Glory to the Lord. Glory be to the kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever and ever. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Thank you, Lord, for your grace. I give you all the glory, honor, and praise of the Father, and of the Son, and of the Holy Spirit, now and forever and ever.

[02:05]

Choir singing. Choir singing. The third antiphon.

[03:35]

and let us not hurt each other in any way. Let us not hurt each other in any way. Let us not hurt each other in any way. O come, let us worship the Lord Jesus Christ. Alleluia. Mon Seigneur amène les âmes des mûres, le vent des doucembles repart.

[05:58]

C'est lui qui va monter sur les mers, lui qui sous la terre va causer. Alleluia. Alleluia. Choir singing Choir singing

[07:30]

Le Seigneur le vaillant en décompte, comme le dévotant, le dévotant de l'Éternel, qui est l'âme de moi. Satsang with Mooji Satsang with Mooji Satsang with Mooji Alleluia Hallelujah.

[09:04]

Hallelujah. Alleluia. Alleluia Alleluia Rejoice, O Lord, and walk in this way.

[10:06]

From the bottom of the sea, you will profit for our sake and well-being. Your bride, a virtuous virgin, we, in our hearts, praise you. Satsang with Mooji Satsang with Mooji Satsang with Mooji Thank you for watching! Puisse-tu voir Jésus à l'aime dans le bonheur, et voir les puces de la vie.

[11:11]

Devenir à le Seigneur, et marcher au Seigneur. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. I will not leave you Le Seigneur se n'est plus de puissance, Il a noué la puissance à ses rois.

[12:18]

You used the indivisible to control and fix the origins of all the stars, Lord. The flowers of the chains, Lord, Les fleurs de l'échelle d'un croix Les fleurs de l'échelle d'un croix © BF-WATCH TV 2021 © BF-WATCH TV 2021 For the rest of the days.

[13:39]

When we see the mighty Father, The Son of God, Jesus who lives in the heart, The Spirit who lives in the heart, ourselves in a state of fallen nature.

[14:43]

And as they are flowing all these onto personal relations, there always creeps into this and waits at the door or at the gate, there waits later all the impulses and desires of our fallen nature. And we have to be there when I walk out. Sometimes then we have to put it on the altar. Not in order to because we despise it. Not in order because we want to trample it on it. But because we want to deepen it. We want to receive it really and truly from the hand. of our Heavenly Father, and then it only really has a meaning for us.

[15:44]

Here, our monastic life is organized in such a way that we are forced to make sure of that. So, therefore, I would be so grateful to you to, in these coming weeks, if you We live in a new spirit of faith and of trust. God's abundant love. He will bless your efforts. Anywhere you give up something, you strip yourself of something for which you are nature craves you will never regret it if you do it in the spirit of faith God my God why hast thou forsaken me the answer is already in the very prayer and then you will announce his name and that's the monastic line to announce his name to your brethren

[17:08]

Hallelujah! We are grateful to God, to the risen Savior, that he has given us again this beautiful feast. And I'm sure that all you do then turns to the East. It's a thing that struck me so much just, I think, yesterday at the readings from the prophet, Pharaoh. Rise, Jerusalem, and turn to the east and see the joy that comes to you from your Lord.

[18:13]

That's a word which, if one has been in Jerusalem, has a special meaning because, as you know, Jerusalem is flanked at the west by Golgotha and at the east by Mount Olivet. And Golgotha is now the Holy Sepulchre. Now Mount Olivet is the octagon of the Ascension. And that would be, I think, a very beautiful thing sometime to follow up this theme of the East in Holy Scripture. evident all that's all through is really one of these great things that goes all through holy scripture and for example in genesis 11 you will remember the tribes that set out to build the tower of babylon or babel so

[19:29]

I said no to leaving could even say giving up the east and wandering towards the west and then on their wanderings towards the west then they find that big plane as a field for their mass organization and then because there are no stones, they find a way of turning the soil, the earth, into stone and builds that tower. So in some way, as you know, and we know that so very well as monks, history, the history of the human spirit really moves still in our days from the East to the West. And the salvation comes from the East, as the word has it, and the East is where the sun rises, where wisdom is at home, so to speak.

[20:42]

So let us, as monks, you know, between East and West, and as monks here living in the West, and that means in a world of effort and of labor and of work and organization and all that is connected with it let us remember that our roots are in the east that means in that realm of light that God has created in the beginning that our Lord Jesus Christ through his resurrection has made to shine upon us again as the light of his forgiving love And turning to the East means to turn towards that love that really and truly and only redeems. And there is the West. There is that quiet which distinguishes the East in comparison to the West. So let us, that could be a kind of a guiding word for this time after Easter.

[21:53]

We have labored during the past weeks especially the last week and many guests and things and you know it would be wrong if we would understand our turning towards the east in that way that now we give up we say the uh Now, all these things that we have observed during Lent, turning to the East, that is a turning to the inner West, and that leads also to the inner silence. And that silence is the faith in God's saving love. That is the only source of quiet and calmness for us. And we should remember that in our own attitude towards ourselves He said that so often.

[22:55]

Let us not look towards the West. That means towards all the death and the corruption which is there. But let us set our eyes towards the East. The gifts that God has given us and that all that, the seven gifts of the Holy Spirit which He flirts us with this Easter night. and then in relation to others too let us not turn to the west that means to criticize and to murmur and in that way to darken the horizon but let us always turn towards the east and see that every one of us is the object of christ's infinite love that we are all redeemed by the price of his blood that we carry the Lord in our body, that we are really Easter candles in our deepest inner reality, in our inner conviction, and let us work together to bring that goodness to shine forth in everyone.

[24:11]

So, by the things of the world, let us be careful, let us not think that now Lent is all of the turning towards the East means that we can turn without restraint to better and more food and drink and that we can now lay aside the silence and can embark on talking and in that way we would really lose Not turn to the East, but turn to the West, really. Turn to corruption and death. So, with the eyes of our faith, let us look forward, Hansel, towards this week. One great celebration of that Easter sun that has risen today over us in such a beautiful way.

[25:15]

This Word of St. Paul, the challenge of Christ, urges us to fight. As one has died for all, therefore all are dead. For all, Christ alone is God. So that we can live and not give ourselves to God. So it isn't really the reality of art, or the reality of architecture, but the power, the truth, the passion, the concern, the freedom, the passion, the movement, the crisis, the power to live, the passion, the purpose, and the purpose of life, of home. I think that is to be realized that the words of St.

[26:34]

Paul are kind of packed, you know, as he always is so. He didn't say full of it, you know, and so, of course, it's difficult. Letters are not the kind of theological treatise, absolutely, but they are the word of somebody who will be truly fulfilled, died with Christ in the prison, with Christ. So there is one thing you must keep in mind, you know, that Christ is, has died for all. So therefore we are all dead. Therefore the essence of this death of which we speak here is act. It's not that death is vilifying us. Wherever we speak about mortification, the evidence of it is active. Not in that way that we demand for the culture or in any way historic times of repression, of making ourselves in some way an insensitive to things.

[27:45]

No. This is personal. Relationship is therefore something deeply aligned to how a virtuous person has taken possession of the house. So, unu's one was the one for all, the one for all. The one, of course, is here. Unu's choice is that the innocent it is as important by the way explains the christ he alone of course can die for all these things are not conceivable as it were simply and only on a natural life no man can die for all die for so he is even known

[28:48]

born the new Adam, the one who is the Son of God and man. He alone dies for all. Who are these all? Now, these all are the soul of mankind. And how as condemned ones, as victims, as those who have received the death sentence, we must die. So therefore, if they live, they only live through Him, and that means for Him, in and through Him. And that is why I am today, today's evening, of course, it's going to be for all of us, renouncement is at the roots of Christ, and that is baptized, immersed, immersed in the water, in our baptized water. Everybody, of course, knows that baptism is not a kind of magic rite, and that baptism is a real principium, a principle, a principle, as we would say, of our entire Christian life.

[30:07]

Now, this renouncement is then and takes specific form, and takes specific form for the moment. because he undergoes a second baptism, which is baptism, we can say, in its absoluteness, one of course. He enters and he is whole, he is whole enough. The urge is to fully enter into the one time of all that is left. The essence of it is the absolute conflict perfect iminatio Christi as the one died for all. And that's the meaning of the monastic confession. The monastic vow that for that act of worship that the monk fully and solemnly offers to the Father with him through Christ in that fullness of that monastic

[31:14]

That means exclusive immanence. Nothing but life. So therefore the renouncement in the monk takes on special form. And maybe it's good just to remember, to remind you of something. One form, which is renouncement, is who takes in the monastic form of life the form of what we may call absolute redemption. It's absolutely not a relative, it's absolutely not. It's only very, very important, because otherwise, you know, that is what you are designed to accept away from the monastery of a country club. There is a standard dividing line. If you are a monastery, that's what it is, isn't it? To be true, it's in very rude, it's an intention. Because there, sometimes, people don't realize or have a kind of a superficial, you know, sometimes the devil helps, you know, us to take away the angel and then kind of put a scarecrow on the person to speak on what's God, you know, not to verify concepts which are absolutely vital and sacred in the monastic life.

[32:46]

So therefore, the root of it is the monk. The monk is, as a matter of principle, we sinners are excellent. We sinners are excellent. So that when he takes, you know, he doesn't, you know, consider himself simply as a relative individual. Yes, I have done a little wrong in this. and I have done this thing, and I have done that thing, and so on. Therefore, I do a little pen, and I do a little something. No. The monk simply throws himself into complete, absolute weakness, to attend to which, which imitates that of Christ, who was born in Boston. Therefore, not thinking to yourself, how much and how far am I really and truly ill, The repentance of the monk is not a part of a kind of a law song, you know, that opens up God.

[33:58]

Therefore, a kind of village, a little in the red, but not too. In that, it's not. [...] In that, it's Christ, you know. It is the innocent one. But on in Calvary, he took on the whole way, you know, the world. And, of course, the monk never is left in the same situation as the saint, you know, perhaps, you know, for that very redeeming cause. But he imitates the saint in this case, after the guilt, you know, of everyone. Therefore, he cannot, you know, lie, you know, argue with another monk. Now, uh, You are really more guilty than I am. And really, you deserve more punishment than I do. We are not the most in civil life, are we? There again, somebody, you know, in the head should start a lawsuit if it's civil rights, you know.

[35:15]

It's in a different atmosphere. It's really... On the other hand, one must also say that, of course, this whole meaning of our penitential attitude is not philosophical, not a philosophical statement. It's not saying that you fail in the state of the future, to say we are ontologically corrupted. Ontologically corrupted, that's a true thought. these things are personal relations. They are not relations of absolute interest. It is how he figures out, you know, his relation to the absolute, the absolute. And that's all the difference. We are, as any, you know, we are, and for that matter, you can take, in order to understand the, to take any potential character of the monastic life, which accounts for, as you know, the idea that Benedict wants that to be an element of, let us say, which constitutes the general atmosphere of the ever-reliable.

[36:30]

That is known as the 12th degree of humility, clearly points that out. Therefore, the, let us say, the element of renouncement in the form of repentance, takes, for example, on an expressive still in the ways a monk walks, in the way a monk talks, in the way a monk bows, and shows his weapons, you know, to the sacred things, you know, the real arms, you know, just arms as if they're his cover. And in meeting one another, It doesn't say, hey, you know, a high, you know, like that, you know, a good fellow well met or something like that, you know, a fellow one.

[37:32]

It's that, you know, restraint that's allowed, for example, in arguing with one another. Immediately, in everything, immediately this element, you know, of repentance, thought of that, Reverence, mutual reverence, is based upon giving precedence to one another. That's the first one, because here I'm the least, I'm the last. That belongs to the ethics of the monk in arguing the basic assumption I might be wrong. Therefore, always in arguing, never put up an absolute brick wall. Always, already, in the way in which you argue with somebody else, keep the door open in the way in which you speak to them. Because I'm finally a woman, but you see, I'm a woman.

[38:33]

And this, now, is something called suing the eagerness of accusing one's force to rather be inclined to go overboard and to speculate out of the loop. Then it's there for one moment, it's the creating, and that's important for us, you know, creating this general atmosphere, for example, why I say one shouldn't talk loud, you know, in outfits, you know, in concerts, why not when it has this character of a certain silver story? My matter now here is the most important, you know, in the whole last 500 human years ago, mind, you know, except so that that must be everywhere, also in the way, for example, especially in chapel, where one walks, you know, always, you know, it's a part of that unity, but what is underneath this whole thing is, of course, not something that is, as we call it, negative, but it is something positive.

[39:48]

The attitude of the polyglot soul is Son, of course, and that is the basic monastic attitude. He comes back, and the Father just immediately meets him, and still he says, Father, I could have been a separate self, but now maybe I wasn't at that time. That is not a monastic attitude, but at the same time you see, and you must see, that wherever the monk in that way has that basic penitential attitude, by that I don't mean attitude of the kind of artificial self-degradation, of course not.

[40:51]

This all is a matter of a relation between the sun and the ground. The prodigal son and the heavenly mother. And that's the essence. But of course, in such a personal relation, one is, you know, always, and one must, as I say, be kind of told to. When we meet, when we meet this person, when we talk to this person, You know, we cannot, you know, simply sit still on our own position, then we don't establish the dialogue, the inner relationship. And therefore here, you see, where it is a matter of real guilt, you know, where it is a matter of approaching the Father as the taught person, of course, again, you know, We, in order to, let us say, reach the Father's heart, and also in order to free our own hearts, it's a depth projection.

[41:58]

It's not a surface projection. It's a depth projection. And therefore, we have to be total. It cannot happen. Therefore, it's better to go and carry it overboard. But this going overboard, you know, is, of course, as I say, impersonal, in blasphemous a matter of love. A matter of love. Not a matter of appeasing a judge or something. Really a matter of love. You establish oneself as something. And therefore the other part, you know, of this whole penitential aspect is, of course, that we, through it and in it, become really and truly something. Receive your Lord according to your word That is the little baby that has taken upon your arms, O Father, according to your word. That means you are loved, you are promised that you will accept, that you have accepted.

[43:03]

So that is everything. Therefore, the potential then is in itself full of love. Full of love. But, of course, in the here and there, in the concrete working of it, it has in itself and must in itself have the element of renouncement. And therefore, in, for example, that element of renouncement, it's, you know, it's also in the monastic life, you know, for example, these two figures, the whole thing of obedience. is, in some way, the continuation of the renouncement into the everyday life? Is there, though, the practicalities, the practical way in which, as it were, this kind of the operating life, you know, is being applied? And obedience, on the other hand, however, may, of course, look and very often takes the character, really, of

[44:14]

They already did. What needs there is a power from above. And of course, one somehow has to use it to surrender. It has to leave out. So the cell is in some way hurt by all of this. One cannot escape it. It's impossible. And therefore, But one must, of course, in the monastic life, see that again, if obedient, I would say, in the soul, which I am talking, renouncement, this basic penitential attitude, appears in the basic penitential attitude, as a habit, as a general atmosphere, in the monastery, and it becomes acute, is also an element of renunciation.

[45:19]

It's the way in which I die to and in the beginning of anything and everything I do. I do it in, through, and there I die. But again I die as son for the Father. Therefore this, my dear, is the passing, passing into life. The chapter that we just have read, you know, it's a wonderful, that's what we read this morning. It's a wonderful illustration of that. You know, we have there, of course, St. Benedict as an artist does, you know, he considers the relation of the abbot to the prier. Now the fire is the one whom the avatars have delegated. The general principle that you see there is nobody accepts any dignity and any kind of authority without being delegated.

[46:33]

If he takes authority without being delegated, then he hasn't done it. And then an authority which is presumed without death, we call that arrogance. And then, by and by, arrogance is then. And in that way, he is not what he does, hasn't gone through the death of a person. So it's a delegation. And in this delegation, naturally, then, the one who has the delegation is a real delegate. And this is real participation, participation in the power of the Dharma. And of course therefore, as always and constantly people who exercise and practice in the spirit and in the education of the Dharma. I cannot say I have been delegated, now I can do what I want, what I want. Of course not.

[47:36]

Again, you know, the one who has been delegated constantly again and again has to die. Because constantly what he does still remains in the obedience or to us the God. So it is the delegation which still keeps him in the general situation of the soul. On the other hand, of course, And that is what is so beautiful in Saint Benedict that he so clearly points out that the one who delegates the abbot, he has to go over him. He has to go over him the last time. And, of course, that's why he carries the whole responsibility before God in this eschatological, truly eschatological, of the last church. And therefore he himself, you know, should see now that his attitude towards others in the community, not only towards those who he has delegated, should not be governed by envy, for example.

[48:49]

Envy immediately went live, he hasn't died. There, he himself, the abbot, assumed and without the soul. So, therefore, the abbot too is somebody who dies for a holy soul, a human. But for him, it's a matter really of personal meeting the Father in the whole power, in the whole seriousness of the ecological idea. So, but of course, for example, is this a matter, you know, of who? For every relation I recruit, for example, after we have pointed out, you know, this kind of thing, the renouncement, you see right away that this renouncement, the renouncement of heaven, repentance, conversion,

[49:56]

as well as the renouncement of evil, you are the cause of all, as Christ said yesterday, to heal the faith, to heal the faith, because they are done and they have a merit only if they are done in Christ, in the One who died for all, who died for me, and therefore for Him I live. I live as the Son of God, who died, not fled, but for the resurrection, us, us. And then is the other aspect, of course, you know, of our, that is the main problem in my mind, that is then the life which we have, let us say, on the other side of the Red Sea, on the other side of the Jordan. You can consider it the oldest element of repentance. You can consider the element of obedience as the Red City and as the door.

[51:00]

Thus, what happens on the other side is life. And here, of course, comes now the main difficulty, because what are the environments in every new community? I mean, life is the thing for which we are born. or reborn or born of. It's our nature to live. And therefore, there are different fields. The field, for example, of authority. Then there is the field of personal relations. Then there is the field of the whole emotional life. and the matured, what we call the emotional maturity. There is the whole field of acquiring knowledge. Enormously important for alignment. All these processes, the exercise of empowerment of our thoughts, is a vital act in the life of God.

[52:10]

And therefore, of course, has to have the square roots. All these things are amazing vital actions. Vitality. Perfectly wanting to enjoy it. Fantastic. I just don't think my nature to any way and every way stifle to purify all I ask of you, is that we are not in touch with God. We are not in touch with God.

[53:12]

And that's that. And I don't see that. We are quiet on the other side. In fact, they're true. I guess everybody of us would agree, and you all feel that. Of course, they are in the human being, in him. There is a potentiality in vitality with man is not something that is given to us as an actus quo. What vitality is, is a development. And of course a development always in some way starts from below. And then it ascends. It kind of works its way up. There is, maybe, a better problem than there so easily one can go wrong. If one, for example, would consider and conceive of the penitential character of the monastic life as something that would cut and destroy development, and replace the development which evidently, in human vitality, that was constant

[54:25]

and goes, as we say in philosophy, from potency to act, then that all comes from the body. Or if, for example, the same thing, if this whole field of exercising of the ins and outs would be conceived then for the monk as something which I call all and take the way home I'll I to just try and find out, you know, we do that together. Think a little about your own nature.

[55:32]

Share that with me. And definitely, the whole problem of exercising your body, you know, something vital, the whole problem of personally And then the problem is a real personal relationship. It just begins with vital action and violence. And then the other people, for example, the whole problem of acquiring, or the problem of studying of the mind. Again, fight with that. Then the whole problem with the mind, the activity of the mind.

[56:35]

The activity, let's say, the irradiation of the mind. How... Wait, then another question which is the same as the other one, and it's so important, you know, in our days, the question of the monasticism, and, let us say, you know, a long time of that time, in our days, monasticism, and take out the chaldeans, and earn the monasticism. Can they not? Are they incompatible? Mainly, the old question, the example of initiative, the way in this field, you know, where we feel there's a development. And there's a difference, as I say, between the past and today and tomorrow. We do that. It's the one after the other. It's the one after the other.

[57:36]

It's the one after the other. These things we must really face, because I think they are of enormous practical importance to our community. We must trust in them. I am not contemplating that very contemplative community. It is really for us, the main thing is to become monks. The question is now, what is our attitude as monks towards all these potentialities, let us say that, Hong Kong, you know, and I think, and that's why I want to get to the sun. I don't think that's true.

[58:48]

I don't think that's true. I don't think that's true. It is important to deny that there is a place for such a life. The valley of creation, the realm of the world, is still denied. It is too evident that we have that there is one place for such a life. On the earth, but also in the life of the world, incarnate of the Lord Jesus Christ, specific to another, or as he said, a specific word that is spoken to the person, the nature of which it has been placed as it has been made.

[59:58]

So, however, one cannot deny Mr. Gannon's words concerning the question of the practical expression of the question Of course, could not be unaligned in the music world. Realized, could not be unaligned, that one was behind the real problems of mind. We're behind it. And I think we should be absolutely frank about it, without any illusions.

[60:59]

that these have been the examples of the judgments in matters of personal relations Jaden and Miss, and I'm going to call you Mr. Christian.

[62:22]

Mr. Stubbs, he's a person of faith, and I think he's made for a kind of love. And I'm going to call him Mr. Oprah. I'm going to call you Mr. flowing water. So there is a great deal of belief that there are certainly very mistakes have been made, but we shall set right to the beginning. There is a great deal of belief that there are very mistakes have been made, but we shall set right to the beginning.

[63:27]

There is a great deal of belief that there are very nature, a kind of alien to good, which also comes, and can come, and beyond, and has come, from day to day, to be, [...] be clear to you for it, the foundation of her, who said to her, now it's your move, to look at her, leave the situation, and let her be, [...]

[64:40]

a return against the Holy Spirit. and I don't think that anybody in the community is really aware of that. We don't want that. It belongs to our jurisdiction. I got together to see the bounty keepers. We don't want to solve our problems by rules that aim mostly at the elimination of risks and the maximum of safety.

[66:19]

That's what we want to solve. No questions about the solution of this problem. No. But, of course, it is a patient and a human being that when these warning signs appear, they have appeared, then back into the game. Then we begin. But in Christ, from the center, really from the center, not from the periphery. There are all kinds of peripheries. I could be a bear, and I could be something concrete. measures which would call the attention of people which are famous and are there. The right of that is not the essence of religion. Heaven love is to, as we say, to return to the things, to see therefore also the love, Christian love, the love to which

[67:29]

the monk really dedicates his entire life to it in the light of our divine revelation, God's light. And I think there we have another point which is to us that is completely true and which I don't think the community would ever give up. And that is the inner union that we have in our, let's say, faith in God. But in this verse, our faith is in Kavitati, our faith is in Kavitati, and has been inscribed deeply in our hearts, our faith is in Kavitati. Our faith is centered on God's Kavitati, with which God knows everyone in the individual every one of us first.

[68:32]

That's the outcome. And right away from that also comes, as we said before, Gaita's Christi Muge, that love that we receive, that presence, tends to force us, expression, development, and our entire monastic community either thing is another attempt that we have constantly made in the past to understand our monastic community and to understand the rule of saint benedict and as he says himself for what reason do we order here and there things that are in the house for the promotion of challenges. So, I mean, that's the rule, therefore, in some way, that sets the stage for a life in which we know, of course, that everyone is judged in and through by one thing.

[69:51]

given me to eat, drink, flow. So the question of charity is the decisive question in our judgment. It's decided about really and truly about the whole sanctity of our life. And I think we have seen it. Sanctity and charity cannot be separated. They are the essential For the Christian even one can say sanctity is charity is sanctity. And therefore as just as we see it in the whole message of St. John, the Gospel of St. John, charity is glory, glory is sanctity. New wisdom, where the New Testament of Revelation has opened to us, the one who came from the bosom of the Father, and he has made it known to us.

[71:00]

And it is such a communication, called essentially communication of love, therefore essentially a thing in which the heart of man is involved. I think every one of us. I think we feel in that way completely. That's one of our most precious possessions, that we have. But of course, if from there now we go, trying to understand, say, this whole field, where, as I said yesterday, that grace and nature and of course it is our problem. We have the Caritas Dei coming from above and of course we have the natural Superlito and he is now in this status with all the urges and drives of his life.

[72:10]

And of course all that, you know, goes into somehow goes into the acts of charity. Because what it is, when you come from, when you consider charity as coming from above, what it is, it comes from the heart of God. It isn't noise. It's spirit. And we see also that this spirit is communicated to us how? Only through the death and the resurrection. Therefore, we know that this Agape, this Divine Spirit, which comes to us through the Pascha, is death and resurrection. And therefore also is, in detail, or in research, or is death and resurrection.

[73:16]

It is a deep and absolutely personal is the total act of the human person, along with one's whole heart, with one's whole soul, with all one's potential, the total act, the universal in its very own form. And therefore also in that way, not exclusively, but permeating the entire the new man, and the old woman, transforming, and not destroyed, glorified, lifting up. So that is, that is what we are concerned about, that we see. And of course, and again, you know, in the expression of the practice of expression, and of course the expression

[74:19]

of the charity of the entity must be taken and must be considered in, let us say, the supernatural and natural structure of the new man. And there we have said in the past, you know, that we must, in the New Testament, we must distinguish, we must distinguish sexes, And we must distinguish the whole field of affectivity. Both, you know, gather together. And I think that we very much, very often, have heard of airboats. But we need to understand those, what the use of these girls changes, but what is meant We can leave the arrows to the sexes, the spheres.

[75:23]

And we can take the word philia and maybe use it for the spheres, the amethysts. And we can use them for the asters, the flies. clear is also that we sacramentally do our best And we, in a special way, would live as a prayer first. May we put up a certain, I would say, theological priority. We live through the love that Christ the Lord breathes upon His Apostles, His disciples, upon us.

[76:34]

It comes the Holy Spirit clearly Therefore cannot come to it without the sacramental Mysterio of taking part in the Lord's death and the Lord's resurrection. And then, of course, as we say, this baptism is something that is not limited to a moment in our life, but then something that we live all the time. Therefore, also in this whole matter, looking at these various layers, we have, of course, all of us again to die. The point from which we start is the Divine Agamemnon.

[77:41]

There, there, our whole new life begins. From there it plummets. There we have to open up. We have to put ourselves and everything we have at the disposal of this Divine Fire. so that that divine fire, which descended upon the heads of the disciples in the house, that it may really completely take us and make us a sacrifice of God in odore and svarita, in the odour of sin. And that is, of course, what the Holy Rule has in mind. We have always looked at the rules as a rule of the step, not therefore as a juridical, as a juridical regulation, the rule of the step. Now if we look at the rule, then of course we must be able to see just as our affectivity and just as our sex cannot be taken as absolute,

[78:57]

And we recognize and we know it, we know it, you know, that these things, our fixed earth as well as our individual, are not, I'm not sure, hierarchically establish the firm order. It is always there. Natura laksa, for that matter, simply is wishing. Wishing. And that is a person who works as a magic key to let some of these baptisms in our eye be gone. In every moment in which we live, country will acknowledge and recognize the dangers of that cause.

[80:01]

circumstances of however nothing that should induce any kind of of mannequins. Consider therefore anything that has to do with the movement of water, the movement of saints, the movement of apothecaries, a priori contains or suppresses or excludes any kind of mannequins. But what we have received and what the whole incarnation is, is a kiss. Oxford. His things and the kids of the world. That is what the Bride, the Church, and every Christian, one of what he said, is Christ. And the family are the kids. Christ is the kid. And therefore this is, you know, that is, that is always in. And to that therefore we lovingly we open ourselves and we say, here it is.

[81:15]

Take care of it. I offer it to you. I put it on you. And I say as long as of the whole sphere of the six senses and of affectivity, all of it, you know, that is in the same feeling, Why? In order to be destroyed, you know, in order to be taken in, you become bigger, you become smaller. And that is the monastic life. And we have to see monastic life that way, as a transforming of, not as a state of, of, of, don't do this and don't do that. to have the control over St. Benedict's walls to, through his rule, channel the power of that temple into every field of the mountain.

[82:21]

Now, of course, it is evident that when you consider the phenomenon of friendship, you will consider it in the Indeed, they give the Lamb the light of God's love for us. There's no doubt in the word Christ's name, friends, to be friends, our friends. He is the friend. Yet his whole way of his redemption was the way of the friends. Nobody has a greater love but the one who puts down his life for his friend. That's the very core of the dead one's life. So in that way, friendship is the very arm of the Lord. But in the culture of God, it is clear that trenching for an individual that springs up from one brother to the other, trenching for that matter is really a self-donation.

[83:39]

One gives, one is a giver. I mean by that, you think of the old sales, I mean the deeper sales, the interpersonal because it is evident that we have to take the consideration that this whole system, we are not meant to live in, already has an end to the high level of perfection. And there is a process. This perfection is an art. It has to be prepared. It has to be practiced in the right way, in the hierarchical order, is what we call reverence, not something more than a feeling.

[84:41]

Feels, and there it is, and now I will explain. It's a process, what we call purification. Now for this, because it's just this way, we know that concept. If we speak of friendship as donation of oneself, the donation of oneself, which is really, of course, immediately the question comes down, are we always really in the tradition or not of the sin of that being? So, very often we have the question, And very often, for example, and there we have distinguished these various spheres, the very action of our, the sphere of our inner engagement in the whole field of spiritual practice, as the lay of the ploiva, of the spirit.

[85:49]

And that is, of course, the feet of the spirit. That is the fruit. Yet there is in ourselves the layout of affectivity, of feeling, and we know very well that this layout of feeling knows nowhere to be instilled further away from the center, not simply the center, further away from it. And because it is away from it, we also know and realize and have the fact to bring it, our feelings, you know, run away with us, we are apt to lose our true self. We are not, as we say then, in our true depth. And the same, of course, is, and it is in a strong way, is if the sex urge runs away. Then again, we are not in our self, but always in the self.

[86:55]

St. Benedict's idea with his rule for the monk is that he should learn how to be established in his true spiritual self. And for that reason, Saint Benedict builds also around the individual monk a kind of wall that gives him the possibility to break through into this depth And that wall, for example, is the wall of science. That is, in the monastic life, the whole element of solitude. Everybody who enters in the monastic life has somehow has the inner longing for solitude in him. We have that in front of ourselves too. It is absolutely useful. People enter to into the monastery Somehow, not only do you have the idea to see that as a thing, but you understand, now I'm not alone anymore in God.

[88:09]

But many people have the absolutely legitimate idea to be alone, but in a very deep state, not in a negative state, not in a state of separation, but in this inner desire to love God that wants I hope the night silence is soon over and I can start. the Lord has pronounced out all over again, that is, to hunt for that way, have an ill found, to find himself. But that means, of course, to find, to receive, in the depth of his heart, that kiss, that the Lord is for him, for him, personal, unique person,

[89:20]

And that is the danger, and let's see, that is on many parts. Members of the community, you know, you feel, and we lose your fear, and that's in our memory. and that the sacred three things, and for that matter, surround every single individual monk without which he would not be a monk. That, you know, that, you know, all one can say is right. And that is kind of the thought that is talked about, you know, There takes place an illegitimate invasion into the sanctuary of a person, of a monk, from all kinds, you know, people kind of dive down through.

[90:31]

So, this is the result of his appeal and his suffering. Now, this is beautiful. We can immerse the friendship and the practice, the expression of friendship in the monastery and only be seen as only legitimate in the specific context of the plastic life. I need maturity of my emotions, and therefore I have a piano to play on. And everybody has years of memories that I've been playing on. You know what a suffering that can be. every cent of the hour.

[91:42]

So, I mean, we, [...] we that he should see that, you know, not as an ingress of love, but he should see it as a source of love. A source of love. Which simply is, if you throw all kinds of things into this precious source, into this whale's wake, as we're doing now, if you you know, talk and talk about all kinds of things.

[92:47]

And, of course, the result is that really and truly, people get sick about it. They just can't stand it. And the people who get sick about it are those who really long for the depth of love. They are not always good, but they are really good. in their head they feel the depth of their love better. They feel that here is the danger of being snowed under, under a flood of earth. And that is that we not believe the self, that inner, what we call, supernatural phloema, something that is there, that wants that calm and quietness, you know, and that's a very, very important way of being spontaneous.

[93:57]

The 20,000 years ago is a school of true spontaneity. While these nosy, Anticipation for the mortal end of man's journey. Those things are called displays, demonstrably, sometimes also of spiritual pain. In very achievements, Every one of us must have, must have a... Every single moment, you know that... The fact, I mean, we have, have this here in our own opinion, the kind of passion for that, that there's a friendship, and then there's this multichrome, and multichrome, and multichrome, and then there's people who are concerned, you know, or to feel that you might have to somehow do it.

[95:24]

There's too much. So in that way, there's something wrong. And that has to be corrected. It has to be corrected from two ways. One way, of course, it has to be corrected by the, say, from God. The authority and the obedience in the monastery is not the way of building barriers and stifling anybody, everybody. But the authority has to be accepted. For what reason? in order to protect the individual. The authority of a father towards his son is that what is the father interested in? In the life of the son. If he sees that life threatened and so on and so on, going to Peter, of course, too many things kind of dive down upon him. In my mind, they mean, for example, the very, the very law, the rule, that a monk should not speak, should not out of himself, for example, speak, even of good things.

[96:42]

But then he should, he has to be permitted. It doesn't mean, of course, that the superior in the house rubber stamp for permission. It is an autograph for permission. You are superior in how should you use that authority to care. For what purpose? Allow the individual, give the individual the possibility before he runs out and dies down upon somebody, just to say, just stop. Ask yourself, What really drives you? Is it the uncontrolled impulse of your nature? Is it perhaps your own rigid, you know, and blind, what you call, judgment? Is it, in that way, illegitimate? Or does it really come from the God?

[97:46]

Is this really now the will of Christ for you? and is it the will of Christ for the other one that you should talk? Therefore, for that reason, church, one has to, cannot immediately, because the evidence, you know, that this kind of order which authority, the fatherly authority establishes in these things, that this kind of order can be used really for the benefit of the soul of the human being. If, for example, someone comes and asks for information that he or she knows of himself, these and these are the reasons, you know, why I think this is so important. Well, this is the thing that I would like to talk over with you. But then, of course, it's much easier

[98:48]

For the superior then to judge, he has the material, as we call it in the school, he has the material to judge. Now, is this now good and good or not? That would be a very interesting question. If this material is not given by the one who asks for it, but if he simply asks, you know, may I speak to someone, Now, let's wait a moment. Let's just see. Could you maybe a little more, you know, let's look at it together. Only to make sure to hear it, you know. It's not a matter to laud it over feelings and things like that. So, it is simply a means, you know, please, you know, let us put the true thing into a line of practice.

[99:49]

It's absolutely evident that somebody has that much more easily together, you know, could make a superior. But that is, of course, on the other hand, it is necessary for them, on the part of the superior, first that he is, in general, that he is sympathetic. That he is sympathetic. That he is not, you know, walled in, in a wall of which For that matter, the superior has towards the monastic family also the obligation to show that he understands. But at the same time, of course, this being sympathetic should not degenerate in a kind of, whenever somebody comes to this, I have to show that I'm sympathetic, therefore I say yes. But then the general sense of that approach must be of God again every time taken into Christ.

[101:03]

And that's a step that doesn't come automatically. We cannot simply improvise without thinking. Therefore, I think that, you know, between the whole workings of our community, we have on one side, we have certainly the spontaneity of the Holy Spirit. On the other hand, you know, we also have the rule. And this rule puts up certain, puts things under authority into order. And then we have, in between, we have, as our convenience, we have what we call the school. You see, the two things, the spontaneity of the spirit, I want to add, nolite extinguished, the dome extinguished, the spirit extinguished, the solemn warning of St.

[102:09]

Paul, absolutely true. But this solemn warning of St. Paul doesn't mean that authority and order should abdicate. It does not have to be then a wrong anticipation of the communion of saints. Order and authority exist, you know, and should be taken and held in a level of respect and acceptance. But this order, you know, that is accepted, you know, it establishes itself by the rules. But then there is, of course, in the meeting between the truth, the spontaneity of the theory, and let us say, the historic basis of the theory, there is the living interpretation of the act in person. And this person's function is in the individual to strengthen

[103:13]

true inner power of the spirit. So that the spontaneity of the individual becomes purer and purer and purer. And then the spontaneity, the spiritual spontaneity of the individual becomes purer and purer. The way in which we have tried it here in our monastic community is what we call the school. School is the a way and instrument for the superior to help the individual, what? To lead a little step into the center. Therefore, into his true spontaneity. And that's the whole point. In that way, the school is the means through which Christ as the Lord may rule in a dignified movement, so that this monk may not live for himself, but for the one who died for him and rose for him.

[104:32]

And therefore, I say, you cannot go into sleep, you cannot live on impulsions, the confusing law of the universe, For the need of lower urges, for the need of the spirit, we have to preserve the order, the power of the order, the spirituality of the spirit. In that way, we cooperate in that way together, and everybody sees, you know, and is willing to accept, you know, not for the sake of style, but for the sake of the fervor spiritual. The fervor spiritual, you can take it, you know, when you think of that, That pair was here to beat us out, you know, if you dilute it, you know, and pour it.

[105:41]

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