information, not the right thing. I felt it coming along, but it didn't come along. Every time that I've seen the right person, I want to talk, I'm making some progress on it. I'm going to put it back in the listener. I don't know how I'm going to put it back in the listener. I'm going to put it back in the listener. I was like, can you pick up the phone and give me some information? And he was like, I don't think I want to talk to you. I was like, why should I talk to you? He was like, I don't want to talk to you. I was like, I don't think I want to talk to you. He was like, I don't think I want to talk to you. And it's hard to go back and explore everything that they said I was supposed to go back to.

[01:04]

The only thought is, I don't know if I should be scared, but I wish my life could go back to normal. I just want to go back to how I was when I was a little girl. Why do you? I think that's great. John Clark has done two studies on the collection of gold on the contemporary monastic spirituality. Get out of there now. And both of them, you see, I was talking to them, and I took two and a half, and I said, both of them move, and move on. And they show me, I'm gonna have to go. There they go. But I looked, they're already out there. Both of them are out. Out of bed.

[02:06]

I know that I'm tired. But I just think it's too late for me now. And over in Nigeria there are, you know, Catholics, they're very well known. So, almost a repetition of what Paul Pinto told us, that you nearly have to fall on the bedside and kneel to the Catholics. Now they understand you don't have to. And, and there's a great sign for one. And if you knock on it, or a proper knock, it's knocked over the headlight, or at least on the headlight. And, you know, when you get out of the driveway, I have to go out to believe it. You see, my main thesis here, by outpacing people, is that monasticism is something that has been given us to do in time. As we look at things, then we are going to always find some sort of eruption of monasticism coming forth. We have to look at people who are living in a kind of a religious life.

[03:15]

No matter what, we're living a religion. We're living a religion. Once we're living into the point of a certain development, it's not even one kind or another. Whether it's like honeymoon or whatever, it's the development of one kind or another. We have to develop a religion. employing almost an entertainment group and civilization until he left and went down another... what do you call it now? I always thought of it at home as a masochist, but more than what the Shabbat, during the Shabbat of all times of month. People who organized it, you know, and helped with Yes, divine. Therefore their lives have to be lived accordingly.

[04:20]

It requires a real mission. You know, a Buddhist man has to know that he has divine lives in his body. in Vietnam and in the Gulf when you're talking about the Philippines, that's off a mile up. You go through the two towns. In those towns, who goes into the Philippines? Actually, you have to be tall, up to 100 meters in level to visit the door of the temple with the monk, who go out in the day and go in the morning, you see? And everyone must be going through, and yet they're living on an island story. And to go on to Iran, I'd like to point out that the people, they're on a very strict level. They're like following the Taliban, too.

[05:22]

We're just going to have to move to Vietnam. And they're going to be re-eliminated by the system, too. And it's not supposed to be that way. I hate to use that word, but you won't speak to me in English. Well, I think everything has to come. Well, I don't, I don't think it's a, um... You wouldn't know that if you only read about, uh... If I, if I tell them the reason. That is beyond 96, I don't care. But that element about what this is going on. It could be realistic. You've got to have a... that ain't gotta have a lot. Well, I think that, of course, was one of the ways that we joined Mr. Connery to avoid the ban.

[06:33]

I don't know where the people are living and how can we get out of this situation? If we don't have an institution, by the time we go out there, there's a lack of justice. If the police don't do something, and they don't do something, people will be in trouble, because they don't have access to an auditorium. It was just like arguing about large communities versus small communities. The large community had to live down here. This is what it was like. This is what it's like to live on this land, on the small community island. But most of them, I mean both of them, they both can be counted as honor.

[07:47]

Are the, are the basic values that you want to build for everyone to be recognized? Well, the institutionalization, but there is no such institutionalization. No, I wasn't. [...] No, I think there's some separation. It may not be much separation when we're looking at the world. There's always that. And when that happens, there's a very positive, always good, uh, withdrawal from and return to, I think, that all kind of gives a kind of a paradigmatic, uh, moment.

[09:35]

And if you want to put it in terms of the gospel, You just retire on both your daddies and me when we started. It started when you were alone. And that kind of reality, that's what we all do. What I think it was more for. He was keen to ask to have an agenda. And when I have an agenda to announce this cause, he has a family to announce. People know he's told him not to die, and he's told him not to do it. And the only way he's going to do that is to say it. He didn't say it. I don't have time, I've got to get to work.

[10:42]

I've got to get to work. [...] I've I don't know why I'm doing this, but I'm going to do this. [...] You know, you know, you know, [...]

[11:43]

You know, when I was speaking with a person this morning on the way back, I was speaking to him, and he was like, yeah, I didn't see anything really strange going. You know, if you take a picture of a line like this, there's nothing that's going to match the standard. It's just a blank piece of paper. You have a picture in here. He's kind of like, and now it's not on the picture. Yeah. It's been there. It's been there. How do you look at what you do with it for a living? It almost seems beyond the aspect of changing your life. Every form, lots of different forms. By the strength of it, you can't really like it or not. you know, form the other side, or the power to deal with the new government, perhaps in a similar fashion, or with all powerful congregations in a different context, or basically, you know, the other side of that.

[13:15]

And we're, you know, we are shaping our own monastic lives now in this country. What? I don't know. I know there's great people in this community that are willing to help me pray. This is my last request. I'm going to ask you to listen to your God. Listen to your God and pray for him. It's my last request. Listen to your God. Oh, God. I don't even know what I'm supposed to do. I think that the, I think that the, the notion of what is monasticism, what is monasticism, is that one of the things that the word monasticism does is, I'm self-conscious, not deliberate.

[14:18]

But somebody can come to tell us what are the requirements of segregation in the United States. I used to live down in Tennessee. I wanted to get in touch with the people there. But I didn't do that. But I was going to go into a little bit of detail on this when I got here. And from a geneticist's understanding, even when you're a geneticist, you have to tell them that it's not the United States. for the work of God, for the common affair. The notion of an obedient giving to someone who takes Christ's place. The notion of mutual obedience. The notion of time of bond. A basic part of us, basic, based upon one grows, You know, um, he called the line up from there, but he believed in a group, in those times, of detachment and, uh, uh, anestheticals.

[15:46]

He came up on himself, and so on and on, and so he tried to figure out if he might pull off the way of the cross, you know, something like that. He told all the people in Chapter 7, it's very much in a way anesthetical. That is an identification of who he is, and who he tells the book of, and the course of his life. In the context of that, I must tell you that this is not one, I think, merely a list, I mean a list of that. God will persist if we live together, I know He will persist. and that they, um, I guess I'd be so wrong if you didn't see it. Emotional, there is no emotional separation from God. There's no separation in time and space.

[16:48]

That's one of the most, one gets the impression, in terms of, depending upon the first part of it now, This is like a movement, a Roman legal movement, drawn up in Roman legal style. It is a contest in the body, the aspect of the sense, the virtue, the wholeness of community. And that is in terms of poverty, not only in terms of poverty, but also in terms of developing a place, and it's going to be an economic transfer, which means that it invests in a whole lot of new things, namely a way of life. But then, of course, if we don't do anything, it's a whole economic death.

[17:56]

No, I think I didn't. There are other kinds in the United States that are medical, but he doesn't talk about that. That's why, you know. I think so. But at least one state, it seems to be impossible to legislate no interest in square. There's no interest in everything. And there's no interest in... I mean... but that it does can have many disappointments sometimes.

[19:08]

The genius of the universe, the one we've always provided, is that it is not highly formed. You have to instill love. You've been raised to go into love. You've been raised to love it. And we need to set out principles. Underneath it all, in almost every chapter, there's a little bit still to be seen. There was something that happened. It was all my fault. They came along with two teams, which I think in Turkey are still in question, certainly. This is just, maybe that means a lot. And the other thing I think is important is strategy puts people to a city.

[20:11]

Strategy puts people to a solution. It doesn't pretend that the rule of law is the law. It is the first form of controversy. It is all brand new. And I think that's very important in terms of one's own focus on his government. Otherwise, you go off and start something, and you think, well, you know, I've got an original idea, and if there's a need, I'm going to take this, and start this off, pretending that nothing has happened before. We're the first ones to arrive at this point, so it's going to be tough. They will handle that. I think one of the values that I'm hoping and hoping they seem to avoid, because now they're tough. A monastery or a monastery, you see, that's the, you got charismatic and they're liberal. the light, the communication. And there is some extremes.

[21:11]

There is a standard outside. And also keep one's mind at one point of a larger community. When did it happen with so many other movies? I think not. No. I don't know. I don't know. I don't know. It's the newest thing.

[22:16]

I've been doing the video for the first month of June. One reason why I think it's a terrorism is because I think that things like child abuse, I'm really talking about, are non-violent things. And the reason why people are anti-terrorism with child abuse is so that, in a certain sense, certain values, certain realities, can do, can both embody the one that they feel, and can explain, and the truth of what's on the land, and, and, and, and stories can help to know. I think that the, that the, the mountain and the land, and the freedom of countless children, are there as witnesses, and then they, they'll be inspired, and then they'll be in a certain form, style, You, the environment, what the whole community desires for God.

[23:26]

And people can live with that. That was the reason why I live this life, precisely because that helps me to go on the way to God. But I don't believe that in the world, or I don't believe it's a normal life. I am a Republican, a public declaration member, but the whole community can see and share that I am a Republican member, and I need to get out and I like it. And that's the whole meaning of being a Republican member, and that's the purpose of my dedicated, dedicated life. So that's because the whole community saw that. And we took a hard experience. The other kids, the other guests in the place, too. Well, I mean, it's a more public restaurant. And we have still more to go out. We still have a thousand people in there.

[24:27]

But I'm pretty sure we're the best ones to do that. Yeah. [...] The goodness did not, did not enter the marriage of God. He did not martyr me, basically. And the martyr, in the burial of Jesus, galvanized the soul from day to the day. And, um, we even seen a, a mental, a mental torture on the 50th anniversary of the great one. Not the people I invited from... in prison I never thought I'd be charged with that.

[25:33]

I was being pioneered from my room, that's why I must think up a good balance to go in with them. That's the most important thing. I don't want to be charged with that. What is the case study in the United States that basically shows that African-Americans are more immune to the virus? I think it's very important. And I think it's very important. Because I think it's basically fundamental.

[26:35]

I think all Marxists and non-Marxists are eventually going to come to the same conclusion. Thomas Aquinas was quite an excuse to me because that doesn't make any sense. My life doesn't make sense without trying to push forward. And therefore, I think that for every person concerned, I find my justification for this is to push people forward. Well, I have no problem with that. It's fine. It seems to me that what a mental health community does, and it's called good willingness, also can allow individuals and their families to have special And that the community must be such, they must be such, that we can recognize that 50% or 40% or 40% may have a particular mission right now.

[28:03]

Which in some respects, that I think is all I can say. I don't think everybody in the community of all kinds must be absolutely in line with the community. before the children were accepted. It was very, very difficult for them to allow this to happen. By far, when they accepted it, they came to live with it. But you still knew that an individual, for a long time, likely during his doctor's days or after, because of a special choice, because he wanted to be an open man, So that one of the other things when you pull a knife and you pick it, and bam! Now I think it's the same with everyone in this industry. When you've got as many followers as I have on the mass media, you don't see them all the time.

[29:09]

I don't see any problem with individuals taking on those forms of addiction. When I look at them now, they're very rude like, And that's what's going on. My wife and I, we've been talking a lot since then. But only everybody learns. It keeps being a source of happiness. And then everybody else knows. How many times you look at me, you're right, because we have the time to move things around and tell them all the bad things that are going on. And it always hurts. Sometimes they don't stop my persecution of all of the Brexiters. And then we were waiting for the lights out again.

[30:18]

I was on it. I wasn't satisfied until I realized that it was fine. That's easy. It's easy. Well, this thing's better. If no one did anything, this thing would be fine. I'm staying home. I have another... I'm not going to explain what's going on in this world. It's done right in this world. But I'm going to justify myself because I knew he was going to kill Bob Scott. And I think I'm going to get the green light to go after him, instead of saying he's trying to kill me. I know Bob is going to lose. He's going to win now. You try to feel it. Feel it. Feel it. Feel it.

[31:21]

Feel it. [...] All right. That's good. That's good. Yeah. Mhm. [...] The people in the master community almost always have to kind of enunciate or articulate this sense of what the master community is. This sense of what altruism is and identity. And I think this identity comes from each of the master communities.

[32:26]

I mean, it's got to articulate, it's got to do a lot to articulate this understanding of how the gospel, This team will probably love that. I can do fine, too, if you did. And so far, I've been going to the point where some of it is called a particular number. All right. Yeah, that's right. Well, I mean, that one was really a close one. I mean, I don't even know if I'm supposed to emphasize that whatever you've done in charge of patients, I mean, you've done a whole time to handle it. And that, you know, that was done with kind of love, but it was done with, well, even done with a little ambivalence. All that is part of the richness. All that is part of the splendor, I don't know. And it was important, and I understand this one in common, that God's new hidden aspects are, you know, to be more interpretive.

[33:37]

For example, there's no question that a system by not rejecting the Church's control of, uh, uh, what does it mean by that? Not the Church's control of our future. As far as we would go, there are the kind of liturgies that we haven't been used to. I was always there for Dr. McArthur and Dr. Mead. I was there for Dr. McArthur. I'm glad he was part of that. He's dead now. I wouldn't mind him. There's no point in going, we don't want to do that to you. We [...] don't want to do that to you. But we can be imperfect in this. No matter what we do, we will never be able to make somebody do the way that Mr. Mercer did in this case. But we have to be looking. We can be a little stubborn, to me, because we can be a little stubborn.

[34:45]

But we can change this a lot. I understand we are part of it. What's better about understanding is this, what you guys are trying to do. You don't know if it's all a little bit contradictory or not. And that's what I'm trying to tell you. In other words, I can't stand it. I don't know if I'm going to be able to do something. Who are the folks living there? Well, if you're talking about it, you just cannot be careful. You've got to go down there now. This is a big city. You know, you've got to figure out how close you are. You don't want to go. I don't want to go because of the money that I'm making. I'm here. You never exist because you are short-sighted. And yes, you will. We all, when we talk to the

[35:48]

He went on, he was a baby-sitter in the middle of the day. Now he's the foundation of the business down there, but only as the other. So that's part of why I wanted him to do it. I didn't want him to do it. I wanted him to become a bright cloud in a different entity. I mean, I was like, I'm living in a part of our heritage. And now he's not there. And thank God that he's not there. And that's where he came from. Once again, he's from a black family, actually. So, that's what he told me, the principle of it. You're going to stay with me just for a minute just to question if they're going to help you. I'm just going to be here for a minute. I'm going to be here for a minute. I'm going to be here for a minute. I'm going to be here for a minute. that it would take to get ahold of 50 miles.

[37:01]

And in that noise container, there were text on the notes from the Bureau of Societal Socialism. And the Bureau is a grant of the very information and the instructions and the only thing that I can do is not get to the thing that they have that I have. They talk to the Bureau, they give me all their things, but they have to make me a call to the thing that they want me to get. Well, I'm saying I'm proud of them. One of the most important things is how they do the work, the conformity of the craft. And that's why I need this kind of idea that, you know, they don't go on and on with this. We can really do a movie with hundreds of thousands of people involved in the modality of this. I see. Yeah. [...]

[38:04]

Yeah. Yeah. Yeah. Any time we talk to you, I say all I can do. You know what? The important thing is to be alive and well. Anywhere. And I'm leaving. I'm leaving. Well, then I'll be gone. We have to go. No, I didn't tell you. I don't understand a word of it. What's the point of this stuff?

[39:14]

I mean, we've got the world being divided. I mean, like, it's good to try to make it cool, but if you don't make it cool, it's impossible to make it cool. I mean, I think it's easier to try to make it cool. I need that. I need that cranial, cranial... ...instruction. Here's for monks, monasteries, shrines, museums. This is powerful. I'm one of the most remarkable people in the world. It's one man that talks about recruitment. And when he says that, uh... that you were supposed to be in the core of the guest, but you never did on the pre-night training, which I made it. And you have the most wonderful insight there. And we listened to that, and it was found calmly when we all realized that we all talked and came back to me. And that is the most fascinating thing.

[40:17]

And we do very well in accepting our You see, I don't know if I care. But thank you. And we're not picking on the marginalized. We're not picking on the marginalized. And it seems to me that that's really where we should be. We should be reaching out to people on the market, marginal people. I live in a community that when I may want to vote and vote, it's all one, except for myself, and Boniface, and whoever. I had two Christians that was the black Sudanese community, and instead of the one black, the average black town, we go, oh, it looks very, very nice.

[41:19]

I don't know where he comes from or what happened to him. But um, what, [...] where do the non mainstream of our society identify with? And I was dazzled. You know, I was pretty appalled to meet anyone else. I was dazzled to talk with a person that was in front of me. You know, it was weird. [...] It would be perfect for a provider.

[42:20]

It would be down to it all, regardless of what the condition. And it would be. You have to join from the world and make sense, before you do not want it to be. It doesn't mean that sometimes you don't want to have to go through that. And this is another thing that's important. This is another thing that's important, and it's just, let's see how they're doing. Poverty is probably the hardest, high school is the hardest, you know, that I was very told that I was going to die. I'm sure we all agree, all of us agree, all of us probably agree after violence and beatings. But it's getting all on poverty, and it's moving, and it's, uh, one of the things that we have to do, you know, and in a way, Today, when we think about how it is in Guam, even though we are living in a tight system, there is a wonderful story in the life of a white person by the name of Toto, Abbot of Simi, by his brother.

[43:30]

He describes the Abbot of Simi and his aunt alive, once crossing the Alps, and on the way they meet A poor man was boiling water on his foot. And he tried to be a writer most of his life, late on between going to the morgue or late on between that. And he was going not to hurry all the way down to the hospital. And when he was released, the poor man sat on the floor. He was carrying a bag, and it was mixed with onions, and he was like, I saw a smelling boot and I took the boot back and carried it and made the old man get on the horse. And so, of course, all the rest of us began to keep our distance because of the foul smelling thing and stuff and that, and that, and that. And he said, said, Ulo, turn around and look at me.

[44:37]

I said, come on. He said, come here. Uh, uh, no space to pass behind. He said, first of all, we got some of the opposite thing in mind. I mean, you know, it's like the problem is they were too high and low. I agree. And finally, when the old man makes, makes the average, then we take the horses down to the other, he's, he calls himself. And that's when those loonies get mad, yeah. Oh, some of those times done so well, he says. You're supposed to have to be poor, but you can't stand what the poor people do for you. And that is often the way. We can't deal with what poor people have to go through, so we're supposed to deal with the poor ourselves. And Donald Trump, of course, he was thinking about himself. Poor man. But I always liked that story. Yeah, I'm saying a lot of times and so well, because people has to be poor, but you can't stand with the poor people in Columbia.

[46:33]

And, and that, that is often the way we, we can't deal with what poor people have to go through the way it's supposed to be the poor on itself. And Jonathan, of course, he was speaking about himself. Poor man. I agree. And finally, when the old man makes, makes the other They would take the horse and go on to the other side. And after they would lose, they would not get a chance to photograph these guys. Because that's the big tour. If you go on a tour, there's a tour team waiting for you. And finally, when the old man makes the other, he would take the horse to the other side.

[48:07]

And that's when they would lose the man there. And all of a sudden, [...] all That is often the way. You can't do it with what poor people have to go through, so we're supposed to support ourselves. And Jonathan, of course, he was speaking about himself, the poor man. But I always liked that story. It was real. That's one of the ways I've come to poverty, thanks to all of you. All of you. The kind of life that people have to live is a really miserable, dreadful life. And you don't want to be left to lose it. And at the same time, we were at the cross-section of Charlottesville. And what we really could not have put up would have been yours.

[49:11]

But what we really do well in Charlottesville, probably, you will find, is that the institutions, security, the belt, the dental, all the people who probably were put up for something like that are a little bit better than most of the individuals coming in. Mother Teresa and her and most of the students in Charlottesville. We are also a little bit better in Charlottesville. I think my problem would be my fear of heights and my fear of heights. I don't know if I do or not because I don't understand the fear of heights. I think I also fear that I'm in the middle of my life and these are my fears and my fears of heights and these are [...] my You know, we have to ask ourselves, what kind of a life is that? It's really hard to be one of those people. It's really hard to be one of those people. You know, it's really hard to be one of those people. You know, it's really hard to be one of those people. You know, it's really hard to be one of those people.

[50:12]

You know, it's really hard to be one of those people. [...] You know I think that's the concept of war, whether we are trumpets, boulders, things like that. We're going to try to do it. We're going to try to cross that line. When you think about it, I think I'm going to have to continue to do everything for the Indians and the kind of grant. Well, who can afford to still throw it into the clubhouse?

[51:13]

Who can afford it? Be patient. We'll get there. No question about that. Maybe the best decision we can have at all is to bear the burden now, because we still have a lot of this realization, you know, that we don't have to do anymore of this, but it's there. I don't know. [...] Right, right.

[52:27]

And that's, and that's what I do because of this last decade for the country. We are no longer the short-eared delusional. We are a poor world. I need you to tell me what we're going to do about it. I'm a human person. We're going to take it to the police department. We're going to go to a country that I know of. You know, it's a country that I told you. And it's just a consequence that in this world of the consumer state that the people do what I don't. And that's going to go on. I need a good person like that. I'm going to start to do it with a huge, broken heart in my arm. But when you have one on the one who got resources, who are called, who knows who has much of an option, I think there's a real responsibility to be speaking to that.

[53:37]

It just seems somehow, I don't know why it is, but the institution eventually begins to accumulate. And as well, in a way, if you didn't have a college and you didn't have a career, you'd be a bunch of people who wouldn't be served at all, and you'd have to go somewhere else to go. There are hospitals that can give you an apprenticeship, or a place to be, or come home to, or whatever. We just went through a whole thing when I was reading about money and how it's going, and so my teeth were all splattered when I was looking around. Part of the whole question was, how do you use what you have? And how is it responsible to use the money that is there? And how poverty for Benedictine Monastic people cannot only be gauged in terms of how much money goes where.

[54:37]

If you don't see poverty in terms of your time, and your talents, and your resources, and to give all of those out for the love of Christ, then you haven't really touched all of poverty, especially if you're only lacking a little. Well, I think it's important to recognize that if you are doing teaching, Then you move on to social economic force, like you were. And therefore, if we were to start hiring people, then we'd find out, for example, notaries. We'd say, well, we've got a new plant now, and we've got to decide what we're going to call our workforce. And of course, it goes back to what we're faced with. It seems to me well that you end up with a lot of reason not to change your mind. At a certain point in time, you just are weak, weak hearted. You just don't know. That's the only thing I hope you find, you know, but I try very hard to understand.

[55:40]

And I always, I think like someone who has, you know, a, an organized distinction. If I were to die, if you could find me, The government doesn't do it well. The traffickers don't do it very, very well. They have hired other people, good people, who would do it to spend the traffic. They have a lot of power in the military right now, and so it's a pain in the ass. But they do it. But I'm the guy in there. That's probably why we don't go to another country. It's the same old thing, you know, we have a time that has gone too long. Almost 40 years ago. It's like dividing us up to five. We've gone too far. And that's what you need to start, hopefully.

[56:43]

Since 1789, it's a great battle, dividing us. And if you go through there today, you live with almost every monastery, You know, it's almost everywhere, just as well. Well, huge buildings were erected. When I went down to the building I saw, I got a vision in my mind. Huge buildings were erected in the first year or two centuries, in a beautiful style in the early 20th century. The classical above, you know. You know, Clairvaux, the Jouffons d'Antoine, the other styles. You know, all in the first decade of the 19th, of the 18th century. I mean, that's what it's in proportion. It's sort of a fair word. So I remember most of that when they entered. They were all the same. They were not living in Germany. Oh, and it's very close. Maybe 58. I'm not sure. Probably about 20, 30 minutes. You can see what it looks like here.

[57:47]

No, we're not in the front. No, we're behind. We're not in the middle. People don't talk to me. Uh, that's the, uh, all I mean, look at the modern, early stages. Well, I'll start doing it on the 18th century, on the 4th or 5th time. Now there's, there's, there are some improvements, there are some government authorities, people who want other, they sell other places, but they're not monitoring. So I don't know if they want to do it, I don't like it. Um, um, it's a good country, it's a good one. Well, you might look at it that way. Well, many would say, in terms of revolution, it's true that it's landing with the absolute downtrodden. a rise up, because maybe I didn't even know they were down trodden as we're down trodden.

[58:58]

They were all down trodden. People thought it was the revolution rising. It was the revolution. It was the time when things began to unfold. Then you have them, when there was a revolution. Or, if you look at, if you look historically, the examples of the revolution and the classical one being a century, and the Then there are Revolutions of 1830, 1854, and 1849, and the Russian Revolution. Now the people who were really at the higher Revolutions, were members of the United Front, or some of the other Fronts. Lenin was a member of the 50, uh, the 50, uh, very high Fronts, the North, Northern Front. And, as you know, many of the leaders of the punk revolution, some of them were still in the country, there were a couple of them who were not left in the world, and the bourgeoisie really got bogged down.

[60:04]

And there were a couple of them who were out on the streets, but they never cried. They would cry and still die, because they were afraid. They were afraid. And I tell you what, I was hit. I was hit pretty soon. And even the leaders of what had been relatively small movements in some fairly large countries in the course of after the First World War and the Second World War were the ones who had gone to school and education on improvement and a lot. And, uh, and, uh, and had somebody, somebody, uh, he was proud of me when I began to improve for the children. And then all these other brothers are teaching on the platform. All that, that's what I'm most proud of.

[61:06]

Yeah. The source of what I'm proud of, I've been proud of since we have been in the science studio. I've been writing, you know, school, um, But I think the real backbone of the revolution is to confront Joyce again with the rule of right-wing America. We've gone before, we've clearly gone before. And the way that it's gone so far is to start a movement to bear kind of weight, that we can't have weight. And so we need a change in the structure of that, so it's embodied in all of us. And so we're looking to come up from the beginning, I feel very strongly. I don't know. One of those things, it turns out, is that it's only notable in terms of the inability to identify what that's called on the paper. It's not even an explanation for what it's called without the over-the-top.

[62:12]

But the fact that it's still there, what it's called, it's kind of a self-annotation, what it's supposed to be, from the fact that it's being owned by just about each student class that goes into the same model that I was taught in my class. It's really never had a separate aspect. But I think it's also going to be a promise that it's not the only thing that I'm going to have to face as a speaker. I don't know. It's going to change it tomorrow, because it's going to happen. It's always going to happen. idea of tactical what went on before it got into people's throats early enough up in the blight, the whole thing out in the head, they said, well, do you want to know how? And you're telling the same thing in the Ottoman Empire, and [...] you're telling the same thing in the Ottoman Empire

[63:17]

Yeah, I think that. We would know at the time that, at the end of the century, we would create a town where there would be slaves and competition. This is just in terms of folk tales. Folk tales. There's a story about a young man who was born poor. When he was born poor, there was a request from us. We wanted him to know that he was going to be born poor. It's one of the things that the book is talking about.

[64:20]

Hopefully, it's going to happen. It's still on the side of the floor, too. It becomes very clear, you know. John Paul II goes to Chapel Hill, and we were there when St. Paul was with himself finally. He says, we are going to the church. He's going to be with the poor. We don't talk in there. It's all verbal. At this point, we were trying to do Seeing what I've kind of romanticized right now, especially with the killing of three men and one lay volunteer, that the enemy was going to be the Catholic clergy on the planet Olympus. And most of us in the Swiss-American congregation, we have three houses in Guatemala. The car, one of the roads, used from the damage work from Guatemala, the troops and everybody took a look. We don't, we're not doing a lot to tell them they're going on going on.

[65:22]

But the, on the part of Texas on the part of the roads, and we, you know, we had the victorial celebration on the part of the right in Guatemala with, you know, It was there, apparently, when the Reverend booked me as a monk, because he thought the Reverend was going to despise him. By the church, if people are going to know I'm not afraid of the contrast of church, because they feel when they're coming, they're coming, it's because they're going to talk about the church with the monks all night long. And every month, and every other month, when they come to the church now, But it's a possibility, I'm not going to... I'm going to be very, very temporary, I'm not going to do that. So that's the... So that challenge of, uh, especially the next two years... I'm talking about South America right now. Central America. Where, uh... All of America's going to do it, hopefully.

[66:24]

You know, a lot of those little chips in South America, it's the virus, man. All on my side. The virus. But certain groups, the Jesuit ones in the end, they lived it. And I said, we are going to do the report. And that's what I've been talking to them. They've been telling me all about it. And I found it all. And I'm glad that I've kept it. When you say that it's doing anything, that's going to, you know, align with God's plan. I don't know. I don't care. Well, I don't know what I feel.

[67:32]

It seems to me that in commitment to the life of prayer, it was a much more commitment also in terms of justice and the living out of poverty. I don't think of two things together. I mean, I think that if one is truer, and one is truer aware of all that is going on, then one would improve it all in time. of arbitration courts, and with very much to no deviation from that. I think that probably one of the main difficulties that happened in the 60s was that many young people were familiar with the social justice, and they were used to it throughout, and they were used to it too early. And it was more than activism, which you never, it was too cruel, and I felt it was only that. I don't know why they're doing this, but many of the students are doing this, the girls are doing this, but they chose to do all of the other things.

[68:38]

I mean, you know, I met a lot of good doctors and good people. I don't think they're going to vote for them. And I don't think they're going to vote for them. Of course they're going to vote for me. My dad's a father, he's good through the cook. I mean, when we were there, my dad and my grandma told me that you've got to kill the cook after all of that, you know. Dad's a skillful cook. There's a constant corner where there's a problem about who wants to serve you. Sometimes it's one of those who develop the person's self-interest, who's a better officer than the other. Sometimes it's not. All the time they're just working behind the rules. And that's why you got to follow through more. But the notion is that the whole, the whole, all of the elements together, what's the story? part of the purpose of doing what I want to do, or the other problem is what else do I have to do? What else do I have to do? But I get to do whatever the hell I want to do.

[69:41]

You mentioned that you had a conversation a little bit about the monocle of omskitos, and a little bit about the phenomenon of the work ethic, being physical with one eye to the earth, with one eye left, or it's got started when we pray, or we talk to God, you know. Well, in many of the world, and I'll go ahead and give an example, I can hand this to you. Who knew you had that? And you tend to teach these sort of economic acts together. They didn't teach me. The Almanel would try every week to give us the power to read, with a sermon, I'm going to go to all the houses, all the people, check and see if anyone was sick. Anyone who was doing, if it was medicine, if you don't have a rhythm, if the sun's setting down again. Oh, that was, [...]

[70:48]

When you took a googly thingy, those were like horseback horses, or two of them. Well, those would come on first, the pilgrims and the other ordinary folks. So they'd fill up for the night, they'd fill up for the evening meal, and go to our local grub when they left in the morning, and the corn. And that's what we did the first night, not for nothing. Another year, nothing. And I'd do it, this is our joint deal, you know, as a family, you know, just don't try to fool folks. more than a hundred, so you have to be an extraordinary person in terms of the kind of work I do. Well, I was on a pretty grand scale, more than a doctor, and I was a few medical students. And that was just the norm of activity. So as a rule, when you read the reputations of other kinds of students, and not other kinds of uniformed students, when they I bring with them the e-card and so forth, and one of the things that sucks on me is that I'm the one giving the report.

[71:54]

And all the things I'm supposed to know, I don't know what else is, that I have to put in the report. Well, I think because one of the things that I recently did, that I'm not... Well, I don't know, I don't give it. Well, sometimes it's difficult that way. I want to share in a talk, what freaks me out, all that. for the community of the fallen body. Well, all of that was in motion, of course, and we would not, I think, discuss things under the 15th century, when our economic base shifted from a lower economic base and a more or less static society to a profitable economic base, where money can work for you. and where our productivity comes from the money that I'm trying to make now. But in that kind of society, and also the kind of economy I'm going in, the poorer I seem to be working, or in an economic zone, it's a good time to go back to, in the early fiscal year, the poorer I seem to be working.

[73:13]

What's in Calcutta? Calcutta University, Cornwall. And everyone on the street, people from Cornwall, all the way up to the Christ Church. The Cornwall again was a place that really had the ability to serve. It had a good to learn. And now we're in the middle of my story. You know, where the monks don't have it. Now they go to other things, and things of other people. So it works very nicely. They go to church, you would follow. I mean, well, when there's equality, there must be social democracy before I join the Democratic Party. Well, I don't know, I'd like to know people who care, whether they're good friends, good, who care, you know, or they like, you know, or not, who are those with new democracy, and important, or you don't want to listen to them, but they have to come in. Now, I don't got to talk to you, of course. I don't think we should dwell on capitalism and autocracy, do we? We kind of have already become capitalists. by the time politics begins to happen. But, the society in which Calvinism was approaching roots, there was a society with a large political elite, like the U.S.

[74:20]

and others, which became Calvinist, or the middle class of Sudan, or the demonic right-wing of the middle class of Sudan, the capitalist society of Sudan. And so, therefore, in Calvinism, Calvin was not, was following Newton's 9th Law, the notion of a... if political elements became more of a work ethic and a money-oriented kind of predestination sort of thing, then it would put some of them to the modern development. In other words, our modern world is work ethic with the notion of money being something that you throw back into your... into a planet of your own. The productivity, the importance, I think, is a monetary thing, that goes to gain their farm. And the poor being somewhere together, in ten years, and, you know, there are some of those people, because of risk and resources, that is what matters.

[75:32]

And the monastic world, I think, is not. The poor are never good for it. And I could go through, because otherwise, how am I going to do it in 1925? Yes? I was interested in hearing what you described, because while I know that there's always going to be things that you trip people out when they come to you or whatever, I never really had some of my stories We have an obligation in assistance of giving alms, which really sounds a little different than having charity, as of now.

[76:39]

But that's also a much harder task. You know, I cut off the top. I think that the opposition wasn't in my head. They didn't register the so-called that it's a good thing to have children. You know, thank you. And no one else from the town was there on the Sunday when you were prosecuted and when you were removed of it. But the town itself, if you go to townspeople, I don't think they all agree with it, too. The church has its own court, and it's the official court of the past.

[77:40]

And I really want to talk to you about that, too. I was telling him things to do and he was really not talking to me at the time. I was keeping him from talking to me at the time. And all of that time, he didn't even talk to me. He was at first talking to me. Well, I'm the boss. What do you do when somebody's talking to you? You say, well, I'm not supposed to be a social worker. And I thought in my head and said, well, what do you think the church thought of itself as? And of course, the problem was that the first task of the bishop was to take care of the orphans and the widows. Because they're just, they are, they are always poor. They're always in fear and they're trying to learn what to do. And none of them, and none of them were able to do that, the most powerful man in the galaxy could do that. For every month. Humans don't pay the gas bill. And they're not always taking for granted, you know what I'm saying? And there'd be a small one-year-old who had only one second of courage and he dug the grave. And, uh, you know, it's the person, the person didn't have to go to a hospital

[78:44]

you'll go to prison. And I don't think we, uh, I think there's something happening, George, when you think that public assistance is not our dad. Or that, or that, uh, or that we've, uh, it's just the government supposed to do it. The government can learn public assistance started. After we had the motion, after we had the motion. Oh yeah, all the poor people on the road now. Uh-huh. Well, the other thing that's important is, you know, stuff that was included at small things become a problem in current situations. Most people are not, like, should be or should not have been included. So, like, in our current economic situations, things don't look that way. Or, especially in the open world, where you have to, like, confront the government, the state government. You're basically supposed to do it Well, when I was there, he was, like, it was a great opportunity for security for the future, you know? It used to be just incredible privilege, like, not to be caught in the grave or going for goodbyes, you know?

[79:49]

And then, of course, we didn't want to lose it, so we had to go through some strict rules before we could go on and [...] on charity, on community, on taking care of the homeless, when people have little, you know, who to take care of, who themselves are, not because they're doing it on their own, you know, over and over. And so, you know, that's, you know, the thing about, the more difficult question that is the question, you know, like, in terms of the violence in the world, you know, it's just a desire to make that, you know, desire to make sure a lot of people can have a good job and don't survive, you know, that's the problem. in New Orleans, New Jersey, with folks like Bowers. The dialogue has been very good. And I'm doing a biography of Bowers.

[80:49]

It's historical. But when I get in a town, and I do it, in a town like New Orleans, and it's kind of cool to try it out. And the story, one of the stories, would appear in my book, and it's just because it's really helpful to me, and I don't want for any reason. So it was the monastery running out of food, And then we could tell the seller that we were supposed to get rid of him. We gave him a credit card, something like that, to do that. Well, after that, the police were to be able to put people in front of the gates. The seller's wife, her colleague, her husband, all the things that can be done, and then we just tell it together. At the end of the day, we had a lot of lawyers. I got to the customer's court, the whole thing, the whole thing. And then we're at the court of criminals. Yeah, I'm responding. I know, I know, I know. I'm responding. That's part of the vocation, you know, to deliver. I don't know.

[81:54]

I don't know. I don't know where we go that way or not. I'm not the average. [...] It's a question of trust. I don't know, the argument becomes a thing, you know, do you trust God or don't you trust God? You know, and we support each other. And I don't feel that I've been arguing two or four things, but it's legitimate to be so bold about it. We need to turn the country into a better place. We need to make sure we have a right mind of people. We need to be able to ask questions of them and to ask what they want to do. We need to be kind to all of our brothers and sisters.

[82:57]

We need to do what's good in life. We need to be a little more open to that. We need to be a little more attentive. I knew I wanted to take my daughter to God, and I think that's the greatest responsibility, but, you know, maybe that's not possible. But I think I will move on. Even when the community was found, I don't think I'm going to be standing for my daughter, personally. Even with me, with my father, with my husband. I have spoken a lot. I haven't been released for a long while. because they were not known to the community because they didn't belong to them, they belonged to God. I think that's where it was probably the churches that were to come from. That's when the trouble began, the social division. From what I'm recalling now, the town put the man in lockers.

[84:00]

Of course, other people did the same thing, of course. That was a tragic thing. You know, little things like, you know, dogs, little activities, little activities, the dogs talk for a little bit. Or in the different dimensions, you know, what I call the school talk, I call it a little bit more so. You know, what is to prevent us or prevent us from moving? from twinning, doing all these things and yet never really just upon vision watching do gooders. You know, they'll occasionally come together to play. They'll show up on the repertoire for the good news. But to that, there's a common vision, you know, drawn by a point of symbols that aren't in touch with reality,

[85:06]

I think what I meant to say is, how do we know when to go right, when to go left, [...] when to go right, when to go right, when to go right, when to go right, when to [...] go right, when to go right, when to go right, when I don't think that's what was important. There's five million people living in a YMCA or YWCA that have the right to be out there. No, that's what's important to do good. That's who the men call the parents of. How do we know we're going to care for everyone? Are they one with? On the inevitable, that the first generation of the founding, or the person of the founder, It's going to be a good one, but I'm pretty sure it's going to take a long time. It's going to take a lot of [...] time.

[86:08]

It's going to take a lot of time. [...] It All the perception of the co-operative. One thing I learned today in post-it, and that's what I learned today in the lab. That's why I like all of it so much. All the columns. It's hard to put it in one word for you, right? It's a perception, a sense. But the, by what, by the argument, the column, remember, which, which, which each one must answer. And which, you know, Brownlee, Brownlee, when I got the movie, Brownlee, The name of the rule is that when you talk with an individual that belongs to the community, it is always done at the individual call. The only rule under which you can't, or which you refuse to fight, you must answer, and you must say yes or no.

[87:11]

I don't know what that means, folks. Whether this rule of law exists on the community level or not, all of this is what we all hold to in our culture. And then it goes to knowledge. We'll be down there in one of the long lines. When you've got...

[87:30]

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