Dante Gebel Live - Trastorno de apego divino

Episode Date: July 6, 2026

Dios tiene la capacidad de tomar tus mayores errores y tus heridas más profundas, y usarlos para convertirte en Su mensajero... siempre que dejes de esconderte detrás de una máscara. Para desarrollar un verdadero apego divino, tienes que ser brutalmente honesto, como la mujer samaritana. Ella tuvo que confrontar su propia historia, su soledad y su rechazo para poder establecer una conexión real con el Señor. Sólo cuando decidas apegarte al Padre -de verdad y sin reservas- podrás sanar y recuperarte de las heridas que arrastras desde la niñez.

When Henry Ford saco to the market his first automobiles, the classic Ford Model T, with the fin to reduce costs, the cars not were with an indicator of gasoline in your table.

So, to know the level of combustible, the conductors depended of methods purely manuals, and many times were barred on the cost of the road. The majority, they had painted lines in a palo and they were submerged in the tank

to figure out of how much gasoline they'd still. And a bit of times I think that would be nice if the persons would have been with indicators in the front for that we coulder us to be how full

is our tank emotional. But not we don't we don't know. Not that one of us each one of us we have different permittam in the term cocients of

intimacy, emotional and that tank emotional is a configuration from our in the when

we're we're babies and we got from the hospital to I think

no we not even was who was the adults

were people are substitutable substitutable and our attitude

basic I'm the paul, arruly me, and mimam me. P, no matter who was the who was alas. With the course of the time, the babies, we've got to familiarizar us with the voice, with the

odor, with the aroma, of those adults that were always with us, and that were never, like if we werestom retarded mental. What, pachoo? Who is the cochito mapechoo-choo-chi-momi?

And we with three months of we're thinking okay I pose a genome human complete,

disting frequencies sonora's in milliseconds I studied nine months of embryology genetic

and the brain and I came to to be to a care adult with a

brain with a irreversible but it our people not we

not not were not they They were They were And when When something It was

They'd And if We're We're sure We're We're They're They're

gratis, A papa And mame Awele, an tutor A nana or what And so

We're We're We're Ones Ones Ones That's That's

basically It's Apego Apego It's Apego. It's a combination

of Dependencia and love In in first instance, is a good, apego, a good, no?

De-pego, we're more tranquillers when mom was very anxious when mom disappeared of our

view. In fact, since we our Cerebrough a sort of reeds that

that do you how we we can we can with the rest of the humanity,

with the other system limbic, that is the central emotional of the

cerebral and the principal encargated of the prego. The brain is saying that

has $86,000 millions cost of 86,000 millions of neurons. If

us were all in filer, it would two millions of

millions of our neurons. The brain is the structure more complex

natural or artificial of the planet. And every

that a adult us consuela or us or does carino

being us our little children is a new connection neuronal

in our cell and that's not a that's not fortalece to affrontal

the life to some more more the character

as as human God us did that way

so so as as how we we we

know we we important to someone more more

and savio that we know that says you know, I know

your malestate, your your hunger, your colicos me

importas. You're digno to be known even you a

vulnerable even even delgat little little little you

have you know so when when when de

be we receive we these words that the

words Our Cerebrose, the fear is the fear diminution, the sense of security augmenta

or in all case, it's profound the world is a world is a world, the brain

and the mind of a little little bit literally at the power of the power

of their tutors, of his cuidators. Those they are saying, we're

going are fortleasing is the power, the power, to what one what we do you what is

fortalecing in first instance a priori our character we're we're we're

to connect us to connect us nobody nace to start so our our supervivency

depends to be accepted and many times we're we're emotional

because the circumstances that we're that we're that sometimes

we're we're much less to do therapy but those problems

we have we have to beinculars emotionally of adults, they're in our chanin, these are these, these are known, tristorns of apego. Trastornes of apego. And here, ameit,

before to continue, that we're a pertinent to the line of the relato. It's really, I've creased, I think, I'm seeing, of my parents,

of my abuel, of who, my brothers, said that no they were I don't know so. I have so I have my men who said that they

have great. This happens much. So we have to know that

even the brothers that they're parted the same parents biologics every

child experimented a granda a different, in the same

in the same environment and I insist with the same

progenitores but each one live in different. Never

exist neither two two the same fathers, nor the same infancy. No. I see if I'm

expletive, but not the living in equal. This has to be with, for example, the tap of the life that's

living the parents when they were the little, the economy, for there when they were the first

the first, the economy was more fragile, had to do it, had to do that, and then it was more

solgated for when came the second the new, the the entorn, how was

the parent, how was the that they had the parents in that moment. Not is the same to be a father at the 23, 24, than be the father at the 40. The order of the nationingent has much to be,

because generally the parents are more strict with the majors, they're making that all get perfect, and then they're, and then, and flexible, or more well, are so much than can't

be too, as well, my parents, said, Adam, they'd have to do do they're doing to all, and my papa said, we, we, we didn't,

we didn't the minor idea that I existed. So I always I always said I was aggray Cansed And, my brother

says, I took other others different to have Dante 30-tantos

years after. They're other parents. The thing is that every

has a cableado and emotional different. All we have

different personalities not not even notem the same we're not

we're different temperament and we and we receive and interpret us the gesture of intimacy, of a different.

No, I'm going to to make to make in this, but there's an author American, called Gary Chapman, that he identifies five languages of love, at least. And he says that the majority of the

people have different ways to linkularn us mediates these five languages. Affirmation, there are much that need to be loved or

or, or Valorados, need words of affirmation, that they say things beautiful, you're good,

you're wap, you're intelligent. Others, their language is the time of quality. Necessitan

time looking to the eyes, talking to things profound, others, the contact

physical. Necess are to be to be a palmadita, that they give a

hand a brazo. The fourth act of service, there people that is

a so it's not it can't demonstrate in a verbal but if you're doing a

coffee, preparing the food, that's a manner to show and that's a way

proviseling, and also is a language of the other other can't

have three of these qualities, two of these one one and I'm

saying that this is so it's the Bible of the

language but insist this author says Icinko I

think language of the Some of those languages are our tank emotional. So, at the most you know, not you

fall a lot in your house, because you have someone whose language of the love is provide, give, give but you say,

but no me to come, no, no, me palmea, no me abrasa, and not

you feel that the other not you are amending, it, means that the other has another language

to express the love, and you have other language to receive it. The thing,

that, Regressando to the time, when we grow with fathers, who are emotionally immodurors,

we'll give a parenthesis and define what is being unmasur, or that were very

youngs, that not were who knew how to be father, who knows,

when we know, when we're to be a mother, we're when we're when we

when we're when we're not sure and noturable, critical, impreteable, changeants, of

adult, when we when we're to get to the adult, we're we're going to adapt our

our parents to try to get good with all. That's something is something that is a mechanism of supervivency

infantil. And then it's replicas in the relations adult because in the front is a

fear to the recas, to to the abandon to that they not us

want, to that not us eliz, what I try to say is in

because this would be much more profound, but not I'm going to be aburried, when our map of apego sano, of what should be apego or what we understand as as a man is, we're doing as a mechanism of complacency

of adults, for that nobody more to offend with us, that is what is what me. I always tell the experience that my papa, I said when I had six,

five, six years, you're the cause of that mom is a cancer because she she's

she's because she got and he got over my my papa me

he's being being hebrio certainly in a moment of of the

noho but I think if if you see something that's

that you know I'm to get to nobody more in the

other that my father never never that I'm

that when I was a to be complacent to all, that everyone wants, of the fact, I think

that I've got to to pray to talk in public and my motivation, the God's evalue in that moment, is that I wanted, that me want, that me valor, to be important for

someone. If, to be a kiddard, negligent, or immodura, emotionally, we learn to be submissons, complacent, no, we don't

we give us the no, never. And that we can't make serious problems. Rasoned that, for receiving affect and that no us rechasing, we never have to be happy to the other, ignoring

our own necessities, traitioning our essence. Then one looks back back and says, how could have done that? What had in the head? Well, the complacent, the caring that everyone me quira, that carinue, that

affection, that no to want to molest to our fathers is to get to the adult. The Apostol Pablo,

he says, the love is a true. If there hypocrisy, not is

a more. So, when we're trying to to agradar to the other people,

occulting, negating our different opinions, as the word is, you've

been given for any vint, any base we can be

well, if the majority go to we're to be to say,

well, how is Tiarcol, because a million of moscas can't be used when we're when we're

we're not we've got never got a real direct we're doing. we're not what we're doing, what we're

what we're how many of things that are things that are so much you're to be subject. How many marids do you

ceding to their women, because, well, and if no me arma a lot,

and so we're not never we're not we're not in the pastor, because, well,

if no, me quits a coverture, how we we're doing for the other to do that

this, this is a license to be for the life and say, I'm

saying, I'm I'm saying, I'm saying, I'm trying,

and I'm our essence. When surge this? In our in our in in in our ambr of connection, when our ambr of apego-sano, she chocco with

frequent rejects and not we don't we feel-cuitals, contented, or the sufficiently valored, nines that were molestated,

abusated for some person, for some, I know, some, I'm an friend of the family,

and, more In the way of the abuse, that in a chasquido of the innocence, what the most dole is, and where was mom in that moment? And, papa, why not I defended? And how not me cared? That is a shock against the rechase,

that we've got in our vies neuronal a trawl to the adult. The rechase is part of the life. The problem is when we're traemes when we're trying to the nine-eas. I was saying that 2 million of adolescents They have to lidar with rejects of the universities to which applied.

It's a thing a minor, but that they rechasing for a lack of merit, for a lack of what it, for a little bit, no de' it's a lot. Casse to 40 million of persons, solas, they've been an online with someone, expecting to get a more, a home, and the majority of them not what they'd be what they'd, it's

is a fiasco. Leighed that every year 600, 600,000 of the business or of small businesses, entrepreneurs, are to start their businesses,

sentienting the dolor of the fracos that no result. They're to canceler for a

quarter of million of the bodes, and 877,000 consulates will solicit the divorce

with the sentiment of that that congegeva. And when the fracaso and the

recastes the suffice of the human, the psyche human, includes the memory,

the emotions, the personality, among others, when it's when it's when it's a vice, it's a good,

so the cause is a feeling bad for what we have done, but the verguenza us has to

feel bad for who we're going to say another way, the culp us has to make for

what we did we're in all case, so, but the vergence us has to

feel not for people we're very poor, we're going, we're

of how we're a verguyenza of how we're we're getting us a few times we've got of our years and we're having how I put to put that's what I'm in the

head? Mom, how me put you as this? You know, said, you never said, I never would tell you,

and I'd never would put to do something to pass a verguyen your grandmother, what a badgwensas

pass us. And the vergence, what does it, we make that's a that we'll never be acceptable. The veracemence affects

and it's a the nucleus of our identity. I remember that in the secondary high school I played in a tournament of basketball and I committed various infractions because I never was good for the sports, me said Chancla,

never was good for the sports. And the professor, in those times, stilabbing, me gritted as the sufficiently as a moment as a very that's all and I'm left on the

I'm quite exposed, very vulnerable, very aborgosate especially at that age, 14, 15 years when one

depends much of the words of affirmation and also the words negative us liquided and then

after the party with all the team there and he's disawgoed with me and he said

you're always is so so you're to get to get to you're I'm I reded

the car I sentia the ardor the car. It's a sensation very strange, but more me ardued the spirit, and those situations

are incrusts in our alma. One could say, well, in that time, it was like, no? To who one was if he was to beckxed? And if, as well, if the bullying, and if, the bullying, it was of the maestors? But we're not in the case,

it's been a good, should be a winner, should be popular, never, wills to see that kid, that pierre and it is a biter, that's not

going. Now, well, to what I want to hear? That all of that recasos that we've been to get to be a more grave and more complex

that is a problem, apego divine, that is what we're that's what we're that, even, that even if it's

a diagnosis clinical, describe when a cause of our cranes, with our parents or with

our we're we're difficult to establishes profound to establish a relation

a good and secure with God because our relations time with our fathers

are moldy how we're we're we're we're we're we're

we're because our image of God, the first image that one has been determined by

the relation that we've we've been with our parents at

At the principle, I saw God as my Papa. No, I had another image of a man, no had another image masculine, or another image, other image paterna.

So, if our father was frio, distant, one tiente, one tiente, to think, or imagine that God also is free

and distant, that our Father Celestial is the same way. But no, no, will not care that God is a father when your father

only resaltable your things negative. So one of the manifestations of these things of the

attack is the pain evitative. When we're perceivable to God as God we're trying

to evictive castigator, distant, and we evit us be vulnerable and to our

heart we're in God. But in whatever moment God we can we borr

of the life. Any moment we can't the time to make

to you? And I don't see, no me I can't relate to him. I respect, but I don't me can't relate to. Because one of you know is our father,

in all the case, or as who's who's who another trough is the apego ancioso, that is a preoccupation excessive for the abandon. As we have that

mind abandoning, we can't love to God with liberty because we always we want to love more, aggranderly

for our overs, and one day we don't or we we're, we just we're or no we're congregates a dominoes and we

just we're a problem. That's a trastorno also that we have been, that's ancourno anxioos.

We're always that we're to lose, the salvation. Then there's the apego disorganized, which is the

oscillation between the necessity of the refuge spiritual and the fear to to the

credence of the credence of the we're we're leftiment, we're we're not, we're like cyclotymical

to be a sudden we're in the nubes of a sudden we're in the we're going to we're going to we're going to and we're

24 hours and then we're for six months but there but there's a pego divine sure that is when

we're when we're when we a vinculable a good a single not for fear to

that we don't that we can't to be to be the infirm repentinately for a change

of humor for That's that one wants to to have intimate with God. The only

difference is that those psychologists call apego the Bible the Bible it's just to have to have faith

of that the Lord is a close to our, that our different our

love, us try in consequence of course, but no can't the love that

he has then. So we're made in an apego with God the

same way that a man, to a little apego with apego with his

mom. We we can't be separate to him. Isaiah 149.15 utilizes

the image of the relation just to mother and his to be a need of

a pego very that we should have to have to be Isaiah can

a mother to forget the that amamanta and

not compad of the child to the and

having in mind that there can be there

can be that if she I, says, God, no me I'll forget about you. God never

is always of us. God never he'll be the arms with us. Never. Never.

We're in agree. Never. So, only when we're able to our father,

we can't get us of the heridas that we've received in the ninies. That's

not so in an or an or omososis, magia, pass to the altar and receive

this or this is a no, the sanity, the traumas of the innes need to be sanated but solom, insist, to suffer this type of tristourno, of apego,

divino, that does be incapable of receiving all the love of God. Like, we don't know, we're saying, no, I just a little fregued. No, I just over-jured the line of credit of the pardon of God. This trastorno is

can see can't be from the prophet Oceas in the chapter 11

1 says says God, from that Israel was that

what what tierna what a metaphor tierna uses the man

of Israel and says from from Israel and I know I'm and I

took from I'm I'm I did you he he's

to come to take to the man that

dear but he He didn't want to recognize that I was who Sanaba, says God. It wasraged with lasses of tendura. It was with

curds of love. Like when one, I've seen those mamas that they've got to get into the little bit like so they're, cocker. And one would say, but

that's almased, no? It's that no that's not going to get a bad moment to that the little bit of those are the words of love.

Dice, the gyrgy, the jugo, the and with carino I'm I'm in to give you

but they're not sure you that's not that's not and my people are decided to be away

to me is a troba is a a cantata acrimogena like God says I feel

I feel a that my children don't that I'm that I'm that I'm that's like when a

mother says I don't know this adolescent is so this adolescent is so too when I'm

I'mamante I He did when he vomitaba. Well, is what God says, no se? And this is, why does it? Why does it? Because one has that trotron of apego divine? That one is the head of the Lord

who, in tantos. Well, maybe we've or done for a grand anil. Something that no, no, we've seen, no response. In a moment, we're going to, there's a, but we don't think

that's a good. We're not that God. that when we did we're not only we're not only we're not just we'd have to our story

and when we'd we'd to be back and papa or mom had always you're always that's the

generalization duels always me make the same I'm always I'm I'm bored because he

was a callation and a sometimes we think that God has a story and we're refregar for the

car we're we're just we're going but we're we're in the space exterior, preoccupatings for grand those things and that

our little life is too small to importar the theme of the fond is that is that is what is our image of

God, that will to molder the way in that we're to us we're going to this

as much more close we're more close we're more we're more we're more sure

is our power and more We're not sure we're going to feel for the life. A minute that we're going to be able to, one's the

more insecure, like a baby that's alex of the mom, or that's the little bit of the way. So, even

we can't see a God, not be tangible, not we can't talk it, our father to say something that seems

we're going to hear it, someone needs to hear it. Always, God is present, always is

always is always a life. I know that it is a lookura. Of the

really, so one can be because God never is too never we're never

we're not we're not we're in we're not we're not we're in the evangelist

is the invitation to a a relation intimate with God is so good

the sir I think I'm that you want to because you want because me

amas you you're to get to me he could obligar

to us to serve he he could have been

created as an angels that not would another

other other other other other other other other

other circumscripts to the he's he gave an bribute to then then we

to get to make us to make us so if is an invitation means that it's

that Ike to get to me to get to him me see or not

when when God when God created to the woman

the time in words in words separate of

Adam his design was convert to a person

complete, independent for that after that was separated Adam, am to Adam like a man, not is that she, not is that

he left her to get to another to say, me have to the gourd to the gourd to, no, she, she

was, she for that she to her, then she was, then she was to be a man and the woman and

created something more more great that the sum of his part, that is the communion intimate.

Two individuals, they're in a we're in a lot of us. So when

we're able we need apego to survive but when we're we're in an adult

we need in a moment individuality for then we have a preempting

a peg a child. And no he doesn't let's make to make to make a mom or

a pap and has the He said 30, 40 years, and he has as a re-mental or emotional, that man, never will have individuality. For so, so his apego not be normal, not be a good, not be able to be able to begars. Or so, has to have to love a her sequestrador.

It's almost what you know, the syndrome of Stockholm, no? That is to care to who no, no, to give another to remain there. But God says, no, no, no, that's not an apego saladable. That is being reen emotional of alien to be a prisoner to my spouse

and not to beckonel to say, I'm here to say, I'm here and I'm that I'm here diggered where you're going

to get, you have to get to be you're trying to be the cellular, where you're where you're

that's, that's, that's, that's, that's a problem. That's a repel. What did

God? We're separated to himself for that that individual the whole of them. Fiatty is curious that when the

serpent tient a woman in the garden of the Eden, God not was the vista. That, that God not knew that the serpent is going to and go to talk with Eva? More tardy, God regress to passer. For that same garden, it says that was he paced, in the roccio of the

morning. If he would have been, God, he'd have all the time there, and it's almost sure that Eva, no had said to the temptation of the enemy. What would cost to God to say, Hey, hey, hey, hey, that serpent,

no you're not you're not going to do you guys. Oh, serpent, what is your place?

But what's what's the Adam, Eva, not were not even were not they were

not able to do something in their essence, but not had developed

apego to what was correct. So the objective of God is our character,

not our innocence. The objective of God is our character, not the innocence. The innocence means that still not has done anything. For that the children not have taken care of the child, because not they're into a tacharine in the naris to the brother. And I said, I thought it was a good idea.

What I see you. The character means that we decide not to do what is bad. Now we know what is good, we know what is malo and we say, no, I'm going to do it. That's no-go-asance. That's a character. The babies are innocents. The saints have character. The babies are innocent.

The saints have character. And only the adults of character solid can experimenter the appellable withsum with the other and with God. Until there they're seeing. Or I'm very complicated. Me are you doing?

Or are it very complicated for a dominole of the morning? Or so, what I'm trying to say is that God could have made that Adam and Eva be innocent all the life. No, it's a point.

Much of us we've been questioned. And why God did you get to enter to the serpent? Because God needs to

we need to have apego with God. Not that we have pegged with God because we not that

we're in little we say we're what you're what you're what you're people? What are you

never the church? No. But my mom says that is that is that

not you turn from a carache, not you're going to decide to begares. So I want that we'll

see this story about the apé of divine and about the person's

the person that the Bible. Because when just one is rechasas is when has the

trotorno of apego this divino. The person is more rechasado of the

Bible in Juan chapter 4 verse verse 5 where where he

says that Jesus he gets to a people to Samaria

called Sikar the terrain that Jacob had had given to his his son, and there was the poece

of Jacob, and Jesus, can't have of the voyage, he sent to the poe, and it was

around the medodday. These are the coordinates with the that's the story. We'll

pass us a little a detail that is a little. Jesus was a can't

he said. For the general, the leaders we're enorgueges of having much energy,

more than any in the people, no? Jesus no had problems in recognizing

his agotament. When Juan wrote this chronica, he was a man and still he was the

only in all the group that was so that was that he was he said, I'm going a mission,

I'm going to do a return spiritual, no, I'm sorry, I'm I'm sorry the disciples

that Jesus was done and the most probably is that he said, he's people, I'm

much, I'm more more more I don't know, I need I need a time to be used

the and the ego always want to thinker Jesus not not had that pressure for defending

his identity as messies pretending being always still not you're tired

he's tired of he is a not a story not a story not a

story about the Jesus supererue this is a story about the Jesus cans

and and God so God is so does it does it does it

does it does it does it is just for the only because he's because he

is in the conversation that will to change the life of much people. The Bible

says, Juan, he relates that it around the middle-day and a woman

Samaritan to to get water. In the world old, we've

heard more to water, it was the work in a

culture patriarchal that was, if a family was a rich,

had a a at the morning or at the at the afternoon when it was a because it was a activity social with the women of the people, going together.

Today, they're at the peluquerie or at the spa. In that then, we can't, say we're, for God. If they were and they'd and they'd say they're going. A woman Samaritanan is a close to a pozo, a man is sat sat down, just in his border.

He is a rabino, and she's what what will be to pass, a minute that she he's closer she's she's she's going to

get to a 20 or 30 passes not she will be not he and not

then she'll take her water and she is that's

not about not about platticas incoodas but but something something

that when she is a person he's more she doesn't

the mirate the the mirate the in change

of what she he was he was to he's been he's not only that

he says he's a man you know you're you're a invitation

to connectar no not it's like you not you don't you don't you

without this simple petition without this rompe guelos the

rest of the story never had occurred she never never

had ever had had to he he how

she she she she you are you are

and I'm a Samaritana. And me you're asking to bebe? Really? It was a solicitude scandalous. No? As it's clear

the text. Because you know that the Jews not are not so you know, and here is where

the things are interesting. In the literature antiqued that certain scenarios are certain

stories in where all know they're what to expect. If it's Shepirian, if comes from Shepil and there's a balcony,

we know that Romeo is down and Juliette Arriva. For that's a balcony. If we're we're in a Wester, in the Vallejo-O-Easte, and we know that there's a grand play at puñettasos, or a movie of terror, in which a group of adolescents in a covertis'es'clock,

there'll be a lot of course. Well, in the world antiquing, without bars for sortero, without citadel, without a line, the story of a chick,

occurred at the poesos. There was where she went to the wife of Isaac, Rebecca, there was

where Jacob knew a Raquel. It was in a posse where Moises knew a Cepora.

Not to the line of cosmetic, a Cepora, a Cepora, his woman. All those who read in this

story in the Evangelion of a child, he's a child, know a chicka, except that's in the place in the place is the sameari,

in the moment equivocated, mediodia, with the chick a chickerick a equivocated, a Samaritanah divorced in series, and the

child is Jesus. In those days, his name rarabes had a woman in public, nor even with

her own her own his own public. From there, the words of Pablo, the woman

caches in the congregation what not means that the husbands not say not can

not be able in public and a man a soldier and especially a rabino never would

never would not be a woman especially if is Samaritan of whom the women Samaritan

are menst menstruates is to impuras from a cunna a maldition they said

that allas are impuras from but Jesus had a way to the Samaritanos the way

Samaritanos is one of heroes of the stories, of those 10 leprososos of the Sunn't in Lucas 17, the Samaritan, according he's the only, according to what we tell the history, is the only that he'll give you to thanks.

When Santiago and Juan suggesting to give to God that destroy with a fire the people Samaritan for not receive those, Jesus protects the Samaritanos and reprend to his own disciples. Of each, all this alimented the rumor that was

said of Jesus, especially fake, Notices in the news on the social. No we have reason to say that Jesus is Samaritan

and posseed for a demonio that's the poor insult to Jesus. Or what they're in they're the

poor insult to Jesus. He is Samaritano and also posseed by demons.

The thing is that Jesus entabla a platica theological with the woman

Samaritan. He says that God has a type of spiritual that only can sassial

the profound cede that she has of affect she has

a problem of apego obviously also a problem of apego and that that set

that has spiritual only can be sasied with that water that is that

the woman and that does give me to that not that

not to come to come to get to get to you call to

your wife and she says no I don't I

no I'm no I'm you you you're right

You say, exactly the truth, no you have married, of the fact you have two marries and the

man that's your man is your man, it's your man, in all the case, is an affair. What you

have you is exactly true. No, he's not you're saying, wow, me

a sombra to be that's so dachfan, me assomber to authenticityity, me assomber

to your sincerity, it's true. She said, no, I don't I don't know the rest. No, I have a marido

is a little a response evasive, no? But it's a response evasive because in that culture, the women

not could demand to divorce. Never could they'd initiate a divorce. So this

woman has been rejected one and another and another and another and other and

other and other and other and other again. She had casted five

before this time functioned. Five few times he saw the signals that the

things were desmoronating or signs of infidelity or of violence physical or violence sexual.

Five times he said a man to say, you know, I'm, I'm,

I repudio. And if now is a man that's a man, that's most probable is that

be a kind of kind of kind of the relationship are part of

their prerrogative. Generally the women had the women to quit to get us their

gnaters and they don't have the woman if you're to be used the head of the head of the

head of the yeah something to use and desechar. Others certainly they're

and say that is the woman failed. Can get a a

man right but never can never can to never

to be they're they're what we do you we're we're five

five borsiversied even in a culture where now if the woman

can solicit divorce. Imagine the aggravate the agravante that the woman not can

do you and if is a divorce five because the marido, the marid

the one of one would say this woman is a woman, nobody

he has no, we're going five. Now, also we know, we know

because he did he to confronters to the color of the cold of

the chism. The Rechazo Duel Literally literally. No does

not to be five times, it's simply commit a infraction

in the basket, to have 14 years and say you're an is an

bad and you do that the redhous dole. According a

study published by the Academy National of Cience our

system sensorio motor, that is the red of our world

that unes the and the movement, registra the pain the same way that

the dolor of the brain of the brain the brain of the heartisas in the

dead, of a goal in the body of the the brain the brain

it's the same the same, the the pain the

the reason that Jesus recognizes the but not it's to

condemnation, in his words no there's You discovered. No, no, no, no, I said,

well, you've been you've done. Because there's an grand abism to discerning the truth, and condemnation. The conversation more large of Jesus registered in the Evangelios. It's the platica

more long that we'll have at least registered here. Eventually, the disciples regress from Jesus and they're surprised. The scripture,

when I found with a woman but nobody has tried to say, why you're not, that's the disciples

not they're not a single word, they they ignore them to her. His experience says that she

should be Rechazada, of plan. But also your experience says that Jesus has a way strange

to not to the people that they're thinking they should have they're not.

In the enormous ranches of the Australia I was there are two forms

to maintain the manado unido and one is to build a

other is to a another posos. A sometimes is in grand poos

to have the sufficient as the the gana don't not not

and they're not going to the people. The posos in the case they're in derreder of the way.

They said, they'd end up the regla more a way, we'd create a limit more

more than to be a better than more, not talk to be a more, not you know to make

with any of them. They always they were they were 613 of only 10

mandamientions that's the rechazzos constructs the other and I and the other

the acceptation cabapos Jesus said that he himself is a poso of

water if you know you know the don't you can't you be able

you have you have been you had been he had given the

so that he's the point is that the woman Samaritan is the representant of the

verguyen of the recast gender incorrect naceo in times patriarchal no, machists misogynos ethnicity

incorrected religion incorrect historical, moral incorrect and now he knows a a man in the

pozo a man of a man of twenty one thirty one thirty two years and is so much

I'm commmovied for his connection with this child that not not that the disciples are not going to

Jesus he says that he goes to a single person and that he'll be the

man with the man with she convive but when she goes to she says

to say to say she I'm you could do do

do something to do to say a person in instead

to tell to my man I can tell you what I can't to

do the people what have to to be to be to be able. I'd say to all the people that would be near to

hear of this Jesus and a little bit about it me can't be the life. What is the poor

scenario? What is the worst that's the rechasing? Yeah, me rechasing. The

old are bad to me? Now, you have this water. I know this even if you never is

the can'tro of the water to the cantor of water, you know no you

imported the can't the can'ter of water. The woman has called the people and said to all the people, Vengan,

be a man that me did all the bad what I've done. Not could be the messias?

It's the first grand sermon predicated for a woman. Brebe. Began, be-en!

Convincente, entusiast very vulnerable, because he said me did all what I did. to be vulnerable to

to say, I know that it has to be the messiah because me desnude the past, centered in Jesus. A message incredibly effective. Who does that message? A woman Samaritana, that's a case who hased five times,

that live with his nobio without being sufficient money for that a servant and a child. And much of the Samaritanos of that people crelleroon in Christ

for the testimony of the woman because she said, me did all the bad what I did. Me did go to do do you know what was to predicate? So the story

says that when the Samaritans came to Jesus and they said to get them and the year and the day, two days

of campaign. Two days of crossada evangelistic thanks to this head of play, thanks to this

pioneer, this woman. I'm I imagine to the woman, taking to all the people to see us

to Jesus. Vassan, go, And this includes his ex? I imagine how it was this conversation. Jesus, Jesus, Jesus, Jesus, Jesus, yes. I'm trying to get into many, yes, yes, yes, yes, yes, yes, thank you, no, I'm really,

no, so, I'm, I'm, here's the spouse number one, and the spouse number two. Ambo's see odian viscerally, you're going to have to do that, of your enemies, and you're going to and I present to my spouse number three, ah, I don't know what I was thinking

when I engaged with this, no, I don't see, A man completely of rebote, a bit of a bit of a lot. But, you know, one's one's just one, and he agarra, Lucky, Lucky,

Venga. I'm sure that you can do with him. Yeah, no, I'm but he's a type terno, pegged to the mama. Intented that

the husband number four would bener, but is very enoged with me. This, of, actually, no, want to be

the, he was the, he was the, the, he was the, but I'm going to going to continue

working with him. I'll work to get to get to see the number five

to say to say the real, is the that I'm that I'm not that's because I

know I'm but we've got a connection and I'm kind of so I'm more about

with him. Ah, and here is the number six that that I still not

I'm that I'm that I'm not so I did well but I said about that

the verse of the Bible that says if you you know you

you have to put you a an anillo, I'm Bejon C. 316.

It's more, Jesus. I'm considering to start a minister of recuperation of divorce, with my ex-spos, with his ex-spos,

is one idea that we all all the God has a form incredible, uh, to take

our major errors, our murders more profound, our our cicatrice more grand,

and our major dolors, our traumas, and convert in those messengers. Because nobody

about than that that's that he's that he can't condemnate, because his

past him he has been a own own this story the woman

samaritan discover a little to who's who's first he a man

sedient then he a man a man more than a prophet and for ultimately

the messias he he intent he he's not a woman

that's sacred for the Judeo. That's the culture. She burlough a little about the

rabino. He was fascinated with the prophet when he said the past and he had

when she knew that he was the Christ. So she had to know the

soledadad and the reason and the rechacy to make sure to

make of that that's apego divine. The experience to be

accepted is the start is the first no no park,

no did it, if we're not they're going to we're in a cune.

To have that's very apego divino, we have to be real. The

woman us has been brutally honest. Like the the woman

Samaritan, no not, not, not paint, not, not make, our

life, for that to come to come to give a great story in this

of being real to be a titled The Conejo of Terseopelo, which is the story of a that a new that receives, for a Naviad, a conge of a juggete as a regal.

And during some time, the conge of terseopelo permanence in a standteria. And, while he's there, the congeo about with the cabo of peluche, a juggette a biggered to the

question, what is being real? being a real means to have a manoebella that oversales? The caboooo says, no, no, that's not real, that is to have cureda.

Ser real not is defined for how you're done. It's something you simply you see when a little, for much, for much,

for much, for much time, not only just to play, but you take to his camera to not have to be a need,

is the first that is to to go to the voyage, it's because it's because you

really, and then you can't you know, and the and the one of the question, and

that's a little, said the man, when you really, no you don't you

know, and the congeal and the thing, and that's a real, no, not

says it's a little time. First, when you when you can't be a real, the

The child has all the time, for the same of the other jubes and then it's the major part of your hair, for love, but it's it's caught, some eye,

it's allotting the articulations, you're going to be very disalignated. But those things, puneho, not you're going to

import in absolutely. Because one that you can't be in real, you can't be a feo,

except for the people that don't that don't your apego with the little that

you I think the reason for that this story is because in all of us there's a grand anil in the heart of the anelo, the anelo, to convert us in our ser real. I've been in many leeches of

death of death, accompanying to many in the station final, and always me said, I've been more authentic. I was so preoccupied for the people, and, look, no, there's none of them in the

around my camera none of the one of the people is there will be

in the cemetery I'm to be more I'm think that we're we're

not fining not to be not to put to all our defecities

and and be loved to be not of that unconditionally no

there no there not without being being being

being not without with machiage. The conegio of terseopelo ansehoree to be real, to know what was to get into, but that idea of

to gettarse, to lose those eyes, the bigots, he was resulted, he said, oh, I'd say, oh, hellas can't be real, since that's things disagreeable. But, volversive real always has a price. If no, we're to finginger. Volverse real is

to risk to to confront the fear to the rechazo. is to have to to say all to say when in our our body

gritty, no. How many women is literally the utter and their body and have to

have to have been to have to be and only is your caskara because

his soul is because his spirit is and even his pleasure and

not is and they're and they're they're and they are They're

Because being real has real has a real It's real It's real It's really When I'm

I'm saying How would I'm I'm saying I'm a woman And I'm I'm a

Cama of the man And who He's And yeah

his body is athletic Now that's He is

a partody demacrada In the Cascarita of who

was And she He's the man saying he can marcharse

that's that's he may be even she's she's not a

way of she is authenticity that's to be real but

also it's that so and and nobody is

real without being a time and the little

one he was was he's was he's always

he's he he was too he did he the furrow rosado of his orahas,

he was gray, his manches, his manchas marron, and even even he started his form of a hector, he even a little a boy of a peluche.

Except for the little for him, for him, was his amygo, was the only that he important, the little little,

because there is a that a more that's a love, there is a attracted by the object because that is brilliant,

costoso, useful, I'm with him or with her because you have money because it's a good because it's a

good person. But there's a more that's a value in what he's like he says

first of Juan 4. 10. In this consists the love that we're not in

that we're not that we're not that he's he's he's he's

to give to his his sacrifice to quit our when we didn't

we we're He created valor in us. Well, our quote says that one day the young was infirm and his fever

was so high that came about the conejo when he put to his corpito. At a little time,

as well it was going to the fever remitio and the the new the new now

only could to to be the medical that had to disinfected

the house and all the books and the the

In that instant, the mom saw the old conoho and he said, and what do we do with the cono? The medical said, with that trapo that's a frown of scarlatina.

Kement, immediately. So, they're to get them to the old old books, illustrated, and a lot of

basura and they were in the front of the garden behind of the garrinero. Dissent that the

moneho was a little because always had had been had been done in a

camera of real and at these altura his pelage was so much

that he had been that he had been to be a better on the caro

and he so much and that he had said that's that was

that that that was to be that be the

and to be real if now that was

that you sound familiar you I should much

before the author of this quote to describe these lines, someone more one day was real he was a

mann't a manned a life a friend a work a carpintero and maybe he used

a little disaliniated and he am so so profoundly that his heart so much

and the pecable and the person came over his arms he cargo with

our sorrow and soported our suffering. It was deseched but not

at the gillinger, oh-ah. It was deseched as the Romanos were the

aborotators of the era of a cross. His disciples desolated and

asked to what is to be a man to

see the beautiful be real if all to

be so all but in our question something

something said that the other more more of the

world and he he's and he's he's he's he and he's

he's he's his nose to the trice of his he's a lot of

the little the little I'm the little the

of the kids that they've loved and when they're and when

they're not I'm I'm I'm I'm I'm I'm I'm

not you That's the connoge. No, no, no, no. Only was real for the because he loved. But what I was you were offering is that you're real

for all. And something was similar with our Lord. The third day of being deseched,

one day was real and all of he said, and he he promised he that that he had

succeeded to him, we could be a the other. But for that we're to make

that our history real, cruda, our our verguenza is exposed

discarnately against who he's because he will be to make to our petal

our peluche is dead our bigote have gone the eyes not look

as those is the only way to have intimate with

our God, without hypocris so the prophet Jemias

offers a fantastic manner to discern our level of intimacy with God and says,

Gremiaz, a casso a young forgets his joys, a novi orvied his ornaments

of the wedding? But, but it's God, my people have been

that's because we're that we really we really we know, and we

don't know that we never we never that's the only that can get

our tank emotional in our God and for that are

to be real and and authentic as like the woman Samaritan to not to find out

and to tell the testimony. One is real when someone more savvy and more

more great that you know I'm your mal-estarch your colicos your your

your your your know you know of you're a little and vulnerable

you're an value you're an value that my people that's what we're

we're an applause to the Lord, Reyes of Reyes! Hallelujah! If you think God

God, God, God, God. Jesus. Santo, Santa, oh,

Santa, so, so, so, so, God, God, God,

God. I've to get your hands to the sky with me.

It's a sign of rendition. Here I'm don't pass for a little my

life. Sir, in this day I have been what I have said that I

said, I've always I've been the intellect, but

I've You've talked to the heart where I can't get. And you have taken

the tuitans the crows the the world more sensible. Lord, you

love us. And every lachryna drain part of the pain

out of the trauma. Jora, you know, he's like a macho, boy, he works

like a woman that not is very not just not he's not over the trauma

with stoicism with valentia with resilience but if Jesus he can't a very

a very can't say sir is sir my my tank emotional is

in zero I need you you know you know you not would

today a good morning my my a good day to give a

no and not do you do you do you don't know to be not say

so to be to get the relationship to what they

want because you say you say that they

they can you don't you don't say that

complacency is that when the complacency is part

of our dynamic of our spirit is sincela

is drena, it's rompe, so amputed the soul. The authenticity not is not is

not that is saying this is this is this is this is what you have to love.

So is how God us try, show you're that you tell you're

there's there is a propitio of me a peccor recone to becored to

say what good that you do you do you I'm going in

sanctity you're you're to make a person you know I'm

the Lord, you know but I do me and you I

know that that that so will be that the God is a

for leaders, it's not for the stature spiritual of every

who? We have to tell you, the Lord, this is today. Look, my pensions impure. Consider my part more obscure. I mean, I do a bargwainza, just to mentioner what a few times think, I think,

I, I'll, I'll, Sir, sir, that your mercicordia will be you'll be able, and will you see how comes the river of the water-bibah, and no will beck, never. I'm trying

for the women here presentes. from from young-sitas to women very adult that for a year

have been has been an woman for a year has been used the affirmation

in the words of the sex has you have to commit errors to cede

in the the worst of the case to give your in other in other

case to your arm to call you. The Lord me says,

it's hour of your liberation but not of a liberation feminist, a liberation in the truth, in

the spirit. I'm talking about the barons that also have been to cede anti

women, against people of sex, anti hefes, anti pastors

egemonical, anti dictators. It's the moment to say, Lord, I'm

I'm again the riends of my life. Tomo the control

of my life. And I want to be able to bever of this water that sacia, all my language of the love. Because it's God the best gifts, the best toches affectives, the best time of quality. It's God who, in all the languages of love that exist, they have them.

It's the God that provides, that sustains, that contienes, that he, that he has, that Let me, let's, be, be, be, be. Those who can't or. Those who can't lift the hands with me and to say, sir, I receive this power now.

Those that for the first first ever receive a Christ in the in the heart of the world or, or today, in River. Those of any religion, those that never

say, Sir, I need to bever of this water, to be able to never more have said of carini or

and he will look in the places, no, There are places, my carriages, my carer this, but there

spirits that are people who are in certain circles. There are spirits that are in the clubs, there are spirits

that are in the places for solteros, and a lot of those spirits have affected your way to talk,

to legir, to live. God, says, despotate of all the pasto, and aferrata

to the faith. Affirrata to God, and say, Lord, in you, in my identity. In you, my esteem, my

esteem, in you sano my essence and my ser. Padres, thanks for this morning. For this

time or night, according the time, I'm listening, I'm saying,

I declare a bendition in all the areas, declare that July was a month of

a good a month prosperity in all the areas economic, spiritual, anymic

and emotional, phisica. Bendigo God are those that are oh, and being

this signal. And I declare that we are the bestis to be the bestisier.

We're in the world, in the soul, amen, and the spirit. Amen.

And amen, glory, the Lord. Sanos! How do we more sanos? We're more sanos? Yes,

that God to give that God to guard until the domino that will be not come

and make resplandes his rosth over you. Bendecides to bendecis

to be Thank you.