the silence out of which tomorrow comes, the silence out of which the world comes. And in following the dimension of spirituality, we are, so to say, centered on the virtue of God, completely the center of our spirituality. Buddhism is centered on the silence of God. What is then in our spiritual mind? But what is in our view the silence of God, it is the Father. The Word is the Son, and the silence is the Father. We must admit, we really don't quite know what to do with the Father. In our speech there is one line, or one left-hand line, about the Father, and really all it says is that he is the Father of the Son. That's all we can say, because there isn't much to say about it. There's nothing to say about it.

[01:03]

Everything that you can say about it belongs to the world. And if you say it, it belongs to the world. But the father is, as C.S. Lewis puts it, that silence of bliss out of which the world comes. The good way of getting away from the picture of the old man with the beard, that's all right. We need images, and we shouldn't be iconic yet, but we should have many different images so that we can destroy one image with the other. And the image that C.S. Lewis Parkinson's work on is image of the abyss. And he says, we should have in our mind no likeness of the abyss of the form into which May the creature not drown its thoughts forever and ever, never to its ear and never come back.

[02:06]

And yet, this abyss of silence becomes the womb of a bird. God, the Father, expresses himself, as he said that night, completely and perfectly in one eternal birth. And this dimension of the silenced young looker, that is something that got involved in all of real life, too. And very many people somehow experience this, but they don't know where to hang it on to anything that they know in their mind. And so they cannot cultivate or they feel natural about it. But that was a long and long time. But very many people today say, well, Look, my real prayer is that I'm just completely silent. It's just being in the presence of God in silence. And the more silent I am, the more I feel that I can be greater.

[03:11]

Let God be God. I can stay silent. Well, if this has ever happened to you, That is a perfectly traditional form of prayer in the Christian tradition, and it's what we call the prayer of silence. Ultimately, I made it sound so complicated that nobody would recognize it. But that is perfectly valid, and it fits, by the way, the Buddhist dimension of our Christian prayer. That's what Buddhists are all about, that silence. The sound of no sound. And the circus belongs to the bird. It's a bird. We know that, but we don't focus on it. We're not fully aware of it. We think we hear only birds. We're not aware of the circus. We hear silence. Then we hear more silence than we hear birds. We think that we hear only sound when we hear juices.

[04:12]

We're not aware of it. Then we hear more silence than we hear sound. Only if I could remind myself, they are big organizations. They have thousands of times. At one time, there may be as many as 2,000 times, maybe several thousand times. But what about those thousands of times to the last day? You hear them. You hear them as last day, because otherwise there wouldn't be any music in the last day. So you should hear the silence of those pipes that are not breaking. And that is just as important for the music as the sound of those pipes that are breaking. And it goes deep, much deeper. What you are really hearing when you're listening to the Word, my Word, friends, just now, is not the Word. It is not the very Word. but it's that silence within me which comes to birth and reaches, again, not your brain or your ears, but your heart, that silent center of yourself.

[05:21]

And unless my silence comes to birth, it's just chit-chatting, that didn't work. And unless it reaches your silent center, You don't understand. It's just words. It's just a picture. So a real dialogue is not so much an exchange of words, but it is an exchange of silence by means of words. And that is all that I mentioned about feeling, because your dialogue with God also is not an exchange of words, but is an exchange of silence by means of words. And this is something, of course, which we haven't experienced. Just talking about it does hardly anything to us. We simply might put our mind in this direction. We've got that. Well, then, let's be silent, and let's follow it up. But I just really want to note that there is a third dimension of a quest for meaning, and that is understanding.

[06:26]

Obviously, without understanding, there is no meaning. You have to understand, without her, there is no me. Because whatever it is, the fact that we have spoken to her, whatever it is that means something to you, means something to you because it becomes, in some sense, a word that's history. So the dimension of her is is definitely there in history. The dimension of science is definitely there, because, as I have just shown, I hope, where the dark side is deferred. But there must be a third dimension, and that is the dimension of understanding. Understanding is neither the word, nor the sign. Understanding is that an atom Through which you go, through the word, through the silence. You hear the word, and through goings and silence, which speak.

[07:31]

Not leaving the word behind in any sense, they are not in this sense separate. I give you a very clear view. example, but that's one of the big ones, that points in that direction of what happens when we understand. Suppose you're driving along on the highway and you come to a green light on the intersection. And when you stop there, and you look out from this green light, you have all sorts of beautiful thoughts and experiences about the green light. You just sit there and think. A really tremendous experience was that you have to understand that you haven't understood what this light is there. Then you thought, you can sit there and thought, you have to write the message. Now, if you come, and you see the green light, and it hardly kicks, but you just see it quickly, and you set on the gas, and go through, and somebody may say, was that a green light?

[08:37]

She says, what? It was a bad switch. Then, that understood that it was a green light. You understood because you didn't get stuck in that dream, right? But you went right through it, so to say, to the goal. That's the message. But that goal is completely silent. It's completely invisible. It's crazy. You can take that graphic right apart, anything you want, and you no longer find the goal. It's nothing. It's nothing. It's emptiness. It's silence. And yet, It's that door that speaks to you when you see the light. And the understanding is that door with which you go through the world that you in this case see. to that side, extension to one that this word conveys. And that is exactly what the problem is. In this case, that's where the comparison breaks down.

[09:37]

It's an ordinary sign, and therefore, that we can say, all right, let's go on. Let me keep going. We won't get involved. All I want to show is that there is not a dynamics by which we go from the word to the sign that we have to convey. make this move, have He really understood? And that is another dimension of meaning, and therefore it is another dimension of prayer, and it is the dimension of the Holy Spirit. Because the silence of the Father and the Word are united, so to say, by the Spirit of understanding. That is how we understand the Word of God. That in His own Spirit, which He has given to us, go to the Lord, to the Father. And that's what Jesus says, I am the way. and leads us to the throne. It's the image of the invisible throne.

[10:43]

He who sees me says he's the throne. And, of course, we must not expect that, but everything has to be created in him, and through him, and therefore everything you see, and everything you experience, every situation, is the throne of God. us to the world, and wants to lead us to the Father, if in the spirit of our understanding, we open ourselves and respect us, ourselves, we may give ourselves sufficiently so that we can be led to the Father. And that leads to the Hindu dimension of our prayer time. Because it says one thing, that the singlest pitch Just as the Buddha, and that the insight that God speaks makes Christianity speak, and the sound of the bow sound makes Buddhism speak, it is understanding.

[11:46]

It is this insight which he does not learn at all yet. He over and over again, that God, anything, anything strong, is automatic, God. And vice versa, your manifest God is the manifest God. That is exactly what Jesus says, I and the Father are one. I, the Word, and the Father, that abyss of silence upon which the Word comes, are one. And that is another dimension of our own prayer life, and it is what we call contemplation in action. not concentration, purely action. That you do something with your hands, and it's so simple that you can keep your mind up. You're working down here, you're looking up there, and you're concentrating on God. Then when we're not working, we won't be able to concentrate.

[12:47]

We'd just be distracted, horrible. But concentration, deep action, really deep. that in your very action you find welcome, because it is the Spirit of God who is really acting. That applies to the simplest tasks of daily life, just cutting the vegetables for your soup, and it applies to any post-complicated social action that is a very happy hour. of what the Spirit of God wants us, we can contemplate God. And it's a kind of different dimension from contemplating the birds, and from finding God in silence. But it's not separate. Inside of it, we keep a whole different dimension of it, because there are the three basic ways in which parents can go to God, and God is the guide of God. God is the Spirit of the Father. As he said, the Abyss of Silence explains itself in a word, knows itself, in that same spirit of understanding, and gives himself up in his word.

[13:55]

And the word knows itself, and knows the Father, and loves the Father, in that same spirit of understanding, and gives itself back to the Father. In that tremendous movement, And in that sense, God is not only the giver, but also the giving and the thanksgiving. And through this thanksgiving, the gift returns to the father, and the father becomes the recipient, as it were. Because the one who gives thanks, then the one who rejects thanks, receives thanks. So the giver becomes the receiver. But then it's a kind of spiral that we spiral into a spiral of thanksgiving. that our life, our spiritual life, it seems to have been reversed in this movement, in this military movement, which in which Father Schleus recounts and sings. It's a tremendous dance that's going on there. The Father giving Himself to the Son, and in the Son, and the Son to the Spirit giving Himself back to the Father.

[14:56]

And yes, it's inviting to think that it's a tremendous dance. And that is where our real social responsibility lies, and it is the savior's prayer. To simply, not to do nice things for others, but to simply become ourself. To be fully ourself. And that is what makes the Lord of Darkness be light. in coming out to do so. That is not, it cannot be accomplished by a formula, that you do this, don't do that. That it is going to be accomplished by the courage of faith, to go from darkness to light, to make this inner movement, to constantly go, to find meaning, to open yourself to meaning, to listen to God, to listen to silence, and to understand. And I think that we could, on a thought today, be no better way than if we imitate her in precisely this.

[16:06]

She calls it on pilgrimage. In that courageous going of God's wisdom, not by want, not by blueprint, but by the courage of faith, trust, by the cretaceous and pre-spawn in a vegan and so-called vegan life and radiates this being to all animals. I realize right now that I have left a Thousands of little loose things hang in, and they sit on a little pine. You are forced to pick them up any way you want. You have to look the pine up for questions. Before we go, if you wish, pick them up any way you want. You are, of course, between one another, being appealed by quantity of which everybody ultimately has on their mind.

[17:12]

It won't be a threat. Silence is so necessary in our everyday life for people to get in our pace. We're not really going to be lazy and uncomplaining. And I think this is a concept that we live by. And what you must have is a sense of stillness. And I think in the home, the mother was especially selfless and mischievous, so mischievous. I thought she didn't like it. She behaved insolently with us. But we forget about these times all the time. But I have to not beat you up. I just wanted you to know. or a genuine action before the cross, would I say something about love of David, in love himself?

[18:21]

And I was actually paying attention, and also then I left this question out. The way he asked the question was not exactly the way I was trying to speak about it. And so this makes him have another question. But I would like to bring this in here. I'm thinking at this moment about your question. So I asked this one. Well, there's a lot of data, and it must help. You can approach this in the greatest of manners, regardless if it stands right in the center of our spirituality, from an ethnic point of view or from a religious point of view. And I'll try to not bring up what I mean by this different approach. Most of the time, it will be approached from an ethnic point of view. And then if you go on towards the complicated questions of some lines in case I miss you.

[19:29]

There's your neighbor out there. Now you all want to get these over there. Now lock him as you lock yourself. So first you have to lock yourself. And you have to make some complicated language to know just exactly what you mean by loving yourself and all of that. Well, I'm really explicitly loving myself and all of that. And then you have to make a lot of money with your parents and feed your neighbor out there, and she wouldn't feed herself or something like that. And it gets tremendously complicated. And then you ask yourself, well, why should I do that anyway? Why don't you go and ask yourself why? You may go on and try. So when you try and ask yourself why, some of you may say, well, things don't always go as you would wish them to. Well, I'm not so sure at all. Some of the greatest problems have come from precisely what you have described before.

[20:33]

And we have seen an awful mess of it on one stage, both on the domestic scene and on the international scene. It's not at all impeded here. It can't be justified at all. And besides, this is not at all being the Bible it presents to us. Beings would often incline to think that the Bible tells us something like this. Make a real effort in Guantanamo. You know it's difficult, but you have to try. You have to try hard enough. You came to Guantanamo, and if you really accomplish this feat, then you get there, and thank God, you might be a Seahawkee winner, and then you might get to it. But really, this is the real Guantanamo thing to present. It's a difficult task. Do it, and if you really accomplish it, you get it.

[21:35]

This is by no means the way the Bible presents it. That's the ethical approach, and it is not the religious approach, and it is not the biblical approach. What does the Bible tell us about it? The Bible doesn't say, love your neighbor, and then you get better. The Bible says exactly the other way around. St. John says, this is how we shall know that we have passed from darkness to light. You cast from darkness to light. This is how you should know that you have passed from darkness to light, that you love your neighbor. So just sit there after calling up with faith, whether it will be faith to love the neighbor as yourself. And that will be the moment when you know that there are mass bombardments to land. Not make an effort to love the neighbor out there, and then make a conflict somehow that can't be too long.

[22:38]

You may die, but it's not worth the while you got. Well, what is it that is passing over from God on the street? Well, it sounds awfully much like Enlightenment, doesn't it? And in fact, Baptists, the earliest name for Baptists was the Hottismos, which means Enlightenment. Something that belongs to us, too. Belongs to our own tradition. And I think we should connect it with another biblical passage in which St. Paul says, that no longer I, Christ lives in me. That's what it means to really hear the good news, to really become alive in the good news. I am dead, but no longer I, Christ lives in me. Now, if the important thing I am, and if I can say I am, and if you can say I am, then what is the real step

[23:45]

of the poor and the weak and the few is Christ. And then you have passed over from darkness to light. That is the religious experience of passing over from darkness to light, that you know that your real self is Christ, that your neighbor's real self is Christ. And then you can prove that you have a good pass over from graphics to writing, by writing your data and yourself. Because it's obvious that if you yourself, and say myself, and myself, express, then you must write your data and yourself. They must not stop being it. But we're proud of you. It's going to be difficult. And you can never accomplish it completely. So on this side of the door, I'm going to tell you, it's going to be hard. It's an entirely different thing from working out a reality which, as a religious experience, has happened to you all, and trying from a moral standpoint to accomplish something which might eventually bend to that and never does.

[25:01]

Do you see that, Mr. Nason? Please, if you could, get your feet into it. We call it the advanced version because that is completely The very turning point of the kids' message, that's where the Good News was. We have presented the Good News, and St. Christ had come to tell us what we must do in order to be saved. He came and said, this is the greatest commandment, love the Lord your God, love your neighbor as yourself. And if you can do it, you will be saved. This is not who it is. It's that big bad person telling you all you have to do is answer. And they didn't need Jesus. They don't need anybody to tell us that. We just came to go in. He didn't come to tell us. He came to tell us not what we must do in order to be saved. He came to tell us that we have been saved. And now there's a point. And the point canvases into us. And Sunday after Sunday, whenever we have a reading from the letters of St.

[26:05]

Paul, it says, not by true feeling of awe will you be saved, but by grace that means completely gracious, you have been saved. And now let us hope. And the moment keeps with us that we have been saved. Hooray! We have passed from darkness to light. And now we will love our brothers, and that will be the proof. It's a complete turning upside down of what we thought we had worked when we learned our Christian faith and was not working the other way we had taught our children. And that's why our children had to go to some other place where they first got at least something else of the good news. At least something about communion had gotten them. not from the Christian sources. But the moment they have discovered all of this, they recognized it in Christianity. And maybe they could have then done the right thing, if they hadn't used the word.

[27:05]

Not in politics purely, but not in politics more or less, because the world tradition can have politics more or less largely. Without it, they actually don't. That is, we had two, which is one of the very large state companies. But first comes the big interest exchange. And then comes all that wall of the system. Do you think that, of course, do you think that if the land takes more pollution, then who will spend more on the environment? Well, I don't know what's his approach with my exercise, but I think he said he's never been to there. There is no way from ethics to religion. But there is no escape of ethics once you get into religion. I was going to ask the same question. I don't really understand how Saudi Arabia acts. I don't see it that way. Yes, and I know why so many of us have the difficulty of seeing this.

[28:14]

Because what we got was not really pure. And what I say applies to pure ethics, to pure morals, to pure news and law, to technology, to religion, to humanity. But what we got is was, of course, a mixture of religion and ethics, with so much emphasis on the ethical aspect of it, that the religious sort of fell out of the paper. We don't empathize. But it was there. And so if we ask how Well, am I soon to say lost? I have spent my last 45 years, and 60 years, and 70 years of my life on that track. Am I sort of lost to have to catch up with it? No. Fortunately, we've always got a little bit of religion in with that whole ethics, you see? And that is what really saved us. But we might as well see a little more clearly and take it to a part, and in the end,

[29:18]

Surprisingly, it comes out very much the same way anyway. St. Paul said, if you love God and believe, like I didn't know about, maybe St. John Paul, like he said, that you have to build the whole law. At least from that, it's easy to say the whole law at the top, and speak, and hang on. So if the cook can somehow get into it, we have always had some religion in there. But we have it in there because he did ask, why are the students at the homes? And then somebody said, on a public ground. and so called our little religious experience, those moments in which God has started through whatever experience wasn't vitalized and sort of entered into our religious question.

[30:20]

So your problem is And it comes not from you and I being able to see that do's and don'ts could never get us from building the God, but you've got to contain it, because what you've got as ethics has already a very strong shock of religion in it. And that is what we call action and safeness. And that is true, too, for all of us. Mostly, we have to be in control. You have to pick your hand and do something about it. But the meaning of it, the meaning of it, the life flashes upward. It means something. It does something. God touches your heart. God speaks to you. God lifts you up to himself or someone. Where religion really comes in, the religious life of so many of us, is not our religious instruction and business, unfortunately, not in church most of the time, but is in those moments of when we go fishing.

[31:36]

And that's why we can go fishing, because they want an alley guy who will be able to contemplate. And of course, the Joneses would just laugh at them if they sat there for hours and hours in contemplation. So why not hold a fishing rod in the market alley? Well, what you're really doing is you're contemplating. You're sitting in silence for once. You're sitting in silence. And God clearly can do something. And those are the moments of clear way of promotion. And the only time when we are really trying to find one to pray is when we are saying our prayers. That's to say that most Christians pray when they least think they are praying. And when they least pray, Father Buddha comes, they least care about them, they think they are trying to do good. What are the other Christian religions that you think are better than the Greek and the Russian?

[32:40]

Do you think that they belong to the worse faith in the world? The question is, did other Christian denominations grasp this better than we did? We, the Catholics in this country, when we emphasize that they belong, we are saying, Well, yes, this is something which Vatican II came to see very clearly, that the insistence on, well, as we say, by faith and so forth, In this case, losers exist on it and something in it, which is extremely important, which one's not even lost sight of because of all this pain. or this entraining mental chapter that I mean nobody can just sort of create it clearly. This is entraining, you can say they're writing wrong words, but certainly today reading here you see that the insistence on this aspect of faith in yourself is absolutely essential to the Christian message.

[33:46]

However, a good course points out the others were writing neither wrong Just as I would say here, I didn't know this at all, because when you really don't care for what happened today, but just before that, in two or three weeks, is that many of the Christ-denied nations, who had signed out by faith alone, ended up in a maze of thoughts and nothing else but just sleep, noon, and dawn. And nothing else but sleep in the morning. Just all of us, just sleep, sleep, noon, and dawn. And if the Catholics on that evening who were at the not much of an ear at the time for faith overall, because we realized that some other things were not sufficiently emphasized. Ended up by having quite a lot of faith of our own, if you want, at least even distorted to one that you could still always go to confession, you see.

[34:54]

So I think that in the course of history, things aren't worked out so quickly in public spaces like that. In the end, it turned out that those who sought out things by faith alone were much more caught up, in some cases, in doers and doubters, and in just sleek, snake-like statics, than those who thought it out in verse and read it out. Unfortunately, I cannot be to tell you much about it, because I haven't sufficiently studied Islam. I can tell you this, in this very sketchy and very, very small map of the world that I sketched here, Islam does belong to the world religions.

[36:05]

Judaism, Islam, and Christianity belong so closely together that if this God speaker, if any, may just draw one more, and they are far settled on the world, But from there, we have to go on and see what is the special contribution of Islam to the world we live in, just as there is a special Jewish contribution. And then from there, as you rightly say, we have some very important bridges to the graphic as well. And just while we read that, there are a lot of good books out about Judaism, especially from which we can learn about the government. But I'm not doing all of that reporting. I'm not doing all of that reporting. Yes, lock on and do what you will.

[37:14]

This is an illustrious work, what you might think, that some people are very beautiful. Only some people get very nervous because they think, wow, what is he going to do next? And the whole point of the thing is that if you really lock and do what you will, you'll come out not You will be doing what fatherly and kind do and have the bravery to do. That's the Lord's plan. That's the divine action of our God. I think one of the problems is, and this is really good, is that we need to see that when somebody has feelings, you know, for example, a real soul is trying to get a healing piece, and the soul is good for it, you know, there's a deep healing. And yet, a lot of people are saying, let's not feel the same. What you're saying is that the real, real, like, the funny argument was even that argument.

[38:15]

Yes. A lot of complicated things after it really just comes out subjugatedly, and it ties in with, again, our social responsibility. It's, of course, the whole question of peace. To Drake's character, one of the important parts of The King was that at the gate one way, at least in that point, was that they saw what Muspian, if he wants to return to express it very well, that there is no way to peace. Peace is the way. And then they saw that they could surround themselves with a source of co-workers who understood how well at least the act. At the moment, if you do that, you point to the purpose bracket and you point to the entities bracket.

[39:22]

And ultimately, they lived the experience which surely was the one they would want to be. And that is always the case. but keeps it away. And then it is in practice at all. But what goes in practice, it turns out to be nothing in any sort of sequence. Because if you don't see nonviolence as a means to an end, then you can't accomplish the end, but only the beginning. And you don't know about anything else that can happen from there on. And even if you are killed by what is within what sort of science, was to continue the development of technology. And she arrived there. But she made it a means to an end, no matter how tragic it may be, to get involved and navigate it. She's been a hero to all of us. She's been, thanks to me, she works on a big scale. She's working with a lot of people. By our own experience of going out, it would be the same for me, it would be the same for us.

[40:26]

I've got to sit in a position for the entire year to sit there. Long enough to put it on the ground to say you have to do this. And it seems to me that that's not quite right. You have to die and sit in this one for the remainder of the year. I don't have time to die. Yes, I think you're right, but I would not like to make too much of a dichotomy between this realist and idealist, precisely because what we are driving at is that the real, real is what is planned and what is idealist. Instead of this dichotomy, we never get across the gap that we have opened up here. What we did, we saw, obviously, a unified approach. Then the dichotomy sort of dropped off. And the unified approach means, again, this, what are you listening to?

[41:33]

Not your little voice listening from where's up there. You're listening to a reality. You saw a reality and you're responding to it. But you're really expanding the reality. That's an important thing for coming to some blueprint and then trying to control the atmosphere. that the realism consists in responding to social responsibility, as you said. And that is the same as for media, as you said. We are authorities, and we have a responsibility. That ties the two together. And it's necessary to do it, if you want. It's getting late, so maybe we can respond to one question. And then I'll be out of time. Yeah, probably too. I'm satisfied. I just don't want the world to know about me. The question is, how relevant is age to this collective experience of accepting the do's and don'ts?

[42:55]

Well, just accepting the do's and don'ts, of course, but at a certain time in our life, we are rebelling against anything that tells us the do's and don'ts. And so that's how, for the first time, we've talked about the do's and don'ts with anyone whatsoever. But apart from that, I think the question is much broader. This is a life that matters. And some of us mature more quickly, and others more slowly. But until we have thought, we can never create an ephemeral. We get cognition instead. Then thought is an integral part of our life, and we associate it with the ultimate goal of love and trust. whether or not that finds meaning or finds no purpose, because with that, all our purpose will end. No more purpose will exist.

[43:57]

And if then everything is gone, if all our meaning, all the meaning that you could ever see was invested in purpose, then the end will come, that's the end will come. That reminds one very much of what St. Paul said about that the teacher had built with his floor, or the cave, or the wood, a lot of floor, a lot of work on which the embroiderment was shown, like you saw in the drafts. That destroys every absolute purpose. But to the extent to which we have not meaning in our mind, that Yeah, I'm here. Right. But they, I'm sorry, they spoke and they don't mean to do that with real names. Well, can everybody hear the questions?

[45:09]

I don't think that we can ever image-bind an experience. We survive and we live to sustain. We can hardly, not really help, but we struggle very, very hard to sustain life. So we have to personally discover where the effort to sustain lies. and then we have our own experience that there is a certain level of correspondence. There was a therapist, for instance, whose children were those who were like a boy's mind were suddenly become Buddhist monks. If they just completely collapse, and it's the end of the world, they make it very difficult for those that are free to define the definition of what they are insisting. If they are in our control, to go on and really live in the depth of their own spirituality, which they haven't, and give it to God, if we say.

[46:16]

would be radiant enough that the young people will know about it. They are externally very far from it. We discover that there is something. I heard something yesterday about students who somehow got to know France. A person said, we don't know where those French buried from, but they have gone. And that's their encouragement. Because they cannot see that in the Christian ways, what good that's what they have done. But if they see it there, that's remissive. That has already established some sort of artistic balance. What they want to say is that it would be interesting to teach intervention. And then, very precisely, the quadriangle situation. You may be familiar with the diocese of Green Bay, Wisconsin. The diocese of Green Bay, Wisconsin has published what is known as the Green Bay Plan for Teaching Intervention.

[47:25]

And if anybody ran into a window, or whatever it is, a bishop, I guess it was, who comes by and sits at the main bed and asks for this main bed back. Now, I'm sure that it would be very comfortable for anybody who's teaching religious stuff to go out there and walk. And I don't know whether or not they've tried something for it or not, but give it a risk. It's only a few dollars. But it has a tremendous track record. It shows. The answer to your question is one. Children and young people who are more developed are exposed to that at a certain time. And you can draw the conclusion that you shouldn't base your time planning on something for which they are completely unacceptable at that time. And that's for their inclinations, their values, and based on years of research, participation, development, psychology, and so forth. The best plan of that time is to apply it to common thought. While we are at this, I might want to mention to you that if we were massive students, we are publishing a required issue for quantum mechanics, which is what you found out anonymously.

[48:40]

And that's the reason for all these evasions and evasions. There is one thing that I myself wrote in a press conference about 800 miles ago. So, there are some of these points here that you are interested at the bottom of the table. That's also, for those of you who are interested in the open position, there will be a sum of problems which I want to be transferred and which help not so far from here. It's all the pieces you want. That's New York City. I was in the Cats film. And I took some portraits out of it, too. I don't have very many. And so I encourage only those of you who have Google Cloud. Really, I think it takes a minute to make one. But I put those out, too. And then, again, thank you very much for your patience.

[49:30]

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