The Lenten season this year finds us in January. I think at the same time also we all realize that we believe in our lives and still it helps us so much. to draw together woman also. I think that is what God wants us to do before everything else during this Lenten Seek. Lent is in itself such a, as you don't see away from what we just have heard, the words of the Holy Bull, of the Father, it is part and very essential part of what we call in the process of the verb, the Vida contemplative life.

[01:13]

You remember we have spoken about that in the past, that the contemplative life for us is not only the attempt to work, by excluding distractions and the contact with the invisible world. Just to concentrate on the spiritually invisible. For contemplation that are the two gender that are brought together. Of course, we know that the role of creation, in fact, is always being two by two, that's all this culture says, And those two are somehow related to one another. And they seek one another. And they have to be brought into contact. They have to meet. And they have to be united in a higher synthesis.

[02:16]

And that is, of course, is the same. There is evidently there is our body. And there is the spirit. The flesh and the spirit. And the two fighting against one another in the state of formation and still, by God, intended for him to be, constitute one, literally, influential in the human person. And that is not the length of the season, of course, that's one aspect of the aspect that he mentions when he speaks about the abstinence. This abstinence helps us to curb what is out of order, a ruling in our vision. In other words, we let him that the spirit may try, and not only try, that the spirit may penetrate.

[03:23]

is a very sanctified hour but there are many other there is day and night the day and the night in our life constantly changing we live in the rhythm of day and night they too they indicate all you can say all Judea of our our being. There is in us the night. The night of being. It's the night of sin and the night of discipline. It's not wanting to get out of ourselves and put ourselves to the disposal of God. There is the night of inquiry. There is The night of discouragement has the night of fear.

[04:31]

The late season is there to bring light into all these various corners of our being. To create day out of night. Create light out of dark. There are many other things. There is, in us, the basic, always the basic, in our flesh, the steps between dust and glory. Today, remember, that's not dust, but not dust, but return. And then there is the glory in this dust. There is God's image and likeness. So there is the glory. as in us, then we then see a kind of input with the grace of God to develop, to find our way, back our way out of the dust, the dust of humidity into the glow

[05:51]

of the Resurrection. So this time is the time where we accuse our sins, where we remember the dust, and we are willing to open ourselves to our own sins and our own things, be realistic there, and accept ourselves in that way, knowing that God will have a grace that is sufficient for us to find and to try of the things that are out of the dust in us. There is that is not only the individual, it's also in the community. I can see that here from the various schedule that you have given to me. People there are under tapes of penances. Why? Because they wake up, because they have spent their work. or any actions against the brethren that it tends.

[06:53]

And in that way, make this lengthy season that a fruitful, but not only for the individual, also for the whole, be no very clear that I, it is not only a matter of the individual, but I can also be a matter of community. There can be something like community in common. And we have to do that. One of the suggestions to them and thoughts to them and encourage them to get the schedules of that was bound in community, community action in which we get together and ask God this forgiveness that we might have in the past that we have sinned against in this world spirit of pride. So, there are all these various things which have to be contemplated.

[07:56]

Of course, we realize that the main contemplation of the policies is not only abstinence, but it is prayer, and it is weeping, and it is compulsion. a compunction of heart. It is the reading with which we feed our minds, and it is the prayer through which we are really, in the deepest sense, united to God, the true Templar of our own being. God loved me, destined by God to see His glory, never to die, but to live. in Islam, in his charity for us. And there is the divine temple, and the divine mercy, there is the divine heart, and prayers, the contemplation of these two.

[08:58]

So it is evident that if we enter, every individual enters with this whole heart into this spirit of the true contemplation, and certainly also the whole our community will profit so much more. I would suggest that as a special kind of feature of this legacy that we concentrate. Do you remember that in the past that it suggested this division of life? of this revision of life has been practiced by the novices and by the juniors here and there. They professed and then it kind of stopped, you know, to attest.

[10:02]

Let us do it. Let us break through into this inability. I think it's absolutely what God wants us to do. He wants to free our hearts. There's so much that they are here and in our community, in our, in our little family, that is just to know what this, and I would say this breakthrough, the retreat there in our very near the genus ceiling has put that to clearly again before what tremendous opportunities we have in our life just for this kind of inner community cooperation, in unity, in the good will of mutual charity, to help one another, to aid one another, and by that we need to build the community.

[11:07]

We need stones in the community. Did you realize that? How do we get it? These stones are not produced by every boy kind of enjoy it to be seen, as it is very often the consequence of the too narrow aspect of contemplation. It will consider contemplation as an act and so easily it can leave the individual and withdraw into itself. Just the other day, I read the very good word, I think, by Phil, that they were famous and brilliant. But he said, now beware, beware, if you observe a carpenter, And he goes with the, holds that instrument, the player.

[12:10]

He goes with that board, you know, and then, [...] then without charity. That's a great danger for us. And we should realize, say, that our life here, and not say it was just based on that, you know, to avoid this kind of thing. That's one of our main purposes of this life. But in order to avoid it, we have a course to grow together and to practice each one another as a community that's a hope that we have in our dreams with that and seriousness and goodness that that only charity can provide which is true for us there is the possibility to do this that we as a community may get together in that way

[13:34]

We need to set the boat to do the mission. But we can do it. We are free to do this. And that is a tremendous opportunity. And we have to use it. We cannot let us. I think the weirdness thing, the eagerness thing. We have also, we stand to give ourselves the courage, the talent, the goodness in order to do. so that it may really become a blessing for all who live here together, not immediately, not instant, living together, of course, first of all, on the level of humanity and of repentance and of this will to be converted. And that readiness to change, you know, always emphasize what the keystone in our holy spiritual life.

[14:37]

That may be a process that takes a life. It may always again and again, fall into the same rules, doesn't it? You have to get again, you know, and start all over again, now again. So I would see that there's still that fantasy with someone, that there is warm, very good. the various groups of the community get together and handle this in all freedom. Not to call even me the kind of thing and not to wear, but so that we will be spontaneity in our willingness, goodness of me, the bitter waiting there that comes out. But of course you have to realize that this freedom that we handle is also a tremendous responsibility. It can be, it is a risk. The domestic life is a risk.

[15:39]

But it is a risk that may be supported by the lack of inner seriousness, dominion, goodness and shame. So easily, resentments may not be sometimes also the wrong kind of reflection or the wrong kind, you know, of depending on the social image that the individual has. With those against those things, we have to be on our ground. But I think that we are, by now, I think we are much better in position, you know, to be aware of these limitations. And then in a need of responsibility, goodness, [...] goodness.

[16:58]

especially we realize that in these weeks and after moving into the new buildings, we realize that there is a great deal of maintenance. Now, again, we must be aware of the fact that we are trying to go in a way which is clearly indicated we don't do any kind of is such that we don't become to invent something new. We do it and we are encouraged to do it by the rule itself. Well, the community again, and the nature of a contemplative community is not seen in the, again, in the withdrawal into that. But it is seen in the cooperation and charity, not only in the way in which I just reported, but only on the level of humility.

[18:04]

And on the other hand also, not only on the level of, let's say, an affected mutual relation, but on the level of work. Work on what side? And on the other hand, you see, we live with it. work is always, it's work in the material here, and it's work in the spirit. And there is, for us, that is actually important. We don't, we're not in that way, trying, we're trying, there is not to, to begin to have an organization in which one part of the community enables the other part of the community to have maximum amount of time for everybody, for example. You must get used to it. You must face it.

[19:07]

That is not our approach. But our approach is that we try together to build the temple in a way that we constantly would work one way on the material level and on the other hand. That we try to bring the truth into balance. We know that there hasn't been accomplished yet. But maybe in a perfect way to never be accomplished. Because there are always unproceed things and always things happening in the visible, material world, which constitutes surprises, which interfere with the horizon. But what should not be either, you know, in any kind of illusion, the same kind of thing happens in what we call the spiritual virtue.

[20:11]

They are surprises. And there we get stuck. And there it may be taken by the law of the world. And we may be driven Much later, there's a use of time. We can expect the same also in the day of maternity. We know it here from the building. It says, we have to be raised by the students. We move in, we have to be raised by the students. We don't need more. We always need [...] to be raised by the students. We don't need more. We don't need more. We always need to be raised by the students. We don't need more. [...] We don But it's also so good to think that norms, norms, the individual. And it helps our whole contact with reality, the stars we are.

[21:12]

And that is really the beginning of contact. And so, therefore, that's the other field to think of the work. And again, there, the work cannot show possibility, but also gives cooperation. We, as a community, we aim towards that. That we would, you know, in the government community, have certain teams, groups, and, say, in the field of the work, The field of maybe art, also the field of housework is necessary, but connected with our buildings. Then in the field of the perspective of police culture, where there is, what else to kiss, and all these things to have there, that would be so in tears.

[22:17]

They have certain groups that certainly in their capabilities and interests tend to strengthen. And it's not just possible in the community as a whole to scale those needs and make it possible. But on the other hand, when they're supposed to take into consideration the togetherness, the consideration, one and the other. That is another thing. I'm so glad that here the schedule, scheduled and up full, with my very concrete, very clear thought, there are possibilities and there are realities now. We have to get somebody in this or in another. In other things, there are also lost things, and that might be not an idea that during the late season it might take a consideration of keeping the community together to a certain core basis.

[23:31]

We have that not already, so you have to see what it's called. And perhaps we have a window open from various, and what the time comes to explain the illness of the sun, becomes more evident. Well, therefore, also, what hand, what the big hands collect will be outside of the window. So then to let them be an art, you know, and simply they'll always be there. And it's good, you know, for Easter, maybe, you know, that it goes out like the eyes, you know, to kind of make them do what they can in order to make them shine. in that way, and again, you know, also, influence the whole attitude of the community as such. So, I just mentioned one of the things, you know, but in these general fields, there is, that is what we call content in life, that means a life which tries, you know, to be comprehensive in its inner, in coordination of the various

[24:43]

regions, sections, and parts of reality, which by our creator, our thought, move to, count together, and support one another. We can see that in the past. Thank God, you know, we can see so much of that in the community. Give extra time this way or in another way. spending on building the books and all that sort of, for the, for tri-national reform. That is an absolute necessary thing. So I engage and then to engage as an act of sharing. But it should be that also that's another thing I appreciate. And that's another thing, you see, in the in this little article there by this Clementine on sacrifices.

[25:47]

Now, we get a lot to be too much today. But I mean, there is the main point of what he drives at this is that you must be very careful because there are also, I would not call it, Now, I wouldn't say forced sacrifices, but I mean genuine sacrifices. And sacrifices that are not really sacrifices, but that those are kind of, I'm going to say, contrary sacrifice. In the Christian life, the monastic life, it's a great danger. And especially if somebody brings, or tries to make the kind of vacuum of the outer contemplator, that he might, he may then control, you know, sacrifices, you know, that fit into this Hindu's life, while if they simply, they completely miss the reality.

[27:06]

Thank God, look at me, the schedule I can see, see that there is In our life, where there is so much, you know, so many things and needs are staring into the face of everybody, that it's not easily possible to move there into being a kind of, what would that? Or there's too much rather engaged. But this engaged is a good thing, as long as it isn't a complete capitulation to the law of good work. As long as we are not getting tied up and involved, you know, it is so bad that we lose, you know. But it seems to me that one of the things which, of course, that's also in the Ashman's liturgy, so they're good. One of the things that make the capital

[28:09]

of the Christian-led season, that is, the inner joyfulness, in which these various things are faced and in which they are happy and dead. And their joyfulness, they depend, I think, to a great extent to our inner capacity to appreciate and to appreciate the work of the other. And in that way you then get from appreciating the work and the effort. So then also to do what one can in order to show that appreciation by being there, for example, and commenting somebody's assigned to a certain task. And I would recommend that as a kind of a general rule, a general thing too for all the whole community to work.

[29:16]

The focus on during the late season and that is culturality. Being there, I'm very glad that, for example, several of the schedulers went out and they put it this way now, I want to go shopping. Not only when they went, you know, the big men are, you know, very true. First men, the first men, see the first sorry, maybe I very much, you know, can't, you know, just in, you know, thinking that I'm reading Aaron's men, just to do that, first men, in order to give also to the, to worship, you know, this kind of atmosphere that this is really considered here something that is great central importance and therefore I don't only rush it at the last moment or the being late but I do it there before I have to be there that gives also to the role of life in the community

[30:36]

a certain quietness and calmness, which, unfortunately, I mean, I won't say that, but in order to let us realize that now, I think, everybody feels it. There's so much rushing around there. Again, the question is that you know what you are doing, a certain area, you know, of color, white, and that is on the board. Otherwise, if somebody is just, don't see it as it appears, in this kind of social image, you know, as an accumulation of energy that vibrates in every direction, gets everybody excited for me, comes, you look close to that, that's not so good, you must strive for that, you won't give them

[32:01]

That is, you know, that in this play, what creates a certain room, a room for appreciation, a room for charity, and a room for play, for the glorification of them. And that is, so in these various ways, I hope that, you know, also with other, what is still that they spent the season later, being here, for all persons, a community exercise that's a really Indian, not a individual, that is a community exercise. It is a celebration that we prepare in our hearts to celebrate the Easter, then with the spirit, that spiritual joy of which, you know,

[32:55]

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