In this loads of the fallen video I bring you the location of 6 more amazing armor sets, I've already posted a video showcasing 15 plus others, I will link that in the video description, this is kind of a continuation on that video. How's it going guys, my name is DPJ and if you enjoyed the video leave a like really helps out and if you like what you see and want to see more be sure to subscribe. So there are tons of armor sets in this game but the ones I cover today are the ones you simply loot, these are not tied to any certain vast remembrance so let's get into it guys. First up we have the prole armor set, this one is just laying around by the vestige point waiting for you to come and grab, so from the lower Calroth aoe health vestige of Lydia the num, follow the short path and grab this armor set guys. Next up we have the Ravager armor set, this one requires you to collect an item and then hand the item into Dunmire back at Skyrest, so again from the lower Calroth aoe health vestige of Lydia the num, follow this path I take on screen now to get this item, it's called the Ravager Gregory Rosary and it is this simple. So once you have this item guys head back to Skyrest and then simply hand it into Dunmire. Now if it doesn't show up for purchase straight away go to the vestige rest and then come back and you should be able to purchase it. Okay so next up guys we have the sovereign armor set, this one again is a simple one you can just come and grab on your merry way. So from the Sun and the Skin hoist vestige of Catherine follow this path I take, making sure you pull that lever I'm hitting in this video. Then guys just progress on and grab this armor set, now there is a couple enemies in your way you may have to take them out but if you're quick enough you can get around them to loot this chest. Next up guys we have the Putrid childhood armor set, so from the Abbey of hallowed sisters vestige of a rosamund follow this path I take, it's quite a trek and there are enemies in your way but for the most part you can quite easily run past them. Next up guys we have the Bale armor set I believe that's pronounced, I'm probably wrong I normally am. Okay so for this one it's quite a trek I won't lie to you and you have to open up this gate to progress to grab this thing, this takes place in the pf of the chill curse vestige of Svarnil. So when you get here if this gate is a luck for you just follow the lad up which when you face the vestige is on your left, follow the path all the way around and you'll come back on yourself to just above this platform and then the lever is here for you to pull to open up this gate. Once the gate is open follow the path I take unscrew now and there are enemies in your way but again for the most part you can run past them. And lastly today guys we have the radiant armor set, this one is obtained from the beacon tower you have to cleanse after defeating the boss of a rainhold the emerald who is found at the bottom of the tower of penance. So upon you taking his bus out he drops a key called the tankard's key you have to use this key to travel up the lift to the very top this means using that up lever twice the first time you use it it will stop midway and go up again. Now in this tower at the very top go into that umbral realm and then go down a slight platform down these steps and his armor is here for you to grab it it's that simple. And there we have it guys six more amazing armor sets you do not want to miss. Guys if you did enjoy the video leaving a like really helps out if you like what you see and want to see more be sure to subscribe and hopefully guys I will see you on that next one.


At night, explosion happened in Belgrade, which is the city of Russia that borders Ukraine. Governor of Belgrade state wrote about this on his telegram channel. Governors stated that at night there were continuous explosion sounds which resulted in ruins of 11 residential buildings, totally causing damage of certain 9 apartments. As a result of explosion, 5 people died and 4 were injured. Governor did not explain the reason why explosion happened, but informed that defense system started working as a result of air attack. Russian telegram channels state that there were remains of Pan-Sir anti-aircraft missile complex found where the explosion occurred. However, Ukraine claims this weapon is not in the use of Ukrainian army.


Good evening, thanks for coming. We're so excited to have such a great crowd, and it's a great event. It's such a fun book. We're here to celebrate the launch of Going Up the Country by Yvonne Daly. And I don't know if I'm going to do a fun historical read. And every time I say the title or look at the title, I've had that song in my head for about six months now. Yeah, and now it's a new insurance that, right, going to say that? Yeah. Yeah, that's right. I'll opt it at once again. Happens to the best of them. We're also honored to welcome the author, as well as the retired Vermont Historical Society curator, Jackie Calder, to my left, and journalist, Tom Slaton, who will come up to introduce Yvonne in just a moment. Tonight's talk will be about an hour. We will have Yvonne read and talk from the book. And then Jackie will talk about the work in the book, as well as the history event, the Vermont in the 1970s historical exhibit that was curated at the Vermont Historical Society. It ties in nicely with the book. We will have time for Q&A. And we have refreshments. Please help yourself to the table in the back. I'd like to remind everyone to please mute to return off your cell phones. And to let you know that the front door is locked. We will reopen it after the talk if you need to exit during the reading. The back door will remain open. We do have a bathroom. It's at the back of the store, to the right of the back door. I'd like to thank the Vermont Arts Council for featuring tonight's event as a Vermont Arts 2018 program. And I'd like to thank Orca Media. They're here tonight filming the event. And if you're interested in seeing the video of tonight's event, we will send it out in our newsletter. We do have a newsletter signup form being passed around. So please sign up for that. You can also learn about future events here at Bear Pond Books. Our next events will be in August. We will be hosting Kate Shatz, author of Rad Girls Ken, and the Muscle Girls Making Change. They'll be here on August 7th for a talk about Rad Girls Ken. And then we have author Steve Almond, author of the book Bad Stories. He'll be here with Jane Lindholm, Vermont edition host. We'll be having a conversation about Steve's new book, Bad Stories. That'll be August 14th. So save the date or sign up for the newsletter. Also, please like us on Facebook at Bear Pond Books. And other than that, I'd like to just welcome up Tom Slayton. Slayton, excuse me. They have a loud voice. Yvonne for more than 30 years. And we were journalists together at the Rutland Herald when the Rutland Herald had like 20 reporters and editors and a team of five covering the state house. And we had dinner together at night and I said, we had the best of it, Yvonne. And I really feel that. I gotta tell you though, another story about an interactive. Yvonne and I have been friends for a long, long time. And one time back in the 80s, I was in a ski race at Middlebury, at the Middlebury Snow Bowl, which is up in Ripton. And it began and ended at the writers, where they have the writers' conference, bread loaf school. It began and ended there and you ran through the woods, but the whole course was glare ice. I had the wrong legs. And so I kind of clattered my way around, flailing my way around this course.  And trying to crank myself with my poles because I had no traction on my feet. And at the top of the hill was this pretty Irish girl looking down at me and laughing. But I forgave her while ago. We've been friends for a long, long time. Yvonne is the author of more than 5,000 news feature magazine stories that have appeared in Time, Life, People, The Boston Globe, The San Jose Mercury News, The Rutland Herald, Vermont Life, and dozens of other publications. She is the author of four books. An Independent Man with Senator Geffords. Vermont Writers, A State of Mind, which is a collection of portraits of people we both knew and liked who were happy to be professional writers. Octavia Boulevard. Octavia or Octavia? Octavia. Octavia Boulevard. A Tale of Homelessness, Excess and Conflict, Senate of San Francisco Neighborhood where Yvonne lived for 17 years. A Mighty Storm, Halbermoners rebuilt their state after Tropical Storm Irene. And The Band in the Road, a book about brain injury as told through one young man's injury and what was learned from his healing. So, Yvonne is a journalistic superstar in my opinion.  But Yvonne is an acetylene torch. And I want to introduce Yvonne Daly. About six years ago, my friend Kathy Roberts sent me a little book about the hippie experience in Towson, New Mexico. And she put a little piece of paper in it that said, you should write this book about Vermont. And the seed was planted. So, the book was very disturbing because it was full of these violent encounters between the newcomers and the native kids that had come back from college or were letting me hear grow and the local people. There were fires, people were burnt out. There were shootings. It was really disturbing. And I kept thinking about my experience here in Vermont. Can you hear me up there? There, where did I come from? Boston. I don't know. I can't get rid of it. And so, the seed was planted for the book. And also, there's another book by David Talbot, the founder of Salon Magazine. He's a friend of mine from San Francisco. It's called The Season of the Witch. It's a fabulous book. And it tells the story of San Francisco from the summer of love to the AIDS epidemic. And again, violence. You've got the zebra killers, the zodiac killers, the people's temple, right? Just a lot of difficult stories. Meanwhile, you know, the people like my, what did Vermont need most in 1966, 67? Same thing we need now. Young people, right? Now, maybe it was the looks of the young people they were looking for, but we came. And my book, I think, makes the proposition that Vermont was changed by the counterculture more than any state in the union. But that the people that came here integrated into Vermont and were changed by the state itself. So, you don't have to read the book, that's what the book says. And I want to thank Tom so much for introducing me. As he says, we go back. Some of my favorite stories, he gave me to write for Vermont Life. And it's great to write for that publication because everybody loved it, right? And Jackie, what a great job you did with the Vermont Historic Society. And what a great bookstores it says, right? Yeah. When I was thrown up to Vermont College, you were in the other location. Yeah, it was one of my places to get my mental health because what is the sound of 200 writers in a room together? Me, me, me, me, me. So I would go to the bookstore. So I'm gonna read a little bit. I'm gonna read from the introduction just sort of to set the scene. And then because we're here, I'm gonna read a little bit from the guided chapter, I think. To have been a child at a time when words of wisdom and encouragement inspired one to think beyond one's own small needs and wants is a fortunate thing. While to have experienced the loss of one's champions, violently, suddenly is a mighty shock. One that leaves the bereaved in bewilderment and with a penetrating sorrow. My generation was not the first to have witnessed this kind of loss. But it was the first to do so from the safety of our living rooms. As the killings were broadcast again and again on the new American Marvel, the Color TV, the murders of our heroes, President John Fitzgerald Kennedy, Attorney General Robert Kennedy and Dr. Martin Luther King, Jr., the black preacher of non-violence have been rebroadcast so many times, you'd think they would no longer pain us, yet the sorrow is never diminished. And neither is the sense of lost possibility. I'd wager that our distrust of some aspects of government and our rejection of the status quo were born in those years in which these men were gunned down for despite the insularity and safety from suffering that our parents had tried so hard to provide us, we felt cheated of the dreams these men embodied. In other ways, there was a polarity to our lives that only began to reveal itself as our generation, the baby boomers, came of age. We walked to school in relative safety, played outdoors in any kind of weather, watched American bandstand after school. There was canasta and lemonade on the front porch, saw cops and football games, class trips to Washington, and for many, the opportunity to be the first in our families to go to college, especially if you were a girl. But these and other sweet aspects of the era, mask the darkest side of the country trying to ignore the horrors of war and poverty, a time when you were measured by your last name, your occupation, where you worshiped, the color of your skin, the cost of your car and home, from these contradictions, counterculture, black power, and the women's liberation movement were born. Like so many of my generations, born at the end of World War II, I had missed the deprivation, rationing, and closeness to the casualties of war that defined my older sibling's childhood. Until my mid-teens, life was defined by Catholic school and church, an Irish-Italian neighborhood, the comfort of the middle class and the suburbs of Boston. Out there somewhere, there were beatniks on American activities raids, racism, and deep misogyny, the Cold War and its fanaticisms, all of which I was fairly unaware of in the insulation of family, church, school, and neighborhood, and then seemingly overnight, right? The world changed. Suddenly, we were alive in it. As each morning, we woke to news of death, not just the deaths of our heroes, but soon the deaths of former classmates, of brothers and sisters, neighbors and strangers, dead in a foreign country, fighting an ill-defined enemy, and the deaths and beatings of black people, demanding the basic rights of citizenship and white college kids working for the black cause. So many adults and children, some much younger than us, murdered in church basements on back roads in the south at Kent State University in Oakland, California. And so, despite all our parents and our teachers and religious leaders had done to try to protect us, as with other generations before us, death came to define us and war as well. Our fathers rarely spoke of their war, but in retrospect, we see that it was always present, as present in their silence as it was in their sudden angers and nightly cocktails. We grew up on military parades and trips to monuments to war. On TV shows were the settlers were the good guys, and the American Indians, the savages. On movies that celebrated valor and martyrdom, movies in which Americans were always victorious and the hero came home. But the names on the plaques and our city halls and the memorials and the town park were all for fathers and brothers who did not come home, who died often young to make us safe. These were other generations' wars, not ours. And even though in school, we'd practiced how to survive a nuclear war, ducking and covering under our desks. By the time we'd read John Hershey's Hiroshima, required reading in many high school and college curricula. We knew survival after nuclear war would require more than acting like a turtle. We wouldn't putting all that effort into preventing war be a better approach for humankind. Thus when it came to our generation's war and our unprepared brothers and friends being sent to battle in faraway jungles, it seemed impossible, a bad dream, disconnected from our safe and pampered lives. I think that's enough for now. So, maybe I'll read this one. And so some of us said no. No to conformity to suburbia and the straight life. No to haircuts and ties and button down collars. No to permanence and rollers and bras. No to nine to five and church on Sunday. No to segregation and bigotry. But most of all, being human after all and spoiled and self-protective, we said no to war. First we raged against it demonstrating and getting arrested, burning draft cards and then for some taking more drastic measures. When all that failed, many simply chose to walk away from the whole mess. Moving to places alien to our parents. To communes in Vermont, ashrams in California, pueblos in New Mexico, wafts in Greenwich Village. This is one story about that time, the story of Vermont. A state most dramatically affected by the counterculture, by the ragged, ledo-less and divided assemblage of scruffy young people who came by the thousands to Vermont's hills and valley towns to try something else, not protest so much as rehabilitation of self, of a dream, of a future. If there was a commonality among us, it was love of the land. Vermont's emerald hills and sweet valleys were better than Oz. The place felt womb-like, nurturing, simultaneously old and pristine. Beyond that, there was the promise of cheap housing in remote locations, a place that provided, as Bob Dylan put it, shelter from the storm. I count myself among the thousands. I talked to about 300 people over the course of the research of this book, and there's about 150 people's stories in the book. The Christiansen, the Gottliebs here, let's see. Yann Saka is mentioned. Anyone else? Hi, how are you? Excellent. Goddard. If there ever was a college ready-made for the county, oh, I should say, thanks to Andy, there's two mistakes in this chapter. And you and my husband, Chuck, are the only ones that have pointed out mistakes. Hopefully there's only four mistakes in the book. What do you think the chances are that I can't see over there? That's why I'm not. I'm dead of time. I have a vision problem. I had a retina tear in the middle of writing this book. Life is great, isn't it? So it's Dennis, not Richard Murphy, and it's John Mosher, right now. Right. Sorry. And I don't know how that happened. If there ever was a college ready-made for the county culture, and a collection of young people ready-made for a particular institution, it was Vermont's Goddard College in Plainfield, located just 8.5 miles east of the state capital, Montpelier. Goddard describes itself as a one of a kind institution of higher education with a history of creativity and chaos, invention and experimentation, of growth, decline, and reemergence. Locals called it Little Moscow on the Hill, long before the hippies showed up. With their arrival, there you go. Imagine an accredited college where hundreds of young people, only some of whom were actually enrolled and paying tuition, could take a course in echo anarchist theory or the politics of food, or just take acid all day, and may second a poem, a sculpture, a theory, a song, and somehow manage to get credit for the experience. No grades, no curriculum, no dormitories in the way that most people understand what a dorm should operate like. Ginny Callan, the founder of Horn of the Moon Cafe in Montpelier, recalled that students, quote, in the political dorm had shooting practice on Saturday morning, preparing for the revolution. One of the things that I think the book does, it shows over time how people with values found ways to make those values become reality, okay? So I'm gonna read a little section about Lee Webb, who went to Goddard College. Yeah, okay. Anybody know him here? You all do. He taught it about her. Yeah. I thought she was on the board. I tried tracking him down. I did finally get an email from him saying, oh, thanks for putting me in your book. Lee Webb's, oh, and I should say, one other thing, and you're gonna say your little thing about that later, right? About what you wanna say about. Okay. So one of the things is that in 1972, People Magazine had an article called The Hippie Invasion of Vermont, and it warned that tens of thousands of hippies were coming to Vermont that were gonna take over the state. Guess how? By the tried and true method, by the ballot. Well, power to the people. Actually, that's what happened, right? Sort of, you know, because as I said, Vermont had its way and we got on rescue squads and volunteer fire departments and, yeah. Lee Webb's experience at Goddard and with the Vermont legislature illustrates how the presence of even one activist in a small state can have great impact. A Brookline, Massachusetts native, Webb was active in anti-war, anti-nuclear, and disarmament efforts at Boston University before becoming a national leader in students for a democratic society and the national conferences on churches. In Washington, he tried to create opportunities for these organizations to engage decision makers in broad dialogue. Frustrated, he welcomed an invitation to teach economics and public policy at Goddard in 1968. Not long after arriving, he organized a rally against the Vietnam War on the state house steps attended by several hundred protestors. Maybe some of you were there. He expected the police to clear them away when a stranger approached from the state house to ask, do you need a megaphone? The stranger was Vermont Sergeant at Arms, Reed B. Payne. Oh, Rutland, don't we all love him, those two? Within minutes, Webb was inside the state house asking the legislature to take a position on the war. In response, the state legislators held hearings on the issue that lasted several days. While the legislators voted to support the war, 77 to 52, Webb felt he had successfully raised important issues. The fact that 52 had voted against the war impressed him, so much so that he began working with the Vermont Public Interest Group to influence state policy. While still at Goddard, he got himself appointed to the Governor's Commission on Electric Energy, where he helped pass legislation that created a capital gains tax on land speculation, and the first in the nation, Lifeline Electric Rate Bill. His next effort was a successful campaign to institute a sliding scale program for dental care for children. Webb had learned that it wasn't just poor kids who had bad teeth due to the high cost of dental care in Vermont, but rather that it was not unusual for Vermont kids to receive false teeth as a graduation present, as a way to help them go forward in life. Vermont's two-fairy bill, the result of his efforts, passed 142-1. He said this to Pierre Clavel in an interview he did, not Peter Clavel, Pierre Clavel. He said, he learned the way to bring about change in Vermont, taught him how to bring change all over the country. He ended up doing this all over the country. He said, you did it by choosing issues that offered the wider scope of benefit for the people, to make it an economic issue, not a social or a class issue, but one in which 70, 80, or even 90% of the people in the state or the city are going to benefit. Logical, right? OK, I think that's enough, and we should have our conversation. OK, OK. And I'm thirsty. So my name is Jackie Calder, and I see some places I recognize here also. I used to be the curator at the Vermont Historical Society. And my final project there from 2014 to 2016 was called the 1970s project, where we interviewed over 60 people primarily involved with the counterculture, but some people also on the periphery who had opinions. And then we did some programs around that, a symposium and also an exhibition. And if you're interested, you can go online or just Google Vermont 1970s projects, and you'll have access to a lot of those oral history interviews. Some have transcriptions. And we also tried to collect as much as possible during that time period, and we're given some wonderful photographs. So you'll also see some photographs that you can click online from various communes or people who are involved in the counterculture movement. So that's, Yvonne and I talked a few times. She was working on this book, we're just starting to. And we were very encouraging to each other. And we had a hard time getting off the phone. There were so many stories. Anybody who was here, I'm sure, has lots of stories to talk about. So we were just trying to figure out how to do this. And we thought we'd more or less do it kind of as an interview where I could ask her questions, and then we could go on. And I don't know if people in the audience want to chime in too, since I'm sure many of you were there living through this too. One of the things that we always came back to when we talked was about what it was like in Vermont when people first came here in the 1960s and into the early 70s and how different it is from today. So what those outsiders first found here in Vermont. So you do talk about that in the book. Well, the first thing that happened when my first husband and I, we rented this house for $75 a month. And the way that I got the house and 75 acres, this beautiful 200-year-old house with a huge barn up the hill in the shadow of a hightback mountain in the town of Goshen. Goshen was a town of five old families that had been feuding since forever, which I discovered at my first town meeting when they got into a fight. But I got it into my head that I wanted to live in this town. So I started just driving around and stopping and asking people if they knew of a place to rent. And I saw this elderly man probably my age now standing and looking in reverie at this big white house right beneath the mountain. And I pulled in and I told him my story. I had my infant son with me. And then I was looking for a house and he said, well, you can rent this one. I'll try just $75 a month. He didn't ask, did I have a job? He didn't ask. He didn't know my husband. He didn't know anything about us. My hair was down the hair. I was probably wearing some long flowing something. And the deal was I had to leave two weeks of the year when he was on vacation there. Fine with me, we went camping. Yeah, one time I just had birth, given birth, but anyhow, the first day, we walk in, we drive in, and some young men, these teenage boys from down the road show up, the haze boys. And they just wanted to kind of look at us at first. And they had been in the barn and they had an ice odor and so they wanted to come in and I left the door open and it started getting cold. So one of them said, would you like me to build a fire? And I said, sure. So he said, well, I'll go up the barn and get the cedar shakes that are up there in the barn. He knew that there was a new roof so he'd been all through the property. He knew everything there, everything was. He went in, he got the cedar shakes, he built a fire and set the chimney on fire. I haven't even taken my stuff out of the car and the flames are coming out of the chimney and I'm in the main room and he's sitting there and he goes, whoa, that's a real homozoomah. But didn't you love that accent? I just did, I mean, but sometimes I need a translation. Yeah, but Mary Matthias tells the story about another young boy that rescued her at Frog Run commune up in the Northeast Kingdom. He showed, came over and he said, she said, you want to come in? And he said, no. And she said, okay. And he just sort of stood around and then he said, you know, you built that chimney all wrong. And so he showed Robert Horie, her husband at the time, how did he build it? And one day she was complaining that she didn't have an oven. Shows up the next day with the metal box, sticks it on top of a wood stove and says, there's your oven. And she said what I think is a beautiful quote, we were adopted. Vamana's adopted us. They didn't want you to burn down the house, right? And you learn pretty quick, right? If they're making fun of you because you built Burning Elm, okay, what should I, you know, and I wanted to know, and maybe lots of you did too. I wanted to know all about the wild food, not all about making Anna Dan the bread and all about needle point and all about weaving, all of that stuff. I was hungry for it. And I think many people were, and it was there, how rich it was, how beautiful. I mean, so much gratitude to Vamana's, right? And you kept pining that, didn't you? You had stories of that too. Well, what I found is a lot of people who came up here at first sort of stayed to themselves. You know, because they were told, you know, there's the cold New England Yankees and they're not gonna be very happy to have you here. And they were just as happy. They came here to escape themselves. So very often they stayed alone, but very quickly, they realized not only did they need to deal with their neighbors and get help from their neighbors, but their neighbors were, as you were saying, watching them. And, you know, winter certainly played a big part in I think people becoming part of their community. I think Vermonters, again, kept an eye on people. You were talking about the difference in New Mexico and San Francisco and the violence that happened there. And certainly there were incidents of violence here too. But for the most part, people who live in rural communities are used to helping people, even people they don't like.  And so there's many, many stories of people who were local farmers. Sometimes they were the odd people in town. Sometimes they were the souls of the community who helped them. And you write about many, Erie Thompson, I guess, from over in Plainfield is a regular that was talked about by many people. And I'm sure any of you that came here have stories. Perry, Perry Kasich, the superintendent and the principal, isn't it? They kept him from being drafted. They went down to Tartu's Draft Board to Cooper, yeah. All the way to Long Island. Really? That's generalistic. Long Island. So that was a common theme, I think, that people, probably people who stayed here. I mean, the thing I think that Vermonters were looking for for people who came here, especially was that they ended up taking care of themselves and they worked. They were a little suspicious of anybody, maybe they didn't have a job but certainly in a rural community and certainly farmers understood that if you could survive a winter, it meant you were working.  So that, those things came to mean a lot in some of these rural communities and the sharing of ideas and of recipes and of food and how to take care of your animals and how to chop wood. Wood is a big theme. What is wonderful, right? Yeah, so those sorts of issues came up. They were very leery here, obviously, about something because they were worried about their kids. They were worried about sex and they were worried about drugs and they were worried about what I've often heard was called voluntary poverty. Where people came here with a mission to work within a community. With a mission to work within a community but they didn't hesitate to go on to a lot of the programs that were available in the 1970s. Food stamps in particular were sometimes an anathema to native Vermonters. So those sorts of things could give you a bad reputation very quickly if they thought you were able-bodied. But for the most part, people who stayed and were seen to be able to get along here through a couple winters were certainly welcomed into the community after a while. I'm really interested in that because you talk about thousands of radical streaks. There was also another invasion, but a quieter invasion. Does anybody ever remember the ad in the, that said in the New York Times, have you ever thought about living and working in Vermont? Does anybody remember that from the late 60s? And that was when snowing was ahead of, tick-selling was ahead of the economic. And all of a sudden a lot of people came to Vermont to work. Who were, I came up to work for state government and I know there were hundreds of people that came up here to work and with jobs and with families because we wanted to get away from the cities but we were certainly more in the mainstream than many of the people you're right about. So it's, I just wondered what. That's, when we were doing this project we didn't interview some of those people. Like Peter Smith, who helped found community college system and was later a congressman that was defeated by Bernie Sanders, but. But he's a native Romano. And he's a native Romano. But a lot of people who came here also that made a lot of changes, they maybe had a lot of the same values as hippies. But came here to work in state government which expanded vastly again because of 1970s. All the federal programs. Yeah, schools. Even under Nixon, I mean. Lots, lots of. That's how I got up here. Somebody called me in DC and said, hey, we got some money and I said, how can I live on this salary? But I came anyway.  A lot of the teachers came there from away. You had a state education commissioner, Harvey Scribner, who was, you know, a leader in changes in education. A lot of people went to UVM or got these speed programs they had at UVM to get teachers into the schools which were not appreciated very often in a lot of the rural communities. So yes, it was an expansion of a lot of other people. We interviewed one man who was head of human, what would be called human resources today at the Brandon training school. And they hired a lot of these kids that were coming up. They weren't necessarily kids. They were finished with college who were looking for work and they totally transformed the way that school works. He was a man in his 80s and he was so emotional about it, talking about how involved they were. Who was this again? His name was Leon Moresco. And he's older, he's probably in his 80s but he thought it was so important to tell the story of that generation that came up here and participated in what was going on. Do you think the change was positive? Oh yes. Right. So Brandon training school is in the book quite a bit, well not quite a bit, but it was one of the places where you could do your conscientious objective status. So I was living in Brandon at the time and Gersh. And so a lot of young people came up there and got jobs there, native Vermonters as well as, and there was also a strong gay and lesbian community. We're talking in the 60s in Brandon, Vermont, which is a little bit like the Wild Wild West back in the but still having dolls at the Duke's bar. So it was a very colorful time to be living. And within no time, many of us became friends because you're working hand in hand, taking care of young people or your kids are going to school together or we had a community club in our town. And I started going around with my little reel-to-reel tape recorder to collect stories from the oldest people in town. And no one had ever asked them this story, you know? One of the people who came here was, who came to Lover was Chris Braithway, who became publisher of the Orleans Chronicle in Barton. And he went to his neighbor, he became friends with a man named Louden. I can't pull up the name, but it's in my forward to your book. Louden became his friend. He was kind of a humorous Vermont farmer. And he asked, he said, Louden, I think he tried farming and totally failed at it. And he said, I'm thinking, he had worked at the Toronto Star and he said, I'm thinking about starting a local newspaper. Do you think he'll go and Louden said, oh no, it'll never go. And Chris started it anyway and Louden came in after the first issue with a column form, a humor column, and it ran for like 20 years. Yeah. Yeah, and if you wanna hear more of Chris's stories, we did an oral history. Is that Louden Young? Yeah, so you were talking about Goddard and I'm sure a lot of you have stories, but I went back and to look and see some of the things that Goddard did at that time that I think really had an impact, not only in Vermont, but I think nationally and internationally, the first woman studies program, Marilyn Webb, who at the time was Lee Webb's wife. The design build program that was there, David Sellers, the third world studies program. Vermont's Little Woodstock, the alternative media conference in 1970, which almost bankrupted the school, that's my understanding. WGDR, they brought bread and puppet here to town. Jules Rabin, certainly an institution at the school who brought the Schumanns here and also great friends with David Dallinger. The Institute for Social Ecology with Murray Bookchin and David Chertikov and so many local community members. So you have lots of stories about Goddard and I'm sure we must have some Goddard to have stories to tell. I could tell you a friend in the early 50s who had a college or a high school friend whose brother went to Goddard in the early 50s and he went there for electrical engineering. He went there for electrical engineering. He went there for electrical engineering. I love Goddard, he's kind of such a nice little man. He's a very nice little man. Well, two members of FISH, the music group were going to UVM and they went to Goddard to do a performance but they were so wedged out on acid that they couldn't. But they got invited back and one of them got lost in the radical women's dormitory. But they decided to change schools and go there anyhow. Yes. So one of the early connections between University of Vermont and Goddard is right in your chapter. You mentioned the cake walk which happened at UVM year after year. I think the important point about cake walk isn't just it was a dance performance but it was white people performing in black face and that happened in fraternities all over the US and it happened at UVM and it took quite a few years for UVM to get rid of that custom and at some point for over two years people at UVM when they're no cell phones and few phones, no cars practically found a way to connect from one dorm at UVM to another dorm at Goddard and managed to recruit some people from Goddard to come to UVM and help them do demonstrations to get cake walk off the UVM comp. So there wasn't a lot of connection but that was one of the good things that happened. Yeah, that's the other thing that really amazed me is that I mean it shouldn't surprise you. Everybody makes all through history has found ways to connect with other people that have like ways of thinking but the interconnectivity between the colleges and certainly during the right after Kent State that just was very scary for the establishment here in Vermont. They'd been watching from the early 70s or 1971 very concerned about what was gonna happen here after the demonstrations at Kent State but also the communication between all the various communes too and I know you write about that in your book. Yeah, the Free Vermont Movement. So there was a commune called Red Clover in the Southern Vermont and those people were very connected to the weatherman underground and the black panthers and some of the people that were wanted by the government held it out there and then there was another commune called Earthworks up in Northern Vermont in Fairfield, right, Fairfield. And they got together and formed Free Vermont and that idea was that you would have free healthcare. You'd find healthcare providers that would work with you. You'd buy a bunch of forts and parts so that you could have a free garage where you could bring your car in and get it fixed and they had many of these things in place for a short period of time. It didn't last, right? But Barbara Noffy, who was part of the Earthworks group never gave up on the idea that you can save money and have a smaller impact on the environment through owning things together, living semi-communally and now they have the East Village in Burlington. Let's see, let's get another name that I'm not coming up with. Burlington Co-Housing. Burlington Co-Housing. So everyone has their own apartment so you have privacy that you have, not everybody needs a mix master, not everybody needs a vacuum cleaner, not everybody needs a washing machine, right? To share those things, a big kitchen that you can, if you're gonna have a family gathering, they have communal meals a couple of times a week and they do a lot of programs together, it's fabulous, I've stayed there. And there's another one now in Bristol just opened to Co-Housing, yeah. And some of those ideas continue to, there's good news garage over in Burlington right now and I think that probably connected the freedom of life. Right. The food co-ops, I was at a memorial service yesterday, looked into it, someone I hadn't seen in a long, long time and she said, do you remember how many hours we spent figuring out how, if I wanted almonds and you wanted flour, you'd spend about three hours every other month making deals with each other. Then we ended up another picking up all the food and then dividing it up into cheeses and flour and all that, you know, the beginning of the onion river co-op. Yeah, well the food chapter is really rich and the Vermont Historic Society did a lot on onion river and on Plainfield and I really wanted to tell a different story and I told it through a center, an environmental center that was established in Ripton, Vermont, with money from Rockefeller, go figure, where the people that ran it got their food from Erdogan in Boston and they wanted to have a buyer's club with more people so they started inviting people from Ripton and Goaching and Middlebury and all around. Good food is a good way to break down barriers, right? Okay, and when you can get it cheaply by ordering together. Out of this came first the storefront food co-op in Middlebury, a small one and then the bigger one. You know, these co-ops in Vermont are the most successful food co-ops in the nation, really. And you think about the longevity of it, just, yeah. First, I'd like to thank you for the exhibit you put on. Yeah, it was fabulous. Yeah. I was particularly pleased by the examples of the People's Voice, kind of the early newspaper on poverty issues in Vermont, that community actions all over the state got together and started. And I know that that paper, I think Ben Collins who was community action director here was the major force behind that. And that paper was also written by people who were impoverished, struggling with the issues, not necessarily people from the outside looking in and telling their stories, but actually they're telling their stories. I wish we had something like it again because I think we need it. Ivan, your first passage that you read, I think it was short, but I think it was a brilliant kind of summary, summation of what I experienced and what I'm sure many other people here in the room experienced in that period of what we witnessed, what we were involved with, the changes that we saw, and then what came out of that here in Vermont, but what was happening all over the country as well. For me, I wasn't in Vermont, I was in California at the time, but I'm wondering if we're going through something similar today. We didn't, we may have emotionally and we felt what we were going through, but I don't think we really intellectually grasped it at the time, at least I as a 20-year-old didn't, but are we more aware now? Are we more self-aware of what's happening? Well, we have a lot of division again in our country if that's what you're talking about, and we have similar problems. Vermont is the second world, aging, our country is aging, Vermont is the second oldest state in the union, so we're in that situation again. As far as the political situation, we're in a difficult time. And we know more about it because there's a 24-hour news cycle. Yeah, yeah. It's just bombarded. Yeah. Yeah. But you gotta wonder what to believe, and that's the other part of it. Well, that's the boy. You're talking about a free newspaper, a free newspaper, or the internet is a free newspaper, but the problem is what do you believe? But Chuck. That has credibility. That was true even to some degree then because if you think about the Liberation News Service, the folks that founded Total Lost Farm, why did they form the Liberation News Service? It was to bring news of the war and the anti-war movement from a different perspective, right? A different voice.  And how do we get it back? I mean, we could spend a lifetime on that issue, and I'd need a bunch of brick walls right now. But yeah, I mean, I do think there's always controlled media and uncontrolled media, yeah. I think another aspect of Goddard is on the political side, connecting with the local population. For example, in the early days, you had Goddard students leading anti-war demonstrations, but which may have been looked on with suspicion by some of the natives, but later that morphed into people like Anthony Polina who went to Goddard forming rural Vermont. And we went out to meet with dairy farmers and basically taught the farmers and others how to organize. And that had been very effective before. There's attempts to form dairy co-ops, but they're always broken by the Elkander deal here, so. And I was thinking that that led also to the anti-nuclear movement, which was very important. And I know my parents, grandparents were involved with that as well, so there were some sympathetic natives on board with some of these political objectives. Yvonne has been a good friend of mine for three years, and she mentioned, I pointed out a couple of mistakes. I figure probably it's my fault because she wanted to get the perspective of a native here looking at this invasion coming in. I might have slipped back into a Vermont accent. So, well, yeah. And so I figured it was the accent that created the problem. I wasn't the accent, and he told me that his family went back almost to the time of the Abenaki, only now I know I'm supposed to say Abenaki, right? Okay, so they've changed that, but he has a different, he says it differently, and now he's going to tell you the right way to say it. Well, I tell people, they ask me if I, I used to be in the legislature, and when I was campaigning, one of the questions I was asked was, are you a native? And I said, oh no, I'm not. They said, well, how long has your family been here? I said, only since around the 1740s. And I said, well, that sounds like a native. And I said, well, that's nothing compared to the Abenaki. We were here 10,000 years before we even thought of coming up here from a down country. So, that was my take on it. I see it as a relative newcomer. I don't know, since I had this discussion with Yvonne, and she doesn't know this yet, but I found some information that might suggest I have an Abenaki line, but I think it's undocumented, and I'm going to have to explore that a little bit more, but. And we've now discovered it's 11,000 years. Right. That they've been, Wow. Down in Pulton, they've discovered a site. And I also saw that in my historical society. I'm using it on here, so. Really? Yeah. One of the chapters that got cut from the book, Some People Are Glad, because it was very research-heavy, told about all of the various groups of people that have lived in Vermont and were odd in some way. They're like culture, culture. Whether it was religion or politics or business or the way they lived. The Oneida community, free love, right? Vermont, right? The Millerites, right over the border in New York, they dressed, they so believe that the end of the world war is coming, that they dressed their cows in ascension gowns so that they could rise up. You know, so it's been going on here in these hills for a long time. Someone. I just got your book and I'm fascinated just everything I've read it so far. I don't know, did you interview any African-Americans who came to Vermont during that time? Of course, 1968 was a time in Vermont when Phil Hoff and John Lindsay had their exchange project where black kids came to Vermont to be working in communities. There was a huge backlash at the time at the community level and it sort of precipitated the Irisburg affair, which was not really an isolated event and really grew out of a kind of tension there. I wrote quite a bit about the Irisburg affair and other venues. I did interview George Cook who lives in my area of Vermont and wanted history in the book, but it didn't quite fit. So he was African-American and his family were hippies that adopted kids from all over the country and brought them here. And he went on to be president of his class in Arlington, Vermont. You got a pretty fascinating story. But it didn't really, I couldn't get the whole story. But I think that's another aspect of the story that needs to be told, yeah.  And David would say, well, Vermont had everything that I wanted except diversity. Yeah. Yes, and I think it would, if lots of African-Americans had come here, I think it would have been a different story. I think there definitely would have been much more of a backlash. We interviewed Ken Wiebekan, who was hired at Goddard to lead the third world studies program. And he was positive in some ways, but, you know, his experience in the long run wasn't the greatest. He didn't stay in Vermont, he ended up living on the other side of the lake. So, I mean, that's my opinion. But I mean- I know of a Howard Mosher who just needs to, who, and I know his name if I can't remember right now. Who's been in- I just figured out who you were. Yeah, you would have lived in Irisburg. It's a vision, it's a vision. It was the voice that I got it. I'm wearing glasses too, so. It's a giant cover. Anyway, I'm trying to remember his name. I have it in my computer, but anyway, a fellow, a black fellow who lived in Irisburg moved to Plainfield. Oh, Diane Derbys, yes. And- Oh, that's my Greg. No, it's a wish. Anyway, I could email it to you tomorrow morning, but anyway, went to Plainfield, lived there for a few months, felt tensions, came home from church, and his house was being torched, and his dog was killed.  And he looked at the guy, and it was the sheriff. That was the story he told, and he moved to Boston pretty much immediately. But he's retained some connections to Vermont, but it was a story because he lived in Irisburg also at the time of the Irisburg affair. I understand. I covered the Irisburg affair for the Herald, and in the course of that coverage, and then we did a 10 years after the story, I talked to the town clerk in Irisburg, and I said, why did those guys shoot up the black minister's house? And she said, oh, those guys weren't from here, from around here. They weren't local. They were from Orleans. All right. Well, I think that both of us got the story from Dan Chattacorp about the sort of settlement that was on abandoned railroad tracks. You rode back to the railroad. Yeah, and there was a mixed couple, interracial couple, and their house was the only one that was destroyed when some locals came in. And they kept trying to find out who had done it, but they thought it was a state police officer and someone from a wealthy family in town, but they could never prove who it was. Does anybody, did any of you know Bruce Taub from where? Yeah, sure. Franklin. Yeah, he had a commune over in Essex, right? Franklin. Franklin. Did I say? Yeah, Franklin. Franklin, that's what I said to you. Earthworks. Earthworks. Yeah, I think I knew him before he did Earthworks, but he was in the old 40s in Ellen. Along the people. Sort of along the same lines, too, there were several lesbian, separatist communes throughout the state.  I think if gay men as a group had formed a community, they would have been run out of town now. In most communes, very often, there were gay men, but talking to some of them, they said there just was no way that they thought they would be safe in Vermont as a group coming in. Did you ever search out information of the circle of angels? What? It was a lesbian commune called the Circle of Angels, and they did. I don't know if there's still. This came up, and I'm wondering how long they lasted, but this was back in the 80s. I knew of them, but I couldn't find anything about it. They had all of these. They had services that the community needed. They had a daring farm babysitting service. If the farmer wanted to leave, they could take care of the whole dairy farm while they were gone. They had elderly housing. They owned a house, and they took turns taking care of the elderly people in the house. They had a cleaning service. They had a bunch of good crafts that they all did, because I co-owned their citizens' hands, and we had some of their work. I was just so impressed with them. And then they all decided that they wanted to have children. So there was a mass child-bearing. And they ended up all having babies at the same age, probably. And then they had a preschool. And I'm just curious what happened, like whether it all fizzled the way a lot of the communes fizzled. I'm going to have to do a little. I know people in the area have to ask. I don't know. I had never heard of that. We didn't go too much into the 80s, just like we started in the 60s. Maybe it was a little late. Yeah, we may not have. We did a couple other communes we focused on. Did you know something? I live in Walden, and I was there when that happened. And the circle arrived and did everything you said. They had many services that they provided to the community. And when they decided they wanted to procreate, they got some farm hands to help with the farm work, but also to procreate. And they had this policy where the children were the children of all of them. So they broke the bond between the mother and the child by having a child be raised by everyone. And then later on, it got pretty dark between the offspring and the buckos, child molesting. And it just sort of disintegrated. Oh, wow. Because there was no reason for that. It was just, I just always wondered because I just all of a sudden never heard of it. That kind of like did it. As the kids got older and were in high school age, events started to happen. So in the community? Yeah, well, in the circle of anxious. And it got out. Public services got aware of what was going on. Oh. It was not. It was not pretty. Yeah. Yeah. But the daughter of the founder now is the owner. And they call it full circle farm. And they've got probably 18 marsh ponies from Ireland and cows. Oh, so it survived in some. It still is a farm, yeah. Hey, Jay.  One of the things that I was just so interested in when I was writing about you was Kenwood Elmsley. Is that how you say his name? And all of those connections with artists and poets that were living really, really off the grid in various parts of Vermont. Yeah. One positive note to the circle of angels. One of their daughters actually is an actress who I've worked with a couple of times who's actually living a great life and performed at Lincoln Center in The War Horse on Broadway and a really fabulous young woman. So that's one positive thing, at least, I know about the circle of angels. Well, I mean, I knew Kenwood from my experience in New York City because I lived in New York City before I came here as sort of in the art world scene there. And Kenwood was a poet. He'd been very involved with Franco Harrow. He was very close to. And Ron Padgett and Kenneth Koch and, you know, John Ashbury and that sort of group of poets. And so the relationship I was having with Patti Oldenburg, we visited Kenwood a couple of times and sort of made our decision to move here, spending time with Kenwood. But, I mean, certainly there were people from the New York art scene. I mean, Madbrook Farm in particular. Right. Where Deborah Hay who was the dancer and David Bradshaw and Steve Paxton, of course, who's still there and a very revered figure in the dance world. I think that's the main connection I know of. I mean, there were, you know, there were some other poets. And, of course, Jim Dine, the painter, lived in Putney for a long time. But some of that New York art scene, you know, certainly settled in various ways. Of course, Grace Bailey lived in Thetford also. But, yeah, I mean, that was one, there was also that sort of ex-urbanites from New York, the New York sort of pop. Had they come up previously? They came up, I think probably late 60s, early 70s, yeah. Earlier than that. Kenwood still has a house in Calis, and Ron Patch still lives in Calis. And he comes every summer. And he knows a lot of people here. He knows Howard Dorman. He knows all of the poets. I mean, the New York poets are still around, and they love Bessie Drennan. There are a lot of stories about Bessie Drennan, her paintings. I mean, there's a whole subset. So if you talk to Janet Astle, whose mother was Mrs. Appleyard, she knows all about that, too. I mean, that's the thing in Vermont. You turn over a stone and they're up there. They know something about the person you're asking about. I mean, if you'd asked me about Lee Webb, I could have told you a year ago where he is. I'm down. It took a while. I didn't know you. So the Algonquin Club, back in the 20s, Bohemians out of New York would come up to Vermont. And my grandfather would row, Lake Balmazine would roll them across the island. That should be the island. That should be the island. So that was, you know, Dorothy Parker. Back in the 20s. Wow. Wow, that's amazing. Yeah. I was not here for any of this. But which is why I was so fascinated reading your book, and especially the chapter on the communes. And I think it was just so valuable to have it laid out that way because I think when we, you know, hear about the word commune, there's an immediate series of assumptions. And I just really like how you made it so clear that they were not of a piece, that they were all differently focused. I mean, that they were not, you know, there was the one, and I'm blanking on which one it was, who did have a kind of charismatic father figure leader, Cory Hill. And that didn't seem to be the case with any of the rest of them. You surprised me. So I was just wondering if you could speak to that a little bit. You know, did you have a sense looking back at it historically that we can point to one or two of them and say that these groups seem to function in a way that maybe the other is different? I mean, how do you see the fallout from all of that? What do you mean fallout? Well, not fallout, that's a poor choice of words. But how do you see... I mean, what did you take away from the research and the interviews that you did particularly about... Well, I mean, each had it... It began with a different set of people, right? And a different purpose. I think that Total Lost Farm continues to... They're having their 50th anniversary this weekend. I'll be going to it. And there's so much creativity still coming out of that group, but Brenda Porsche is really the only full-time resident there. But everybody else considers it home and they come back, right? Quarry Hill is still in existence. Now, I don't know today whether there's free love and all of that. I don't think so. It's very... Quarry Hill is very controversial. It was always controversial. I lived near it. Women would leave and they'd come to my house and I'd take care of them. They would need to be taken care of. They didn't have really good food. They weren't together. They were lucky. They were fortunate that they survived, in my opinion. You chose not to deal with them because of all of the controversy about the sex because they're abusive of underage children and... We don't know. Today there'd be a lot of meeting to a moment there. The new hamburger still exists and I would have had more about the new hamburger in the book and was planning to and had interviews when first one and then another of the founders died. I chose to approach that through a son of one of them asking the question of how do you keep it alive? If you were born there but you don't have financial stake in it, how do you get access to your own history? Earth Peoples Park was always the place for the renegades. I went there in the 80s with Roy Clark and I was going as a journalist but I wanted to go with him because I didn't feel confident going in and we made a deal. I would drive and we would stop at any bar on the way that he wanted to stop. Promoting his book, you've got to remember that. The guide to Park. Thank you for reminding me. So a baby was born the day before I got there so we got this big story and I'm trying to get back to the paper and I'm even going to get the story that day and we're pulling out of there and he reaches behind his back and he pulls a great big pistol out of his belt in the back and throws it in my lap. I said, you didn't tell me you had that and he said, why do you think I didn't tell you? I wasn't frightened to have her in there but he knew to have it. So that gave me a different flavor on the place. I wanted to use his piece because the writing in it was so beautiful. I think the two sites in Vermont that really got bad reps were Earth People's Park and Johnson's Pasture and certainly that's where violence took place and they also didn't have control over the land. They were just open for anybody that came and in both places hundreds of people came to those communes and a lot of very young people and just bad things happened there. It happens when there's unsupervised hundreds of people and in the case of Earth People's Park sometimes thousands of people for certain events but a lot of the other communes I think because the ones that survived for longer than a few months and if they survived for two years that was a long time for a commune to survive. It was mainly because the people finally said people can come and visit but they really can't stay unless they have something to contribute. That's also something we heard quite a few times because it just didn't work. I'm going back to this question I'm just curious because it wasn't like at Jim Jones, Vermont there were one or two but it wasn't like these communes that one person, male in charge I'm curious in your research, your research of why you think that was so different in Vermont of there not being gurus leading this group because there's one group that we knew about that started in San Francisco and ended up in Tennessee and Seabed Gatsby in the farm was one person and I'm curious about it. Mary Hill is another that's the closest to being sort of a guru. Cale of the Tiger which was a religious and they had someone there. What's your sense? I would get a sense that a lot of times communes were served by groups of people who knew each other even before they came here. A lot of times one person put an ad in the paper and asked a lot of people who they never even knew. It was this core group and it might grow and they would accept people in but usually there was a core of people who knew each other and felt safe with each other. Fry Brun did put advertisements they were the only one and they wanted workers they wanted people to come and work on the farm and they got them and they lasted a really long time and at the end it was mostly the women that were running it because Rotatorier and Mary Mathias split up and it was very successful and it was hard, hard work they farmed with horses. This is one up in Hardwick, one up in Hardwick. That's the one up in Hardwick, right? East Charleston. What was it called? Fry Brun. It was named Fry Brun because they finally got the maple syrup in when the peepers were coming out of their torpor and a farmer stopped by and said, oh, told it Rotatorier and that story. Yeah. We could do about one more question. Okay. Diane? I'm Diane Durby. I've worked with you on for many years at the Rutland Herald and I just want to thank her because I have no memory of things that I wrote ten years ago and the fact that you can recall I'm moving and I'm going through boxes and boxes of newspaper clippings from the 80s and the 90s and thinking I have no memory of any of the stuff I've written so I'm really impressed that you can pull this all together and capture it. Mistakes and all. Well, at that point I'd like to put a plug in again for the Vermont Historical Society because we try to put stuff up and online and there's a lot online but of course a lot of the stuff we collected we've cataloged it and it's available in the library and they still are interested in collecting. So if you have things that you think are illustrative of the point, contact the library there and I think they'd be happy you know they do have a collections policy they have to follow but I think they'd be very interested in still acquiring more materials. I'd like to see a lot of the paper copies that we've written in the dumpster when you say Oh, don't start. I'm brought with Harold. What happens to the girls who photographs? They send saves. And I wanted to say also about the value of the Vermont Historical Society what you get when you go online go on their site we hear it in your voices we hear your story in your voices and there's that authenticity of that and the sort of digging back for the fact it's unedited it's that authenticity and I love hearing the stories as people are remembering them looking them apart parsing over their words What's the name of the site again? If you just Google the Vermont 1970s project it'll go to the Vermont Historical or if you go to the Vermont Historical Society webpage and look under research in the library it comes up as one of their the main titles so thank you very much for hosting this we'll see you in the next video


So if someone could lead us in a word of prayer, that will get us started for this morning. Prince, would you be able to pray? Sure, ma'am. Yeah, please go ahead, Prince. Thank you, Lord. Thank you. This time, Lord, we come before you, Lord. And this morning, Lord, help us, too. Lord, we are going to learn from your word, Lord. Help us. This class, Lord bless. And also, I pray each student, Lord, keep us the revelation that we receive whatever we receive, whatever you play in your life, Lord. Thank you in this time. As we are going to the book of the Lord, say in your hand. In Jesus' name, I pray. Amen. Thank you, Prince. Thank you for leading us. We will continue from where we stop. We will stop at chapter 3. There were some key things that we saw there. We were talking about loving brothers and sisters in Christ and how if there is a need, we must respond to that need. And that reveals the love of God that we have for them. And just looking further back, we saw how John is encouraging God's people to love because love comes from God to be holy because God is holy, to be pure, because God is pure, to be righteous, because God is righteous. So he kind of encourages the believer to walk in everything that God already is and that is the calling for the lives of the believers. So in what we are learning from the book of John, we understand that God is calling us for a lifestyle that depicts his perfect nature. And if we know this nature of God and we don't adapt that lifestyle or adapt is also not the right word because we are born again and we know that we have the ability to have the life of God in us and to live the kind of life that God has called us to live to be here on the earth the way Jesus was walking the earth. And it would be an example with the very nature of God displaying the fruit of the spirit, walking in the power of the spirit all that is possible because of the transformation which we have already experienced by the work of redemption. So what we are learning here for practical life, it's not unattainable because if we categorize it in that way that God is calling us to do things which are beyond our capacity we will never be right because we are not understanding the work which God has already done in us. So because he has done the work in us we are able to live it out and fulfill whatever John is calling us to do. So we will continue from there. Today we are going to look at 1 John chapter 4. Again it carries several themes. So we will go over the themes that are there in this book. So we are going to talk about loving God, loving one another and understanding God or knowing God through the love that we have for him and how that is demonstrated by living it out by living the life of care and concern and love for other believers in God. So we are going to look at the understanding. Basically it talks a lot about the love of God. So we will delve right into that. So as we begin this passage, so again we are not going to read through the entire passage if that's what we had discussed. So I'm just going to go over it and it will be good if you can have the Bible open in front of you and look at the verses. So starting off from verse 1, John writes he says that we must not believe every spirit but test the spirits, whether they are from God. And he says there are many false prophets who have gone out into the world. So when John is writing this we have to understand even earlier he talked about the Antichrist and he in fact said there are many, there are many and they don't acknowledge the Lord Jesus as Christ. So who are these people? In this case he is pointing out in saying that there are many false prophets. So is finding a false prophet in that time and generation that common because he is using this term as if there are people who don't speak the truth of God's word. It looks like this was something that was observed in the times of John as well. Now for us in our times we might look at scripture and say that in the last days there will be many false prophets. We see the book of Jude talking about it. We see 2nd Peter talking about it. A lot of apostates people who do not say that the Lord Jesus is Christ and they teach false things, they prophesy false things but more specifically in this passage he says false prophets. So the words which are spoken by people are not accurate. They are not by the spirit of God and which is why he says that we must test all spirits. So he says do not believe every spirit. So when we talk about prophecy we know that prophecy is a gift of the Holy Spirit. It is initiated by the spirit of God. Now just because there is prophecy it doesn't mean that it is from God or similarly any work of the spirit we must test the spirit behind it or the source behind it. Now a good example is when you talk about Moses coming out of Egypt with the people he goes to Pharaoh to negotiate. He goes to Pharaoh to speak the word of God and to give the command of God and say let my people go. But when he does that there are sorcerers who the Pharaoh has and they are able to perform similar miraculous signs the way Moses did. Now Moses was demonstrating the supernatural and Pharaoh's ministers sorcerers they were demonstrating the supernatural. So the supernatural existed. The question is not whether something is supernatural or not. The question is the source of the supernatural because the source for Moses was God himself. God's power was working through Moses and he did those signs where he took his Lord, Moses' Lord, the famous Lord. He became a snake. He was able to pick it up and all of that but at the same time the sorcerers could do similar things. But at the end of it we know God demonstrated his glory because the snakes that were produced by the sorcerers were eaten up by Moses' snake. So God showed his power and his glory. So I think you're getting the point. The supernatural can exist out there. The question we must ask when we see the supernatural is what is the source? And we know Jesus when he talked about the Holy Spirit he said he will lead you into all truth. When he talked about the Holy Spirit he said he will take what is mine and he will give it to you. When he talked about the Holy Spirit he also said that he will glorify me. So the work of the Holy Spirit in the demonstration of the supernatural work of God must be tested if that work is glorifying Jesus. If that work is in agreement with the Lord Jesus. We will see that in chapter 5. There is an agreement. The Spirit and the Word agree it says. So what the Holy Spirit does is an agreement with Jesus. He is the Logos. He is the Word. So there is an integrity. There is a harmony in the Godhead. The Holy Spirit will not try to do something which is totally outside of the will of the Trinity. So when we see a supernatural work which is from God it will glorify God, it will agree with God. Now what does John say? Looks like there are false prophets during his times and so he is warning the people and he says do not believe every spirit. So do not believe every word that is prophesied or he is saying do not believe every supernatural work that you see. But does he mean that you must discard it right away? No. His point is that we must judge it. So whenever we see something, whenever we hear something the first thing that we have to do is does the Holy Spirit bear witness to what is going on? Is it from the Spirit of God? So his point is to test not to discard straight away. So he says do not believe or in a simple way taking it in. Don't do that. But test the spirits. So that's the spirit means we obviously know there is an entire demonic realm out there and they can speak words that are lies. They can speak accusation, condemnation. Their direction and instruction will lead us into damage, destruction for our lives even death. So there are so many spirits out there. So which spirit is speaking is the question before us. Then he says whether they are God. So we are testing them out because there are many false prophets of people who are led by these demon spirits who are so-called ministering and he says they have gone out into the world. Now in 2 Peter chapter 1 verses 20 through 21 it will be good if somebody can read that passage please. 2 Peter 1 verses 20 through 21 can you turn in your microphones and read that? 2 Peter 1, 20 through 23 ma'am. 20 and 21. Okay. Knowing this first that no prophecy of the scripture is of any private interpretation. For the prophecy come not in old time by the will of men but holy men of God speak as they were moved by the Holy Ghost. Thank you, thank you Dave. So you know it's right there. We are told that prophecy is not by the will of God. Obviously it's a gift of the spirit and it is initiated by the spirit. It's not by the will of man. So if I say something out of my mind how can that be a blessing to the people? Yes, if it is a word of wisdom, a word of knowledge, a word of instruction. So I was talking about Paul the Apostle who also talked about judging the spirits. Or in other words, judging the work of the spirit. So when he talked about the gifts of the Holy Spirit this is in 1 Corinthians chapter 14 and verse 29. He says that we must have a group of people who actually judge the prophetic word. So why judge? There is no problem with the word that God releases. God's word is true and the source is perfect. But when the word is released if there is an issue with the interpretation of that word then others who are in the Lord and who are matured in the Lord they will be able to pick it up. Or if it is from a different spirit not from the Holy Spirit. People who have walked with the Lord well versed with the word of God they can immediately pick it up. Because by virtue of practice as Hebrews 5 teaches us so judging the spirit is very important. Judging the word is very important. Now judging the word does not mean that we are judging in a negative way the individual who is doing the word. Not at all.  Now similarly when Paul wrote to the Thessalonian church in 1 Thessalonians 5 and verse 21 he says test all things and hold on to what is good. So again that element of testing not because God's word has an error in it but it is in the process of delivering that word if there is an error of some sort from the human side or for whatever reason if it is not from God but if it is from a different spirit then that is not something that we want to follow and John wanted the believers to be mature enough the believers to be discerning enough to determine who are the false prophets what is the word that they are bringing because when we depend on untruth it can put us in bondage. You remember John we will look at that also as we go forward in the book of John the scripture where John said that you shall know the truth and the truth will set you free so what is a characteristic of truth? Truth will deliver us Truth will liberate us Truth will help us to live our lives better because we are going by the instruction of God Himself but when we base our lives on untruth what happens? We put ourselves in a dangerous position and I don't have to say too much about this because we have already studied this course on prophecy, understanding the prophetic so we must be careful about the spirits behind the word which is being proclaimed to us I think Kiran had a question because I got disconnected that is erased from my chat can you repeat that Kiran I was going to come to that question you had something? Yes ma'am ma'am how long the evil spirit can hold a believer and let believers to imagine something different maybe from God how long ma'am is it possible or how long? Good question Kiran Good question Yeah so you see that when we speak that word comes from our heart so it comes from our spirit it also comes from our soul so the mind part of us because we perceive it in our spirit and we speak it up now if you recall when we studied about the soul of a human being of a believer we also touch on renewing of the mind and taking every thought captive and bringing it under the subjection of the Lordship of our Lord Jesus Christ now if a believer is not walking with a renewed mind they are actually opening themselves up to danger now if they are not careful enough now if one of something goes wrong the Holy Spirit is convicting you and then you depend of that wrong mindset you yield yourself to the word of God you commit yourself to the word of God you renew your mind it's fine but if a believer continues in untruth and is averse to changing their mindset according to the word of God so you see this whole thinking pattern of being renewed by God's word is very very important and it also strengthens the will of the individual so the point I want to make is how long you ask right how long will the demon spirit work in a believer because we know that believers can be demonized they cannot be demon possessed because the spirit in us is the Holy Spirit but they can be demonized which means that in the strong holds of our soul demon spirits can take charge now they will take charge as long as our will is agreeing to that but the moment a believer decides I have the authority and I am asking you to leave in the name of Jesus then that demon spirit has to leave so this is the dynamics in our believer so it depends on the will of the believer the moment you recognize I have the authority why am I putting up with this in Jesus name I command you the demon spirit leave that's it so I can't tell you that A1B 3 months 10 months it's not like that it's dependent on the will of the believer the believer has to decide the ball is in the believer's coat God has already given the believer the authority ok so does that make things clear Kiran? yes wonderful so that's the thing but if we allow if we have open doors for the demon spirits and we don't do anything about the strong holds within us it's an act of our will only if an over a period of time it can get worse because our will can be weakened to an extent where even if you want to decide we might find it difficult so you know that then you need external help you need prayer, you need somebody to come help you and all of that but if initial stages the believer himself can take authority in Jesus name and repute that spirit and get that spirit out then you would only minister by the Holy Spirit so that's the thing so there is all this dynamics involved so yeah again prophecy we said two sources we might speak by the Holy Spirit as a believer that is the default we must minister by the Holy Spirit but yeah there are demon spirits also in the world out there there are people who minister even spirits is there any other source that can bring the word Holy Spirit yes tell me no no okay alright how about our mind the human spirit sometimes it's not from what we say is not from God it should be our own spirit also so you have your spirit your God spirit you have a voice of the enemy but as we train ourselves as we improve we grow in God we come to a place where we are able to recognize so let me just give you the scripture for that yeah so this is Hebrews 5 and verse 14 and I am going to post it for us in the chat I will just give you the NIN version okay verse 5 verse 14 but solid food is for the mature who by constant use have trained themselves to distinguish good from evil so how did we train ourselves concentrate on the train ourselves part good from evil but also you know what is from God what is my own voice what is the voice of the enemy train ourselves so over a period of time we are able to mature and discern these things and there is also the working of the spirit of you know the gift of discernment that is a gift of the Holy Spirit even through that we can tell sometimes we listen to messages we listen to people sharing about God I don't know if it has happened to you but it has happened to me I remember once there was a particular book about the occult about you know like believer's authority only but it had more description about the demonic realm as compared to the work of God and the work of the cross and all that so a good friend of mine gave me that book and said you must read it you know it talks about these kind of occult practices and those kind of occult practices and the writer is a believer she preaches and listen to that so but the moment the book was you know recommended something within me he said don't read this book okay it's not a good book because it is not going to edify you edify is build up now if you ask me the introduction was very good because the person said she's a Christian lady she's preaching you know there's a lot of scripture in there talks about the occult this and that but I can't explain to you but within my spirit I was like no this is not good this is not good for your spiritual work you're not going to mature by reading this book your faith is going to be damaged if you read this book you know that sense came and then I I didn't say anything I left it and then I kind of came home and you know researched a little bit of the internet about this person the book and there were a lot of believers who had actually written about it and they said no it's not good because it's the focus the focus is going more on the demonic world than on the cross than on Jesus than on insulting what Jesus has done so you know we depend on the Holy Spirit to help us discern so that's what John is saying he's saying we as believers we must be very discerning not believe a free spirit but recognize if at all there is the voice of the enemy there and he in this scripture is warning them about false prophets so let's go further he says by this you know the spirit of God every spirit that confesses Jesus that Jesus Christ has come in the flesh is of God and every spirit that does not confess that Jesus Christ has come in the flesh is not of God and this is the spirit of the antichrist which you have heard was coming and is now already in the world so his distribution between these two spirits I told you earlier the work of the Holy Spirit one of the tasks of the Holy Spirit is to glorify Jesus now the Holy Spirit will testify to our spirits that Jesus is indeed fully God we've talked about that he is fully bad if at all there is any confusion in that the Holy Spirit will never tell us that oh no he was never fully God or he was never fully man and he walked in because we know the God have is in agreement in harmony so they will say the same thing now if a spirit is telling us and in this case John points out and he says the spirit says confesses that Jesus Christ has not come in the flesh it is not of God so the humanity of Christ the denial of the humanity of Christ that would not be from the spirit of God so why does it matter as the humanity of Christ if someone claims that yes the Lord Jesus is dating he is God himself that's fine and if they say he was never really fully human here on the earth he still was God he walked as God how does it affect us as believers what do you think why is the humanity of Christ important I think Christ being a human the reason that he was like humans are fatal they are weak and the ultimate thing is that Jesus was supposed to die as a sacrifice so if Jesus was not a human how would he die if he was still God so if you had that business if you had to be the sacrifice and you had to die and you had to definitely be human thank you very pertinent points there if he was not a human how could he become a sacrifice because the whole point of the Lord Jesus coming here to the earth was to be that perfect sacrifice and you know somebody among us needed to die for that that is why we see the Olympians too he became he put away his heavenly glory and he became little lesser lesser than the heavenly beings and he came into the world what is that lesser becoming human becoming human and not carrying the sum that heaven's glory which he had why with heaven so Kiran you want to add to that I saw you unmute yes ma'am just little want to add incarnation sensibly glory the Jesus Christ left on the heaven came on the earth and he was fully God and fully human being he has that emotional and pain and feelings and everything yes yes Kiran that's true so he became fully human and Kiran was describing how he became finite limited to this world in a mortal body and there's so much to actually talk about the humanity of Christ even in the book of Hebrews it talks about how he became obedient through his sufferings we read about how he became a captain because he's also gone through the things that we go through in every way yet without sin so all these experiences happen to human beings temptation suffering you could talk about other physical limitations if Jesus had the glory of heaven here or not I don't think he would need to walk around because we read that in the 33 years that he lived here he covered something like 200 miles that was the radius in which he actually walked so limited to the physical body hunger he hung up he broke bread, gave thanks I'm sure he participated in eating that lunch as well so he was limited in every way to the human body so when we deny the humanity of Christ as they rightly pointed out he cannot be that atonement price he cannot be the perfect sacrifice so if he's not the perfect sacrifice then we have to wait for somebody else so there is the very denial that Jesus is Christ or the Messiah or the anointed one so that is the problem when we say that Jesus was not fully human and in those times when John was administering to the church there was Gnosticism and as part of Gnosticism there were grand teachings about they did not deny that the Lord Jesus was God but they denied His humanity so what were they doing they were actually saying that the Lord Jesus is not Christ and there lies an issue so John wanted to warn the people you see there was a lot of wrong philosophy wrong teaching all of those things going around so as a good teacher John is warning them saying there are false prophets there is a spirit there is a spirit that says that Jesus was never a human and he clearly indicates that this spirit is a spirit of the antichrist and as the name suggests anti is opposite anti is you know it is denying it is the opposite of Christ right so everything that is not Christ so the spirit of antichrist or in other words it is a demonic spirit which will not let us confess the Lord Jesus as Christ okay either denying His deity or denying His humanity in this case and even in those times they had warned the people of the antichrist now in the previous passage we have seen that there are many antichrists you know John says that but there is one person who we are going to see manifest on the face of the earth and the end time events will unfold through the leading of that one individual so the antichrist that human being is yet to I wouldn't say up here but yet to manifest himself and be recognized but the spirit is a demonic spirit which is leading that antichrist and everyone else who is denying the Lord Jesus as Christ okay so we must steer clear of this spirit and the leading of this spirit moving on he says you are of God little children and have overcome them because he who is in you is greater than he who is in the world so in the writings of the apostles generally even along with the warnings you will find words of encouragement that will build up the listener because imagine I am bringing you a warning and the intention is not to break your spirit the intention is not to just say oh it's like this it's scary you must not listen to them but the spiritual reality of who we are from time to time courage the believers with that automatically they are able to live as per God's purpose and God's calling because they know who they are right it's very important to know who we are so here John is bringing that in and he calls the believers as little children and he says that they have the ability to overcome this these false prophets or antichrist that have gone out he says greater is he that is in you that he that is in the world now the listeners who ever heard John who have thought oh my goodness so there is a spirit that we must recognize we must identify each type what if we make a mistake what if we don't discern right so there is that sense of fear and insecurity that the believer might develop but in a correct way you know John is stepping in and he is saying you know what you actually don't have to worry because greater is he who is in you and he that is in the world so the spirit that is working in us who is that spirit he is the Holy Spirit of God and rightly he is pointing out to be saying this spirit who is in us he is much greater so whenever we talk about believers authority you know I like to say this that there is no comparison of Satan and God they are not equals at all so just for our understanding if we think that Satan is like a mustard seed then God would be as large as the sun okay it's original size of the sun just for our illustration I am sure even that is not a proper comparison but they are not equals so whenever we look at the demonic realm we must not get scared and say oh my goodness how are we going to deal with this because God is much greater he is much higher so greater is he who is in you then he that is in the world remember in one John chapter 2 John pointed out about this world and he said that a believer who is you know given over to the lust of the flesh the lust of the eyes the pride of life the world systems we call it the world systems from the Greek word cosmos okay that believer he is not really demonstrating the life of God so once again there is a spirit in the world that tempts us into sinful ways of living and does not want us to to live and represent the nature of God what spirit is that it is the spirit of the Antichrist it is the spirit from the demonical it is a work of the enemy but we must always remember that even when we talk about the enemy if we fully understand our authority as believers we are way you know greater in the potential that we have overcoming power that we have because of the Holy Spirit who dwells in us who is God's spirit and satan can never compare with that so there is a word of encouragement for the believer even as the believer wants to walk right and discern these demonic spirits moving on he says that you know these people of the world they speak as of the world and the world is comfortable with them and listens to them but again he keeps reminding the believers look remember the nature of God remember your nature as well who you have become in Christ he says greater is he that is in you than he that is in the world that is one thing that he said and now he is saying we are of God we are of God addressing the people as children we also know the same John John 1 verse 12 he writes and he says that when we accept Christ into our lives we become children of God so he knows who we are and he is reiterating that to the believer and he is saying don't forget the nature of God don't forget your born again nature as well so you are of who you are of God so you are coming from God so to speak and you belong to God and he says because you are of God I will just read that verse he says he who knows God hears us he who is not of God does not hear us by this we know the spirit of truth and the spirit of error so now pointing to these people who are of the world and he says the world is very comfortable to listen to them obviously lies things for pleasure things that make one feel good things that never point out somebody's mistake these things will keep the people of the world very comfortable and so he says the people of the world when they speak the world is very happy to listen to them but we are of God and the dynamics the body of Christ and the believers must be that because we are of God we are rejoicing in the truth we listen to one another and we rejoice in the truth remember we talked about love when we started this study on the book of John and he said the God kind of love continues chapter 30 what characteristic of that love is it rejoices in the truth now truth may not always be pleasant to digest but true love will rejoice in the truth of God's word even if that truth is pointing out things which make us a little uncomfortable okay but true love will rejoice in the truth and just the opposite of that you know whatever is not love and the spirit of untruth that will rejoice in error be happy in what is not of God and things that are not glorifying God things that are sinful so that's a little bit about the instructions that John is writing to the believers he talked about the spirit he talked about discerning and now we will slowly go more into the love of God and the demonstration of God's love so at this point let's go ahead and take a break we will come back and then we will go further from here but if you have any questions about what we have talked so far please do bring it up in the next session okay so let's take a break class 10 minutes and we will be back after that thank you