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

...at time the temple of Apis could have been built. It would have just meant that in the Roman Empire, to which Alexandria belonged, there was then a victorious march of paganism. However, 395--I also told you--was the time when St. Augustine wrote The City of...

[tape interruption]

...and said that...

[tape interruption]

You haven't even understood that much, that the one part of the globe, of the firmament which is left out from our visible constel- -- movements of the stars is the North, where the stars never set. The Northern Star you can find every evening, can't you? How do you get the Northern -- how do you find the Polar Star, { }? What do you do to -- to meet -- to -- see the Polar Star?

(Follow the Great Dipper.)

Ja, and then?

(Then follow the pointer stars.)

Ja, you know something. The biggest star in the sky at night is which star? Which is the most luminous star?

(Sirius.)

Sirius, gentlemen. And that comes from the spreader -- Seirios, Greek. You don't have to know the root. But you cannot write Sirius, as one of you has done, the rep- -- again, a man in his report -- Mr. Davidson, where is he? -- writes "Syrius," because the only word has con- -- can connect with Sirius, the -- the star, Sirius, is the country of Syria, obviously. Well, the name of the star, Sirius, has nothing to do with this, gentlemen. When a man writes a report, he simply has to look up his spelling. He cannot spill this out -- like beans, and write, "Syrius." I -- I must say, when a -- the -- the biggest star in the night sky, if this is unknown to you, I don't know, again, this has nothing to do with humanities; it has even to do with your beloved science --. Then Mr. Mitchell--where is he? Not here?

({ } Mitchell?)

Mitchell. You write -- instead of "Montezuma," you write "Cortez."

And then a -- a -- I think a more universal mistake, and a -- that's -- something I think you should then throw out, and not use it. There are difficult words like "symbol," which perhaps are beyond your understanding. I have a hunch that -- this -- this word "symbol" better should be avoided between you and me. And I have tried to do so. We can live without symbols, perhaps the word "symbol." But if you use it, you have to use it right, here.

This number of the -- of the Olympic Games, every four years, you see, I said is the same as -- is -- is four times 365, so the day and the year are symbolized as the same. Well, they aren't symbolized as the same, but they are symbolizing the same. Isn't that right? But active and passive are confused. I have had the feeling that the world is sick. How can it happen that you wri- -- say that the day and the year are symbolized as the same? They aren't. They are -- they themselves are the symbols.

So that's the -- only goes to show that the American language is -- has broken away from English, totally, {as} such difficult words as "symbols" are just beyond your associations. Wouldn't you agree that "symbol" is -- today bandied around, and --? It's the same with the word "myth," of course. I've tried to -- to give you some help in its use, so that you do not fall into the trap, this cheap use of -- myth is everything, from shaving cream to Elvis.

So now, let's go on to the next symbol. Mr. {Michelsen}. Is he here? Would you be good enough to { }. Oh, you don't want to, huh?

(Well, { }.)

Well, how do you feel? Here is some long letter. I haven't -- you see, hadn't seen this. You -- you -- you tried.

({ }.)

Symbolized by this report.

(I'm afraid so.)

Well, that...

[tape interruption]

I'm very glad I -- I found out about you, because without reading your

letter, {Michelsen}, so it's perfectly okay.

Gentlemen, the breaking of the taboos of the tribe on -- of Egypt is the first concern of the new order of Israel. And therefore, if you look around in this room, you find all kind of vestiges of Greek and other artistic endeavors. But nothing Jewish. The Jews make the sacrifice of no art, no painting, no graven images. The abstemiousness of Judaism is that there can be no divinity in the visible world, if you want to preach the coming of the Lord.

The Jews have created that on which modern science is based: the dismissal of the world as purely the world. Not the container of God. There would be no physics today, and no chemistry, if people still would believe--as in Greece--that the -- Artemis was the goddess of the woods. Because then you cannot analyze wood. You have to sacrifice to the goddess of the forest. You don't know this.

You always are told that the Greeks are the creator of modern science. That's nonsense. They were not. In the year 100 of our era, at the end of the Greek cycle, the Greeks were back to all kind of superstitions, and science made not the slightest progress. There was no research going on in the Roman Empire. But the Jews created this freedom that the Egyptian cosmos, or the -- Chinese cosmos were nothing compared to the Sabbath rest of man's soul with God, that man could look down from God's seat into the heavens with astronomy, and into the earth with geology--let me say--without being overawed, and following the commands of the -- some stars, by marching in an astrological, vicious circle, you see, wheels within wheels, years within years, Great Years within Great Years, revolutions within revolutions, horoscopes within horoscopes, constellations within constellations. Of all this, the Israelites have freed us. You are not under the rule of the stars. If you are, you are just an idiot. And you are not under the rules of your ancestors. The dead do not judge the quick.

Now the breaking of the taboos in Israel -- I wouldn- -- would like then to -- then to say, consists first in abolishing the speech of the pictures. The Hebrew -- Bible is written in a new alphabet, in an alphabet that has no pictures. The great basis of the Jewish Revelation, of the Jewish Bible is that it is not written in hieroglyphs, and not in pictor- -- pictorial writing, you see, but in these abstract letters which are purely, as we call them, phonetic--as you know, the consonants, the syl- -- it's a syllable writing, without any claim of sanctity. The -- here, the Chi- -- the Chinese, or the Egyptian lettering is the way by which you recognize an Egyptian or a Chinese. That is, he must bow to these pictures. And the Hebrew alphabet is merely one of pure sound. It is nothing, dismissed as worldly.

So we find that Judaism begins with a secularization, with a dismissal of certain bonds by which the cosmos is sacred. It's desecrated, gentlemen, that which is not sacred.

And if you would begin to imagine that these words, "secularism," and "worldly"--"world"--are -- must be penetrated by you, then you will understand that the word "world" itself had to be created. For the tribe, the corpse of the ancestors, the eye of the ancestor, his arrow, and his mask were sacred. For the Egyptian, the Nile was sacred, and the stars were sacred. For the Jews -- whose God had created Heaven and earth, neither the heavens nor the earth are sacred. Can you see the immensity of this step? God is sacred, God is called in the Bible time and again, "the Holy One." And you know the -- all this -- I hope you all know the great hymn, "Holy, Holy, Holy." Now you must read this word "Sanctus, Sanctus, Sanctus," in the Mass--or in this Protestant hymn, it's translated into this Hymn 250 in the Congregational Hymnbook, "Holy, Holy, Holy"--that this is a victory over the many sacraments, and the many sacred things, you see, that the tribe and the -- and the empire had to worship. The golden calf, for example, you -- you see. I only have to tell you this: nothing visible is sacred. Nothing visible is sacred.

Another way -- { }. The price paid for it is: no art. No art. As you know, to this day, the Muslim have inherited part of this taboo that they are not allowed to give graven images. Now gentlemen, this has great importance even to our days. I give you a little continuation of this breaking of the taboo in the Christian era, which after all translates Judaism into -- brings it into the pagan world. It was forbidden in the Christian Church to paint a picture of God the Father down to 1100, in the West. And the same taboo, the same no-trespassing -- was retained in the Russian Church, in the Greek Orthodox Church down to 1600. The rifts in the Russian Church, and the driving-out of the sects in the 17th century had much to do with the resistance of these fundamentalists in Gre- -- in the Eastern Church against this insolence of Renaissance to depict, to paint God the Father. The Christian compromise was from the beginning that the Son, who had become man, could be painted. But the Father could not. And that is the compromise between Israel, you see, and the pagan world. That in the Trinity--and that's why there has to be the Trinity for your understanding of the divine--God the Son can be painted. If the Fa- -- God -- if the Lord is reproduced, gentlemen, in the green pastures, that's the end of Christianity. If He can come onto the s- -- up on the stage, that's just funny. Gang-way for the Lord!

That's a joke, and I think a very poor joke. It is on- -- can only come from this condescension the white man has in this country for the Negro. I think the Negro was -- know -- Negroes know much better that God cannot be seen, because they had to believe in the invisible God in their slavery. There was

nothing around them which -- pro- -- pro- -- professed anything divine, in the slave-gang in the -- in Georgia. So if you don't believe in the invisible God in prison, or in a mine, or in a concentration camp, you are lost. Very easy for you to believe in God in your little church, or in St. John the Divine. It has nothing to do with God Himself. It's just a superstition.

God is invisible, or He is not God. That must remain, gentlemen. That's the contribution of Eg- -- Israel. As soon as you think that God can be painted, you are ridiculous. And worse than this; you are blasphemers. And that's as true as it always has been, and it will never change. This country is just full of blasphemy in this respect. -- You just can paint God.

Mr. -- Mr. Orozco had a very fine feeling for this, when he -- and he had to say something about God rejecting mankind on this continent four times. But he changed the -- the appearance. The -- he has God twice as a -- in a naive way, as a -- as you know, the white father. And then at the end, he has Him as Christ. And in the middle, he -- he, when he gives the little red schoolhouse, and the American, you see, situation, which he also wants to reject; it is in a, so to speak, invisible way, that God laughs at this hypocrisy, and Phariseeism of America. So I mean, he -- you can -- the study -- and at the end -- I think he fails at the -- in the final picture of the working man, this Mongolian tribe reading -- reading a book. He himself said that he didn't have -- didn't paint what he had in mind to paint. And it has remained, so to speak, inarticulate.

So Mr. Orozco I think has tried to give God more than one appearance in order not to be caught in any one stable image of the divine. That would be a long story to study, and I think any -- who is -- majoring in the arts? Anybody in the arts department here? It's a great -- would be a great theme. The greatest, perhaps, at our -- this moment, gentlemen. One of the reasons why the artists today go abstract, and have this abstract art, you see, has of course to do with their deep feeling that the visible must not have authority for their spirit. It's a kind of attempt, you see, to -- to get behind the graven images, behind the depiction of nature, as though this could be divine. It's a -- neu -- new attempt to let the world be the world. And the world is not sacred, you see. And the world is not law.

So our modern crisis in the -- in the pictorial arts is of very great significance, and deserves your respect. These people are -- wrestling with a profoundly religious problem. And the 19th century and -- and Life, that photographs religions all over the world, just show you in what a dead avenue we have gotten ourselves. They would like to photograph the future. Of course, they would. They asked me to do so. They wanted -- I -- they -- I was asked to write a series of articles about the future, and they wanted then to have the photogra-

phies of the houses in which the people of whom I had fa- -- fathomed to be ancestors of the future, where they were born.

"Well," I said, "these houses in which they were born, they have to leave behind. They have to fall dead into the ground. That's the past."

If you -- if you -- if you give the birthplace of somebody who deserves mentioning, you see, then it is to show that despite the fact that he was born in Hannibal, Ohio, he became Mark Twain.

There is a difference, gentlemen. People who believe in the coming of the Lord are everything what they are, despite their environment and their background. And the men who never become anything are everything because of their background and their environment. Their environment is Egypt, their background is the tribe. If you are a tribesman, you are what you are, because you are -- your grandfather's grandson. Isn't that obvious? If you are an Egyptian, you are what you are because you live in Egypt. But if you are a child of God, you become what you are, despite the fact that Moses is born -- was born in Egypt, you see, and Abraham was born in -- Ur, and in {Harar}, lived in {Harar}. He became Abraham, the man who lived by faith alone, and was justified not because he came from {Harar}, or because he was a Semite, but despite the fact that he was a Semite, and despite the fact that he came from {Harar}, Ba- -- in Babylonia, in --.

You all have to make this decision, gentlemen, some time in your life: some good things we are, because. And some good things -- better things we are, despite. Perhaps you take this down, gentlemen, that Israel is the -- is the creation of the despite. And Egypt and the tribes are the cre- -- they are the orders of the because.

So gentlemen, Israel has as its greatest celebration the Day of Atonement. What is atonement? At-one-ment. And therefore it is the day at which Israel is excused, because what is it to excuse? To break the causes. Israel is the people of God, despite its shortcomings that it has 12 tribes and a country to defend, little Palestine. Despite. Therefore it needs a day at which it rests assured that although it has to breathe, to eat, to live, to plow the -- till the soil, as any other tribal nation, to beget children, it still is ready for the coming of the Lord. Can you understand? That the -- to remain -- seem free, and fleet-footed, and to be ready to leave one's homeland and one's ancestors is the sign of the faithful. And therefore the Day of Atonement is the centerpiece of the Jewish faith, the Jewish unity, that there is one day in the year where all the vows, all the environmental and background dependencies are shelved. And man stands ready to face a new future.

"Excuse," gentlemen, is an important word. Those of you who have taken Philosophy 9 may remember that I always speak of "excuse" there, too, to do away with the cause. If you say, "Excuse me," after you have -- tread on my toes, you mean to say, the -- your treading on my toes would cause anger, you see. Now you say, "Excuse me," so that this anger may not come to pass as a natural effect of your treading on my toes.

Any excuse then breaks continuity, gentlemen. And Israel stands before God as excusing the Gentiles. It makes excusations, excuses for the rest of humanity who are fallen into their country, into their environment, or fallen into the worship of their ancestors. And that is the function of Israel, gentlemen. On the Day of Atonement -- it is like sitting on the other side of a balancing -- beam, you see. These people, by gravity, sink down into the slums -- slime of Egypt--or into the curbstones of New Yo- -- sidewalks of New York and become New Yorkers and -- or Americans--and the Jews then stand on the -- or sit on the other side and try to connect again these localized, and these nationalized, racist groups to their destination. It's a terrible wrestling match. Can you see this before you? That the excuse the Jews make to God for their fellow man is that they don't know better, and that He should be patient and come again, and eradicate these chains by which the Egyptians are nothing but Egyptians, and the Americans nothing but Americans. "Let us be better than Americans," is the Day of -- as the Day of Atonement says, and "Let us be better than Irish Presbyterians."

This is very practical, gentlemen. You have to have in every society, whether they call themselves "Jews," such people who are waiting for the coming of the Lord. In this country, the Quakers play this role. The function of Israel, of course, today is with the Mormons. It is with the Quakers. It isn't at all now limited to those who say the -- or know that they are Israelites. The true Israel is wherever this atonement is celebrated, and lived, and the price is paid for it. What's the price the Jews pay for it -- this, gentlemen? That's the law. The fence of the law breaks all the myth of their environment. When a Jew dines with a -- with a -- a tribesman, a Bedouin, he doesn't eat what the Bedouin eats. So the myth, that this is the only order of life, the tribal order, is broken. And when a -- Jew lives in Egypt, he doesn't celebrate the Egyptian New Year, but he has his Day of Atonement instead.

So gentlemen, the law -- the Jewish ritual, the Jewish--how do you call them?--eating -- eating, drinking proscriptions, this is an aggression, an act of hostility against the mythical order in -- which in the pagan world prevails, that you have to do as the Romans do. And the Jew says, "I won't. I will not do as the Romans do in Rome. I will do otherwise." He does not claim that the others should join him, because he is the living protest against their taking their ritual

as sacred. And he says, "It's just worldly."

So gentlemen, the fence of the law around the little, little, little, tiny 12 tribes of Israel is an attempt not to proselytize, not to break down the ritual, or the nationality of others, but to debunk it as being merely worldly, as being secular, as having not the right to say that -- to use fork and knife is sacred. You can also eat with wooden sticks, as in China, can you not? But as you know, in a society that is limited to itself, you have to -- every little break of the table manners already excommunicates you, for example.

So the discipline of Israel is remarkable. By not eating -- by not eating the -- the pigs' meat, they simply excluded themselves from the temple services of the empires, because the -- of course, the pig could be fed very well in all these temple yards for sacrificial purposes. So this meat was the first available. And so with all the other proscriptions.

Gentlemen, the law of Israel does not make sense in itself. It's the breaking of the taboos of the tribes and the empires. And this purpose it has served. Do not try to rationalize and say that pig -- pigs give you trichinosis. And that's why the Jews had hygienic rules of this kind. That's one of the silliest explanations of the Old Testament, but it has been the prevailing wind in the last 150 years, when people lost their mind, and became insane. And they called it "scientific." Because they tried to explain away the whole grandeur of the Israel enterprise. Israel's enterprise is not to be a people by themselves. It is not a -- the attempt to be a nation. It is not the attempt to have a special religion. It is nothing of the kind. It's an -- attempt to tie back the whole of mankind to its destiny. And -- since 1900 years, all Christianity has taken in some of these Israelitic powers--and as I told you--I have just given you the Latter-day Saints, or the Seven-Days Adventists, or I could give -- or the -- the Jehovah's Witnesses--they all are branches from this tree of atonement. All these Je- -- Jehovah's Witnesses, today, what they do is preach you that this world has to go, to which you belong. That's nothing but the world. And you say, "But the United States, that's sacred, is it not?" So you have the -- again this balance of power in your heart; you have to wrestle with the amount of devotion which you owe your country, and the amount of freedom with which you can escape from your -- country. The -- the relation between cause and despite is always a living man's, you see, endeavor. You always have to know why -- when do you act because, and when you act despite. Is this clear?

To show you in which -- subtle manner Moses went about this, I come back to the seven generations, and the 12 tribes, and the Sabbath. The naturalistic explainer- -- -plainers, of everything in Israel who said, "Oh, they just had one God in their desert, and they had -- nationalistic tendencies," and so on, have of

course also held that the -- that the week, the Hebrew week, was nothing but an astrological derelict of -- of the lunar cycle. Now gentlemen, it so happens that seven days are not one-quarter of a lunar cycle. You know how long a lunar cycle is?

({ }.)

Wie? Oh no, it's 29 days and-a-quarter. And -- it's one of the big lies. I have tried to show this in "360 and 5" that man at first was interested in a lunar calendar. He wasn't. He was interested in a solar calendar, in a sun calendar. The Jews have invented the week, gentlemen, in antagonism against the astrologers. The week is the expression of their contempt for astrology by one little trick. You know what the trick is? What's the difference, gentlemen, between the subdivisions called "month," of a -- lu- -- solar year, with its 12 months, and the revolutions of the week in Judaism and in Christianity? Can you find out yourself--you know it, but you have never thought of it, because you are too -- of course, too proud for looking into these great things of the -- which surround you and which keep you free, and which are threatened today, because you don't know how delicate the balance between freedom and law is, in your own life. What is the difference between a week, gentlemen, and one-twelfth of 360 days? You remember that a month is one-36th or one -- one-12th of -- of a -- 360 days, and then the 5 days extra of the New Year. Has the week of the Jews anything to do with that? What's the difference?

({ }.)

Gentlemen, on December 31st, 1957, this year will end. Has this any influence on the week? Has this any influence on the week?

(No.)

No. That's the great innovation of the Jews: that the weeks, and the Sabbath, and the workdays have absolutely nothing to do with the 365 days in the heavens. It has nothing -- is nothing celestial. It is God's and man's atonement, that they are working six days for themselves, bending over their plot of land, and looking out for their family subsistence, and then look up one day to the Father -- dear -- their Father, who is beyond Heaven and earth, because He created both. And therefore, gentlemen, this little fact--that on December 31st it is Monday, and on January 1st it is Tuesday--is your own mortgage of -- to -- to liberty. Your own relation to spiritual liberty that you are not astrologers. It is very small. All Judaism is small. It's a tiny speck on the la- -- map; it is a very small thing; and it is one-half of mankind's history. Israel is tremendous in its significance. It is nothing as to numbers. Why must this -- this lawyer, Mr.

Dulles, with all his lying, and shilly-shallying, and so --? He must respect their existence? You can't get out of it. He's bound by history to respect them. He would love to have them erased from the map of the world. It can't be done.

Why do -- has it to be s- -- -olerated? It's like the Tennessee Valley Authority, and creeping socialism. Even Mr. Eisenhower had to bow to the existence of the Tennessee Valley Authority, because it represents the next step in mankind's integration of power. You can't go behind it, because you love 1860. And the same way, the -- Judaism is the future. You cannot let this -- Near East backslide into feudalism, and the slime of the Nile, and the Bedouins, and Ibn Saud's sla- -- this slave-holder's tyranny. You cannot. Even if you like to, even if you are bound by all material interests of oil companies, and so on, to do so, because even at this moment the Israelites represent the future.

No, gentlemen, the week which the Chambers of Commerce at this mo- -- moment want to take away for -- from you by saying that you will have a predictable year, and that in every year Sunday will be in the same day of the month, and so on and so forth, these fantastic plans of our planners, you have to {-- strike} them. Your own soul is at stake, gentlemen. God is only God beyond Heaven and earth, if your year--at least, the week--is not dependent on any constellation in the sky. If -- Monday is Monday, because it follows the day of the Sunday, and it follows the Sabbath day. And the Christians of course have inherited this from Judaism, that the week rolls beyond -- across the years. Use this word "roll" in your notes. It rolls on.

The Jew -- the week, then, gentlemen, of -- the rabbis don't even know it; all these liberal rabbis have lost their -- their -- their story, their great story: what a week is. A week is not a part of a month; it is not a part of a year. It's something independent. It is that part of time by which you and I are allowed, you see, always to break out of Heaven and earth, and to approach our maker. Don't you see that only through this Sabbath, does the creator become reality? If you wouldn't give Him one day, in which you are neither an astrologer, and a stargazer, nor a tiller of the soil, you see, God wouldn't be believed by you. He would not have any power in your life. And if we would alter the weekdays, each -- first of January, we would express our belief that the sun really makes our lives, and our work, and our rest. Can you see this?

Oh, it's a conspiracy, gentlemen, that in no textbook is it even mentioned, because we are all Greeks. All our science is Greek. And the Greeks of course have inherited from Egypt the pure astronomy, you see, and think that time can only be measured by the stars. The week is not measured by the stars. This is the first insight you must gain, gentlemen, that Judaism is anti-astrological, as it is anti-mythical. Anti. It doesn't want to have any such dependency.

The -- the -- the corollary of this attitude of course is that the Jewish New Year, and the Jewish New Moon had to be observed on the spot. We talked about this at Easter-time, that Easter also is something really observed. The full moon after the equinox can be seen this year, 1957, in the sky. And you can -- make sure that God this year wants it this way. If you have astrology, with 1460 years of ephemerities, of -- of astronomical tables, and lists, then you predict, then do not rely on your senses and on your life -- of today, but then you are just caused by this wheel of -- within wheels, which comes back with certainty, you see, in a mechanical way. The Jews said, "Beware of any such predictors. Our prophets have taught us that we must not have stargazers. We must not have ivory towers. We must not have observatories. But here we stand," and as soon as the New Moon--the 12th and the 13th in the year appears--messengers were sent out from Jerusalem to the whole of the Jewish Diaspora to say, "Now celebrate the New year." It's an observed thing, the New Year, in Israel, and not a predicted thing. It's a -- { } you even may say. It's a -- at this moment, God is still free to order the fact. Perhaps this year the New Moon comes another day. They would -- you see -- they were very consequential, very logical in this sense, that they said, "No."

Another way, gentlemen, of breaking taboos comes from the consideration that they had to get out of the tribal order. In the tribal order, the father has the total authority, the ancestral spirit, over the living. And therefore he must, in order to procreate the virtue of the past, he must dispose of the lifeblood of the year. Human sacrifice--you just have to look at the Orozco fresco Number 2, downstairs--human sacrifice is essential to the strengthening of the spirit of the ancestors. That's the altar. The blood on the altar, you see, harks -- respects the ancients, and the young have to expiate for all their crimes by giving their life for it. Iphigenia in Greece has to be sacrificed so that Agamemnon can go to war to -- against Troy successfully. Have you ever thought how inappetizing these nice Greeks are, they -- seem to you so beautiful. But it isn't so very nice that the father sacrifices his son. Tantalus sacrifices Pelops, and gives them -- to {eat} to the gods. And Agammemnon sacrifices his daughter. Gentlemen, the tribes are horrid, because the future is sacrificed for the -- to the past.

Now the Is- -- Israelites want to say that a future "is sovereign. God is free. And we, His children, are free." So Abraham is shown how he is tempted, as Jesus in the desert. He is tempted to slaughter his -- Isaac, and to think he's just another tribal chieftain.

And so he says, "Yes, I go and slaughter Isaac." And then at the last minute, he learns that blood- -- the times of bloody sacrifice is over, that Israel is not meant to become one tribe, but become the peoples of the earth. And there he gets his great prophecy that "he shall people the earth like the -- with the --

with the grains of sand, his progeny shall be." And it has come out, gentlemen. We are all Jews, we like it or not. Spiritually, the pope has said, 50 years ago, a great pope in Rome has said, "Spiritually we all are Jews."

There is nobody in China, gentlemen. Mr. Mao of course, is Jewish {infiltrator}. He's a Marxian. And if Marxist -- Marx believes in the future. And that -- nobody believed before in the future. And he has this from his Jewish ancestors, from the prophets. That's why you cannot proselytize Mr. Mao, the Chinese, with this little bit of -- of standard of living which you have to offer, with your Egyptian fleshpots. It will make never any impression on any Chinese, gentlemen. We have to become Christians if you want to convert the -- the Chinese again to some cooperation with yourself.

400 Million Customers was the satan- -- satanic book written by a man in this country 40 years ago -- 30 years ago, in which he pros- -- propagated that we should lure all the Egyptians in smoking cigarettes in -- by sending millions of cigarettes cost-free to Egy- -- to China. And once they get the custom, they -- Duke Tobacco Farm would be safe. This is satanic. That's Egyptian, gentlemen. It's a famous book. All businessmen loved it. 400 Million Customers, it's called. I recommend it highly, for knowing in what world you live. 400 Million Customers -- who can resist?

The Jews could resist, gentlemen. The Jews have resisted this lure of the 400 million customers, and that's their merit. Can you understand? The -- the Jews introduced circumcision. And that may seem to you a very crude custom. The children are circumcised in the -- in the first week of their existence in -- Israel. And the Gentiles, by the way, now too. Why? In the tribe, gentlemen, the -- all the ritual around the -- the sex were used on the -- dancing-ground to introduce the young into the orgies, the dances on the dancing-ground of the tribe. Therefore, circumcision had something to do with grow- -- with becoming adult -- with manhood, with becoming mature. So the Jews said, "If we leave it to this age, in our own environment, in our own group, then the growing -- becoming a member of Israel will always be surrounded by these cruel rites. Let us advance it. The baby knows nothing of this. So it can -- no -- not one of us can defect and become a tribesman, because the most -- incisive--literally, incisive step--the painful initiation has already happened at a time when he has no memory for this.

This is the great wisdom of circumcision, and to anticipate such a breaking of a taboo by Christianity, as you know, the -- John the Baptist baptized the repenting ones, after they already had lived. It's a similar idea of having a rite coming later. And that's why we have children's baptism. And that's a refutation of the Baptists in this country, that for good reason, the baptism should not -- by

water should not be with -- confused for the baptism of our heart in fire, for the baptism by fire, you see. So you give them water baptism as a -- to the child so that the grownup can undergo the real baptism of fire.

This is exactly the same idea of the Jews, that they demand that the baby is circumcised, you see, so that the grownup boy or man can enter atonement, and is not confused, because there is such an important ritual like circumcision hitting him in the middle of life. -- You look at me. Can you follow?

This is one way then, gentlemen, of -- of the breaking a taboo by advancing it, and by thereby making it unimportant. It's innocuous. -- If you have done it at a time when it doesn't touch your soul, when you do not -- when it is, you see, just done, and it has lost its sacred character. It's an act which others have performed for you, as -- circumcision.

Perhaps we br- -- have a break here.

[tape interruption]

Now we have mentioned writing. We have mentioned circumcision. We have mentioned many such ways of eliminating the -- sacred power of -- of Heaven and earth, and of ancestry upon the mind and the heart of a living member of Israel, so that he may resist the temptation of hanging back, and thinking that this country is already the destiny of our creator. "He created Heaven and earth" of course has also the impact that He didn't create the United States, unless they remain a part of Heaven and earth. So it works both ways: if you believe that God created Heaven and earth, it means that neither Heaven nor earth has sanctity, but it also means the other way around, that no smaller part--for example, the sun, or for example, America, or for example, Albania--has claim to your complete loyalty.

The law around this Jewish people has kept them going as perceptible, perceiva- -- how would you say, of making themselves felt.

When Frederick the Great of Prussia joked with a ra- -- with a Christian minister, and said, "After all, you have no argument for the existence of Christianity," the -- the man, this Christian minister, with great presence of mind, answered, "Oh, yes, your majesty. The Jews. They are our demonstration of the existence of Christianity." It is -- the only demonstration today that Christianity is not a myth, gentlemen, is that there are Jews from whom Christianity has spread. It's quite important, but it was even more important in -- in antiquity, that the Jews were the only group that said that the gods of the pagans were not God, and the spirits of the ancestors were not the spirit.

We have a report of Roman historians, gentlemen, by which -- in which they say still in the days of Christ that the Jews had managed to keep the name of their God a secret. I think that's a very pertinent remark by which you can imagine the role of Jews in a non-Christian world. In a -- all pre-Christian societies, their function is to say that all the named gods--Isis and Osiris, you see--have nothing to do with the true God.

If you read the Bible carefully, you will find that the gods of the Gentiles are always acknowledged to be gods. The word "gods" occurs in the Bible. But God is not any of these gods. God, the true God, the only God, is the God who has created Heaven and earth. The celestial or earthly powers, Demeter and Zeus, are not God. They are demons, spirits. They are gods.

I think I must tell you this, gentlemen, because the future of the human race is bound up with your power to understand polytheism, the many gods of science, of sports, of Dartmouth College, of alumni feelings, of family feelings as real gods. They are gods in your life, gentlemen. You follow them. But you must know that they are not God.

I want to bring out this very clearly, gentlemen. In this sense, we are back to antiquity, that we can no longer understand the world in which we live, if you do not see that at any moment, some part of the world tries to act like a god in your own life. America at this moment tries. This -- this textbook, The Americ- -- History of the American Nation irks me terribly, because it attempts to create a pseudo-god. There is no American nation, fortunately. We are bigger than a nation. If you -- however have to learn a history of the American nation, we'll have the next world war, because it is a deification, without any reason, of a part of the universe, you see, of a part of Heaven and earth, and certainly made separ- -- into a separate thing which has no common language with the rest of mankind. You see, we cannot afford this. The English have an established church, so Britain is always a Christian country. The ki- -- queen is called the "defender of the faith." But we have an agnostic country. Officially, American doesn't know anything of the existence--the government of America--of Christianity, of Judaism, of God -- the living God. We have suppressed all mentioning of -- of the creator of Heaven and earth, in our documents. The Free Masons have looked to that. And therefore, if we say "the American nation," it is suddenly a godless nation. Because "nation" is a pagan expression by itself. It -- we have no document now in our Constitution which connects America with the creator of Heaven and earth.

And so you see this -- this -- today this desertion, this defection. You see that the Chamber of Commerce here is urging upon us a purely mechanical calendar, where the week would have no -- be enslaved by the year. That's just a

-- shows you the total blindness and deafness of these businessmen in this country. They don't know what they're doing. They go to church, and at the same time, they disconnect the established order of America with this gain of freedom from nature, from environment, from the heavens, from the sky, from science, from all this nonsense, this second- -- not nonsense, but second-rate orders. They are only second-rate.

And nobody sees how we are backsliding today into a time which has never before existed in this country, where America goes purely natural. Gentlemen, a natural country has to be destroyed, because it is a stumbling block to the coming of the Lord. You cannot live by nature, as a mere nation. You can live as the New World. You can -- we can live as a melting pot of nations. We can live as the heirs, as we were proclaimed in 1780, the heirs of -- of Japhe- -- Japheth, Ham, and Sem, all the children of man, coming to this country and forming a new commonwealth, and a new unity, a fraternity. But you cannot live by a History of the American Nation. Then we have nothing to offer the rest of the world. Then we only look at China as a market for 400 million customers.

And you are in this danger, gentlemen. It -- it is your business to stop that nonsense. If you don't, you will be cursed. And I mean cursed in every sense of the word. Nothing you can do will then be of any avail. The Russians and the Chinese will line up against us, and will -- first take -- of course, get Asia--that's very simple--and then they will isolate us, and finally throttle us. At this moment, the Americans have given up the spirit of God. They want to have the spirit of their ancestors, 100 percent red Americanism, or they want to have the spirit of your environment, 48 states within this little, tiny speck of continent.

What's your offer? What's your connection with the rest of the human race? It has always been the glory of the United States that they were the avantgarde of the reunification of mankind.

So it's all very practical, what I've tried to tell you, gentlemen. The relation of Israel, Egypt, and tribe in your heart is eternal. There is no human being that does not have to make this same decision between -- atonement, at-onement, with the coming will of God; its loyalty to his environment, his country, his soil; and his family, his ancestors. You all have to make this decision. I have to make this decision. Every one of us.

So have I tri- -- I have tried to -- to tell you that this Egypt, Israel, and -- and clan, totemistic clan is nothing outside of your own existence, gentlemen. You realize it every day. Every letter you write home is clannish. Every course you take here is Egyptian. And -- and every plan you make for the future, every choice of profession, or of marriage is -- is Jewish. Nobody can get out of this.

Therefore, all these attitudes of life had to be created in antiquity as possibilities, to be offered everyone. That's the greatness of the story.

Now this story of Israel in itself, of course, had to gain time. And the result of this time-gaining process, which from -- was exactly as from Horus to Apis. I have tried to tell you that the Egyptian history was the same Egypt, all forever, and yet a turning-around from one aspect of Egypt to the other. And you remember that we made it into -- in four points: Horus, Ra, Osiris, and Apis.

One of the reporting gentlemen didn't understand this second step at all. He said, "Seven hundred years after the -- Horus, the people discovered that the sun was rising in the East and setting in the West." They had discovered this before. I mean, such childish remarks should really not be made by you. The sun rises for several hundred thousand years, I suppose, and sets.

No, I -- the story was, as you remember, in -- in Egypt, that the domineering group, the entourage of Horus--the followers of Horus--the mighty warriorking, the falcon who flies from the South and carries the sun on his wings to the North, had no practical application in the life of a peasant who just plods along on the Nile River from one shore to the other. And it was paying attention to his vision which led to the pharaoh's condescension to say, "Now, you'll understand that this -- I -- me, Horus, the loyal falcon, I am with you as the son of Ra. I behave as -- you see, in the -- in connection with your experience, that the great truth of life is the daily movement."

And I think I should mention this to you, gentlemen. The sign for Ra, the sun, in Egypt is the sun -- sign also for one day. But the sign for the year, and for Sirius, is the pyramid. In other words, gentlemen, the year is not called with any symbol of the sun. That's why we know that Horus is older than Ra as a political figure, as a -- as an idea, as a dominating symbol for the Egyptian order. Because the Egyptians were out to organize a year economy, an annual economy, the concession made to the peasant is that Horus also enters the daily life of -- of ceremonial living, you see, from morning to evening. And therefore it is terribly important--I told you, there has never been sun-worship in the world. That's one of the orgies of modern anthropologists. This means "day." Now a day cannot be politically important. The days are not organizable. They are too short. But they are important for the daily experience of -- of laborers, of children, of families, of workers. And I think it may help you--that's why I thought I should come back to this--to know that the hieroglyph for "day" and the hieroglyph for "sun" in Egypt proves that the sun was not the organizer of Egypt, ever. Can you understand?

We have now a parallel development in the Bible, itself. The Bible is 24 books, and the first part of the Bible are the five books of Moses. And they deal

with the establishment of Israel. And that corresponds to Horus, to the phase of the founders; the heroic age; the days of Washington, and Jefferson, and Adams. The second phase is the story from the -- Joshua to--we may say, to Josiah, to make a pun. That is, the story of taking the -- up the settlement and -- of the Promised Land, leaving the desert, and taking upon themselves the plight of staying put, and waiting. And the third story are the Prophets, and the Psalms of David. And the fourth part are the Books of Wisdom.

If we look at this development, gentlemen, you will see that it has a very similar rhythm as the Egyptian story, that in order to last, a certain circling around on this long-range firmament is inevitable. People have to live. People consume ideas. They consume words. They con- -- you see, the interest has to be kept up. What is this story of these four parts of the Bible? The five books of Moses end with the death of Moses. It is the greatness of Moses that his grave is unknown, and his birthplace is unknown. Born in the Nile, or I mean, hidden in the Nile away. So that's also breaking of the taboo, you see. What do you -- why do you shake your head? What's so difficult?

({ }.)

"Moses' grave is unknown," the Old Testament says. If it had been known, there would have been a cult around his grave. See? And that was forbidden. Can you see this? -- Moses is called the "man of God," and God is He who shall be there, where He hasn't been before. Therefore, since Moses is to remind the children of Israel that he is the first prophet, he cannot be worshiped at his grave. Otherwise he would spoil the doctrine, the -- the summons, the -- the admonition expressed by his life, that he's waiting to hear the command of God, tomorrow. Can you see this? It's perhaps the greatest sentence in the Old Testament. This sen- -- one little sentence. You don't know how to read the Bible. You see, the little sentences are the -- the greatest sentences in the Bible. This one word, "And the grave of -- tomb of Moses is unknown," to this day, in the fifth book of -- of -- of Deu- -- Deuteronomy, which for the last 50 years has been discarded as the priests' book, and what-not. The Deuteronomy is the most incredible book in the history of the human race, because it knows the price to be paid for the existence of a true faith in the future. A terrible price. No art, no visibility, not even the grave, because in this environment, it would lead to worship at the grave. It must -- that must not be. So Moses has to forgo all visible memory. Monumental, this. To have no monument is monumental in itself, you see, in a time -- an environment where everybody craves monuments.

This is his monument, gentlemen. There- -- what the Bible is -- is the Egyptian temple and the tribal mask. The Bible is the one incarnation of Israel. But it is an incarnation in a strange way. You must understand that this is the --

the -- the greatness of Israel that there is no such work as the Bible. This book is written for over 1500 years. And a book, where it is written in 1500 years, in a time when -- today in which the books of the rebellion in Hungary already count by the score--printed, published, sold to the public--they are now at least -- I have seen advertised 12 books on the uprising in Is- -- in Hungary. Utter nonsense. But that's how we live, you see, minute by minute. And here is the Bible written and -- distilling the experiences of 3,000 years of the human race and composed within 1500 years. That's a book. And that's superb. And that's why it is the book of books and will remain to the end of the world, gentlemen. Whether you read it or not. You will be forgotten as soon as you stop reading the Bibles. The Bible will not be forgotten. You cannot make -- forget the Bible, but you can become the forgotten man, as the Americans very soon will be. If you live by movies, gentlemen, and by television, you deserve to be forgotten. God didn't create you for the -- for the second. He created you to live 70 years at peace with your first an- -- ancestors and with the -- your last great-grandchildren. That's your problem. That's the only problem you have. For the moment, that's -- I mean, let -- let -- you don't have to worry. Your only worry, however, is for the moment.

That's why I have to stress this, gentlemen. If there wasn't the Bible, it would be un-understandable what the Jews had to sacrifice. They had to sacrifice the beauty of the tribal worship of life. And they had to sacrifice the -- the imperial worship of magnificent, dead things. And so what they had to say was the word -- speech of the human heart, in its pains--the Psalms; and in its despair, in its environment--the Prophets, you see; and in its reports on the saving grace among their ancestors. Every Jewish sentence, so to speak, begins: "The God who led the children of Israel out of Egypt." It is called Exodus in the -- here in the book. But as you know, there is no prayer in Israel, as far as I know, at least, which has not contained -- not this one sentence, this breaking in into environment and tribe, you see, or by the hand of God who comes and changes the environment.

The fir- -- that's the first part, God as the changer of background and environment. The God who takes Abraham out of his friendship, out of his kin, you must say, you see; out of his blood, out of his generation; out of the Semites. That it is -- why it is such a refined thing not to be anti-Jewish, but call himself an anti-Semite, gentlemen. You cannot be anti-Semites, if you want to hate the Jews, because the Semites are the born hatreds of the Jews: the Arabs, for example. Of course, it's a reproach to the Semites that mere descent doesn't do, but the will of God has set apart the Jews from the Semites. Yes, it is -- was a very cheap thing, gentlemen, to di- -- to disguise the hatred of the Bible, and of the carrier of the revelation of God into this term, "anti-Semitism." You should rise beyond this, gentlemen. You should know that anti-Semitism is an -- attempt to secularize your hatred of the Revelation. Any pagan man in you, the Greek in you, the --

the -- the sportsman and so, hates Judaism, because it says, "No art, no sports, no gods -- no other gods but me." The will of God tomorrow will dispossess -- or must be able to dispossess everything you have. It's not good enough.

That's very disturbing; so of course, the hatred of the Jews is a -- is as old as the existence of the Jews. It's part of their story. The Egyptians had to go to war. The tribes are on the warpath. Against the Jews one couldn't very well wage war. They had nothing to offer, such a small country. They had -- you see, they retreated within themselves. They didn't convert -- make converts; but you had to hate them, just the same. And it takes the form, of course, of all kind of masks and ways, and --. It's hate, not war, which persecutes the Jews. But the persecution of the Jews are as old as the existence of Israel. And must be. As long as there is Israel and Gentiles -- must be. Read St. Paul, and he will tell you that it is only when the whole world is no longer pagan that the hatred of the Jews can cease. Before, it cannot cease.

The existence of paganism must find expression in the hatred of the messi- -- messianic people, and vice versa. The messianic people must exist as long as the pagans are pagans and believe in the standard of living. And he is a Jew who is not for the standard of living. And it doesn't make a difference. Today, the so-called Jews, mostly in America are -- are of course the idolaters of the standard of living, and the real Jews are the people who have nothing to do with the physical Judaism. You mustn't be betrayed. Today that is all a little difficult to -- to find out. The Latter-day Saints I suppose are nearer to the kingdom of Heaven today than the -- the many people who happen to have Jewish names, or Jewish descent.

The main point is that this tripartition between people who listen to the demand of atonement, and the people who defend their environment and their background is eternal. That cannot be helped. Now anti-Semitism, as I told you, is an attempt to secularize this hatred. The world, which the Jews always debunks -- debunk--and {officially} say, "That's nothing but worldly," the Jews feel ter- -- the -- the world feels terribly slighted, and so they say, "These Semites, you see, they bring this stir in the world."

But now we come to the Semites themselves, and they're just as antiJewish as the Europeans, the Indo-Europeans or however you call the nonJewish group in Europe and in America. And the Arabian question therefore is very fruitful for waking you up to the fact that you'd better say frankly that you hate the Jews. If you say that you are an anti-Semite, it doesn't help you anymore. It is just not -- it's so you -- you love Ibn Saud, and Nasser. You support him. So you are not anti-Semites. They are all -- they are Semites, are they not? They are the real Semites. The Jews have long ceased to be Semites. That's just

Abraham, who showed that you can. He went -- and the Bible begins therefore the story of Abraham: "He left his kindred." You see, there is a renunciation of mere tribalism.

The tribe, gentlemen, is based on seven generations, the knowledge of seven generations. On a totem pole, there are in most tribes seven eyes. That's the con- -- self-consciousness of a tribe. I told you, over 150 years. That's -- Moses was faced with the problem of how to break the taboos. The year is divided into 12 units. The generations are divided into seven. So he mixed metaphors in a very strange way. And I'm convinced--I cannot prove it to you, but I'm convinced, and I hold to it--that he said explicitly to himself that "Israel must be prevented from backsliding into tribalism and backsliding into empires. Therefore I gave 12 tribes and seven days of the week. Then the -- my week cannot a part of astronomy -- astrology, and the tribes -- my nation cannot go back into tribes. Because 12 tribes, that's astrology; and seven days, that's tribalism." And so he transferred the seven from the tribal order to his -- to his calendar for his country, for his harvest, and -- his { }, and his celebrations of his year, you see, which is climatic, and environmental, and Egyptian.

And in this lies the greatness of the Bible, that you find that it is written against tribe and empire at the same time. Every word in the Bible tries to break a taboo, a superstition which hangs on man, if he only lives in his blood group, or if he only lives in his -- in his soil, in his earthly and -- and cel- -- celestial, firmamental environment. I think that is my answer. Who asked about the seven? You remember?

And everything in the Bible, the age of the patriarchs, everything is meant to break the chain of causation. And that's why seven in the calendar breaks the chain of causation. There is nothing in the calendar that corresponds to seven. And the 12, there is nothing in the life of the peoples that has anything to do with 12, you see. But seven has to do with the tribe, and 12 has to do with the calendar. So I -- my con- -- conclusion is that he did this very wisely, and of his very great purpose. And he has succeeded. The success speaks for itself.

The other three phases, gentlemen, in the -- Judaism, are exactly as in the Egyptian thing. From Joshua to the last king, gradually there are -- come back the interests of the -- of the local people. The high point of the second part is the building of the temple of David, the great temple in Jerusalem, the first. And later, the second. What does this mean, gentlemen? That the Jews were strong enough--by that time, 950 B.C.--to allow themselves something like a Greek temple in Greece, without inscriptions, so the temple of -- Solomon, you see, is opened with the great word of -- King Solomon: "God, we know that You cannot be worshiped in temples of stone. Just the same, we have allowed ourselves --

taken the liberty to build one special place for your worship."

The first sentence then in the Bible, gentlemen, about the temple is that it is a concession to the weakness of men. It isn't the sacred temple, you see, of Egypt. It's the opposite. It's -- "People like temples. So let's have one, but do not exaggerate its importance." Gentlemen, the greatness of the temple of Solomon is in the fact that it was built 300 years after Moses, that the -- Jews were abstemious enough to quarantine their soul for 300 years, before they were allowed to have a temple with diminished importance, as a worldly building. The temple of Solomon has never been sacred, gentlemen. That's a mistake. Just read the opening -- the inauguration of this temple. It's a great acknowledgement that in man's weakness, he wants to have a building, a visible building, but that God and man do not meet in this building, really. The temple, of course, followed the lines of least resistance. It had 365 pillars to depict the 365 days, you see, of the year. It was built according to type. It was nothing original. The temple of Solomon is nothing very important, except for its late date.

It repeats, gentlemen, the greatness of Moses, who dies without a grave, and does not enter the Promised Land. So that, when the Promised Land was taken up and the second Egypt was created, the best man, Moses--the man of God--was not with it. So that the Jews knew they had already been Israel before they went into this land. Because if the greatest founder had to stay outside, you see, and had already given them the whole spirit, then the country would never acquire, belatedly, the sanctity, you see, of a second Egypt, of a cut-out Heaven on earth, of a templar society. Can you see this, that Moses stayed outside Palestine, for all the future desecrated the importance of Palestine, compared to the spirit, you see, that led them out of Egypt?

Again, I mean, I think the more I live to understand him, that Moses has an incredible greatness, because he paid the penalty for all the things he wanted to achieve. He gave up all self-glorification, all visible success. And he had to. Otherwise the Jews could have never purified themselves from Egypt and from tribe. It's literally true. The -- the Bible says the story so simply as I tell you -- this now, that he managed to get a people on its -- their legs who could say that they existed outside the empires and outside the tribes. Outside the empires and outside the tribes: that's the Jewish {problem}. Otherwise they couldn't wait for the future.

Gentlemen, his last expression are--and then I'm through--of this is that from the very beginning, the Jews say that they ca- -- God can transform the bush into fruit-land and fruit-land into bush. That is, the old -- this division of the earth in jungle, bush--for nomads, you see--without boundaries, without settlements, and the fruit-land of Egypt, with the square gardens, and the floods,

you see, falls under the marching people of God. Sometimes they settle. Sometimes they don't settle. Fruit-land can become desert, if people are -- are breaking the law and not -- and accursed by their Lord. And desert can become fruit-land.

It has very much impressed me when I read this first in the Old Testament. My eyes were then opened for the first time for the real meaning of the Israelitic attitude that the earth is the Lord's, and therefore desert and fruit-land are not, you see, determining man's fate. He is free to change this. He can become a city-dweller. And he can cease to be a city-dweller. All liberties which you take upon yourself, and take them for granted, but they had to be created, gentlemen. Your own liberty for roaming and being one time a gentleman farmer, and the next time a -- a less gentleman-like banker, it is -- it is based on the bibl- -- Bible's message that you are not children of your environment.

Thank you.