about a monk who was renowned as a spiritual teacher, but who only spent about five years in a monastic life in a monastery. Or would you say of a monk who was known for his teaching on the ascetic or mystical life, and during those five years in a monastery, He almost never went to choir or took part in any community exercise, but he was good, especially over there. He told you that I'm not going to miss it, so he never got along with his fellow monks. He fought with his superior, you know, and the latter had to kill him as well, just for food. And he spent most of his long life in ideological conflict with others who died in the first world war. Well, if that's wise, I got some data. And that you should be better known.

[01:08]

Despite all of the debaters on this planet today, he is still a very important figure in the world of monastic ritual. He was born in 1575 in New England in about 1605. Born in Wales. He was not a child from a Catholic family, a wealthy family, but not of the aristocracy. He becomes a Calvinist when he was a young man, relatively young, I think, at the age of twenty-eight. And he studied law in London. So while he comes to monastic life one time a year, what would he have to do in order to leave the monastic life, except to meet a group of monastery saints just down that side of the road, that's what he has to do.

[02:19]

Well, he wouldn't have to stay at St. Justina, that she would return for a while to England, and she only joined the community that was beginning to form of English-Spanish-Spanish on the continent. Then I joined the community that would later on become Ampleforth Ample and Lawrence is where you are. later on become Americorps in that year. So, Noguchi was pardoned at 80, very definite, very clear, and shortly after Noguchi was for a while in Finland, pardoned the priest, and spent much of his first period of ministry, manual,

[03:24]

I was chaplain to the oldest beneficiary man of the convoy. My lord and friend at that time was quite important. Like so many of the, at that time the oldest Members of the English Air Force were able to establish a refuge on the continent. You might understand that was a dying life. Those families that were able to survive, knew they had a high self-esteem and were able to survive. the individual families of the aristocracy who were in their greater states would be able to support a priest, keep him in higher. And to some extent, were able to face down all of the hierarchical elements that would be part and parcel of being a Catholic and not belong to the official church.

[04:39]

And under their protection, for example, the peasants, the farmers, the others, would be under no patronage and therefore could undergo the luxury of maintaining a Catholic faith in that time. And it would be then school for the sons and daughters of the Irish Stock, English-Irish Stock, if we will call it, the rest of the families. There could be a scoundrel, can't you know? And places where young women reach to embrace the monarch of life. There was a place like the English Benedictine Monastery in Cambridge, England, in the Kingstown vocabulary. So it is more in terms of the men, those who become monks, become monks with the idea of growing up with pilgrim reality inside of the Muslim clan doctrines, Catholic activism, moving from one great cultural narrative to another, through our many experiences with the Pope.

[06:21]

Very interesting studies in the later years may guide to our question of Catholic survival in the later days of England. Yes, We often forget that the work of Catholicism, both in England and Ireland at this time, was marred by real controversy between the Dalton clergy and the church. The Renegade in Salzburg was part of this, or in England, was part of this conservation of Padma Kula, usually a side intercourse with the refugees against the Jesuits. Perhaps this would form part of the background as we look at

[07:26]

Augustine Baker, who while coming forth primarily as a teacher, given on prayer, a man who most of his religious life was very much interested in friends. Mr. Susan, in contemplative prayer, he himself began a vision of a young man for a while in his life of intense our interior prayer. But his work primarily was to instruct them in the way of doing a prayer. His teaching, his treatise, that he delivered to the Nazi convoy, were being gathered together after his death by the Quaker and disciple of Serenus Crapo, who would form them into a work that is known today as the Holy Wisdom. A youngster, Baker, also wrote a commentary on the works, which he helped Mary and her husband keep.

[08:33]

popular, namely a commentary on the cloud of the unknowing, and a short autobiography of those times. It is here at Cambraine that he had his first real tour de compte. He was with the regular chaplain. He was not the regular chaplain. He was not the Benedictine monk who was the chaplain appointed by the General Chastity of Nuns and Congregates. He was more or less living there. His health was never very good. He was more or less living there, teaching, and altering people who were there. Blenker rejected the use of the spiritual exercises of the monk. He rejected the divine commodity. all of the Duas, not the Duas as well, it floats from the Danube.

[09:36]

Plato thought that Benedictine sons, as well as Benedictine monks, that anyone who was needing a life of ordination within a cloister were ipso facto contemplators. And that certainly, after the brief period of Mauritius, They should be ready for that first feast. But by that time, following the teaching of the Spanish mystics and elsewhere, we'll continue with the beginning, then it'll come to life in the middle of prayer for a while. That's for a silent regard, approval, whatever it's called. In other words, to some extent, after going through that period of beginning preparation of when one's prayer life becomes success and less concerned with the spiritual meditation and desire for the openness of God,

[10:41]

He said, when you reach that point, you can parenthesize all the spiritual applications. Another controversial point, of course, was that he insisted that the priesthood after it was secondary. It was a secondary reform. You've got to understand, Then at the end of the twelfth millennium, the sixteenth century and the seventeenth century, I would like to call the golden era of spiritual direction. Not that it starts that way, but, you know, we might easily say the great years of spiritual direction have gone by as it are and as they are. And it was science. would really be found on the desert fountains, where you have the profound examples of what spiritual direction is, and so forth.

[11:55]

This golden age of spiritual direction, we really want a spiritual director, a king, and literally so. In the age of the 16th and 17th century, the age of St. Francis de Sales, the age of the great ladies on the court who spent hours and hours with their confessors and were such great ladies that they spent hours and hours with the analysts. The age when only the wealthy would have the time, the leisure. And perhaps the item is to worry about the state of their soul and therefore spend all that time with the spiritual director. In the age, of course, when it was very typical of the spiritual director to be this penitent in an absolutist fashion, who was as absolutist in the Confession of the Lord as Louis XIV was absolutist. And of course, in the tomb of France, in Europe, The age, of course, when the widow, St.

[12:58]

John de Chantal, as a widow looking for someone who would lead her into a more devout life, finds this Barnabite monk who is her confessor and who makes her swear and promise that she will If you become the spiritual director, then she will go to no one else, and she will never reveal to anyone the substance of her other arm. conversations with him that she will follow exactly everything he says. In other words, she takes a course of absolute and total obedience to her spiritual director. And there's no way to get out because she can't talk about it to anybody else. And she's found absolutely soul and body to him. And then he proceeds to the rapture. And we're now ready for the rapture. after a much bigger apprehension that she approaches Francis herself and begins, I think, at that point, getting out of that control of that spiritual director.

[14:10]

Well, that was typical. The age of a spiritual director, absolute master. And it's this kind of thing that Justin Baker is reacting against, which, of course, is where I don't remember this since the time, too, when the spiritual director of the Jesuits, the spiritual directors, the dancers of spiritual directors, fight with each other. on the, in the arena of their penitent's life. Augustine Delter is causing a conflict with a spirit stranger and a chaplain arguing man is a comprehender.

[15:13]

He is a man that is following the norm of spiritual teaching of his time, training a man that is patiently exercising his own notions. existing in the primacy of the position of spiritual director, and here is this man who was without interest, and tact was not one of the strong suits that had gone on about Alasdair Braga. He was a gospel judge who was just undermining, he felt, everything that he stood for. And the controversy raged. It became so bad that the community that finally the English general of the general chapter of the English congregation had to take his bond. We must understand that in this circumstance, the abbeys were not that independent. They were the monastery. They were all college persons. Again, the organization of the general chapter and the presidents were really in charge of taking care of the main work of the English congregation, which was the Circus Monks, over to the missionary work in England.

[16:20]

And that's something to look for. General Chaplin then decided the only thing to do was to settle the matter equitably, was to get rid of both. So, both were dismissed from the madness of Cambrai. It is while he was working at Cambrai that Auguste von Boettcher had The most profound influence on one woman at the time really could be concluded by an example of English Benedictine mysticism of that age, and that was Dame Gertrude Moore. When he, in the beginning, rejected women, did not like her as a creature at all, and only translated to them under his influence, Anne was formed by him, a very remarkable woman, a very remarkable mystic.

[17:21]

Alaston Baker then leaves Conway, goes to Dewey, in the Low Countries, part of what is now part of Norman France, and there he lived in a monastery, but he never really went to choir, took part in anything, so he must have stayed in his room, and there he engaged in spiritual direction, He was very popular, he was a very good director. But then again, he was kind of suspect. He was a subject of controversy. He was not typical. He was kind of strange. He was somebody very popular. He was in Bagnor. I got some big one in Bagnor. I got some big... I got some big characters. You know, that year at the... his monastery at the end of the age, that he continued to write to influence.

[18:29]

And he was not a man to pull punches. He didn't think that just because you had taken my part that I must prove everything you stand for. And so I think the reason when it was time for him to write about the contemplative, Monk at the time, and of course you must understand the position of the English Pentecostal Foundation, where the average monk was to spend only a short period of life, actually only a month there, in a very short period of formation, and then by and large would find himself on the English mission. Which could be at times a very frightening experience, though at times it was living in sheltered houses, supported by the aristocratic rentiers and families of the time. A kind of illusion that could be relied on sometimes, and so forth. But at any rate, it was hardly an ascetical life.

[19:35]

It was hardly a place for the folks to develop their solitude. And of course, with the time of Brigdo, the controversial philharmonicists began to set the presumptions of the beginning of a really tremendous spiritual controversy in the church. Basically, the movement of Rigorism, of which Jansenism would be a major part of it, and also we must be strong with the work of the Jesuits who were deeply resented by many, many different doctors and sections in the church and who themselves, I suppose on the sole objectivity tended to be to use their power and influence in rather, at times, in rather high-handed ways.

[20:41]

So, the superiors tended to be very strong, had to be very strong people. I don't remember the name of the superior, of the president, I'm being explained in time, but I think it's Lucas Zimbardo. Anyway, Willison Barlow, by only hundreds of years, couldn't find a name, a lawyer, so on, had defended Baker. In fact, he stood up for him. And he was one of those strong, independent leaders. But he was hardly what you might call your typical retiring contemplative type of monk, you know. Anyway, Baker writes a sort of a treatise in which he gives you the picture of what the what the contemplative monk should be, who should look like, sort of the ideal. And then he says, I'll give the alphabet of that, and that's a perfect portrait, probably, well, a perfect portrait of the Englishman in big text and character. So in a way, it was a veiled attack on a man who really supported, and who was very about it.

[21:51]

Well, that's of course, With the English bandit in front of him at that time, he was not going to take anything lying down from anybody, be he Jesuit or Republican, and so on. So Augustine Baker found himself, for a short period of time, back in England, on the English mission. And in fact, he only lived three more years. Three years later, he died, aged 66. He was in bad health, and with more or less quite a combination, quite a punishment, with hardly like we will survive very long, with all of the filth of the nation. Bacon's, and I said Bacon's teaching was summarized in the Holy Wisdom. And probably we have to be grateful to the English Benedictines, more or less of this century, for reviving that, for renewing interest in Augustine Baker, a man like David Knowles, who to some extent would be remarkably similar, both in his career, perhaps, and as well in his personality.

[23:18]

to Augustine Baker. But he was a man like David Knowles, certainly in modern times, and others, amongst the downside, who renewed an interest in the writings of Augustine Baker. And I think it's very worthwhile, very worthwhile. Augustine Baker At the time it was high time that a voice like Dustin Brutus should be heard. In a period where all of us were being trained in a kind of Devotio moderna, Ignatian method, it was high time that someone who was coming out of another tradition, out of what should have been our tradition, should say that there is another way in spiritual life. And I got a story about some bullfighting and said, now look, do not think that a holy wisdom is as true as it is cannot even be criticized.

[24:23]

It can be. I'm not that conversant with them, but I myself can sit down with you and tell you all the things that are wrong with them. But there are certainly many criticisms that could be made as far as teaching investment, but as far as not that part of it. It is against methodical meditation. I mean, without breaking methodical, it is presented in a few ways. It takes a part of you, which perhaps at times may feel somewhat extreme, And that he himself, in his own life... In one sense he was interested in mystical prayer, but was he really himself a mystic? That's one question that one knows of. So he was very much given to contentment of prayer at certain periods of his life.

[25:24]

But one may wonder just exactly about the authenticity of his own spiritual life. Maybe that isn't so important to ask. There are several sections that are interesting. I myself tend to admire Justin Becker because I do think that his main thesis, that Oh, that can be a contemplation for some who want to use that word, but I want to use another word, talk about the growth of prayer, and to have prayer that becomes gradually more centrified and more intense. But I find myself convinced that there is no such thing as a special soul specially designated for the mystical life. I think everybody is called eventually to a fuller light of prayer.

[26:27]

We don't want to go wrong, we will. And I think that they're a little personal. I mean, a lot of them serve for certain monks and certain nuns or religious women or whoever you want to call them. So, well, these are active and these are contemplative. He himself would say that, but I would not. And we have been fooling ourselves if we think that a serious life of prayer is only for a certain kind. I mean, anyone who gives oneself to a religious life is at the same time as giving oneself to a serious life of prayer, which means that, to me, to my mind, a contemplative prayer, a mystical prayer, will really grow. I'm firmly convinced that anyone who says that radiation power is a running game has ended up in a way that inevitably should lead to a more intense and more doubtful prayer.

[27:28]

And for that reason, I like Buddhism, because it means that one should be ready to move through various forms of meditation until you get to a more simplified form of meditation. One should be prepared for this. I think there are probably about a thousand of us that have been, but in our formation, we have presumed too much, especially I'm sure in the United States, the formation of religious Men and women who follow the rule of vanity, we ought to assume, well, that these are those mystical writings for those who live in the cloister. That's not for us. Well, I disagree, it's for us. I think that it should, I think the young adults should be expected to be exposed. to all types of mystical liturgy. There's no instruction on it. It's thrust upon them with no instruction or introduction.

[28:32]

But I should be part of the religious life. You should not be in what religiously illiterate, and then we are going to be illiterate about anything else. Part of our heritage, and part of our communication. He had some interesting things to say, and I quote this passage, I think, I find it interesting. Remember that most of his life, he was, in a sense, then the most, he was a spiritual teacher to nuns. And so most of his writing then was geared then to nuns. He had one friend talk to him in a section dealing with the conditions necessary for contemplation in the United States. Yea, both history and fresher experience do assure us that in these latter times God hath as freely and perhaps more commonly communicated with divine lights and graces proper to a contemplative life to simple women.

[29:43]

God would lesser and more contemptible gifts of judgment yet enriched with stronger wills more fervent affections to him than the ablest man. And the reason hereof we may judge to be, pardon me, because God there by sureth of his most due, to be for the glory of his most sweetly gracious, which if they did usually attend our natural endowments, would be challenged as due to our own ability and efforts. and partly also because of their substantial holiness. So the perfection of it, which is contemplation, consists far more principally in the operation of the will than of the understanding, as shall be demonstrated in due place. And since women do far more abound and are far more constant and fixed in their affections in all the operations of the will than men, though inferior in those of the understanding, so marvel if God doth off-find them with bitter subjects, for as those things are marveled. And for this reason it is, besides that women are less becoming with solicitous businesses abroad, their secular employments being chiefly domestical, within their own walls, that they do far more frequently repair to the churches, more assiduously perform their devotions both there and at home, and reap the blessings of the sacraments more frantically, upon which grounds the church calls them without sex.

[31:06]

In so much as a very spiritual and experienced author did not doubt to pronounce that, according to his best judgment, which was grounded on more than only outward appearance, the one man mere ten women went to heaven. Sure it is that the contemplations of men are more noble, sublime, and more exalted in spirit, that is, less partaking of sensual effects, as raptures, ecstasies, or imaginative representations, as likewise melting tendernesses of affection and those of remorse. She has this to say in terms of when one must move and grow in the life from the use of discursive imitation on to a prayer of quiet and contemplative prayer.

[32:10]

A soul, therefore, being thus invited and disposed to approach conjugally nearer and nearer unto God, if she be, either by her own or others' ignorance, so fettered with customs or rules as she is deprived of due liberty or spirit, to correspond to such an invitation and to quit inferior exercises, she will find no profit at all by her prayer. But on the contrary to extreme pain, which will endanger to force her to relinquish her recollections. It is otherwise with those whose profession is to live active, destructive lives, for they do seriously aspire to perfection as opposed to that state. For such may continue all their lives in meditation, and follow the methods of it, because what they lose by their distractions they may recover by their followings in meditation, the good images used therein is better than anything that was productive in their external employments. The truth is that if each person's meditation will grow more and more pure and more in spirit, they are never so extruded out of the reach of the imagination.

[33:17]

When a contemplative soul, therefore, hath for some reasonable time practised meditation, and comes to perceive that a further exercise thereof is to become dry and ungrateful to her spirit, causing great disgust and little or no profit, she ought then to forbear meditation, and to dedicate herself to the exercise of her need acts, which she will then doubtless perform with great gusto and facility to her knowable thought and spirit. in the interior castle and elsewhere. I use Saint Teresa as an example because, in a way, in her description of the beginnings of contemplative thought, perhaps the easiest and clearest presentation, namely, and also what's called the unknowing as well, namely that one ceases to think about God and wants to contact God. wants to come into his direct relationship with God, to experience God, one wants God and not thoughts about God.

[34:21]

And it's at that moment then that it is simply one may read forth a prayer, one may say a mantra or something, or repeat a word and experience and not so much think and read. Natum for the Egyptians, and so forth. But merely Utah, what he would call acts of affection to expressions of deep love. His main thought being that we must not tie down Someone who has already begun to live a serious spiritual life. I'm not like that. He goes on to say that others will point out that there's one kind of meditation, however, that you must never give up, and that is the meditation of the passion.

[35:26]

I can't even agree with that. And I think behind the language, which is a little tragic and a little hard to understand, and some of it is on prejudice, is, in any way, a very good principle, I think, and very well benedictive, if you will, in quotation marks, is that for him the most important thing was freedom, freedom of the spirit. Notwithstanding, I come and am joined with all these authors in this position, nor agree that I do believe that spirit should be abridged for any pretext whatsoever, the ground of which liberty is, the ground of which liberty exists, that a soul is to make the experience and proof of her own spiritual property to be the rule and measure of all her spiritual exercises. and upon no colors or conceits of perfection in any subject or exercise will oblige herself very too further than she finds it comfortable and dustful for a spirit.

[36:27]

They then sit in ascended god in terms of spiritual direction, the value of which, again, one was not to be tied down by the high and clarion directives of a spiritual order. And he concludes that section of his treatise. To conclude this point, a spiritual life is subject to many and wonderful changes, interior as well as exterior. And all are according to the mere will and good pleasure of God, who is tied to no methods or rules. Therefore, following Him in all simplicity and resignation, let us wonder at nothing, Let us neither oblige ourselves too rigorously to any exercise, nor refuse any to which he shall invite us, seeming never so strange, or to natural reason even senseless. For in his guidance there can be no danger of error, but on the contrary there is all security.

[37:30]

And this may and ought to be a great comfort and encouragement for well-minded pleasant souls. And that belief in the importance of freedom, I think should be, and I think often has, to characterize a Benedictine monastic spiritual way of the world. I got some very good ones who still need to be studied more fully, and perhaps have been still too much neglected by a lot of One has to understand where he was in terms of the spiritual climate of the time. He lived at what was perhaps the last great surge of the initial frost in the European period.

[38:32]

What was going to happen, on what was happening really during his lifetime, he dies in 1641, was the great spiritual drama of Jansenism. The English Benedictines would be as involved in that as were the English Catholics on the continent. as well as the rest of the Church. And the fundamental reality of the pure substance phenomena, the phenomena that exists all over Europe, and also in France, and in Cuba as well. And it's highly complex phenomena, not just theological, but also spiritual. That was spelled the end of any great spiritual movement. among movements of mystical prayer and so forth.

[39:35]

The Gauston Gate was at the end of it all. At the end of it all. I have a question. I'm not familiar with the history, but was there not a heresy? Did that play any role? Yeah, well, the prayer of quiet really shouldn't be considered to have any relation to the heresy. There were two heresies. Well, there are about this time. They come a little later. Now when St. Teresa talked about the prayer of quiet, another name that she used was prayer of solitude. The name was to be quiet, to be at peace before God, not to let yourself... See, there would be those who would say that this kind of contemplative prayer leads to quietism, which is talking about the early bumpers, quietism. There would be those who would say that. Therefore, you've got to spend all your time just actively engaged in setting the scene and dividing and sub-dividing and rearranging and so forth.

[40:42]

Otherwise, you're going to end up acquired. But no, the prayer acquired meant the first kind of contemplative prayer, which what others would call acquired contemplation. All of us, the summers, that everyone would say, everyone comes to me. come to. And that is where you cease to make these marvelous constructions in your mind and try to simply be in God's presence and to look at this God and be open and at peace. This is something that naturally occurs as you grow in the spiritual life. You want to spend more time the violence of the violence of meditation according to the Vedas or the Mithis. I didn't do that. But I started to get close to God.

[41:43]

And that's what Karl Lennart is describing. And then from there it goes on. I'm trying to get a little bit more on the sense of the historical It's a place that somebody like a Dustin Baker has recently done a last mystical thrash before June 6th or whatever. Is he in the company of others scattered around Europe who are still trying to keep a mystical thing going? I don't see a point. There's no candle against the light of discrimination. No, no, there's still... He refers to Bennett Canfield. He was a Franciscan, English, but from the mainland France, and taught us in the French school. I think there are others just contemporary with me who are still writing at the time. Is there a whole mystical process going on in opposition to the Ignatian method that's more apparent, that's readily apparent as the Ignatian thing is basically what's been happening for 15 years and further?

[42:52]

You know, Nations was contemporary still with other mystics. And people whom I did not know. Mainly people like John Weisbrook, Brother John Weisbrook, and the mystics of other countries, and the temple where And the whole development of his kindness was one of the broadest mystiques in the German expression. The wedding mystical, marriage mystical school, that of our ancient stressing rumors, that of our union of gods, in terms of the bride, the bridegroom, who became the bride. There was that, there was a whole school, there was a... And that was to be found. can on the continent, than it can do a generation later. And I admit too that I'm less, less conversant with these Nicholas Harpius and others.

[43:56]

I'm less conversant with the various personalities of this latter period than I am with the earlier one. Most, most of them are Franciscans, Capuchins. Most of them are not as well known. And most of them are, you'll find them described in a book that I've not written, that I'm not going to translate. It's the third volume of the history of spirituality. By, my name is not there. Oh, I'm going to tell you. It was the third volume. The Buies series? Yes, that's... He's middle-aged. It's over there. And he describes him to his people. There's a lot of theory. But it's the beginning of all the time.

[45:09]

Now the work of the mystics of those times, who end up in five of them, in the period of the 17th century, is Penelope, the Archbishop of Cambrai, who was tutor to the son of Dauphin at the court of Louis XIV. who becomes involved with a very interesting model of an Indian. Not Indian, but also a different kind of quietism and the quietism of the modern world, a Spanish teacher. but it was acquired for the young nonetheless. Prior to his emergence, he had a Spanish teacher, Maruna, who was most well-confirmed in his prison's quite helpful inclusion. For the continuation of something of the birth and the future of our world, namely that when you reach a certain point in your mystical life, you no longer have to worry about what's going on with the rest of your body.

[46:17]

And you should be quiet even in the face of conclusion, even in the face of all kinds of expectations. You should be, in other words, you reach a certain plateau in your understanding, in your mystical experience, then that's it. Don't worry about anything now. Just be quiet. And being with this conclusion. And so, I had to adopt the moral duty. And that's why I went to school from there, because that's where I always wanted to be in high school. But my dad was in Rome. He developed his own qualities. I knew him from a very young age. And she is a remarkable example of a spiritual reference. And sometimes I wonder if someone's a spiritual director. And it's all complicated in the court of Louis XIV. And he got to be very wise. They put his wife to more than other marriages, I think. That's why he was doing it. Melinda Methamone. Melinda Methamone.

[47:20]

Melinda's a school, a franchise for a number of theater troupes, ladies of form and height and age. And Melinda Yarrow, I was there when she was on. Melinda Methamone. She trains her, makes them she knows, the wardens of Melinda Yarrow. They had their own teacher, you know. He was a distinguished, well-explored New Zealander, and highly respected by the young, dashing, very first-time individuals of the 21st, who will have this tour. But first of all, trying to let everyone else know, when all of a sudden, David just got involved with this woman, you know, you're all, you know, obstacle to yourself. Kicks the man and me all out, you know. One of the fellas, we got a fixie on the phone, it's a gospel-y kind of thing, where he goes, you know, huh, I'm on mobile, man, we're on mobile phone. He goes, let's, you know, let's examine her, let's teach her. And let's find it, what is it? There appears to be an examiner. I teach them on trial, namely that when there is a certain moment when you are loved for God, you will not worry about anything.

[48:31]

Any way you want to be saved, it's the only part that's important. I'm 33 now, and I'm supposed to be going to high school, and I'm supposed to be going to my high school in the planet earth. One has to get on film, all your life you've been filming this woman who was partly hysterical, she used to walk up to you and... and obviously if she'd be with him there, then that was the end of her, she was off the floor, she was finished. But he used to film her, and she was forced to kill him to cover him, without fear. And we had a dialogue, and... When it all retracts, you'll have to push through a trap, probably, if you die. Only if condemned, you'll be left out. to perpetual improvements of his diocese, and let it be his diocese, to complete his diocese. He couldn't do this confinement anymore. Most of his official officers, I don't think they wanted him to be governor, but the optional officer was fine.

[49:35]

But yeah, he had to spend a lot of time. His office was very important to his life, so remember, always pretending that he didn't hear. And helping the officers, he died soon. Madame Guignon's teaching and writings influenced Parkinson's disease. It seems, very much, the theory that one of the aspects of which was to a great deal by John Leslie that he certainly missed a great deal of what he would not like to use as a term, the method of sleep. Newgrounds' theory to a certain degree was very clever, although there was an influence from the well-known Guignon spirituality. Who follows that? But no. It was a son of a gun. How much would you say of an impact that Augustine Baker made on his own crime? I don't think Augustine Baker made as much of an impact on his own crime as somebody like Ed Ponder.

[50:36]

Augustine must have made an impact on his own. He achieved more in his own time than others. I think the impact was more on the crime The police found victims were resurrecting the bodies and so forth. I only got to the point where we all know outside of the English traffic to move to an apartment. I don't think so. I know you all know. But to a certain extent, his significance was for the, well, for those coming after him. Those coming after him in forgetting the looks of him? Well, when does he resurface? Well, he may resurface really when he comes to something. And that's where his impact is still, with those still coming after him. And of course it is kind of interesting, because remember the English foundation founders themselves did not assume this institutional truth in becoming independent autonomous abbeys with an abbot calling a forefather, and with the accent on the monasteries within the community until the last part of the 19th century.

[51:46]

how very low, even after monasticism started to be more exposed, that the English dialect of Convention becomes monastical and total in the constitution of its lifestyle, even although they moved to England for the act of cultural evolution, they still don't understand their country. You never have a lot, but you maintain a tariff that's extremely oriented towards postal work and so forth. And the mission, the English mission, and the English and the Benedictine president have much more direct authority over the individual than on the other. And the stress on your work on the mission, you have to have little in common with postal work and so forth. All that is a gradual kind of a change of transition. There are people like you, and before, you had a downside, I think, and a lot of hospitals made you think you were elected, and it's only gradually.

[52:54]

In the civilian time, on the other 13th of November, everything begins to change. So if you have a re-institution, you're going to go off that, so we're not going to banish you, you're not going to get locked in the institution. You don't realize. Perhaps we think that our experience of monasticism has fronteered like it may have been for hundreds of years longer. I want to mention only very, very briefly. Bacteria that have a detrimental effect on monastic spirituality And then I want to answer a question about that, and I don't want to spend a long time. The factors that have affected later monastic spirituality, after the period of Augustine Baker, are certainly the factor of Jansenism.

[53:58]

And obviously, again, it would be utterly ridiculous for someone to want to adequately treat the whole problem, problematic Jansenism, in a rhetorical way. One of the facts is that there's been a whole renewal of historical studies of Dantian and Romanian books. In dealing with something that is not simply a one theological teaching named to generate. You're dealing with a whole conjury of teachings and feelings and sentiments You're dealing with a movement that embraces not only a theological position and a spiritual or a physical position, but a movement that embraces a political position. You're dealing with something that is not just a well-defined issue, but something that depended on its periphery, on its extension, to be not at all well-defined.

[55:11]

We don't have graphs of it. Then, nevertheless, we would sometimes go to various stages, to a hysterical stage, and it's a final form. And rhythm is only also about going to You may be able to do it on a secular stage also, and that, of course, would follow, particularly a political approach. And when it ends, the logic thing, then in its final revenge on the vigilants, it adds to the political function and the funding. Funding from the field. But then the sum of the formulas, total function, goes to one speed. model outcome effect might say, the last stroke of vengeance I would answer as such. And we deal also with a movement, with all these connotations, but a movement that, again, has been a stepper from a lot of zoologistical perspective.

[56:26]

Much of the work in the last 10 or 15 years was going to restructure resources. And obviously I told you what was going to basically, which was the cradle, you know, of Jansenism. And I also thought to be particularly involved or sensitive to a whole issue, and I was very, very sensitive in its relationship with Douglas, as well, by the way. It hasn't changed over the centuries. Only, uh, uh, we're glad she didn't be involved. We found her very troublesome. But, but, uh, and also I would want to instigate to Dan, um, that the Benedictine monastery, both the Morris, as well as the English Benedictine, as well as other groups in Judea,

[57:28]

Bavarians and Austrians all were inflected or infected to a greater or less full degree with Jacksonism or with certain Jacksonist demagogues. Which isn't just one in a theoretical attitude in the regular sense, but also an experience of epitome, political epitome. A gradual relationship with all of the creeds, a gradual relationship with the Jesuits, I don't think that just because in German speaking, I come from a German speaking tradition, that you escape dancing at all. The influence of dancing, it's always the influence of dancing that's ministered at the court of the Habsburg court. made to order. But, um, it was more pervasive.

[58:33]

Of course, it doesn't mean it was the last form, political form, but it was still an influential form of theologians and so forth. Well, even to some extent, the actions of the Emperor Joseph II somehow affected it so much, uh, that I am going to get going with you. Uh, there are some genesis overtalking on these positions. We got one, uh, boys took over, uh, on Joseph's day. And while it was Joseph II who suppressed his contempt of the congregation, he saw a new need for, uh, for this sort of a thing. He saw a new need for, uh, for monasteries in which people are idolized. And that's really when all of a sudden, The ballroom conglomerate, all the buildings that survived would be in Woodlawn schools. Restricting folks from going to the office and choir, etc.

[59:37]

Because the next bit I think is very important. We've created a whole movement of the Enlightenment, Black Clarion, which again affects the church. It's deeply grounded in the advancements of the movement, to which it fits in. the Enlightenment in terms of the philosophical reaction, very strong among the conventions I know. And there was a way of looking at the world from the viewpoint of it's... judging religion now and tending to the to be very critical of the supernatural aspects of the world, very critical of what was thought to be superstition, even on the part of the clergy, on the part of the nuns. So that the internal quality of the white males, not only on the planet, but also, again, in general, the future potential will be minimized again.

[60:48]

But the period of the 1700s is a spirit of very, very low, slow, but steady decline. I mean, that's partly because we're around the time of the Johnson's Controversy, and largely because of the Enlightenment. I mean, when we enter, we may not be enlightened. And if it comes as no surprise, I think, no one knows the situation, that in some monasteries in France, for example, the community would have its own Masonic group, because Freemasonry, which is such a strong intellectual, spiritual force, if you want to put it that way, in the upper classes out of a certain country of Europe, was to be founded amongst masses in Europe. The common nations had not yet occurred, but when the common nations occurred, many bishops were Freemasons. And in general, the Freemasonry of the 17th or the 18th century is anti-clerical.

[61:54]

Quite anonymous. Quite representative of the anti-clerical practices. You know, when the commission of the regulars is drawn up or set up by Louis XV in the 1760s as a response to The more I started this, the more tired I was. We all had to change, all those things like getting up at midnight for office and going out, wearing those robes back when we traveled. People went back with robes on, and I hopefully one day we'll go in and have a good time with them. When we got off from the shuttle, when the light was starting to go out, talking with the old man, I was enlightened, and he said, well, those are good, those are good ones. We're going to do, make all these changes, well, this is a golden opportunity now for the members of the French Parliament to re-examine the master's office.

[62:59]

We're going to re-examine the dojo, re-examine our rebuilding. [...] We're going to re- Namely, um, and it's true, it could be. We had extensive landholdings that were tied up in the trough in the homes of Montclair. And we had many large, large buildings with well over two or three months to go. It included not only, well, it didn't include substantial, it included, well, there were small amounts of people who weren't there anymore because there were people in groups, well, mainly there's a crowd of people, well, in groups. Go back to one of the folks on the floor. We are an islander group, like you are, whose reputation is pretty bad. And there's a commission rights to all the visions, so when you talk about the monsters in your area, I mean, that means 80% first, not too much.

[64:02]

It was Marvel, who thought, well, when they began the suppression, remember the suppression began long before the first revolution? Remember France is still a country of Trans-Pacific. And this was to be found in other countries as well. And they owned the Great Enlightenment. All of this obviously affected the American culture as well. In other words, it is no longer a great spiritual contemplation for our nation. And when the French Revolution comes, only a handful more stay alive. Only a handful. And those who survive are represented by their birth, and after their birth, by themselves doing something. That's life, that's what's happening.

[65:03]

And the revival of domestic violence, the revival of... Again, in the spirit of the age, Muslims who shouldn't expect you to look at it otherwise, and they were all my people. And we, instead of supposed to stop, namely that we want to re-produce another medieval concept, medieval life. And of course, we were told by the Romanovs, their concept, they wanted a medieval culture. Now, Gérard Jéry, and the Voltaire brothers, but particularly Gérard Jéry, who revived the nationalism in the 1840s and triumphed of the establishment of the Solemn, telegammically, well, that should be all. And the thing means, look, I looked at it again, re-evaluable. One cannot doubt that this man of all his shortcomings, as many had shortcomings, was a remarkable person.

[66:07]

He was a pioneer. And that was the work of a remarkable deaf champion. But one must understand that the establishment of the Convocation of Solano, the establishment of the Convocation, was to underscore that it's hard, because there are a lot of people, a lot of important people to come, who would come out with it. The establishment of a man like Barnabas Wilmer was a 19th century Romanticist. And his vision of, uh, uh, we established a missionary by Lippinwood, just the death of a Romanticist. That was fantastic. I think, uh, of, uh, Romanticism. I was proud of Bill Andre, one of the founders. We established two men, Conrad Lewis and Sam Watson, during the colonization. Just working on the same story. It was a monster.

[67:08]

Which is understandable. None of them were... In a way, all of them were self-taught people, what the French call autodidact. All of them had picked and chosen from book one, from a tradition. Anybody, same thing, even holds in the Swiss from any kind of book. Book two, I'm going to start something new, of course. But either one out. A figure that we have come to appreciate. I think the monastic spirituality of the Devout Confession is so true. A remarkable man, a wonderful saint, a guy from 19th century. He's wonderful man. I suppose one must see everything written down.

[68:15]

We were going to join the 22nd. We'd all come in the car and we'd move around. We'd go to Boston to our grandmother's. That'd be one thing. And if someone needs a wife, he'd run over to his grandmother's and he'd, of course, like a, like almost a spy, run over to his grandmother's. I can't imagine a man with this about the father. Very much a problem. A very big problem. But when one reads about the time when your leg died, well, you know, we were involved in the performance. Imprisoned in the Monastery of Antarctica. All of that was essential, I believe. And eventually they were able to move back to Belgium, to a foundation near Maidenshield. That's how we started out when we were going to the foundation for the North East. One realized the kind of work of the astronomers took standards. with them in any way at all.

[69:15]

And the kind of way, you know, with certain things to do, without drawing any intrigue, because there are those who, of course, come the next day, the only way they would come the next day would be to go through a well-worn book on such a thing. But in order to get to colonnists, you have to get to one level of government, and before you get to one level of government, well, you have to go through quite a lot of problems. One of them is the influence of famous, or infamous, or other kinds of lawyers, foreign auspicious. Dan B. Booth, who also was a Jesuit auspicious, who was put into perpetual exile, and made a non-person, from a central value, and died of a non-person, in France. But who are his enemies? All the time, it reads, it reads autographic now, even, and yet it's, it happened during the First World, between the two World Wars. And yet, this man, Vladimir Kotov, who is, who more than anyone else, is responsible for the Dominican movement, as we're supposed to know in the Italian Church, and for the Dutch movement.

[70:28]

In fact, I am so. But I am also responsible for the direction in which I am trying something more to fit. Namely, a very keen sense of the Roistuk church. Now out of this devotional church should come around a sense of a liturgy of calling upon the divine from far and wide. Already, of course, D'Andrea had written a liturgical re-enactment of Bartholomew, but it is Bertrand, thanks to Bertrand, who is not a profound theologian, but an insightful one. He's not one of the great, great thinkers, but he's one of the men of tremendous insight. and whose insights sparked off. Those who read French and read sometimes, the memoirs of Jeanette Vart, the man with whom I lived, the other kind of work I was involved in, Louis de Montchaux, Jeanette Vart, Gustaves, Henry Vaughn and others, oh boy, I mean, we, we were told, there was a lot more to it than we were told.

[71:49]

And it's strong, those memoirs. But if there was anyone who vowed to support it, or vowed that from 10 a.m. to 1 p.m. he could not vote for him, it would be Rambo Voto. It wouldn't cost him more, so it would be Rambo Voto. But Rambo Voto always liked that. Even in France, even when he was involved in France, forbidden to have any books, forbidden to do any communication, he then voted for France. So if you get the French clergy, God, you can't do anything else for them. Remarkable, yeah. Remarkable and ridiculous. Most of us like to make a wish, though. Most of us like to be able to deteriorate to the eponymous level. But that's the catch. And most of us think, so this is far from being a holy land, of which you are not. But it seems so, but the work should be done. You can't do both. But I think it's more basic and more paramount than anyone else in terms of the thrust of co-existence of God than in terms of either.

[73:02]

Again, one should not deny the work of one of our young friends, whom we'll become fairly familiar with in a while. Again, it developed in a certain type of monastic spirituality. which are kind of a very long ladder, and a very short, and a very short path. I think there might be questions as to, as to whether it was really pilots or this and that. But they, they, they took a long look at it, you know. They read. And that, too, it's important. The other man, it's Columba Martin, an individual, a writer, who can't remember actually on their birthday, they're contemporary. But what Martin's teaching and Marlboro was, which was quite acceptable, because we didn't have it, we remembered it, well, of course, well, we wished him well, so we were in charge of the group most of the time, once we got in Marlboro, Marlboro, too.

[74:11]

And his influence, of course, was truly, he treats himself so well, But if we were a young guy looking like we are now, I want to know how in the world we got a powerful laughter like, of course. And how could anyone be excited by what we actually write because it seems so, doesn't seem to have much meaning to us now. And that's precisely because we forget. You get an age where the reference to the liturgical year, or reference to liturgical practice, or even the understanding of liturgical texts, was not to be taken out of the quiet stall. And that whatever else you did, your devotion, your meditation,

[75:13]

All of that was on an entirely different level. You can't imagine that kind of world anymore. You can't imagine a world in which the Americans could become very easily the backdrop for your daily communion and your real military training. Where we are, and where one thought nothing about We didn't care a part. I became interested in the theological text because it was in Latin and Latin was a big culture in the world. And where even your approach to Christ was very much an evolution of Dana, but you don't need St. Paul, because that's much more intellectual. I think it's very effective, very much, how you feel about it. In that kind of a world, Alan O'Nanian was an extraordinary duster, a stingy, hard-to-care-of.

[76:16]

Now he's a conservative guy. We talk about him, he's deaf. O'Nanian had a tremendous influence, not only on everyone, Benedictine generation, my generation, the generation before, but We had our, we were dealing with Trump's on his last associate. We were trained by him, once. I thought it was only once. And that's when we were put down. I didn't think that was who we were trying to be. The man who is claimed to be counting 39, and I didn't say who I was or who I was at the time, was John Chapman, editor of Downside. Even one of them knows us a little better than the other line of government, David Mellors, but he was an undergraduate for a big way time, a scholar, artistic scholar. But his letters of spiritual direction, which I will talk about there, are very important, because he, in a way, did not give it, in his own private way, much to the attention of Dr. Milton.

[77:24]

And I want to kind of go down to all practical type of spirituality, but which ultimately says that we are all tending towards conflict. But one of the best few passages, three passages I know, on the importance of letting oneself move from discursive meditation into the air of foundational knowledge. I don't know what the name is for it. And John Chapman, who died about 19th day in the Republic of Bronze Age, is an important figure. An important figure, being again, typical of him, typical of him to some extent, to ever leave the school of post-colonial medicine. One last question, the emotional balance is very simple because it's generally about respect in the realms of judgment, not only Thomas Miller, but in our own conscience. And in our own period in which we were living, Professor Norton's influence has been tremendous.

[78:31]

I think it's hard to measure, because I think that, first of all, one can't talk about Norton teaching in a simple way. Thomas Taylor, various Thomas Milton. It was Thomas Milton went through a whole series of developments. And some of his works you read in writing in the first period, and they were almost always contradicted by what he had to say from side to side. Milton devised a group Each time he made an impact, each time he became a controversial figure. But the elephant in the room does not present a consistent sort of development.

[79:38]

He was a highly personal, highly methodical writer. And what you have again is the emergence of different levels of different thoughts. With all of this being said, one cannot deny, because of his ability to write, because of the kind of person he was and the... and just the... what he emerges out of some extraordinary monuments as being almost a representative of our time. He's a representative of our time, as St. Augustine was of the later Roman Empire, and his struggle, and his coming to terms, and returning to grips, is that of all of us, of a certain age, a certain period, coming out of the two world war. And in that sense, he speaks so profoundly to our generation.

[80:41]

He was a force to be contended with. And that was simply because Martin Luther more than anyone else. But I've studied, again, think about how one can be a contemplative or a mystic, be given the life of prayer, and be deeply concerned about the things that I've found that I contemplate and so on. Teach some justice. social consumer. Because we spoke then to millions and millions of people within monasteries who do all that stuff. Well, they're important. Because it starts more than anything else. In terms of spirituality world, the great problem is that spirituality is part of our current concerns. We are living in a world which is very, very long for me to be telling the story.

[81:45]

We were living in a town in a little church, a beautiful church. I said, go to the toilet. I said, I don't know if I'm going to be able to get out of the door. I thought, well, this ought to be cool. At the last minute, I thought, I don't know where I'm going. Anyway, I knocked on, um, infected. Well, in terms of our spirituality, in terms of our, in terms of our, the deeper levels of our prayer, we will, you know. And, um, making, and going to the fire, there is a certain response to what I do, and the response I can give now will be most critical. That perhaps is also where we are. Before I divorce Claire, from action, from the point of view, if I divorce Claire from the major concerns on the meal, with the problem of an agent, I'm going to divorce Claire from the beginning of the month, beginning of the month of October.

[83:08]

And when the month of October comes, going to do all this prayer for... for... for problems. That didn't mean that prayer is a problem, it's something I could do. You know, if I was to pray for a... for a person... for a mosque... for a... for a mosque to be a compendicum... for me to be willing to pray for. I do this work, I like doing this afternoon, you know, to sit back and sit down and be able to talk to the students. But in terms of where we are now, I have some questions, but I don't want to be a barrier to some of us out there. Sometimes when I move, people ask me, when we stay a lot, and I won't answer, I don't know how to answer them.

[84:20]

Only critical questions about what we talk about. What's the thing after this one? I think it would be a question of whether the creative anachronism exists in the Middle Ages, if they are to exist. Would it prevent that kind of approach? Oh, you got that wrong. You got that wrong. Well, I don't think there's any guarantee that he steps along to the crossroads. But perhaps, what he might have thought, they knew. Well, no, not in what it did. We all... One of the last times I'd often been caught, and by the way, when flying out there was quite a bit of distraction around this place.

[85:25]

But suddenly I had my shoe, and that was the end of summer. I was... the reasonable ephemeral quality of the authentication that they want to enforce. And I think the main is a notion of work of monasticism and the role of the community. What is the community of the monk? And who is this individual? A notion of a certain withdrawal from society more than one thing. The exemplification will be absolutely constant. For them, I'm not saying from the standard, but for them it was part of that, you know, the support of the establishment, the support of the place to order, probably from the local authorities, you know, the way it comes from. And that is because they call them from the natural area. They rely on their labor and that's what they consume. Animals, that was the truth of most of the animals.

[86:27]

They were everywhere, almost up and down. I mean, it's fun to be out in front of the whole time. Well, it was fun when they, some people knew, but most people didn't know how to do it. But as a vision of the church, which definitely was not the vision of an American Catholic on top of all. It was not the vision of a church are those who were in the home to the atomic challenge of the industrial revolution. Well, if you abandon it, you're going to have to rely on God's promise. And one may, one may look at it that way, it should be too hard for them to abandon it. I don't think it looks like the God's promise, I don't know if it's true, but I don't know if it's the God's promise, I don't know if it's true, but [...] I don't know if it's true,

[87:31]

Well, some of you adopt a political attitude, honor your mindset. You don't hold it all the time. Well, don't hold it all the time. You know, an approach to... Well, an approach to the economy. Pistols are only designed to be a contemporary means to minimize the cost of the injury. Oh, you're on a J-5 star, aren't you? I'm part of the J-5 star. Oh, you've got a gun. Who's the first? Oh, I'm a computer science student. Man, go ahead. I'm the one responsible. You look it. You look it. Man, when you're off the stride, you don't need a gun. It's a pistol and you've got a rifle. You've got a gun. He was in the apartment building.

[88:35]

He was talking to this one girl, and I don't know if you saw her or not. We had a mile out. What? We always had a mile out. And they were also, you know, part of the Disney. And they were squabbling for it. They might have been going after Jerusalem, but it's, you know, they were looking for people to squabble with. I don't think that's useful anymore, but it's a great response because it's a powerful response from humans to all of us. We watch all of it. We all have a similar story, but we don't stick with it, you know. Let's say for some Tunisian, I was one of the kind of responders who I really liked because I liked him. Frontier and all. And I'm not. I took a service for about two years. Most of the time.

[89:36]

Some of the group I have known for a long time. They're called the other band. And it's a lot of them dead. But there's a few of them still here. I was in the Isolation, but it was probably the last Isolation. I am the father, child, and the capital. I am the father, child, and the capital. Thank you.

[90:34]

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