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

[Opening remarks missing]

... settled parts of the world -- this week so that the Easter vacations do not break -- give much of a break. So that's why I asked Mr. {Dickson} and Mr. {Roger} to hold out with their reports until I am quite sure that they can make it, and ask you {guys} to read this next time together with the other reports.

(Next time?)

Pardon me?

(You said "next time"? You said we will read it the next time?)

What? Are you going to have a nervous breakdown?

(No. {I'm reading it.})


[various unintelligible comments]

Gentlemen, I was stopped last time by one of you with a typical {fit} of disbelief, of not understanding anything about that which we are trying to do. We are not trying to do the history of 23 civilizations. This is not a philosophy of history, as Mr. Toynbee has given. But this is telling you from the sources a story, as we said in the beginning, which has to be told, in order to be believed. And therefore, I could have just as well told the story of the pre-Columbian America, or of China. It would still be a story to be told. And the man who came to me didn't understand the economy of history, that what has been done in great emergency in one country spreads everywhere, just as it -- you have now the secret police in this country after it has been invented in Russia. We are also imitating by contrast, at this moment, as you well know. And later on -- later historians, of course, won't mention this. You always read the story of the Civil War -- those in 57 will remember my great example that the emancipation of the Negroes, of the colored people here in this country is deemed an American event. It wasn't, of course, at all, because in the same year when the slaves were emancipated in this country, the czar of Russia emancipated his serfs in Russia. So you see, it's very shortsighted to call this an American event. It's just our shortsightedness that wants -- wants to have it all this way.

In the same sense, gentlemen, at this moment I cannot tell you the story of the Chinese civ- -- civilization which carried over to a problem of two rivers, as I tried to tell you, the solution found in Egypt for one river. And, of course, the -- the modern brain is completely destroyed by pluralism. I'm telling you the story of how an empire was discovered as a possibility, as a way of life. But you are all so geographically minded that you look at some point of the map and say, "There's a civilization." That is idolatry of the golden calf, of materialism, gentlemen, if you cannot see that the spirit has created the -- all these civilizations, one after another, in solving this great possibility of covering the earth with at least part gardenland, cultivated land, soil, as we call it, after the inundation.

And to come now to the Egyptian problem, as an example of the solution, because I -- it so happens that I know Egyptian, and I don't know Chinese, and it would be foolish of me to give you a second-rate story when I give -- can give you a first-hand story. The misunderstanding of the Egyptian civilization is, of course, perhaps a lesson by which I may relieve this gentlemen's distrust -- mistrust. We find in the books is written modern man's viewpoint, who does not understand that it was difficult to settle. I tried to prove to you that it was the discovery of a new human attitude. And we are interested in men's castrating himself and getting over his fear that he might be a shut-in person for the rest of his life and if he remained within the four directions of the compass within one country behind the Chinese Wall, or behind the mountains of Egypt. This is the problem. Nothing local, but a spiritual problem. How can you -- gods, tribesmen, a Bedouin, remake so that he says, like a monk today who is wedded to his monastery, that he is wedded to a country, wedded to the Valley of the Nile, that he has to live there day in, day out, year in, year out, that his ancestors had to be buried there in the certain place in the ground in order to have peace after, for thousands of years, the people have roamed the earth and have been this eternal great stream, that -- as we tried -- I try to tell you -- runs down all over the globe, of which this country -- this continent, America, is an especially great example; because except for Spaniards, Portuguese, and Anglo-Saxons, this continent is still occupied by the first layer of the human history by tribal people who have migrated.

In the books which you read on Egypt, or on Greece, you find very often the startling statement that there is an Athene of Athens, and an Athene of let's say, Sikyon, or Corinth, or -- or Sparta. And there is a Zeus of Otricoli in the famous Vatican Museum, and there is a Juno Ludovisi in the palace of the Ludovisi family in Rome. And people begin to believe that the gods are local. That there is a different Zeus in one city, and a different Zeus in another. There are 20 Zeuses and 36 Junos -- or Heras, as they called, you see -- or Jupiters, or Poseidons. And so people also -- you can also read in these books of modern philology that the gods of Egypt -- that the Horus, for example -- exists in Buto, in the delta, and

exists in {Etphu}. There are many Horuses, there are many Osirises. There are many Isises. Gentlemen, don't believe this for a minute. This is the modern man's hopeless misunderstanding of the creation of the settlement. The problem of the god is from the very beginning what divine -- what the divinity always is. Divinity is always the power to overcome our five senses, the world of our five senses. What Shakespeare, or what even you mostly at least, still when you are not quite corrupt by study call "nature" is that which the five senses offer you, that's your own space and time. What we call God is the -- those powers that force us beyond what we see. The spirit of the ancestor is divine, is the first de- -- declaration of divinity, because the old man is dead. But through the eye- -- mask of the medicine man, he's not dead. He's still here, you see. So we reach through anything what we call divine, or spirit, something that is beyond our five senses.

For the very beginning, Horus is that power which makes people see in the sky of Egypt more than they can see on earth. The great temptation of the Egyptian idolatry of the golden calf is that you could see Taurus, the bull, in the sky, as I tried to tell you. His sky was speared by Horus when he ra- -- raced down the river and came always nearer and nearer the Northern Star, and the Dipper. So if he aimed at this constellation near the dipper, which here in this country you do not even see, he could spear the thigh of his enemy Set, of the hostile brother who kept the country in fragment -- in fragments. He kept it apart, because he was the god of the desert, the god of the heat, the god of the dryness, the god where it resisted the flood that kept Egypt in -- just earthly, and didn't allow its union from the sky. Now your -- it is obvious, gentlemen, that Jupiter for the Romans was the power that lifted Rome up into eternity and allowed Rome to meet the requirements of world domination. Under Jupiter, the Romans conquered the world. To think that -- Jupiter had a temple in Rome does not mean that we say that Jupiter was of Rome, by Rome, out of Rome. But it was the place in which the Romans, or through which the Romans could reach a power that was not of Rome only. Therefore the same name everywhere where people tried to get hold of this mighty power of the sky called Jupiter, where they invoked him. Zeus, too.

So nearly all the books of the last 50 years, gentlemen, in all the fields of religion, are marred, are tainted by what is called positivism, by the idea that we must reduce everything to our five senses. That's positivism. Because the five senses mean that you can weigh it, that you can see it, that you can measure it. Now gentlemen, you cannot reach the gods in this -- by this system because man has all the time desired to be beyond the realm of his five senses. The space and the time allotted to a human mortal is too short to appreciate it very much, or to base any actions of the body politic on it. I have tried to tell you before that politics only begin when something is true for three generations. And on the other hand, we -- you know of the tribe that he wanted -- the tribe was forced, so to

speak, spiritually to migrate, because it had to find out what was true everywhere. And -- so they migrate all over the earth to find confirmation for their -- for their great task that man is that strange being that is one through all ages and in all places. That's the strange animal we are. A ubiquitous animal, and a { }. Not eternal, because you don't understand eternity, but a perpetual animal. The problem of history is, as -- we have talked of this before, that man must feel that he and his great-, great-, great-, great-, great-, great-grandchild will pull in the same direction. Nothing you do today makes sense if you have no guarantee that your grandchildren are not going to curse you, to turn against you, to uproot your tombstone, and to say these were terrible beasts, our grandparents. If you have to expect from your grandchildren that they curse you, you better be not born. You have to do something lest this happen. But nobody in this country, of course, cares because he doesn't think he will have grandchildren. Birth control will take care of that.

You see, you live in an era, gentlemen, in which the most serious problem of man is procreation, is propagation -- has become a social game, through the pessars, and the condoms, and the birth control. And if these -- the act, gentlemen, which can only be done in ecstasy, in despair, and in sublimation, if that is reduced to a -- game, like Whist or Bridge, or Poker, as it is in your fraternities, with your high school girls there -- then man is no longer potent, because he plays with his potency. The real, potent man, gentlemen, is created, because he has to speak to his sweetheart, and he has to convince her that she's taken care of for eternity, that her offspring, in the act of his embrace, will be sacred to the man to whom she gives herself. That is not the case with the -- your girls who gives themselves to you in your automobiles. It has no consequences. And therefore, you deprive yourself of your real, creative potency; you are castrated when you think you are most potent, because you are divided body and soul, body and spirit. You do something with your body and you have nothing to say about it into eternity. When -- anybody who is really is love says something that is valid for all generations to come, even in a tragic case, as in Romeo and Juliet. Every word spoken in Romeo and Juliet is still there, although these lovers never got married. And here in modern marriages, even if they live together for 50 years, they aren't married. Just organized prostitution.

Since you do not understand this, you have no gods. This is an era of complete atheism. Even the people who go to church don't know what God is. They really think it's a private devotion, not the power that goes through the ages. You have no idea what -- of what God is, because you do not want to join other generations in your worship. You really think it's your private affair when you join a church. You are all sectarians. That is, you think it's a private invention. Your -- you have nice feelings about God. God doesn't care for our --nice feelings. He's not interested in any sentiment. He's very much against sentimentality. Religion

is never a sentimental affair. It's a very brutish, very serious, very incisive affair. It's just as exact, the divine law as the natural law, gentlemen. It isn't -- the races that are rejected; look at Spain, that are dead countries, that goes by law. It isn't arbitrary.

So if you play with sex, gentlemen, for example, you are out of the divine order of things. When you play with the mind and have ideas and you sell your ideas to the highest bidder, when your mind is commercialized, out you go. God is not interested in commercialized ideas. If you live by bestsellers and -- and commentators, and so on, you become absolutely nobodies. And you just go around in America. Who is still serious? The women. So they run this country. Who makes McCarthy, and who breaks him? The women will. You can't -- can only run after them. The women's clubs do it, because at least these people, they are very often terrible, they are fanatic, like the Daughters of the Revolution, but at least they are serious. Sterile and serious. You are sterile and are not serious.

The gods, gentlemen, in Egypt were the powers that united the world. Please take this very seriously. The quality which was discovered in Egypt for gods was that they had to be ubiquitous. Ubiquitous, everywhere. Therefore, everywhere for the same god a temple had to be built. You cannot understand later the Greek religion to which we will turn after Easter right away, if you -- I do not first sharpen your understanding, gentlemen, that in Egypt, the ubiquitous character of God was discovered. The Old Testament has two places where this is still taken up for -- as an attribute of -- of the living God. It's -- He is called {Shadai} in two places of the Old Testament. This word {Shadai} has been debated very much because it is a strange title. The most -- probable -- explication is that it means "a god here and there," everywhere. In the true Jewish name, as you know, is for God "He shall be who He shall be." This is the god the Egyptians could not have, because they have no future. Everything is only the eternal present of the cosmic order, the stars circu- -- rotating. What they discovered, and that's why we here are present at the birth of the gods, is that they are everywhere, although on earth they are not -- man is not able to see around the next corner. Man can embark on this tremendous discovery of the divine order of the universe by looking into Heaven and finding gods there who really are everywhere. And therefore, gentlemen, a temple is an attempt to make the god present on earth where he otherwise could not be seen. The temples on earth -- I said this before -- but now it make perhaps special sense to you -- is an attempt to repeat the everywhere-ness of the sky.

And here now comes the paradox, gentlemen. The sky offers the possibility of reconnoitering an order that is valid ubiquitously, everywhere. The only difficulty for the sky is that it is constantly revolving, and constantly rotating and therefore is never the same at any one time. The sky-world, established for all the --

over all these countries, has this great encouragement: everywhere the same stars, but not all the time.

Now I have to tell you how human -- the human relation to these stars, that is, God is everywhere. The gods are everywhere. The human partner of the divine family, the deified pharaoh and his court, the great house on earth can help these gods to be there all the time. That's quite funny. But they -- I tried to tell you last time that the de- -- the divine right of kings, the idea of caesarism, the idea of the pharaoh, the idea of an emperor of China, or the idea of Montezuma, the man without fear, the emperor of Mexico, whom then, as you know, Cortez can kill, because he just cannot be fazed, he cannot be frightened. He is himself a star. This life of the ruler of a country as one more star offers the opportunity to the gods in the sky to be made omnipresent through time.

So the crucial situation, gentlemen, of the Egyptian religion is: the gods are there everywhere. If this is the Nile Valley, over 1500 miles, the inhabitants can be told, "We live on one economy, under one division of labor. The granite will be brought over 2,000 miles. You will be fed during the three months of the inundation out of the storehouses of pharaoh, from wherever you come alongside the Nile." You must think that these people had to be concentrated for their -- the work on the pyramids over a thousand miles of land on their canoes. We know that one obelisk was carried down the Nile on 972 ships. Now 9- -- the crews of 972 boats have to be fed, you see. This had to be somewhere. And it is this great assurance which came from the sky that there was one order which would allow these people to live during these three months of hard work in the quarries, or at the pyramids, or in the -- on the boats, which offered all this great promise. You could establish a lasting order which would dovetail, bring together people from various places, although they couldn't see each other. You must think that these people who were invited to settle eternally is this Nalley -- Valley of the Nile were terrified, terror-stricken. You had to offer them something by which they could go and get orientation and believe that there could be such a budget, you see. We believe today of -- in the budget through the printing press, the newspaper, and the commentators that there will be provision. If you are employed, you actually believe that the salary will be paid, year after year. Gentlemen, there is a first time that people have to rely on other people for their food, for their livelihood, for their wherewithal. The Egyptians are, so to speak, the first people in a civil service, or in employment. And they have to believe that the rulers do dispose of such divine powers that, instead of hunting yourself, you see, the whale -- or hunting yourself the -- the deer, or earning yourself the living, you can indirectly -- can indirectly be fed by some other people's governmental resources. It's like the dry milk now shipped to Korea. The Koreans, I'm told, just can't understand what that is, dried milk. They won't take it, you see. And the service committees have a very hard time to persuade them that dried

milk still can be made into liquid milk. This -- this retranslation is a miracle to the Koreans, you see. They don't believe in it, quite.

Now gentlemen, the other problem is for pharaoh to say, "The stars in the sky are moving constantly, but by my special provisions, I can make you see the stars that you only see once a year, or that you only see at noontime, at night, or in the opposite time of the year." This is the divine right of kings, gentlemen, or that is that which Caesar, or the great -- the great leader, the Huey Long, always has to offer the people. Tyr- -- tyrants, gentlemen, are not invented. Hitler is not an accident, or Stalin. You too expect from Mr. Eisenhower good crops and prosperity. And you don't elect him again if there is unemployment. So we are all superstitious in this respect. Why? What did a pharaoh, how was he able to say that the stars are the same, although they do shift? The greatest example of this is that the pharaoh looked up to that star which is the brightest in Heaven, which is rated by the astronomers as minus-60, because the classes of -- of luminosity in the star divides the star in ten classes. Who has taken a course in astronomy? You may remember that they are divided by their brilliancy into classes. But there is one brilliant scar -- star that is -- outclasses them, outranks them. Do you know which this is?


Sirius. Now that's the greatest star of the night sky for this reason. And therefore Sirius is called the "daughter of the sun." In Egyptian, her name is usually today what the books call {Sotis}. Her real name in Egyptian is a little different. It's {Soptid}. We find the book {Sotis} for Sirius. And she's a feminine; she's a lady. She's a daughter of the sun. She is the most eminent star in the -- sky, and she has today the luminosity of minus-60, which shows you that she outranks every other star in the sky. And the Egyptians made quite a good choice in saying the most important star for them in the night was -- would be this brightest of all stars to go by, to get orientation, when the sun is absent. When the father has gone to bed, his daughter is out, so to speak. And so you see they did not think the -- moon could do anything but imitate the -- as I told you, the being carried from -- by the sacred cow from south to north, but they had this other problem with all the changes of the moon: it's waxing is -- how waxing and waning, to find something in the heavens that would be more permanent. This seemed to be the brightest star, Sirius. It's a fixed star, at least.

So they had to find some rule of thumb by which it -- the identity of night sky and day sky became impressed on people. And modern man, you see, since he no longer lives under the stars at all, thinks that moon and sun together make sense. But do they? The -- moon behaves so absolutely, you see, erratic in the day -- in the night sky, that to say that -- that at the -- in the day -- in the day by the sun

and at night by the moon is a very poor recipe, because then you live in two opposite worlds. The moon-world is really one of -- of a month's duration, and the -- the sun -- the solar-world is one of a -- of a year's duration. And where are you? You are confused. You have two different calendars. As you know, the world today still spits -- split into the Islamic world, which has a moon calendar of 354 days, and we have a solar calendar. And there's no way of really unifying them, really, in any order. They don't make sense together. You are very glib about all these things, and most of our positivistic textbooks take real people's troubles not seriously anymore, because we live behind glass and brick. We no longer observe the stars. We have electric light. But these people had to live with these -- phenomenon of the cosmic, created order and they asked themselves, "Do they speak to us and tell us their laws? How do we comply with the seasons? Whom do we follow, the moon or the sun?" Certainly you can't follow both with complete identity. That's why Sirius, you see, is called only the first of the stars. The great book of star-lore, which today still, as you know, used by the astrologers in all our newspapers to give you the silly horoscope, all comes from Egypt, not from Babylon. And what does it say, gentlemen? That the night sky, in difference from the day sky, allows us to under- -- be -- to understand the order if we elect Sirius as the commander-in-chief, as the queen of the stars, as she is called, or the queen of the deacons. Queen of the deacons. And if we consider any change -- any change in the sky during the year as simply the coming-up of lieutenants, who wait for her return and while she is retired, so to speak, and takes a rest, take her place. The word "{locum tenens}," "lieu-tenants," "locotenenti" in Italian, is still in our military title, lieu- -- lieutenant. As you know, lieutenant is a man who holds the place of somebody else, for the captain. The real McCoy is the captain. A lieutenant, or two lieutenants, or three lieutenants, you see, in the company are his stattholders, the people -- you may call them -- like to call them "substitutes," but that's not a good term. The real term is "people who take his place." That's the literal translation of the Latin term, "{locum tenens}," of which you word "lieutenant" is the modern American idiomatic chain.

So the official terminology of the Egyptians, there is one queen in Heaven. And all the other deacons, constellations, stars which you see in other months of the year when Sirius is not in the middle of the sky, are called her lieutenants. So man in a breathless curiosity waits through the whole year for the Great Day of days, high great days on which Sirius will again be in command, and this is what pharaoh does, and what the gods themselves cannot do. He has his priesthood, his own vicars in every temple. A priest in Egypt is the vicar of the pharaoh, of the ruler. And the stars which are sewn every 10 days, the so-called deacons, you think today of the zodiac, that has replaced the -- the original idea of -- every 10 days, 36 times 10 days, there is another constellation in the sky. And because they come up every 10 days, they are called "{dekanus}," or "deacon." Our word "dean," the dean of the college has the same name. He is the -- the head of a unit

of 10. A dekanus, 36 deacons have given us the 360 days of the year, and the 360 degrees of the cycle in mathematics. As you know, we still count the 360 degrees. They are older than the month, than the division of the year into -- into 30 days. The first division of the Egyptian year was in 36 watches which, over 365 days, would guarantee the return of the queen into the center of the sky.

Now the fabulous, miraculous story of Egypt is this: that Sirius not only was the brightest star, but that Sirius is the star which the sun spits out. See she seems to spit out of her womb at sunrise on the day of the great flood, on July 19, 2778, and again in the year -- 1321. And again in the year of our era 139, it was actually observed, that the sun, one hour before she came out of the mountains, allowed Sirius to be at the same place in the so-called heliacal rising of Sirius. That is, the star at that moment, when there is such a heliacal rising, is to be seen right before sunrise. That's the great marriage, the sacred marriage of father and daughter in Egypt. Sun, Ra, and Sirius are both visible within one hour on July 19th, as I said, of the first year in which the -- the Egyptians find ways and means of uniting their country.

The pyramids, gentlemen, are called places on whose top Sirius, {Sotis}, and her father Ra can unite. You have heard of the -- of the sacred wedding of Zeus and Hera. All this in late Greek -- very late Greek adaptation of this great problem of -- bring together night sky and day sky in a complete harmony.

Now you see the importance of the priests, of the temples, of the pharaoh. Without their appointing the vicars, the lieutenants, without their explaining to everybody that the 36 constellations only were the subordinates, the lieutenants of the main queen, the gods themselves had no consciousness. The pharaoh becomes an important member of the divine family of stars. He has something to tell them. As he goes north and moves the heavens, moves the sun and moon along the sky, he also can make sure that the stars are, so to speak, introduced to each other -- speak to -- with each other. This is the deepest reason, gentlemen, of polytheism. As you know, the many gods are puzzling. Isn't it much simpler to believe in one god? Why has Judaism had such a terrible time to establish itself in a pagan world in which there are many gods? The polytheism is a -- is a wrong expression of the problem of the divinity in those days, gentlemen. Just as you have seven ancestors on your pedigree, on your totem, and they are fathers and sons, and wives and husbands who have preceded the living generation, so gentlemen, pharaoh has to be a member of a family. The gods are many so that the king of -- later -- of Mycenae, of Isis, like {Thesus}, can be one of them. You have a divine family. The problem of polytheism is not that you have 12 gods or 75 gods, but that you have a family within which man can speak and be spoken to by the divine powers. The greatness of this principle of polytheism is, gentlemen, that here within a social group, of gods and men, the ruler and his queen

both crowned, can speak with the powers in Heaven, and therefore also can be spoken to. Pharaoh does something for these people in the sky, and so he is one of them. The Olympic gods in Greece are only interesting because Agamemnon is Zeus-born. If the kings were not Zeus-born, or Hera-born, there would be no need for believing in many gods, because, gentlemen, many is there, as I said, not the poly- -- but it means a family, a group, an organized whole inside the house of the Olympus, later, in Greece, the -- the king can find his equals, his family, his aunts, and cousins, and brothers. And he can talk to them. Otherwise it wouldn't be important that man has relations to the divine. We need instructions. We need guidance. We want to know. And we want to be told. And we also want to do something for the gods. We want to put the world in order. We want to complete -- man is, after all, this still holds good, gentlemen -- you and I are in the world to complete it. Some very wise man has -- one very wise man has formulated it this way: man is the being that leads all things to their destination. That's the minimum you have to admit as being true. Well, if man is the being that leads all things to their destination, you are in between and betwixt the things -- already created and their creator, you see, and their destiny, for which we all hope that God at the end shall say, "Thank you" to us. Because we praise God and thank Him with the sacred under- -- sacred understanding that if we do right, He in the end will say, "Well done. Here is a good servant, and Dear Son," and He'll thank us. That's never mentioned in church, but it's the obvious reason why people act at all. Of course we want to be found not wanting, but having done well. It -- anybody who wants acceptance or recognition thinks that other people are -- have a -- have a reason to thank Him. And if you take the highest point of view, since your local neighbors never thank you, but only gossip about you, you'll have to think of some power in the earth that is satisfied with your doings and at the end, you see, sanctifies your action and says, "Well done." That probably is the creator for whom you have acted as a lieutenant on this earth.

So this idea of lieutenancy, gentlemen, is a very far-reaching one. Anybody who has -- received a calling is a lieutenant for the power that makes you a doctor, or an architect, or an engineer, or an inventor. You are lieutenants. This is still today a valid idea. Nobody has -- owns anything thing on this earth, gentlemen. As Card- -- Admiral Mehan -- Mahan said -- who was in 57? You remember? That man is -- there are no self-made men in the kingdom of Heaven, which amounts to the same thing, you see.

Now this lieutenancy, gentlemen, of the star-lore, this explains all the later astrology. That's why I bring this all up. The first idea of man -- of the Egyptians has been to divide and observe the stars as to 36 different constellations. The 36 constellations were painted on every sarcophagus, on every coffin in Egypt over thousands of years. And man passed then in -- on his way into eternity through these -- he passed by these 36 constellations during the great year of the migra-

tion of his soul. And Sirius was waiting for him as a fulfillment. If he landed in the constellation on New Year's Day where the sun of the day and the Sirius of the night could see each other, you had complete bliss. You had the beatitudes, because there darkness and night were reconciled. And the opposites met. And always man has believed in this great harmony of the coincidentia oppositorum, as the medieval people called it, the coincidence of the very opposites. For more you cannot ask. When your understanding -- your spirit is able to understand that opposites mean the same, and are at peace with each other, you have reached the zenith of understanding.

All this was discovered in Egypt. The problem to understand that behind things in opposition, things at day and at night, there was a secret harmony. There was understanding, mutual understanding, that Sirius did not rise on its own, or on her own, and Ra did not rise on his own, but that they moved in a secret understanding. And you could see this because once a year, this -- understanding was revealed. The first revelation, gentlemen, of the Egyptian calendar was that at one time the secret comes out into the open. Sirius and the sun can be seen on one day together. So from this -- this -- the Egyptians got their great bliss, their great blessing, so to speak, their satisfaction. We know the secret because the gods are good enough to let us see it one -- day in the year. If we only apply this solution of the riddle of the eternal order to all days in the year, we'll be saved. And how will we be saved? We'll know when the flood comes again, so we will not lose lives in the flood -- in the inundation. We'll be able to predict to everybody in good time when to flee from his gardenland in the middle of the valley and to go up and join the columns of workers for the pyramids, you will have a predictable, workable calendar for the whole year, if you rest your confidence on the relation of that which is secret and that which is publicized, revealed. You believe, gentlemen, that you can live without revelation. You cannot, gentlemen. The relation of secrecy and revelation changes in every generation. But as soon as you have no secrets, you have nothing to live for. And as soon as you have no revelation, you have no orientation and no direction. So the thing is in life always, gentlemen, that part of us must be unknown and secret. And part of us must already know and also be publicly known. You are, at this moment known inasfar you have been routine products of American civilization. Fortunately you are not yet known for what you will do yourself. If you hadn't this balance between the known and the unknown, gentlemen, you wouldn't be alive. If I knew everything about you at this moment, you would be as dead as a dodo. But you don't know this. You think that everything must be known. No. Only one-half must be known. The other half must not be known.

The Egyptians had, therefore, gentlemen, this tremendous devotion to the re- -- make a hyphen -- re-velation of the stars. They were not discouraged by the fact that the secret only leaks out once. And so you come to the understanding

why all the ancients had mysteries. And they had all initiation into temple services, because they were perfectly satisfied that the secret could not be known all the time, that it was only visible once, and that the tradition that it could be revealed had to be given to the people even though at this moment, the sky did not give it -- its secret away. This explains to you, gentlemen, that the Egyptians over two -- twice 1460 years believed in the propri- -- appropriate return of {Sotis} and sun at the same day on the calendar, on the -- in the same hour. They had a year of 365 days. That was -- came from observation. But as you know, that doesn't work because of the leap-year problem, because the real rotation of the earth around the sun is 365 days and 6 hours minus, I think, 4 minutes. Isn't that true? So it's not quite 6 hours, plus 365 days. And you now -- know how the people have labored under the reforms of the calendar, Julian Calendar, under Julius Caesar; and Gregorian calendar under Pope John -- George -- Gregory XIII in 1583. And you know that the English only introduced our modern calendar as late as 1752. Being anti-pape- -- popish, they could not accept the pope's reform of the calendar for 2- -- 170 years.

So the problem has been now left sight of. You all think there is no calendaric secret anymore. We know when the years will return. But all the more, you may appreciate the attitude of an empire, in which against visibility, against the evidence of every year, the eternal order in the sky was believed in.

Where is a piece of chalk, to make my own copy -- you see any?

Perhaps it's worth your while, gentlemen, to take down these dates. This is B.C., B.C., and this is A.D. Twice in their own religious unbroken tradition, the founding day of the Egyptian unity was relived. One is in the days of Moses in 1321, and the other is in the days of the emperor Antoninus Pius, of Rome, 135 of our own era. Both years, gentlemen, are very important. The Jews came into existence because of the return of the eternal year. Moses, who was very learned in the wisdom of the Egyptians, broke away, so to speak, from Egypt obviously under the impression that this was now hopeless. The iron ring of the -- the stars had come full cycle, and there was nothing to wait for in Egypt to unite the world. Egypt would always just remain Egypt. Mankind would never become one. If every empire had found its own law, then it is separated from the rest of the human race forever.

The second event I mentioned to you, because the emperors of Rome had coined, minted in 139 of our era, when Christianity already was breaking forward -- coming forward into the empire, at full strength. All the Gospels were written by that time. And the popes already were found in Rome; the great sects of the {Mationites} had already split the Church, so at that moment there was a coin minted in Alexandria with the title "aion," aion -- a-i-o-n, which we, in our

unfathomable author- -- spelling right now, e-o-n. Hard to understand this word, "eon." It's a very important word, gentlemen. It has to do with "eternal." The same root. The e in "eon" and the e in "eternal" means exactly the same. And you ought to penetrate this word, because we are dead -- dying today with the wrong understanding of eternity. You think eternity is that which has no time. But no living soul in antiquity had such idiotic conceptions of a thought-out eternity. Eternity meant the mastery over time. It meant the eternal recurrence of eons. So in 139, there ends one eon and the next begins. And therefore, the god of the eons, Aion himself, was put on this coin, to be worshiped. The order of the sky, that is eon. One eon, gentlemen, and eternity are therefore related as one expression, or one member of the family to the whole family of eons who come out of the divine potency in constant flow. Time is organic, for an ancient man it is rhythmical, it's alive. The days are 24 hours. But the Great Year is 1460 years in reproduction. One cycle begets the next cycle.

On Sunday, I read a paper here to my colleagues in which I proved to them that the translation of the King James Version is all wrong, "world without end," as you -- there know. The Latin and Greek expression is "eons of eons." For eon -- God, our God, the living God is -- governs the world eons over eons, or into the eons of eons. Now, we have to go today to school to the Egyptians to recover your right belief in Christianity. The James -- King James version is a Newtonian translation and has to do with space, and with your misconception of time, as less than space. If you say, "world without end," you assume that -- men can assume that the world is without end. That's nonsense. The world always comes to a very definite end. Any one world comes. If you don't believe this, you cannot understand any faith of any era outside the last 70 years. It's only in the last 70 years that's -- as I said, the so-called positivism has men put on his fannies in space and has not allowed him any longer to believe that God speaks through His epochs to man. Gentlemen, space doesn't tell you what to do. But time does. Youth and old age tell you exactly what to do. For example, your -- only time tells you when to get married. It is the ripeness of your nature which demands you to marry. That's an event in your time cycle. It has nothing to do with where you are. You have to get married whether you live in San Francisco or New York. But you believe that by going west, you get orientation, gentlemen. You are all lost in space. And if you translate "world without end," you'll -- will always defend -- depend on {Mrs. Desoko} of the Dartmouth Travel Bureau for your place, because you always have to find that a place { }. But you -- your explanation of your life is only in time, never in space. This place of Hanover can just as well be wrong or right for you. Perhaps you have to take a ticket and leave it right away. Space is -- doesn't speak in itself.

I tried to tell you that the Egyptians worshiped nothing in space in itself, but the recurrence of the phenomena, everywhere and all the time. The Great Year

of the Egyptians then supplies the ubiquitousness of the sky-world. What the pharaoh did to the Egyptians was to tell them, "Not only do you see one sky all over Egypt, but you also live in one era, all your ancestors, and all people to come." The Great Year, as this is called, the annus magnus in Latin, the Great Year has then been imitated by our own era, by the Great Year of the Persians, by all kind of cycles. The last application are the Olympic Games in Greece, and the business cycle of the modern economists, saying that this is written in the stars that certain events follow each other in constant order: boom-bust, prosperity-depression. That's a simple star-lore, in shorthand. The Greek Olympic Year, gentlemen, as you know, is four years long. That was a kind of shorthand for the 4 times 365 years out of which the cycle of 1460 years consists.

Heavens! My relation to chalk is certainly not eternal!

If you have 6 hours -- go {around} -- plus -- 300 plus, you see, 6 hours and 365 days, you can see that four years make one day. Therefore 4 times 365 years make the sun again back at the same position, if you have no leap day. And the Egyptians had no leap day. They had no 29th of February. Therefore, they had a year of 365 days, so the sun could only rise together with {Sotis} on the 19th of July, 1321, 1460 years after the first constellation -- { } {date or whether they celebrated in} 1319 or 1321. For four years, we are not quite sure, because four years together give one day. It's only 6 hours, you see, that every year we are behind the rotation of the earth around the sun in our calendar of 365 days.

Can you get this? One day is the result of four years. Is made circles, you see. Therefore it takes 1460 years before you get 4 times 6 times 365.

In this -- the priesthood of Egypt, the temples and the pharaoh made the Egyptians believe. In this security they rested their faith. And so men, this divine class of the scribes, of the priests, of the stargazers, the court of the pharaoh had immediate conversation, talked with the gods. This is so na‹ve you find it in every painting depicted in the pyramids. The gods speak to men, and man speaks to the gods. The same is on the -- on your cylinders of your -- the seals of the old Babylonian kings, and still in the Bible, you -- God speaks with Abraham. I hope sometime He also speaks to you. But all this today to most modern men seems childish. But gentlemen, is it? Is it not an incredible discovery of the ancients that they were able to penetrate an order for the first time in human history which would return in 1460 years? Can you perhaps feel the great exhilaration which had -- did befall men when they shouted with joy that they could figure out what they called eternity, 1460 years?

So let us be satisfied, gentlemen, with this first meaning of eternity, that you master the deviations in the sky. The first hieroglyph, probably, which the Egyp-

tians invented, was far away from their five senses. You always think that writing is something practical, and speech is something practical. I want to tell you that this door should be shut, so I invent the word "door" and the word "shut." The origin of speech, gentlemen, is the conquest of eternity with the ancestors. You remember the names, that the dead could be named, and that the living could be named after the dead. Now we come to a second order of -- in script, the first hieroglyph -- you know what it means and we find it already in the oldest pyramid: "millions of years," or "infinite number of years." That is, the greatest emphasis in the script of the -- of the Egyptian civilization, the invention of script, was the -- not to tell you, "Bring my handkerchief. I forgot it at home." You didn't write such ridiculous things at first. But on the walls of the temples you wrote with great joy that you knew the secret of the millions of years. This is the first hieroglyph of importance for our understanding of the Egyptian mentality is a hieroglyph which even you cannot have today. We have no word for it in our language. Millions of years. And it is a man who rejoices, who lifts his arm and bursts forth in jubilation, "Millions of years." That is, "I know the secret of the heavens," you see. "I'm in the know of the divine secret. The gods have revealed to me their greatest secret which no living being can ever hope to live, to experience. But we know it. In 1460 years, Egypt will be restored to the order of its beginning. And if we only comply, you humbly and faithfully with all the stations -- the service at the stations in between, when every generation is lieutenant, the priests of every generation, in this great return of the Great Year, then the general will be satisfied with our service, and the army of the republic will do its -- do right."

Gentlemen, you get here the other idea of lieutenancy. The priests in the temples, and the faithful who come to these temples act -- enact in their generation a lieutenancy of an eternal watch, so to speak, of a nightwatch, waiting for the gods to come full cycle. Our term "come full cycle" still implies perfection, that there is something to wait for.

I have to tell you this, gentlemen, because the Egyptians have quite a different relation to time as you and I have. You believe in the future. This the Egyptians could not. The Egyptians wanted -- waited for return. They believed therefore in an eternal presence. The conquest of the -- eternal settlements, gentlemen, is a new dimension of time, the presence. The gods are made omnipresent. What you say today still that God is omnipresent, is usually very meaningless, because you are quite sure that he -- you are accepted, that you can do something which He might kindly overlook in His absence. Especially the theologians always seem to me to be wonderfully sure that God does not listen in to their discussions of Himself. He is totally absent from all the theological schools in this country. And also from your -- bull sessions. You discuss the existence of God; obviously, He's not present. So that's a very strange thing. The Egyptians didn't believe that.

They believed, gentlemen, that the gods were omnipresent. They did not believe in any separation from past, future, or present. They didn't have our three dimensions of time, because their hieroglyph, "millions of years," meant that you could live in the visible presence of one star anticipating already the next. The cycle was their existence. Just as a businessman who actually thinks the government can't do anything against the -- the Depression, you see, would believe in the eternal presence of the cycle. But that's only -- seven or 12 years long, so the Egyptians were made -- and the higher up the more, and the pharaoh totally -- that the world was transparent in an eternal presence. That's why all the Egyptians, or the Aztecs look very much look alike, like eternal children living the day of the god without a dark future, and without a hidden past. The pharaoh never mentions his predecessors. Ancestor-worship is abolished in Egypt. Every pharaoh has to build his own pyramid. If it isn't finished, his son begins immediately his own pyramid ...

[tape interruption]

... from their living son. You know the totem means that the dead speak to the living. I try to tell you that in the -- in the Egyptian order, the heavens speak to the earth. But that has a greater application, still. The living there have to empower the dead to survive. Instead of the eyes on the totem pole, in Egypt you get the strange mummification, as you know, of the dead. The emperor is taken apart; his intestines are taken out, and then he is mummified. And now comes the great moment in which you can study the complete change of the notion of time in these empires, you see. This idea of -- it's very hard for you to understand because you live it too much. You live it a little bit yourself, the eternal presence, a deathless present of cycles. The son, the ruler of Egypt at this moment, when he -- buries his father, must take his own eye, the eye of Horus, and lend it to the old man, in a complete dialectical opposition to the eyes that look upon the ruler from the totem pole, you see. His eye now must look upon the dead man. That's the famous eye of Horus. Who has heard still of the eye of Horus? You can buy it in the streets of Cairo, in Egypt everywhere, a little carved thing. Have you never heard of the eye of Horus? It's a -- it's used for brooches and rings for ladies and -- even in this country. The eye of Horus. Horus is a living pharaoh. Horus is the power that at this moment unites Heaven and earth. Horus is the power that can go north, and that can set the temples down and make the priests worship and, so to speak, organize the soldiers of all the lieutenants on this earth. But Horus therefore is the only power that can allow the dead to see, to participate in this bliss of the eternal heavens. The eye of Horus must be borrowed by the dead king, so that he can see again after he has been mummified. The mummies in the pyramids, in the sacred texts which are written there, receive the eye from their son, and the son graciously says, "I bestow my eye on you, Father," which is -- would be a complete perversion if you wouldn't think that they had to do

something to eradicate the faith of the tribe.

If you did not break down the totem poles, you see, hierarchy and rule, the ruler of Egypt could not have risen above the 100 tribes of the Nile Valley. The family of the gods, gentlemen, replaces the ancestor-worship. And the fullest expression of this family of the gods is that the earthly member, the pharaoh, can use his eye to give life to the dead. If you can see this, gentlemen, you will make a great discovery. The division of ancient man in family relations, right between the small family that lives together in one home, and the large clan, where people were blood-related, through ramifications -- cousins, and aunts, et cetera, and uncles -- you all today think that's all the same family. For ancient man, down to 1100 you may say, or even to 1500, the greatest division of the human race was between the home of the people actually living together and the people related, because in every tribe everybody was in some way related to everybody else, you see, that was one clan. But the group, of the small family, was a different matter. They lived together. Now in Egypt, gentlemen, the problem for the pharaoh was to exalt his family as a small-home family, as a family actually feasting together in a temple, eating with the gods, speaking to the gods, conversing with the gods -- of his own generation, so to speak -- to exalt this little family over his ancestors. Because otherwise the tribesman of old could not change their religion. We have here the first great conversion, the first abolition of an ancient creed. And so the incredible story is that all the rules of marriage in the tribe are abolished for the ruler. The ruler of Egypt must marry either his mother, or his daughter, or his sister. Here you have the full {insonization} of this fantastic fight against the marriage rules of the tribe. I told you that the tribe had abolished incest. And Egypt reintroduces it for the ruler. Not probably at first for the other people, but in the long run, this too was done. The kings of Egypt must stay in the divine little circle of the family, because it is as members of the household of the gods that they got their reputation. Since daughter and father, Sirius and sun, meet in the sky, what should be more natural than pharaoh also should prefer to marry his sister or his daughter, or both? And we have even one case where a man actually married his mother, which is really revolting to us. If you look into Homer, you may have heard of the -- in The Odyssey, to whom does Odysseus there come in his migrations, to which king?



(The King of the Phaecians?)

Yes, who -- what's his name?


Does anybody know? What's the name of the King of the Phaecians? Wie?


Alcinos. Or Alkinos, yes, the Greek pronunciation. Now gentlemen, if you look that up in the sixth and seventh book of The Odyssey, and I recommend it to you -- well, it's very important -- you'll find there still the Egyptian order prevailing in -- in -- { } non-Greek, that which has been condemned by history, this endogamy of the people marrying their own sister and daughter against which the Bible then turns again, and which the Greeks and Romans did not accept from Egypt. There are 24, I think, daughters and sons of Alcinos, and they are all married to each other. Twelve sons and twelve daughters, I think. Which -- what -- who has an Odyssey? Who owns an Odyssey? Would you bring it to class next time, {Leslie}? We'll look it up. But you find there still the vestige of the pre-Greek order of things, when he goes to the Phaecians, Odysseus meets with an order in which the king's family intermarries. The sons marry their sisters.

Now, you must understand the profound religious reason. This is not arbitrary. That's not a joke. It's also not sensuousness. It's asceticism. This divine family must remain among the gods. And it must defy by every one point of its ritual anything that the tribes stand for. Now the tribes stand for exogamy, you see, for these marriage classes, because their own ecstatic experience is on the dancing green. Where has Egypt its corollary, its corresponding area, experience? On the New Year's Day, in the temple, you see. Now this New Year's Day on the temple unites the ruler and his family to the gods. So at that moment, he must get married. There's nobody with him except his wife and his children, you see, dignified, exempt from the rules of the tribe. And since, in order to unite the tribes, he has -- like today Mr. Malenkov -- to rise above the partisans. In any -- country, the ruler has to be more than a partisan, you see, than one-half of it. You have this necessity for the rulers to defy the taboos, to defy all the rules of a previous order. Before, it is not done, so to speak. Before, this ruler is not sovereign.

This is the tragedy, gentlemen, the tragic law of any new rule, that in some form or other, you have to defy it. George Washington, you see, at first thought he should have his -- his birthday celebrated like a royalty. That wouldn't have made a republic. So Jefferson saw immediately the point, and fought it tooth and nail, and said, "If the living president," you see, "is allowed to celebrate his own birthday ceremoniously, like the King of England, we won't have a republic." That was a real debate of the -- in the first years of government in Washington,

of -- in Philadelphia, for that matter, that George Washington, in his -- in his complete -- ignorance of -- of -- of the new situation -- it was as bad with the new administrations then as it is this year here, in Washington again -- they know nothing what government is. They have to learn day by day. And so there was this debate: "Can we simply imitate the English?" But then Jefferson said, "Then you'll have a king, because if the king's birthday is celebrated, you see, as much as a president's birthday, then this president is more than a common man elected by the voters and he cannot be voted out of office, because we have made his birthday an -- too -- an important event in the life of the nation."

This you must, for example, compare in order to understand this strange problem of polytheism, gentlemen. Animism, we said, was the problem of the tribe. Everything is alive. And everything that is alive belongs with man. And everything that is dead belongs to the other side. In the Egyptian universe, gentlemen, everything that is of the sky is divine. And everything that is not of the sky must be ruled by these divine powers. Pharaoh is on the side of the divine powers, and his clergy allows him to say so with confidence. Therefore kings and priests rise above the crowd and belong to this -- to this domestic order of the court of the gods. The eye of Horus, the abolition of the tattoo, the jewelry and the gold worn by the people -- by these kings, everything else points to you -- to the same thing that the -- there arises a power on earth that knows more than common man. When you speak of common man, that is, of course, a revulsion against the non-common man. But you first must admit that in order to discover common man, you probably -- mankind probably had to go through a phase in which there were uncommon men. We had the hero in the tribe, as the man who belonged as heir to one group, and as ancestor to another group, you remember? You get here -- you get there the superiority of the hero over all the other people. The founding fathers in our case would be the same. In Egypt, you don't have the hero. There are no heroes in Egypt. No heroes whatsoever, because you are in the same country all the time. But you have the exaltation, you have have this funny order here in this country, exalted ruler, who is -- has this funny ritual?

(The Elks.)


(The Elks.)

The Elks have the exalted ruler. Well, this word "exalted ruler" expresses best what it takes to create an eternal presence. If you wish to be independent from the prejudices of the past, if you wish to fulfill your day's task, as it comes today, you have to have somebody who sets it in motion. And that is in this order of the

Egyptian what our president is today with his message to Congress. The New Year's message of the emperor of Egypt, or the emperor of Mexico orients the people and tells them what and when to act, under the rule of the stars, and for this, all former order had to be destroyed.

Thank you.