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

[Opening remarks missing]

... and so allow me to proceed. Mr. {Kerwin}, I'll not have you read this report, but give it myself.

You'll remember that we had always seen that religion was a process of instating man into his real home, that by invocation of the name of a -- of God, man could outrun, outstrap, outstrip, defy all accidental spheres in which he moved. If we now place today for simplicity's sake man inside these spheres, we have distinguished, as you remember, the organic sphere, that we live in a rhythm of breathing, and digesting, and metabolism, which connects us with the air around us, and with the -- the elements. And we have then seen that we are tied by our will, by our purpose to our work; and in this work we operate dead matter, which is not organically with us, but which has to be brought back into the life process, otherwise we would starve and would be killed by this dead matter. It would threaten us. It would poison us. So then we moved in the sphere of free association, of friendship, of love, of passion, of affection, of hatred, and -- and inclination, and we finally worked and lived under the impact of tremendous catastrophes, which befell the whole group, or the whole planet like an earthquake, or the famine and the flood.

And we saw that the first religion, the first process by which man got a proper perspective to himself inside this living universe was the -- concern with other life. The ritual of the animistic situation, as reflected in our Communion supper is that the divine life is everywhere and that life needs life to exist and has to destroy life. And therefore we have to be very careful to -- in our meals to emphasize the high -- that really higher life only is allowed to take the lower life. You'll remember I told you that meat in any animistic tribe can only be eaten by the whole group because they live in a higher spirit than the mere individual, which would only be allowed to live on nuts or fruits or berries, or something; because you, as -- alone, are not spirited. You are just, you see -- as you judge yourself today the modern man would of -- would have -- is quite logically a Christian Scientist and a vegetarian, because he cannot use these higher things. The dismissed individual in this -- in this moment in the world, you see, who thinks of himself as just being A or B or X -- X is quite right. If he says, "I can't use a doctor with all his drugs and surgical operations," which is taking life from others, you see, and -- so to speak. If you take all the drugs we use and all the serums and all the vivisection that goes into our surgery, you see, in order that you might be operated on, so many guinea pigs have been slaughtered. So it's quite logical that a man who thinks of himself, I think wrongly, that he's just one man, you

see. Just -- then he's just like an animal, and he has no reason to take any other animated life, because you are just as low as any other animal. It takes a value judgment and it takes a firm belief that God made you into more than an animal to be able to take an animal's life.

That's why you find in this country all the heresies today, you see, which animism already overcame. Animism is then the form, gentlemen, in which men became able to live among other lives on this earth, by making sure that he would aim at a higher concentration of life, inside his own group. By common purpose and by being that being. We have talked about this; I am only recapitulating now -- by representing the continuity of life on this earth. One man, through all the ages, and one man over the whole earth is more life than 10 lions and 20 elephants. But you alone are less than one elephant and one lion, obviously. And you have no right to kill. It's very doubtful. If you take the Christian message, take the other cheek -- turn the other cheek -- well, please. Why not apply it to the other? It's very hard for you to define why God didn't create the elephant with as much right to exist as it is -- He created you. Once you make this abstract and fantastic statement, which every Dartmouth student is allowed at this moment to make -- formerly people would be burned at stake if they held to such heresy, you see. But today you can afford to say, "I'm just a human being," by which you imply that any animal, any being is just as much one as you are.

Now, obviously gentlemen, we are not this way. Neither you nor I have any proper belonging. You are your father's son and your father's -- child's father. And you are a citizen of the United States of America. And therefore you are representative of the whole human race, through all times and through all ages. And for this reason, you may kill a lion, or you may kill an elephant. But these rich people from Chicago who now hunt these African -- last wild animals from a car, shooting them down, they just should all be executed, instead of -- of getting -- getting press releases and -- who was this rascal who was -- who was nearly killed in the process? Well, one of them -- not -- not Hemingway, but somebody like Hemingway.

[unintelligible]

Wie?

[unintelligible]

No, in the -- in Africa, a year ago. It was in all the papers. Of course, it was a big -- a publicity stunt. Don't you remember?

(Johnson?)

Wie?

(Johnson? Wasn't it Johnson?)

Eric Johnson? No. Well, no. It was not -- it was a writer. Wasn't it Hemingway? It was Hemingway. Right. Well, I'm sorry for him. Pretty awful, these proceedings in Africa. As you know, they have these lanes into which they drive the wild animals and you shit in your -- sit in your car and bang! bang! bang! bang! bang!

Well, we -- I lived in Egypt one -- one winter and on comes a tycoon from Chicago with his wife in an airplane, down on the Nile in Luxor, just fresh from Chicago. Now obviously had still the bang! bang! from the Chicago gangsters in his ears, because the next morning -- he hadn't even realized that he was in Egypt. "Oh, where am -- are we?" And "What's this?" and so on; come -- air -- you see, in the airplane you don't see much. On he went to the -- to Nairobi for hunting the elephant and the tiger. And you really had the impression that -- now he was the Al Capone, you see, and he shot the elephant. And in Chicago, he would be the elephant and Al Capone would have shot at him. But not much difference, you see. Wolf, wolf, wolf. Everybody. He had no right to hunt the elephant. Hunting is a very doubtful performance, gentlemen, at this moment, for the individual American. You know it's a great intoxication in Vermont and New Hampshire. And as far as we have too much deer, it may be justified. But if I look at these 5,000 cars which moved over the Plattsburgh bridge on -- on December 1st, I think it was, or whenever the hunting got -- went up. Pretty horrid sight. All preparing for murder.

Because, gentlemen, hunting is connected with religion. When the religion goes, you can't have the hunting, because it is the decision on your part that you are quite sure that your life is higher than the animal life. And you -- this life is not higher by yourself. If you are not a good citizen, and not a good churchgoer, and not a good professional, and not any good for -- a family man, if you are just treating yourself in your psychology by going to the analyst as an individual, you have absolutely no right to take anybody else's life. Obviously, you haven't. It is only because the greater purpose of the human race to connect all times and all spaces is what justifies your and my interference with the rest of life on earth. And therefore you see in animism this tremendous reverence for any life taken. I have given you many ceremonies in which this is expressed. Leaving the tithe hanging on the tree, I mean, not harvesting the fruit; replacing the skull and the skin, devoting the fat, dedicating it to the gods and not eating it yourself, you see, because you had to be sure that bears would be there again, you see, and

lions would be there -- would be replaced. So no exploitation, gentlemen, and not throwing away your farm in Middle -- the Middle West like a dry parchment and then going to California.

(Don't they have the same hunting laws, and you're not to shoot at does?)

What?

(You're not to shoot a doe -- not to shoot a doe, a deer?)

Pardon me?

(Not allowed to shoot a female --)

Would you speak so that I can understand?

(-- Not allowed to shoot the female deer. Isn't that the same thing?)

Ja. Ja. Sure. Oh we have, of course, the laws. I'm afraid you don't know how many does are actually shot. They always say they thought it was a buck, you see. Well, I mean, I know a little bit of my -- about my neighbors. I mean, the law is all right. I mean, the deer. Don't think that I'm a sentimentalist. Deer has to be extinguished. I mean, it's a -- otherwise it is a great nuisance, you see. You cannot -- you have to keep it in bounds. But it is within the process of their reintegration, if you think how many species of animals in this country have been absolutely ex- -- annihilated, it is terrible. Obviously this is beyond the -- the -- what should have been done -- isn't that true? I think we have -- I bring this back to you. I think we have dwelt on this.

I'm going to take now the next step, gentlemen. Man has not been satisfied with keeping a life among lives. That's the essence of animism, gentlemen. And you must see the profound and eternal problem. In our butcher -- butchery in Chicago, in Armour and Swift's stockyard, the problem isn't yet solved. We have not solved the balance between life taken and the life given, you see. The whole problem of conservation in this country is the problem of animism. Our woodlands are also life. Our redwoods not only -- not the showplaces, like the Yellowstone Park. But as you know, if -- things had gone on in 1933, as they were -- seemed to go, there would have been agricultural area in this -- these United States, you know of what size in 1984? It isn't accidental that Mr. Orwell Wright -- who was it? Orwell --

(Orwell.)

Orson Welles. Took -- pulled -- picked 1984, gentlemen. He picked it for the wrong reasons. But agriculturally speaking, and animistically speaking, and religiously speaking, this country was doomed in 1984, because our agriculturists and conservationists had figured out that the whole cultivable, tillable area of the United States in 1984 would be the size of what? You know? Would be reduced by sus- -- duststorms, and soil erosion to the size of the state of Arkansas. That's the truth, gentlemen. This country has gone a long way in -- in being godless. It is a godless country with regard to the creation, which also is God's work, just as much as you and I. Imagine! These wonderful United States reduced in area of cultivation to the size of the state of Arkansas. This was the prospect. It is your business to see that the cattle-grazers do not still bring it about. They want to. They all try to overgraze, as you well know. It is terrible. The situation in this country hasn't yet been stabilized. You believe of course now in the automaton of government, of -- and big business, gentlemen. It is -- you haven't done anything about conservation, but you have to. And you have to do it yourself. I hope that some of you band together in small communities and just reconstitute the community and the land. That's the business of college students. Why don't -- we give you all this waste of time, and this wonderful season of champagne and spirits? You do nothing about it. You just try to find a job. Is that the way to repay this wonderful country? You do nothing about it. Absolutely nothing. If you can, you make 10 millions and then you leave 9 millions to Dartmouth College. But that's not what you're asked to do. You're asked to do something yourself.

And this would be the best thing, re-conserve -- conserve the life in this country. Well, as you know, you younger generation has begun to do it. These large families are just the { } which you see spread up, you see, against all the predictions of all the statisticians, all the psychologists, all the sociologists in this country. They are just defeating the predictions of these people, you see, that we would be a country without life, vitality, of old age, you see, and the Townsend Plan. It is wonderful to see these families of four, five, six. That's the beginning of a true religion, or true worship of just life. People have been frightened by the one- and two-children family. No life around them. A one-child family is no family. At lea- -- if it knows this, it can make up for it by substitution, by friendship, but you have to know that it isn't normal. And I haven't seen any one of these people who pose in our scientific world -- for great experts saying that they have been not only wrong accidentally, but fundamentally when they predicted that this country would have to go to the dogs of old -- the old age, and would be in 1954. They predicted this very year, that the people of -- over -- above 45 would outnumber the people younger than 45. All their predictions fortunately came wrong, because man wasn't so godless as they predicted him to be.

So you live in an upsurge, gentlemen, of new life, but you must conceive what

you really experience. Perhaps not yourself, but around you there is a wave of a new understanding of what the old people's religion was: animism. This tremendous delicacy -- delicate balance between life taken and life given. Life murdered, and life reborn and created, you see. And there is -- I can't go into it -- all of it, because we want to make the next step. Men discovered, gentlemen, that dead nature also was an instrument of the divinity that God is -- in the stars, in the moon and the sun. At the outset, I wish to stress, gentlemen, that all tribesmen, as we know them -- the savages, so-called -- don't care for the -- for the stars in the heavens. They don't look up. The gypsies to this day have no word for "sky" in their language. And the -- the first man was concerned with life on this earth and death on this earth, of course, and birth on this earth, and marriage on this earth. But he had no relation to the dead world except by trying to assimilate it as a li- -- living. They had -- for example -- they would think that a stone was as good as a plant. And the plant was as alive as an animal. And the animal was just as much alive as a man. That's animism, you see. But their assumption was, "Everything is alive. Everything is alive, which we have to care for, which we have to preserve, which" -- and so they look into many things life, which we would consider today dead life: minerals or so. Or water. We wouldn't treat water as alive, but for a primitive tribesman of course water was very much alive, you see. Was nymphs, and naiads, and all kinds of spirits. Just like you and me. If you ever -- have ever -- has ever any one of we -- of you been in the Alps or in the White Mountains or in the Rockies, above timberline? And you know that water there implies life. It is -- it is a -- tremendously impressive to find then a brook going in a glacier. This bit of water is life. And connects you with life { }.

I learned my lesson out in British Columbia. We were outside a region which was -- mapped nor charted and we had to discover our own brooks, our own watersheds, the whole orientation of the country. So water became terribly important. And you know our -- your -- the pioneers of this country discovered America by the waterways. They went up the waterway, you see, to the watershed and down the other side, the Great Divide, not only, but in every respect but -- and -- Wind River, and Sacramento and all these rivers were great highways, you see, the -- the only highway known in the discovery of this continent. And therefore water for the animistic man is life. It belongs absolutely to the -- to the side of the animals and the plants. And it's -- I think it's very arbitrary for you and me to say that it isn't. If you read Westrunning Brook by Robert Frost, you will see that he has, and I think very earnestly and very successfully, made water a part of the animistic worship which you and I, as modern men, rational men, still deserve to cultivate. But nobody in this country seems to read his best poem. Who knows Westrunning Brook? It's a great poem by Robert Frost. He's still alive.

So don't think what I've tried to show you, gentlemen, is animism -- is nothing -- somewhere in the Amazonas region. And it's nothing in New Guinea. It is here. And we have to talk about it, because it has been here ruined, destroyed, disrespect. Nobody knows what he says when he says today, "Our daily bread, give us today," because the children see in every household that bread is thrown away. So how can you pray the "Our Father"? In our country, you know, where I come from, of course, it was the vilest sin to ever to do -- throw away a crust -- crumb of bread. That was just not done. I still can't do it without trembling, without feeling that this will be visited on me. You're, of course, far superior to me, and therefore you think that's a superstition. It is not a superstition, gentlemen. It's a ritual. It's that which religion needs to train a man into his -- a -- his right position. If you throw away bread, gentlemen, you certainly cannot pray, "Our daily bread give us today." It's a contradiction in terms.

This -- this new approach, gentlemen, to dead nature is very hard for you to understand. But I'm very pleased to be helped in this by a student of my other course. I gave the others, in my Philosophy 9 course, we deal with industry. And I asked them to deal with the calendar of industry, the production -- the way there people produce day and night in the factory, and to suggest whether this way of life, for a factory worker who works from midnight to 6 o'clock in the morning, or to 8 o'clock in the morning was agreeable to a decent way of life. And one of the boys -- many of them, by the way, did something similar -- { } in a condemnation of this industrial calendar, which of course is not very difficult to state, but he tried to get into the opposite calendar, a calendar which would bind men to the movement of the stars in Heaven. Now, as I in this course, am -- am trying to compare primitive religions and our own religion and to wake -- awaken in you the sense that these other religions all have their lasting and eternal glory, and right, that they are true religions, just not complete, I was faced with a difficult task.

I have now to talk to you about the astronomical religions of the Mayas, of the Mexicans, of the Peruvians, and so on, on the one-hand side, implying that of course they went wrong, and the other -- I have to state to you that they were right. This boy, so to speak, helps me by blindly rushing for the natural religion of the calendar of these old people and defending it as the only true calendar, and even implying that the Jews and the Christians actually live by a calendar of these stars. He says:

What is man's relation to this calendar of nature? It is, I hold, a relationship of ritual, of placement. It is the architecture of his environment. This calendar joins man to past and future. It takes men under -- into the womb of eternity, and gives them a home in the endless list of events dependent upon, and in context of four immutable seasons. The calendar gives direction to the

whole of man. All of him is aware of and in rhythm with this -- with his world. The ritual of earlier man seemed more aware of this relationship than we. Older customs -- and indeed the Jews have not forgotten -- reminded man of his changing environment, and gave him illimitable freedoms to fulfillment of his dependency on the seasons. Plant, grow, harvest, and plan: be free by being in harmony with the rhythm of the seasons. The schedule of industrial production describes the natural ritual and for the immutable substitutes and artificial timetable.

"Albert Schweitzer has said that Nietzsche's superman is achieved. Man has created the finest world imaginable in terms of progress towards technological utopia. But he opined, Schweitzer, that he had no idea how in the world to control or guide this Pygmalion of ours, and that we were destined to squeeze the life out of that part of man which is man, and that for a race of superhumans, we would become a race of super inhumans. What this means to mankind can be readily evidenced in an examination of the calendar of the seasons. This is the most real and vital part of man's environment. Mountains may fall and rivers may be diverted. There will always be days, nights, moons, and seasons. That man wishes to keep track of these occurrences is totally superfluous. They will be. This is order in the universe."

Well, you have here a panegyric, I mean a praise, of that calendar of which the pre- -- the pre-Columbian great civilizations of this country were imbued -- with which they were imbued. The -- what I want you to see and what is generally overlooked is this, gentlemen: nearer to our skin is the animistic calendar. Life on this earth -- ancestors, children, animals, plants -- in this range, and I said, even on the farrest horizons, the mountain vivified, and the stream vivified, you see, and populated by nymphs, and naiads and how they call all these spirits.

Now we come, gentlemen, to the most extreme environment. If you look up to the stars, you cannot reach them. Animism deals with what is in reach, which can participate in your life, you see. But gentlemen, astronomy, cosmic religion, all cosmic religion, then all your -- our part in cosmic religion, our worship of sun and moon, our respect to them, cannot reach them, you see. The stars cannot be touched. You have to let them alone -- leave them alone. Now there is a constant mistake, and as in this paper -- boy's paper here, between this wide-away world and the divine. Because the sun and moon are far away, you think God dwells behind the moon. He doesn't. It's a common misunderstanding that, of course, that people when they say, "Our Father in Heaven," think God is somewhere in the Heaven and He is not on this earth. He is neither on earth nor in Heaven, because He is in your and my heart, or He isn't. St. Augustine, and Paul and Jesus had a hard time to state that God had nothing to do with space. Perhaps you take this first down as a warning: that the placing of God on some comet may still be a good policy with some Roman Catholic clients of the pope, but the

pope himself does not believe this. He cannot, because St. Augustine, and Jesus, and Paul says that God is not in Heaven and in space, but in your heart. The kingdom of Heaven is in our heart. This is so terrible, because it makes a constant rift between our Roman Catholic friends and the others. I'm not a Roman Catholic, as you know. But I have all my friends in the Roman Catholic faith, and they are not superstitious. But they never dare to stand up and say frankly that it is a superstition to say that God is somewhere in Heaven, in a local sense. We have the word "Heaven" and not "sky." God is not in the sky! That's the reason why we have to say "Heaven" and not "sky."

And any -- I know, of course, that the -- unfortunately the real, faithful and religious Catholics have a terrible fear to tell their Irish companions that they are mistaken. Or their Polish, or their French Canadians, or whoever these are, the cul- -- so to speak, the superstition is cultivated that you can be a pious Christian and still believe that God is living on Venus. You cannot, gentlemen. That's antiChristian, and it's anti-Jewish, and it's anti-revelation. God is not in space. As long as you believe this, you have no idea what religion is. Because even the Egyptians and even the Mayas didn't believe this. They thought that God was in the movement of the stars. That the rhythm of the stars was divine. They had never worshiped the sun or the moon. Never believe this in your books. All the books on -- by modern -- written by modern, liberal men who have no relation to religion whatsoever, that say that men culted -- had a cult of the sun, how -- just wrong. It -- for example, you can read in every textbook that the Egyptians worshiped the sun. They never did anything of the kind. They wrote the sun, gentlemen, with this sign. And that meant the day. And the day for a decent person is below dignity. They only begin to worship the year. This. And then they began to worship eternity. That was the man shouting on the top of his lungs, millions of years. That's the first hieroglyph which expresses the real faith of Egyptians. That is, the sun, and the sign for the sun is something below the attention of man. The sun rises every day and goes down every day. You can't organize life around it. The great discovery of all -- of the Mayas is eternity. And eternity has much -- as much to do with the night as with the day, as much with the disappearance of the sun, as with the -- you see, its appearance as much with its becoming smaller, as with its increase. So you can't worship the sun.

So gentlemen, throw this out. One of the liberal mortgages of American civilization is this idea that primitive people worship the sun and the moon. They never have. What they have tried to find is the harmony of the spheres. And you find this still in Plato. If you read the Timaeus or the Republic, or the Laws of Plato, he tries to revive the Egyptian religion that there is, like the Pythagoreans, there is a harmony, you see, and if you read the end of The Merchant of -- who has read The Merchant of Venice? Well, may you -- do you remember: "Such rhythm is in the immortal spheres, but we are earthly clay and just cannot hear

it." Can you remember at the end in the fifth act?

(No, I'm sorry, I don't remember.)

Well, it's a very wonderful piece of -- perhaps, well I won't say the greatest, you never know with Shakespeare. But the fifth act of Shakespeare's Merchant of Venice is his deepest religion. There, I mean, it's his greatest confession of religious faith. He's purely secular and he has -- everybody in Amer- -- England at that time, as you know, had burned his fingers in religious controversy. So in Shakespeare, you don't find a hymn -- you don't find any religious, positive statement. The furthest is, I think, in this last act of The Merchant of Venice, which is a translation of the liturgy of the Great Saturday, between Good Friday and Easter Sunday in the Catholic Church, because Shakespeare obviously was very much a friend of Roman Catholicism. And so he has translated there, in -- in secular language, the liturgy of the Good -- Great Friday -- Great Saturday, the day on which we -- Christ is in Hell. And there he then speaks his deepest mind, so to speak, and speaks of this harmony of the celestial spheres which we cannot, you see, "Our earthly --" how does he say it? "Our earthly --" I don't know the -- it verbatim. But some of you might be interested to know. There, if you want to find the heart of Shakespeare's religion, read the last act of -- of The Merchant of Venice, the reconciliation of Christians and Jews, the -- so to speak -- the kingdom of Heaven on this earth. Music -- as you know the great -- the great apology for the man who has not music in himself. But you know this?

(No.)

Well, that's a great line there, you see. So it's hard to understand how the English be -- could become so amusical after that.

Not the sun and not the stars were worshiped in antiquity, gentlemen. When you come to America, and you see -- Middle America, here I have a map of the Yucatan. You will perhaps know why it is that the greatest -- if this is the Gulf of Mexico, gentlemen, you will have heard of the Maya culture, which would be like this, here. And you would here have the Olmecs, with their great three centers, {Las Ventras} and {Pietras} and what's the third place -- {Zapotes}. And here you would have Mexico City. And here you would have {Chula}, a hundred miles south of Mexico -- who has been to Mexico? Someone? Have you been there? where -- how far did you go south? Did you go beyond Mexico City, below?

(I'm not exactly sure of your map.)

This would be Yucatan. Have you been there?

(No, we didn't go there.)

Well, Cook didn't take you there. Or did Greyhound { }? But this is the most interesting part of -- for such a trip. This here and this here. {Parmende} and {Topan}. And {La Pietras}. And -- well, what do we find there, gentlemen? We find some very stunning things which you also find in -- in Egypt, and which we find in Babylonia. They are regions, gentlemen, which have practically no hard stone. And yet you find volcanic basalts, or porphyr or cyanide moved over a thousand miles to a certain place, to build a temple. Now what is such a temple? Isn't that -- the first effort -- man -- of men, gentlemen, who ceased to be animistically alone inclined and wanted to catch the whole cosmic order was, gentlemen, to touch what cannot be touched: eternity. And really literally. They wanted to reach to the stars, and wanted to incorporate, to comprehend the full width of the universe which we, under our electric illumination at night rarely have any reason to contemplate. You don't see the stars here in Dartmouth, because the campus is far too much flooded. I hate these floodlights for our tower, because they ex- -- they are just vanity. Our Christian churches are flooded at night, when they are closed. It's very funny for a Protestant church to be flooded at night and to lure the people there. And when they go there, they can't even enter. It's all closed. Catholic Church is at least open at night. But when you drive now through New England, all these people advertise their church over night, and exclude God Almighty and His nightly galaxy and His nightly stars from your view. And we live in a fantastic world. And therefore I have to preach the Gospel, gentlemen, and -- of the cosmic religion, of these people. It's a great religion, because it tried to be -- make men aware of what you are so proud now, with Copernicus, of the width of the world. And how little you and I are if you are not reinstating yourself as a star among stars. The great ambition, gentlemen, of these people of old has been to get to the furthest. Animism was an attempt to remain close to life, you see. In -- in the center of your tribe, of your family group. And everything around you, the domestic animals, you see, the hut. Gentlemen, the great calendar-religions of antiquity are attempts to give God the praise of His width, of His glory, of His aptitude, of His everywhere-ness. The first problem is -- of these people, of the Mayas, of -- as I said, of any empire of old is to build temples. And what is a temple, gentlemen? A temple is an attempt to bring Heaven down to earth, and to make sure that all the heavenly powers enter your and my life and help to regulate it, just as this man claims that the calendar of the seasons, if it would regulate your and my life, would make us a more dignified person than working on shifts -- in shifts.

The attempt to bring the furthest closest. And therefore, gentlemen, the obsession with eternity. It is -- isn't that strange that there is a break in all the attempts of the animistic tribes? And -- to say, "We are not interested in us. We are not interested in our children. We are not interested in our grandfathers. We are

interested in eternity." I have tried to tell you that the first hieroglyph, which we find in the first dynasty in Egypt, is a man shouting on the top of his lungs, "Eternity." That is, the man -- the human being so to speak, who can say "millions of years" to the Egyptians amounted to the true human being. To give you an instance of what this means, gentlemen, all family men, you yourself, live at best within three generations. Most of you, of course, live only day by day. If you study the time-horizon that influences your actions, it is the election, it is the stock exchange, it is the weather, it is the examination. So if you take it all together, the largest period for an American male is four years. You don't think any better.

At the Hanover Inn it was impossible to get a student to learn to cook -- be the salad cook for two years, although they offered him $5,000. That was 10 years ago, the money meant three times as much -- free board and lodging, and his laundry free, and $5,000 in cash if he would settle down and learn for two years how to cook -- make the salads. And he said, "What I cannot learn in three months, I cannot learn." That's the American horizon of time. Your horizon of time has dwindled to much less than the savage. The savage has at least three generations. You live by four-year standards. That's why you are always fooled with fort- -- fate. I mean, take the Korean War. Take the World War. You went home and said, "it's all over." And of course it wasn't. Because such a war is unsetting, unsettling for 30 years. But you can't think in terms of 30 years, you see. If I go to a re-forestation meeting here, or a soil erosion meeting in my community, there is not one man who cares what happens to our community 10 years from now, let alone 30 years from now. Yet you can only fight soil erosion if you are interested in the future of -- of my town, you see, 30 years from now. That's the first time that something will bear fruit, which we do now, in this matter.

And so you all, gentlemen, must be now administered by a benign tyrant in Washington, because he's the poor -- Eisenhower administration -- any administration in Washington with all this -- this waterhead -- watery-head bureaucracy is the only element in America which is still in a certain extent responsible for 2050. Not one other person in this country acts responsibly for this far future. The Russians, too, you see. They undergo terrible hardships because they want their country to be strong in 2050. You won't. You want to have it now -- 33 million television sets, as of today.

So absolutely nothing provided for the future. Nothing. Quite -- you may be sure that these -- the material of these 33 televisions -- million television sets would have been badly needed for other things.

So gentlemen, you have no horizon of time. Therefore it's very hard for you to

understand the step from a man who lived in three -- four generations: father, grandfather in a tribe, you see, then to step out and speak of thousands of years. The Maya calendar counts back to 3130 B.C. The Egyptian Great Year enabled the Egyptians to live three times in phases of 1460 years. Perhaps you take these figures down. You don't find them in any other book, gentlemen. The Egyptians had -- have three times met, so to speak, eternity. In 2780, B.C., in 1319, -20 -- or 20 B.C., and in 139 of our era. They have celebrated the god of eon, the god of the eons, the Great Year. In 1460 years, gentlemen, the calendar of the priest, and the real astronomical calendar coincide again, because the Egyptian calendar knew only of 365 days for the year. And that, as you know, brings about a quarter of a day of error. We have now the -- the leap year for this. The Egyptians didn't have it. And so you can easily figure one-quarter of a day per year makes in 1460 years 365 days, you see, because four years make one whole day. And so four times 365 is 1460. And therefore in 1460 years, the world was at the same place again on the firmament and on earth. And they, so to speak, rectified their observations, you see, on -- their computations, on that day. And the Egyptians have been able to foresee this as early as 2500 B.C. and so we have a tradition that in 1320 and in 139 of our era under Antoninus Pius, there was even a coin coined, in honor of the return of the Great Year. And that is called an "eon." And as this word "eon" is also used in the New Testament, when you pray, "world without end," it literally says in the New Testament nothing of the kind. It says, "eon of the eons." And this is just a pagan and unbelieving translation of the King James Version, "world without end." It should be thrown out. It's a very distressing fact that it is just absolutely wrong, this wording of our prayer, "world without end," because it just means that the world does come to an end and begins again. The real belief of any Christian and any Jew is that the world has seen many ends and many beginnings, that there are eons. And if you say "world without end," you just abolish the power of God to end and to begin.

So there you see one of the roots of our evil. In the Renaissance, man had lost all understanding of a living universe led by -- kept going by creative acts. And so, since 1500, you get this misunderstanding that primitive people believed -- worshiped the god -- the sun. Gentlemen, the primitive man was much more simple. He -- he tried to find God through the movements of the stars. What else can we do? They are there. They move. They must have some meaning, you see. We aren't very much adva- -- I don't see we are advanced. Nobody can ever explain, as long as you and I shall live, or any human being, why there are these millions of stars. These astronomers may investigate what they do and how they work, but they cannot explain why God went to this expense, so to speak, and luxurious dispensation of squandering millions of stars around us, and making us see them. What does it suggest? What is there? Probably no life. Just order, harmony, movement. Once you come to ponder about the existence of the stars, gentlemen, you are -- suddenly know the cheapness of science. The astronomer

knows absolutely nothing about what these stars mean with regard to you and me. He has nothing to say about that. He can compute them, as he can count the hairs on your head, gentlemen. But that's not very interesting for you and me, if somebody tells me that I am bald. I have to live with my baldness. That's quite a diff- -- that's a religious proposition. If somebody tells you why I'm bald, that doesn't help me at all. Or I have a hunchback. I have to live with a hunchback. The scientific explanation why I have a hunchback is of no interest to the man who has a hunchback.

So the same way, gentlemen. These people discovered eternity, that is, they went beyond the life on this earth, the organic life. Because they saw family died out. After a few generations, you see, most families -- leading families, of chieftains and kingdoms, as you know, royalty, they all died very early. And Gloria Vanderbilt will not have many children, if she goes on play-acting.

So great families, gentlemen, all have a very short timespan. As Hamlet says, the -- Yorick in Hamlet, the rich people, the great people have so much reason to commit suicide. And {race} suicide, gentlemen, is {general}, which means that men tried to look something that was more universal, more lasting, in the sense more divine. And they worshiped this so much that they built temples out of basalt, out of gold, out of jade, out of smaragd and amethyst, of diamonds. And the whole cult of gold, gentlemen, which still is quite familiar in this country -- the whole gold rush in Klondike, and in Colorado, and in California is the last remnant of this belief that gold on this earth re- -- is a reflection of the sun, of the cosmic, eternal, imperishable quality, you see, of the firmament. Earth and Heaven were opposed for the first time when men went out for eternity. And so he hunted on this earth for all the imperishables. And it seemed that the most imperishable was gold. It doesn't change, you see. And the whole cult of gold, in this country, therefore is the last remnant of the belief of the ancient empirebuilders, that men should be out for the imperishable in the universe, not for the living, not for plants, not for animals, you see. But for sun and moon and the reflection on this earth for the metals, the minerals. For example, iron was worshiped before it was ever combined in the -- in the world, as a meteor. It was called celestial stone. That's the first word for sideron, iron. If you know the word -- English -- German, if you know the word "consideration," in Latin, which means to consider the stars. Because sidus -- sidera, these are the stars in the heaven. "Consideration" is the same as the word "contemplation," to look up to the heavens. Now the word for "iron," is sideron. That is, coming from the stars, only to show you that the people were interested in iron first as a testimonial of the life of the upper world, you see, because it fell down, the meteor, and -- it contains iron, as you know. The meteoric iron, called sider -- sider- -- who knows Greek? Anybody still left? No, of course. I'm like a mammoth with my Greek knowledge. Completely died out. Is there -- in any connections to the word

sideron? I don't know. Perhaps in some geological phrase it may be. But it's -- I think it's worth your while to note that the word -- Greek word for iron still reminds us that it was meteoric iron, and that it impressed people {there} to find on earth the same heavenly metal, you see, so that the mining in Hungary and in the north shore -- south -- southern shore of the Black Sea, which are the oldest places for iron mining, were discovered, because man knew what he wanted. He wanted to have the everlastingness of the heavens. And iron was a messenger of these consideration -- was a part of this consideration of man.

To give you the words for -- for -- the most important words for this astronomical bias, "theory," of course, means to look up to the sky-world. "Contemplation" means the same -- "consideration." The word "cosmology," of course, "astronomy," "astrology," so that you only see the -- the range, the word "calendar" comes from here. You cannot imagine the break profound enough between the Maya people and the tribesmen that went before it, to organize the transportation of basalt stones over several hundreds of miles, you see, just to build a temple, implies a patience, an organization, and a faith that are radically nothing to do with the faith of the people who lived in Arizona, on the Mesa Verde, for example, you see, or these -- these hut-dwellers. The difference, gentlemen, in one word, was that these were house-builders, not hut-dwellers. The difference between "hut" and "house" is still in our language a little bit kept by -- we speak of cave-dwellers. But of course, the cave-dwellers had very many huts already, roofs, tents, you see. The difference between a hut and house, gentlemen, religiously speaking, is that a house is oriented from the whole universe down to me. Because it is oriented by north, south, east and west. A house is always a -- the dependency or the heir of religion. A hut is simply something for utilitarian purposes. It has nothing to do with religion. Whether you live in a hut or in the open depends just on the weather. But whether you live in a house, Sir, you see, or the bush, that depends on your religion, because if you believe in the regular movements of the sky -- that was the great revelation of these Maya people -- then you may be able to place yourself, to reinstate yourself by invocation of these new powers, of the -- of the star-world, of the astronomical universe, to place yourself in one place so that you wouldn't have to move anymore, that the divine powers could be invited to your home, and the great difference, gentlemen, between the first religion and the second religion in the world has been between migration and settlement.

Now the terrible thing in your books, or by Mr. -- what's the most famous textbook on pre-history which you all have to read? {Li-} -- what's the man's name with { }? Oh, you all have this book. Very important. You see, they all cannot distinguish be- -- these two layers, as having implied two different religions. They think that man gradually settled. That's impossible. The settlement of man was such an unsettling thing for his mind because it suddenly {limits

him}. Now gentlemen, if a man suddenly tells you that cannot walk any longer, you have always to take a car, you see, that would be, by and large, the American brain of the last 20 years, you see. That you actually believe you should drive by car from the dormitory to the class -- to class, which is your religion. But you can still think of some people who are not declared to be insane who do walk from the dormitory to class. Perhaps some of you even do this. So you are still stoneage Indians, you see, by walking. The same break which comes between an owner of a Ford or three cars in one garage and the -- and the primitive man who -- in Europe, who still has a bicycle or legs to use, that's the same as between the Maya man and a Peruvian man and an Aztec, and the primitive people who populate, to this moment from the North Pole to the South Pole, the American hemisphere. They are divided by a different religion, separated by a different religion. The animist wants to keep in touch with the nearest. And he wants to find life wherever he can find it. He hunts it, he collects it. He moves, you see. Life comes to life. It's the essence of life that it moves.

But if you are out for gold, and for stones, gentlemen, and for minerals, you emit yourself, you apply yourself to the things that don't move, that live by gravity, that stand still. And you build a temple. And the terror -- or terrible confusion, I think, in modern pre-historians' and anthropologists' mind, Mrs. Margaret Meade and all these people is that they have never seen the religious break, the religious effort that is needed to give up the privilege of man to move, and to tell an Egyptian, or an American that he has to stay in his country, and that Mrs. -- what's her name? -- is not going to give you a passport. If you would be told today, 160 million Americans, that they can no longer leave the -- Ameri-- the country without an investigation by the McCarthy committee, perhaps some of you would wake up to the fact that we are now at this moment entering the days of Egyptian darkness in this country. And we are, because it is for you, in this economy, with its high standard of living and its prosperity, it has become quite normal to say that you have the right to exclude any newcomer from this country, if it endangers your prosperity. You think that's justified. You think that this damned McCarran law is not a crying injustice, and it is not sawing off the basis of the United States faith and religion. But it is, because it means exactly as in the old days, that you can divert the rays of the sun and the moon, which makes us { } after all in this country. To this country, that you can build skyscrapers, that you can draw the line who comes in through Ellis Island, or some other detention place -- place of detention, and who cannot. And that you really think is just- -- justifiable, and you -- I can find out of 90- -- 100 Ameri- -- 99 believe that this is so. Well, they are all Egyptians. They all have some dowry to what the Jews called Egyptian darkness. The {gentlemen} has a certain blindness. Under the Egyptian darkness, you can have prosperity. Under the Egyptian darkness you can have settlement. Under the Egyptian darkness you can have the highway system of America. And everything is implied, because you move

inside a given area which you have declared to be cut out from the rest of the world as a separate entity, which is exactly what these people did, you see. Concentrating the rays of all the stars, and that is the meaning of the temple, gentlemen. A temple is the selection of a privileged piece of earth to reflect all the cosmic powers in the heavens. It is all a telescope in reverse. All Heaven shines on this piece of temple. When we have a telescope, we can use it to look at all the heavens, you see. Now, how would we call a telescope in reverse? You must think that all these people were certain that by discovering the secrets of the 1,460 years, and of the 3,113 years as the Mayas did, they were in the know of the secrets of the heavens. And that therefore they could direct all the cosmic forces upon their little island. Because these little empires, you see, didn't amount to much more than an island. It has even been said that in this -- in this Olmec culture here, {Ventra} perhaps the last, it was perhaps an island, where we have found these majestic, four giant heads. They are five meters high -- that is 15 feet each. And out of basalt, out of a stone nowhere found here for 300 miles. So these people must have the idea that they were able to direct the cosmic rays, so to speak, and the divine favor, you see, on this one spot. And that's a house of the gods.

The first house on earth, gentlemen, was a house down from the sky. Many words have been tried in the last centuries -- last century, I should say -- or 60 years, too -- to tell you what a temple is. A temple, literally it means to cut out on earth something that reflects the whole sky. The word templum comes from "cutting." Cutting out. Temnein in Greek means to cut. And you cut out a square on earth which has the proper quality so that all Heaven can be mirrored in it. So a temple is a place on earth, gentlemen, in which the whole sky is present. That's perhaps the most general translation of the temple. And again I want to tell you, gentlemen, that you believe of -- your own country, the United States, of the new world, that it is such a favorite. It's God's country. If then the farmers say we must celebrate Thanksgiving when it comes and not when Roosevelt says, they meant exactly this: that the calendar of this country had some divine inspiration. Thanksgiving was not accidental. You couldn't change it. It was just there. That's God's -- God's thanksgiving. It is in every human. So please, don't despise this calendar. What I tell you -- my difficulty is in warning you against it, and in filling you with all for it. An element of this calendar must be in all of us. We must comply with the divine, with the celestial order.

What I must, however, at the same -- in the same breath, so to speak, tell you is that this is only one step. It's the step into the un- -- anorganic matter on which we depend, the dead matter of the universe. The stars are dead matter, not living substance. They don't speak to us, gentlemen. But they move. They keep us in suspense. They attract us. They let the light in and take the -- and bring the cold in. Heat and warmth. Light -- day and night. They come from there. They are

important enough to make us wonder, because without light, of course, and rhythm, we -- we would not be able to think or to organize or to do anything.

So have I perhaps succeeded to convey to you that this is a tremendous thing, the discovery of the outer ring of our existence? You can imagine that this religion can have many variations. You can concentrate on the galaxy. You can concentrate on the sun. You can concentrate on the moon. You can concentrate on the planets. You can concentrate on the ellipses. You can concentrate on the meteors and the -- and the -- yes, and the comets. Accordingly, you will have different religions. You can stress the irregularities in the sky, the sudden misfortunes that befall even the sky-world, you see -- a new nebula or an explosion; and you can stress the absolute regularity. You can see that even this religion, as animism, can have many variations. You can worship the eagle in animism, or the raven. That's up to you, you see. In the astronomical world, you find great distinctions, whether they stress the regularity or the irregularity. For example, the planets are a very late discovery, and very partial interest. The Egyptians had no interest in the planets until 3- or 500 B.C. Then they became all-important, and you still live by the planetary week, as you know. You see -- you still worship Monday, Tuesday, Wednesday, Thursday and Friday, which are the five -- the planets. In addition, then the sun and the -- and the moon. Monday, moon; Sunday, sun; and then you get Jupiter -- Mars, Jupiter -- Mercu- -- pardon me, Mercury, Jupiter, Venus, and Saturnus.

But that's late, because it's already stressing the irregular stars. That's a very late discovery. The first interest of the {two} religious -- of the whole, great, new governments in America, as well as in Asia, was concentrating on the regularities.

[tape interruption]

... another way of connecting with the past. And although the dead are still within this past kept alive, it's not the only way by which the past is kept alive. It's still there, it's never vanishing. It's in the literal sense, you see, imperishable. That's why gold and stone had this tremendous emancipatory significance. Just as you don't know who your great-grandfather was, very many of you, but you do think that the Statue of Liberty is there for good. In the same sense the Statue of Liberty replaces all the private ancestors, you see, of which -- whom you do -- know so very little. If you think how much you know of your great-grandfather, really, and how much you know of the Declaration of Independence, you see that the Declaration of Independence is much more vital in your life than what your great-grandfather did or thought. Isn't that true?

Or, would anybody pretend that a great-grandfather was more important

than the Declaration of Independence? I would be interested. {Is it true}? To me it isn't. My grandfather is still very important to me. I know a lot of him. But I know nothing -- next to nothing about my great-grandfather. I know something of him -- about him, by something as an anecdote. But that's all. He -- he was pressed by a French soldier when they retreated from Russia to bring a message to their headquarters. And he didn't want to serve the -- he was a Prussian and he didn't want to serve the enemy, so he -- when they had left him, he burned the message. He didn't -- so -- considered himself quite a hero, you see. That's all I know of him. And literally, it's all -- that's all I know of the man. Isn't that interesting? Of course, that was the one story that deserved to be told in -- in the family.

Well, if you come to think of this, gentlemen, you have for yourself a clear indication that you don't live by the animistic calendar. Life is not known to you -- the past is not known to you through the life that has existed before, but through other means. Buildings, statues, monuments, documents, you see, which is something quite different. Books.

The temple, gentlemen, must be oriented. That is, it must contain access to the whole sky. The word "orientation," of course, means only to consider the Orient, and that's the East. And we have unfortunately in our language no word that coincides with "consideration" or "contemplation." You see, we have made out of contemplation, when you just barely do not -- go to sleep. And consideration, you see, if you just barely do not tread on somebody else's toes. But that's not the meaning of these words, you see. It -- the meaning of these words is that you let the stars in, consideration. And contemplation lets you let the sky determine you. That's contemplation. And therefore, it is a much more universal thing. The word "orientation" I'm sure in the last -- next 20 years will have to be replaced by something stronger. Perhaps you think -- help us thinking it up.

We must become clear, gentlemen, that the influences of a cosmic dimension -- influences, you see, are there. We do depend on the sunlight. You know that without ultraviolet rays, we just wither. Children need them. If you have -- live -- have to live behind the ordinary window glass, you see, they -- they wither. They have to get out into the sun because our window glass, as you know, does not allow the ultraviolet rays to get through. Now that's very harmful, because we live by such influences. Perhaps you will note down the word "influence" as the most universal word which we still use to admit the flux, the influx of cosmic range. When the parliamentarians of the 17th century in England used the word "influence," they meant that the members of Parliament were influenced by the divine right of kings, a little bit. And that these were bad, evil, celestial influences of an higher world -- of a higher world. They used the word "influence" strictly from astronomy; astrology, too. And the word "influence" is a good study for

you.

We have another word, "conjuncture," you see, which was formerly used for "boom," you know, and "bust," as you know. The word "depression," the word "opposition," these are all astronomical terms, taken down to earth. "Opposition" means a star in opposition to another star. "Constellation" is a word which will come in to use in sciences very much more. In chemistry, you cannot get through just with a compound, or composition, or combination, but -- or mixture. In biology -- the bio- -- the leading biologists, they are ahead, of course, of their -- of the mass of their contemporaries, I don't think you'll hear anything about this in Dartmouth College, know that even the elements have to constellate. That is, that something that is true at 9:15 is not true at 9:30.

The constellation, gentlemen, is a configuration of elements which pays heed to the time element. The other -- the ordinary chemistry is very primitive. It mixes something and says, "Once this, always this." But when you get into life, gentlemen, time is of the essence. And gentlemen, all time processes are sub- -- subject to constellation. You could have armed Germany two years ago. You can't arm her today. That's over. Only people in the state department who have gone to a liberal arts college and this college and only live by -- therefore by dead matter, can think that you can do something anytime you please. You cannot. Europe could have been saved in 1939 when we had the -- if we had a division then on -- on the soil of France, as Mr. {Molles} -- {Guy} {Molles} said in his great speech in the French chamber a fortnight ago.

You know when they had the decisive vote, the socialist leader got up and said, "I vote for this treaty, because if the Americans had only been good enough to have one division in 1939 in Europe, there would have been no World War II." This country is a democracy. Democracy cannot have foreign policy except too late. It's impossible for a democracy to be on time. And therefore this country always comes when the victim is destroyed. Europe was destroyed, then you came -- we came to their rescue and sent food parcels. Not a -- charity is not a very good idea, gentlemen. First, make a man a beggar and then send him food parcels. That's the American policy. And you think that's just God-given. You believe that this must be so, you see, that the world has to be destroyed, because America comes first. The French didn't say anything worse, gentlemen. Clemenceau said, "Humanity is nice, but France is better." And the same way you say, "democracy is ni- -- the world is nice, but democracy is better."

But it means just what I said, that you consider yourselves a select group on this earth. There is no solidarity with the rest of the human race, except by charity. And the Russians of course have this great gospel that there is no salvation, except for all. And that is today the great difference in -- in conviction, gentle-

men. You live again in a temple-state, and with a very bad conscience, and with {an attempt to a free -- to freer trade} program, and a -- but on -- at bottom, gentlemen, you still think that the rest of the world lives by handouts. And that we are alone. And that's exactly what the Maya people believed, and the Egyptians. And they believed more successfully in it. You know the Maya culture lasted 400 years. Now you don't believe yourselves that isolationism in this country, with charity for the underprivileged countries will last 400 years from now. I mean, you know already that this is -- at best we have given -- are given a time of grace of 75 years in which you can go on like that. After 75 years, transport and everything will have been so quicken -- it's just impossible to have one system that is utterly aloof and irresponsible to the rest of the world. It's -- just can't. It's impossible. We are in one world, we may like it or not. It's not our free choosing anymore.

So gentlemen, these last remnants of the temple-state, I think, which the capitol and the White House in New -- in Washington represent, I think they are very beautiful. And I'd love to be an Egyptian, to tell you the truth. It's a much more convenient living. The prosperity of Egypt was paramount, compared to the -- to the environment, and the Maya people were tremendous, you see. But the rest of the world encroached on them and said, "We can't have this island." And the downfall of all these civilizations, gentlemen, has always been that the temple was too small. Any one attempt, gentlemen, to let the heavens be reflected in one part of the globe, instead of on the whole globe, breaks down. The attempt to have the -- the Acropolis in Athens, or the pyramids of -- of Luxor, of the -- of -- of Cairo, concentrates, you see, the divine favor, is impossible. The rest of the world comes. The tragedy, gentlemen, of all the calendar religions we know of has been that they were overrun by wild hordes of men. You go now to Egypt and you find on -- the fellahin, and no pharaohs. And that's the misfortune of this country. For the last 2,000 years, the Egyptians have not recovered from the beauty of their pharaonic empire. They have been ruled by -- ruled by foreigners since 900 B.C. That is, after they had achieved this greatness, you see, this concentration of cosmic insight, and reverence, they could not cope with the outside world around them. They had no solidarity with the people around them. Gentlemen, settlement is always separationist. North Carolina -- South Carolina is a good example. Secession. Any such group of men secedes. It's very tempting. And they can always say, "But we saved something for humanity that is so fine, like Southern gentry, that we must preserve it, and we won't mix with the rest." And you listen to Mr. Talmadge, he's still the last echo of this -- of this real idiocy. It is better to have our order in one little corner of the globe, you see, than to have anarchy and disorder all over the place. The same is, of course, what Mr. {Malan} in -- in South Africa, you see. It is better to have at one place the right order, you see, than to have no order, but unanimity all over the globe. They have always {a point}, gentlemen, and I think we must resist the unitarian

efforts of global tribalism, which is threatening us, as long as we haven't forced the rest of the world to adopt the best which we have to offer. There is a -- you'll be in -- at this moment is -- there is an American religion, gentlemen, there is an anti-American religion. The anti-American religion says, "All the people," and we say, "all the good qualities of the heavens in this one country," you call it prosperity, standard of living. However you call it, these are all things which mean we have achieved the way of the best, of the fullest, you see, of the abundant life. We cannot give up this standard of living, you see, this abundance, just for the sake of embracing, you see, the most remote Eskimo. There's a conflict, and you had better admit, gentlemen, all religions have, since they worship one other aspect of the divine majesty, are right and therefore must {battle}. All decent wars are religious wars. But you have been brought up in this absolutely absurd idea that religious wars are bad wars and the other wars are reasonable. Gentlemen, a war over Alaska, a war about a million dollar is unreasonable. A war about God is not unreasonable. Absolutely not. All wars are holy wars, or they are not to be fought. If you would only learn this from this course, gentlemen, then you -- I would have freed you from the worst superstition of the last hundred years. Why have our wars become so tyrannical and so cruel? Because you do not admit that the other man has an -- also a faith which he has a right to defend, and that God's {backing}, you see. And he -- this is much more dignified. Man can only sacrifice his life for a higher life, and we call all higher life than our own life divine. How can you give your life for something that isn't bigger than you, my dear man? Could the $10 million in the bank be bigger than you? They are below you. So you can not ever go to war for economic reasons. That's scandalous. And this has been the absurd gospel for the last 50 years in this country.

I have a colleague in this country -- How to Run a -- who wrote a book on how to run a war. It's a crime. Who knows the book? Does anybody know it? Well, he's still teaching. He thought that -- the war was the business of the munition makers -- ammunition makers. Gentlemen, don't believe this for a minute. This is just too -- too absurd. They, of course, get rich, like all the -- the crows on the battlefield, the ravens, you see, with their corpses. The hyena of the battlefield is -- is there, but will you that the hyenas make the battlefield?

Gentlemen, this is very important, because you see at this point the immediate influence of your religion on your political behavior. The United States at this moment are exposed to the decision whether in defending our order, we should go to war with Russia. Obviously we cannot, because we don't know -- even know what order we defend. Very un- -- absurd if {you don't know it}. Nobody knows it. So preventive war is always a means of despair, so we probably won't go to war. I can say -- tell you we won't go to war, because the religious issue isn't clear. What do we have to offer the rest of the world? We have the four --

Point Four program that is very short-breath and certainly not supported by the majority of the American people. And it is very -- what is it, really? It's crutches. It's not a {vision}. And this is, however, asked from you and me, gentlemen. If you cannot believe in the temple-state of Washington so fully that you say that the whole globe can come under this order -- this new order which our dollar notes proclaim, you know what -- that they proclaim a new order? You have a dollar note? Do you know what's on it? Do you know that the word "new order" is on it? You don't even know it. Take it out. The dollar -- the United States of America were founded as a temple-state. Gentlemen, there is a pyramid. And there is a ray of the sun on it. The eye of God was -- is meant to be. And under it, it says, "Orido ordo saeclorum." Ja? Wie?

(Novus ordo)

Novus ordo, yes! We have proclaimed a universal -- you see, claim. Very dangerous, now, because a few of you could -- could {say what it is}. Gentlemen, can you formulate it? That's what the -- is the lameness today, at this moment of our country. We have a hard time to define what -- what is meant on our {dollar bill}. Novus ordo saeclorum, of the eons. Saeclum, gentlemen, is the Latin expression for the Greek "eon." It means a period of time in which the stars appear in the same order. And the influences are the same. That's the eon. That's the {saeculum}. Very important, gentlemen. It's nothing mechanic, but it is the influence -- what we call today the times. The spirit of one time, in { }, the spirit of the Renaissance, the spirit, you see, of the 19th century. That the old people tried to express with the word saeculum. The Christians, for example, had nine saeculi in their history. They said that it -- in every 120 years. No -- they -- this was -- { }. They said this was more interesting.

They had a { }. Take a man who lives to be hundred, and -- how was it? The youngest person and the oldest person at any one time, back to the birthday of the oldest and forward to the death of the youngest, would form a saeculum, that was their way of reconciling the animated, you see, and the, so to speak, the astronomical {eon}. Very strange idea. It was a kind of combination of the two world views. They called this a saeculum. But otherwise eon is a very important measure. I want to call a book which I'm writing on these problems, The Eon of Society, meaning to say that the future will only be interested in the great society and we enter the new eon. The 19th century was only interested in nations. Now they are -- Costa Rica is not interesting today, even not to the Costa Ricans. Well, it isn't, because everything depends on something else. It doesn't. On the American consul in Costa Rica, usually. And so whereas the 19th century would have said, you see, "this the eon of the nations," obviously are the nations -- so the eon which we enter today is the eon of the society. Now gentlemen, the important thing about the eon is, it's beyond you and me -- my control, which time you are

born into, which century, which eon, you see. You must be able to sympathize -- oh, I'm sorry. I've kept you too long. Let me just finish this one sentence. The importance of the insight into the eons, which these Mayas {Steelies} tried to convey is that although you and I live in the 20th century, you can know of the influences of the stars, over this century ...

[Closing remarks missing]