[18] of religion, with its seemingly chaotic character, with the innumerable symbols which we find in all parts of mankind, in all cultures and religions. People who go at this reality without a key have the feeling that they are swallowed by a chaos in which there is no rationality, no structure, no understandable meaning. It is like the dreams^a of the unconscious. But even the dreams of the unconscious have their meaning, as we know today. They are not completely irrational, although they are irrational from the point of view of day-awakening [i.e., waking consciousness--ed.]. But they are SOMEHOW rational insofar as they express something of the reality of our being, which otherwise cannot and has not been expressed. And that is the same with the expressions of religions, namely the concrete concerns which we find everywhere in the history of religion. Now this is not a lecture on philosophy of religion^b, although it is a great temptation for me to stick to this subject indefinitely, especially when I feel how many questions are in your minds about these shocking ideas which I have produced last time. Nevertheless I must be brief about it so that we can soon come to the relation of culture and religion. From the point of view of religion^c as ULTIMATE concern, as UNCONDITIONAL concern, we can say that RELIGION IS THE SUBSTANCE OF CULTURE^d, AND CULTURE IS THE FORM OE RELIGION. Now this is another shocking statement into which I don’t want to go now, because it will be the main subject of all the following lectures. But I will repeat it: RELIGION IS THE SUBSTANCE OF CULTURE, and CULTURE IS THE FORM OF RELIGION. This is so, insofar as religion^e is the state of ultimate concern. In each of the eight cultural levels we have discussed, you find that the real substance, the meaning-giving power, the inexhaustibility of the meaning of cultural creations, is that element which I described as ultimate concern. And if such ultimate concern is lacking, culture falls into pieces. And on the other hand, where there IS religion, in any sense of the word, there it must express itself. But "expressing" means expressing itself in cultural forms--in aesthetic forms, in cognitive forms, in social forms, in ethical and political forms. So the relationship of culture and religion, from the fundamental consideration, from the fundamental point