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🌿 Francisco de Asís: 6 momentos para comprender su revolución espiritual — Transcript

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0:00What would be the four or five
0:02essential chapters of Francis's life?
0:04Well, I would say there are six.
0:07>> That is where he moves beyond his world
0:08. It’s as if he lifts his head above
0:11the imagery of his world, and he is
0:13founding the Renaissance there. I feel
0:16that the founder of the Renaissance is
0:19Francis.
0:21>> Today we have a very special video. We
0:24are going to approach the biography of
0:25Francis through one of the greatest
0:27experts on the figure, for me, without
0:29a doubt, who is Martía Herrero, in
0:30connection with the new book you have
0:32published with Fragmenta, which we will
0:34show now. And we will not only review
0:37some aspects of his biography, but we
0:39are going to point out a thesis that is
0:40totally original and at the same time
0:42totally evident that Martía has been
0:44finding, trying to distill and reach
0:45the essence of Francis's soul, which I
0:47believe has never been expressed with
0:49such clarity as I see in this book. In
0:53fact, I was reading it for the third
0:54time before preparing this video, and
0:56there were moments when my heart
0:57skipped a beat, when I felt connected
0:58again with Francis and, of course, with
1:00you and your perspective on Francis,
1:02which I found amazing. I think you have
1:04prepared—I am mostly going to
1:05accompany you this time because I
1:07believe you have prepared a script with
1:08several points for us to work through.
1:10All right, where do we start?
1:12>> Well, I wanted to talk about why a
1:14saint who lived 800 years ago, why can
1:17he serve as a mirror and a key in our
1:20own journey? No, because we were
1:23talking about whether they die or not,
1:26and in what sense they serve us as a
1:28tool for our own path. For me, a saint
1:32from 800 years ago, in a certain sense,
1:37to the extent that he went deep,
1:39because he was, is a person who lived
1:41thoroughly in his time, in his
1:43historical moment, in his concrete
1:44juncture; but, at the same time, by
1:46living thoroughly in that specific era,
1:48he transcended that specific era, right
1:50? So, when he transcends the limits of
1:55his own time, he is like crossing
1:58through time and planting himself
2:00directly here, and then he becomes a
2:03kind of channel or conduit through
2:05which we can obtain clean water, pure
2:08water, right? And this happens by the
2:12mere fact of telling his story, of
2:14remembering him, of studying him, of
2:15communicating it to others, of keeping
2:17him in our memory, of celebrating him,
2:19of celebrating him for the mere fact of
2:21doing so and of communicating it to
2:23children. For example, when we tell
2:26stories to our children, we are already
2:29making it present, bringing it to life,
2:31and it begins to work within us. In
2:34other words, a kind of alchemy is
2:36produced by the mere fact of being in
2:39their company. Of course, this may seem
2:41magical, but it isn’t. Why? Because
2:45the soul is a subtle dimension of
2:47existence that isn't confined to our
2:49physical, temporal, or concrete limits,
2:51right? Instead, it weaves, it weaves
2:55like golden threads, feeding on all the
2:58subtle things that have been happening,
3:01right? Mm. That’s right. And how
3:04exactly and precisely does this happen
3:07in the life of Francis? Why is Francis
3:09a universal mirror for us to look into
3:12and a key to our hearts today? Well, I
3:14feel that Francis was the deepest way,
3:17or one of the deepest ways—because,
3:20of course, I don't know them all—but
3:22of the saints, the great saints I have
3:25studied, he would be something like the
3:28person who was able to dare to live a
3:30synthesis of the Gospel to the very
3:33core, the one who took the Gospel,
3:35placed it in his heart, and managed to
3:38revive or revivify it most intensely,
3:41right? And so he reduced, he
3:44synthesized the Gospel into two
3:46elements: that is, connecting with the
3:48divine, loving God above all things,
3:51weaving that vertical path, that path
3:53that goes upward, but also downward—
3:55that is, toward one's own depths,
3:57toward the most intimate contact
3:59possible with one's own heart, on one
4:02hand; and on the other hand, he also
4:04wove to the very end his connection
4:06with the second commandment that Jesus
4:09himself preached, right? To love one's
4:12neighbor as oneself, in such a way that
4:14he turned all creatures into brothers
4:16and sisters. And when I speak of all
4:19creatures, I don't just mean the
4:21neighbor, the leper, or the person he
4:23encountered, but also water, fire, the
4:25stone, the frog, the cockroach. He
4:28turned every creature he encountered
4:30into a brother or sister. In other
4:33words, he underwent a gradual process
4:36of expanding his heart, right? That is
4:39basically what he dedicated himself to:
4:42loving ever more deeply, loving ever
4:45more vertically and horizontally. And
4:48precisely that, that completely widened
4:51heart, is undoubtedly a compass for us
4:54in our 21st century as well, to the
4:56extent that we want to commit ourselves
4:59to widening our own hearts. Yes, that
5:03is always one of the keys to spiritual
5:05growth for us, as you always say, which
5:07is to keep embracing more and more
5:09doses of reality until reaching such a
5:11level of depth that we open ourselves
5:13to wonder and become metaphors of the
5:15divine on the path. I literally
5:17underline and emphasize Mardía's
5:19phrases because, for those of you who
5:21don't know her, Mardía is a historian,
5:23Mardía is a philologist, top of her
5:24class, she is a doctor, she has a
5:26brilliant academic career and a ton of
5:27articles. But not only that: she has
5:29read deeply—and I can attest to this,
5:31I have witnessed it—the medieval
5:33sources on Francis, studying them,
5:35underlining them, and working through
5:37them time and again, the secondary
5:39sources, the tertiary ones, the current
5:41sources, the 20th and 21 st-century
5:43books on Francis, and she has been able
5:45to distill all of that, bringing it
5:46through, filtering it, acting as a
5:48mirror, as we always say, from her own
5:50contemplative experience and her own
5:52heart. That is why what she says is
5:54unique. She brings Francis up to date
5:56while being totally faithful to the
5:57original sources. I think you manage to
5:59do both things at once, and that is why
6:01this little book, which you can read in
6:03no time, in an hour and a half or two
6:05hours, and which you also read with
6:07fervor, which ignites fire in your
6:08heart, is perhaps one of the simplest
6:10and most direct spiritual experiences
6:12one can have, just like the work of
6:14Francis himself. And I encourage you to
6:16listen to the rest of the video and
6:17everything Mardía is going to tell us
6:19with that attitude, as if we were 21
6:20st-century Francises. May we humbly
6:22open our hearts, in humility and in
6:24minority, to hear what Francis would
6:26say, or in this case, what Mardía—or
6:28Francis conveyed through Mardía's
6:30words—will bring us.
6:32>> Thank you.
6:33>> Thank you.
6:34>> Thank you. I am especially interested,
6:38of course, in the process of writing
6:40the book; the call was above all to
6:42strip him bare, right? Strip Francis
6:45bare, simplify. That's why it took me 4
6:48or 5 years in total to write the book,
6:50and it turned out to be a 100-page book
6:52, when there are thousands and
6:54thousands of pages written about him.
6:57He has been, he has interested many of
6:59the great figures of history, of course
7:01, because he is a fascinating character
7:03. And yet, my call was to strip it down
7:07, to simplify it, to get to the
7:09essentials, because deep down the vital
7:12call he had was precisely that: to
7:15strip himself down, to simplify himself
7:18, to connect with what he called the
7:20sacred, the sacred simplicity, and to
7:23get to the essential, to humbly bond
7:26with all creatures. So, I have tried to
7:31be faithful to him at the same time,
7:33from the form, right? Not just in
7:37content, but also in the form of the
7:38book. And in that, I have found a
7:41publisher that is ideal for it, because
7:43they are also very careful with the
7:45form, and they have made a cover that
7:46is pure simplicity as well, the
7:48nakedness of Francis in the desert.
7:50>> Mm. But I think you have also been
7:53playing a bit, looking for a way to
7:55bring us concrete images that can
7:56reflect some of the moments that for
7:58you are the most essential in the life
8:00of Francis and that can bring us some
8:02of that essence. Shall we get into that
8:04now, or would you rather tell us
8:05something first? Yes. No, I mean, I see
8:08it's fascinating how there are many
8:10moments in Francis's life that are
8:13perfect for creating stories; he is
8:15such a cinematic character, even before
8:18cinema. That is why he has been such a
8:22fascinating character iconographically,
8:25because his life can be built in
8:27different episodes, and all of them are
8:30absolutely brilliant, interesting, and
8:32still alive because they are so charged
8:35with meaning. But I said, of course, if
8:38we want to strip him down and we want
8:40to strip him down today in a video, how
8:41would we do it? Right? What would be
8:44the four or five essential chapters of
8:46Francis's life? Because there are
8:49millions. And thinking about it this
8:50morning, I said, well, I would say
8:52there are six, right? We have to gather
8:54, of course, and we have to set aside
8:57his childhood and youth, because they
8:59are interesting enough on their own,
9:01but let's get to the heart of the
9:03matter and start, for me, with the kiss
9:05to the leper. It is an essential moment
9:09,
9:09>> so let's call it point number one,
9:10right? Or something like that, how
9:11would it be? Or image number one, how
9:13should we say it? The kiss to the leper
9:14.
9:15>> The kiss to the leper. One, the kiss to
9:17the leper. Okay.
9:19>> When he is approximately 25 years old,
9:22he has already begun, since he was 20,
9:25to abandon his heroic dreams. He wanted
9:28to be a knight and famous, and, you
9:30know, to defend ladies, and have a
9:32grand palace, and so on and so forth.
9:35And since he’s thrown into prison,
9:36because they lose a war that Peru
9:38fights against Assisi, they put him in
9:39jail waiting for his father’s ransom,
9:41and that’s when he begins to change
9:43and starts connecting with a thirst and
9:44a joy that doesn't depend on military
9:46success. Later on, he eventually
9:50renounces his military career, but in
9:52the middle of that process, which is a
9:54conversion process that will be very
9:56long, he has a very special moment
9:58where he starts frequenting the lepers
10:00who lived far away from the city, away
10:02from Assisi, because, of course, their
10:04disease was contagious; he starts
10:06spending time with them because he
10:08realized that they disgusted him. And
10:12so, voluntarily, through an exercise of
10:14will to become more virtuous, he begins
10:17to frequent them, washes their wounds,
10:19keeps them company, listens to them,
10:21simply tends to them, tends to them
10:24with affection out of mercy, as he says
10:26in the medieval sources, "I practiced
10:28mercy with them." And there is a given
10:34moment where this—and this is
10:36wonderful because it could happen to us
10:39too—the act of the will turns into a
10:42desire of the heart, and what was
10:44previously an effort now becomes the
10:47complete opposite for him. It’s
10:51something sweet, meaning, what was
10:53bitter to him before but he did with
10:54effort, suddenly turns into something
10:56sweet, right? And he says in his
10:59testament, he says, "And right at that
11:01exact moment, that is where penance
11:03began for me, where he began to do
11:05penance." This, of course, in medieval
11:08language sounds a bit strange because
11:11today when we talk about penance, we
11:13imagine confessing to a priest and then
11:16saying a few prayers to be saved from
11:18our sins, right? So, penance is
11:21experienced that way. But when Francis
11:23speaks of penance—and I’ve also
11:26studied this a lot in the book—what
11:29he’s actually referring to is that,
11:31suddenly, in that moment, in that
11:34moment of contact with the other in
11:36brotherhood, which is the leper, in
11:38that moment his life turns around and
11:41he goes from moving away from home to
11:44beginning the journey back home, right?
11:47This is what is called teshuvah in
11:49Hebrew or at-tawbah,
11:50>> at-tawbah in Arabic, right? that
11:52turning around. He turns around and
11:55begins his journey back home at that
11:57moment, in that hug or kiss the leper
12:00gives him.
12:01>> Wow. I can't resist adding my own "
12:04mereolonic" touch. You know I love the
12:08dialectic of the whole and the parts,
12:10because this specific moment can be
12:12read as the instant where Francis's
12:14individual will aligns with the
12:15collective will, finding its destiny in
12:17the universal, the cosmic, or the
12:19divine. So, duty and desire coincide,
12:23which makes us an "insana alcamil," a
12:25universal human being. And in my
12:28language, that would be exactly the
12:30moment the part fits, the click that
12:32harmoniously happens when the part
12:34snaps into the whole and joyfully
12:35disappears into it, like Tetris pieces
12:38when you've cleared the line. So, I
12:41would say this is Francis's first "
12:42molonic" moment, where he realizes he
12:44is diluting his individual will; even
12:46what he detests becomes pleasant, and
12:47he goes as far as saying it is sweet,
12:49just as you say, because there is no
12:51longer an individual will, but rather
12:52it has been diluted into the will of
12:54the whole. This is a wonderful moment,
12:58accompanied by others, like when he
12:59strips naked before his father, or when
13:01...
13:01>> But I love that one Freudianly—I mean
13:03, one day we'll do a Freudian
13:04investigation of that moment when he
13:06strips before his father to find the
13:07cosmic father, and we’ll turn Freud
13:08on his head. Exactly, because for Freud
13:10, there is nothing there, right? God
13:11would be, according to Freud, just a
13:12giant breast in the sky, as he goes as
13:13far as saying. However, here, killing
13:14the father might be a way to have a
13:16greater father, right? That could be
13:18something healthy rather than something
13:19pathological that requires digging
13:20through the trash can of the
13:22unconscious.
13:22>> That, and Francis's passion for
13:24nakedness when his father was
13:25specifically a cloth merchant, right?
13:27So, all of that has that psychoanalytic
13:29dimension that we could...but we'll
13:31leave it there because it's been
13:33heavily analyzed by history, so we'll
13:35leave it, or the moment the crucifix in
13:37the church of San Damiano speaks to him
13:39and tells him to repair the church.
13:41>> We would move on to the second moment.
13:43>> What are we going to call the second
13:44moment? Just give it a title.
13:47>> This is exactly what I want.
13:49>> Okay, before we move to moment two, is
13:51this what I want? We have to include
13:53our little advertising plug, which also
13:55gives meaning to our work. You already
13:58know that on our website,
13:59psicologiayespiritualidad.com, we list
14:01the events we organize and the courses
14:03we offer. Something is about to begin
14:07that we are most excited about, which
14:09is our annual training in transpersonal
14:11psychology and spirituality, which this
14:13year bears the Franciscan title of
14:18Heart Therapy. We decided to call it
14:22that because, as a clinical
14:23psychologist with 20 years of
14:25experience, I intend to share how I
14:27have learned to care for myself and
14:28others in this space, and how I have
14:30built my own way of understanding
14:32therapy by integrating various schools
14:34and...Now, the theoretical and
14:36practical part will be more dedicated
14:38to delving into the symbolic, the
14:39literary, and the spiritual, which, of
14:41course, in a human and unitary view,
14:44all form part of the totality that we
14:46are and can all lead us to that space
14:48of emotional and integral health we are
14:50seeking. Also in October, we have the
14:53meeting that this year is called
14:55Re-enchanting Life,
14:57>> October 17th and 18th. October 17th and
14:5918th with some of the, I would say,
15:01most important figures in the field of
15:03psychology and spirituality in Spain.
15:06They will be with us, from Nazaret
15:08Castellanos, Oliver Laxe, Agustín
15:10Pániker, well, Mardía and I, and
15:12quite a few others I’m forgetting,
15:14but I’m sure María remembers some.
15:17>> Yes, many interesting people. María
15:20Toscano, Berta Meneses, Olga Cebrián,
15:22Marion Alameda, David Vergara, surely
15:24we are forgetting someone, but they are
15:27all wonderful. Pepe Guirado.
15:29>> Pepe Guirado. Very good. And we will
15:32also start announcing that in February,
15:34we will be holding the 13th
15:36Transpersonal Psychology Conference,
15:38which this year will be called
15:39Transpersonal Psychology and
15:41Psychotherapy, and will be titled The
15:43Mystery of Consciousness. Some of the
15:46people will also come, Marley Quenerd,
15:48Manuel Almendro, Rodríguez Bornechea,
15:50perhaps the most important names in the
15:52transpersonal field in our country.
15:54Mardía and I will be there, we will be
15:55there with Román Gonzalvo. Our talk
15:57has a beautiful title, which is within
15:59the scope of the mystery of
16:00consciousness. We will try to
16:02re-enchant the world by flipping this
16:04title and talking about the
16:06consciousness of mystery. I think this
16:08turned out beautifully. We will see you
16:10there in February in Zaragoza. I think
16:12we’ve done all the promotions that
16:13needed to be done, so we can move on to
16:15part two, which was titled,
16:16>> I don’t remember anymore.
16:17>> This is what I want.
16:18>> This is what I want. Come on, let’s
16:20hear Francisco through Mardía’s
16:21words.
16:21>> Well, this is a fascinating moment that
16:23hasn't been captured much by
16:25iconography, because it's not easy to
16:27capture, but for me, it is a pinnacle
16:29moment, without a doubt, in Francis’s
16:31life. This happens in 1208, when he is
16:3427 years old. Of course, he has lived
16:38through that slow conversion process
16:40and suddenly he is at the Portiuncula,
16:42which is one of the first churches he
16:44rebuilt and where he would later live
16:46with his brothers, listening to the
16:47priest's homily. The priest reads the
16:50gospel and then, afterwards, he listens
16:51to the homily. And in this case, he
16:53speaks about the recommendations Jesus
16:56gives the apostles when he asks them to
16:58go and preach the word of God, right?
17:01So he tells them to go, to go barefoot,
17:03to go with almost no clothes, and how
17:05they should do it. At that moment,
17:07it’s as if Francis suddenly feels he
17:10was born exactly for that. It’s as if
17:13he finds his personal vocation. In fact
17:16, biographers say it’s not that he
17:18hears a voice or that the crucifix
17:19speaks to him, but rather the voice
17:21comes from the depths of his heart. And
17:24so he understands deeply that he was
17:26born exactly for this, to preach the
17:29kingdom of God and penance. And so it
17:32is a pinnacle moment that is difficult
17:34to capture in iconography because, of
17:36course, since it’s something that
17:38happens inside, that happens in the
17:40depths of his heart, how do you
17:42represent that? It’s not that he has
17:46a vision, but that his heart suddenly
17:47ignites and he finally understands
17:49exactly what his concrete vocation is.
17:52It is the moment his vocation takes
17:55shape, and he decides to dedicate the
17:57rest of his life to preaching. And what
18:00is he going to preach? The kingdom of
18:02God and penance. This is fascinating,
18:03isn't it? Because, of course, the fact
18:06that he decides to preach is ultimately
18:09generating a new way of being a monk in
18:11history, which is what is emerging now.
18:14The mendicant orders. Before, they were
18:17governed by the Benedictine "ora et
18:20labora," and monks were enclosed in
18:23spaces, let's say, of communal living.
18:27However, Francis decides to preach, and
18:30so he sets out to be a pilgrim who
18:33walks while begging, who walks through
18:36the towns speaking of the word of God,
18:38right? This is the vocation. And what
18:42does he preach, which is also
18:43fascinating? The kingdom of God and
18:46penance. The kingdom of God, which is
18:49never fully understood. You read the
18:50Gospel and you never fully understand
18:52it. You go to mass and you never fully
18:54understand it either, or you recite it
18:55in prayer and it’s never fully
18:57understood. I’ve spent years mulling
19:00over this kingdom of God, and at some
19:02point, it seemed to me that it was
19:03veiled because it was so simple, that
19:05it is something so simple that it is
19:07veiled precisely because of this. And
19:10so, I believe that when Francis decides
19:12to preach the kingdom of God, what he
19:15is actually doing is manifesting, with
19:18his word but also with his example,
19:20that matter and spirit are one, that
19:23heaven and earth are one, that divinity
19:26and humanity are one, or that what is
19:29manifest and the manifestation are one.
19:32Basically, it’s nothing else, right?
19:34When the Kabbalists say, "Keter is
19:36Malkuth?" Deep down they are saying
19:39that the crown is the kingdom, that is,
19:41they are talking about that kingdom of
19:43God, right? Or that as it is above, so
19:45it is below. And then the penance we
19:49have already spoken about when he talks
19:51, when he has that experience with the
19:54leper, penance would be nothing other
19:56than encouraging the people he speaks
20:00to, to turn around, right? To make that
20:04vital turn and focus towards unity, to
20:07go from war to peace, to go from
20:09duality to unity, to go from conflict
20:12to love, right? That would be it. There
20:15is nothing more. It reduces to this,
20:18right? His mission in the world.
20:22>> When I was little, I went to mass and
20:24to my parish school, which was a
20:25priest-run school, and I think I’m
20:27one of the few people, well, not one of
20:28the few, who has good memories, right?
20:31Of those moments. When I heard talk of
20:34the kingdom of heaven, a visionary
20:35image would come to me that I just
20:37remembered while listening to you,
20:38which was precisely like a kind of
20:40crown from which rays emerged that went
20:41on to embrace everything below it,
20:43right? As if the whole descended to the
20:45part, let’s say, in my language, and
20:47then matter could be spiritualized
20:49through that irradiation of divine love
20:52. And it was a somewhat mandala-like
20:54image with that crown in the center
20:55that cast out rays and embraced
20:57something that was below, right? We
20:59could say, and it became unified. It
21:01was a childlike, and somewhat naive and
21:03perhaps clumsy sensation of unifying
21:05heaven with earth, time with eternity,
21:07and the absolute with the relative.
21:10Listening to you, something just
21:11occurred to me. Let's see, it's not
21:13exactly breaking news, but an idea came
21:15to me. The thing is, there's so much to
21:18it; it's an apparently small book, but
21:20you've prepared it so well that I feel
21:21like we could start squeezing every one
21:23of these points to extract some kind of
21:25golden nectar, right? To strike gold in
21:27every single one of them. So, I would
21:29propose, if anyone is interested—I
21:30don't know, let us know in the comments
21:32if it makes sense. We need to see if it
21:33works because it would be a lot of work
21:34. If you think it's a good idea, we
21:37could do a series of videos, almost
21:38like a course or something similar,
21:40about Francis at different stages,
21:41different moments; four or five videos
21:43that would also, of course, serve to
21:45promote the book. That makes our work
21:48meaningful, using the book itself
21:49almost as a textbook for the course,
21:51going through it chapter by chapter,
21:52listening to you, diving deeper; and
21:54then, for those who want to support
21:55this, the course would be free, and
21:57those who want to support us can simply
21:59buy the book. Something like that. How
22:01great.
22:02>> If there's interest, that would be nice
22:03, wouldn't it? You have the audience.
22:05>> It would be a lot of editing work, but
22:06I commit to doing it if there's
22:08interest.
22:10>> If it, let's say, brings enough
22:12substance, right? Then it's more than
22:15welcome.
22:16>> Come on, now let's move to point number
22:17three,
22:17>> where I always have the doubt if people
22:20will be as interested in what I am so
22:22deeply passionate about, right? Because
22:24it's like
22:25>> it's like the 800th anniversary. I
22:27couldn't miss out on publishing the
22:30book this year, going to Italy this
22:33year, celebrating it to the fullest
22:36this year, commemorating it,
22:38remembering Francis. And yet, I look
22:41around and people aren't really talking
22:43about him much.
22:44>> No one is talking about Francis in all
22:46the internet chats, right? Or in all
22:47the bars and cafes. In fact, you
22:49practically dragged me by the ear to go
22:51to Assisi, but it has been one of the
22:52most beautiful trips ever, so I can
22:54only thank you for it. I thank you. It
22:57has been a beautiful journey. I don't
22:58know if I'll have any footage, I'll put
22:59it here. All right, then, third point.
23:01>> Point three, which we could call
23:05>> the limit of the imaginary.
23:07>> At the limit of the limit, sorry, sorry
23:10.
23:10>> Or the journey to the limit, right? Of
23:12course. All this vocation of Francis,
23:15all this longing to turn the other into
23:17a brother or to find oneself in the
23:19other, finding one's own self in the
23:21face of the other or finding the face
23:23of God in the other. Um, where does it
23:27reach its climax? Its peak, where does
23:29it culminate? Well, it could not
23:31culminate anywhere else but in the
23:33encounter with what he called the
23:35Saracens, the human beings of the
23:37desert, that is, the Muslims. Why?
23:40Because we are in the period when the
23:42crusades are happening, which is that
23:44attempt by Christians to recover the
23:45Holy Land for Christianity, right? Uh,
23:49in fact, at this moment it is being
23:51celebrated, celebrated, that's a
23:52strange verb to use, but the Fifth
23:54Crusade is taking place, right? When he
23:57arrives in the East. So, of course, in
24:00that attempt to widen his heart to the
24:03limit, which deep down is also his
24:05imaginary, his vital pursuit, his
24:07strongest longing, and deep down his
24:09obsession, because it is almost an
24:12obsession, it is to go and meet the
24:14Muslims. It is an obsession, and we
24:18verify it is an obsession because he
24:20insists on it up to three times, and in
24:22the previous two, fate holds him back.
24:25The first time there are contrary winds
24:27when he leaves Ancona in the
24:28Mediterranean, and so he reaches the
24:30area of Slovenia, sources say, and he
24:31has to return home. The second time he
24:34says, "Well, if I don't go by the east,
24:35I'll go by the west. I will arrive
24:38through Al-Andalus, I will reach the
24:40King of Morocco." And then cross the
24:42Pyrenees. Apparently, he was so drunk
24:44with the desire to meet the Muslims
24:46that he kept leaving his companions
24:48behind, but this time an illness stops
24:50him. And the third time in 1219, this
24:53time yes, it seems that fate enables
24:56him to reach Egypt.
24:57>> For this second time through Al-Andalus
24:59, the mental image that comes to me is
25:00like when Gandalf and the company go
25:02through the pass of Caradhras, do you
25:03remember? Through this area that is
25:05completely snowy and, like, with the
25:07storm and the gale they are there, like
25:09, trying to go despite everything,
25:10right? Well, that's how I imagine it.
25:12>> Yes, that's it. And he arrives in 1219
25:15to the coasts of Egypt in Damietta. The
25:18battle was taking place there. And so
25:21there is a moment, of course, many
25:22things are experienced there. Francis,
25:24on one hand, realizes that the Crusader
25:27army was very corrupt, right? In fact,
25:29there is a moment when he warns them
25:31because they are going to hold a battle
25:33and he has a vision that they will lose
25:35many men if they participate, but they
25:36don't listen to him. So, there is a
25:38very bloody battle and he cries; of
25:40course, he cries because of the whole
25:42situation, because that has nothing to
25:44do with what he conceives as Christ,
25:45right? And at a given moment, he tries
25:48to get the nuncio to give him
25:50permission. The nuncio initially does
25:51not give him permission because he
25:52knows he is half crazy. Of course, they
25:54take him for a madman who is going to
25:56go into the enemy camp as thin as he
25:57was, without any weapon, imagine that.
26:01And so he reaches an agreement with the
26:03nuncio, taking it on his own
26:04responsibility, enters the Crusader
26:06camp, and there, apparently, they beat
26:08him. He must have gone with Brother
26:11Illuminato, we don't know if anyone
26:13else, they beat them, but he insists, "
26:14I want to see the Sultan." And in the
26:16end, it is not very clear how, they
26:18place him before the Sultan. And so it
26:20is this wonderful encounter between
26:22Francis and the Sultan, which is quite
26:24significant. I don't know if I can tell
26:26it all now.
26:28>> But well, I will basically say that the
26:31sources do not entirely agree on what
26:33happened, but both Celano and
26:35Bonaventure, the two main biographers,
26:37insist that Francis had two
26:39alternatives in mind: one, to die a
26:41martyr; the other, to convert the
26:43Sultan. A or B had to happen, and when
26:47he got there, neither of the two
26:49happens. I mean, I haven't seen this in
26:51books either, of course, but Celano and
26:53Bonaventure say it very clearly. In
26:55other words, all I am doing is rescuing
26:57the sources immediately after the death
27:00of Francis. And they say it that way,
27:02so there is no reason to doubt it, that
27:04this was the intention, at least the
27:06conscious intention of Francis. In his
27:09unconscious intention was what, well,
27:11to broaden the limits of his heart even
27:13more and take his notion of "the other"
27:16to the limit. To take it to the limit,
27:19to that frontier, and see what happened
27:21there, right? And then the Sultan seems
27:24to recognize the spiritual stature of
27:26Francis. Of course, the Sultan was
27:28familiar with Coptic Christians, he was
27:30a very educated man and had no problems
27:32with Christians as long as the
27:34Christians didn't mess with the Prophet
27:36Muhammad, because he also recognized
27:38the revelation and recognized Jesus
27:40Christ, right?
27:41>> Sure, sure. Francis was facing what for
27:44him was like an almost absolute other,
27:45a kind of alien from the Christian
27:46imaginary, but it is true that for the
27:48Muslims of the time, there were many
27:49Christian groups living in relatively
27:51good coexistence, right? He was just
27:53one more who was there, right? Of
27:55course. That's it. So he was able to
27:57recognize his spiritual stature, but he
27:59neither kills him nor does he convert.
28:01So this, clearly, that is the basic
28:03thesis of the book, right?
28:05>> This, what does it generate in Francis?
28:08There is a radical frustration that
28:10could be very painful, but which, in
28:13what it means for the spiritual path,
28:16is actually a very deep blessing. Why?
28:21Because upon seeing his initial
28:23intention and pretension fail, in order
28:25to accept what actually happens, he has
28:28no choice but to open his heart further
28:30. And for me, in that process of
28:34complete widening of a heart that
28:36needed to assume and integrate
28:38everything that had happened with the
28:41sultan, he exits his world right there.
28:45It's as if he pokes his head above the
28:47imaginary of his world and he is
28:49founding the Renaissance there. I feel
28:53that the founder of the Renaissance is
28:55Francis, and he founds it in that
28:57instant when he is able to—let's say
28:59—having reached the limit of all his
29:01pretensions, having reached the limit
29:03of all his hermeneutical lenses,
29:05suddenly, boom, he pokes his head out
29:07and steps out of the world, steps out
29:09of his history. So it's brilliant,
29:13because he returns; and when he returns
29:14, the first thing he does—of course,
29:16the order has grown too much, there are
29:18already some who do not obey him, he
29:20sees: he sees that it is overflowing,
29:21that his spiritual child is overflowing
29:23(which is the order), and so he arrives
29:25and completely disassociates himself
29:26from the decisions. He says, "From
29:29today, I have died to you." There,
29:32Francis, really, in the encounter with
29:34the sultan, has died before dying. He
29:37has died to you. Why? Because the
29:40world's codes no longer work for him,
29:41they no longer serve him; he is outside
29:43the codes that human beings handle. And
29:46just there, upon returning, he is
29:48forced to write a rule that, well, at
29:49first he doesn't accept it, then in the
29:51end he writes a more simplified rule,
29:53but he is already outside of everything
29:54, right? And then his eye disease
29:57begins and little by little he fades
29:59toward death. From the time he returns
30:01until he dies, only 6 years will pass.
30:03>> Yes. So, for those of you who know the
30:06period and have a somewhat refined
30:08historical sense, I think you'll agree
30:09with me that this thesis of Mardía is
30:11very original, right? Of how Francis,
30:14in a way, at least in the realm of the
30:16imaginal, inaugurates the Renaissance
30:18and. Furthermore, it is an evident
30:21thesis that almost stands on its own
30:22and has never been expressed with such
30:24clarity as I have seen in this book, at
30:26least as far as I am aware. And it also
30:29happens in a very dialectical, or very
30:31Hegelian way, because it is true that
30:33it occurs when there is that synthesis
30:34of opposites where he, encountering the
30:36other in that apparently impossible
30:38meeting on the same level, is able to
30:39go to a higher level and create a
30:41synthesis of that thesis and antithesis
30:42, in a way between the Christian sphere
30:44and the Islamic sphere that perhaps
30:46were not as separated as they seem at
30:47the time, and then integrate it and go
30:49further. He goes beyond his imaginary,
30:52while going to the very depths of his
30:53imaginary at the same time. That is why
30:54it is a perfect dialectic.
30:56>> That's right. Exactly. And so the last
30:59six years of his life, I think they
31:01would shed light—we have already seen
31:03three, right? The kiss to the leper,
31:06the encounter with his specific
31:08vocation, the encounter with the Sultan
31:11, and then we would have the last great
31:14moments left.
31:15>> Come on,
31:16>> one of them when he returns would be
31:19what has been conceived by the
31:20Christian imagination as the great, the
31:23crowning moment of Francis's life.
31:25>> How, how do we title it? A six-winged
31:28angel and the stigmata.
31:30>> A six-winged angel. Go ahead. And the
31:32stigmata,
31:33>> because it is a moment that is actually
31:35composed of two. And of course, when he
31:38starts having an eye disease, it's not
31:40very clear why, but his eyes become
31:41infected. Perhaps from crying so much,
31:44perhaps from crying so much out of love
31:46, or maybe it's something he caught in
31:48the desert, it's not very clear, but
31:49things start getting worse and worse.
31:52So, this man, who was a light to his
31:53world, can no longer look at the light
31:55—even though the sun is his brother
31:56—because he has to keep his eyes
31:58bandaged as they hurt more and more;
32:00and there is a point when, even if he
32:01keeps them completely covered, the mere
32:03reflection of a glow is deeply painful
32:05for him. He hasn't distanced himself
32:08from the world, he's distanced himself
32:09from the order's governance, so he
32:11leaves for a place that is completely
32:12inhospitable, because we have traveled
32:13—this was my goal for this summer.
32:17What I wanted was to travel to La Verna
32:19because I had never been, or Alverna in
32:21Italian, I had never been there; it’s
32:23a mountain a nobleman had gifted him
32:25because it was on a crag so far removed
32:27that it seemed like it would be a good
32:29place to retreat. And so Francis takes
32:32off and goes there. Just imagine. Going
32:34up by car is already complicated, isn't
32:37it? We went up by car and
32:39>> everything was so far away. Imagine
32:42what it must have been like for a
32:44wounded Francis, I suppose riding a
32:46donkey, to reach this place that was in
32:48a very, very remote, very inhospitable,
32:50and very high location, right? And
32:54there on Mount La Verna he retreats and
32:56experiences several things. First of
33:00all, he opens the Gospel at random. Of
33:02course, he can no longer read, someone
33:03is reading it for him. They open the
33:06Gospel at random three times and it
33:08seems like he gets similar pages about
33:10the Passion; and so he understands that
33:12the final years of his life are going
33:14to be full of much pain, and in a way,
33:17he is able to welcome or assume, to
33:19accept, that pain is now arriving and
33:21he will have to traverse the Passion of
33:23Jesus too, right? Shortly after, he has
33:28a vision that is found in Isaiah, in
33:30the Old Testament, where he suddenly
33:32sees an angel with six wings. There are
33:36two wings that cover his body and then
33:39two wings that rise upward, six wings
33:42in total. And at the same time, behind
33:46or reflected in that angel, there is a
33:49man on a cross, there is a crucified
33:51one, right? So this vision creates in
33:55Francis a feeling that is double,
33:57ambivalent, and which plunges him into
34:00a deep contradiction: on one hand, it
34:03gives him a sense of indescribable love
34:05and beauty, and on the other hand, it
34:08confronts him with a pain that becomes
34:11unbearable, right? So he has a
34:13sensation of love and pain that cannot
34:16be fully reconciled and that are
34:18incredibly profound. And this leads him
34:19to a lack of understanding. He is not
34:21able to; he tries to understand, but he
34:23is not able to understand. This is
34:25wonderful. He is also there in that
34:27state of not knowing. I don't
34:27understand, I don't understand, I need
34:29to understand. And so, in the midst of
34:31that tribulation, of trying to assume
34:33both the most sublime pain and the
34:36highest love, in that attempt, his
34:38heart expands once again, and then,
34:40boom, suddenly it is pierced for the
34:43first time in history; because nowadays
34:45there are many saints who have received
34:48the stigmata, but the first one who
34:50lived it was Francis, right? So, in
34:53this, he is like a pioneer of something
34:56, just as he was the first to create a
34:58Nativity scene in Greccio a year before
35:00these stigmata, he was the first to
35:02have the experience of the stigmata in
35:04his hands, feet, and side, right? This
35:07was a brutal, radical experience. He
35:10covers it up; he doesn't want anyone to
35:12see it, he lives it almost with shame,
35:14and he will keep it covered until the
35:16moment of his death, but it will be one
35:18of the peak moments, also experienced
35:20on a peak, right? At Mount La Verna.
35:24>> Come on, let's move on to the fifth
35:26moment. Well, this is mind-blowing,
35:27this visionary part, right? I would
35:29love to delve deeper into the figure of
35:31the angel, the angel with six wings,
35:33the angel of Isaiah, where the
35:34crucified one is also present, and how
35:36this marks a point in his life. I have
35:39often seen in therapy how someone can
35:41have a dream or a visionary experience
35:44that is lived as a peak moment, as
35:46especially symbolic and charged with
35:48meaning. A luminous experience that
35:51defines an entire era. It’s as if we
35:54could peer over the fence of time and
35:56condense everything that is to come
35:58into one image, like a concentrated
36:00image. And this angel, it seems to me,
36:02hints at something like that, right? In
36:03the life of Francis.
36:05>> Come on, fifth moment. What is it
36:06titled? We are finishing the Canticle
36:08of the Creatures.
36:09>> The Canticle of the Creatures. I'll
36:11give you a comment on the canticle
36:12later.
36:12>> Come on. This is the same year, right?
36:141224, but already toward the, I mean,
36:17in winter, between '24 and '25, right
36:19on the edge of '24 and '25. Of course,
36:22as his...the infection begins to spread
36:24, and so they convince him. Although he
36:27didn't want to be treated, because he
36:29didn't treat his body—his "Brother
36:30Ass," as he called it—very well, they
36:32try to convince him to go to the doctor
36:34; and while he waits for the weather to
36:36clear, he stays for a time, a few weeks
36:37, in San Damiano, which was the first
36:39church he rebuilt with his own hands.
36:42It's 1 km from Assisi and it's where
36:44Clare and the sisters live. And so he
36:47stays there in a small cell attached to
36:49San Damiano. Apparently, the conditions
36:51are horrendous. Chroniclers say the
36:53rats climb over him at night. He is in
36:56unheard-of pain; I mean, his body hurts
36:59so much that the pain is completely
37:01unbearable. Uh, he barely eats. Imagine
37:04the situation. It is a situation of
37:07extreme pain, and so, uh, in the midst
37:10of that tribulation and that extreme
37:12physical pain, there comes a moment
37:15when he, like, asks for signs of mercy,
37:18and then, suddenly, that mercy comes to
37:21his heart, and at the same time, an
37:24inspiration comes to him, which is the
37:27Canticle of the Creatures, a poem he
37:30writes. Actually, it's not a poem
37:32because he wants to sing it, so he
37:34immediately calls a brother who knows
37:36music and turns it into a song. He is
37:39going to ask all the brothers to sing
37:40that song in such a way that for his
37:42last couple of years—since he only
37:43has a couple of years left to live—
37:45for the last two years of his life, he
37:47will be listening to them sing the
37:48Canticle of the Creatures constantly.
37:50It is a canticle that inaugurates
37:53Italian literature because it is
37:55written in his mother tongue, not in
37:57Latin. So, he is also an innovator in
38:00that sense; he dares to speak as the
38:03people of his time spoke, and at the
38:05same time, it is a song of praise. So
38:08he creates this, again, another sort of
38:11contradictory or paradoxical
38:13relationship: he is in the midst of
38:15tribulation, the darkest stage of his
38:18life, the most intense pain, in those
38:21conditions where rats climb on him, and
38:23there he understands that he can still
38:26serve God more intensely. How? By
38:29dedicating himself entirely to praise,
38:31that is, by freeing himself completely
38:32from the pain. And so the Canticle of
38:35the Creatures, which is the one you
38:38have all heard, "Praised be You, my
38:40Lord." Why? Well, for Brother Sun, for
38:44Sister Earth, for Sister Water, for
38:46Sister Bodily Death too, for all those
38:48who suffer injustice, right? And so he
38:51releases that canticle to the world. I
38:54feel that deep down, he is inspired to
38:57write that song so he can die singing,
38:59you know what I’ve come to see? That
39:02this might totally be a delusion of
39:04mine regarding the Canticle of the
39:05Creatures. A person like Francis, who
39:08has been in Islamic lands and has heard
39:10the adhan, the call to prayer, over and
39:12over, and has heard what has sometimes
39:14been called the Islamic "Our Father"
39:15because it is the most frequently
39:17repeated prayer, the prayer that opens
39:19the Quran, the Surah al-Fatiha, the
39:20Opening Surah, well, reading this, I
39:22realized there are verses that are
39:24almost identical, but not just
39:25identical in a literal way, but like
39:27someone who had them stuck in their
39:29memory and tried to transcribe them
39:30later, integrating them also with their
39:32own experience; for example: "Most High
39:34, all-powerful, good Lord," right? As
39:37is often said in the Quran, it first
39:39places Allah as Most High and
39:40All-Powerful, *azza wa jall*, right?
39:43Many times when speaking of God, these
39:45two epithets are precisely used, and it
39:47is also very common for two adjectives
39:49to always accompany the divine name.
39:51Yours are the praises, the glory, Lord,
39:53the blessing. That is the second verse
39:54of the Fatiha, *alhamdullilahi rabbil
39:56alamin*, right? Praises belong to God,
39:57and then it is adored, right? This is
39:59repeated, to you, Most High, they
40:01belong, and no man is worthy to
40:03pronounce your name. This is like when
40:05it is also said in the Fatiha, "It is
40:07You alone we ask for help, and You
40:09alone we worship," right? Without any
40:11partner. And then this, which might
40:14seem a little outside the Islamic
40:15imagery of that*tawhid*, so unitary,
40:17and could almost be understood as
40:19idolatry because it names the sun and
40:21the creatures. I also see it as very
40:24Islamic in a way, because in the Quran
40:26itself there are surahs that speak of
40:28the bee, there are surahs that speak of
40:29the ant, of the spider, of animals that
40:31are apparently the humblest, giving
40:33them the honor of even appearing as the
40:35titles of Quranic chapters, just as
40:37they appear here as well; and also the
40:39memory of the love the Prophet had for
40:40animals, right? Like in the hadiths
40:42that speak of cats, that he loved them
40:44so much that if a cat sat on the
40:45Prophet’s robe, he would prefer to
40:47cut his robe so as not to disturb the
40:49cat. Doesn't it remind you of when
40:50Francis himself, so as not to disturb
40:52Brother Fire, is capable of letting his
40:53robe burn so as not to extinguish the
40:55fire, right? And there is even another
40:58part where he says, "Woe to those who
41:00die in sin, blessed are those who will
41:01find your most holy will, for the
41:03second death will do them no harm."
41:06This reminds me of that other part too
41:08where, as the Fatiha is ending, it says
41:10that those who go astray or leave the
41:12path are not going to be, they are
41:14going to be those who are in perdition
41:17or in error. Well, someone who has it
41:19in their memory and wants to say it in
41:21Christian language, I see they could
41:23say it with these words, giving thanks
41:24and submitting with great humility to
41:26the Lord, right? This is also one of
41:27the aspects that is obviously in
41:29Christianity, but which is also
41:30emphasized again and again in Islam. So
41:32I would say that in this, in this
41:34Canticle of the Creatures, there is a
41:36synthesis of very profound Islamic
41:38aspects and Christian aspects, and
41:39that's it. Uh, this without pretending
41:42to place myself on one side or the
41:43other, because I lack a religion. I
41:45already know what my true confession is
41:46. People often ask me, "And what is
41:47your confession?" My confession is that
41:49I am unconfessable. I don't have one.
41:51Or I have them all.
41:53>> Yes, that's right. I haven't, I mean, I
41:56haven't wanted to highlight it too much
41:57in the book because it seems to me that
41:59at the same time, it is a synthesis of
42:01his whole life. It is the poetry
42:05>> that synthesizes his whole biography,
42:06and that biography includes the meeting
42:08with the Muslims in Egypt, right?
42:10>> Why? Because deep down it is "be
42:12praised, my Lord," that is to say, it
42:14is a song to the vertical through his
42:16experience of brotherhood with the
42:18horizontal.
42:19>> That's it. So, again, everything he has
42:22done in his life, the way he has been
42:24widening his heart, suddenly takes
42:26shape in a very simple poem that
42:27inaugurates Italian literature and is
42:30also inaugurating the Renaissance too.
42:33And for whoever is listening to us from
42:35a Christian background or an Islamic
42:37background, here you can see something
42:39we have repeated again and again, which
42:40is not only a longing of our heart, but
42:42I believe this is a historiographically
42:44and hermeneutically objective reality,
42:46which is that the Islamic imaginary,
42:47the Christian imaginary, and the Jewish
42:49imaginary are literally first cousins.
42:52They are very similar. The differences
42:54are minimal compared to, though they do
42:55exist, of course, compared to what
42:57unites them. And in this canticle, for
42:58example, it is seen very clearly. I
43:00think this canticle can be sung by a
43:01Christian, a Jew, and a Muslim, totally
43:03from the heart from their own
43:04confession or their own faith.
43:07>> Come on, sixth point.
43:08>> And the sixth point is death, isn't it?
43:10The wedding night with the beloved, as
43:12Rumi would say. How does it happen?
43:14It’s very interesting because, of
43:16course, he who wanted to die a martyr
43:18ends up not dying a martyr, but is
43:20allowed to die with the stigmata.
43:22That’s true, but he returns to what
43:24he considered his home. The Porziuncola
43:28was the place he could consider most
43:31home of all, and so he can bid farewell
43:34to life there, accompanied by his
43:36brothers. He doesn't see Clare in the
43:40final months of his life because, a
43:42year after leaving San Damiano, he
43:44hasn't seen her, so he can't see her,
43:46but well, he passes away little by
43:48little. The evening of October 3rd,
43:52it's a Saturday in 1226. Wonderful
43:57things happen there, like, for example,
43:58a flock of larks, which is deeply
44:00poetic.
44:02>> Uh, we had a meeting with Neil Vince a
44:04few days ago,
44:05>> Yes? and he’s a professor at the
44:08Complutense, Latin American literature,
44:10and he highlighted this most of all
44:11about Francis, right?
44:13>> The episode of the larks.
44:14>> Yes, I remember. It’s true.
44:16>> That’s because larks are birds that
44:18love the light,
44:20>> and yet, for Francis, they were able to
44:22fly when twilight was arriving, that is
44:24, when it was getting dark.
44:27>> Nil, and since I’m mentioning it, he
44:29is the partner of someone I consider
44:30one of the best playwrights we have in
44:32this country, Denise Despeyroux, right?
44:34Despeyroux. We’ll put it here later.
44:37And so, if this final part dies on a
44:42Saturday afternoon and everything goes
44:45well, we hope to publish this video
44:47closing the circle exactly 800 years
44:49later, another Saturday afternoon,
44:51October 3rd,
44:54>> of 2026.
44:55>> It’s also very beautiful that Saint
44:57Francis 'Day is celebrated every year
44:58on October 4th. On October 4th, 2022, I
45:01had the intuition that I wanted to
45:03immerse myself in Francis and write a
45:06book about him. It was Saint Francis'
45:08Day. Saint Teresa also died on Saint
45:10Francis 'Day. This, I don't know if you
45:14know, but it was the time they were
45:16making the change from the Julian
45:17calendar to the Gregorian calendar, and
45:20so she died on October 3rd or 4th, but
45:22the next day was the 15th because they
45:24had to compensate for the days, and so
45:26in the end, we celebrate Saint Teresa's
45:28Day on the 15th, right? Of October, but
45:31in a way, she is also connected to that
45:34moment.
45:34>> Wow, that’s true, what a level, right
45:35? It’s true, it’s both things at
45:37once. Well, we've encouraged you,
45:39haven't we? If this video interested
45:40you—this crazy idea that I’ve been
45:42regretting as I said it, regretting
45:43because it will be a lot of work—well
45:45, we’ll do it. And it's interesting
45:47to create a short course where Mardía
45:49can delve into each moment of his life,
45:51and we can review the book together in
45:53much greater depth. Uh, look for the
45:56events we have at
45:57psicologíaespirituiritualidad.com: the
45:58transpersonal conference in Zaragoza,
46:00our conference on re-enchanting life in
46:02October, and our courses, especially
46:03the one starting this year, which can
46:05be taken as a whole or just a part; we
46:07will provide a certificate. Well, look
46:09for all the information. And we will
46:11also have Nazaretes Castellanos, none
46:13other than Mónica Caballé, Docuso
46:15Villalba, and Javier García Campayo as
46:17great, great figures. And before we go,
46:20I think there is one last, one last
46:22drop, right? Like a final flourish
46:23about Francis.
46:24>> Of course, we’d have to synthesize
46:25the synthesis, right? The nakedness of
46:27nakedness,
46:28>> which is my obsession, right? And I
46:30have specifically tried that with this
46:32book. Uh, what is the synthesis of the
46:34synthesis of Francis? Well, I’m going
46:36to read a little paragraph. It says, "
46:41There is nothing else. If we strip away
46:43all the trappings, only that remains. A
46:46heart that loves, beats, and opens up.
46:50At the sunset of life, as John of the
46:52Cross would well say centuries later,
46:54we will be examined only in love.
46:57Francis died before dying to everything
46:59circumstantial. That is why he remains
47:01alive in the song of every lark and in
47:03the tenderness and root of the human
47:04soul. Francis taught us to look beneath
47:08his pupil; the bird, the stone, or the
47:11leper ceased to be abstract symbols to
47:13reveal themselves as beloved,
47:15unrepeatable presences. This new gaze
47:19transformed his failure into openness.
47:22Today, Francis continues to be an
47:24uncomfortable question. He reminds us
47:27that eternity awaits us in the moment
47:30we dare to make intimate what is most
47:32foreign to us.
47:35>> How wonderful. Well, with those words,
47:37and as always, encouraging you to leave
47:38us a like, to leave us comments: what
47:39did you think of this video? Do you
47:41think what we’re saying is crazy, or
47:42the opposite? Whether you want us to do
47:44this course or not, subscribe. If I see
47:46there is interest, for example, through
47:47subscriptions, we will be more
47:48encouraged to do it.
47:49>> We are only going to do it if there is
47:50a lot of interest. because it takes him
47:53a lot of editing work and I don't want
47:55to burden him with a lot of editing
47:57work for something that only interests
47:59me, which I, of course,
48:02>> am absolutely passionate about,
48:04>> but
48:06>> here in the neighborhood, people point
48:07at him and call out," Look, Francisco's
48:09crazy woman, Francisco's crazy woman is
48:10there again, right? "Because it’s
48:11true that she’s been at it for
48:12several years, these four or five years
48:13she’s been almost writing the book.
48:14What she’s done is like going off
48:16into a cave. She’s spent all 5 years
48:17studying and writing and now she’s
48:18just returned. So let’s see what
48:20comes of this. The truth is no, but
48:22well, I say that I’m only going to
48:24burden him with work if I see that
48:26it’s going to be worth it for someone
48:28. Yes.
48:29>> We can also put the law of
48:30manifestation into practice and
48:32manifest an intern who can help us with
48:33the editing. That would be great. If
48:35anyone is up for it and knows how to
48:36edit, let's manifest it now and then
48:38they can edit our videos and we can
48:39make many more, because that's what
48:41takes up the most time, right? And what
48:42I feel like I lose the most time on,
48:44pardon me, because it's so boring,
48:45right? It's like something very
48:46administrative and very boring. Come on
48:48, that’s it, let’s stop complaining
48:50. Back to Francisco, to the gaze of
48:52Mardía, to the Fragmenta book:"
48:54Francis of Assisi, Celebration of a
48:55Failure. "It has a beautiful subtitle
48:58that you also have to read to
48:59understand.
49:00>> I want to thank everyone who
49:02participates in the Fragmenta
49:04publishing house, and in particular
49:06Ignasi Moreta, because working with
49:08them is wonderful
49:10>> and they also backed the book when I
49:12presented it to them in February,
49:14determined that it be published by
49:16autumn.
49:17>> That, and here we have it, thanks to
49:18working at breakneck speed.
49:19>> There it is. There it is.
49:20>> Alright then, that’s all, you know,
49:22thank you all very much and blessings.

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