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{word} = hard to understand, might be this

[Opening remarks missing]

... and I don't feel that it is all my mistake. But I don't say that it isn't, or yours. I felt very low last time when it appeared that next to no one of you connected any meaning with the three articles of the Creed. Now, of course it is quite impossible to take a course in comparative religion if even the obvious, that your own religion offers is unknown. I mean, if the YMCA is all you know of Christianity, that's not enough. And this seems to be. And I mean, if a person, in our days, really thinks that the battles over the Creed of Christendom have no application to his daily experiences, it is too difficult to talk. So I can assure you, I still feel it is better for me -- or the only choice I have to do as best I can to go along with this scale of religion as it has unfolded before my eyes, over my -- in my life, and hope that at one time you can come into this. I don't see any other way of meeting you, but I do feel one thing and that may perhaps ease your difficulties a little bit -- that you constantly are at sea -- what I mean by this spectrum of religions, by this list. And obviously, last time again there was a total misunderstanding.

Now I didn't think it was so very difficult to understand that because we must change inexorably, religion is the attempt to equate our existence before and after the change; that we must remain tied to a certainty, despite the changes. We must be tied to a certainty, despite our own changes, and the changes observed in the outer world. I have been a German, and now I'm an American, and it takes religion to be tied to one's identity, despite the fact that the most precious thing a man today seems to have is his nationalism. So what is a man who suddenly is not an American? Now you are very childish in this respect. You think that you will be an American all the time. But maybe the time will come where you will -- must be deported. And where people will say you are a poor American. Course now you are a conformist and you think that's a -- would be terrible. Perhaps it isn't terrible to be deprived of your citizenship. Perhaps there comes the day where -- with the Apostle Paul, you will be very proud. And this is -- you see, that -- this is just what you have to do. This is religion. Only a religious man can forego his citizenship. You cannot, because you don't know what religion is. You think the only thing to do is now to run wild with American patriotism. But is it? Religion asks certainly this question. Is it not necessary to survive even this change?

At least your country -- this country was founded on the assumption that it is better to change nationality than religion. The whole era of the reform is based on the assumption that a man must forego his country for the sake of religion.

And you do the opposite. You forego your religion, which I grant you was only a playboy's religion. You forego it today. All what you see is what the McCarthy does to this country. The -- nobody had religion. Everybody played with everything, with revolution, with Planned Parenthood, with abortion, with homosexuality, with promiscuity, with every perversion under the sun and now they all run for cover and try to become serious. So they had a religion of non-seriousness, of play. You play with everything. Gentlemen, you don't -- have not experienced over the last year any return from Communism. That's the complete misunderstanding of McCarthyism. What you have realized, and what I have realized 50 years ago, is that a decent person recoils when, with the most sacred thing, only plays are played. And the intellectuals of this country and all the colleges of the land have played with things that are serious. And the reaction today is not -- it could have been anything. Didn't matter that it was Communism. But people were not serious for the last 30 years, and they are -- still aren't in many departments, as in psychology or sociology. They are not serious. And McCarthy comes and says, "You have to be serious." That it so happens that this Communism is a very minor matter. You will see that in 10 years, Communism will be fashionable. But I hope it will be also fashionable to be serious; and it will not be fashionable to play with everything. And that's -- I thought why you're taking this course. Well, I was very much surprised when I discovered you didn't even know the three articles of our Creed. Because -- I say the articles of our Creed are one way of saying, in a very simple thing, that regardless if you are a Russian or an American, or whether you become from a Russian an American, or from an American a Russian -- which will also -- becomes the fashion very soon, as with Mr. Field -- that you remain the same religiously tied person. That this is not very important what Russia and America is, regard to you -- with regard, I mean, if you compared to the sacredness of the one and only identity which man can find in his soul, with his religion. Can you see this now? You understand this?

Now we said the change in space, the change of movement from one place to another, physically -- from a mountaintop down to the water of the sea, when you take a plunge -- obviously, is not -- there you do not change. But the world, the outer world changes. So we had a first experience, the outer world. The sun rises, the sun sinks. The moon waxes, and the moon wanes. The winter and summer come. In all these external changes, we want to conquer space. We will not wish -- do not wish to be impressed by the change of space. You go coldbloodedly in an airplane from one end to the globe to the other, and say, "It doesn't matter." And we said, we call therefore one series of changes immaterial to ourselves, you see. That's the outer world. And we show our religion of the golden calf, of the motorcycle, of the airplane by speed today. And the Egyptians showed it by gold worship. But we had a first worship. Man shows that he is like God if he is not impressed by mere change of space or scene. The mere change of

space is external, and we show our religion -- perhaps you begin to understand this now, by showing superior-ness -- proving superior to all change. We bring it on wantonly, a change of scene and we are still smiling, the same Lindbergh, whether he is in Le Bourget in -- near Paris, or whether he is in St. Louis, the Spirit of St. Louis moves him on. And the spirit therefore is not St. Louis, you see, but the spirit is free from space.

This I tried to explain to you the last time, gentlemen, that the first outer ring of change, which wouldn't make -- need -- which compels us to make a religious decision, to some clarification, it means "I do not change." This change of space does not intrude on my inner being. Matter does not matter, I said it, with a pun. And I think it's quite a good pun, because mechanical -- mechanisms, gentlemen, and I have nothing to do with each other. So I rise to the power of the God Almighty, by not -- being not impressed by mechanisms. If you are impressed by gadgets, you are children. Gadgets are there to show that we are not impressed by the mechanical world. But that that is there to obey us; and that we can telescope it. You can use a microscope and a telescope for the dead universe, can you not? That is, you can lengthen and shorten this space at random. And it makes no difference to your own inner man. You are just the same as whether you look into a quantity of electrons, circling around in furious speed, or a quantity of stars circling around in the same furious speed. This is outer space. And as you have lost this freedom, gentlemen, you are today without religion, because you do worship the speed as though it added something to you. It only means that this space remains indifferent. It makes no difference. What I said, with -- it doesn't matter. It doesn't enter your and my responsibilities. You can -- as clay, you can knead it one way or the other. You can expand it or make it shrink. If you haven't this indifference to space change, gentlemen, you have coped -- you cope with one temptation of life in the wrong manner. That's why Jesus did not throw Himself from the roof of the temple down, when the Devil suggested that He should impress people by His power to fly. As you know, His competitor, Simon Magus, then went into Rome and showed the emperor Nero that he could fly, and Peter provoked him so much that he broke his neck.

The second phase is quite the opposite. There we enter -- remember I put this second phase here of -- there we enter the sphere of your and my daily life. Sleep is -- and metabolism are its most important expressions. And so the frontier between mechanism and organism is very clearly our respect for the times, for the rhythm of life. I just had a talk with Mr. {Shepherd} on this, and I mentioned the child prodigy. As you -- you can see that the last century had not this second religion, and confused the two -- the mechanic and organic -- when you think of the crime which were committed with regard to children prodigies. People were praised for going faster, as though they were automobiles. And I met two people, Mr. Norbert Wiener, is the classical, tragic example of a fool produced by his

father's education. And now he creates a new science, cybernetics, just good for animals. And you learn it all, because you all still worship children prodigy. And to me this is a horror, a horrid man, a man who went to Harvard with 14 years. Never was a boy, never was a child, never was an adolescent. And so then he produces this stuff, where mechanism is mistaken for organism. It's a real through-going tragedy. This man cannot think in other terms, this poor man, Norbert -- Norbert Wiener. When a child finally was born by him -- to him, I think by accident, he stood at the door of the Technical Institute of Massachusetts, and collected the congratulations, like a little boy, you see, being victorious in battle -- football team. Very touching, I mean, but very childish. He stood there as his own janitor, you see, and said, "My -- a child is born to me. Won't you congratulate me?" Well, they did. Victor in the Olympics.

All these types, athlete and so, they are these people who mistake mechanics for organics. Gentlemen, don't make any of your children premature. Don't marry prematurely, that's your first condition. Don't think it's a beneficial to marry at 20. Curse it! Your wife will run away from you. Or she will dominate you. Something terrible must happen then when you are 40. You couldn't -- you have no right to marry at 20. But who knows this today? Since speed is of the essence, everything is speeded up, even marriage. You cannot speed up marriage. You cannot have a child born in 4 months in the incubator, and you cannot send a child to college at the age of 14. That's all one thing. It's all a complete lack of organic breathing. Therefore you get now experts in New York who give people who are sleepless rhythmical breathing, and all kind of rhythmical gymnastics and calisthenics, because people have lost their own respect for their periods -- for the periods of their growth. And if -- as long -- as soon as you learn this again, you know that God reveals himself in your body. We come from this ugly period where the mind was everything and the body was just the tool. But gentlemen, God created your penis, and your fannies, and He didn't -- probably has very little to do with your mind. That's unfortunately the product of your wrong civilization. But the beauty of your body, that's God's handiwork. And He -- as He creates an oak, that's a mysterious thing, and an elephant. So he creates you. And don't speed yourself up, and don't slow yourself down.

So suddenly gentlemen, everything that is religious in the mechanical sphere becomes irreligious in the organic sphere. The very same virtue, to speed up your airplane, becomes a curse if you hurry up your wife. Can you see this, that the religion therefore is full of paradoxes; that what is good in one field of human endeavor, is a vice, is a crime in the opposite field of endeavor. Religion always is quite contrary to this boring philosophy of one principle, which is then {hunted} to death, is full of contradictions. Because you are full of contradictions. You need mechanical things to support you. You have to sit on this chair. That's mechanical, you see. So -- have a movement, an elevator which brings you {up

fast to your seat}, that's a { }. But don't sit down in a {hurry}, yourself. Your body has to undergo those harmonious movements, as in a dance, you see, where slow movement is much more difficult in a good dance, as you know, than a fast movement. And it's much more beautiful.

You can't think even this. In this country, I find people and that is the criterion of childishness, gentlemen. A child cannot distinguish mechanism and organism. A child will open a watch and say, "How nice," you see. And it will put a finger in a grownup's person eye, and if he could, he would squeeze out the eye. Because he just tries. A child before 7, everything is mechanical. And you are the same way. Because you do have a scale of values, gentlemen -- and don't betray yourself, you do have it -- in which qualities which go with mechanisms, are projected into life of organisms. As long as you believe that it is better, for example, to dodge the draft and not to lose the two years in the Army, you are not a grownup person. I doubt very much that this is of any benefit to you. I say that it will hurt you. Why? Because nobody dodges an -- with impunity his obvious duty. But you lose, of course, two years, from a mechanical standpoint. But who tells you that it isn't much better to lose oneself than to gain two years in an abstract reckoning. Still I find people -- I told you this, I think, before -- who really say it's a loss to go to the Army, just two -- 21 months just lost. Imagine -- 21 months during which you have not to think yourself and make all the mistakes of this own thinking. What a benefit.

But your whole education is the other way around. You really think the more man is put on his own mettle, the better it is. Gentlemen, Mahan, the great admiral, who wrote on sea power, has a very startling sentence which comes me -- very handy to me today, because I go over now to the third chapter of intent and purpose, of the self-made man. And he said, "There is no self-made man in the Kingdom of Heaven." Now the third degree, gentlemen, of life is not just the organic life, where you observe your slowness and respect the rhythm of fulfillment. But the third period of course, is where you work -- operate in -- on a plan, on your own plan. Very strange that this country should be so against planning, when everybody in this country plans his life so carefully, and even his children, the only thing he cannot plan. Why there should be such detest of the Soviet plan -- America, I think, is Sovietized totally. Everybody plans his own life. Of course, everybody is bored stiff, because as soon as you begin to plan your life, you can't live anymore. But work, gentlemen, should be planned. Work is that part of life which must be mastered prudently by foresight. It's a very insignificant part of life, by the way, which can be mastered this way. And the -- Jupiter, the god of this Planned Parenthood, and planned living, and planned operation, is limited only to daytime and to working time. For workday living, gentlemen, plan is all right. And we call this part of man, the man who believes in himself. Self-reliance is a form of religion. The god is inside yourself. And only that's why

you don't know who God is, because you do not know that, of course, every religion has to give some -- pay some respect to one's own divinity. Of course, you yourself are your own God, because you say your mind is God. You vote according to your own insight. Now that's after all quite a big order, gentlemen. How do you know what's the best of the United States? You really think you do? Ridiculous. You just have a hunch. But yet believe -- you believe that this is a divine hunch, and that the Holy Spirit in some way is at work at the outcome of the elections. You can never explain it, gentlemen. Pure religion. I -- some people say it's pure superstition in this country. Why should the majority be good thing? You can never prove that. You just believe it. In my experience -- you can never prove from experience that in any one case that you know that majority is wiser than minority. We talked about this, didn't we? The minority is the wise, and the majority is only invited, you see, to enthrone the minority. We talked at great length about this, didn't we? That inside the human life, that -- it's the opposite from the quantitative judgment in the outer world. In the outer world, the more the better. In the inner world, you see, the less the better. But you have to win the consent of the lunatic fringe, of the outer people. And therefore you need the majority, but only because the majority is still made to live the good life from the center, from the heart, which is very much in the minority, in the body.

So gentlemen, here we have the self, as the god, as the part of god relation. And that's the I, written with a capital "I." And every one of us has this religion, and we shouldn't deny it. Gentlemen, an artist or a statesman like Lincoln is divine. And God speaks through him. And to belittle this is not good. "Self" is not the right word. In self-reliance there is hidden a very deep religion, that God does not leave anybody alone. That He imparts to him His spirit. Maybe an unholy spirit, but still a spirit which is larger than the self, this pure physical carrier of these ideas, of such even overbearing and tyrannical self. Gentlemen, I invite you to be more liberal than the liberals of the last, past era in one -- for one moment, and to admit that self-reliance is a religion, not a philosophy. You can never explain self-reliance by philosophy, gentlemen, because you have to be first reliant before you can rationally explain it. The man who develops a philosophy first believes he can develop a philosophy. At the end, he produces a philosophy. Therefore, the philosophy can never explain his self-reliance, because the self-reliance is already needed before he has any philosophy. Can you see this? Never -- perhaps you take this down, gentlemen -- in the realm of self, the religion consists in his faith, that he is able to produce a philosophy. If he does produce at the end a philosophy, there is much time in between where he had no proof whatsoever that his philosophy would succeed, or would make any sense. Yet he believed it all the time. Any man who says, "I'm going to be a doctor," gentlemen, doesn't know if he will be a doctor. But he believes it, and he acts upon this firm faith that he can. And the same is with a composer. The same is with a painter. Gentlemen, why does God send all these tremendous failures --

not only the child prodigy, but the poor artist, and the criminal, and the man who is a crook -- so that we may see that we -- in all these ways of life, act on faith. You never know beforehand whether you become the great musician. When you tell your parents, "I'm going to be an actor," or a musician, they -- of course they are frightened to death, because they know very well that you may fail. Everyone who begins at 20 to do something thinks he can succeed. But will you? Gentlemen, there are always 10 percent of total failures; 60 percent of mediocrities, you see; 20 percent whom we call successes; and 10 who deserve the note of a composer. Ten percent; more not. And the other 90 are needed. You wouldn't have the 10 percent genius, if you wouldn't have the 90 percent ordinary people who tried it, too. Isn't that obvious?

So gentlemen, all these people act by religion. They act not by philosophy, because the philosophy comes to them by experience when they learn, you see, before they have the deep faith that they are meant, that they are called; that they -- are asked to do their best according to their own -- not lights, gentlemen -- their own hunches. You have this terrible belief in light and enlightenment. Now gentlemen, we are all in the dark. We do -- never act according to our lights. Believe me. We never act according to our lights. It wouldn't -- that's not enough. We act according to other people's lights. When I go to court and say how to draw a will, then the court can enlighten me and they have light and I'm darkness. But if a man tells me that he is acting according to his own lights, I only know that he has placed philosophy in the place of his religion. Religion is a wisdom on a dark road, gentlemen, in the dark. Philosophy is the fruit of perseverance in the dark. Then at the end, there's light. But I assure you, all philosophy comes too late to the philosopher himself. Philosophy is always the fruit of living. And any thought of any importance, gentlemen, comes to the man who thinks the thought too late. The best thing is, he can teach it somebody else. That's why you need teachers, who mediate and prevent you from having to learn it all yourself. But we have this incredible philosophy of teaching, by which it is said that everybody has to learn everything for himself, so why teach at all? And so we -- you are all bankrupt, because people haven't taught you anything during the first 20 years of your life. And this country is just a joke at this moment, because it has made a fetish out of the fact that you don't have to learn Latin, and you don't have to learn French, and you don't know anything. You don't learn the Bible, and here you sit, and you take a course in comparative religion without having any knowledge of your own religion. It's just great fun. But it comes all from this misunderstanding, gentlemen. Self-reliance in this country has been made into a philosophy. And I tell you it is a religion. The great difference is that if it is a religion, gentlemen, then it is a faith in the dark. If it is a philosophy, it is nothing but using reason, you see, by enlightenment -- and act reasonably, rationally, as we say. I still have to see any man who can act rationally on his own way of life. That's impossible. You can direct other people rational-

ly. If I am a strategist, I want to win the war, I can of course use my soldiers rationally. I can deploy them and employ them and recruit them and train them, very rationally. That's all planned work, is it not?

Gentlemen, work can -- and plan can only be done in the outer world, in the material world. You can drill first-class material. You cannot drill yourself, because time passes. The decision is made on faith. The error of the Jupiter religion, gentlemen, of the purpose-religion, of the Benjamin Franklin religion, of the -- is that they don't call it a religion, but they are very anxious to call it a philosophy. And so they put -- they mistake beginning and end. When Franklin ran away from Boston to Philadelphia, he did not -- did not do this on philosophy, but on faith; that he was meant to be cut out for something special, which he proceeded to do, and exploited all the citizens of the United States by his first newspaper. If you read his autobiography, it's all philosophy. Nothing is done on faith. If you analyze it carefully, you will -- have to make your own decision, gentlemen.

So the great question mark for every modern man with regard to this third phase is, "What can I do purposively?" What can I do purposively? Gentlemen, you can't breathe purposively. You can't sleep purposively. You can only sleep if you don't have any purpose left. If you dismiss your purpose. But you can build up the Empire State Building, on purpose. And it stands. And it's good that it stands. And the Grand Central. And the highways. That is, gentlemen, the answer to the mechanical world is work. Work is mechanical. And our will, our self-reliance comes from the fact that in the 18th century, people felt that they were beyond dead matter. They were not under the law under which you live; that you also were a mechanism. But they thought that they could manage mechanisms. Anything. And I think any free man does this with great gusto. I think most -- you know the French were amazed when the Negro company drove into Marseilles and within fortnight built new roads and the famous tobacco camps and everything. They had never seen anything like it. Here were these colored boys working beautifully with the biggest machines of the world, and doing to the earth in France what these Frenchmen never had dared to do, just kneading it to their -- just modeling it to their own purpose. That's work. That's good work. But here was a clear distinction. This was not self-reliance, for re-making yourself, but it was self-reliance for re-making the earth, which is something very beautiful and for which we have been -- so to speak, which we have been asked to do.

So gentlemen, self-reliance is something that I want you to split into two halves. You have to ask yourself, "Is self-reliance an act of faith, or an act of philosophy?" In the word, it is ambiguous. The word "reliance," obviously, is just as much faith, you see. Rely on God, rely on men, rely on yourself, you see.

Obviously, you can see very clearly that nobody can ever rely on God alone. Nobody can ever rely on men alone. Nobody can ever rely on himself alone. Isn't that obvious? So any one of these three religions is faulty. You have to rely on all three, in alternation.

You remember my businessman. We come back to the Catholic businessman who went to Fordham and studied St. Thomas and then believed in economic conditioning and then finally had this lovely family. And there you have, typically, the three beliefs, you see, distributed. In his family, he was a living -- had a living faith, you see, God.

Hello?

With Fordham, he believed another men, in St. Thomas, or the pope. And for economic conditioning, he believed in himself.

So this turns back all the time, gentlemen. The heart of the matter today is that the so-called religious people have the same bastard ideas about religion as the so-called rational people in this country. Everything is topsy-turvy. This man, a practicing Catholic, is an absolute pagan, of course, because he has not recognized that his belief in his economic advantage is an act of faith, and not a philosophy. He thought it was clever to do so. It was rational, you see. But it was -- it's just a decision, made on -- from a hunch. Fortunately, I mean, most people are always better than they say.

I want you to quote Mahan, for this very beautiful thing, where -- word, "self" -- "There is no" -- what did I ...? -- "self-made man in the Kingdom of Heaven." There is no self-made man in the Kingdom of Heaven. I think it is a very great sentence. Written in 1890, in the darkest moment of the world, when everywhere in the West the lights gone out -- went out. The downfall of, you see -- of this country, and of Europe can be dated. It happened 25 years before the external outbreak of the First World War. And you can give the facts. Here the frontier disappeared, which justified America's na‹vet‚ with regard to religion. Space, you see, was identical with movement, with religion, with God's manifest destiny. The French allied with the Russian czar and Bismarck was dismissed in Germany. And Nietzsche went mad. It was a very strange year. And the arch-- crown prince of Austria committed suicide and so the Austria -- bankruptcy of the old European system of states was thereby made evident. Everything was finished by 1890. Man had -- was at an impasse. But you see the -- why we have to talk on religion, gentlemen. From 1890 to 1917 in this country -- you may say to 1945 -- people have skidded on nothing, on no direction, no meaning, no orientation. Certainly no religion. It's an amazing period. And my only advantage is, gentlemen, that I knew this since 1905, when the Russian -- first Russian

Revolution occurred. I had the -- by the grace of God I was caught at the first moment when this complete meaninglessness of our world made itself felt. And in this country, it was -- you had too good a time to recognize it. But there have been people, gentlemen. You know that Woodrow Wilson died a broken-hearted man and said the only people who were right were the fundamentalists, in 1923. And you know perhaps not that Carl Schurz, the great '48er who made Lincoln president by the German vote, died broken-hearted in 1907, because he thought that America had forsaken all his -- its ideals forever.

All the deep pessimism, gentlemen, of the last 50 years, you don't know of. You have not read The Education of Henry Adams, and his degradation of the democratic dogma. All the serious people since 1890 knew that the world -- their world deserved to come to an end. And now it is at an end. And you'd better take stock. And think twice before you send your children to any one of these colleges of the land, as they are now. That's a racket. You have to do something about these educational places. Your children cannot grow up as you grow up -- without any responsibility, any experience of anything.

So gentlemen, "self" is the Beelzebub of our days, gentlemen. Because if you speak of self, you take man outside his real experiences, and you make it impossible for him to distinguish between his faith in the beginning and his knowledge at the end. In the word, "self-reliance," you have this ambiguity. In Benjamin Franklin's -- or in the Enlightenment, or in rationalism, or in science, you -- they never tell you what's known in the beginning, and what's the end. May be that science will know in the end. But gentlemen, the faith of a scientist consists in that he says, "There must be science," before he can prove it. That's an act of faith. When you become a scientist, you know nothing of science. You know nothing of your own place in science, do you? Nothing. But you act on faith, on the great examples of heroes, of Pasteur, or somebody who impresses you. It's all on -- done on faith. It's done on love. It's done on admiration. It's done on amazement. It's done on curiosity. But certainly nothing reasonable about becoming a scientist.

Gentlemen, take it down. The whole story of the third ring of existence is a battle between philosophy and faith. An attempt to describe everything that Jupiter does -- and let me use Jupiter on purpose -- you can also say Athene, what the Nine Muses do, what the liberal arts colleges do. It's always the same, what the scientist and the artist do; that it is all done by reason, by foreknowledge. Not one act of importance has ever been done by reason, because reason is that which we know afterwards, after we have done something. We never know it beforehand. As far as we are concerned. Reason knows everything about the dead, mechanical world before it. you can say that the Empire State Building will stand. But gentlemen, if you say I do this in order to be happy, or to be rich, you

do not know what it means before you are rich or happy. You have no idea. You set out to be happy. Gentlemen, at the end of life, you will say -- nobody can will to be happy -- "I'm not happy." I mean, that may happen.

So you kindly distinguish. Jupiter can build the world, but he cannot make himself, because no purpose is known before how it affects your own self. You can say the Empire State Building will stand, but you know that most inventors die in misery, and not in happiness. Their invention goes. But oh -- they themselves end up in a hospital, or commit suicide, or are in an insane asylum. Why is that so? Because man cannot know beforehand of the results of his own actions upon himself. Don't befool yourself. It's incredible that this doctrine could prevail in this country, that man acts on -- by reason. With regard -- of course, I do not -- cannot -- I cannot jump on an airplane that drives at 150 miles in the air. It's unreasonable to try. The physical conditions are the same all the time. But gentlemen, whether it makes me happy to be in the plane, at this speed, I'll only know afterwards. Can never know of this beforehand.

So half of our -- of the content of our act is rational, and the other half -- the content of -- part of the act is always faith. And this is especially true, gentlemen. The only religious vocations left in this world today are the vocations of the artist and the scientist. And a scientist is a man of faith, and not a man of reason. And as long as you haven't understood that Mr. Einstein, for this reason, now wants to be a plumber, because he has lived on faith that science is a good thing, then you haven't understood science. Have you read his letter? Who has read his letter? Well, I don't think it is a very great document, but it's a very human document, gentlemen. And he says, "If I had to start all over again, I would become a plumber." Why does he say so? Because nobody who does something in this world knows what he himself will realize in the end. It's nonsense to try. And for you, however -- for you this is all one big -- hmmpphh -- confusion. The practical aim, the rational aim of producing a hydrogen bomb is only one aspect of a profession of a scientist. The other is, "Who am I at the end of all this doing?"

"I'm a fool," Mr. Einstein says. And that's why he's a human being, because he still can say this. He's a free agent who is not afraid to hurt all the feelings of the people who -- with this false religion of self-reliance. He says, "I'm not a selfmade man," you see. "I was made by circumstance, and if I had to start all over again, I would try to undo these circumstances, because they make me now very unhappy."

But most people in this country cannot distinguish the objective, rational product of Mr. Einstein's science, civic research, and his own fate. But gentlemen, what becomes of Mr. Einstein is after all more important than all the figures of his equations. At least in my estimation, it's much more interesting to see how

far we can learn from Mr. Einstein how to live. And you cannot learn from him to live if you believe that a scientist is a rational animal. You are rational animals, and that's why you don't amount to anything. A rational animal is something to be killed. Any rat is rational. The animals are all rational, gentlemen. I have never understood why a man is more rational than an animal. The beaver -- isn't he rational? Isn't the bee rational? Your whole benefit -- mine and yours -- is that we can be irrational. That is, we can act in freedom on faith on something that has never been done before, and whose outcome we do not know. That's all. You may not call this faith, or irrational, I don't care. But gentlemen, man is somebody who can do something, the outcome of which is unknown. And an animal can only do something the outcome of which is known.

And if an animal does something the outcome of which is not known, it is lost. We are not lost. As I -- perhaps I told you that a Catholic priest has now written a book that the whole essence of religion was -- is the increase of the power of you and me to experience novelty. To experience novelty. That you cannot experience novelty. You reduce every event to something you have -- that has happened to you before. I don't have to do this. I admit that this class here is something I've never had before. And I haven't. I hope you haven't.

So gentlemen, the experience of novelty is the highest religion of the human mind, and of the human soul; that you can admit that this has never happened before and probably never happen again. But that isn't self-understood. As long as you are rational, you can never experience novelty. Gentlemen, the rational man cannot experience novelty, because according to reason, every effect has a cause. Therefore it can be pre-calculated. Therefore it is not new. You can -- most of you cannot experience novelty by your own philosophy, because you have made yourself a part of the mechanism of the world. Just as the Egyptians with their golden calf. If a man works mechanics -- builder, builds buildings, bridges -- he suddenly begins to creep into his own object, and because you work so much with gadgets, and with machinery, gentlemen, you take your own philosophy about yourself finally from these gadgets. You think -- I'm probably very similar to the things I operate with. This is the confusion of the self-reliant man. That he thinks because the Empire State Building can be built up, he can build his own life also up as a pyramid. If a man says to you, "My life is a big piece of art. It's all composed of marble, stone and brick. I have -- first, had a -- built up one floor, my material substances. Then I have married and I have gotten a family. And then I have built up a reputation. Then I have entered politics -- you can know that this man goes crazy.

Man is not an edifice. Man is not a building, who -- of whom you can lie such structures, you see, on a -- in a planned way. Anybody who tries this will end like the people who built the temple in Babylon and tried to reach Heaven. And

the Bible is very -- at the very beginning says, "I have nothing to do with these fools." I mean, they are not human beings. They are just illiterate. And you do the same -- investigate in your environment, gentlemen. Because a doctor treats sick people, he thinks that all the aspirations of mankind are -- come from sickness, you see. Because everybody drives a car, he thinks that everybody is a just a motor. And we -- he then says when another man is sick, "Well, his motor breaks down," you see. People speak of a nervous breakdown in Brattleboro and put their beloved wife or sweetheart into such -- a lunatic asylum, because "breakdown" is a mechanical term, gentlemen. It comes from a machine. Now, I don't have breakdowns, gentlemen. I may be despondent. I may have a human experience, gentlemen. But I -- after all, I am not a machine. And I don't have a nervous breakdown. And the one thing you should spare your wife is the shame is that you call her despair over your boredom and your insipidity a "breakdown." If you say this, you buy her cheap, because you ascribe to her a mechanism.

And everybody does, and that's why all these people never recover. Because it's loveless. As soon as you call what this -- woman experiences, perhaps in her years of change, her utter despair, if you call it a "breakdown," then it's a mechanical repair. And then nothing will enter her life which will build her up again, which will really make her feel that her life has recovered its meaning, its affections, its passions.

I always feel that the way people describe in this country the mental cases, prevents these mental cases from recovery. Why, gentlemen, a man is schizophrenic if he isn't recognized by society, if he thinks of himself one way and the people outside treat him the other way. Is that anything to be called schizophrenic? Isn't that a very human reaction? Shouldn't he be -- try to make -- to equal out this distinction? But you say he is schizo. Then he is finished. You make these people ill by your impure vocabulary, your irreligious vocabulary. No man is schizo. We make him this way.

Greatest case of schizophrenia is a man, the greatest poet of Germany in the beginning of the 19th century, a Friedrich H”lderlin, who lived 40 years as a schizophrenic. He was so hurt in his youth by the complete oversight of the geniuses, Goethe, Schiller and all the great men of his day. The only person who loved him was a married woman, whom he could not marry, because she was married and there was nothing to be done. When she died, he went out of his mind. And the interesting thing is he forbade everybody the last 40 years of his life that he lived in this insanity, to call him by his old name. He invented a Chinese name for him. And he would react to the Chinese name, which protected him, you see, because he could no longer suffer the treatment which he had experienced under his first name. Now that's a story of great wisdom of the soul, gentlemen. He went out of his mind to save the integrity of his life. Mr. Friedrich

H”lderlin is much more intelligent and much more sensitive and a much greater person in his insanity than you are in your sanity. A schizophrenic is not to be dismissed lightheartedly. He announces to you what's wrong about society. He tells you that people are mistreated in the -- our world. The identity is not recognized. What is schizophrenic? To have one identity within yourself and another identity outside. And that can of course go to -- by degrees, you see. In this man's case, it is a -- was a great spectacle. And as I said, I think his soul was more alive than -- during those 40 years -- than of most of the people who looked down on him as a case of insanity.

Gentlemen, you have to learn that the answer to the Jupiter religion is the respect for insanity. That's very strange to you. Jupiter exalts reason, consciousness, so that everybody understands your purpose. He is the reasonable man who will not do anything without money. He will not buy a house if he hasn't the capital. And so on. I mean, it's a reasonable man who knows the means of the outer world, you see, for his aim. Isn't that simple? He's wide awake.

Now, gentlemen, you have grown up -- the insane man is not a man. The reasonable man is a man. Gentlemen, I'm not so sure. Certainly not the insane men have brought on these two world wars with their perfect, meaningless suffering. Only the purposive men, only the businessmen of the world have brought on these wars. The most rational of them. They have brought on the Depression. Not the statesmen. Not the politicians. Not the militarists. Just the rational banker. The bankers are the greatest asses of the world, in my conviction. They have no way of ever looking beyond their own planning. They don't understand that planning is only one element of life. This is not true about America. It's -- bankers are the ones counted out in the crisis of the two world wars. That's why the Russians try to do without banking. If you sum up the Russian economy, it's an economy which tries to do without banking. That's all you can say. Everything else is just done the ordinary way, but they try to do it without banking, because the bankers of the world failed in two great trials, 1917, 1929 and 1940. That's why the gold is buried in Fort Knox, and nobody knows quite what the gold standard means. Who understands the gold standard as a functioning of a currency? Not the bankers.

Now this leads us too far -- I would -- fight them as an example, gentlemen, of your exaggerated worship of the plan, of the purpose, of the accounting, of the ledger, of the bookkeeping, of the Tuck School. I have nothing against their function, gentlemen. I love to be in a house that is square and doesn't sink in, and I think purpose has a tremendous place in life. But purposive living for you and me, gentlemen, is just as dangerous, in a one-sided way, as it is dangerous to treat your breathing body as a mechanism. And you will sleep very badly, and you will need sleeping drugs, because your body can only go to sleep if you can

dismiss all your worries and say, "My planning is not important," in the evening. So if you can say, "Good-bye, plan. Good-bye, purpose. Good-bye, self. Goodbye self-reliance. Good-bye, philosophy. I don't give a damn. I want to sleep." Don't you see that this means that you must be superior to your own mind? You must dismiss your mind. And you must say, "Shut down, shut down. Close up." As you say it to another person, you must say it to yourself, too. And every reasonable and healthy person does just that. Doesn't exaggerate one's own mind.

Now gentlemen, the insane person is somebody -- of course, there are two cases, as you well understand. There is the sick soul and the sick mind. If you have a granite -- a bombshell in your brain, I mean, there is nothing to be done. The brain is destroyed. And therefore I'm not talking about those cases, where the mental cells are just missing, or mutilated. You understand. That's one case of mental illness with which we have no -- nothing to do here at this moment. But when the heart cannot carry any longer the burden of a wrong philosophy, and goes out of its mind, as so many women answer the wrong philosophy of their husbands with having their nervous breakdown, then I am siding with the heart, because the falsity and the error is with the philosophy. As soon as the religion of self-reliance, gentlemen, projects itself into the other spheres, you will always see that the other people in the environment of this person falls sick.

I don't know if I told you the story of a friend of mine who was of Jewish descent. He married the daughter of a very distinguished family. The four of the brothers of his wife were murdered by the Nazis, because of his -- on his account. They were excited to resist Hitler. They were tortured and tormented. He fled to England with his wife, so he was spared as the only one of the whole family. And he oozed out, of course, panic. But he had a wife and two children to which he could impart his panic, and hear the philosophy of straight philosophy and rationalism. If you hear him, there is no God in Heaven, there is no fear in his breast. He is just a rational being, the famous rational animal. So he has infected the wife and the two daughters with all kind of phobias. And the wife had the famous phobia -- I mean, how do you call it when you can't cross a street or an open place ?

(Agoraphobia.)

Agoraphobia. Agoraphobia. The other girl had become an extrovert and the other had become an introvert. And they were all very sick when I took a hand in this matter. And the only cure was to make first sure that the three other members of the family understood that they had been infected. And they had to carry the fears and the sufferings which this man projected out of himself in order to live his wrong philosophy saying, "I do not dread anything. I do not dread Hitler. And I do not dread the prosecution of the Jews. And I do not dread

the intern camp in England" into which was put, because he still was a foreigner -- alien -- you see, a foreigner, when the war broke out between Germany and England. And they didn't know -- was he really an anti-Nazi or was he a spy? So the funny thing is that I have been able to cure the three others. But I haven't been able to take away the wrong philosophy from this intellectual animal. Of course, he's a professor, and very highly distinguished, and a high judge. And he has all the honors of modern society, because modern society wants to have rationalist beings. But he infects his whole environment with all the -- their responses to the real man inside of him, which they have to represent. The organic. His good sleep and his ability to relax. And all these things he expects to get from them, so to speak, furnished. And they are overburdened. You find this in most American families, gentlemen. In most American families, the sick person is the normal person who is sensitive. And the so-called healthy person is the one who leans on this person and makes her sick.

If I tell you of the number of cases in this town, among our college body, where the people are all rationalists and know nothing about themselves and their own real life, it's terrible. Half of the women are crazy, or commit suicide, or get a divorce, or -- I mean, something happens. And your wives will do the same. And you just look into your friends' homes and your own home and you know how true this all is. That it is the healthy person that falls sick. I told you, dead things cannot die. The rationalist is always the deadest element in any family, and so he doesn't fall sick. But he, on the other hand, doesn't live.

Any person who cannot weep, I told you, gentlemen, is in great danger of becoming just one of these self-reliant fools. Because to weep means to include the rhythmical sphere of one's heartbeat, you see, and to say, that my mind has to be just wiped away. Tears just do away with all your rational philosophy. If you weep at the bier of a friend, you are not satisfied with the self-reliant saying, "Well, you all must die." But you allow yourself to be overwhelmed by grief. Well, gentlemen, that's the -- that is how you should live rhythmically. You should not allow your mind to dominate the scene of death and say, "Well, why should I weep? Everybody must die." As soon as you say this, you have lost your living religion, because you do not allow yourself to be -- to enter this tremendous gift which our God has given you that another person meant something in your life. You can only get another person out of your system when he dies by weeping for him, because otherwise he would never have been your friend, or your mother, or your father. If you can get by, by naturalist philosophy, and say, "Well, what of it? He had crimes. He was 75. Doesn't worth weeping. We know it all." You thereby deny your whole relationship to this person, your organic relationship. You just say, "Well, I know it all. That's in the outer world. It means nothing in my life." And that's what you all do.

And that's why, at the most beautiful places in any movie, you begin to laugh in the Nugget. And I always want to kill all these people who do that, because you kill the Holy Spirit in yourself, and you know very well that the sin against the Holy Spirit cannot be forgiven. And every laughter in the Nugget is such murder, at the wrong place, of course. When it isn't a joke, but when you cover up your unwillingness to participate and to sympathize by your coarse laughter. That's not a response. You may not weep. You may be silent, gentlemen. But the laughter kills it all for these other spectators. And that's forbidden. And I assure you, gentlemen, this one great word in the New Testament is simply true. The sin against the Holy Spirit cannot be forgiven, because it cannot be repaired. Once you have disturbed a holy experience, you have destroyed it. There's just nothing -- if you and another person go to a grave, and you make a silly remark on the way to the grave, as most people go -- do who go to a funeral, and you do -- are ashamed of your tears, you destroy also the faith and the love of this other person. She has to listen to this silly remark which you make there. That it's very cold. Or the wind is blowing. Or you should have put on another tie. Or whatever this silly remark is which these people do, when they go to funerals. Or "The minister isn't very good." Or "It was high time he died." Or "What's the widow going to do?" These are all remarks that destroy the spirit of the occasion. And you all make these remarks. And nothing can be done. That's over. That's meant with this simple saying. The spirit that should reach you on this occasion, cannot ever rise again. It's over. You have destroyed it by your cowardice, by your wanting to live a rational life. And there's more destruction, gentlemen, done by the people with good intentions and rational philosophy than by anybody else in the world. You do the mischief with your wrong philosophy. Not the weak people who cry and laugh and so on. They may be silly. Certainly, it's not very -- it's -- stupidity is in itself not a merit, gentlemen. But the people who think by their cleverness to be superior, they are much more dangerous. Much more. And the country -- the world -- America is dying from their silliness.

Did I tell you my story about Scipio? No, not here in this class. And the World War. Well, I think it fits quite well. When the Americans had conquered the world in 1945, they treated everybody like -- of course, outside -- like dirt, especially the Germans. And they were very disgusted with them, as Mr. Eisenhower showed. Well, he is equally disgusted with the earth. He had a crusade in Europe. And now he has a crusade in America. So we must all be Moslem ...

[tape interruption]

... because he thought that he was rid of all competition. He stole all the patents of the dying trusts in Germany, and everything else. And so this -- were his fiercest competitors and he belied all the principles of the war by just stealing all the capital achievements of German industry. So he didn't want to be bothered

with sympathy, affection, weeping, anything. People in this country were -- who concerned, and we had a meeting of 35 people here in Hanover, to try to enlist their sympathy with the tragedy that had occurred. We were all convinced that the Germans had to be beaten. I had demanded even this -- these Nrnberg trials 30 years before they were ever started. But that doesn't mean that we could boast of anything ourselves.

And so I read at this meeting a great scene of Scipio, the Roman general who conquered the world for Rome for the first time. As you know, the Roman Empire has still has quite a ring, even in your ears, as the empire that lasted longer than anything else. The empire only ceased to exist in 1805, and it began in this year 146, Before Christ, when Scipio conquered Carthage and Corinth, the last Greek province and the African coast. At that time, the Roman Empire was established as the governess and mistress of the Mediterranean world. Well, to make a very long story short, the gist of the matter was that Scipio wept on the day of the surrender of Carthage. And when he was asked by his best friend and tutor and professor of philosophy why he did weep -- here, the Eisenhower of his day -- he said, "Because when the queen of Carthage perpetrated her unconditional surrender to me, I foresaw the day on which Rome would fall, too." So here was the victorious general at the very moment that the United States of America entered world history, foreseeing the end, the same end for the United States. If you weep, gentlemen, in such a situation, you will prolong the existence of your empire for untold centuries. The Roman Empire has lasted so long, because Scipio wept. And the United States of America will not last, will not last 600 years. It's impossible, because of the behavior of the Americans in the Year of the Lord 1945. They did not weep. They just had a rational philosophy. We have -- not God has done what He couldn't expect to do, but we have carried out our policy. That's not good enough, gentlemen. That's Jupiter, all over. Can you understand what I mean?

That in anticipating the end of all mortal governments, of all transient empires, at the very moment of my own triumph, I'm able to inject into this purposeful living that grain of wisdom, that grain of resilience and of reticence, too, and of recovery, you see, by which I can keep the mental machinery of government going. I can lubricate it, so to speak, with my freedom that I look at it and say it is transient and will never last forever, you see. Then I can keep it going. Gentlemen, the condition of life everlasting -- that's a term of -- from the Bible, as you may know, it's a very practical -- it's a very real word -- the condition of the life everlasting is your and my not thinking that we make it. As soon as you think that we make our lives, that we make our policies, that we win our wars, this life will not last long, because you exaggerate the place of plan. Do I make myself clear? I must harp on this, gentlemen. Nothing has hurt me more than in a group of sympathetic and affectionate people, in the '45, the absence of all --

anything that went beyond mere childishness. They stared at this -- the Germans were not people, this were not ourself, our own fate in the mirror, that was just -- somebody else had made a mistake -- and what of it? We will never, never make this mistake. Such people are not human, you see. They have no religion. They have no religion, because they believe that I will something, you will something. On -- the life of the world depends on human will. It doesn't. Obviously not. It is a very simple measure, gentlemen, then. Self-reliance leads people into mental isolation, and therefore makes them quite unable to understand what is expected of them to do.

We would have of course -- not have destroyed a dead Europe if we had -- for the last 30 years had been in the rhythm of things in the -- and hadn't -- think -- thought it all depended on us whether we went home or stayed there. Just will. That's Jupiter. That's plan. That's purpose. Gentlemen, these were people out of which the United States drew all their human reserves for 300 years. Therefore, Europe cannot be treated according to plan. That's a different story. That's your family. Maybe the wicked part of the family, but still your own family.

What I have tried to show you, gentlemen, is that the worship of Jupiter is inevitable, but it can only be a partial worship. Men must have self-reliance. You must jump at your own conclusions, gentlemen. But you must know that's a jump, that is, that it is an act of faith. And that you need God's grace in doing the -- in making your decision to become a musician, and to become an artist, or to become a statesmen or run for office, as much as you do while you sleep. Everybody knows that health is nothing he can do at all about himself. It has come to him, in the organic process of generation, has it not? And you are grateful for your health, because you do know this is not all of your own doing. You got -- you received a forceful body. Heaven's sake, what would you do if you didn't? And you realize it each time that you meet somebody who has a poor body. This is not of your own making. Well, it is the same with the plans of your life, gentlemen. Life is meeting. You call it opportunity. And for the opportunity, you can't do just anything. Imagine -- there is a great nation in Europe, where nobody has an opportunity, and they live decently and gaily. But they never have the idea that it's all planned. Now in this country, everything is full of opportunity. Nine-tenths of your life is just opportunity. And you have a philosophy in which you say that 10 percent of your purpose is determinant of your life. In this country, where 90 percent of your existence is opportunity and 10 percent is serious planning, well, during the last 150 years, if you weren't a fool, you had to become rich. No merit in getting rich in America. You have a philosophy in which reason is everything. In another country, where the only weapon a man has, is reason, because there are no opportunities; it's crowded; it has no raw materials; it has no energy; it has no prospects, it has no hope; -- the people live happily on faith. You know which country that is?

(France.)

No. That's a rich country, full of opportunity. France. How can you say that France is that country? Who said it? Have you been there?

(No, I haven't been there.)

No, but Italy. Italy. Italy is the country where 50 million people live without opportunity. It's a very great lesson. If you can go to Italy and be converted to their faith, then you know what it is to live. They have to live without hope, without opportunity. And for this strange reason, they do not exaggerate the importance of self-reliance, of your own philosophy. They give it a place, but it isn't the whole story. And gentlemen, I would then say the American philosophy of self-reliance is simply the theft of the god of opportunity, of good fortune. You have stolen from opportunity and added to your philosophy of self-reliance. You have said, as in the Algier -- the Horace Algier stories, you see, that you did it, because you were a janitor on Wall Street, once; and then became a millionaire, you see. When you couldn't help becoming rich, because the whole country just grew, grew, grew, grew, grew. And there was oil and silver and gold in Colorado, and you couldn't help participating in some way in this fantastic organic swindle. And you call it all self-reliance.

So do you see my point? I think the American bubble of this religion of selfreliance comes from the fact that we were surrounded by opportunity, frontier -- novelty, I mean -- expansiveness. And therefore this was not rationalized under any other heading but my self-reliance, by my self-making. I do it. Well, it wasn't self-doing at all.

Four weeks ago, a very great soul died in this country. A Colonel Robinson. Has anybody heard of him? Who has heard of Colonel Robinson? I'm sorry. I once was invited to his bird sanctuary in Florida. He was a social worker in Chicago, and a city reformer. And then he went out into the Klondike, in the Gold Rush, and became a very rich man. He went back into politics and finally retired to Florida and established this great bird sanctuary. This man never exaggerated his own self-reliance, you see. He was a self-made man in the official sense, because he made millions in this gold rush. But he remained a very humble soul who knew very well that the fact that gold was discovered in Klondike was an opportunity, and not a philosophy, and not a purpose, and not a plan, see. And so, in this man's life, he grew to old age, ripe old age and -- it was -- you should have read -- the obituaries are the best part of the American newspapers, gentlemen. They are the only interesting part, I assure you. Read the obituaries. You miss something. His life is an incredible story. And because it is -- has all the strands of opportunity, plan, will, decision, and organic change

and affection and so on, very rich life. Colonel Robinson. I recommend him very much to your attention, because here is a perfect life whose strands consist of all the strands of real human experience, you see, and not just out of this fictitious idea of the Horace Algier story, as though a man was the forger of his own fortune. He may be the forger of his own fortune, but not the blacksmith of his own fortune, as we say. How do you say in English, do you have the proverb, too? Everybody -- we say the blacksmith of his own fortune.

(Forger?)

Wie?

(Forger?)

Well, "forger" means the -- the forgery -- I mean, you can't say it any longer. Originally "forger" was an honorable word, you see. What I mean to say, in Robinson's case, you have the best American qualities of self-reliance, but interwoven with all the other strands of human life, you see. It's a complete -- the man is a complete example of our religious wavelengths, which are very different, indeed.

So, is this point understood? What I try to say is that, as with the organic, where the Hindus went to all lengths to make the sleep the only sphere of dignity, and where -- you will remember this deep sleep, this yoga business -- meant that nothing else mattered. If you could sleep, sleep, sleep, you would win the whole world. So in our world, we have done the opposite. Be awake, be awake, be alert, be on your toes. "Be purposive," you see, has been so much the slogan, the idol, that really, as you know, in a big city, it has become a great problem that people don't sleep. Sleeplessness is a serious question.

And it's very interesting, by the way. I don't wish to boast, but it's a fact that this man, with his three ladies, whom he all made sick, and who was so purposive, you see, can't sleep. And his greatest envy is my sound sleep. He just can't understand it. How he -- I'm much older than he, and he says, "But you are much older and you shouldn't sleep more -- as much I. And I cannot sleep half as much as you can." He's like a child in this respect. He tries to measure it by a yardstick. He says this man is older, therefore he should sleep less, you see. He has learned this somewhere in some book. But obviously, it has nothing to do with it -- with the problem of sleep. He thinks that just every year you need a little bit less sleep. But sleep is simply the power to know that you grow just as much when you don't think, or plan, or will, as you do when you do think. Obviously, my best ideas have all come to me in my sleep.

I hope it begins to interest you, gentlemen. This -- there's the same demand on us to heed the cry of conscious living, and the same danger of giving too much honor to conscious living. Can you see this? The Devil is always that exaggerated projection that everything is purpose, everything is will.

And here we come, of course, to the next phase, gentlemen, for the next time, where I want to show you that the greatest crime committed is not even in violating the organic, the rhythmical, the growing parts, but the loving parts of the universe, gentlemen. The terror of the modern American world is the idea that you can will to love, that Jupiter can invade the sphere of Venus, that he can make all the sweethearts love him by violence. Gentlemen, in the Greek mythology, Jupiter rapes, and violates, and seduces all the women. That's a very profound myth. Man left to his own devices cannot treat his womenfolk rightly. He either makes them into males, as they do now here in our colleges, where they all become men, or he rapes them. They become frigid, as most American women are left by their husbands. Because the man in -- thinks he should plan life for himself. He thinks of himself as an individual. And then he marries to have fun with his wife. This you cannot -- marriage is not an -- no fun, gentlemen. It's no fun. It's unconditional surrender. And it is no fun. And as long as you consider marriage fun, you mistake the fourth sphere of love, for being under the domination of Jupiter. Now you see that Jupiter has mistresses, like the French. And a wife, Hera, who's very jealous. That's typical of the American jealous housewife, or the French even more. The man has his affairs first and then he has a wife. And they don't go together. That is, his sweetheart doesn't become his wife. And therefore, Venus is separated, and Juno is separate. Poor Juno, in Homer -- all through Homer as you know -- and all through the Greek tragedies, she was always complaining that Jupiter doesn't do right by her, and she's always jealous, and -- as I think the American wife usually is. And because the husband, having the wrong philosophy of life is thinking that he is master, except in his marriage -- in his one -- of his destiny, captain of his soul, as he calls it. Now you must know that in the greatest line Shakespeare ever wrote, he says -- he has his Romeo say, "It is my soul that calls upon my name." It's a very strange word which no businessman can understand. "It is my soul that calls upon my name." And he means Julia, his sweetheart, Juliet. And there is another word by Goethe, where he had a friend, the famous Frau von Stein, in Weimar, and they were one heart and one soul, but not one body, for nine years. And he wrote the very strange sentence, which is always misquoted in modern times, because no modern rational man can even understand its meaning, let alone its wording. They think it always is a misprint. That's always a significant thing when you find that a certain epoch cannot even understand a word from another epoch. By the way, that's what has happened to your interpretation of the New Testament. You can't even read what's there, because it's so strange to you. You can't read it, I assure you. You think you read it, but you don't, because modern man has lost

anything that transcends the first and the third sphere. You don't believe that.

Now Goethe wrote a parallel to this sentence. Perhaps you take down these two sentences, because they are theme of next day's lecture. Romeo says, "It is my soul which calls upon my name." And Goethe wrote to his -- the mistress of his heart, "My soul is on thy lips." That's very difficult to understand. "My soul is on thy lips." The two things, gentlemen, don't believe that you can understand it. It has taken me quite a life before I believe that both men said a very profound truth. "My soul is on thy lips." You will find no textbook on literature or philosophy in which these two sentences are even mentioned, let alone understood. They're just there, and nobody cares. And yet, gentlemen, it means that for 200 years, this whole sphere of Number 4 has been -- how do you say when you take a lamp and lighten something -- has been only looked at? Or lightened at? Or -- I mean --.

(Illuminated?)

Wie?

(Illuminated?)

"Illuminated" is perhaps -- ja. Illuminated from sphere 3, as though you had to annex it and make love a part of will, you see, and passion a part of purpose. As soon as you try to do this, you get all the results of our mental asylums. Gentlemen, our asylums are strewn with people who are the victims of a religion of Number 3 by itself, by the idolatry of the mental superiority of the male reason, because they have tried to explain love by will.

Thank you.