In our content tonight, I wanted to go a step further. We have all the topic of our talk is good to investigate new horizons of love. And we can do that in two directions. In the direction of death and in the direction of experience. You know, we are just The government regards the monastic life as the Christian life, and withholds food from the king. Kingdom of God is to consume you. For it is not a prolific affair. It is not the affair of spiritual reformation. But Christianity is an affair of metanoia, of change of heart, putting on the new mind, the mind of Christ. And it naturally is. the thing that is worse than the wound within.

[01:03]

And this morning, we kind of lifted up our eyes, the blind could hear, to the thought of this change, of this metamorphosis. And it was in the heart of God, God the Father, a strong sense of It's true. Well, Mr. Thomas Wood has then declared to us, the Modesty, that God in charity, God in charity, being our helper, he is the very fount of good things. God has gone from here to here, or to us, or out from the present time, and then worked as another little pipeline of new horizons of love. We have this year, our little non-saviour, a Hindu professor from Benares has told us to go to Myanmar.

[02:09]

He's coming to Myanmar as an exchange professor. They asked him to teach scrutiny to the professors. It's a disappointment, but While he was there, it's in the girl's poem, and Meyer came to fame as Mark Twain in the girl's poem. And Meyer was pictured by two categories of people. One was the disaster from General Sullivan's army in the war. And the other one are those people who, on a bit like Christ, couldn't even make it to Buffalo. That gives you an idea, doesn't it? So into our blessed admirer comes Professor Giovanni. And he discovered Mount Fabio. And discovering Mount Clavia was really a discovery.

[03:21]

He didn't expect to find anything like this in the United States. He had a different idea. You know, the skyscrapers always determine the picture that they probably have in India or the United States. And then finding a monastery, the monastery, and in the monastery making a profound vow I looked around to the rostrum. And playing together. And people getting together and giving themselves to the pursuit of the spirit. It was really a great experience. And then in the second year, again, you know, came back. All the guys went back to India. One came back for another year. And he has a choice between Admirer and Princeton. Princeton now offers him a professorship there for a reviewer, and he refuses Princeton and admires Admirer because of our scope.

[04:31]

And he gives us a wonderful course, really, first-hand on the Upanishads and on the Hindu spirituality, I can call it. I think it's called. Sometimes what we want to do is to learn all the horizons opening up and before we didn't know anything about it. We didn't write books until we started to learn. And the way in which we encode this before us, of course, always in comparison to our own Christian and Romantic approach, who think they are just, I mean, we've discovered two groups in a positive, in a relation. But the one thing, you know, that always seems to, in one way or the other, to separate, you know, is what it used to be. You know, there's many things in the, uh, in the Gospels, and Jesus says, God is all that is specific.

[05:37]

We cannot call it that way. Now, you understand what I mean. That's the fully redeeming love. The love with which God has loved us just. So that in making it, we are survived. We are overcome. We say to ourselves, why this to me? Well, that's killing. That is, that's love. That's Christ the Lord that's sold to us. which we die for, live with blood, in order that we may live. It's you now that is, let us say, who can separate Christianity from other religions, and it's you, white folks, which make Christianity rather prolific. But, we prove our very worth, in turn, to other social reformed people, political, And we can stand up to God in the Holy Spirit, our form of grace and of gratitude.

[06:44]

He will virtually provide for us as more than we with our own heart enter into that circle of life. that we described at the last conference, the one who, with the power of indivisible and enormous will, and the strength to overcome, and could enter into a great circle of love. That was our love. And that, of course, was born in one way, one was that. In birth, in youth, one generation, one after the other, even though they spoke with much of redemption. But the decisive thing for us, and most naturally ours, is that our own soul is truly and truly God's soul. And that is what St. Benedict of Hospital, the heart of the spiritual life. There was one thing I owe so much to Mariela, and to the teaching, and to the end, and of your nourishment for us, for the elder.

[07:57]

In one way or another, I always think that there was one thing, somehow, that can be served up, but it was not really, let's say, The unintentional omission, in some way there was a certain intention in, was always an experimental idea that realistic life evolved by a kind of osmosis, a kind of, let's say, of being controlled by the body. And that is certainly not true. Realistic life has, although it may have worked and love it in good faith, in the love of their home, it's the best of things to do. But on the other hand, I must say, there's also a miracle to be true for our children to ever learn fear. It's to ask, it's to ask again, what does domestic life really mean to me?

[09:05]

This is the message I'd like to first put was a growing up once told my attitude, my hope. While you saw from a particular example, I saw a part of a higher-up, my lower-class, particular vision of advantage and all that there is between the world and me. There are certain things, of course, which, interestingly, make up our character. There are, you know, certain values. And the older we get, the more we have, the more we have of them, of these values. you know, and the loser plays them out, you know. You hook it up, you know, you take it out before you notice in the old groove again. We all know that, you know, and in that way, it's very strange, you know, that at times normal, as I say, serious things, not only things that are, say, little, you know, manualisms, for example, or little ways of reacting to them.

[10:08]

It's more if somebody has a choleric temperament, you know, now we might easily explode. But, I mean, an explosion like this, you always are too cautious, and it's not for us, The important thing, as far as the spiritual life is concerned, is always how we deal with our second reaction. What do we do in our first reaction? Because the first reaction is more or less, one can say, automatic. But the second reaction, that is, of course, the one that is decisive. So we, as long as we need that kind of second wave, That brings in the supernatural aspect of faith and the power of belief. And that is, of course, one of the main things of the art, let us say, of the spiritual art of the custodian of the school of the heart. To learn this art, we will have to, let us say, overcome how to transcend the automatic reactions of our nature.

[11:17]

I would call that definitely one along horizons of love, horizons of race. Now, the reason why I speak about it, you know, is that sometimes when I am so quiet, looking at myself, and looking ultimately at having someone in contact with someone, I remember once a monk or someone, say a monk or even an abbot, was not standing to through a man of the, of a role he had retired, and with a great strength of pious will level, and instincting considerably, in a material way, to bring up the famous museum on the mission, on the rightful mission too. Then it suddenly came this thing of Otto Abstrom instead, I think it was a kind of condemnation, maybe, of so-called citizens.

[12:22]

Along with the whole picture of control, we change, then we pass out, then we let go, never to come back again. Survival. Well, then, suddenly, some people, when some people come, they'll say, like, sort of, come to your office, so we'll know, touch your certain historical areas, all these things, and it seems that the line of record to go to pieces of it. And if the monastic life wouldn't have touched at all certain areas, perhaps in this case the tribal area, you know, where you were, you know, as an alumnus, you know, I heard about it and I saw the whole thing, you know, I lived there, I was happy. in unexpected, beautiful, what to know what, years and years and years of monastic life, and what to do, etcetera, etcetera, etcetera.

[13:24]

So, it was so necessary that we are waiting on our government. We see that very often in our, in our communication, the way in which we ask, you know, I always put people on guard in those areas, you know, who were aware of one thing, and that is the political area. We call it political. Somebody, you know, I mean, kind of just naturally was concerned about the, what we call in the political area, the social image. Everybody has some kind of a social image. They would like to present, you know, to the community, the way it would like to be looked at in ordinary life, the way it would be appreciated, like to be appreciated in things like that. Naturally, the domestic life is not in any way an art of career, in which we can build up a social image. But there are certain areas which are easily overlooked.

[14:27]

When we speak about the heart, what we mean, naturally, is the center of the person. Now, our personal life, our personal life culminates. It kind of crystallizes. It comes to the critical point in what we call a decision. Without any decision, we take up as a barrier our power to rule, our power of judgment. All these various lines come together. Various information, various tendencies have broken out, crystallized in the decision, in the decision for man to become who he really is. In this course, the decision is upon the decisive thing, on the first ruling also, in the domestic union. Usually one may be tempted, and some people are tempted to say, you know, but isn't monastic life just a life in which we are not allowed to make any decision?

[15:29]

Yesterday night, you know, at the table up there, we spoke about our unicorn, you know, and it was a little book, I know, you probably know it, you know, it's called Circuit, it's called, you know, there are these two consistent You know, sitting in a chair and looking at each other, you know, the ones that took the man's test to the others. Wouldn't it be marvelous if we were allowed to speak or something? And then, oh, what did you guys come up with? And I think it's a kind of, you know, we live this life with everybody's took, you know, and wait for the next order. This is the God, you know. We live this life in a master's life, it's not in life. in which we are, as people sometimes in the outside think, in which we are dispensed, you know, from making decisions. Or maybe even a way to get around decisions. This is, of course, not the case. If you think every life, even under obedience, you know, even in the strict observance, you know, still it is a life that is full of moods and moments to make such a decision, full of decisions.

[16:37]

A decision of avoiding somebody or not avoiding somebody. raving or not raving. We won't talk about the possibility of saying a word or not saying a word. So in that way, many, many decisions that constantly have to be made, you know, are confirming our own, you know, what we probably We've got them in hand, wandering thoughts, you know, all that, you know. Overcoming and emerging out of states of daydreaming and all that, you know. And there are times in our life where we sort of peak, you know, of obsessions that show up, you know, like a picture of Sierra Nevada, you know. They are a little of smoke of a little Trump, you know, so beautiful, and he's coming with a lot of change, and Stewart, you know, and it's all changed. So that is our life, you know, because these decisions, they kind of take over, they are a summary of the whole man. That is the way in which man realizes who he is.

[17:41]

And therefore, they are the cause of every person's life, and it is therefore the whole area of what we call responsibility. And it is this area of decision which, in a lie, I prognosticate, which is potentially probable ill, has to be taken under control. And there is a special problem. And I worked, you know, and what I saved here is really being close to product of personal experience. Because when I, you know, I gave, I think, in Wall Street in, I think it was 51, in that family, 51. Now, later on, then, one year later, in fact, you know, my saviour had started. We had many difficulties. And for a year or more, I could be revived and had a kind of a nervous breakdown over the whole situation, which I frankly knew I wasn't able to cope with.

[18:50]

And I was trying, you know, to do what I could do, and my story was left, you know, with this kind of in awe, this worry, you know, But when you're getting, you know, to the depth there where you are carried by the law of God to Rome, there where you are not alone, there you don't fall back on the legal resources of your own personality. Well, therefore, you don't have in any way to defend some kind of a just self, you know, or kind of defend a mother too. All those kind of things, you know, but or even if you don't do it, if you ambitiously don't do it, then I'm of course asking you then, we'll stay in monastic life, monastic life, there is a wonder where I rarely move, and I know we made the multiple proofs earlier on, so that either of you, well you could see it, you know, to be here with all the difficulties, circumstances, and wait to find yourselves alone.

[19:59]

in the position of a peculiarly very, very often, who often, very much in that way, can learn. So that's, you know, the great kind of, you know, the breakdown that happened in those years was for me the opening to a completely new world. Now, in looking back at it, it's a mistake. Then it became normal, you know, that I came to this point, you know, where I used simply, in that way, a chance to give in where you have to hand yourself over to the hands of God, where you are helpless in what we say, at the end of your rope. That's it. And then we'll be then open for more things. I still remember at the time that I gave the retreat, you know, in Gethsemane, I spoke about St. Peter, you know, and St. Peter's reaction to the charity of God as it was manifested in our Lord, you know.

[21:01]

And St. Peter was riveting, you know, and I spoke about it out loud. I spoke about it, I thought about it, and so on, you know. But very often you think about things and still the person after chasing is not ready. You know, somebody might love to think about love, you know, and still there'll be persons who love enough, you know, more than do this. So that is, and there was this, I spoke about, you know, the reaction. You think it ahead, to Christ, you don't even know. How God went out of the midst of the world, and he loved him, and he left his name in all worldly business, and he followed him as the Messiah, and he was totally taken by him. All these things happened to St. Peter, and still he was loved, he could say, really and truly confessed it.

[22:02]

because he still thought of the Lord, thinking as a continuation of everything that was good and bad, but in some way projecting his own image into him. And he was glad and happy when he saw the image of the Transfigured Child. And the man, of course, the original man, came, but he didn't like it. When the Lord calls him at now, the son of man, he has to go to the wilderness. And there he will be sick. And there he will be marred. And there he will be to murder and to death. The angel said, Lord, you should never go there. I said, never go there. You shouldn't go there, because, well, once you are crucified, you're going there. We need to talk about it.

[23:03]

When you are the King of Israel, we propose first to the Messianic Kingdom that this afternoon, when you ask me about this and you talk about it, must be under the Messianic Kingdom. And why the Lord didn't not really explain what He meant by the Messianic Kingdom, what He meant by the Song of Solomon. It was the way, you see, that the Lord threw me was one great mystery. And that great mystery that was, that he had not come to minister this part, but in order to minister. And that, of course, was an idea of the temple, not in the mind of our expectations of people at all. And those were the people then, you know, A very strong rebuke, in fact, that all of my legacy hangs off Satan. Why? Because Satan is all too fond of the thought of man, and loves the thought of God.

[24:09]

And the thoughts of God are the thoughts of eternal life. That is the divine truth. And then, of course, to acquire conformity with God's will, without the term of sin, without going through that consumable dilemma, that refusal to say, that failure to say, that is the decisive thing. There still continues. There things begin to become more and more difficult. And, by the way, that was until it came, for example, to a small professor of humanism, human morality, who had worked in human mode for the thousand thousand years, which the idea of saving the world as an image of God was a human effort. So, that is the most vital thing for all of us. And, therefore, in humanism, you have to find the understanding of itself. I've been fed, don't they?

[25:11]

They do their own work, but I'm sorry about taking edge, you know, of his life, committing the mistake of all those in life, but I think I have to close to him just to prevent the worst. And if I close to the worst, I have to be blamed, don't I? So, you must, you know, make me proud to try and think to bear that inner We have attitude, you know, all that's at the fore. Once a little can't think, or won't think in the old world. When, for example, the Lord does it completely unexpected, from my voice, that he arrives at Carmelino, he takes out his upper garments. These upper garments are always presented to a Bruton. I will text down a sign of that. And he wears them there as a slave of Bruton. And he moves down the walls to paint the little memory of Bruton.

[26:15]

If men wish to wash my feet, to be watered and filled, we have to wash the feet of our Lord. We should certainly not do it. And though the Lord does not want us to do it, I don't. And so, Lord, give me this permission to wash your feet to have no part in it. And so, the end of time was an invitation in this entering into the court of God's love and the divine agony. This is what I came to do, not to give a command, and not to demand black and white, do this, do that, don't do this, and don't do that. For this is what I came to do, give me the chance to lower down and to wash what they did to me. And if we have seen from J. Peter, the German and others, to say, oh, not only the feet didn't wash, but everything, the whole body, because he wanted to be You always think that the stupid who wrote the decisive poem in this context, you know.

[27:19]

He didn't understand. He just couldn't understand. But, because they're going in this room, you are the king, period. And therefore you shouldn't do it. You should leave that to those who serve you. He told this story, he went on, that he went to a room, I have to go. And where I go, you cannot go. I want to go. Oh, Lord, I said, perhaps later on you might. King Peter said, I'm going to go right away. I mean, he said, in a completely acceptable situation. And King Peter is like that. So, I mean, all you need is such a goodness, you know, a terrible goodness, that something else, a moment, the merest little goodness is one of the greatest who will only break through into perfection. And only through that perfection, which really is a gift from the mercy of God, we will be able to more freely stand before the experience of our own weakness that clouds up the ground of the law.

[28:33]

And that's going to make us able to receive, to receive the seed of divine forgiveness, And they've learned of a new life, and of a new beginning. And there is repentance, there is conversion, a new beginning. One can only pray that if you are, if you want to burn it down, go forward. What is the life? What is life of the fiction? How could we, let us say, even study or measure that we can do that? We all know that. But still, what is the indication? If we really, let us say, grow in and mature in the spiritual life, what is an indication? The indication is the readiness, the infrequency with which we grow into the place of general deliverance culture to us from the divine attitude. The thriving and growing Christianity moved by Christianity.

[29:36]

This moved our world. We are thriving again and again and again. Because of that extravaganza, we are also withdrawing into a correct world. And Paul would think, well, we have to go back into the center. And what is this only center here? The divine tabernacle is the heart of our life every day. And there, the Father came to that in the old, you know, poem-developed feeling. When he came to Paul John, and there were a lot of souls The people walked away, and all the men came in, and the men asked him, Oh yes, I reckon that one of one of them must be to have violated the rule of Galilee, or had Galilee violated. And then, as that is so often repeated, humanity is a mountain of empire which swarms, and if it swarms, it all comes to an end or so.

[30:38]

But we know it like the back of the hand, you know. First, you know, the other half, the half of it, you know, I don't know about the human race, but it may be anonymous, or the same thing as some others. Well, that's what it is, you know, this monster, and then why there was a paradox so close to going on, so close to going on. And that is there with Saint Peter too. And there it is. And then the cross of God. And then we understood this. And then the Lord turned around to him and looked at him. David, the voice of real divine love, that went in, that came into action, takes possession of man, just at the moment in which he's down and out. And that world is really waiting to be picked up. That is the moral of those kind of things we tell them. We ought to do that, because that is the principle.

[31:39]

That we will be opening of the world. And the world we all have to go through in our lives, we have to go through. That is what we are about, a conversion of love. God will take care that he will lead a monastic life, and it's the safest life, and we do everything that we are expected to do, and still there is that divine love and divine providence, and it leads us to the point where we really have to completely move the ground, you know, of all scales of strength, of all scales of love, and just to bend, just to rest. And there is this beautiful poem of M.T. Peter also expressed in his words, we all know that I'm not here. If we answer ourselves on school, you might go there, you'll say, it's still in school. You're tolerating and all of them say, you know, psychoanalytic moment, you know.

[32:41]

start and say, now I really want to come down to the last, to the best character, okay, in my self-appreciation, you know, I have to bless him. I really have to come down, you know, to a whole heart attack of my personality. Don't I love God? Do I really love God? You know, and then get the thought, do I have to kill him? Do I have to kill him? Do I have to kill him? Okay, well, I'll say it tomorrow. Then I thought to myself, what am I scared of? The thing that is this kind of bubblish thing, one of the greatest, you know, temptation that we can be exposed to, and the bubble is there, and the answer to that is the choice to see ourselves, to analyze ourselves, only light of the best. I think for me, for us as Christians, we all have this choice. We all have the possibility, really, to see ourselves. And if you want to analyze our prayer, in the light of God's love for us, we're all attracted to God's love, from the love of God for us, and what is left, only the sharp eyes of the debtor.

[33:54]

And he will put our attention, and we know that if ever in his opportunity has come in order to destroy So, in the supernatural life of the brain, in ecumenical danger, for example, in the organs of the psychoanalysis, for example, there was one monastery of psychoanalysis, the monastery of psychoanalysis. It talks about the dead problem. It creates problems, too, I would say. But before that is the day, I don't want to urge the barbers to abandon like this, I'm good. But there is a tremendous danger before that may be complete, in that way exclude, or let us say even maybe only methodically leave out of sight, to no avail, the fact that we are living that way. A barb's not for us. We are thrown back in our cells.

[34:57]

And then we are exposed to this kind of searching. cutting into all faith, and analyzing all faith. And it may lead, you know, in that way, to, it's the same thing, you know, to approach this nature because man, something only worth his own contribution, that there is only matter and nothing but matter, will find this thing, will find it. In the same also, once you are safe to consider yourself, trusting yourself to work your own methods of analysis, and the restriction of the new vibration of time's life. Therefore, there is this experience in what we call faith, you know, this basic moral entity that matters to all of us, and I would sharply suggest that you must be concentrated on that, you know, in your own way of thinking, doing, as human beings, to faith. And that is so important for us because faith is for us the opening, you know, of a looking of God in the light of the Father's love for us.

[36:08]

And that is a human knowledge. As a little child on this throne, My thing is all that's beautiful. The first thing that goes and gets the moon so that it's all, you know, all the little scraps. And usually the moon is running, and, oh, the whole world is falling down, all the little sun is, and it flies and flies. Right there. It runs to the mother. For what purpose? Because there is the mother, and the mother will see the child, and the mother's every determinant, laugh, and there will be a good taste for the child. And all these things are there to extend, you know, that full disclosure, disclosure, everybody know, from everybody like. Therefore, we have to be very careful that through all the steps, we have to look, we have to examine, that we are co-dependent with a decision, what is our natural inclination?

[37:14]

And we have to be very careful, not simply, and let us say, without critique, follow that natural inclination. And you know very well that our nature, fallen man, you know, is a very clever man, who is cunning, you can fully download his study a little in the Old Testament, the whole history of the Torah. This is a famous example. First of all, at Vestas Hotel in Kingston... That's why he's there. That's why he's here. He doesn't have to eat. It's because the wrong address. Because Adam was there, and Adam is the head. So the decision is really up to Adam. It's totally up to Adam to come.

[38:15]

Even then, you know, I mean, he liked it, to be honest. That's the truth. Because, so certainly, surely, because, as I say, the text, I mean, I'm not a slave or something like that, but, I mean, she was my helpmate, yeah, and she's done those things. Still, you know, as an individual, these things, what more else could you say? Then the serpent, you know, there, he'd have a fixed view. He doesn't, you know, talk to you, you know, very certain, especially nobody said, well, what do I mean? And I'd say, well, you know, he'd say, well, I mean, we told him that he shouldn't eat it. And he'd go, well, that's a little bit odd, say, of any of the other, you know, One must be more caring and so forth. Three, if you are right here, you tell them. And when you work hard, you need to start talking to each other.

[39:34]

That's already the beginning of the downfall. It's to be very careful to realize that. How often can you say, how often do you talk to each other? And the best thing of intentions was that we need to all do a thing out of it. So that is when we get to the end of it. We open it. We just know that it's all in the past. We just see that it's the truth. And it's wrong for me to forget about the truth. I mean, it's the truth, you know. The Lord has said, no, only of this is all present. He has told us not to leave. And now, brethren, brothers and sisters, let us look at this long street, Martha. Now, what does it look like to you? Does it look very naive, this long street? Does it look any different from the other streets? Can you tell me?

[40:36]

And each and every note is all beautifully thought out with simple text in order. And he looks at it and says, It's very nice. It's beautiful. It looked as though it were to be eaten. Now, why shouldn't I eat it? What do you think I will do? You know, if I can eat from the orchard, I shall not eat from that tree. What is wrong with that tree? Why would we tell you not to eat from that tree, if all the other trees are bad? Then looked at both of them. And then she ended up, you know, just like this. Beautiful, marvellous, with just a look, you know. Eight pages, you know. Gorgeous, that's it, nowadays, you know. And she takes it, she eats it, and then she gets this cool feeling.

[41:37]

And then something goes on, then she offers it to everyone. It's like this. Walk me along, you know. He began to think that to smear him that something is wrong, and then it was wrong him to get away, you know. He offered, because any mistake shared, you know, is some consolation, you see. And ending on Paul, you know, you realize that But they both will realize that he is in the wrong condition. That after all, in every meal there was a trick, you know, he would just think of how strong there is to thirst, you know. And he began to kneel, you see, and look toward him who wasn't to drink, you know, to eat. He didn't understand that. There he is, you know, and he takes this, and he, that means he has kind of at the table, you know, material goods there.

[42:39]

All in invalid situation, from the beginning to the end. It's an invalid situation. In it goes, it's out of order. The whole thing. And then later on, when he is willing to come closer to me, he says, because it was good. I said, well, I really didn't want that. I had to be polite, you know, like that, you know. Like later Aaron, you know, who asked for the gold, you know, and then out comes a golden cow. You know, later Aaron was asked, well, what did you do? He said, I had that gold, you know. And many contributions came in, you know. moved into the living courts, you know, or come to church, you know. We didn't expect it! Something, you know. So, out of Troika, the whole business, you know.

[43:43]

And that's where the devil left in. That's true. Therefore, Troika is very important, you know, too, for the whole of Christianity, for the whole monastic ritual, you see. Because there we are, in the family, the order is established, the order of the field, the order of authority is met, all these things, and then suddenly, you know, all the family goes, boom, and then rejection, and then we, as I say, we don't like to know what's really right or what's really being wrong, all those kind of things, when it comes to standing next to the law. will be coming up and growing of experience, you know, and of maturity. And one has taken and accepted, you know, in good faith, to know a lot of your own, then later on, you know, the own judgment comes back on all these various things, and to all believe in both in one direction, and one land of somewhere else, in the corner of one rainbow.

[44:51]

It's very difficult to do that. The more of one of those things, the more that we get accustomed to the way all simplicities put things on the right denominator. One of the denominators that can benefit from it is law. Realize that in order to do things, law always exists. And in a rightful way it exists. Not because that is what it is all about. Here the curse of being a victory begins, you know. You wear it's name, you know, to human nature, to make it look like, yes, this is what I am then. And then the victory took flight, took shape, immediately the lights grew on, and things looked better. What I want to point out to you is the dangers of what one calls the clear obscure. There is between darkness and the firm light, and there's a certain middle, you know, the dust. And it's a thing that I don't see things quite clear, but I see something, and it is a general picture, a general picture.

[46:02]

In the whole field of the skeleton artist, one of the most important things, wherever you meet, you know, this player of skewers, this kind of little layer, so many people, who are dealing with religion, dealing with God, dealing with the supernatural, move in the player of skewers, who don't weigh and show me with their whole giant, its resting hand, put, you know, that hand on the rock of God's lawful offspring. But somehow they go into that direction, and going into that direction will come Noah and Amina. But they don't draw out the line completely to Christ until they have him clearly in focus. In other words, the clear obscure is a layer in our spiritual, as I said, in our existence, where the constant contemplation with God has not taken place.

[47:12]

There, but there, some gesture is being raised from that affection, sufficient in order to make us believe, yes, we are all right, you know, on the golden and the right chance, that is exactly illusion of wisdom. That is evidence condition. One cannot slip into what has been nothing, or what our Lord puts a mingle, as more than we do to all these situations, we say, vigilante et erratum. Lord's Empire, because the day of the Lord is at hand. So that is one of the first, you know, reasons to make clear not only that we are in the Keep of Christ, but also that, you know, that we are one home to that home of truly confrontation with God, where we then are ready equally for a war and for invading.

[48:15]

a little bit skew it, we have caught up, this is not wrong anymore, if we have said yes, this is not wrong anymore, well then it's certainly true, I mean, of all of us, and of the person in council's attitude as a whole, that we have, as our emotional, okay, as we, this revolted attitude for us as people, and I'm talking for everybody, who lives in a world whose author and whose architect and builder, he, the Heavenly Father, who builds is the law, that for anybody who believes in this kind of God, with initial supernatural reaction, and what he has to, as I say, cultivate in his chest, it's open, and a kind of waiting. My God is great, thank you, thank you, Jesus, for both of us. Therefore, whenever one meets a Christian, whenever one meets a Muslim, too, the first thing one expects and one has to expect, all the kind of love, the kind of reward, everything.

[49:30]

All the kind of rejection, because all of the expected, you know, is worth it. It's worth when you know it's not immutable commandment that things are different. But as basic as it should be, we have this in all of them. For example, now, you know, we have this, this whole, this world of change that comes from God. And in this world of change, many people are out there, isn't it? You see, the world will suddenly close up. We'll suddenly become in some way inaccessible. We say, well, that's not available. We cannot develop it. That's wrong, because such a thing with the untouchable attitude, untouchable station, was done not in an orderly process, in full awareness, in a way that doesn't take a long time at first, but something to do with the whole story, that I entirely have this readiness to listen.

[50:42]

implying you'll be doer of your heart. That is only a stinging attitude of woman. And therefore, as God of that she knows, still you've not been able to recall her commitment. But there has to be still confrontation with the individual's case rather than the will of God to agree. And of course, if you want to do that, You also need a teacher, and it's the next step. You need a teacher. You have to have somebody and a cause of authority and legitimacy, a teacher. It is the right teacher and the right judge, because they are so often made to mistake in return to the wrong teacher. If we act so openly, we throw the junk in front of no one, Jeff.

[51:42]

Where is somebody that says, there is a chance that, you know, in the way I work for the people I am with, you know, and I get afraid if I do this, you know, whether they'll be exposed to this broadcast with the marks from this one or that one. And I don't want that. I'm very much worried, you know, again, that my social structure and social commitments in that way may suffer. So we have to determine what we're going to buy. If they're going to make debt or slavery, if they're going to have a government state, then it's an outstanding of a restriction. So that's the worry tonight. They're not only that, but they've gone through their skin. They are the apostles. They are the authorities. They're the superiors. They're the ones that are so strong. They are the righteous. They're the ones who don't own it.

[52:44]

Because it's always so, you see, that nobody's a good judge of his own course. He has to allow other people. What do you need to check? and don't let go of that kind of objectivity, and the readiness to be objective, and the readiness and the courage also to be dirty at this moment, to be milky, which is necessary there, going to the right direction. But bring me to be with the right future. May the other rule of the spiritual life present the full picture that you don't take the supernatural for granted. Because there is no beginning. And keeping all that is wonderful. And I will do whatever it takes with my spiritual director, whatever it takes I do. This was his daughter, and she doesn't know all the time. Some people go into the confectionery, some of them see me there, and immediately they would take some time to buy the remote, or bring the unregistered, and pay to hear a private solution.

[53:57]

But my problem is, those are supernatural properties. And we are more than able to take. We should, if we want to rise to the full freedom of responsibility, we should do it with all the gifts, with all our gifts, with all the talents that God has given us. It makes a difference, and you know, in general, in protocol in the United States of America, If you want to call it dialogue, you may call it that. What is really true, and I will abuse him in that way, is a dialogue, which can not be considered as superior simply as a verbal exercise. It is absolutely necessary and strong therefore, whatever one says, don't have to. No one has to. The basic attitude is that of acceptance and of obedience for their benefit.

[55:01]

If you have difficulty, if you are unable to do something that you think, you know, is really too difficult for you, explain it to the best, that's in all humility. What could be done? Everyone says, Father, I don't know. This really is too much, this thing. And so on. And in fact, that's the thing, of course, one can destroy. With her in a loafer, or chased with a wife, with her with spirit, because of her with spirit and honour, and only conveyed with her sympathy. Then, therefore, we have to talk of other. I very often, you know, in these situations, somebody who is noblest of clans, a duchess, the archer, or, if I'm to say, the superior, what I really would like to do, I'm already in the field of the good of God. because it may very well be the will of God that I do something that I would like to do. Yes, it was always original, because some people say, my God, if you have any decision to make, always take the more difficult thing.

[56:14]

That's heroic, but it is wrong. always stands on the line of God waiting for me. Now, when they are folding all these things, and before you know it, it's all over with. Put all your gifts, all your taxes together, you know, really, and Weigh the pros and the cons of the thing, you know. But do it in this openness, do it in inner connection with your spiritual father, and with your spiritual director. And in this way, together, look at a situation. But then, when you have made up your mind, you know, and there comes the last rule of the spiritual life, and then, then really, this is what we are going to do, and this is what we are going to do, and then he would eat of Christ again, and do it, and from later on realize, yes, there was one mistake, and think about it, you know, what spot did we really decide upon this, with all our wisdom,

[57:27]

is one willing to go to the right judge in coming to the decision, and also joins them. But if you have a line of ethics, at this moment, wait to see it, this is behind you. The political system itself, it's made them say, who will be able to write its own God's will, you know, even on a perfect line that always isn't clear.

[57:52]

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