And, uh, in the revolution, it's just magic, I think. I mean, look, when Johnny's changed, and changed now, well, he's not a musician. Johnny's a lover of music. Now, there are some laws in the sociology of music. Namely, as I said, for each variable mutation, certain species was denied. And it's very good to have cross-site. It's very important to know that fact. And to know that it's continuing. Now we need museums to have the maximum space and money to have for science, you know. But of course we can't live on museums and conservatories and for science. But at the same time, we need new spaces. It's up to you, you know. They're small, they're small plants, but they're fast.

[01:34]

And the future belongs to them. Well, in the society, it's the same. Each visitation, we can see what's right, what's good. And it's good. There's no right. Good for him, for him, for him to remember how it was in the beginning. But now, there are new species. And it's very clear also that the religious religion is the normal refute of the past. Particularly the ritual. The importance today of a certain sort of cultural understanding of faith. The collective memory of people. Faith is used more easily in the religion. And that's why we have to be more conscious of the religious file of faith, of the religion, than in many others. In many others, the musicians have gone.

[02:35]

political, economical, technological, everything, you know. Religiously depends on it. So we have to, to have in the center a faith. And the third principle of this athenticism is to consent to change and to consider change. Consent to mutation. To accept that at some point in time we are sure that the future will never be animals are induced. And that's why, in the time of mutation, it's not sufficient to change another category in living, which is innovation. To innovate means to to create. So it's not sufficient to share little things to others. We have to create. And that means imagination.

[03:38]

He has said, correct. And that's what is our purpose in today. And that is also why, as I said already, History may, and I'm just a historian, I'm not a theologian and so forth, so I'm limited to my own little discipline, but I think history has. Namely, history is a means of discernment, a means of, what people call today, a hominid system, interpreted. It's history which helps us to to keep what is valuable in the past and to create, to innovate new things. Everything is not just, that's why we need this. The spirit of innovation, of creation, of tradition, of transmission, of theory, and of imagination.

[04:48]

And we must convert that spirit. In all the religions, and I must say that Christian religion is still much in advance on many levels. Islam, Judaism, Buddhism, Hinduism, Jainism, and so forth. In the field of innovation. Next time we have, for example, interfaith conference, Pan-Asian, Pan-Asian bilateral conferences, it's very comforting to see that the Buddhists and They are all looking, they have the same problems that we have. The problem of panic, the problem of the mind, the problem of adapting, the RRU, the steel boots, the time of Buddha, the two worlds of conflict, all the time. I could not this time, they were looking to us. You were the first to tell, you know, when was Brazil beginning of the war. So we have to do what we do now.

[05:50]

And somehow, you see, they even come to our monastery, see us in monastery, see all what we do. So I think we have not to, not at all to blame our, you know, we still the most progressive religion in the world. But, of course, it's not easy, as we have always, to keep a level of balance between all these values, essential, evangelical, received from the past, and all the new values of the present, but which are not clear, which may be ambiguous, may be mixed, may be, and surely are, human. So we have to make the gifts of this service of balance. And to illustrate that, I could show you a little I thought last time I was in Afghanistan, they gave me this little African person. I hope one day, sometime in my life again, it looks, it looks, it's a equidistant creature. And then, it's holiday in Equilibrium in itself.

[06:55]

But then, it took us the hill, you know, the second one can be, or back or right, you know, that's what you have to be in the church, you know. But always, you know, it's talk of, well, isn't that what is Equilibrium? You know, it's talk of the distinction. So there's a young woman there who looks more closely at the hand, you know, and I suddenly give it a sort of symbol of our My father would tell me that, you know. He said more than what I could tell him in words, you know. He told me, you know, that's because this shows me up, you know. I go back to our dance in front of others. It got more like this, you know. It got better, you know. You know, it started going. I feel really gifted, you know. Now, After this preliminary notion, I would like to suggest how important they are, how important is this problem of discernment, of balance, of pure tradition, which is not traditionalism, but which is transmission, active, present, living transmission.

[08:10]

Our primary issue is the electronicity of this problem, and this problem. First, for the interpretation of Christian tradition in general. But there are many examples of the idea of God in the practice of human life. Is God a father? What does it mean? Is it a psychological projection? Paternal healing, and you know, today our work increases, and every paternal emergency is submitted. So if it's just a paternal attitude of domineering and all, many people are not interested in that problem. Is it? I think more in the beginning, at least, of the political concept, the only way to reconcile values, kind, values, people, and then values, kind, even in the different

[09:19]

of Israel want to tell them, you have one father. So the idea of fatherhood may have limited many of us. We are impressed by the excessive control for diction. And when we think of God as father, of course we immediately identify with patriarchal form of government and authority. But many societies are patriarchal. And so, it might be different, you know? Now, is God... When we say God, father, and so forth, is God master? You know, in the book of Father, I think it's called of God, reason, father, woman, and woman, and God, you know? There are many condition in which God is a woman. And is, I think of God, the real God is no more a woman than a man. The God is the totality. And it's done with attributing a section, you know, a division.

[10:25]

It's a limitation, you know? For God, it's a totality. So if you project the male idea, you are also to project the female idea, you know? And God is part of this totality, of which I'm not going to enter into the problem. But the problem is very timely to them, because in India, well, there are quite strong traditions of God and mother, you know? After all, in the States, we have a very old testament, the whole world was feminine, you know, spirit and beauty of God. This femininity in God, she weighed over 105% of Christians, and her psychological interpretation was by a dead weight of the Trinity, but still a A mystic woman, like Lady Turpian of Norwich, you know, had a very strong religious idea, not only of the Mother of God, but the Mother of Christ. And of course, if we have a patriarchal God, we have a patriarchal church and government.

[11:32]

So it might be different, you know? And let's say, for instance, The one we call our lady. In the gospel, the only scruffle she belongs to is slavery. In the annotation, I am a servant of your pastor. In Greek, I am a slave. How is it that, from the lowest category, she passed to the highest? She became an empress, a queen, a general of army, an advocate, a grand duchess. I have gathered fifty titles, advocating to marry in power, political, military, political, everything, you know? How is it that? The feudal society just protected the feudal image of lady, our lady, then so-and-so, lady so-and-so, the one who flocked so-and-so, unmarried. And so we feudalized marriage. And in Congress, where there has never been a queen or those sort of people, it is not credible.

[12:39]

So now we have to de-feudalize marriage. And keeping all these values of humanity, And we've borne mankind a, and I was going to say virility, but from who we are, male femininity in mind, female femininity with, and the power of the records he had in the legend that he still had, and just, but without projecting too much of what he thought of. And you could go through many examples. Well, for instance, one thing of Tilson, who was a professor of theology, while he lived in Amsterdam, There are many animals that come from the Byzantines, Laos. by the Byzantine Empire, for the Roman law, so it meant Chaldean society, feudal society, Roman canon law, absolute society.

[13:44]

So he said about, I don't know what was the percentage, but he said there is about 80% of historical cultural debt, and 20% of evangelical. So we are not to swallow all. and having the same value. And so forth. You could go through many, many examples in the further interpretation of tradition, of the Christian tradition in general. But of course, further evolution of religious life and the encounter of monastics is very important. Religious life, for example, appearing with various forms at various periods and various countries, mainly in Europe and in the Italian world. But we have not the right to identify neither the religion of light in general nor a particular challenge with the historical realization in which it was necessarily embodied.

[14:51]

Another example is, for instance, the number of centimetres of caviar. If you are interested, perhaps tonight I could show it to you. I also pushed for the New York area contemplative and they were interested, so that then in the morning on 6th of May, we need to show them their plan. And there is something of slime, very beautiful slime, called the life of centimetre. in the specified conditions of her life and her wife. So in exactly... And then I also have another sentence I would like to go through with you, and I hope it will be my pleasure, particularly for the terminated meeting with Mr. Long. By the terminated French father, who... Last winter, the generation of the Carmelite sisters in France have a wonderful paper.

[15:54]

Too late, ten years too late, but at least we can look at the transition of women in 16th century Spain. I mean, you know, how astonishing it was, even for people tired of coming home from the conference, for them alone, to see how the women were languished. And just because, it's because they had been occupied during almost a thousand years by Muslims. So all the Muslim convictions of what is to be a woman, how to be a woman, was interpreted as something that absorbed, that normally, that belongs to your culture, that is not identified. So, in short, perhaps the right wing, in the limit of that point, but I think maybe the examples I got are more revealing than general consideration, which was accepted sometimes by many of them. So, I think it's important for the evolution of the religious life. And also, of course, for the encounter of monarchy.

[17:03]

which is today very timely as usual. Which is a part of the encounter of religions. They go in the most religious part, no, not the most religious part, many parts of the world, except the West, are very religious. On Africa, on Asia, on Syria. But simply, In the year 2020 about, this new development of genetics or electronics will be invented in 2040, 60 about, you know, to about what certainly we can foresee in various areas. In demography, for example, we don't. Now, the problem is for us, what can we foresee in the field of religion? In religions and Paul Rathaus, Georges and Chute.

[18:07]

I did not get a name. I worked plenty on posts as well. There was a lot of Barada which I didn't see but I could probably see some day again. I worked on a couple of jobs and a few jobs and still I got a name. It was fun. It was called Barada. brand new church. And you have also, I read a book recently, The Future of God, which in fact is the future of life. In France, Midsommar. They are very interested in the future of the church. You have all sorts of prospects, or approach. Now, what is common to all this? Well, I read a lot of this book, but, you know, the text of it, there was a bit of a historian following, a line of recognition. Myself, you see, I'm not surprised that everything is happening, because during the war, Second World War, 1942, I and a group of very intelligent people, they called my attention and we talked so that everything would change and about an underlying catastrophe.

[19:14]

So, nothing unexpected, no. colonialism often was just magic, or using ways of manipulating God, and having a power on human projects, their pain, you know, their goals, you know, and their possessions, again, their selfishness. So, there will be We are surely going towards what I now call and go to the diaspora. Minority. Because there will be less people having a religion, believing in a God. Therefore, less Christians. Therefore, less Christians, more Christians, less service. But what we are losing in Christ, we are gaining in Christ. Now, do I have a religion to believe in God and support his free, personal choice?

[20:18]

Not just belonging to a society and being baptized, belonging to a family, to automatically be an artist? Not at all, you see. But it's what it means for people who are not Christians when they look at the world and what it does. In Asia, everywhere, the economy of people and the whole world. is that to be rich, we are identified. So now, to be a Christian would be the price of faith. And I think that's very close to what the evangelists, the gospel electors could foresee, no? It has never been said that the majority should have the money, the politics, the government, research. They all do the opposite. So a minority, surely, but few people will voluntarily accepting the obscurity of God and the greatness of God, and therefore all the exigencies of having a God and living according to Him.

[21:19]

And that will apply not only to Christianity, but there are already less Buddhist, less Hindu, less Latin. Over there, Bitcoin and PEDS, according to the Binance Company, the Binance Company was established earlier than we did in 2005, you know? And sometimes, you see the coin drop, I mean, what's happening now is that, that. But in other regions, also slower, I mean, India might be moving slower. Africa, very complex process, so to speak. And increasing influence of Islam coming from the north of Now we're coming in from the east, and the globalization coming from everywhere else, and so the traditional Asian part to the United States. But anyway, we can't forget that. The future will be a future of the rest of the world. And the answer was not for tomorrow, but physically,

[22:20]

After a while, we get to learn things called decision and judgment, more knowledge of things. And, as it comes, that I want to take the time to inform on the conjecture of religious life, we can see already that, because it's a fruitful aspect of this lineage. It will be mainly marked by a greater insertion in the real society. Not so much a plan, a future, going to decay, but more in search, therefore, a more real world. I don't mean we have to get rid from separation. I think the tradition and the certain mode of a world are the advantage of some. But the tradition does not mean or so many feet, doesn't mean so many kids, doesn't mean so and so. I don't think such a distance always, in fact, with the healthy people in affluent areas, we may have where the real people live, how the action is, real forms of monastic life.

[23:34]

So more instruction in the real life of the real people in their own economy, more poverty, more simplicity, and everything seems, after all, more evangelical. So I think we ought to be very optimistic of the economy in the future, and unite with it. But it's difficult. So I think we ought to understand. Thank you so much. So this monetary way of life, if one speaks of monastic institutions, of the monastic way of life in Singapore is a broad phenomenon, a dimension of human life, present and active in all the great civilizations of goods and culture of mankind.

[24:54]

The invention of human religious life, of religion in the invention of human life, and religions on the translated form of monasticism. Also, we shall see as well, also other forms. But, one of the many forms, like, for example, and in fact, the most frequent form in, shall we say, in Nordic, Christian, Eastern regions, while Eastern region, is monastic. Now, because it illustrates that, if we have opportunities to, with comparing, or mix, similarities, parallel, between, structure of spiritual cause, spiritual agenda, or structures of organization of life, observances. But now, let's try to discern

[25:59]

What is the basic phenomenon which is common to all the forms of monadicism, to all the atoms and all civilizations? That's monadicism, crystal phenomenon. And it seems to me always more that the key concept which applies to all of that is The concept of marginality. The notion of marginality is very much elaborated today among sociologists, psychologists, even. There is a self-healing of others, so to speak, a distinction between marginality and liminality. But anyway, I think the concept of marginality of proposed work, namely, to be very easy to understand, which means, when you have a space, you know, you are in the mountain, you may be in the mountain, so there is the space and there is the bush, and there is the space out.

[27:12]

So, to be marginal means to be there, not to be totally identified with the ordinary society, not to be outside, just to be around, you know? It may not be without pain, and that may be the same. And again, we find the tolerance for pain in a difficult balance that we live with, you know, like my little African there. It can balance between the dead and out of the dead. Thus, this marginality appears in many historical facts. At this moment, we have seen the various structures of life, but within all the structures of life in the world of meditation, there are still some more particular features or facts which are common to practically all the monastic forms of monastic life.

[28:21]

In time of training, preparation, novitiate, a certain ritual of insertion, public commitment, initiation, usually frequently occurs with a small group embodied, entering in a new sort of relationship with the divinity and with the group, the divinity itself. Infractions are The law of the community are the subject of penalty, one of which is frequently the exclusion from the book, temporary or permanently, and another important in all demographic law, like fine or settlement, of excommunication. And to check that, there is a certain observer, which is You know, opening of conscience to the R.C.U., to the above, to the spiritual father, or a public avowal of infractions in the temple of choice.

[29:37]

We don't have all this knowledge, but we come out from several things, every new movement, all of them, and each one says, I have felt that number, that number, and that. So you see, that the fact of receiving immunes, the fact for many male communities of having a community of women there, is a dharma monastery under the jurisdiction of one superior. And a woman, a young woman called Emmett, who had colloquially called the adult in the T-shirt, just glinted one of the ends of a stick, joined related to the Soviet-Soviet community.

[30:39]

There are many, many forms of being similar. And now, let's bring the problem which was very clearly formulated years ago in an article on the Review for Religious Life in 1973, but it's a timeless term again. If Jihad is being religious life, if religious life is not in itself something Christian, you know, is not an original non-Christian contribution to the history of man. There may be some non-Christian element in religious life, as is normal, but they might not become predominant. So we have to Christianize this religious life. But the Christian Church, in fact, did it. And so we have to see. Now, I said that the panic phenomenon is marginality.

[31:48]

Monks are essentially marginals. Or, if you like, excels in it. There is a story to have an ex, an autocrat. In the art of protest, often that seems to be a sort of anti-society, anti-culture, anti-religion. Nobody says don't have a religion, don't have culture. But it may lead to, if it goes wrong, it may be an anti-religion. And so, it is spontaneous, marginal. And we find that very clearly in, for instance, in Buddhism. It's worked far, well, from textiles, I guess, or dynamic, new society, and so forth. So it's very important for us to notice the fact that the historical side, in Christianity, of this phenomena of marginality,

[33:02]

And the first mobs in Israel were really sort of skiffy. The first Christian mobs to be started were at the end of the 3rd century and in the 4th century. Spontaneously, almost everywhere. The first historical evidence we have is of a monk called Antonius. Antonius, Antonius. You know, that totally, totally, totally made it out to them. Why does transcendence ever exist? And after all, it does not matter. It does not matter. The importance is that it's life and it's reason. And...

[33:46]

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