Glory to the Lord! Glory be to the kingdom of the Father, and of the Son, and of the Holy Spirit, for ever and ever. Let us pray to the Lord. Let us pray to the Lord. Let us pray to the Lord. foreign foreign foreign is is

[01:13]

Thank you. Thank you. God bless you.

[02:48]

I am your state, your kingdom, your strength, the glory of the Father, the Son, and the Holy Spirit. Do not be depressed, you will live forever. The third antiphon. O Holy Father, Ja, ik kan snorla på snorlein Ja, det kan jag [...] snorla på snorlein © transcript Emily Beynon

[04:34]

Thank you. Thank you for watching. Qui portera sur la fontaine du Seigneur Et qui se tiendra dans son vieux sein Dans vos mains d'innocents, de proclamés Qui la prennent en paix, nous valider

[06:40]

Oh, Thank you. Thank you. Christ has risen from the dead. The Holy Spirit has risen from the dead. The Holy Spirit has risen from the dead. The Holy Spirit has risen from the dead.

[07:43]

Chant Chant Alleluia! [...] Or est son amour pour nous Alléluia Pour toujours sa vérité On est tous les hommes Loin au caractère Où il est sauf de nous On est tous les hommes

[09:17]

Amen. [...] I will be in the center, in the center. You love me, but you don't think about me. You love me, but you don't think about me. You love me, but you don't think about me. Le nom de Dieu, le nom de Dieu.

[10:33]

Voilà le qu'est bien ce mot béni, c'est le qu'il provient de nous. Que Seigneur me bénisse possible, pour l'amour de ma vie. L'histoire du poids, la trésorerie dans le bonheur, oui, moi, la trésorerie dans le bonheur. © transcript Emily Beynon We sing this song in the name of Jesus Christ, the Lord.

[11:53]

Thank you. It will be a beautiful day for you. Oh, my children, it's a beautiful day. For you, my children, it will be a beautiful day. The flowers are already blooming. If love were the nature of love, [...]

[13:07]

The Lord is with you. The Lord is with you. The Lord is with you. Thank you for watching. fallen nature.

[14:43]

And that's why all of these non-subversive relations have always creeped in this way, at the door, at the gate, and away from here. All impetus and bias of our fallen nature. And we have to be there on our guard. And sometimes then we have to put it Or we have to put it on the altar. Not in order to, because we despise it. Not in order because we want to trample it on it. Because we want to deepen it. We want to receive it really and truly from the hands of our Heavenly Father. that then it only really has meaning for us.

[15:44]

Here our monastic life is organized in such a way that we are forced to make sure of that. So therefore I would be so grateful to you to be there in these coming weeks. Practice then, practice with silence, really with new spirit of faith and of trust. God's abundant Spirit, Lord, He will bless your efforts. In the way where you give up something, you will strip yourself of something. which your nature craves. You will never regret it if you do it in the spirit of faith.

[16:47]

God, my God, why hast thou forsaken me? Answer it already in the very prayer. Then you will announce its name. That's the monastic line. pronounce his name to your brethren. Brethren. So it may Hallelujah. We are grateful to God, to the risen Savior, that he has given us again this beautiful feast. And I'm sure that all you do when he turns to the east,

[17:54]

the thing that has taught me so much just I think in today at the readings of the prophet of Bara'u. Rise to Jerusalem and turn to the east and see the joy that comes to you from your Lord. That's a word which one has been in Jerusalem. That is special to me because to know Jerusalem is flanked at the west by Golgotha and at the east by Mount Olivet. And Golgotha is now the Holy Sepulchre. Mount Olivet is the octagon of the Ascension. And that would be, I think, where I if it will take some time to follow up this theme of the East in Holy Scripture, because it is so evident, or it's all really one of these great things that goes on through Holy Scripture.

[19:14]

And, for example, Genesis 11, if I remember, the tribes that set out to build the Tower of Babylon, or Babel, I think, are set, you know, to leaving, one could even say, giving up the East and wandering towards the West. When they are wandering towards the west, then they find that big plain, the field for their mass organization. And then, because there are no stones, they find a way of traveling. the soil, the earth, to stone and builds that tower. So in some way, as you know, and we know that so very well, as long as history and the history of the human spirit really moves, still in holidays, from the East to the West, every salvation comes from the East, as the world has it.

[20:33]

And the East is the sun rises where wisdom is at home, so to speak. So let us, as monks, you know, between East and West, and as monks here living in the West, that means in that world of efforts and of labor and of work and organization, and all that is connected with it. Let us remember that our roots are in the East. It means in that realm of light God has created in the beginning that our Lord Jesus Christ to His resurrection has made to shine upon us again as light of His forgiving love. And turning to the East means to turn towards that love that really and truly and only redeems.

[21:35]

And there is the West. There is that quiet which distinguishes the East in Cockhausen to the West. So let us say that could be a kind of a guiding word for this time of the Easter. We have labored during the past weeks, especially the last week, with many guests and things. And now it would be wrong if we wouldn't understand our turning towards the East in that way, that now we give up, say, the All these things that we have observed during Lent. Turning to the East, that is turning to the inner rest. That leads also to the inner silence.

[22:36]

And that silence is the faith in God's saving love. That is the only source of quiet, calmness for us. And we should remember that in our own attitude towards ourselves. I said that so often. Let us not look towards the West. That means towards all the death, the corruption, which is there. But let us set our eyes towards the East, the gifts that God has given us, and that all that's the seven gifts of the Holy Spirit with which he floods us with his Easter light. And then in relation to others, too, let us not turn to the West. That means to criticize and to murmur and in that way to darken the horizon.

[23:39]

Let us always turn towards the East. and see that every one of us is the object of Christ's infinite love, that we are all redeemed by the price of his blood, that we carry the Lord in our body, that we are really Easter candles in our deepest inner reality, in our inner conviction, and let us work together to bring that goodness to shine forth in everyone. so by the things of the world let us be careful let us not think that now is over turning towards the east means that we hear that we can turn without restraint to better and more food and drink and africa now lay aside the silence and embark on

[24:41]

talking, and that way we would really lose, not turn to the East, we would turn to the West, really, turn to corruption and death. With the eyes of our faith, let us look forward also towards this week, that one great celebration of that Easter sun that has risen today over us in such a beautiful way. Nowadays, of course, today. Don't forget the fact that this word of St Paul, the challenge of Christ, hurts us all. One has died for all, therefore all are dead.

[25:45]

For Christ, the Lord, is God. I know that we need not live for ourselves, but for God's purpose. So I did agree with you. I like your thoughts. I shall do my best. So, how will I make you prepare for the Hashem? We have hope, faith, God, and the Hashem. And this That is, we realize that the birds of the fall are kind of wrapped around the other way, so that they pull up so that they can see us in the end, because it's difficult. It's difficult to treat it that way, but we are in the bird world.

[26:49]

Somebody who waited to excel died for Christ and was risen. So there is not must keep Christ and all that. Christ did not die for all. So therefore we are all dead. The consequence of this death of which we speak here is us. Now, that's history. Really, I know. It's history. Wherever we speak about mortification, echoes of it. Now, that's worth it. But, it's about what it tells you in any way. Historic times of repression, of making ourselves some way of being tempted to do something. This is the curse of relation.

[27:51]

There is something deeply alive in our consciousness. It is the switch of us, but of the heart. So who knows what was the form, the form. The form of course is here. Who knows what is inside the venus. It is important, by the way, to explain the Christ. He alone, of course, can die for us. All these things are so conceivable as it were simply and only on a natural line. No man can die for us. Man dies for us. So he is he alone, the one that you had, the one son of God and man, he alone dies for.

[28:58]

Who are these all? All, the whole of mankind, and how as condemned ones, as victims, as those who have received the death sentence, So therefore, if they live, they only live through Him, that is, in Christ. And that is why I praise you, of course, for all of us. We clounce with this, the fruits of Christ. And that is baptized, immersed, immersed in the water. We are baptized once. Everybody, of course, knows that Baptism is not a matter of magic or rites. That Baptism is a real principio, a principle, a principle of our entire Christianity.

[30:04]

Now, this renouncement is then in a specific form, a specific form for the monk. because he undergoes a second baptism, which is a baptism, we are going to say, in an absolute water-cross. He enters and he pulls, pulls in the third skills to pull him into the wall to die or The essence of it is the absolute, complete, perfect imitation of Christ, as the one die for all. That is the meaning of a monastic confession. That is the sound and correct act of worship, and the one fully and solely offers truth to the Father.

[31:06]

So therefore the renouncement in the fall takes on better form. And then maybe it's good just to remember, to remind yourself what form it is. Now it's really smooth. It takes in a monastic form, the form of what we may call absolute benevolence. Absolute benevolence. Not a relic. and very, very important. Because otherwise, you know, that is what we buy, or accept away, from the monastery of a country club. And we buy it. We are a monastery, and that's what it is, isn't it?

[32:09]

The truth is, in its very root, is any tension. because they sometimes don't realize or have a kind of a superficial, you know, sometimes they will help us to take a word from each other and then kind of like hear from us to speak of what we are, to really find concepts which are absolutely vital and sacred in our lives. So, therefore, the root of it is that the monk is, as a matter of principle, the sinner of excellence. The sinner of excellence. And that's why he takes you. He doesn't, you know, consider himself sick.

[33:10]

As a relative individual, yes, I have gone a little wild. As I have done this, as I have done that, therefore I do a little pen. No, the monk simply throws his pen into crumpling, absolutely crumpling, everything which he makes out of Christ. The rest of the rest was not too bad. But then, no, there's nothing else to talk about. He's old as fuck. But if there's Christ, you know, it gets me at the same time.

[34:12]

But on, in Calvary, he took on the whole way. Mm-hmm. Of course, the monk never is in the same situation as the saint. Perhaps, for that very reason, he was evil. But he is the saint. He is not the guilt of everyone. Therefore, you cannot have a big lie, you know, argue with another monk. Now, you are really more guilty than I am. And really, you deserve much more punishment than I do. We are not close yet. It's civilized crime. There we go. So, did you know that Schultz, the star of the lawsuit, is civilized?

[35:13]

Ah, great. It's a medical pregnancy. It's really... On the other hand, one must also say that, of course, this whole meaning of our pinnacle attitude is not philosophic. Not a philosophic state. It's not saying that the mistake of the... You could say we are ontologically corrupted. Ontologically corrupted. That's... These things are cursed. of the relation of the absolute. How he figures out, you know, its relation to the absolute and the absolute. And that's all it is. We are, as any, you know, if we are for that matter, you can take, in order to understand the the potential character of the monastic life which accounts for, as you know by fear, I think Benedict wants that to be an element of, let us say, which constitutes the general atmosphere of the heavenly life.

[36:33]

The 12th degree of humility clearly points that out. Therefore, the, let us say, this element of renouncement in the form of repentance takes, for example, on and expresses itself in the way it is among walks, in the way it is among talks, in the way it is among their vows. And so this rapture of the sacred thanksgiving, this real rapture, In meeting one another, let's say, hey, you know, hi, like that, you know, good fellow, where's that, or something like that, you know, fellow, what, with that, and with strength, with that. So, for example, in arguing with one another

[37:35]

immediately, in everything, immediately the element, you know, of repentance, sort of a reverence, mutual reverence is based upon. Giving precedence to one another. That's of course why, because we are the least, the last. That belongs to me. How does not? I've always been arguing the basic assumption that I like to walk. And if I've always been arguing, then never put up an action quick. Always overheat the way in which you argue with somebody else. Keep the door open in the way I speak, because I like to walk. But you see, this, now, also in the eagerness of accusing what's forth, to go to provide of the inclined to go over forth, and to spectrally outworn them.

[38:44]

There is therefore one very peculiar thing in that. It's important for us in creating this general atmosphere. For example, I'd say one could talk loud, you know, in an outfit. Outfit. While a woman has this character of a certain serious person. My methodology is the most important, you know, in your whole life, in your life as a human being. Hello. Hello. It's subdued. It's striped. So that, that must be everywhere. Also, you know, for you, for example, especially in chapel, but on walks, it's always a hell of a difference. It's a part of that. But what is underneath this whole thing is, of course, not something that is, that we call it naked. The attitude of the prodigal son.

[39:51]

The prodigal son, of course, that is the basic monastic attitude. He comes back. And the father just immediately meets him and still he says, Father, I could have said, oh no, maybe I wasn't a daughter. I think it's the thought that is so good, I think that's what we forget about. That is not a good attitude, but at the same time, you see, and you must see that, that wherever a monk in that way has that, that's the, as I say, basic penitential act. By that, I don't eat. Oh, I love an artificial self-degradation. Of course, the case is all in the matter of the relation between the Son and the God, the prodigal son and the devil.

[41:01]

But of course, in such a personal relation, one is, you know, always, and what's worse, it may be kind of total. When we meet, when we meet with persons, when we talk with persons, you know, we cannot, you know, simply sit stiff on our own position. Then we don't establish the dialogue. meeting up and they're going to be here. See, there is the matter of the leaders. Oh, there is the matter of the coaches. The Father has to talk to us. So, of course, again, you know, we've been in order to, let's say, reach the Father's heart and also in order to free our own hearts. See, the depth the surface, the depth of it. Never we have to be total. Have not.

[42:06]

Therefore, better to go, you tell you, overboard. But this going overboard, you know, is of course, as I say, impulsively, in blouse than us, the matter of love. The matter of love. Not the matter of the people, the church, or something. Relief. You establish oneself as soft. Then we are further apart, you know, of this whole non-essential perspective of us, and we, through it and in it, become really and truly soft. Receive your Lord according to your word. A little faith restricted on your heart, but rather according to your word. That means you alone. you will promise that you will accept, that you have accepted. So that is evident.

[43:08]

Therefore, the potential self is in itself full of confidence. Full of confidence. But of course, in the here and there, in the concrete working of it, it has in itself and must in itself have the element of renouncement. If, therefore, in, for example, that element of renouncement is also in the monastic life, it would, for example, be a root figure of the whole thing of obedience. But is this, in some way, the continuation of the renouncement into the everyday life? Is that only practicality? Is it a practical way? in which the operating light is being applied. Obedience, on the other hand, however, plays a part.

[44:10]

Look, and very often takes the character really of a being. What needs there is a power from God. It has to surrender. It has to eat out. So, this deal is in some way hurt. But, we have not one cap of the state. It's impossible. And therefore, in but one national cross, in the monastic life, it is exactly clear. In what be this, I would say, so-called, which I am talking, the announcement, this basic penitential attitude, I mean, appears in the basic penitential attitude, as a habit, as a general atmosphere, in the monastic life. and it becomes a cue of death.

[45:15]

Death is also an effort of renouncement. It's the way in which I die to and in the beginning of anything and everything I do. I do it really in through death. And there, that's the day I die. But again I die, as sorry for the power of death. Therefore this my death, because nothing passes into life. This is a chapter that we just read. It's wonderful. Just after we read this morning. It's a wonderful illustration of that. So you have there Paul St. Benedict, as he always does, over me. The concept here considers the rotation of the abbot and the prior. Now the prior is the one whom the abbot has heard of as the delegate, or the general principle, as you see there is nobody accepts any dignity and any kind of authority without being

[46:30]

If he takes authority without being delicate, then he hasn't done it. And then, an authority which is pursued without death, we call that arrogance. Why? Arrogance. In that way, he thinks that what he does hasn't gone through the depth of it. So is the delicacy. In this delegation, naturally, then, the one who has the delegation is a real delegation, a real participation, participation in the power of God. And, of course, therefore, has always and constantly been exercised and practiced in the spirit, I cannot. Do I have to be delegated? Now I have to work for them. But I cannot. Again, you know, the one who has to be delegated constantly again and [...] again

[47:57]

in the general situation of the soul. On the hand of God, to that what is so beautiful and scientific that it so clearly points out that the one who delegates the others has to worry about God. You have, over and over again, over and over again, the last of God that which counts. The whole responsibility before God It is eschatological, truly eschatological, of the last church. And therefore he himself knows, or should be now, that his attitude towards others in the community, or towards those who he has delegated, should not be governed by any political party. Envy immediately replies, he has died. They have to be safe together, preserved in power, and without power.

[49:06]

So, a perfect opportunity for somebody who dies for a cause. But for you, it's a matter really of personal meeting the Father, in the whole power and the whole seriousness of this kind of logical fact. So, but of course, for example, as you said, after Calcutta, whatever, the relation I recall, for example, after they had fought out, you know, this kind of thing, that we don't see right away, that this renouncement, the renouncement of heaven, repentance, the conversion, as well as the renouncement of obedience, you are, of course, all, Christ said it today, healed with faith.

[50:08]

Because they are done and they have to bear it only if they are done in Christ. He is the one who died for all, who died for me. And therefore, for you and him, I am the Son of God, who died not for anyone, but for the resurrection of us. And that is the other aspect of God's law of power. That is the main problem of our life. That is then the life. Let us say on the other side of the wreck, the other side of the jaw. Consider all this element of tension and consider the element of a V-hip as the wreck that you have to draw. Now, what happens on the other side of the life? The feel of course comes Because what are authority? Well, it's telling that every new community, I mean, our life is the thing over which we are born.

[51:16]

Not only we born, but both our nature is to live. And therefore, every Christian. See, there are different fields. The fields, for example, of authority. Then there is the field of personal relations. Then there is the field of the role of emotional life, what we call the emotional maturity. There is the role field of acquiring knowledge. It longs for life. All these processes, the exercise of power, the [...] We define the action, vitality, and quality of life for all of us.

[52:46]

But that's not just about being part of nature. To rule any way and every way, to strive to be that way, But it's so, so, so different. It's completely different. Well, I don't know about the obstacle. I don't know about that. I don't know about the obstacle. If they do this, everybody of course will agree and you all feel that, because they are human beings, they have the potential. If vitality with man is not something that is given to us as a substance, vitality may develop. And of course the development already in some way starts from below.

[53:50]

And then it has sinned. It kind of works its way up. There is really quite a problem. There's two reasons one can go wrong. If one, for example, would consider and conceive of the penitential character of the monastic life. as something that would cut and destroy development, and replace the development which evidently in human vitality that would count as goals, as we say philosophically, for potency to act, that they all count for the same. For example, the fact that these old figures of exercising or being into alcoholism would be conceived then, for the wrong, as something which stifles all personal initiative and takes away from them all responsibility.

[55:01]

Be personalized. for people. Therefore, we should, we should, you know, now that you've all, like, you know, all these various things, all the talk about us now, don't wait. Don't, whatever. To just try, cut it out, you know, we do that together. Think through the thought before you have a picture. See that you will be There will be no problem of exercise, no problem of thinking about something, no problem of personal emotions, no problem of fear. There will be no problem of fear. There will be no problem of fear. There will be no problem of fear. And then the problem, for example, first you push.

[56:07]

You just get your rights in hand. Rights. And spend 80 years on it. Well, for example, the whole problem of acquiring, or probably the biggest problem was the study of the law. Then the whole problem is the activity of the Earth. The activity, let's say, the radiation of the Earth. Then another question, which is the same question we often ask, and it's so important in our days, is the question of the elasticity of air, let us say. I don't know. [...] There's a difference, let us say, between the past and today and tomorrow.

[57:31]

We do this. So when I speak up, it gives a sign for us to be after each other. So, these things, we must, the way we think about it, they are enormous practical importance to us, to our community. That's just it. I am not interested in that very concept. It's a community. It's a community for us to make. We need to become dogs. The question is, now, what is our attitude as dogs? Good. How will we put the charities that are like that out of the low? Let us think. Let us do that. That's why I'm only here to do so. I don't think that's the case.

[58:49]

I don't think that's the case. [...] The first thing is that what is to be, to not be, that is. The first thing is that what is to be, to not be, that is. The first thing is that what is to be, to not be, that is. The first thing is that what is to be, to not be, that is. This, this, [...] this.

[59:51]

to discern the threat of the tactic. Expression. Confession. And, of course, could not be done without was behind the real problems in my backyard. And I think I should be able to thank God for the illusions that indeed they have been examples of human judgment, matters of personal relation, and wisdom.

[61:23]

You know, this thing does too much to my heart, you know. Like, there's no talking on the phone. You can't control it. Yeah. by the Dr. J.E. Smith and the Dr. Scott Higgins. And eventually, the first thing that I mentioned, they worked on a program for a community that was called

[62:41]

I can't help but worry about how it feels like to be dead and to exist or live without the vision, the light that comes out of my soul. The space has been made, but we can't get by with the big things. The big things don't matter. The big things are taking certain risks. But that's the risks that are made up of not the nature or not the value. The good holds. problems, but I can't go on. That's really hard for me to ask of them, but they're all kind of geniuses.

[63:49]

Believe them. What I point out is that I believe them, and I have been there, [...] I lost my cool guy in the plane. I had to find someone to talk to. They prepared me for a proclamation of good. I was sick. I had to be removed. I had to leave the situation. I had to work. I had to go [...] to work. we can realize that we are the thinkers of the nature. In certain cases, we draw a riddle. In some way, we take something, like this beauty, or some feeling of a feeling.

[65:01]

So, that's a good thing. We have been set up now to take the system as the form of science as an imitation of the power of love, and to turn against the wholeness of the system. And from the beginning of all of us. Oh, I love how that goes. I don't think that anybody in the community is really aware of that. We don't want that. I think it belongs to... There are people who is not aware of that. There are a lot of people who... to see the very key factor.

[66:06]

Those who want to solve our problems provide the rules that aim mostly at the elimination of risks and the maximum safety factor. Now, it is no question But, of course, the illustration of a human being there, that brings these warning signs here, cavity of death, back to the dead. Then we think, but in part from the center, really from the center, not from the proverbial on all kinds of issues, like the affair, like the concrete exerts which would cause the attention of people to be so dangerous.

[67:09]

The affair, like the plan, does not exist. It does not exist. to return to Christ, to see therefore also the love, the rich of love, the love to which the monk really dedicates his entire life, see it in the light of our divine liberation, God's light. And I think there we have another point. which is to us, which is our religion, and which I don't think the community would ever give up. And that is the inner union that we have in our, let's say, faith in God. I think this birth of faith in God's heart, faith in God's heart, that has been inscribed deeply in our heart.

[68:13]

created the Karikati. Our faith is centered on non-Karikati with which God starts everyone, people, indigenous, every one of us first. That is our faith. Why the work of that? Well, of course, Karikati is Christian culture. That love that we received, that precious, pure, and close expression developed in our entire monastic community. I, for being as the Father, attempt that we have constantly made in the past to understand our monastic community life. I must understand the rule of St. Benedict.

[69:14]

And, as he says himself, for what reason do we order here and there things that are in love? For the compulsion of challenge. So I lack the rule, therefore, in some way, to take the stage. We know, of course, that everyone is judged in two-by-one things. I was too much. to the collection of charity. He is we besides the collection of our good. He signs about really and truly about the whole sanctity of our life. And I think we have seen sanctity and charity cannot be separate.

[70:22]

They are the extension for The Christian even more can say, sanctity is charity. Charity is sanctity. And therefore, just as we see in the whole message of St. John, the Gospel of St. John, charity is glory. Glory. All these new vistas, that the New Testament, the religion, has opened to us, the one who came from the bosom of the Father, and He has made it known to us. It is such a communication, called a stringent communication of love, therefore a stringent communication in which the heart of man is involved. I think that I think we have accomplished that, that one of our most precious possessions.

[71:28]

But of course, if one day alone we go, try to understand this whole field, where, as I said yesterday, there is great nature. And of course, it's our problem. We have the Paritas there, coming from far. And of course we have the natural Superlito, that is now in this status, with all the urges and drives in him, obviously. And of course all this, you know, goes into, somehow goes into reaction. because what it is, when you come from, when you consider charity as coming from the bow, but it comes from the heart of God.

[72:33]

It is knowing it's spiritual. And we see also that this spirit is communicating to us how only through the death and the resurrection. Therefore, that this agape, this fine spirit, which comes to us through the Paschal, is dead. Therefore, also, he is still such an evil, death-adversary. There is a deep, absolutely personal is the total action of the human person. Love with one's whole heart, with one's whole soul, with all one's possession, total action, universal, in its very own.

[73:41]

Therefore also, in that way, you are exclusive, but permeating entirely The new man of the old woman was falling, and not destroyed, glorified, lifted up. So that is, I put the ark at that place, because when they came, they all did the expression. And of course the expression of the charity or the act must be taken and must be considered in, let us say, the supernatural and natural structure of the new man. And there we have said in the past, you know, that it must be the New Testament.

[74:42]

It must be spiritual. Sexes. It was this deeper, bigger, whole field of affectivity. Both gathered together in a particular way. It was very often about the air force. It was about the use of this girl's train, or what is it called? You can't limit the arrows to the stick and the spear. You can't take the PDR and maybe use it for the spear of the anachronism. And we can't use spectra and astral eyes to fly. Those things know how good they are with these devils, but they also know how good you are.

[75:50]

It's clear it's also that we suck on winter to ourselves, but that we are not. It will be fantastic what's great. that we, special prayer people, would live as a prayer first, that we put up a certain, I would say, theological priority, live through the love that Christ the Lord breathed us. What is impossible is not possible. because the Holy Spirit clearly descends. And therefore, also we, we think of the whole, of the whole multi-layer activity of the stars of this life.

[76:55]

And therefore we cannot come to it, without the sacramental wisteria of taking part in the Lord's Prayer and the Lord's Reflection. And of course, I should say that baptism is something that is not limited to a form of our life, but then something that we live all the time. therefore also in this whole matter, looking at it in various ways. We have, of course, all of us. The point from which we start is right at the point. There, there, our whole new life begins. From there it's coming. There we have to open up. We have to put ourselves and everything we have at the disposal of this divine fire so that that divine fire which descended upon the heads of the disciples in the house they may really completely take us and make us a sacrifice of another in order and the very time that the odor of

[78:20]

And that is, of course, what the Holy Rule has in mind. We have always looked at the rule as a rule of the spirit. Not, therefore, as a juridical regulation. The rule of the spirit. Now, if we look at the rule, then, of course, we must be able to see that in our affectivity, And just as our sixth earth cannot be taken as absolute, cannot be found that way, dead into ourselves, because Christ died for us, died for the old, died therefore, and we recognize and we know it, know it, you know, that our sixth earth as well as our afterlife, I'm not a pejorative.

[79:26]

I walk into me to establish the purpose. It is all me. Natuvalatna paramalaya. The three is fishing. Fishing is good. In fact, it doesn't work as a magic thing. To get some respect I can get our eye and we don't. At every moment in which we live, we have the opportunity to acknowledge, recognize the danger that comes from this viciousness. There is of love, however, nothing that will induce another kind of blanket. consider therefore anything what we have received about the whole incarnation this is the kiss

[80:29]

That is what the Bride, the Church, and every Bridegroom, by Christ, is living in Christ. That's what Philip and Carla kiss. The Bride gets the kiss. And therefore, this kiss, you know, that we take into Christ. That comes with him. And through that, therefore, we lovingly reopen ourselves. I would say, to hear, take care, my heart would be, my body would be, I would say, as long as of the whole sphere of the six, and of activity, all of it, you know, everything, I don't say feeling, you know, and also, you know, Why? In order to be destroyed. In order to be taken in.

[81:43]

It becomes bigger. And that is the monastic life. And we have to see the monastic life as a transformation. Not as a state of... Don't do this and don't do that. But as a transformation. All the same, bendy walls to their truly true channel the power of their teeth into every field of the mountain range. Now, of course, if you ever consider the pedometer of range, if you consider a field of range, it feels like it's around the 19th God's job for us. There's no doubt over that Christ made, created, to be the way of the way.

[82:48]

He is the being. There is no way of redemption. The way of the faith. No one here has a faith at all. But the one who puts down his life. That's That's the very core of the bedrock. So in that way, friendship is the very core of color. It's not as if the author or the writer is the reader. That friendship, for the end of it, is a practice that springs out from one brother to the other. Friendship, for the end of it, really is It tells the nature. One gives. What is the giver and what is the receiver? What is the self? The inner, I mean by that, the thing of the whole self, I mean the deeper self.

[83:57]

In the personal act, But of course, the President has to have to take the consideration that this whole thing, we are not in with, we are not in with, already. It's a high perspective. And it's a process. This practice is where it is not. It has to be prepared. It has to be practiced. In the right way, in a hierarchical form. It's a process, what we call glorification. Now for this. Because it's just this way, we know that constantly.

[85:03]

See, we speak of friendship as the nature of what we say. The nature of what we say. Which is what it is. Now, of course, immediately the question comes down. Are we all free? Are we all free? It's the position of our own state of that being. Now, very often we ask the question, And very often, for example, every time we speak with various faiths, various actions of our inner engagement in the whole thing, there are different things. There is the Ray of the Purified, there is the Spirit. That is, of course, the deepest thing. That is the truth. If there is enough of that, the ray of affectivity, of feeling. And we could be aware that this ray of feeling, the way it feels, goes away from the sense.

[86:10]

From the sense. Goes away from it. And because it is away from it, we also know and realize and have the fact to think if our feelings, you know, run away with us. We are apt to lose our true selves. We are not as we say that in our true depth. But the same, of course, is and even seems far away. Jesus gives the sixth urge. Let us away. Then again, we are not in ourselves, but always there. St. Benedict's idea with his rule for the monk is that he should learn how to be established in his true spiritual state. And for that, St. Benedict builds also around the individual monk a kind of wall that gives him the possibility to break through into this depth

[87:23]

All, for example, is the law of science. It is in the monastic life, the whole element of solitude. Everybody who is just a loner, that has somehow, has been enough longing for solitude. We have that in all of our sins. It's absolutely true. It can be turned into an apostasy. somehow, not only the pure idea that you are the one, not the Lord, not the Lord, but the God. For me, because I'm absolutely legitimate, I was there to be alone. But in a very easy way, you can understand your separation, but in this inner desire to love God with what Look at the watch.

[88:26]

I hope the night side will soon go away and I can start talking. Look, this is the one that will bounce out of the gift that he needs. The monk, for that way, has the fear found to find himself. But that means, of course, to find, to receive in the depth of his heart, that is, that the Lord is for him, for him, personal, unique person. And for that, we cannot exist.

[89:29]

That is the danger, and that is on many parts. Members of the community feel the fear that we lose the fear that this is a myth, and that this sacred three things, and for that matter, surround every sacred individual monk, without which he would not be a monk. That, you know, that, you know, all, what can I say, that that is kind of a false belief, that that is. that is talked about, you know, that there takes place an illegitimate invasion into the sanctuary of a person, of a non-communist, of all kinds, you know, even out of the eye, down the foot.

[90:32]

So, it was sort of a change. that is the truth of suffering. Therefore, becoming lost in the entreaty, the practice, the expression of nature, in the mind, that only is seen, only legitimate, in the specific context of self-desire and of self-deceit. I need maturity of my emotions and therefore I have to be out of the blip. Nothing. And if I ever hear the memories that I will say... You know what a suffering that can be. Take me with you. I mean, you really have to think about it.

[91:51]

I mean, you really have to think about it. [...] But you should see it as a source, a source of wisdom. Which simply is, if you throw all kinds of things into this precious source, into this whale's way, if you, you know, talk and talk about all kinds of things, And because we deserve it that way, we and truly, people get sick of it.

[92:54]

It's just a curse. Therefore, the people who get sick of it are those who really long for the depth of love. They are the ones who go crazy. Therefore, you see, in their spirit, they fear the depth of their love, but you know what? We feel that fear is the effect of being snowed under. There is a lot of fear. It's not the terror that hinders what we call supernatural. Lord, it must come. That warm, that calm, that quiet. before, and that has been the example of brilliant, easy stopgaps. 20,000 years ago, there was a time when the school of Jerusalem was destroyed.

[94:02]

While these are no secrets, a history page, the woman's heart was generally well-developed. It's very achievable. Think of it as a thing. Everyone must have that income. Every single moment, you know what that means? The fact that we have net this year, it means our whole country has that income.

[95:05]

So in that way, there's nothing wrong. It has to be corrected. Common law, two ways. One way, of course, it has to be corrected by the state service. Common law, authority in the opinion of the state, it's not a failure for building barriers, it's tight in the economy, everybody. But the authority has to be accepted. For what reason? In order to protect the individual. The authority of a father towards his son is the voice of the father in the life of the son.

[96:09]

If he sees that life threatened and so on, then he has a worry to beat it, because too many things kind of die down on board. I believe, for example, in the fairways. the very law, the rule, that a monk should not, not out of himself, speak even of good, but that should be the people. That means, of course, that is the failure of the house, because of what was done from the beginning. the automatic submission. You've got it. Here we are in the house, should he reach that authority he has, for what purpose? Allow the innovator, give the innovator the possibility, before he runs out and dies down upon something, just to say, just, just stop.

[97:19]

Ask yourself, What really drives you? Is it the uncontrolled impulse of the future? Is it perhaps your own rigid and blind, what you call, judgment? Is it, is it, you know, illegitimate? Or does it really become for the time? Is this really now the will of Christ for you? And is it the will of Christ for the other one? That you should know. Therefore, for that reason, one has to, he has not the meaning to do it. Because in essence, you know, there is this kind of of order, which authority, the family authority establishes in these tables, that this kind of order can be a little used really for the benefit of the soul of the people.

[98:24]

For example, Socrates comes to us for the definition that he puts an order himself. These and these are the reasons, don't I, I think. How important. For this here is the thing that I would like to talk over with. But then, of course, it's much easier for the superior then to judge. You have the material, as we call it. School is the material to judge. Now, is this how it goes? That's important. If this material is not given by the one who asked for it, but if he simply asked for it, may I speak so? Now let's wait a moment. Let's just take a little more time to look at it together.

[99:29]

only to make suits of guilt, if it's not, not a matter to do lawless over-feeling, anything like that. Or so, it is simply a means not to leave, you know, let us put this whole thing into the life of Christ. Of course, it's up to the evidence of the Church that much more easily together, you know, But that is a clause on the other hand. It is, therefore, on the card of the superior, first, that he in general, that he is sympathetic, that he is different, that he is not, you know, walled in, in a wall of which he is different, for that matter is, superior has towards the monastic family also the obligation to show that he understands.

[100:31]

But this kind of being sympathetic should not be generated in a kind of whenever somebody comes to this entire tutorial I say yes. But then the intersex, general intersex approach must be, of course, again, every time, taken into account. That's a step that doesn't come automatically. We cannot simply improvise, you know, without thinking. Therefore, I think that, you know, between the old workings of our communing, we have on one side, we have certainty, the spontaneity of the Holy Spirit.

[101:32]

On the other hand, you know, we also have the rule. And this rule puts up certain, puts things of the authority into an order. And then we have, in between, we have our familiar, we have what we call the school. You see, the two things, the spontaneity of the spirit. No leader extinguishes, no leader extinguishes the spirit. It's a sort of warning of sin, absolutely. But this sort of word of order means that authority in order should uptick. Thus, now, there would be then a wrong anticipation of the communion of saints. Order and authority should be taken and held to that.

[102:34]

But they told her and told her, and kept it, you know, and kept it by the roof. But then there is, of course, in the meeting between the two, it was a lady of the spirit, and let us say it being a colleague, racist of the people. There is a living interpretation of that person. And this person's function is in the individual to strengthen the true inner power of the self. So that the spontaneity of the individual becomes purer and purer and purer. And that spontaneity, the service of the individual, are we in pure and pure. The way in which we have tried to see here is our monastic community, which is what we call the school.

[103:42]

School is a way in which women, for a reason familiar, to hear, in the picture, to do the little step into the center. Therefore, into this true spontaneity. And that's the whole thing. That's the end of school, the means through which Christ, as the Lord, may rule in his purified womb, so that this monk may not live for himself, but for the born of dying, as wronged. The devil, I said. They cannot go in and sleep. They cannot leave a dimples. The confusion we know of the spontaneity of lower urges, but the naivety of the spirit.

[104:48]

We have to preserve the order, the power of Christian order, the spirit rather for being at the birth of Christ. That's it. That's it. That way we cooperate. That way everybody sees, really accepts, you know, not for the sake of time, but for the sake of the terrible spirit. The terrible spirit, you can't take it. That power is Peter's outlaw. If you dilute it, you know it. Pour it, you know it. Don't control it, you know it. You know it. You know it.

[105:48]

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