I shouldn't be here. Not a time at all, really. Save a bit of your life. Simplicity has... occupied our minds. Give me a minute. We are waiting for the man to re-absorb the infinite and time-dependent. Sin is now the night of dawn, autumn. It is the end of time. practical consequence, but just let us try to search a little and to make it clear to ourselves what true simplicity may consist, because it is evident that there is also a more simplicity which has seen We define simplicity first in opposition to multiplicity.

[01:12]

Multiplicity means the lack of unity. Simplicity is unity. Even we are told to peace by way of identity. of a kind, let us say by many norms. Two at the same time in love, in war with the dominant other. The evidently gets drawn into the verbal multiplicity emerged this young lion and told us those who lacked a dominant principle, who lacked a real goal.

[02:17]

Of course, there are many goals. People are in their actions and in the air. union and organization of their governments. And I believe in my great and wild goodness as a scholar. Yes, the scholar has a feeling. And this feeling is a kind of signature of his existence. And he always thinks things in relation to his field of research in progress and development of his knowledge, of his research. A philosopher, dear Father Joseph Grimm, on having married many

[03:27]

Everything was willing, but one thing only set him in a motion. He stopped now and again. He was off in a good trot. As far as it took place and could be in some way found in his cabin. But there's an art that we steal that I won't absorb. He's a creative genius, mutable genius, finding clear things, you know, writing down, stopping at any possible and impossible places, getting down on things. One thing, what we say, makes him tick. Still, he also realizes that after such a life, mainly in software and on the line, and they intend by all to present a certain nudity.

[04:38]

Still, we wouldn't say that such, what we would call an external goal, would be for man the solution of the problem of simplicity. You take his life, the organization, meaning of his life, and make me think feed, for example, in a man-like Mozart, where the non-weary young ones say, the origin of this is this musical center. Now, the young men and men comes quite a way for us, as human beings and as persons, comes the problem of the personal sin, but not the problem of the heart. and the unity and the simplicity of the forms. There would be no dust, we can't sting them out, but to prove these things are dust, carefully, so that they may remind us of the earth.

[05:47]

Where, I guess, dust pus, the layers, can think of our symbols being dust, as they would be There are people, evidently, who live, for example, on a very smooth inorbitatum of warmth and solubility, and this may mean that of imagination. The interest of doing imagination, and imagination in order to be fit, Unfortunately, as you've done it in so many cases, it's so easy if you have a television, feed your animated animation all the time, and in that way you are organizing, organizing your life, you know, in a way, and it's simply called, from entertainment to entertainment, from one sensation to the other. In the end, they say, oh yes, I'm living a very true life.

[06:53]

When we look at it a little, the underlying, the hyper-spiritual life, the chalice of life, I feel evidently with much mercy, and not a lot of mercy. And the feeling of that, of continuity. There is an extension of impregnum. But this extension of impregnum is not yet naturally disunity or simplicity, but they are evidently people that have been drawn again to this rhythm of momentariness and drama. Because what, in the end, will stay? of all the thousand things they have seen. They may have traveled on the internal lobe, and then restarted to another continent.

[07:56]

Now I get the impression that they like it this year, but they're not going to Mont Blanc the next year, you know, and Belgium, the Caribbean, the region, you know, the other year. So, that is simply the other world's new world. But simply so is also the world's new complexity. I follow here, the little one on the other. Go, go, I hear the God speak, but I hear the ghost, no, I miss it. Go, [...] I hear the God speak, but I hear Today, as human beings, we are highly, I think that's all we are, highly complex.

[09:00]

What is that complex? It's simply a very vivid self-consciousness. But it's self-consciousness which is mingled somehow, which is coloured by insecurity. And this thing that they try sometimes, why they do it? To break through into the realm of superiority, helped by the short-cut of stone-cowered obscenities. We call that, and all our time, a deal with complexity, our own complexity, by stone-cowered obscenities. Re-simplicity, I am short-cut. There are many kinds of those short-cuts that we know of. They have, for example, before man in the last century, been unnamed.

[10:03]

The violent, the same overwhelming, the complexity of this material world, of the physical world, Then, may I try, or can I say, if I have made an effort to reach simplicity from below? By the self-shrouded path from below. And this shrouded path of knowledge and intelligence, in the attainment of form and value, will make our primitive, simple, materialistic and there cannot be one approach to life. It must just be the case that I can enlarge the structure that I would call it from below. That means an approach to the richness and the wealth of this life simply and only the same through the capability of thought.

[11:10]

That was simply wrong, not genetic. But a century ago, the game ended once. One ought to be full, be pleased, though certain, to announce the others. To them, the key to reality was what it did. What we thought being cut off. The ultimate, the original, primitive sense of the world. In a sense, it has been, in modern times. And then the whole world fit in. Combinations of the same body, but in qualitatively the same head. So there is a stronger reality from below. They are also shortcuts in reality for a long time. What we call, for example, eroding super-dimensions.

[12:16]

Super-dimension. This failure, sometimes misunderstood, can become such a shortcut. No worse indication. Many bodies, colleagues in the world, feel the obstacles to emerge due to the search for a solution for one's life partner, and one takes great care of another being. For example, people, or sometimes I encounter them, who solve the problem of life by choosing the spiritual way. People can tell me what I should do, so it can easily be explored. With enormous implication, I attempt at where to catch the knot of complications in one's life by some kind of an oracle, for what we call a lynx ex-marina.

[13:33]

My dear, There is these complexities, you know, which lead to those shortcuts. We have many different ways of giving self-profit. It's too good to have various shortcuts. Catholics have a lot to be that one chooses the one has to love. It's kind of a shortcut to be out of the complexities of life. We are incapable in this field. Well, these things, there are these complexities, you know, that we sometimes, with danger so often, prevent us to, let us say, to deal successfully and clearly, as I would say, in a logical way. But by logical I mean realistic way of dealing with the logos of the moment.

[14:45]

Let us say the inner, the inner world of the situation. What prevents us from dealing with that way makes us more relaxed, because there is more than our complexity, so often we are perplexed. We are at the inner quantum. That is, of course, the opposite of simplicity. Simplicity is connected with clarity. The quantum aim is to have an exegete. There we are. We are beginning to expose ourselves to a simple inner locus of the situation, the inner truth of the situation. Because we are still preoccupied. Preoccupied with ourselves. Preoccupied with what we cannot do, or do we think we can.

[15:46]

Or preoccupied with our social image. What kind of finger we cut in this situation. And it's deemed with such a disloyalty of the situation. So therefore we are not able to see and to evaluate objectively the realities which survive. And then problems and complications arise. Somebody will be the analyst of the outside, somebody is the analyst of the inside. But then I know that I'm a very good person. He's nice to me now. Maybe he just wants my money. And all the love goes to pieces. And so he lies.

[16:50]

Because he says, see, I lose a lot of the situation because I'm afraid. He only is nice to me because he wants to take advantage of me. And therefore, I put on an enormous garb of this shirt, keeping away. So many of us, we are warped in so many ways, torn apart, a variety of things that imprison us, our objectivity. The spaceship that we are, by nature, we click, save content, and register. I'm trying to register the furthest I can react to this tool thing. Before we're moving it, let the thing have such speed to us. We can stir how many people to lend to that. filled it up too much to the center, and they were constantly lodged in their own reactions to that.

[17:59]

Instead of giving out and stealing the other. That is, for example, that they want to remove out of racial conflicts with the child. Mothers still do it. state of consciousness, wrong state of evaluation being stuck in my instinctive reality, and taking them in order for the manifestation of the absolute general purpose of my entire being. Sometimes also one loves complexity, because one misunderstands and takes complexity for death. So, yes, err, in legitimate case when it is not a choice. But then, you know, it is, [...]

[19:07]

So the friends always used to say, you know, I told you before the audience, the journalists, Otto has to go to a meeting. I hope that we don't end in some Otto has to go to a meeting by immigrants. But then, you know, many things that are of one kind are simplistic. Which means, not to harm it somehow, to be then violently exterminated, to come back to be, or not to be, by some kind of a shortcut. But there is still another way, sometimes a steady course in simplicity, but isn't really a real being, in the classical sense, by simplicity. And then you are new to the simplicity of poverty. There is a simplicity which is based on poverty, impoverished.

[20:14]

On the other side of the world there is the simplicity of loneliness. And there is the simplicity of will. The simplicity of pure and perfect reality. And in between with a variety and multiplicity of potencia, more honest and all-encompassing. So is the simplicity, for example, we call it the basic simplicity of a primitive man. Simplicity which takes the pleasure beyond limits. Simplicity in the sense of a man of differentiation. A lack, really, of other meaning. A lack of fullness. Primitive simplicity, I would say, which may be borne at the expense of depth and of truth.

[21:21]

It lacks, certainly, and then it's a redeeming factor, it lacks complexity. And we will try to get away from complexity very often escape into privacy and sympathy. But there is, I would call it, one of Paul's shortcuts. Because one cannot be a long-winded individual to escape complexity or overcome complexity simply by exclusion of the wild. thinking power that I've got, our faith in Shabbat will be maintained throughout the whole thing. Again, it is a wrong simplification, a wrong kind of simplification. But then you will be called to do positive things.

[22:24]

I think from what we are discerning, we can already be a not limited way of proceeding here as a philosopher, only in order to stimulate our thinking about these things. We can't always win from what we have seen. The lack of simplicity in us is based on the fact Something wrong with simplicity is lost, and man sinned on himself once. And I can, I think, say that there's only one way for fallen man to reach simplicity. Now you just see that we are looking to use simplicity as a theological in the state of theology of religion.

[23:27]

And there is, in two models of this world, things that go under that light, which may be called understood and seen in the sense, in terms, in two things, in a wide direction. There is that, and that certainly is an imitation to simplicity, When we are cast, cast all your burdens upon him. Cast all your burdens upon him. Because then we will know it through being characterized. That complexities, the complexity of thought of a man who certainly does not feel something of joy. but it fits, I believe, perfectly into our context, where we live.

[24:30]

Certainly this complexity is a life of synthesis. Where does it come from? Some kind of fear? A fear of what? Of the variety? Of life? The insufficiency? Of myself? The demands that come from the outside, which I'm afraid I will not be able to meet? All that goes astern in my mind's state of energy, of feelings, of anxiety. And anxiety lends itself, you know, to that hypnotic, total hypnotic, to the inner, the inner tendencies in your consciousness, to lead the way of sympathies. but the simplicity of the creature constructs all your emotions and all your feelings. There is no underlying anxiety or scared sentiment and threatening individual into any other association.

[25:47]

He, he, he, the one who must be loved. We are before whom we cannot explain it. Walking before Him, we are sitting. I think that in this whole program, to get and to see, get and to view, the idea of simplicity, one of the organs of everyone else's knowledge, one of the key sentences in the Old Testament, In the Genesis chapter 17 is the first verse where God invites Abraham, Abraham's son, and he is an image of simplicity. He invites him and says, O conduct yourself before my face, and be still. Simple timing in the sense of perfect, and that means in the sense of completely corresponding to God's intention, to God's image.

[27:01]

There is a similitude. Conduct the museum before me, or I should say walk before me. For the essential thing in this walking is conducting oneself, that means taking up oneself, and as it were, placing oneself, or as we've said in the school, confronting oneself with God before His face. Reverse before Christ, and be still, perfect. You see, therein appears a concept of simplicity, the Christian concept of simplicity, which is rightly our centralist neo-partisan vision in the simplicity of God, and the highest, untrusting richness of being, which is beyond all divisions, beyond certainly all wrong traditions,

[28:12]

but still not too important. A being that did it is the only world we have. Intergalactic, we call it sometimes. It is then to remember a planet is more simple than a story. An animal more simple than a planet. A human person more simple than an animal. Provided body then, the human person stands white in its inner truth of its being as a man. But this of God's man can only be when he follows this invitation of God, conduct yourself before my face and be seen. Because in that way a human does not submit his consentence.

[29:17]

It's an arm which is directly, interiorly essential, conformable. It is I mean in that. And that's the love of God, he asks. Love, therefore, is our simplicity. a mirror of this simplicity of God's dialogue. In this sense, we realize, by the way, that when we get here to this point, the opposite of simplicity is subtlety. Subtlety of the circle, which just slightly twists the divine world. so as to soothe its own curse, and in that way seduce me. Leaning me also, sleep nearer, my darling, this subterfuge, this lack of simplicity, I mean, in the sense of salvation of our soul, really.

[30:29]

This ground is based on God. On that basic, I'm standing on a stone. And there seems to be a stone of all complexities. It is, one can say, what are complexities, but the sin of the Lord that hides from the divine root, the divine basis, the divine law, so that God has been lawful to search for that man who most deceives himself. Adam, greater of all. Who are Adam? He tries to save the situation by using it fugly to protect against all, against being encountered with truth. And it seems to me always that he believes that he stands as a stinger for all those gadgets, gadgets, behind which we are.

[31:39]

Our excuses, our silly justifications, our false promise to hold the truth. And we also then realize that the innocent only The encounter, really, with love, that steeple not home, and therefore goes out and looks. And where are you? Goes out and looks, and later on, the world of God reveals, and becomes man, as the good shepherd who looks for the sheep. There is not that makes us as able to give us simplicity, the God of the demons, the nine to nine sheep, to look for the one that one must love, and he thinks of that as the beautiful thing of tomorrow's ghost.

[32:47]

Gains from the power of his shoulders and terminates it all. And it seems to me that there is the key to simplicity. And that is where a human's simplicity meets an invulnerable simplicity. I say to you, there shall be joy for the angels of God, upon one sinner doing, and what means then is the simplicity of God's redeeming love, and means the simplicity of the human being.

[33:31]

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