And without any prejudice, apologetic approach as well, it's just that if we look upon the New Testament, what is the first image you find? The first person spoken of, for the life of Jesus, is somebody who leaves the society, a martyr, goes into the wilderness. He lives out of ruckus and wild hunger. He preaches penance. He baptizes, he prays, he protests against baptism from the book. So the Baptist is really a monastic image, somebody in conformity with all these marginal dimensions, you know, and he will be a marquis because he protests, he confesses, he feels, again, against the power of the old anti-baptism. So the Baptist, then what is the second image? without Jesus. Immediately after being introduced in his first life, the day of his baptism, according to the prophet Isaiah, remember, John, John sees him and says, he is the Lamb of God, and he says, someone like that, will be like a lamb, silent upon the cross.

[01:23]

And the Lamb of God takes away the sins of the world. And Jesus Once he was baptized, and when he was baptized, when he was praying, when he was praying, he said clearly, he was in a contemplative prayer, when he was baptized, the angel was there, and he sat there, and the Baptist was over him, and the man was praying, and when he was praying, the Spirit came on him, and stayed on him, in the fact that the Spirit stayed in Jesus. It means Jesus really was somehow a hyperspirit that really about time, the Spirit came on Jesus first. And He wanted an end at the first manifestation of the plea. The plea appeared in front of the Lord, the voice of the Father is heard, and what did He say? He is a reminiscence of Isaiah.

[02:30]

So all the programs of the servants, Messiah of Isaiah, had to be functioned in Jesus. And that's why he was baptized. He was baptized during anticipation, the beginning of what he called himself the second baptism. Rather than be baptized, for a Baptist to be baptized was death and resurrection. So everything started there. But what is the third thing Jesus does after having been introduced officially? Infernal. Cloud and servant Messiah. Savior. The Spirit, what does the Spirit do to us? I remember when I was young I wrote a book on solitude. And now it is gone. And I got somebody to review New Zealand, I think. And the man was saying a beautiful quote, everything they used to say in the written But, the author, that means me, does not realize that James started his public life by attending a wedding party.

[03:37]

So, I have to thank you very much, but I want to call your attention to the fact that James started his public life in a wedding party. He started in the gym. It is very clearly said, the spirit pushed him into the subject. And it was thought that I had 30 years of study, because I was for the first time in Sinai, in the United States of America. But anyway, I realized that it would be helpful for the people. In forty years, I was too busy there. Of course, I was flying, playing drums, but even so, I was thirsty.

[04:40]

You know, take the water, I drink some drops of whiskey, and then I share it, and everybody appreciates it. But then, the day I drank it, I was hungry, and I drank it. I drank again the rest of it, and I understood what was happening. My friend of my childhood, I've been with the people, lumbering, I mean, lumbering, [...] lumber Even during this time Moses said, God appeared at fortnight from the mountain top, Sinai, to encounter God. The mountain being always the symbol of this encounter with God. And alas, what's the, [...] what's the

[05:52]

And your shit always lasts 40 days, not 40 years. Not 40 years. But after the resurrection of Jesus there are 40 days in which he prepares them to live without him, without his physical presence, with his spiritual presence, with his spirit. Of course, Jesus starts at late in the wilderness, 40 days in the bottle, a period of time, of struggle, and where does he go? In his temple. In order to be tempted. To be tempted, however, is to be connected to a sort of edification. The official is not necessarily a psychological scholar, but he is still edified between two possibilities. He has been introduced to one of the servants, the current servant, and then he is tempted to use his divine power. He goes to return to his father by immediately.

[06:58]

And he really hesitates. That way there is a symbolic temptation in the human commons, you know. But he overcomes it. Each time he accepts the will of the father. And to be clear, here is the importance of temptation. I know it's a very precious moment here to speak of temptation. Because two or three Christian moralists have presented temptation as an occasion of failure, of fooling. But in the New Testament, it's like a cave in the flood. A vision is always a meditation and an opportunity to renew our commitment, our consent to God, our acceptance of His will. That's what Jesus was doing. And He was praying. And He was sanctifying. And He was reconciling our children. The angels were there and serving. And then in Bathsheba, the first poor, small friend, he was with the beasts of the wild. So I wonder if it's just a picture, as he indicates, to make the story more clear enough, or just to show it was anyone white and asked if they were a beast.

[08:04]

No, again, it's the only sense of exact. Remember, when I write in the life of Jesus Christ, maybe there's a logo that says, for a wild beast, where the symbol of community lies. I can smile as usual, but then, looking the better, I realize that it has been announced by Isaiah that when the Messiah will come, he will be like a child leading all this sheep of... on this flock of different sheep, the sheep will abide peacefully, he's a lion, the tiger and the panther, He was, that was a symbol of reconciliation. That was what Jesus was doing. Not desecrated for himself, but desecrated for the Father and for all of us. And it's only after that, that he started his first miracle. He performed his first miracle on January 9th, for the joy of the people. And then, he's what we call his tragic life.

[09:08]

I should think, because we are usually in small groups. his disciples preaching in Paris, but sometimes, and frequently, I think at the beginning, he was in very good relations with bad people. I only knew the title, but I like it, Gelson's Bad Company. Anyway, Gelson's Bad Company, respectable people, and then they just go on being oppressed in this paradise. But even in his private life, he was often alone. Either totally alone, going on the mountain top again, as the content says, and frequently so. So probably the evening prayer of the Jews, which he prolonged all the night, all the night. They had enough tabacco. Or the morning prayer, which he prolonged, so to remember one day, they all took it.

[10:11]

but looking for him in the water, and that's where he appeared, walking in the water. And even when he was in the group, in this group he was praying. One time just alone, I said this morning that, are you chatting? Well, we are. I remember one day when we saw him praying, the Gospel says very clearly, when he was praying, one was with his disciples and he was praying alone. It means that sometimes, in Israel, we must pray. And that's when Mr. William contended with prayer that we are asking. Rabbi, teach us how to pray. Well, he put them to the Lord's Prayer. This is what prayer, this is what we are given during his private life as time of contempt in the monastic life. And this man, Mr. Scroveglia, points out all this fact when he says, when you look at the Gospel, you find that the first image tells the truth. Then, various occasions, including the travel, the transfiguration experience, where he is at the mountain.

[11:23]

The mountain veil was a symbol in antiquity of both the encounter with God, ascension, and also encounter with self, therefore completion, heaven, encounter with the devil. The symbol of half-life is a life that goes in the valley. In the valley it goes water. If you wanted to swim, you went to the mountain. One of the first names of the mountain, those who live in the mountain. Chosostom, when he speaks to the monks, says, all will have to abide in the mountain. Remember the story. There's a father, you know, who left the mountain to go to the sea, to do some work, and a woman asked him, who are you? He said, I don't know. And she said, if you don't know, go to the mountain. The mountain then is a symbol of this, and in fact, everything that doesn't happen on Monday. The art of Noah is found in the mountains.

[12:27]

Moses went to Sinai, and Elijah went to Heoron. And the mountains of temptation, the mountains of conflagration, the category of conflagration. The essentials are found in the mountains. And when he will come, his glory are going to the mountains, the church will appear, and he will appear from the mountains. So you see, Genesis is really an analogy in itself. This archetypal structure of class. But not by which to disinvade him. And that's obvious for anyone who looks back. So it's interesting to see today that objective people, just looking at the textual evidence that we have, discover that there was probably already enough in front of him to realize Architectural structures, these human structures, contain the mountain, fortitude, rationality, fire, asceticism, solidarity, charity, and, of course, love, forgiveness, salvation.

[13:37]

And, of course, the main moment of this furniture, as I've quoted you previously, was on the particular mountain of the character, the government. and all the passions. How is it that King Costas of Martha himself almost had a very consistent telling of the passion of Jesus? And you know the importance of the passion story, you know the cost. After all, what matters is that he died, and in the reading, why this insistence on Jacob, in detail, is not to show that Jesus was already martyred. He's abandoned by the pig, and he took to his idol. You can hear him where he is.

[14:38]

And he sees that he comes up out of the catacombs, and he suffers. He's totally indifferent. He didn't understand. He was so unexpected. He didn't hear the story. Then he is betrayed by Judah, and again he is tortured, he is beaten, trapped, my good friend, but he is betrayed, he feels as if he is tortured. Then he is abandoned by all, on the streets of Jerusalem, they all flee, and he is beaten. Then he is denied by Peter, and he feels as if he is tortured, and he looks at Peter, and he goes, prepared to go to the streets. Then he's handed down, manipulated, he's played with him, he's really abandoned by his father, in the hands of men, he does what he wants. He was not protected by the Roman law, he could not say, like Paul, I'm a Roman citizen, I appear to the natural law, no pilot in the world worries about this Jew, so he abandons him, makes him wait, to a generation, of course.

[15:47]

Then he hopes that they will pity him, and show him to the people, here is the man. then they will say, no, we don't want him, kill him, crucify him. And here we were, he has been rejected by all, by the Romans, the decision, by the Jews, who presented him to the Romans and crucified him, and he was abandoned by the first Christians, or the group of disciples he had. So we surely have been Anyone of them take attendance, anywhere. Last month, I was in Indiana, the day of Palm Sunday, so I opened my TV. I was in the campus center. There was a beautiful new place, a campus cathedral. And they were meditating their passion, and beautiful meditation. But all the parts of the crown was made by the people, by the congregation. And they all said, not him, Parabah, crucify him.

[16:50]

We were there, that's what he said. Because men don't go spontaneously to God, they are tempted to refuse God, so he's demanding God, which is charity. But the more Jesus was refused at this moment, he took off his shoes, perfectly his shoes, not him, but Barabbas and men, the more he was refused, the more he was rejected, the more he was hated, the more he married. The more he forgave, he could still have escaped him, but he said that abandoning himself and letting him escape was the end of the process of trying to capture him, of torturing him, of killing him, of assassinating him. The more he was alone, the more he loved, the more he served, the more he fought, up to the cross. When he took the land alone, he was married to John.

[17:52]

He says, the more he is alone, the more he is saved, because the more he is alone, the more he is universal. He is not his child, his upper, his part, the world, the nation, which he must take. So, he goes through all this. of abandonment, I'm sorry to say. Up to the moment, I mean, even abandon in fear, and all things always like this happen in the public suffering of God and in the heart of the majority of people, which is suffering. Fear is abandoned, forsaken, given up by the Father. And I can argue with you in this way. Which is this temporary suffering, temporary, temporary means life of separation, of fright, and of charity, of reconciliation, of service, of prayer, of salvation. That's to be understood.

[18:56]

That's how, I don't know if you've heard of that before, I'll leave it to you in meditation, that's how Jesus poured out an economy. He really assumed, at the maximum, this architectural structure. But that didn't seem to be enough. And also, more than an architectural structure, man, which has to assume to be a wandering creature, to this perfect model, a model of instability, wandering in this globe. And I was a day, years ago in, I think, in Colombia, where a wandering preacher and social figure in the Roman Empire in Colombia. I don't insist to say who he is. I have him in front of me. Very interesting. To show that it was the right tradition to go around as a wandering preacher. And so, and just assume he is the victim of being a preacher.

[20:02]

With a wandering group. Mixed group. And that's a group, just lineage group. including women, and I was looking for the text in the reference book, so look, it's very clear about that. Both of them were also some women, and they were even, it gives us hints, don't it, that we have about the the financial status of Jesus, he was financed by women. There's a characteristic of a woman, Susanna Toto, and he was given an influential lady who was the wife of a steward of the Herod, you know, so what is it? Influential people were influential in politics. Yes, there it means, and what not of this, women have earned their money in the most honest way, you know. It's almost being a man, no?

[21:04]

They have to act correctly, when people are converted. That's the way Jesus was, in the world of English, and another of the, and in this case, in the world of Jesus, you know, the prophet called Jesus, in the world of Jesus, Jesus, he said, Jesus and the cow, you know, Jesus was not purely a cow. in the street is the problem. He was not a preacher in the street. I didn't get success. I didn't get success. Normally, he was basically an anarchist for speaking, having conversations with individuals. And there is another human archetypal structure, which I'm not supposed to adopt. which consists in being the spiritual guide of fathers, of the group, the masters, spiritual masters, the group of disciples. To be a guru, as I said, in the Bangalore Contract, in this test of life, the guru who?

[22:09]

Jesus. The guru is the man who has sufficient spiritual experience to share it with the world. And who has the guru? the highest experience of God, of Jesus. So he was a guru of excellence, and he was telling that, he was teaching them, preparing them, preparing them. Then there was an archetypal structure, which is so selective, and one which consists in being a priest. He was a priest of a new kind, but he was a priest. different from the traditional Christian style, but in this tradition you circle in the Christian, in which you want to be the priest and the bishop. And you see, there are values, I insisted on the monastic one, but you can develop a value of sorts. There are values archetypal structures, which just assume, transcendify, evangelize, Christianize, and we continue.

[23:12]

There are also archaic structures of human life which have been said to be good, and they are good. For instance, the fact of being a husband and the father of a friend, Jesus, surely was the same. In spite of few recent groups, like Septimus Wright, Fisk, and of course, Jesus was married, and so on, trying to prove that Jesus was married, but Bishop Robinson clearly answered Then he said, but God, you know, when Paul claims that, says, I could have myself, what you see, my wife, like Peter, Peter, another person, if he had known that Jesus had to admire him, he would have said, I should have stayed, you know, because somebody is Jesus for me anyway. What does that mean? Jesus did not need to be admired. He had all the possible love in himself, in his relationship to the Father, to the Father in this city. It was universal. But you need to have this form of technology which is wonderful.

[24:19]

There was a wonderful tradition in the Judaic tradition, and it has been sanctified, it has been evangelized, by the Father and the Son of Christ. It's respectable. But Jesus didn't pursue it. And there's another word which Jesus also didn't pursue, namely, the spiritual of the political leaders. Now, although we've been in the Jewish tradition and all the traditions, And today, a political leader who, chiefly for the liberation of the poor, but also sometimes oppressors. And when it was for the liberation of the poor, just even the poor, there was also a tradition. The prophets had been political leaders, inspired by the history of their presence in the country. And that was a tradition. But in fact, Jesus was a political leader. There is a thing that is taking as a political implication that we are going to be involved, or concerned.

[25:27]

But it is not neither a king of this world, nor a revolutionary of this world. Why is it, therefore, that Jesus assumed some of the archetypal structures of human life to be a monk, to be a priest, to be a bull guide, a guru, to be a preacher, wandering preacher, and not so to be a father of a family, to be a political leader. It may be because the first ones are typically religious, whereas the two last ones family and politics, may also be sinful, and Jesus was essentially religious, de-religious. Not only existed in the relationship with the Father, in the Spirit, but I think there is another aspect also on which I would like to conclude this meditation.

[26:36]

He is alone and universal. And the more so, the more alone, the more universal. The more he is projected, abandoned, the more so, the more so. And, you know, the more we share in the life of Jesus, the more we share in his knowledge. Not necessarily the material knowledge, but his own materialist, historical, materiality, imperial materiality. It's not rhetorical. It happens that we put in here to have somebody to share, but somebody... And the human learn, the human learn. Jesus was really wanted to be universe. He couldn't be limited by it, to anything. What is the point of practice? He wasn't alone because he was the only man to be God.

[27:45]

He wasn't alone because he was the only one God seen in a society, in a world of sinners. But he was universal because he was the world of God. The principle of God's creation, simply said. Sending the Spirit of God to all creation. Serving all men. Offering himself for them in his life, in his day. in his veneration, alone, if you will, rejected, but gladly saved. And I think, at the moment alone, at the moment stage, emotionally, and I think that's the lesson we have to draw from Moses' conspirations of Jesus the Lord. We have to share in this saving solitude of Jesus. We have not the right to be monks for ourselves. I have not the right to be a monk or a nun for my sanctification, my virtue, my salvation, my perfection, my ultimate attainment.

[28:52]

There is no solitude without solidarity. The path of life is solitary if you are not solitary. So we are sharing in this universal solitude and solidarity of Jesus Christ. religious commitment, values, morals, any religious life forms of government, self-government, form of inclusion and everything. So, we have enough time to enter into this. So much has already been said in this field that I think we know about. But we still have time if you have some practical and particular questions to ask about it. Thank you. Well, I do have one that I'm sort of wondering about.

[30:03]

You're speaking about the evangelization, as you call it, theologically. and that women cannot be ever afraid to do the same. What happens when a man is damned in hell? How does that work? I don't know. I think these concerns happen to me, whether it's willing, I don't know. I think there's a mystery. But as long as we are alive, at least, I think that's going to be... I think, you know, a very few people that are still in... But as long as we are alive, at least, I think that's going to be... I think, you know, a very few people that are still in Belgium, to support, may refuse to be the image of God, and therefore go to hell. That is something I thought big, because I mean, even in the greatest of times, there must be such a fusion or, you know, you're blinded, you know, and in that, I also wonder, you know, a person could be really... The real category is not the category of time.

[31:18]

There are many criminals who are not sinners. The category is to sin. Now, to sin, to be a sinner, means do something, be an intelligent man, knowing about to refuse, must be extremely rare. But Dr. Mitchell, he didn't say anything about that. So I don't think we ought to try to know too much. Father, you know, in the Eastern monasticism, usually we hear that the young are taken, very young, to learn monastic ways, and then perhaps later, I don't know how they were, perhaps later they make a decision whether to stay there or go to secular life, And it seems we're going the opposite way, that we wish novice to know and to make a real choice of a marginal life. I wondered if you had a thought on that, because we're only perhaps reawakening to the fact that we are marginal.

[32:18]

We have become so much a part of the institution of the Church that we've lost a little consciousness of this. And now we expect a novice to really choose this, and perhaps some novices may be choosing rather a life where they see a stability and some witness that they cannot really express, such as whether we are probably fueled by human life or something newer. Yes, that's a very complicated topic. Human is also the eastern, I mean the far eastern, you know. In fact, I am telling you that the investiture of a young man of eight years, you know, and all his family was there, was to be in the Buddhist school. So, you know, and then, well, you know, exactly as we used to have, At the study school, I was known as Fr. Michelangelo, the former general of the Kamenites, John the other, when he was 8 years old, you know, he didn't know him.

[33:25]

But then, when he's an adult, he has to decide to make his or her mind decide. And, I don't know, that's all the problem of vocation, you know. Everything has been brought again and again, it's a matter of discernment and training, you know? And I think many people, I think in previous types of civilisation, tell you, because of what I've said, to violence you say, security, or because they have a sort of fictional fear, whatever, maybe the human agnostic, you know? And if someone left a religious life in the last decade, you know, because they discovered they never had a vocation, because probably they are not being So, I don't think we have to end to the perfectly Any vocation, you know, goes in the way of therapy or psychoanalysis.

[34:42]

Of course, there is always a certain amount of risk, but still it helps us. It's all a joke, you know. What's so bad? Some people are interested in hearing what you might have to say about the future of monasticism throughout the world. And he had given it to me years ago, and I never really found it. Yes, of course, that's a tricky question. I'm coming to time. I'll try to summarize it. I think a big deal of the last slide today is that there is greater interest than ever, even than a few years ago, of just As I said the first thing, I'm not mixed religiously. Well, contemplating is just an unfair. That's why the contemplative holdings are relatively more, relatively more efficient than active holdings, because many of the things can be done without being religiously, but sometimes in better conditions.

[35:53]

So, I think there is no... Then, there has been surely a purpose in the contemplative research, increase of training, formation, and evangelization. They are more evangelized than before. They receive more training, more teaching. By the way, I didn't take it personally. But there are a few aspects of that, that's why I came back to the French speaking contemporaries from years ago, who died going through that, and the problems of contemporary life today. And the problem, you know, of the French Discipline Conference was the problem of regionalization. So they asked us, What is your contribution to the evangelization?

[36:56]

So I could see, just with the answer I gathered from the inquiry, that they are more evangelized due to the progress in training, institutions, sessions, seminars, and so forth, and therefore also they are more evangelized. due to the progress of hospitality, sharing, admitting them to pray with them, counseling, and so forth. So I think there is a great progress in quality, in particular. But in the real progress, also, at the top level, I would say, in the people who are running, so to speak, the great contemporary office. It's very interesting to notice that last year, There was last year, three men, three generals of great order, which either condemned the people or had a condemn to be brash. Remember the feminine brash? And being elected, you know, and a very intelligent person, very understanding of everything.

[38:02]

One was the new general of the trapeze, you can discover that in the journal. So, helping in your world, which is the values of the tradition, but also in your world, Dominican Nobel elected in 2012 in France, he was a French assistant. Again, very intelligent person, very popular, always send a letter to the Dominican power, and on the same line of openness, of flexibility, facility to the science of France. And of course, Paulo Philia, you know, the communist power, So I think maybe it's too late. We should have had the people earlier, but at least here they are. Now, of course, these new spirits, and I don't think that these people are going to change everything, but it's not their job. But they are more understanding, you know, and that's all. I think all that has good sides.

[39:04]

If you look at the contemporary life in the world, I think that the fundamental values are now better understood. And the diversity of ways of living these values is also better understood, either because people are clear on traditions, on imposing their colonial, local traditions to other countries and types of civilizations, or, and are, and end, because But the circle of society itself, the political conditions themselves, organize them to identify more or less with the people to whom they are. But the obvious thing in Africa, what they call homeneticity, you have to be African. And if you are Egyptian, if you are a monk, then you have to be made African. So don't just copy what the Belgians used to do, or the French used to do, or the French following, and so forth.

[40:12]

be Africans. And that's all right. It's Canada. They would like us to be Africans. And in some places, I'm not a fan, white men have been expelled. This gives to the local people a chance to be themselves, to govern. And so I think, on the whole, it's a great thing. And the most difficult area is Asia for two reasons. First, because they have already very ancient cultural or religious traditions. In some countries like Japan and Asia, it tends to become more cultural than religious, but they are quite cultural religions. And also because they are more in a minority, that is, in Africa or in South Vietnam, they were a strong minority. But that's exceptional, because when I went to the Philippines, it was totally Christianos when I did. If you take the example of an island in the south, some Muslim men want to be respected as Muslim in their high school, border of Malaysia and so on.

[41:23]

And there, I can see, one or two years later, began a wonderful flourishing of the country. but usually you are a minority and therefore there is a certain feeling of insecurity among the minority. So some of them still want just to imitate what the Western Christians do, because they identify Christianity with the West. So there is a certain insecurity, you know. But I think, with the time going, they realize, OK, either be obliged, as in Korea or in Vietnam, no, be obliged to me. or beware, progressively, to insert their Christian values in their cultural context. In South America, it was a problem, the problem of liberation, the first liberation in the 19th century from Spanish colonization, now it's a new liberation from the Western conquest, domination, which is in the U.S.A.

[42:27]

with a sort of political element, it interferes and they are obliged to do something. At their level of contempt, and the problem is to find what may be the contribution of contempt to the theology of liberation. And I think, for the time being, I think the contemplative has to reintroduce in the theology of liberation, which is the proper contribution of Latin America to theology today, two dimensions which are lacking in this theology involvement politically. Mainly, I think, the theology, the element of pleasure as a means of election, and also the element of passion, non-violence, and eventually, Marxism. It wasn't that there were a few Marxists there, it was just that there were a few Now in Brazil, the bishops are in open opposition to the way the government of the central government tortures.

[43:39]

And so, in a way, you see, and that's partly due to the fact that the young Dominican who was tortured in jail attempted suicide in a day of despair. He succeeded. The problem is legitimate. And so, you see, I think that the competitors have certain contributions everywhere to the progress of competitive life. Now, yesterday, just by chance, through my bell and the microphone cable, I found many things. An extract, an extract from the video times. Most of all, I've had more room. I don't know what you said here.

[44:42]

I've got so many friends over there. I read it last night in my magazine something here. And it's a very good survey. I'm a journalist of many things from outside, don't you? He tends to exaggerate, you know, he said, there are so many vocationists, he only speaks of people, you know. And he had to interview his father, Delapino, who I think he termed, like, one of the most incredible people, and I think to exaggerate, we always tend to idealize, you see, in terms of the general content of the kind of people, and all of our apologetic feelings, you see, in our children. I don't believe that. But I know, I think about it, the two communities of happy smiles who I accept. Because they are friendly, they help, and they have foundations in South America, and in Spain as well.

[45:42]

Suddenly there are some of the conservative government in this country, The surprising number appear to be turning their backs on hard work, jobs, and professions to enter university. There is also a marked change in the type of woman making such a radical choice, and making an essentially medieval form of religious life. I would not agree that it is medieval, But there is a change of women. That's exactly what is interesting. And that's the thing that we have to consider. A lot of men would call it stealth. The type of women entering, joining, the type of women who exist in a particular And the type of women who exist in the U.S.

[46:50]

is not the type of women who exist in Spain or other places. In the past, in Europe, most girls entering close to us were very young and of pleasant skin. Few were literate. As recently as 1960, only 43% of Italians 143,000 Roman Catholic nuns, including 1,200 Protestant nuns, only 43% had completed elementary school. So that was a sort of problem of girls, you know, there was more women, there was more little girls, for whom all these forms and regulations, you know, they were, were fitting, you know, they were not capable to, you know, treat personal people, gentlemen, because they needed, you know, they needed training, and because they maybe If he sanctified himself, he may have been sent the person who has the human self-imprinting, which makes it a little bit more difficult, I would say.

[47:57]

All those girls, the positive physical conditions they found in Mars, the nearly vegetarian diet, the hard labor, the lack of kids, the rarity of contact with outsiders. did not differ drastically from what many had had at home, exactly what you said yesterday with Spain. There was no great difference between the cluster there in the house and in the country, except in Italy, by the way. So, the structure was the same, but the concept was very different, I think, in those times. Today, however, the young women entering Italian clusters are older, better educated, and thinking better. Some are highly educated. One who speaks eight languages, when asked why she secluded herself in a classroom, replied, because eight languages were not enough. Why would a young woman in an office job in Milan or Rome turn her back so utterly on the world?

[49:02]

Pablo Isidoro Gendron, head of the Vatican office that deals with women in monasteries. I think he's there. He's there in Canada. Venice. Venice in Canada. When the lord of Hanoi needs to direct any of the calls for workers, then he calls for workers to bend the line, the line. Not the usual easy solution. Don Antonio Ragazzi, who is a pessimist in Hanoi. the research of the Italian Union of Mother Superior, spoke of the contemporary search for an absolute, authentic, religious experiment in the need for a radical choice. What's a better answer, rather than this talk of coherence? Okay, okay, I'm okay, you're okay? No. Some of the women are crowned by the obliteration, a chance personal encounter during a spiritual retreat near a cluster of bi-mystical creatures at the source of the curse.

[50:14]

And I would say he was of any creature who had had a medical disposition to be crowned, of course, and Thomas Smith, the man who is in charge of how many people are being drowned. Because of such a harmful thing which has to be noticed, which has to be noticed, which has to be viewed, which has to be viewed, and a gentleman would not mention that. Because of such harsh physical conditions and interrupted sleep, the incidence of pedophilia is relatively high.

[51:19]

And that has to be a voice. We are not relieved that he is not an Armenian citizen of suicide. You can remember the image of the America in the mountains, of us, the French Alps, in the Gallipoli, where people were expecting the call of nature. I mean, it is not that there were no players. In Norway, three players died. Because the bishops of the now are not going to be satisfied, are not going to like to let you sleep. So either you have issues, or you're hypnotized. And I met another adolescent, only, you know, he was taking a bath with all his enclosures, his thermals, his clothes, all fabric, they're maligned. They may be sick to the neck, you know, very sick. And not only sick physically, but mentally. So, for this type of work, who came from the present life, you know, just to work hard in the field and so forth, all these populations, sometimes, in working, they were good to nurses.

[52:33]

And, some of them, do not come close to nursing, because they are in the military. From time to time, they may speak to the military, it's very great. Of course, the German would like to say such a thing, but that's a different story. I know it's bigger than your bag. But also, generally, the draping has been removed along with a thin black dress that traditionally fans of the rich. The cloister is still just that, with vision, silent prayer, and contemplation. Now, what will be the man I think I already talked much of that year, the man founded trend in religious life, and in this particular way, there should be more simplicity, more inversion in the way of society, more healing poverty, and so all the values which are exemplified, manifested, started in Jesus, will remain.

[53:35]

But all the historical forms, structures, manifestations of soul have changed, have already changed, or we must not have moved to the afterlife. I want to thank you for the session. I think I feel tired, I've been wandering the mosque, going from enclosure to enclosure. Thank you. [...]

[54:36]

Thank you. [...] Thank you I don't know what to call it. [...] I don't know what to call it I want to beg your pardon. I want to ask you to forgive me. Do you think you can have an absolution?

[55:14]

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