{ } = word or expression can't be understood
{word} = hard to understand, might be this

[Opening remarks missing]

... gentlemen, from you, yourself. I have great trouble discussing these things, as you are unable to observe yourself -- your own experiences. You are absolutely incapacitated. You live absolutely abstract, because you actually believe more in what the people in school have told you. You have lived 20 years in school, and so all your senses of inner -- the inner man are blunted. You cannot make an experience, gentlemen. And that's why this man had to ask me what I mean by gravity. He thought it was something from the books. I just meant his posterior. And he wouldn't believe it. But I'm speaking of you, gentlemen, naked, without your certificate of a school. And you cannot understand this, gentlemen, because you are -- haven't come to life, yet. And therefore it's very hard for me, not because not every human being can understand it, but they have made you no longer to understand yourself. Because -- now let me turn to this problem of men in the divine change.

Gentlemen, when you go to a museum, the Peabody Museum -- in Boston, or in Cambridge, for example -- of Anthropology, you will see that the Mexicans tried to express their reason -- real experience outside the schools by giving to the gods at least two configurations. The same god appears as a dragon and as a beautiful boy, at one season and at the other. Before the change and after the change, and in the change, the same god looks different. That is, for example, the prayer of the Romans to their god Mars, the god of war, would be that Mars is first invoked as a monster, threatening their fields, threatening their health with disease, with -- with the plague and, of course, with fire and sword from the outside, this same god. Then they invoke him, and say, "Jump on our own threshold. Turn around, and become our own. And we will fight with you, and you on our side." And so then the same god becomes a blessing.

Gentlemen, in change, values change their place. That which is good first, is bad afterwards. And that which is bad first, is good afterwards. All divine experience is a revaluation of our ethics. That's why no religious man has any ethics. You only -- you have one, because you don't want to have religion. Because, gentlemen, for a virgin, it is very nice to be coy. And for a married woman, it would be terrible if she would be frigid. Now that's so simple, that all these people forget that the same person then at one time must be absolutely indifferent to the sensuous experience, and at another time, she must be very fervent and very ardent, because she's in love, and she's married. This means that the same thing is good and bad at different times; because in marriage, there is a complete transformation of the human -- pardon me, for using this one example,

to warn you, because there you will understand that your own happiness depends on this. If you marry -- would marry a harlot, she would be irreligious and godless, because she would have, you see, either none or all the time the same relation to love. That's why you cannot marry a harlot. I hope you won't.

So, your own -- your own bliss, gentlemen, is very much concerned with the knowledge that the gods overtake us to change us, to transform our values. Any god tells us to do something that before was bad and now is good. In war, when you defend the laws of your country, you have to be willing to take the life of an enemy. And in the same thing is very bad in peacetime. And since no American has the guts to understand the working of the gods of war or of peace, he thinks he has to be morally a pacifist. That's your disease, pacifism, in this country, as you know. Because it frees you from the contradiction of life, that the same thing, battle, is right at one time, and absolutely wrong at another time. You cannot understand that, because your reason says, "A equals A." And the gods say, "A does not equal A." Logic is too poor for God. That's your human logic. But you want to master God, and so you ask the question, "Is there a God?" And you want to have it proven to your logic.

Gentlemen, every divine process means that you have two logics, which are contradictory: one before and one after the appearance of the god. Just take the question of Venus, with which you all are acquainted. The same pleasures and the same activities, which even for a bachelor are perfectly legitimate, become illegitimate after he's married. It isn't the same if you take your wife to a nightclub, or you take your girlfriend to a nightclub. I suppose it's better not to take your wife to a nightclub. If you proceed to do it, you will remain a bachelor and she will remain a young girl, and you will have a divorce at one time, because you are just playing with your married life.

The gods, gentlemen, change your logic. That's one thing by which I tried to come near to you in difficulty, gentlemen, to rule God by your logic. You want to know everything about the gods without experiencing them. That's impossible. Now, I don't know what you have experienced. Perhaps you have only experienced your { }. That's not enough. Or your fear to fall down at a ski -- on a ski jump. That's probably not enough to know anything of the divine life. And therefore I'll try now to do it the other way around. I recognize your difficulties, gentlemen. You have had not a complete slate of human experience, as long as no great calamity has befallen you. Now America is a country without tragedy, and if a great calamity befalls your family or your country, you deny it. You say, "It doesn't matter. I don't care." Therefore, gentlemen, this spectrum of the divine life -- which is five-fold, which begins with great disaster, and then goes to love, and then goes to work, and then goes to eating and sleeping, and the organic processes -- breathing -- and then finally it goes to disintegration -- as I -- we said

to falling down, to just measurement by quantity to weight. How much do you weigh? You have overweight. This whole sequence of change to you is thin, because you try to say, "To make love is just healthy." Like this terrible man, Benjamin Franklin, who said venery was good for health. He reduced the higher experience of the divine to the lower. And this has remained your practice with everything. If you have a great calamity, like war or so, you say it's a disturbance, or it is not quite convenient. And the idea is always business as usual, and the war is the exception.

Who at this moment in this country respects the people who have died for them -- for the country in the wars, and regulate their behavior after them? It's forgotten, or it was just an unpleasantness. Now, gentlemen, that life which goes through you, and which throws you up as a little bubble, as its little excrescence, you can look at life and yourself very much as the electric power plant and yourself as the electric bulb. After a while, we are thrown away, because we are burned out. While we are alive, however, and electrified, and shine into the darkness, you are reminded of your change of status by the fact that you have to sleep. In sleeping, we are purely organic matter. We breathe, but we have no consciousness. We don't work. Isn't that clear? So there's a very wonderful recession into your own other form of being, the purely vegetative, every night. And if then you compare awakeness and sleeping, it is obvious that the gods are with you in both states. You have, however, your little philosophy, as you know, only on your rational state, on your working state. That is, all you say and express wants to explain your own consciousness. And how the world of -- on God appears to your own consciousness and then of course no God appears, and you are the master of the universe. But gentlemen, don't forget that every night you are asleep for eight hours. Who is in government then? You? Your nightmares? Your dreams? Obviously not. They are all nonsense.

Modern man is very queer. He limits his description of the universe to this little bit of philosophy which prevails from 8 o'clock in the morning to 10 o'clock in the evening. What do you do with the rest of the night? What does this mean, gentlemen? That you yourself know of a change of intensity of life, within yourself -- from sleeping to wakening and back again. So there are at least two states to which I can make an appeal to show you that what I have tried to show -- to say about Mercury ruling one phase of your existence, and Jupiter ruling another, is not just nonsense. But that you trust it completely. That during the eight days of the night, you are even better off than under your own steam, you see. The god of the night, Morpheus and Hermes, and all the other gods of organic life, also the god of the moon is usually -- the goddess of the moon is usually in this concerned with the -- your night, you see -- that these gods, or these powers who prevail, while you are asleep, obviously are masters of onethird of your existence. You can do nothing to good -- well-sleeping. You take

sleeping pills by will. It's very wrong. The best thing you can do is to give in to sleep. Isn't that -- I mean, that's the good sleeper who allows sleep to overcome him, and who has no doubt that this is a blessed state. And it is, to my -- in my judgment. And much more blessed than when I am up and awake and have to follow my own direction, which is much poorer. When I am asleep, I am in the hands of the gods. When I am up, I am in my own hands, and they are very, very poor managerial -- poor management.

But you always forget this, gentlemen. Put it down, gentlemen. All philosophy is purely daytime religion and has not -- able to encompass neither what happens before your birth nor after your death, but also what doesn't -- what happens when you are asleep, when you are unconscious.

No. Well, with this starting point, gentlemen, I want you to consider the possibility -- it for you unfortunately is not more than a possibility at this moment, perhaps -- that as a man changes between sleep and working t-- hours, and in the meantime, when he wakes up in the morning, fools around between sleep and working, playfully -- there is, so to speak, a subdivision {state} even left where you play between work and sleep, and you breakfast and when you're preparing yourself and -- or after work -- that there may be two higher states of intensity, gentlemen, of which you are not knowing anything, but which you must expect to come upon you. These states of love and calamity -- these higher states of being, gentlemen, are one -- a white heat and red heat -- compared to your lukewarmness, during your work. It's the way you sit here, and I speak here. We are relatively relaxed, are we not? Now your god is Jupiter, and so the god of relaxation is all you know. Be relaxed. Gentlemen, is this really the only decent attitude toward life, to be relaxed? I hope that when you propose to a girl and persuade her to give up her -- the rival and marry you instead of him that you are in red heat. If you are not hot, you should not propose to a girl. You can't propose to a girl with indifference. And you can't, when she says, "No, I like the other boy better," just give up. You have to compete. You know something of competition in work, gentlemen. But I think that the real point where competition means most, according to the animal kingdom, is competition for the -- for love. You may have seen the Disney movie, where all these monsters of the desert have to compete. Have you seen the -- one of them?

Very strange, how poor lovers you are. I always find, by the lukewarmness with which you give up a match, when somebody tells you that there is another candidate in the picture. That's certainly most unnatural, because in nature, obviously, the rivalry that there is another in the picture increases your own vehemence and your own power to say, "Sheesh! My testing ground here, because there is a seemingly better man in the picture, I must prove myself the better man."

Gentlemen, in this comparative, "I must prove myself the better man," there is included that you aren't as good as you can be while you are at work, or while you are at breakfast, or while you are sitting in this class. Gentlemen, love is the different status of aggregate, just as steam is different from water, and water is different from ice. And if you want me to say so, so to speak, I would propose that the states of aggregate in you always mean a different grade of aliveness, of vitality. That if this work is done with the relaxed attitude of being rather watery, and -- then this is steam heat. And this is icy, more or less, the -- this whole state in which you think evolution takes place, or the physical and chemistry -- chemical. That would be a low state of aggregate. What I'm appealing is -- to you, that you should allow for the possibility, gentlemen, that all the great decisions of mankind, for marriage, for a calling, for going as a missionary to India, or for becoming a chemist in DuPont's, that they are not done in the mood of a man who works, or who is just awakened, but of a man who is in love, or in fury. And he's quite a different man. The laws of the working animal, who works eight hours a day, and sleeps eight hours a day, and fools around eight hours a day do not apply to a man in red heat. Just as little as you can touch the iron that is in red heat, whereas you can touch it when it is here -- in cold, you see, in lukewarm.

And you never consider this, gentlemen. The terrible thing for me here to try to introduce you into religion is that the ancients, or the people who don't go to school, know for sure that the highest state of a man is when he is self-forgetful, when he forgets himself. And that for you, the normal man is he who is selfconscious and rationalizes everything from his consciousness. That's a very poor situation in which -- from which you want to govern all the other phases of life, gentlemen. The way you and I sit here, we of course know nothing of patriotism. We know nothing of the fear of God at this moment. You have no fear of God at this moment. You have only one idea, when is 2:45? When is the hour over? That's the only obsession, that the greatest fear you have that the time -- that this hour may not end in time. Otherwise, gentlemen, I cannot talk to you at this moment about the soul, or about love, with any commitment, because you feel -- well, we look at these things. Certainly they are not in these -- on these sheets in this bare room. In a classroom, in other words, gentlemen, one can never expect to be the gods of love or politics be present. They are relaxed. That is missed. Don't be astonished that here it is near -- next to impossible on a campus to speak decently about love or about patriotism. It is impossible by the situation in which you sit here. Are you dancing? Are you shouting voodoo? Are you ready to shoulder a musket? Are you on the way out? Are you marching out for war? No, you aren't. Are you proposing to a girl? Now, gentlemen, are you -- be able at this moment then to judge how a man feels when he is proposing to a girl? We are not. We can only hope, with the help of quotations from Shakespeare, or from Homer, or from the Bible to remember how we -- other people, you see,

have lived at that stage. That is your real difficulty, gentlemen. A college student and a college professor, when they meet, they meet in one of the divine atmospheres in the phase of common work and common meditation. And therefore, the higher ways of life disappear into nothingness, and we poke fun at them and we are cynical. And that's what you call science, or psychology. It's so funny. Look at the same psychologist when he's drunk and divorces his wife, as one of my colleagues in the psychology department did, and you will see that the drunkenness and hate, which shot through this man's life, you see, are not found in his laboratory and during the hours he teaches you. But aren't they true? They have determined his life, and his wife's life. They have destroyed both. And that's -- can you investigate them? Gentlemen, the psychologist who tells you what psychology is, is under these devils or gods and goddesses, in a destructive way, because they both had denied them. And so the god of love and the god of inspiration took his revenge on him and he took to drinking and he divorced his wife. And they are today like -- I wouldn't say how they hate each other. It's terrible.

But gentlemen, in a classroom and in a laboratory, over what's your -- the McNutt -- what's the hall in which you teach these stuff on psychology, you see? -- these powers are not found! They are hidden. They are the skeleton in the closet. But they are there. And so I have this desperate task, gentlemen, to remind you that the state of your mind at this moment is a very little fragment of the real life that pulsates through you. And that, although, gentlemen, you may only be once in a frantic passion, and you may only once enlist for your country in danger, these few moments count more for the explanation of what life is, and what man is and what the gods are, than 24 hours of regular eating and shitting, from which you try to derive the explanation of love and patriotism. You say, because 24 hours I must breathe, and 365 days I weigh 154 pounds, I deduce from my weight of 150 pounds of physics, the laws of my existence. Gentlemen, you didn't come into existence, by weighing -- your parents' weighing all the time the same amount of weight, but by being once in such a love that they gave a life to you.

So gentlemen, we learn one thing. The higher states of life though rarified, count more as certainties than all the quantitatively long-lasting experiences of the lower grades of life -- of intensity. The laws of physics are valid all the time. And for this very reason, they prove less than the fact that 2 million volunteers in Germany volunteered for the draft in -- on August 1st, 1914. These 2 million volunteers, which -- I just say, I quote this, because I have experienced this, gentlemen -- that happened only once in a lifetime. And that is necessary for the explanation of reality. And this -- your yardstick of counting how often something happens, you will never run into the gods. Jesus Christ only came once in the whole history of mankind, and according to your statistics, he's therefore

quite unimportant; because what does it matter that one man is of his breed under, let's say, 30 billion people who went over this earth and they're all buried, you see. From your standards, you can never explain the more precious, because to you the rule is that which is always and everywhere is the only thing that counts. Now in your own processes of life, gentlemen, your decision to come to Dartmouth is much more important than the four years in Dartmouth. And your decision to come to Dartmouth, I take it, even when well-prepared, was taken over half a year of this, of doubt or perhaps nine months. And yet this one decision determines where you belong. It determines that you are not going to learn anything during these four years. If you would have gone to Harvard, you would have learned something.

Well, I'm not joking, only. Gentlemen, this is quite serious. You have to make this decision. What do you know most? Gentlemen, what do you know most certainly? From your point of view, you know most certainly that which you find most often. And I say that you know most certainly that which has made you. And this is rare, that which has made you into a unique, singular being, gentlemen. This is so rare, that nobody else knows of it, except yourself. And that is for you the surest thing, that you are John Smith. Nobody else has to believe it. Some may doubt it, and they say -- may say you are just a damn Yankee. That doesn't help you at all. And you laugh and you say, "You generalize. I not just a damn Yankee. I'm John Smith. I happen to be besides the Yankee. I can be classified as a Yankee. But that is not important to me. And if it is important to you, you are just stupid." Gentlemen, isn't it funny that while you know very well that as soon as you are classified as a Yankee, as a Westerner, as a cowboy, as an American, as a Protestant, as a Catholic, as an Irish, as a Jew, that this is all wrong, and that you know most certain that you are something beyond these rings around you. That when you come to your religious philosophy, you say, "Exceptions do not prove anything." "Generally man follows his economic bent." Or, "Generally speaking, all men are equal," et cetera. Whatever you pretend to know about men from your textbooks, and from your abstract physics and so on. All man is just a bundle of electrons or of atoms.

Gentlemen, every minute of your own life, you demand from all -- everybody who meets you that you -- they they should respect your better knowledge of yourself, and that there should be a remnant of freedom, accepted, which we grant you, so that -- because we don't know you well enough. You are the only person who really can know of your maker. So this is the great fight about this, what I call the spectrum of time, gentlemen. You live at any one moment in one of the ribbons -- red, blue, green -- of light, because you are either red-hot or white-hot or lukewarm. I don't know with which color you would like to give this. Time, the time-stream in every moment envelops you with a different degree of heat. When you just fall and follow the laws of gravity, you are cold,

like a corpse. You are dissolved, so to speak, in your particles. And there is no warmth developed. As soon as there is rhythm, and you are breathing, you heat yourself. You know the difference between the cold -- cold-blooder -- blooded animal and the warm-blooded -- how do you call it? Warm-blooded or warm animal?

(Warm-blooded.)

The warm-blood animal is able to produce a heat that differs from its environment. The cold-blooded animal is completely a part of the environment and just must have the same temperature as the outer world. You and I all the time have these 98 degrees of heat inside, regardless of the temperature outside. As long as we have life in us, we are able to produce our own temperature. That is, the second degree of warmth is this organic state here -- sets us off against the environment which is just climatically influenced by the weather outside. In the same way, gentlemen, I suggest that the great decision which keeps you on the go is your unique knowledge that you have only this one life to spend. That is, that you are called to fulfill your destiny -- however you may call this with a less pathetic name -- that you are John Brown. And that John Brown cannot just be -- live by imitation. That there is a spontaneity in you, just as you have your own temperature, gentlemen. And you do not dispute me, I think, that you have your 98 degrees inside, regardless of the temperature outdoors. Why do you dispute that you have your own destiny not shared by anybody else, which is just the highest temperature? Many thousand degrees of heat accumulated inside your own self to win out to the stars, to brave death, to decide where to throw your energy of 70 years during your lifetime. Everybody knows that he's accumulating this tremendous energy for finding his own direction. And yet everybody -- in this country, at least -- whom I meet and -- negates it. Like this businessman who says he does everything for economic reasons, you see, and then raises a large family. And then goes to Fordham College, you see, and learns all about Thomism. You remember our trinitarian heretic.

So, the ancients -- all religions, gentlemen, can be mapped out as dealing with the spectrum of the time process. The spectrum of the time process disintegrates the white heat of time into these five different temperatures: the icy cold; the life warmth; the love heat; the political, catastrophical, volcanic heat, which I would perhaps set off as white heat against red heat. And we live, gentlemen, in these various stages, in sleep, at work, in love, and in politics as quite different beings. And there is a different ethics for any one of these five operations. When you bargain for something you have worked, you have to get your full price for it, or you would be stupid. If you bargain with your sweetheart, the ethics would not, you see, be good. You cannot argue with your sweetheart that she must pay you so much for the next dance. Well, you laugh, gentlemen, but why is that so?

Because man lives in these five rings of ethical behavior, and his only ethics is to know to which ring every one action at this -- every moment should belong. Should this be a bargain, you see? When an elderly lady of 40 buys herself a student as her lover, as they do in this country, then of course she has to pay. Because for him, it's just a bargain. And for her, it's just an organic satisfaction of her five senses. And they call this also love, but it isn't. And so immediately they begin to bargain and to haggle.

You may heard -- have read the story in the papers of this lady in Washington who had this young captain at her feet. She was 60. He was 40. And his wife was 20. It's pretty awful, gentlemen. But the awful things God sends us to see suddenly the curtain withdrawn and to see what life is like. You can learn a lot from any such terrible story. In this terrible story, the right is so distorted, you see, as in a caricature, that you can recognize the writing. That is, you can recognize how rich life is, really, and you can suddenly see that you live by five different ethics. At this moment -- then, you are free. Then you are certainly not a slave to your -- all your moral -- { }. Then you will give up being a pacifist, or a vegetarian or whatever the craze is to which you have underwritten, gentlemen. Man is so free, because he is sometimes in white heat. He is sometimes in red heat. He is sometimes lukewarm. He is sometimes just anabiotically living in suspended animation, in sleep. And that's most -- the principle from which you derive all your explanations of life come from suspended animation. You think that suspended animation, that is to be detached and to be relaxed is life. Of course it is nothing of the kind. It is just a very specific, momentary phase of your existence, gentlemen, this suspended animation. But this country is so boring, so incredibly boring, America, that it has to have all these stimulations and these sensations and these headlines. Gentlemen, you can always see that a country's { } and uninteresting which has such papers as we have. You have to scream to wake people up from their suspended animation. You all live by suspended animation. So you have these headlines to scream you a little bit awake. Gentlemen, I am so excited every morning, that I certainly don't have to have headliners. I am my own headline all the time. Ice cream.

If you would only scream.

The ancients, gentlemen. Now, the thing is so important that you should at least come near the fact that every human mortal son of woman is exposed to these five onslaughts of the time process, on his own consciousness, on his own heart, on his own limbs, that you -- if you would consider this for a moment, you would not be surprised that all comparative religion has nothing to do, but simply to compare how these four forms on the easel, on the palette, so to speak, of the time-colors, the colors of time are distributed in those various forms of religion, just as in various forms of government the various problems of govern-

ment are solved in a, you see, in a specific, in a more peculiar way. I have told you that it would be good for you to consider that democracy and aristocracy and monarchy and dictatorship are just aspects of the same problem that people must be governed and must have a government. Now, I say to you, religion is in the same manner, everywhere the same problem, how to deal with man's necessary changes. But people have a different eye, a different attention to the various degrees of heat, which have to be developed to undergo these different changes. To give you right away an example, so that you must -- do not misunderstand me -- it's as simple as that.

As you know, in Hindu religion, the deep sleep that goes far deeper down than your and my sleep, which seems to extinguish life, is very -- very highly placed. That is, they have not only the organic state of vegetative living, of the goddess of the moon, of Hermes, of Mercurial living, of breathing. But they have this special phase of religious -- of sleep. The temple sleep, the -- you may have heard of these yogas who can put themselves so to sleep that they don't feel any pain any longer, you see. They become completely immune. In Africa, the hunter society is based on this fact that a man allegedly can dissociate himself from his deep-sleeping body, and his soul can migrate for thousands of miles elsewhere and kill an enemy. Who has heard of this deep sleep? Well, gentlemen, these people were faced with something you and I are also faced with: where to put the energy, the deepest faith of their life. Which aspect of the time process, which -- not "aspect" -- which mode by which we live through time is perhaps -- "mode" is perhaps the best way -- m-o-d-e -- which mode, which temperature is the most important. And they said, "Let's add to the dimension of mere sleep, this -- of deeper sleep and we thereby break the ring of destiny. In this deep sleep, they think they have the same freedom as we think we have -- as far as we have this religion, the Christian religion -- that a man has who sacrifices his life. So the whole Hindu religion is centered around this highest human accomplishment, which doesn't come normally, which doesn't come from sleep, or waking, or love-making, but from deep sleep, which is a category by itself because it, so to speak, reaches death, reaches the lowest, the Aries sphere of purely mechanical, you see, existence any more. It is as though a man, while he is still alive, can die, be dead, you see. Have a dead corpse and thereby emancipate certain energies in himself, which he can send over -- overland, you see, as this freed energy. He splits himself so completely that -- which I mention of -- which only dead bodies, otherwise, you see, attain. The {margin} of destruction, of disintegration can he voluntarily reached. Now you see immediately that such a Hindu religion would confuse -- or not confuse, replace -- the first sphere of the mechanics and the fifth of destiny, of sacrifice. It would voluntarily give up breathing here, the rhythmical sphere, and saying, "By not even breathing in sleep, by giving this up, I go back to the first, the mechanic existence and thereby get hold of something, that -- a surplus which I can make, you see. Normally I would just fall asleep. I induce

myself to be totally there." Therefore something is gained, the surplus, and that makes the Hindu in his own eyes divine. That's this problem -- the whole problem of yoga. This going deeper voluntarily in one direction, physically, you see, to be more powerful in another direction. But it is the same problem of which I have tried to talk to you just in one case of application.

Hindu religion is a religion that tries to gain five through stressing one, if you -- if I may use this formula here. Can you see what I mean? It deserves closer study as we can give in this course. There's always something in any one of these various religious doctrines which is very reasonable, very sensible.

Ja?

(How high does he believe he can go through this? And how high does he try to achieve?)

Pardon me?

(How high does the yoga try to achieve in his --?)

Well, he wants to be divine, you see. That's how they rule in Africa, for example. Any tribe who believes in this tradition, it's not just Hindu, thinks that the -- he therefore by -- can attain complete freedom of the will. His body, no -- not demanding even rhythm, rhythmical breathing, you see, allows him to set his wills wandering, without impediment of space, so to speak, as a --.

(If he can dissociate himself from the spirits, so to speak, from his body, how does he come -- how does he bring himself back?)

Ja, if we would all know -- like to know this. Now, neither you nor I are Hindu. But I certainly believe that if I devoted all my life to this, I could. I'm convinced that he's just right.

At this moment, you allow me to go on, because we may have an opportunity to come back to this; it's a most fascinating phenomenon. Allow me just not to break off the completion of the picture. Gentlemen, the decision of every one religious group, or of every one human group is then: how much to trust to these various entities, these various modes of being? There are two problems, always, gentlemen. First, to keep them complete, to be orthodox, not to be heretic, not to say like the Hindu, "There is no five, there is no history." You know the Hindus have no history. We know nothing of the date of all their great men, or of their great books, because they have wiped out history. Wherever we have Saturnus, they have -- that is, this great Kronos, that is history, epoch-making events, they

have instead deep sleep. It's the { } -- you laugh, you see, but that's really what happens there. It's actually, literally true, that they replace this sinking in, this voluntary death, to all our historical experience. They have no founding fathers. They have no epochal events. They have no era. Nothing. They have replaced death. So the first problem is, gentlemen, to keep the easel complete. Obviously no man can abdicate reason in dealing with his religious experience. And our reason tells us that the first thing we must make -- ascertain in this is not to omit any one experience which during our long life we are bound to make. Otherwise, what I now try to define as my religion, would not cover my real life from the cradle to the grave. And obviously, the minimum which we would have to ask for ourselves in honor -- in intellectual honesty -- would be that my behavior as a baby in the cradle; my behavior as a senile, dying man on my deathbed; my nightwatch; and my daily work; my love affairs and my political decisions -- they must all be included. That's the minimum, don't you think?

So to keep the spectrum of time processes complete is the first challenge of any rationale of religion, of any speech -- speaking religion. You are far from this, because you haven't even seen the problem. You have all assumed that it is already enough to rationalize at what you see from a classroom, or from a dormitory about these processes. That's what you call philosophy, gentlemen. But philosophy, as we said, is Jupiter religion, and by its own principles excludes the importance of sleep, or the importance of death, or the importance of political decisions, you see, or of love. Therefore, it cannot satisfy. The religious appetite must first be -- to admit that you and I are at times detached, at times attached, at times passionate, at times indifferent. And that's just the problem, when to be what. But you can never say, to be indifferent, is a true religion, or to be passionate is a true religion. You always have to try to say, to be all this at the right time, would be the true religion.

So we have now a standard, gentlemen. Intellectual dishonesty would begin -- or incompetency, or religious idolatry -- would begin when any one of these necessary elements of experience is arbitrarily, or voluntarily, or deliberately omitted and crushed. The Hindus who say, "There is no history," that's all just appearance. And "We prefer deep sleep to politics and calamity," we would say are faulty. We must have a yardstick for the right religion, gentlemen. You have -- cannot -- impossibly, even if you want to, you cannot go Hindu. You cannot. Anybody who has experienced the fullness of the times, gentlemen, the full number of the times, that's meant by the "fullness of time" in the New Testament -- any man who can know about the fullness, cannot be satisfied with the dearth, with less than the fullness. And that's why, gentlemen, a Western man may enter in -- go deep into Chinese and Hindu values, but laugh at the boys who tell you that just now it's just the same whether you are -- belong to one religious sect or the other. It is not the same. The criterion is completeness. And nobody who is

ever -- has been ever told about the complete divine life of man can ever be satisfied with a smaller one. And don't fool around with this meeting of East and West and all this -- these other niceties of today, where people say, "Well, there's Confucius, and there's Plato, and there's Jesus, and there is Moses, and it's just for the asking in a five-and-ten store." Gentlemen, you cannot buy religions. Religions are very demanding on your honesty. If you are honest, gentlemen, you know that you must be out for completeness. You cannot shut your eyes to the fact that there are other states of timely living, which may hit you, and which may have already passed through you. You cannot dismiss them as errors, or as fallacious, or non-existent. Anybody who has been in love once cannot say that love is just an optical illusion. It isn't an optical illusion. It's a state of your heart and of your mind, in which all the laws of the universe suddenly are changed. A different ethics prevail.

There's no ownership. There's suddenly private property abolished. Gentlemen, Communism would absolutely be right if we always were in love. The terrible thing about Communism is only that, since he doesn't know these religious differences, he thinks that we should always be in love while we are at work or -- everything have in common while we are at work and not love each other. When people are one soul and one heart, Communism is the only solid solution of the social problem. A husband and her -- a husband and wife, as it now is in this country, you know -- she owns something, he owns nothing and they call this then a marriage. But in -- that is not -- in a marriage, there must be common property. And the modern legal assortment of the lady's and the husband's property is scandalous. It shows a complete distrust in the unity of the hearts. It's all done as a working proposition. She keeps her assets and he keeps his liabilities and when the assets are gone, then there is a divorce.

This is just -- today gentlemen, the change of the material laws of property in this country show that the state has lost all belief in marriage. I give you a very stringent example from the state of Massachusetts. Who comes from Massachusetts? Well. This noble Commonwealth of Massachusetts has passed a law 20 years ago, allegedly in favor of womanhood, which says that when one of the partners of a marriage is unable to support her -- himself or herself by work, that then the husband is responsible to supporting his wife. But if the wife has a fortune, and the husband doesn't earn a living, she is not obliged to support him.

This case is now before me very vividly because I have a friend. She is an old lady. She has never married. She's a doctor. She's 75. And she has taken it upon herself to support a minister, former minister of her congregation, because his wife has had the effrontery to be rich and to decline to support this man while he is now senile. And the law is in her favor, of this wicked woman, and my poor

friend, who has -- I mean, saved up in a hard life of work and really sacrificed for others, for her patients, -- her health and her energy -- is now supporting this man, because the law of the Commonwealth of Massachusetts enables this woman to escape, this wife, you see.

Now that shows you the -- absolutely how hidden today the religious issue is, gentlemen. The Commonwealth of Massachusetts has lost its religious power to believe in the red heat of love and has supplanted it by the pure bargaining position of the suffragette woman who says, "I am somebody, and my husband is somebody. And we owe each other nothing." And that they call suffrage -- that's called woman's rights. Well, it's woman's rights, but it's certainly not woman's love. And it is very terrible, gentlemen. And I say this to you, because you look for divorce -- reasons for divorce at quite a wrong corner. The economic distrust in a wage-earning society has reached such proportions that everybody thinks he earns his wages. Gentlemen, the Gospel says, with regard to our state of love, that nobody deserves his wages. Nobody. I'm not worth -- nobody deserves to be paid for anything, because he's always incompetent. In the state of love, nobody ever says, "I deserve" so much. One thing we all feel deeply when we are in love that we deserve just nothing. And if you have been in love with any being, you know very well that you feel just this, that you are not worthy. So in a marriage, when the law says that the woman has not to spend her wherewithal on the husband, you see, there is a religious stumbling block for having the right kind of marriage in the society arranged for, because it is a constant indoctrination for these husband and wife, that they do not belong to each other, you see, that they do have to have accounts of "What do I owe you?" and "What do you owe me?" so they are constantly by the law, every morning, when they wake up, they are pushed back by the existence of this law, into a state which is lower than marriage, which is just one of a working partnership. And you must see this, gentlemen. A law is a daily instigation. That's what Paul means in the New Testament. The law, when it only limits your existence to that of a working man, and not to a lover, by its wording tells you daily something wrong. It's irreligious, it's antireligious. The law speaks -- it's not somewhere in a book once. But the terror of a law that isn't perfect, that isn't the law of love, means that you are held down to a lower common denominator, as you call it. So, as I said, suspended animation has been declared to be the natural law of the universe. You are all scientifically now impinged. You don't care for the law of the Commonwealth of Massachusetts. But allegedly you call for the laws of nature, for the law of Mr. Einstein, or Mr. Faraday, or Mr. Darwin.

Now, gentlemen, this law, since you daily repeat it in your consciousness as being valid, keeps you to this lower level of existence. My minister's wife is ruined, because the law of Massachusetts tells her that it is enough for her, you see, to have her own money, and not to support her husband. So she does it,

from not even knowing that she is a witch and should be burned at stake. And you, gentlemen, because you repeat to yourself in your consciousness the law of nature, that everybody is just a bundle of nerves and electrons and physical entities, or economic interests, or whatever it is -- appetites, instincts, reactions, however you call the -- what they call psychology. It's not psychology, gentlemen. It is just a monkey's behavior under a looking -- under a microscope. But you believe it, that the day { }. Just as this woman thinks, "Well I don't have to pay, because the law must be right. It's justice," so you think, "Well, I can follow my instincts. Nothing else exists, because the law of nature tells me so." Once you put yourself under any such one-sided color on the spectrum of the time of experience, you are lost to the completeness of life. You cannot enter the next phase with the freedom to say, "Is this an act of love? Is this an act of work? Is this an act of just vegetating suspended animation?" you see. You do not know where to be what.

I think last time, you were -- may have been a little bit taken aback when I spoke of these Greek and Roman gods as being very real. I think with the Hindu example, you see how real they really are. When we give any one of these phases a name, we begin to fall for them. That is, we say, "We have to be respected." Therefore, gentlemen, the completeness of the full -- the fullness of the times has found an expression in those religions which allegedly still exist in the West, Judaism and Christianity. Sometimes I doubt when I see what the rabbis preach and what the Christian ministers pray that there is any such remnant of this religion in the West. It's very little -- Judaism, and still less, Christianity, with us.

Because, gentlemen -- you remember that the Romans called this fifth power, or ring of time around us Saturnus, the god of the extraordinary, of the calamity, of the prodigious. Now, the pagans reproached the Jews with the fact that their Saturday was their Sabbath. Or you can also say, they put on the Jewish Sabbath the day of Saturnus to poke fun at Jahweh. Saturnus is Jahweh from the inside. He who sends his judgment, when it is high time to call in the people of suspended animation, and mere work, and mere deep sleep into the real will of the creator of the universe, Jahweh. He who can say of himself, "I shall be who I shall be," and remember what I said of his name, "From now on, I shall appear to you in this form," is the antagonist of Saturnus. And for the Greeks, Saturnus was negative, something to be avoided, to be feared. Saturnus is the god of calamity, or Kronos. He eats his own children. The time collapses. The era comes to an end. Fin de Siecle, Decline of the West -- all these books -- modern books are Saturnian books, you see. Spengler's Decline of the West, or 1984 -- what -- however these books of the doom of the world are. They are written around the fact that this epoch comes to an end, you see. We're doomed, or the Third World War, the throwing of the hydrogen bomb. All these prophets of doom, gentlemen, are people who say the future -- since it ends with violence the times -- is to be

dreaded, to be deprecated, just let's not think about it.

The Jews say, the only divine element in which we want to live is that of God's judgment. The other four forms of mere earthly passion, of purposive will, of mere vegetation, they are there. God created them too as former forms of creation, on the second, third and fourth day of creation. But God shows himself to His children in His judgments. When He says "finished." When He says, "Egypt, out of it." And that's why the Jews date their era, as you know, on the exodus from Egypt. On the exodus from one order of things, one political order, you see. That's the meaning of the Exodus, gentlemen, not just the local event, that they transferred their furniture from Egypt to the desert. But that they ended an epoch. And that they accepted the end of their calamity -- you know, the fleshpots of Egypt had a high standard of living -- that they ended this, and said, "God who sends us now naked into the wilderness, without any groceries, He is good. God is better than our own goodness, or what we call good."

So, gentlemen, the competition of Saturnus and Jahweh may show you that these so-called separate religions are all in a constant conversation, dialogue; in a constant exchange of views. The Jews say against the pagans, "You reverse the process. You -- bare existence for you is the best. You are Mars adorers" -- and Mars and Aries -- Mars is the Roman god, as you know, the foremost. How can you prefer victorious war to God's judgment over your own city which means, "Rome has to go." "It's over with." Or "Athens has to go." Or "Egypt has to go." That's where we recognize the real God, because He is so powerful that a human creation of the highest order is not good enough. "The British Empire, it has to go."

So Jahweh, gentlemen, and Saturn compete. And Jahweh is the God of gods, because, as you know, He has this double name of "Elohim" and "Jahweh." As Elohim, He is all the gods of the five -- how would you say? -- belts or zones of the divine life in one. "Elohim" means all the gods. It's the plural of Eloah and Eloah is every one of these demons or spirits or expressions of our mode of life. God is the same god, is Elohim. That is, He comes on all the six days of the week and He is Jahweh on Sabbath, when He is only one {for.} You could re-write, gentlemen, the creation story of Genesis in terms of the Greeks by saying that God appeared on the first day as Aries, and the second day as Hermes or as the lune -- moon goddess, and the third day as Jupiter, and the fourth day as Aphrodite. And you would come very near to the meaning of the Greeks, of the Greek story, you see. And then Kronos, who devours his own children, going on with the whole creating process endlessly, you see, one period after another. And the Jews, however, said this is one god, in all His various aspects. And the way we really recognize Him is His freedom to go between these various forms.

So gentlemen, we have as the second problem of religion -- one was the completeness. The hope for the unity of religion lies in the fact that you and I can be brought to understand the totality of the gods as one whole. The easel, the color scheme of the time spectrum, cannot be curtailed arbitrarily. You cannot say, "I'm just a Venus man," you see. As long as you speak to me, I must hope to convince you that the other experiences are equally valid. And the second thing is, gentlemen, that the highest divine -- divinity is obviously he who can communicate and go back and forth between those various aspects of -- and temperatures of our life. So Jahweh is men's and God's freedom. As God's child, we cannot just be astrologically told that you are a child of the lion, constellation of the lion in the sky, and therefore you have always to be lion-like. Or this -- but you have the freedom to belong to all the gods, at times, to serve them. At a good meal, you probably do serve Bacchus, and after the meal, you serve Venus. But gentlemen, woe to you if you only serve any one or even the two of them exclusively. You will always find that good lovers are good soldiers. Why is that so, gentlemen? You only experience sleep and waking. A good lover -- in order to have his passion justified for his wife and sweetheart, or his gallantry, his chivalry, you see, a Southern gentlemen -- must prove by being a good soldier that he knows the full scale of the good life, you see, that he can also throw away his own life, in a gallant effort, like the Stonewall Jackson, or the other -- Stewart -- General Stewart of the Southern cavalry. This goes always together, strangely enough, gentlemen. Pacifists are poor lovers, because they deny the completeness of the whole scale of modes of being.

If you only limit yourself to suspended animation, and rationalize your whole life on this basis of your values and suspended animation -- just stay alive, keep body and soul together, make a living, have an apartment, et cetera, gentlemen -- you deny, of course, the tremendous diversification of the modes of life. When you however, beyond your own work -- let me say as a farmer in the South, a cotton-farmer in the South, or a slaveowner at that time -- as a Jupiter-man, when you are also -- are really torn by the passion for a beautiful woman, by your gallantry in this sense, then you will also be -- experience the fullness of life. And in order to show to your sweetheart that you are a man who represents the divine life to her, that you deserve to be loved, you must enter the higher zone of Saturnian living, of decisive living, of warlike, heroic, gallant fighting. The soldier, therefore, is borne by Aphrodite in the sense that he must be willing to sacrifice for something higher in order ...

[tape interruption]

... to come to her embraces and stay all morning, you are no good. You are an idolater of love, are you not?

So, your contribution, gentlemen, to a married life is to -- or to your work -- is to remind your office workers that you are more than a bee. And to remind your wife that you are more than just a lover. And to remind the army, in politics, when you march through Georgia, that you also are a man who understands love, and understands work, and are not just a destroying force laying the country into -- in ashes. That is, in the soldier, you must still feel the human being who worships the other four things of life. In the lover, you must however find also the heroic fighter. In the worker, you must find the lover. And as any one of you does not see that the problem of life is to be complete, and to be wholehearted in any one phase of this complete life, you see, he still doesn't know what religion is.

So we have learned today, gentlemen, two things. Religion is always ambiguous. Your logic is no good for religion, because it meets the problem in one certain mode of thinking, in one of the five. The religionist's attitude, gentlemen, is much more complicated because it means to be wholehearted in one mode -- love, work, fight, sleep, you see -- and on the other hand, to be always free to move from one phase into the other. That's what the Hindu get with their deep sleep, you see, this giving up of all the immediately conscious phases, you see, and trust life. In this sense, I mean, it's something quite heroic about this deep sleep. And for you perhaps it is easier to discover the greatness of God in the deep sleep of the Hindus than in the sacrifices of the Christian martyr. It is, however, the same problem, gentlemen, to complete the -- your accesses, gentlemen, your ingresses, your opportunities to meet the full life. You don't understand.

[unintelligible]

Wie? You do?

So there are two things, gentlemen. To be wholeheartedly recognizant of the various modes or moods, and to have the courage to enter them and yet to keep the completeness. And that's the problem of a comparative religion, to show that some religions have curtailed the full divinity and have not watched out over your freedom sufficiently. But your problem is, gentlemen, long before. If you are -- I read this, The Lonely Crowd, by Mr. Riesman, I think that he -- they -- these poor people know nothing about life whatsoever. This is all suspended animation only. They have not even met the first god, let alone the fullness of the gods. And so it's very hard talking. I mean, I'm fully aware, gentlemen, that you and I have a hard time getting together. Only be convinced that it is -- it's worthwhile to try to understand what the other peoples of this world have been harassed by, for so -- from the beginning of time, and they will be harassed by it to the end of time, whether you share their concern or not.

Thank you. I just stop here.