And at the same time, it is a challenge So I've got to develop that, that we cannot really focus on the meaning of religion, the meaning of spiritual tradition, without being challenged into our prayer life. So I'd like to brought the point of our social responsibility to bring people responsibility for spirituality.

[01:11]

And our social responsibility is done to this concern for the spiritual welfare, but all of them fine, because We plan that the health system, we are concerned with the happiness, no matter what we do, our so-called responsibility. We're finding a concerning target, the happiness. And happiness is overwhelmingly connected with fear of drought. That is the first point that I'd like to be clear about how to keep that up. or spirituality. Spirituality, I think, really applied religion, if you want to put it there. Religion lived out of the temptation, and that's all. Nothing happens back to this very much from Australia.

[02:16]

But it's just spirituality is our religion. And that religion, it devises its hands. Indeed, our quest for being, for optimal reflection. Seterious religions, Jewish religion, more recently to part one, whatever else it may be, are just so many ways, but then it is judged for being, turned with God for being. And therefore, I think it's a very good way of putting it that when we listed our negligee, it presented our search for leading, our search for optimisting. That includes it's important that us to find a way which forces us to introduce God as

[03:25]

in this particular very effective God. Surely, like we say, that religion is the quest for God, but we have included God. We have included everything with God, both believing God. He's the source of God. He's the source of all in the need. But we introduce God now in the definition that we have stupid, not only atheists, that we've been privileged to understand that what we've been privileged to get out for figures. But we have also interviewed, say, colleagues who don't believe in God, but don't believe in all of the reality, which is exactly what we believe by God. So we did see that religion has the quest for being, [...] and the quest for all of them. But experientiality And the appreciation of, for instance, religion spreads with every variant of religion.

[04:26]

Just how does that press ball really influence the way I make cards, or something of that sort? That's my spiritual child. If it does, I just thought I was very spiritual person. And we have to face it. So if we see it in this context, then spiritually, spirituality is quite simple. to our close concern because ultimately our close concern is the concern for everybody's happiness. And happiness is most likely for dealing with beings without finding the meaning. In fact, this is just what our happiness depends on. It's just what we have this powerful meaning or our mighty meaning in whatever we are doing, or You can easily change this into your own experience. You simply have to ask yourself, who is it?

[05:30]

Pick up one person who you know who is really happy. That's happy. The happy is just you know. And then they don't be unhappy. It's good. Also, that's good. But some of the people you really know. And then you simply need that. What's the difference? But the penguins lie in what the one-serving hadn't done, well, the help, and the other desiringly things. Maybe not. Maybe the one that is the happy one had such length of the best before. Well, it's really great to tell me that the one-serving was happy. It's fighting whatever he or she is experiencing. It's really cool. I tell about it. Every day, if we think of what that might be, and that makes us absurd. So that leads to the extent to which we find need, even in some sort of way, to which it means something to us, we are happy.

[06:39]

That the people who were tortured to that, slowly, had their perfect empathy to us, that really, comfortable with learning to happen. And then other people were asked to get everything you can think of. And they never took a step. Just get out of it because it was on the air. But I have to get sure. So what that is to me? And is it that? He said, well, if I don't think something tax-makers said to parents, what does it mean? They don't. Does it make a difference? Does it make a difference? It makes a difference. It means something. It loves us. And there we are dealing with, again, something that is not necessary to give when we speak about purpose.

[07:47]

And I'm coming back to this because the very one thing, that things that should make and a life that's canon for the purpose of validity, what its meaning is. Meaning of thermos should not separate from one another, should not separate off against one another. But certainly, because of its purpose words, it does not yet have meanings. And this is the possibility that we need to also concern, because it lies like the conclusion of where A bunch of the basically lines we made. I'm thinking places of Professor of Organistic Biology at St. Professor of Organistic Biology at St. Professor of Organistic Biology who says, I need something of that sort.

[08:49]

And he says, We know, up to date, how to do most anything. Make you most anything with video reflexive, but we don't know what. We have to reflect this completely in our game. All we need to do is push apart, but we don't know what. How do you know what? And then you go, the religious leaders, and we expect them to tell you what to do. We tell that you have a religion, not the end of the book, but the end of the beginning. Their meaning comes into art. We expect this to tell you what to do. Then you come up against the next problem. But don't, I am the trepid, who we expect to be a religious leader, give you tools and thoughts. when you ask, well, what do you do?

[09:55]

And there are thousands and hundreds of thousands of livings around today who say, we don't want to lose and don't. We want to know why. That's an Italian myth. And that is the other part of which we've got to be. And most wives can't believe this. If you start out with ethics, that is, with the framework of ethics, all clean down, lay down, and just be quick. And that, unfortunately, is what we have. I usually give it right here, but with religious education. Start out with ethics. You never get to religion. There is no way from truth and don't to religion. But when you start out with religion, you never just get fed. It can't be avoided.

[10:56]

And there is a tremendous amount of practice working there. You see this. In fact, we see hundreds of people, thousands of young people, are going to other . Why don't we come to their own parts of the church? Because all that we are offering them is . They go somewhere where they get religious experience. And I can see 400 young people listening to a Swami who gave it up for about an hour, just one after the other.

[12:12]

But that was the kind of blind date of a defense you actually experienced. And so they didn't take that from that. On another occasion, Dr. St. Martin, there was a bunch of drill. And there were so many students, you see what you see this, like kind of outsiders, and they're not The horror was just a pretty feel for the lecture. So they put ladders to the big one, they kind of have to be, they get to the window, which is the end of the big one. And we should have expected to prevent it as a very good nation. But one of them was over there saying to their companion, but they could say anything that my daughter's business didn't touch. And that's absolutely true. But why do people go there and eat it all out?

[13:16]

And they don't come together. Because they don't want to lose at all. They do not want to start out with edits. They want to start out with religious experience. To give a person religious experience, they have some experience through which we find maybe in our life, and . There are simply the response to the religious experience. And that is to have to cause major, I would say, social responsibility, divine in providing that religious experience. And the question is, do people? And if you have to say, And she had an effort admit that we don't provide this religious experience, and that this is the reason why the other people go to other sources, that she had to find in this very application the challenge to beat our own spiritual.

[14:30]

And how do we get this religious experience? You're not going to do something that's specially set up to abide every year. But we get it through with it. Now, we do these incentives. We've been set up like a little bush cow in there. But the feeling there, our spiritual life comes in, and our spiritual experience, is how a healthy day with it. It isn't those real things. Right now, You find exactly one of those there. It's one in which you get a little additional push from, take the little line out, consider getting really stand, and go back on. But in this, if your spiritual experience is limited to those, it's me. It's me.

[15:35]

Now it really thinks. Now it's a joke. That's where it really thinks, to live a life of faith. And if we can really, if any of you really be very correct, then you are in a position to offer what they're really looking for. And anybody can come up with this text. And everybody's called to be come up with this text. I'm not really worried about the young people who followed Bowling's pictures or many other pictures. I'm much more worried about the camp. I mean, they're very serious.

[16:39]

For one place, I have met so many, many young people, but most people have to say that humanly speaking, there is no way for them, no direct way for them to a Christian spirituality, to something or other that has happened in the courts of their religious faith, doesn't access to the law. And the Christian message is inaccessible to us. It has really been presented with a mystic perspective have a good time, or maybe not pretend in the dark, but something else, they could hear it in such a way that whatever they consider to be with Christianness or connected with it, they have to reject if they really want to find God, if they want to be honest in themselves. This is not their fault in education.

[17:40]

It's all. Christianity has been presented to many people in our own society, or the Christian message in such a way that they must reject it if they want to find God. And so thank God that there are other teachers around who are pointing away to God, and we got there, and when they get there, they're not there anyway. It doesn't matter to God when we got there to be Christian people to others. But what happens normally, and that's very encouraging, especially for the more traditional-minded ones on earth. What normally happens is that once they have found spiritual, once they have found religion, like once they have found God as the source box, very soon the Jewish-Christian context comes back, because they are formed very early in life.

[18:41]

I know that you are this court, but I don't keep having to say they could identify that as through Christianity. But what I have found in explicitly, I have found the church and have found the sacraments through Buddhists, or looking into it. Because once they find the spiritual direction in their life, which is somehow blocked by the Christian education, they come back to their early experience, to the form, to the imagery, which they grew up in a very early language. And therefore, I think then, our challenge is to deepen our prayer, because prayer is not saying prayers, but our prayer, that this would be our life, communication with God, that is our spiritual life.

[19:48]

That is spirituality. That is that spirituality that Christ Godini have tried to maybe live in, from which nothing is excluded at all. And what I'd like to point out to you is that as we go more deeply into our own Christian spirituality, into our own Christian the most effective Christian tradition. We open our eyes for the other great spiritual traditions. That is what is happening. You don't have to have a Buddhist teacher in order to find what is really exceptional at the part of Buddhism. You don't have to have an Indian guru in order to find what is the very part of India. because men's race for vegan is one, and all these different forms that this race we take.

[20:50]

It's inter-dimensional. We have just so many damages and whatnot. And so I would like to kind of develop that from our own position of prey, from our own position of prey. If we only go deep enough into it, we could discover more of the dimensions that other spiritual traditions have motivated, in many cases, much equal and much more faithfully than we have. But that doesn't mean that they are ours, ours too. We must start out with what is our most traditional or our most that are very well before, not great. And that is, most of what I tried to say last night, our communication with God through literally every word that comes from God.

[22:00]

Now, the most difficult way for a Jew or a Christian to put that out, For someone who wrote out the biblical definition, the most difficult way of finding meaning in life, finding God, is to understand whatever happens to us, or whatever can experience as the Word of God that comes to us, that which everything we see is God speaking to us. Everything we hear is God speaking to us. Everything you've received in whatever way, so I know, is God communicating with us through these words, through these various syllabus, as I said last time, into which the one eternal word of God is spoke not. But various ways in which the one eternal word of God is spelled out. There's another one of those specific stories of which I wrote one of three last time, which illustrate the beautifully

[23:06]

It's about one of the great masters, Rabbi Estesia. And a thing that he said that he could never quote his master as a rabbi supposed to do it. The thing that Nick who said is that poor Rabbi Estesia never quote him back because he had never heard a secret term of that. The reason he said that his master would start At this level, they're quoting scripture, even if it's a little scripture passage, which you don't put in that term. And the scripture passage started traditionally with the words, and God spoke, and it's on the passage. And when another associate heard, and God spoke, that took it up to a certain point in. And it was already in ecstasy, and it carried on to such an extent that they had to take it out of the synagogue, where they walked, And when the story comes, he was standing in the water, like a wood chip, and he was eating the water and dying out.

[24:14]

God spoke. God spoke. And what Kubrick tells the story, he says that you shall do more, probably, than others, both the servants, both of them, because with one word, the world is created. And with one word, the world is created. That is what makes the Jewish Christianity clear that God speaks. And everything else becomes meaningful to us because we believe that God speaks. And this is not restricted to the world believer that is so basic to our rest of culture that it must in every air and people who may not be identified with any church or any spiritual petition they want, have nothing to do with any organized religion, will still experience meaning in terms of a word.

[25:28]

Whenever anything means something to me, I say, it says something. When it comes meaningful to you, it comes meaningful to you, you say, that speaks to me. That loves me something. The R means on the references to the verb. It becomes a verb. When it's meaningless to people, you say, this is absurd. The very term absurd gives the whole story away, because literally, absurd means absolutely death. And when you say, this is absurd, that is absurd, you have really said something about yourself, not about the outcome at all. You have simply said, I am absolutely death to what this situation of this state or this one has to say. I am death to the particular word of God that is coming to me, here and now.

[26:29]

And that's why I call this situation absurd. really tired, so I asked to look at that. And it said, absurd is all how it's called generously for what we need. We have a choice between a lifestyle that is absurd. That means we are not risk for a really full life, as that is possible. But we get in that full sense. becoming a follower system and a responsiveness. That's where the social responsibility comes. The response, not just sleeping back and listening to it, but a responsiveness. That's what obedience is taught. So what obedience is in the whole European tradition, begin to make the violent sense, living by the word of God.

[27:33]

That is important prayer, which is the most significant expression of Christian and Jewish spiritual. Living by the word of God. For those of you who are in the fire, I may explain this with just this response, living by the word We pick that up at the last Friday night in the last Thursday. There would be other talks. Now, I do not have to much overlap with what they will hear. We don't have quite enough sleep from the environment. Listening to the word, living by the word of God, we pick that up there that it's not for our whole evening. And just one thing, you said some of it, I'm sorry about it back then. In fact, the notion of a verb as the reality that is meaningful to us, which is so simple for our whole life, whether the Christians or children or just rest of us, that this is almost impossible for us to realize that another condition could find meaning, could be more of that place for all people meeting which is .

[28:57]

By another way, it went to work. And this is awesome. And we should be able to appreciate it, but we can't do something else. There is a story, a Buddhist story, which is almost perfect with that story of Dr. Succia, who was so stuck by the French line, God speaks. And the French line of that The same story, it is, I have heard the sound of Northside. It is one of those, we can start out with one of those winners, one of the students of , most of you have probably read the story about this. The master gives it the skill that leads him to his spiritual awakening, meant to trust faith, his reasoning mind to the point that he finally overcomes this reasoning and goes beyond reasoning.

[30:14]

And the little that the master gives the disciples in this case is, well, retract your hands. So you have heard the sound of two hands gap. Two hands gap. What is the sound of one thing? the sound of twice what can't happen, so what can't sound of what? And the student hauntless, they said, and vessels spent it for a whole year, and finally went, have the insight. It cannot be stressed in any other way, but say, I'm not proven to sound approach sound. Now, if you think that you can't figure it out, what you're going to be on the wrong track, because that's your point, you can't figure it out. But there is something that calls John Watt. And the most bizarre thing calls John Watt. And that is the son. The North Son.

[31:13]

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