities, these are our Communities, whereby the authors are here in Tucson, Iowa, and the translations are here in Arizona. That will be later on, much later on, but the title is our Constitutional Contracts will be there. But what does it mean, however? That this man who is supposed to, in the rule of Benedict, is supposed to be the one responsible for the cause of the world on his brother, the cause of the world, is now a lord. Is he a lord? A warrior? A member of the warrior caste? With responsibility, power, and authority. And though the abbot was not to fear the barbarians, what could be terrible about that, but he still claimed the right to condemn someone to death, which was such a profanity, and therefore I must help you, God.

[17:54]

Well, like you are, you are the judge, or you are the delegate, no matter what. As judge, and later on, there were good executives. You still were also condemned to the death in Harvard Gallows, where I recall, the monastery, at least. So in other words, the question of governance in societies, and the question of the spirit of the society, of the monastery, and the church, they are relatively similar. There is more of it, there is as much a print as there is a little bit of a copy. There is much of progress, I was one of those war stars. I was always a warrior. And the enemy, if they see someone with a firearm, they see others.

[18:55]

They tell them to go to a studio or two or three nights, because if they want to, they're going to hang their own mouth. And when they're two or three nights, well, we used to cancel them for 30 years before we met. It was every day. You have to be there when it comes to India. to give advice to the president of his council. The president, in other words, had to, uh, let the foxy Germans run around, that's it. And he thought it hugely unsuitable for law and colloquiality, he said. Well, now we're moving.

[19:57]

As we were there, and there's still selfies, but naked selfies. And I looked up to see all of them. No, it is not at all, Arthur, and it is why it looks so understandable. But, if the rule of Benedict Springdale in Western Europe is not the cause of the So we might like to think that it was so wild, and so frugal, and so affordable, and so good, so well-bought. It survived and it prevailed, most likely, because of all the things that it did.

[21:04]

It's a monstrosity. But after all, what? Those who do not hold the Roman faith, and the Christian God, as well as the Roman religion, upon the Christian God, and the Roman law, even then, the story of the sign of the law comes totally from the faith. And so is that. It's more than Christian God, that's what Christianism is about. So, too, it's only by the Church that we have an ideal family. So it's very logical, then, that we want all the Roman monastic rule. Because he likes it, sir. And therefore he can understand it flawlessly. Well, uh, he would be out to bury us, but not who he knew, who had grown up with us all this time.

[22:10]

He'd visit us at school, so he'd teach us. Well, later on, after his conversion, after finding that it was, uh, well, not even, but it was the right for free-serving inmates in the Army, and decided that he wanted to be a monk after all, like so many other soldiers, he went back to his father's surgeon, his father's, and his father's are gone, and it's the name of Benedict, I'm really amazed at how these fucking benedicts are possibly doing things by growing a fraction of funders. A funder's argument is that if we learn God's will in the first world, then we can no longer adopt the fucking benedicts. If we learn that benedicts were actually several tenths of what we had at various times in the master's life, finally we should finally decide to adopt the rule of benedicts. It's time soon that we have a copy of the rule of nonce, by the way. This fucking benedict, taking the name from his properties in the south of the whole of Andean, who verges on the thought of super monastics over what we know about them.

[23:11]

This is where I saw Charlemagne's plan. There was a party in New York, and he was, you know, that was always a lot of mess. And there was a party that was summoned during this huge disorder, often. They had a model monastery, and in the middle of a chameleon monastery, if you saw that around, And the whole program, the whole program of both Charlemagne and Humboldt was to find everybody there. Order and control. Order and control. And for this empire, this was secret. And this was also important. First and foremost, order and also to insure. To insure the good order, but also the good law. Because Charlemagne had his own law of condom. But Humboldt had his own law of condom. Why? Why? You know, every time he said something, they took him out every round in there, when he died. You know, they called him a traitor by heart, you know. That type of stuff was a selfish compulsion.

[24:12]

You know, I don't think it's a compulsion to do all that. He's been the only son to do that. Most of the people that I met, they tried to silence him. I read it for fear. I thought it was understandable that in trying to, in trying to become a doctor, you know, they saw me as a monk, you know, living in their own world. But one of the life, capituli, one of the great capituli, one of the great ones, [...] one of the great There's always this fight going on, you know, coming back on in 2050. We're living in the present of death counters, and monks who have revealed themselves to the country and the world. This is true, of course, because the refugees think that there is good order.

[25:14]

But what I believe in, in some ways, so far, has been something like to ensure that there will be a reform among the clergy, Both the men I took as well as the doctor there, they are the lowest class college students. When we leave the doctor, they are the lowest class [...] students. When we leave the doctor, they are the And his soldiers on their trommels, a rule, throw us some colors on our necks, and we had some of this, all of the objects. Then on the 8th of June, throughout the period of the 6th of July, the governor, both externally and internally, he told all of us, and accordingly, the first official adaptation of the rule of the notice.

[26:16]

All of our lives we lived in the 9th of July. What have been the results for men? Wait, I don't want to actually lie to you, because it's really expensive. This is one of the most former sons of Mr. Don Juan. My brother, Mr. Don Juan, he's 12 years old. He died last, from an after-daughter. All of those, his father, his brother, his wife, his husband, all those were martyrs. So it was necessary. I'm always very surprised. One of the important things, that's the most important, with what we are dealing with now, with us, we no longer have the responsibilities of our long hours of non-immigrant workers. The fewer cooperatives, the fewer facilities, also meant they were incorporated into a whole minority of systems. A minority of systems whereby the power for law and governance and the distinct would have the worst, the health and the worst, goes down to the land, and he saw that he had, well, one title line, not us, the only disciples, the body of thorns, but saw under a cloud of virtues in this case, there's the topsy-turvy, or the limb down beneath his eyes, and so on and so forth.

[27:34]

Thus, the ecclesiastical lords would have them distinct from that of a system in which they were able to settle their doubts, the lines of the people across the land, and while the freedom and the redemption of all, and so forth. The freedom gets the land, and therefore the people across the land. For as all, as all the services, how did they acquire that land? Therefore, in part now, in regard to the manor, as well as, you don't know, the vassals, to the point, you know, What was my privilege? I'm not asked to engage in the fight of 9-1-1. When I got there, then I got to assume that there was talk that the Minister of Military Affairs had searched him. He was on his way over there. He had at least a card on him. He had at least a card.

[28:35]

He was there for two and a half hours to discuss 9-1-1. But by the time I saw him there, they didn't even know what a disaster state this was going to be. Why? Because the monks have a new role in Buddhism, with the extension of the new role. Yes, there is the role of the worst client of society, the warrior client, the nobility, to defend the poor. I'll take a better moment to observe that word. To defend the weak. There is the role of the clergyman to pray. for those who defended the weak and for the weak. And I was one of those who were the weak to work, to provide the food. For the notion of the hierarchical structure of society, the ordinate, the various divisions of the ordinate, that's one division. For the notion of quarters in society, of the various quarters in motion, ranks, hierarchies, and everyone in this place, each one working in connection in his or her own way,

[29:44]

It's the pseudo-dimensions rewriting the God from what we know, exemplifies that totally, and so it's reasonable to talk about all these consequences. But it's a component. Now, it would have been the order of those who are to pray for those to fight in order to progress, most particularly the monks and bishops. They would have food to stuff very often, I believe they had food to stuff. Anyway, there was no problem with getting them land, seeing that they got food, well clothed, and taking care of them. A lot of good stuff to be done, by this point. It was one of the frequent meetings in the political club of the successive clubs. And before they'd been to the political club, they'd been to the political culture. and their expression of light was in terms of the practical ceremony.

[30:46]

And so, the plan is to follow, whereby the monks have to find a place on the pedestal for the given land, for the given place, that's why we use pilgrims, they should have a role in society as vassals and as lords, or why they had that car, it was on the same ground as the other. And so and also because now they have no longer any means to work, they simply can't give them, let them be idle. And the one that I'm describing now, they still have a lot of cars on it. And they don't want to do anything because the mine still keeps them. And then there's an engine to do with the mine there. Without God, what must I do? What's inside? I've been praying to Jesus. And I remember when, in such a prayer.

[31:51]

I remember when He finally, He's, [...] It was crucial to the revolutionary of knowing that they started with these judicial hours, all these ceremonies, like incensions, and like the visits to the very authorities. But there are some crucial details that the authorization had not presented. The motion then of the author had to explore the proof on the authoring of his name. Now all of this is something that is always moving, the entire desk, the entire room, the entire cafe. And it's very normal. In a way, it's very likeable. Very reasonable. But in what, by one thing, I understand it's moving. I don't find it reasonable. [...]

[32:52]

I don't find it reasonable. [...] The shawls were made of cast brown, in fact, the brown, the brownish-bristling, brown. Plankton of the monastic church. They made them out of rock, of course. And the monastic church, they [...] made them out of rock, of course. It was founded in the first century of the fourth century. It was founded, however, in the town of Indianwood. It is, in fact, founded by St. John the Nobleman and Duke William the Pilate of Indianwood.

[33:53]

William the Pilate, who had nothing to do with Pilate. was, like so many men of his time, worried about the problem of his skin. And what do you do when you're worried about the problem of your skin? You go to the doctor. You go to the pharmacist. They have a retirement permanent. A permanent space for your perfection. And this was the most expensive there. This was in Washington, the President of the United States of America, the Governor of New Hampshire, and Southwestern Far East, the Governor of France, where he had a kind of hunting lodge, and so forth. He had some of the very noble God of that village, a monastery in the rural mountains, of which a monastery had been found by a community of followers of the ruler of Central America. And, of course, there's a connection between these things.

[34:57]

which has been the most critical part, the most difficult part. On their note, which somewhat of a repulsion is undone, we have one of us, who is from the rebel side of the U.N. government, and this is also Mr. Malcolm Phillips. I mean, I think it's a good advice for you. I haven't gone through nothing disastrous, which you might as well have not. They feel it's great. Now William is quite fond of those kinds of things. He has written about so many of those, I think it's also quite famous as a scrambler. He was quite a competent guy, in his own right. Now, before I joined the Charlottesville Museum, really it was one of the first things that I noticed in this area. It was very, very poor, to be honest. It took time for it to develop into the most powerful home state of the earth.

[36:02]

It had very often very swift growth, you know. And there are various reasons why it was gradually overcome, not the least of the least, in all sense of the word. These are aspects. Well, the real lack of tension was started on foundations. When a son comes from a powerful, powerful world, this is a radical thing, you want to ensure his independence from any control by any king, or any king, or any white or non-family, and also by the patriarchal world, infectious, or necrophilic, so that he will produce an absolute independence, anytime, anywhere. And sometimes to ensure his independence, put it directly under the Holy Spirit, under the papal spirit. Whereby, they would have to pay a changing of offering to the Holy Spirit to come to them.

[37:12]

Whereby, Martin Luther King's junior possession, junior possession of And Dr. Peterson is therefore responsible for ensuring the protection of infants and toddlers, to keep the aspects of unsecured labor down. And that labor should be always free, so that they can intercede for any misconduct, as well as for the rest of them to have uninsured children. Oh, isn't that so? So who fights in North Carolina? Also, I was grateful for all the distinctiveness of the floor. And thereby, that my group could come out and show up and be able to demonstrate the difficulties in this architecture. But we have to challenge the uniqueness on the surface of the mountain, not on the other surfaces, but to do the core of the structure. And that's what I really like about this project.

[38:14]

And that way, we are back on track with Santa Fe. This was not that unusual. I would assume you would not like that sort of thing about civilians. Yes, men who had become addicts were smart enough to exploit. There was exemptions. The exemption clauses are fully accessible, hand-worn. There was no need to confound anybody. The main doer of the thing was the period on his appointment. period when the place and the folks were out here, uh, with many of them. Terrible. Uh, they wanted me to do this, this thing. Two of them. And some folks, uh, were not living, uh, in the long hours of the day. Very busy. And I'm not supposed to write the books, you know. I was serious. And that's in the story of other tale. And, well, I have a tale of some sort, too. Uh, but what, there were folks who also smart enough to know that it would be a good idea

[39:19]

Remember, my last big exemption penalty was both hospices. I don't know if it was a case of state, I don't know if it was or not. And both were 12 hospices for us. But this, that was the whole point, that was the reason why. It was precisely, it was precisely that, that the purpose of these candles was. And of course that enough to see that, to have a powerful monastery, would be one way at least of increasing its own authority. because they had done 50,000 of them, and the suffragettes were also on trial. Awareness of increased violence over time had striked some in terms of picture-proof behavior in the parliament. What I really meant to me would be, it would be amplified.

[40:22]

It wasn't just the donation charter of Woodrow William of Aquitaine, but it was also the privileges of assumption given by suffragette folks. by demotivating, by increasing, by amplifying the advantages of cleaning. He takes all kinds of authority by expressing it. He would be a local bishop, of course. He would always try to talk to his family in the town of New Orleans, [...] to his family in And so as a result, then 3,050,000 people, which do not have a mind of their own, so you become a congregation, almost like a minor order. You become a powerful, independent bloc, enjoying this natural presumption, from which you have no authority. and we are in the question of protection, and we thought about what to do.

[41:27]

But the first thing that happened, things started to get worse. You had to exploit, and to leave, this big trouble. There was one reason why I came to Canada, behind me was a stronghold. I was able to become a front of our reform. We were politically marginalized, but that's a little... One of the interesting things is that as soon as you develop into a larger, when having dependent houses, once that gradually, it goes up to other areas, it goes down to the student dinosaurs, Canojo travels to various monasteries where there is a wonderful life of Canojo. It's the life of a Buddhist.

[42:33]

Anyways, the way she describes her life as a traveler. who didn't want to touch the plates, who didn't want to ride, who didn't want to go to the stadium. Um, doing good, wonderful man. And, uh, you see, as we, uh, this year's recording generally was to try to introduce some kind of order into the house, and then leave it on its own. It was more or less the work that was expected, if you know what I'm talking about. I'm not rambling for a short time, I've been doing good, and to see the homeless in my area, I've been overloaded. These two, when we saw them on the stairs, got me an intense conjecture to their existence, and I gladly applaud them.

[43:35]

It's relationship to those houses that is relatively foreign, was very dualistic in the sense that it was bought and ordered to put some houses, Uh, the monastery, you know, might be a huge community, but we're not on the West Side. It would be a reformed part of it. That's how the church is still alive, but it's not a mini-church. It was a fortified monastery, but it was a reformed part of it. It's not much of a shabby part of it anymore. Or, it would reform the monastery, and the monastery would remain an abbey, and have an abbot, but the abbot would be subject to the abbot of cleansing. And re-election would be probably the combination of the other two. And, uh, for example, the Duflois. Uh, places like Bonestock, the town in Manchester. Paul Einberg, of course, you know. Uh, there are other places. Uh, there are the, uh, front of town in, uh, northern France.

[44:38]

Or, it would be a question of a monastery more or less adopting the post-induction and managing to remain free from any entanglement with it. That is for people who have that kind of relationship, you see. Because one of the interesting things about for me, the way in which certain parts of the community managed to extend this in New York was with customary. It's a way of an epitaph. Now I'll try to talk to you about it, but these are a little important. The testimony I heard was for a moment, it was clearly about the technical prescription, as well as other ceremonial prescriptions, describing the day-to-day functions of the monastery, as well as going out to the institutional order room. These taxidermies, the early ones, of the 10th century are very extremely simple and in the order of rubric of prescriptions.

[45:45]

But when you get to the more elaborate taxidermies of the end of the 11th century, you have very, very elaborate prescriptions of how the universe existed in the very end. And that's really how the whole study is based. It was a Turkish-Electrified Railway by an Indian-cladding, now equipped, and enough, including the southern route. Phase 3, I will do a boot turn, and Phase 2, proceed to the baking area. All, the all, are just an all, or carrying out a liturgical act. In fact, so much of my training would be a liturgical act, even the shaving of the mouth. If we don't build a convent, we don't have a salon, we don't have courthouse, we don't have a church, we don't have a funeral home.

[46:52]

Thank you. Thank you. At stated times during the year when you want to shave, you want to shave your head, or your neck, or at stated times, I don't remember him touching his feet, but he's not putting his finger on that one. Not on it, but his face. And the whole problem is why the monks walk here. But obviously they walk some time to go pick up the right shade there. But, according to the textbooks, everything was done according to the literature, according to the textbooks. We will soon be seeing that the Sunni are secularized. They are allowed to be just part of the Challenging Society. And we don't want that. Now what is the reform of the Confucius? It is the adoption of the Sunni religion and the Sunni orthodoxy. And in that sense, and in a way, so much of what is our very limited and massive recreational practice comes from the wild transmutation of Charles Franklin King's Empire.

[48:12]

Our military development was full of the order for the fall of the Great Britain. The Great Depression. Let's stop for a moment. I was an expression of the medieval monastic spirituality, my character on expressing the higher-edged notion of society. The whole of the Kumi lineage was very, very well. It was a lineage that was centered on emotional adoration and intercession. The capitalism and the architecture, the use of incest, the possession, the wearing of vestments, all of this highlighted well.

[49:17]

There are sixteen glorious ceremonies. In a work called Theology of Monarchs' Feet. I'm quiet, I'm talking a lot. They mean a way of embodying the mystery of Pentecost. And I do get so very good at Scripture. The Church of the Heavenly Toaster. The church in its final culmination. The church actually has a lot. And in terms of this year, very much the bottom of the CUNY Rampage. For me, it's very important still to see as a Refuge for Sunco. I find that at the time from CUNY Rampage, but I don't mean for CUNY Rampage. He combined them up in the story, and they found a life of some few.

[50:19]

They moved off, and soon the grave, which was in the shape of an elven body, a medieval monastery of the Order of Cudo-Lloyd, and after that, it was a holy and sacred father, then he built a grave, and he seized him with the monastery, and he threw him to the ground. who had been guilty of murdering his daughter. When everyone else had turned them away, Jesus allowed them to come to the community. One of them became a monk, and as I know, because of their pious and God's will, he was able to help the other one put the monastery up. But it was the notion that everyone had to be welcomed into. No one was to be turned away. It was the asylum for all. Anyone who sought and lived under the mask of the right should be able to see this one would be welcome. It wasn't that there was no way to lead it, there was a different way, but it was not, it was a reflection that all should be able to come, because we are the last best refugees in this world.

[51:28]

Don't get me wrong, the Monks of Kilmeade was definitely on the noble side. We definitely are. And their lifestyle. Most of us remember that we should never live the life that any ordinary man in the world knows. Much too harsh for us. But their lifestyle, nonetheless, was more or less comparable to the strict as it was, part of your life was not the lifestyle itself. For a few months, we were going to live that way. But, we, it is black and non-Novists were included. In medieval times, remember that, that the church becomes more and more aristocratic as you move in the modern history. It was the modern history. Graduated from it, was probably not a Novist, and not a Novist. The Abbot of Trinity were, it was natural, I talked to every one of them about this.

[52:34]

Indeed, a great Welshman, a great Methodist. I'm from Birmingham. So it was natural to have the Abbot come in the building. Otherwise, how are you going to have me in front of the Abbot of Trinity? Well, I told her to stay in front of it. Another result of this was that seemingly it's sort of part of a central or the place of spiritual power. And this is to be shown when we move on. And the fact that photozoa institutes are so great. Part of it is sort of the pooling together of what has been a constant task of extremely advanced monks and intercessors, especially when it comes to photozoa. But we'll have one day for this time, when all our rhetorical force will regenerate for the interception of our approval. That is, when the cause of the dead, the involvement of the cause of the dead, is all that it reminds us of, but too many specifics, our emotional response will be quite poor when it goes down that path.

[53:45]

until he had an expression on the Nazi culture. Nazi culture was on many, many, because it was extremely well-endowed intellectually, but then it spilled from the third church of Krummhut, which was the longest church in Princeton, then, until it was built on a frontier in Graz, in the country. The building of Krummhut was built on the outskirts of the city, where the children would sit there, on their pilgrimage routes towards Santiago de Compostela and towards Guadalajara. CUNY has a place that everyone streams to. CUNY has a classroom. CUNY has a school about a hundred students in and they come by and send them on their way. CUNY was bad on that. You know, it is a kind of a nuisance. That's what I thought was exciting. And it's a moot point, but it embodies a monastic culture, because it's art and architecture help influence the various types of land.

[54:52]

Being a French person, I think the same duties also play a role with the views of those artists, those understudies, those religious authorities. By this, I'm speaking about the style of the center of the greatest times in New York. And it's that kind of influence that we start with. They were trying to get him caught. He was on a stinger locker. And like all types of guns on a stinger locker, it's locked exactly as it's loaded off of it. But I got this one here, and we were on the road with him back there. But he kept the pistol. The other guy I was with came up. He and me was caught with a car. They didn't have the money, the cash stole on my turn. Christ is the Father of Love. We may receive the multimount of those from whom the Spirit of God sustains, and not from whom we are sustained by sin and sin sustains the Church of God.

[55:56]

How can the Church of God be the Spirit of God? The Church of God is our control frame for the soul of our life. From that, because the Church sustains, the Holy Spirit sustains, God includes us in the place of the individual man, the soul, rather than very short of intersexual talk. And the goal of one's self-employed entertainment, for critics, is to be able to explore the least details of nutrition on any given source, as long as it's not the best source of income, [...] as long as it's not the best source of I was caught in that and I couldn't fight. I tried to fight for her, but I didn't go as far as I could. She told me. It's probably been 10, 9 years. But she told me it's the culmination of a reform movement.

[57:00]

It's not the beginning of a repeat. She told me it's the culmination of a reform movement. It is the end of the reform movement that had begun earlier. That's already in the 11th century. The reform movement is precisely this. Namely, the call into question to uphold the basic premise, for which I will go on to come and say, and that's all I want to tell you. And what do you want? What do you want? If you call him a Christian, it's very strange that people today call him a Christian, because they don't have the same kind of culture as we do. Namely, is it possible, or is it right, for those who claim to follow the gospel they love, is it possible for them to come to terms with the world? When I made it to understand, I was transposed with the power, the establishment.

[58:04]

It is possible for them not only to come to terms with it, but also to get comfortable with it. It is possible for them otherwise to settle in. when we're trying to, uh, you know, just, like, uh, still get your stain, but become comfortable. For most do not, if they are, if we are calling them, you know, to an idea, but should not always do, as I do, but should not be cautious. You always have to always do things on time. Always something that, that the temple doesn't need, I assume. And not always temple what you want, but it doesn't mean a fool, you can't count on it. And that's the point of government. We think so today, and the people of the Republic of China. How do you understand the power structure? Charlemagne. And one can't blame Charlemagne.

[59:09]

Charlemagne won't be able to go to war with us. But Charlemagne has the kind of observation. I imposed hostility on other Charleston fractions. There were no members of the block that had that kind of control. None at all. But they were happy about it, they were. Well, I don't know, I mean, I mean, they gathered themselves and thought everybody was happy. They were forced to become Christians. And the monks that aided them, the monks that followed them, went on as missionaries and went on their studies, and they were doing the Charleston school of doctrine. Well, in the middle of the month, it was a big effect for folks, but for folks about to run by, the church couldn't survive it. It went into its fourth or fifth month. And it's only reasonable that you get some sense of, well, I thought I could get it done for life again. And so, they reasoned out, and it was done.

[60:11]

So, it's a great thing. Before I was a teacher, six months before I was a teacher, I had to go to school for it. But, uh, you see I started, you see I started school in New York City, that's how. I used to come to New York, New York, New York also. I don't want to go into a crisis that you cannot hear from, you cannot go now, you cannot just call into question. But there were months you began to call into question a foreign notion of being part of a feudal society. And you began to go on to call into question whether we should, whether we should not even move on to a grumpy campaign line.

[61:14]

The Kamaldi regime in the 11th century was some rumble hours on the first of this new movement. It's a movement similar to what I do. On the first of this new movement, it begins with the hankering after the biomedical life. Now, I'm going to speak continuously. It's quite full of history. But when I talk about organized and medical life, the emergence of the adoption of non-stimulation of conduct is, of course, the brutal power of the economic, social system that was a memorial to the order. What we find first again on the map is what I'm talking about. We find it again in the early part of the 12th century, in the early part, with St. John, Walbridge, and the Gallagherians. in the 11th century.

[62:18]

Where, again, Don Roger was inclined, so in a sense, to break the economic order in which the United States was involved. And also, for Don Roger, was the determination to fight against stimulus, which was a part of the economic problem. stranglehold in the relationship between artists that have survived their lives and the warriors that come. Well, Bonhomme, gone in a tri-fusion. Bonhomme was a realized artist on the 11th century in the 20th century. His tour is an attempt to move art on the larger Scottish monastery. And I've got a page on it with all those illustrations. and a retirement, but more than that, a retirement from the arena of the political social world, which for all that's granted to the government of America, right?

[63:21]

With all of the increasing number of pundits at this time, among them the men and women of those homes, the members of movements that avoid financial society, and they were very much close to the ordinary folks. Many of the hobbits didn't. Many of them were certainly not of the aristocracy. One of them women were the sort of radical hobbits with the alternative features. And from them, it's generally a great deal of criticism of those fabulous writers, excuse me, I'm a jerk, pardon me. Great stress on politics. The movement of politics, remember, is part and parcel of the reform movement. And the movement of politics is not something that stops with the sanctions. The movement of politics goes on and on, and it continues to follow. Don't start with classes. These are instead movements of opposition to the status quo.

[64:31]

And the movements don't last long. They are movements of thought and they depend on one another. And in other words, these are movements of rebellion against the status quo. From a spiritual point of view, from spiritual motivation. Monks should not be parted from the world if they are called upon to judge and prove. So that when a handful of monks move out of the monastery of Mo Lam, who came and lived also in Burgundy, it's where Klu Nui was, when they moved out of the monastery of Mo Lam, which was not very old, some 25-year-old monastery monks, When they moved out and decided to go to a place of serendipity, fraternity, and brotherhood, they moved on with the intention of strengthening our bond with the shackles of feudalism and of feudal society, of economic subjugation, of having sex, of collecting tithe.

[65:49]

of being the recipients of gifts with all of our obligations to capture people. They were going to get away from all of that and build schools, temples, following the gospel, following the rule of Donald. In fact, it was almost fundamental. Hinting as to the obscurity of the father, that notion is gone down to the 2000s. That was the last part and parcel of this new movement, an abolition of periscopes and the transfer to the father. The imperialism is a farce, but it is not at all a rejection of the social economic order. And for that reason it was just printed. Well, there was a certain myth that was created about the horrible decadence of the last month. The decadence of the horrible life of the last few years.

[66:53]

There was terrible poverty. I'd be comfortable. It's a state of holy manner. Monks were, we had made a party of our guts and sardines and things like that. Wine was also. But it was about us. And Malam, Malam was on front of me. It's good to me. But what we monks were honored, if it is like this, If one were to move out of our society and say we no longer want to be part and parcel of any countries that were committed to this kind of political movement, or this kind of, this is the country of the crossroads, that's why we're going to just move away from all this. That's what the situation is.

[67:54]

And with a lot of people who were not part and parcel, I think they will change things, and they'll stay here, and they'll assume the role of governor, and they'll be here, One can then call that connection with the living society, which is, again, what's coming to it, coming with some life after, you know, like a boat. It was there that the military could be accomplished, while a lot of the famous people were home, weren't they? Okay, with the end of his life and given several escapes to the monastery, they reassured him that whenever he went to die, he could be carried on a litter to the monastery. He was moved and cried by a monk who received him, and so forth, and later died. And there was other consequences. He was only eight, just in his twenties. When the angel Gabriel came, there he would be, with the elect, with the saints. Both of them had to come and look at him.

[68:58]

Now, of course, if you got drudder, you'd get drudder. And that kind of, that kind of costume was one. It was like, well, Dr. Lewis really looked like him. Who was Andrew Carson Frye, so the folks who came on Northrop, took a limb and stood in the station at his foreground. But how do you keep yourself apart from that society that you are, with all those opponents? You've got to do good for the situation. But you also reject those who are quite partial on it, and that is the black market. And the environment of it is quite tenuous. And that's why the reason for the conflict. The reason for the conflict. And so you mustn't exaggerate the evil on the part of weapons. It's what they represented. It's what they were.

[70:02]

And I'm so sorry. And what you see yourself as being. But all I want to say, too, as far as the story is concerned, is that the other situations were very good in Claremont Island. They created their own different way. They wrote their own way. The exotic empowerment, the exotic embodiment, and the concretized authors, my documents, for my own good to tell them, each and every story I have to take on my own, that's all. So, these documents were from the people, whoever, also. In other words, they were falsified as well. One day, I was going to go on a labyrinth. There was an official verge that they had instated, which they hadn't added. There's an example of that, but that's how it all happened. And we know that's how it all came about. Well, it started with a boat that was on an elevator, filled with water, and a lemon, of course, for the whole crew to drink off, and a lemon. By the time we started to drink it, it was contaminated with sugar.

[71:04]

And we were supposed to expel it, anyway. Well, the other thing was, the other little thing was that, as the first generation class, they rewrote it. writings to Gothenburg and the official publication on the word of faith. This is how it was established. And these were the names of the founding fathers. We were able to switch it on because we don't have one. And it just turned into a sort of fog. It's always foggy. You know, it's always foggy when you have an ambulance, of course. Because, because, um, there are the discrepancies. But, um, when we turned on the screen, it was, it was fairly discreet in some of the rooms. The fact that they had, that they were being rotated through. In fact, they had a very good time from the beginning of the Jones being a new reality.

[72:10]

They wanted, they knew they had a program. They had a notion of their honor guard and of their ideas. Another thing that we often make the mistake of was this, the people there, infringed upon the American response, of course, by a long shot. And the failure to search an ideal in St. Bernard are two distinct things. But if you don't go to St. Bernard, what they tell you is, they like it to go. They want you to be sure. 11-12 or 11-15, when he comes in, he's pulling up. He doesn't come into a dying place, as I recall from the story. He comes into a place that was poor, needy, but was developing. But he does come in. And I think it's funny that he comes in.

[73:13]

He comes in at a great time. He's in a good foundation in all of this. And he excludes old ones gone through. And there is a question of his character and temperament. because he was impressed by them. He liked them, but they were too short. One way or the other, he felt like them were too short. So I went to his report on education, and I was always one of those things, and making them a tremendous mistake he was. So he had a highly controversial opinion, and a highly controversial position. He lived with us then, on the cessation order. But the cessation order asked the question, They leave the gunpoint. They leave the gunpoint on the whole cross country. But they're involved in it. The Cistercians represent, in a way, what was already a growing movement. Mr. King was involved as well.

[74:16]

Yes, I was. But at the time, that's a highly debated topic. Namely, the growing movement was in the Church of God, and the rejection of Nathan Cole, and the rejection of the importance of its partnership with the Empire. Not out of the Blind Reform Movement, even in 1949, with the election of Fox and Gilliam and I. The Blind Reform Movement was triggered by an election of Fox and Gilliam in 1949, until the time of the Concordat of France in 1122. But that movement was not, it's a movement also which made its own evolution. and it's only down to this minute. Well, it's something quite different what it was in the first century, until the middle of the 19th century, because what it became under some great deal of silence, and what it finally had to settle for in the troubled times of the 19th century. But, it was a movement which, a definite theological movement, which theological as much as it was political, in that it was very broad, a concept of church,

[75:23]

And the church will try now to improve upon and change from one. The concept of church and the concept of the right order in the world. The right order in the world is that God comes first, all else comes second, therefore truth comes fourth, and value comes second. There's a truth that goes on fourth, and there's another. There should be no way in which anything near-linked, even the local, don't control, or influence, or interfere in the writing of the Church of Jesus Christ. There's enmity, in fact. There's a conflict, almost, between these powerful laypeople who tend not to write about purity, or about a priest must be pure and celibate, In the name of the Father, and of the Son, and of the Holy Spirit. Amen. It swung the pendulum in a whole lot different way.

[76:49]

It was a rejection of the Carolingian idea. It was a total rejection of the Carolingian world order. [...] It was a total Where is it that people haven't been well informed of this extraordinarily important issue? Now, in terms of monasticism in the beginning, the issues of into-over-the-knock ideal of a thought are in its separation from the spirit, in its rejection of the involvement in this world, involvement with the male society. So that, in a way, the spirituals also embody monasticly teachings, the principle of the divine information. But it must not be denied, because none of this is just clear-cut as I might wish.

[77:51]

The early Saint Leo IX has wisdom, working wisdom, in him. Gregory VII was never a monk of CUNY, I admit. But Gregory VII was a monk, and Monastery, which followed the CUNY after him, was a monk. And we both know some Jews. But some Jews are great. It's really kind of the ambivalent tradition of funerals. Some Jews are very strong, like Kenosha. When the Emperor Henry IV was dying on Sunday, I believe it was January or February, I don't know where, he was gone for a while. And then we were very informed to advise him that we can get out of there. and you can put them to fight against the Navajo. But the people inside, the Celtics, they killed Costany, and several other women, and both, and some youths. But it wasn't until they got the guns on it, I think it was called.

[78:54]

And he's told me, I didn't look for it for three hundreds, I ganged some burglars, and I got in touch with the state to get a bit of blood. But by and large, CUNY, friendly with the emperors, friendly with the powers, and always ready for reform. But it had a kind of ambivalent tradition, a lot of people thought about it. One of the assertions of the other one and the other was, there are a lot of fine entanglements, or there are a lot of entanglements, or there are a few entanglements, and so forth. And the idea that as the more monastic the world becomes, the better off it is. A rejection of laying bottom in the church, of drawing away from the lamp, a rejection of the appearance of flower, a rejection of external love and the signs of appearance, a rejection of the splendor of liturgy, a rejection of the whole Carolingian ecclegiology, which is quite different from the ecclegiology which I'll come to out of the Bible poem later.

[79:56]

A return to laying still monastic foreshoots, and a resurgence really of mysticism. Those registrations go on 24 to hour. A resurgence from what I think could be called one of the first, in the West, the first school rule of spirituality. I would like to say, and I'm just saying it, that the Black Monk In their spirituality, they were able to embody the spirituality of the churches of their hearts. Everybody almost always determined the spirituality of the church in the Middle Ages and the spirituality of the Black Months. I do feel myself, although I've been too far, I can feel it already. But in other words, there was no doubt, a movement back and forth between the body spirituality of a particular Black Month monastery embodied in its prayer life and that which the laity and the clergy took on because of their relationships, they were troubling each other and so forth.

[81:07]

Tito, which really did us the first real religious order, the first religious order, when they got in the and the central driver develops also a feeling of identity, a kind of character, and so on and so on. And out of that comes, in a way, the sense I can bring, you know, both embodying a teaching, an attributionary to a moment of self-absorption, and it's what we call the sustenance for a child, the social creator. And not only that, but these distortions are part and parcel of the new age of the 12th century. An age which was the 7th flowering of a culture. It had its own inner dynamism. And this distortion is a new order, vital, alive, and growing.

[82:14]

Bob, I'm the author of The Only Partisan Truth. And there's too much we've seen, and shared, and so forth. No, I can't escape the dramatics. If you say so. You know what's the point of the PUSSY? It is not at all. Even though they have withdrawn from feudal entanglements, it's kind of ironic. St. Bernard does not hesitate to write a rule requiring that he meet all the required requirements. Namely, as a religion, he writes for local non-sponsors, and writes for local people from coastal banks. He does not see any problem there, there, or taking for sure, for God, the Church. St. Bernard has no problem about preaching the Second Crusade. In fact, the Cistercians will be much more crusadish than the Pliniacs. So in a way, they have come out of the protection of the king.

[83:22]

Much more close to the United than from O'Rourke, or the government, or from O'Rourke. From the Klingons, or the Klingons. They are the new order. They are the new people. And we're going to assume the new responsibility. And perhaps we might even start a workshop about any new stuff. I only heard from them. If you're thinking, I don't know, you know, I'm sure that's possible. And the only time that I can come out of it, they only came out of the door because she put me. I don't know what the problem is. I don't know where I'm going. Well, there's the polemic, when he, uh, he chose to involve himself in two personalities, Pluto as the owner of the world, and, uh, all of the two men, the guy from 1157, and the guy, uh, the guy, uh, the guy, uh, the guy, [...] the guy

[84:48]

given above. February 11, 1953. But there are these two men, and they're up there writing back and forth, and the writing's on a lower level. Quite a lot of completion. But these two men, in a way, embody the difference, I suppose. I won't go into detail. In their strengths and their weaknesses, But their bodies are the difference, you know, like all the kind of anesthetism. And we won't go on the ride of time in that spiritual life. God wants all time to be equal. That shall mean canonization. Oh, it shall mean canonization. in the time of Frederick Barbarossa, the Andrew Pope that he had named, in honor of King Frederick Barbarossa, the next King of the Canaanites. But there would be good reasons, in terms of our tradition, namely the canonization of kings in the day was a very typical thing there, in the early Kings of the Canaanites.

[85:59]

And that Charlemagne would be venerated as Parthenon. And because it's already a legend, this kind of legend takes place in the 1800s. The legend of Charlemagne has already creased into a whole series of epics and poems that use a legendary figure about him. But also remember that here is a man who ensured so much for the church. And their respect was a model of a leader. He had some mistresses, more than a wife, and a husband, and a daughter. I mean, a couple, but at different times. The marital entanglement had never been straightened out. But he was a German New Wave king, and he had certain wives. In the Basque Country, they make a great deal of it, and that was the first time I'd ever thought of it.

[87:03]

Did you say you had a midwifery on the East? Well, it's fixed there. Ah, I thought it would be on the 3rd of January. We have the Abyssinians on on the 7th. We have the, I'm sure the Pope is there, but the Diocese of Clarence, the Diocese of Aachen, Yeah, I was in there. In other words, it's time, right? It's like, it's like some other sense of the week, I don't know. Ah, I wasn't planning to go. They're all so good, man. It doesn't do something to you. No, it wasn't necessary again. Oh, well, it didn't bring them out of flight again, because they were all over the world. The United States, in general, is falling on hard times, actually, thanks for the reason.

[88:05]

Well, I'll give the answer to the question, excuse me. One of the main reasons was the slow decline of the United States, well, after 12th century, There's the change of economics, if you move from a rural society to a urban society, if you move more or less to a capital society, slowly and from what to go to a political, and also the rising of crime, which is more reprimandatory. Also, is the increase of the compundatory Namely, the artists known by the path of Tune and Boost, I guess Tom Shorman may be an artist too, but was mainly the name of now, was now known. There was no intention of living in the monastery, and was merely a kind of palace site, receiving the revenues, and continuing their life.

[89:06]

Now, everyone participated in this, including the papal school, the papal school was one of the worst offenders. One of them was a tribunal, two, they had facial authors, And the abbey gradually fell to this point. It didn't happen very well no more. To me, it was the first condemnatory abbey, and it was the lowest abbey of the 14th century. The other abbeys were a little bit too thin. But you can see that ultimately it did make the slow run, it was a slow thing. Despite having a typical run, you lose energy slowly. because, and it's been a question of morale, you've even asked the choir at the semester period, there's a lot of them, you know, all the folks who are maybe not even visiting, but who got the money, that was more important. But the, but the man responsible now is the choir, but you still had this big individual who, who, I don't think you recall what their question was, or if you don't know, I'm just going to say who it was.

[90:11]

By the way, I don't know if it's true or not, but that's what I understand. I was one of them. Thank you, boss, for the news. I'm a skeptic, but I was on the road, you know, to Beijing, I don't know if I have time. That's sort of the world. It's increasing, the number of time-conservatives. You know, the last time I was there was in the hundreds. It's exploding time now. Oh, yes, it is. Yeah. but we've got the new reforms that have been put in place by the government. Well, Australia, I think we're going to have a very good situation. And the reform movement has almost subsided since then. It's been quite a struggle for us, we've had a long period of unreturned investment. But I don't know, we've got a lot of things to learn as well. The power line alone could be cut for months, and we're not going to be able to do anything. The phone goes off.

[91:12]

I don't know how those girls talk to each other. I'm sure only I hear what they're talking about. It's different. I mean, the girls were nice to go out with me. When I was a boy, that's the only way to go out with them. The phone off and that's it. They didn't like to talk to me at all. It was all up in the air. But they were tired of it. So I just couldn't do something. I went to the police for a while. I called the police to get out of the car. But they won't move on until I'm given up the car. And she was on the couch, dancing on the beach. You know what time it is, right? Well, you're right on it. What time is it? I don't know. Who says what time it is? You should be alive now. What? I'm not going to go to the hospital. Don't do that. Well, what's up for you? If anything, I can look for you, right? What time is it? I don't know. What time is it? [...] But then he was fine. He was strong.

[92:13]

No one stood in his way. Anyone who was on the court called me and said that. He was awake. He had a full stomach. I don't know how much. Well, even Gantner smiled at me. I don't know. I don't know the question. Believe I or not, rigorous was a very good choice. I don't know if that's what I thought. Let's see what sort of things took hold, I thought. If the clouds weren't trying to fly around, the world's exposure again, I don't know how it got out.

[92:46]

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