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June 20, 1997 - Bill Cooper
01:02:01
Fourth Turning #2
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This is my daddy's station.
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Good afternoon on the West Coast.
Good evening in the East.
Good afternoon on the West Coast. Good evening in the East.
You're listening to the Hour of the Time. I'm still William Cooper.
Ladies and gentlemen, there's a new book on the market.
It's called The Fourth Turning by William Strauss and Neil Howe.
This book, The Fourth Turning, offers this bold prophecy.
Just after the millennium, America will enter a new era that will culminate with a crisis comparable to the American Revolution, the Civil War, the Great Depression, World War II.
The survival of the nation will almost certainly be at stake.
Strauss and Howe, the authors of this book, the researchers who went back through history and put all of this together, Based this vision on their provocative theory of American history as a series of recurring 80 to 100 year cycles.
Each cycle, they say, has four turnings.
A high, an awakening, an unraveling, and a crises.
These authors locate today's America as midway through an unraveling, roughly a decade away from the next crises.
Or fourth turning, as they call it.
And they recommend ways America can prepare for what's ahead as a nation and, of course, as individuals.
As Future Shock did in the 1970s and Megatrends did in the 1980s, this groundbreaking book will have a profound effect on every reader's perception of America's past, present, and future.
It's a personal read, ladies and gentlemen.
You will identify yourself in the pages of this book, and it will not be difficult.
Believe me.
It's like looking in a mirror.
Not only at yourself, but your parents and your grandparents and your children.
There are seasons, they say, of history.
I have always referred to it as cycles that repeat every so often on a very regular basis.
And many people other than me have recognized the repeating cycles of history.
And one very wise man said, He who does not study history is doomed to repeat it.
During the Middle Ages, travelers reported an unusual custom among the illiterate villagers in central France.
And we're going to get to that in just a moment.
Don't go away.
don't go away because i might be back
i'm not going to be back until i'm done with you i'm not going to be back until i'm done with you
i'm not going to be back until i'm done with you i've seen you, you showed up, like a fifth in my book
i'm just a falling slide, in all directions i'm not going to be back until i'm done with you
i'm not going to be back until i'm done with you i'm not going to be back until i'm done with you
i'm not going to be back until i'm done with you i'm not going to be back until i'm done with you
i'm not going to be back until i'm done with you i wonder what they miss, when they're dead
prepared, prepared i wonder what they miss
when they're dead and the sun will make them win
and the wind will never see and the moon will never see
and the world will laugh at them and the nations will laugh at them
and the rich will never know During the Middle Ages, travelers reported an unusual
custom among illiterate villagers in central France.
Thank you.
Whenever an event of local importance occurred, like the marriage of a senior or the renegotiation of feudal dues, the elders boxed the ears of a young child to make sure that he remembered that day and event all his life.
In today's world, the making of childhood memories remains a visceral practice.
Grand state ceremonies box the ears with the thunder of cannons, roar of jets and blasts of fireworks.
Teenagers boomboxes similarly etch young oral canals with future memories of a shared adolescence community.
Like minty evil French villagers, modern Americans carry deeply felt associations with what has happened at various points in our lives.
We memorialize public events—Pearl Harbor, the Kennedy, our King assassinations, the Challenger explosion—by remembering exactly what we were doing at the time.
As we grow older, we realize that the sum total of such events has in many ways shaped who we are.
And how have these events helped to shape us?
How these major events shaped us had much to do with how old we were when they happened.
You see, when you recall your personal markers of life and time, the events you remember most are suffused with the emotional complexion of your phase of life at the time.
Your early markers, colored by the dreams and innocence of childhood, reveal how events and older people shaped you.
Your later markers, colored by the cares of maturity, tell how you shaped events and younger people.
And when you reach old age, you will remember all the markers that truly mattered to you.
Perhaps your generation will build monuments to them, as today's seniors are doing with the new Franklin Delano Roosevelt and World War II monuments in Washington, D.C., in the hope That posterity will remember your lives and times in the preliterate way, as legends.
You see, it is through this linkage of biological aging and shared experience, reproduced across turnings and generations, that history acquires personal relevance.
It's called lineage.
Human history is comprised of lives coursing from birth to death.
All persons who are born must die, and all who die must first be born.
The full sweep of human civilization is but the sum total of this birthing, living, and dying.
Of all the cycles known to man, the one we all know best is the human life cycle.
No other societal force, not class, Not nationality, not culture, certainly not technology, has as predictable a chronology.
The limiting length of an active life cycle is one of civilization's great constants.
In the time of Moses, it was eighty to a hundred years, and it still is, even if more people now reach that limit.
Biologically and socially, a full human life is divided into four phases.
young adulthood, midlife, and elderhood.
Each phase of life is the same length of the others, capable of holding one generation at a time, and each phase is associated with a specific social role that conditions how its occupants perceive the world and act on those perceptions.
A generation In turn, is the aggregate of all persons born over roughly the span of a phase of life who share a common location in history, and hence a common collective persona.
Like a person, and unlike a race, religion, or sex, a generation is mortal.
Its members understand that in time they all must perish.
Hence, a generation feels the same historical urgency that individuals feel in their own lives.
This dynamic of generational aging and dying enables a society to replenish its memory and evolve over time.
Each time younger generations replace older ones in each phase of life, the composite life cycle becomes something altogether new.
fundamentally changing the entire society's mood and behavior.
History creates generations, and generations, ladies and gentlemen, create history.
This symbiosis between life and time explains why, if one is seasonal, the other must be.
Where a season's length is determined by the time from solstice to equinox, the length of each life cycle phase is determined by the span of time between birth and the coming of age into young adulthood.
And in American society, the ritual acknowledgment today occurs at the age of twenty-one, which is the age of college graduation and initial career launch.
Afterwards, a person is deemed to be an autonomous adult.
The length of life's first phase fixes the length of the other life phases as well.
You see, once one batch of children has fully come of age, it, and it alone, comprises the society's young adults, casting its next elders into a midlife social role.
This now happens when the latter reach age forty-two.
The minimum age U.S.
history, though not the Constitution, has declared acceptable for a president.
And in turn, the group entering midlife pushes another into an elder role, now starting around age sixty-three, today's median age for receiving one's first old-age benefit check from government.
Since the share of people able to survive the elderhood phase of life has grown enormously over the last fifty years, it may make sense to define a new phase of life, late elderhood, age eighty-four on up.
The social role of late elders is pure dependence, the receiving of comfort from others.
They make the full cycle, returning in a way, to childhood.
The phases and social roles of the modern American life cycle can be summarized as follows.
Listen carefully.
Childhood, or pueritia, ages zero to twenty.
Social role is growth, receiving nurture and acquiring values.
Then, young adulthood, Juventus, age twenty-one through forty-one.
Their social role is vitality, serving institutions and testing values.
Midlife.
Verilefens, age forty-two to sixty-two.
Social role is power, managing institutions and applying values.
And then, elderhood.
Synechtes, age sixty-three to eighty-three.
Their social role is leadership.
leading institutions and transferring values.
And then, if we institute the new role, late elderhood, age 44+, excuse me, age 84+, their social role is dependence, receiving comfort from institutions and remembering values.
The first four, childhood through elderhood, comprise the quaternity of the human life cycle, and the length Of these four, roughly 84 years matches the span of the American cyclone dating back to the Revolution.
Americans' chronic failure, ladies and gentlemen, to grasp the seasonality of history explains why the consensus forecasts about the national direction so often turn out so wrong, so wrong.
You see, back in the late 1950s, Forecasters widely predicted that America's future would be like Disney's Tomorrowland.
I remember that.
The experts foresaw well-mannered youth, a wholesome culture, an end of ideology, an orderly conquest of racism and poverty, steady economic progress, plenty of social discipline, and uncontroversial Korea-like police actions abroad.
And all these predictions, of course, were wildly mistaken.
It's not just that the experts missed the particular events that lay just ahead—the Tet Offensive and the Apollo 11, Watts and Kent State, Summer of Love and Watergate, Earth Day and Chappaquiddick—it's that they missed the entire mood of the coming era.
Now, why?
Why were their predictions so wrong?
You see, when the forecasters assumed the future would extrapolate the recent past, they expected that the next set of people in each phase of life would behave just like the current occupants.
What a mistake that was!
Had they known where and how to look, the experts could have seen history-bending changes about to occur in America's generational lineup.
You see, each generation would age through time as surely as water runs to the sea.
So, over the ensuing two decades, the current elder leaders were due to disappear.
A new batch of children to arrive, and the generations in between to transform the new phases of life they were entering.
This dynamic, ladies and gentlemen, has recurred throughout American history, roughly every two decades.
The span of one phase of life, there has arisen a new constellation of generations, if you will, a new layering of generational personas up and down the age ladder.
And as this constellation has shifted, so has the national mood.
Now, if you don't think so, consider what happened from the late 1950s to the late 1970s as one generation replaced another at each phase of life.
In elderhood, the cautionary individualists of the Lost Generation, born 1884 to 1900, were replaced by the hubristic G.I.
Generation, born 1901 to 1924, who launched America into an expansive era of material affluence, global power, and civic planning.
In midlife, the upbeat G.I.s were replaced by the helpmate Silent Generation.
Born from 1925 to 1942, who applied their expertise and sensitivity to fine-tune the institutional order while mentoring the passions of youth.
And in adulthood, young adulthood, the conformist silent were replaced by the narcissistic boom generation.
Born 1943 to 1960, who asserted the primacy of self and challenged the alleged moral evacuity of the institutional order.
In childhood, the indulged boomers were replaced by the neglected 13th generation.
Born 1961 through 1981, who were left unprotected at a time of cultural convulsion and adult self-discovery.
Known in the pop culture as Generation X, its name here reflects the fact that it is literally the 13th generation to call itself Americans.
And folks, if you've listened to the Hour of the Time for quite a while, don't forget the esoteric meaning attached to the number 13.
Viewed through the prism of generational aging, The mood change between the late 1950s and the late 1970s becomes not just comprehensible, but, in hindsight, predictable.
America was moving from a first-turning constellation and into a second.
Replace the aging Truman and Ike with LBJ and Nixon.
Replace the middle-aged Ed Sullivan and Ann Landers with Norman Lear and Gloria Steinem.
Replaced young organization men with Woodstock hippies.
Replaced Jerry Mathers with Tatum O'Neill.
You see, this top-to-bottom alteration of the American life cycle tells much about why
and how America shifted from a mood of consensus, complacency, and optimism to one of turbulence,
argument, and extreme passion.
The Lost Generation, ladies and gentlemen.
Thank you.
are called the No Man.
Born 1883 to 1900, these people grew up amidst urban blight, unregulated drug use, child sweatshops, and massive immigration.
Their independent, streetwise attitude lent them a bad kid reputation.
After coming of age as flaming youth, doughboys and flappers, they were alienated by a war whose homecoming turned sour.
Their young adult novelists, barnstormers, gangsters, sports stars and film celebrities gave the roar to the twenties.
And the Great Depression hit them in midlife, at the peak of their careers.
with their pugnacious battlefield and homefront managers of a hot war and their frugal and
straight-talking leaders of a new cold war. As elders, they paid high tax rates to support
their world-conquering juniors while asking little for themselves. Some of the people
who lived in that generation were Harry Truman, Irving Berlin, George Patton, Mae West, F.
Scott Fitzgerald, Louis Armstrong, Adolf Hitler, and Mao Zedong.
Thank you.
Thank you.
The G.I.
generation, called the Hero Generation, born 1901 to 1924, developed a special and good kid reputation as the beneficiaries of new playgrounds, scouting clubs, vitamins, and child labor restrictions.
They came of age with the sharpest rides in schooling ever recorded.
As young adults, their uniformed core patiently endured depression and heroically conquered foreign enemies.
In a mid-life subsidized by the G.I.
Bill, they built gleaming suburbs, invented miracle vaccines, plugged missile gaps and launched moon rockets.
Their unprecedented grip on the presidency began with a new frontier, a great society and model cities, but wore down through Vietnam, Watergate, deficits and problems with the vision thing.
They just couldn't see it.
They didn't get it.
As senior citizens, they safeguarded their own entitlements, but had little influence over culture and values.
and left their children in a rift where they may not have anything.
In this generation were John Kennedy, Ronald Reagan, Walt Disney, Judy Garland, John Wayne, Walter Cronkite, Willy Brandt, and Leonid Brezhnev.
The silent generation, known as the artist generation, born 1925 to 1942, grew up as the suffocated children of war and depression.
They came of age just too late to be war heroes, and just too early to be youthful free spirits.
Instead, this early marrying, lonely crowd became the risk-averse technicians and professionals, as well as the stint-city rock-and-rollers and civil rights advocates of a post-crisis era in which conformity seemed to be a sure ticket to success.
Midlife was an anxious passage.
We're generation torn between stolid elders and passionate juniors.
Their surge to power coincided with fragmenting families, cultural diversity, institutional complexity, and prolific litigation.
They are entering elderhood with unprecedented affluence, a hip style, and a reputation for indecision.
And some of the people who made up that generation were Colin Powell, Walter Mondale, Winnie Allen, Martin Luther King Jr.,
Sandra Day O'Connor, Elvis Presley, Anne Frank, and Mikhail Gorbachev.
The Boom Generation, ladies and gentlemen, which is my generation, and probably most of those listening to this
broadcast, is called the Prophet Generation.
Born 1943 to 1960, basked as children in Dr. Spock permissiveness, suburban conformism, Sputnik-era schooling, beaver-cleaver friendliness, and father-knows-best family order.
From the summer of love to the days of rage, they came of age rebelling against the worldly blueprints of their parents.
As their flower child, Black Panther, Weatherman, and Jeffy Freak Fringes proclaimed themselves arbiters of public morals, youth pathologies worsened, and SAT scores began a seventeen-year slide.
In the early 1980s, many young adults became self-absorbed yuppies with mainstream careers but perfectionist lifestyles.
Entering midlife into national power, they are trumpeting values, touting a politics of meaning, and waging scorched-earth culture wars.
And some of those in that generation are Bill Clinton, Newt Gingrich, Steven Spielberg,
Candace Bergen, Spike Lee, Bill Gates, Tony Blair, and Benjamin Netanyahu.
The 13th generation are again the nomads, Stormful Feckle.
Born 1961 to 1981, they survived a hurried childhood of divorce, latch keys, open classrooms, devil child movies, and a shift from G to R ratings.
They came of age curtailing the earlier rise in youth crime and fall in test scores.
Yet, heard themselves denounced as so wild and stupid as to put the nation at risk.
As young adults, maneuvering through a sexual battlescape of AIDS and blighted courtship rituals, they date and marry cautiously.
In jobs, they embrace risk and prefer free agency over loyal corporatism.
From grunge to hip-hop, their splintery culture reveals a hardened edge.
Politically, they lean toward pragmatism and non-affiliation, and would rather volunteer than vote.
Widely criticized as Xers or slackers, they inhabit a reality-bites economy of declining young adult living standards.
And some of the people who fit in that generation are Tom Cruise, Jodie Foster, Michael Dell, Deon Sanders, Winona Ryder, Quentin Tarantino, Princess Di and Alanis Morissette.
I'll be back, ladies and gentlemen, of course, after this short pause.
I've been waiting.
I've been waiting.
Let's try this with a piece of grass.
Yeah, I waited and I finally let it go away.
It's still a lot of imitation.
I know you said there's no point in trying.
But I was waiting.
I know you really love me.
Forgive me, my hair is a little tattered.
I don't know why you slept in the thirties.
It must have hurt your pride.
You have to stand beneath my window.
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Nothing left to do, if you know what you do.
Nothing left to do, if you obey the rules of the road.
Nothing left to do, if you pass the thorn way.
Way over the hill, over the hill.
Way over the hill.
I dreamed about you baby.
It was just me and my name.
It was just me and the night.
I would say you were naked.
And something you wouldn't say.
According to William Strauss and Neil Howe in the book, The Fourth Turning,
the first turning is a high.
Thank you.
A high brings a renaissance to community life.
With the new civic order in place, people want to put the crises behind them and feel content about what they have collectively achieved.
Any social issues left unresolved by the crises must now remain so.
The need for dutiful sacrifice has ebbed, yet the society continues to demand order and consensus.
The recent fear for group survival transmutes into a desire for investment, growth, and strength, which in turn produces an era of commercial prosperity, institutional solidarity, and political stability.
The big public arguments are over means, not ends.
Security is a paramount need.
Obliging individuals serve a purposeful society, though a few loners voice disquiet over the spiritual void.
Life tends toward the friendly and homogeneous, but attitudes toward personal risk-taking begin to loosen.
The sense of shame which rewards duty and conformity reaches its zenith.
Gender distinctions attain their widest point, and child-rearing becomes much more indulgent.
Wars are unlikely during this period, except as unwanted echoes of the recent crises.
Eventually, civic life seems fully under control, but distressingly, distressingly spirit-dead.
People worry that as a society they can do everything, but they can no longer feel anything.
The post-World War II American high May rank as the all-time apogee of the national mood.
The Gilded Age surge into the Industrial Age was supported by a rate of capital formation unmatched in United States history, symbolized by the massive turbines in the Centennial Exposition's Hall of Machines.
In the early nineteenth century, the geometric grids of the District of Columbia and Northwest Territory townships projected a mood of ordered community that culminated in the era of good feelings, the only time a United States President was reelected by acclamation.
In the upbeat 1710s, poetic odes to flax and shipping conjured up a society preoccupied, in Cotton Mather's words, with usefulness and good works.
You might recall America's circa 1963 conception of the future.
We brimmed over with optimism about A bustling future with smart people in which big projects and impossible dreams were freshly achievable.
The moon could be reached, and poverty eradicated, both within a decade.
We heard that.
Tomorrowland was a friendly future with moving skywalks, pastel geometric shapes, futuristic muzak, and well-tinted families.
In the carousel of progress, the progress remained fixed, while the carousel, what moved, was the audience.
The future had specificity and certainty, but lacked urgency and moral direction.
The American High, or First Turning, 1946-1964, witnessed America's ascendancy as a global superpower.
Social movements stalled.
The middle class grew and prospered.
Churches buttressed government.
Huge peacetime defense budgets were uncontroversial.
Mass tastes thrived atop a collectivist infrastructure of suburbs, interstates, and regulated communication, declaring an end to ideology.
Respected authorities presided over a bland, modernist, and spirit-dead culture.
The second turning is called an awakening.
An awakening arrives with a dramatic challenge against the high assumptions about benevolent reason and congenial institutions.
The outer world now feels trivial compared to the inner world.
New spiritual agendas and social ideals burst forth, along with utopian experiments seeking to reconcile total fellowship with total autonomy.
The prosperity and security of a high are overtly disdained, though covertly taken for granted.
A society searches for soul over science and meanings over things.
Youth-fired attacks break out against the established institutional order, and as these attacks take their toll, society has difficulty coalescing around common goals.
You see, people stop believing that social progress requires social discipline.
Any public effort that requires collective discipline encounters withering controversy.
Wars are awkwardly fought and badly remembered afterward.
The euphoric enthusiasm over spiritual needs eclipses concern over secular problems, contributing
to a high tolerance for risk-prone lifestyles.
People begin feeling guilt about what they earlier did to avoid shame.
Public order deteriorates and crime and substance abuse rise.
Gender distinctions narrow and child-rearing reaches the point of minimum protection and
structure.
And eventually, the enthusiasm cools, having left the old cultural regime fully discredited,
internal enemies identified, comity shattered, and institutions delegitimized.
you Many of you recall this mood on the campuses and urban streets of the Consciousness Revolution.
Earlier generations knew a similar mood in Greenwich Village around 1900, in Utopian communes around 1840, in the Connecticut Valley nearly a century earlier, and in the Puritans' New Jerusalems in the post-Mayflower decades.
Recall America's circa 1984 conception of the future.
You see, Tomorrowland had evolved through Space Odyssey to Star Wars and close encounters of the third kind.
A spiritual future in which human consciousness triumphs over machines.
The visions alternated between perfection and disaster.
Between utopias celebrating love and dystopias annihilating everything.
We believed that self-expression took precedence over self-control, even if we still assumed that big institutions would continue to cohere and function without much difficulty and erroneous assumption.
The Consciousness Revolution is called the Second Turning, and it occurred between 1964 and 1984.
It began with urban riots and campus fury, swelled alongside Vietnam War protests and a rebellious counterculture.
It gave rise to feminist, environmental, and Black Power movements, and to a steep rise in violent crime and family breakup.
After this fury peaked with Watergate in 1974, passions turned inward toward New Age lifestyles and spiritual rebirth.
The mood expired during Reagan's upbeat re-election campaign as one-time hippies reached their yuppie chrysalis.
And at this time, the G.I.s are entering elderhood, the silent generation is entering midlife, boomers are entering young adulthood, and thirteeners are entering childhood.
The third turning is called an unraveling.
And an unraveling begins as a society-wide embrace of deliberating cultural forces set loose by the awakening People have had their fill of spiritual rebirth, moral protest, and lifestyle experimentation.
Content with what they have become individually, they vigorously assert an ethos of pragmatism, self-reliance, lazy fare, and national or sexual or ethnic chauvinism.
While personal satisfaction is high, Public trust ebbs amid a fragmenting culture, harsh debates over values, and weakening civic habits.
The sense of guilt which rewards principle and individuality reaches its zenith, and as moral debates brew, the big public arguments are over ends, not means.
Decisive public action becomes very difficult as community problems are deferred.
Wars are fought with moral fervor, but without consensus or follow-through.
But eventually, cynical alienation hardens into a brooding pessimism.
During a high, obliging individual serves a purposeful society, and even bad people get harnessed to socially constructive tasks.
But during an unraveling, An obliging society serves purposeful individuals, and even good people find it hard to connect with their community.
The approaching specter of public disaster ultimately elicits a mix of paralysis and apathy that would have been unthinkable half a cyclum earlier.
People can now feel, but collectively they can no longer do.
The mood of the current culture war area seems new to nearly every living American, but is not new to history.
Around World War I, America steeped in reform and fundamentalism amidst a flood time of crime, alcohol, immigration, political corruption, and circus trials.
The 1850s likewise simmered with moral righteousness, shortening tempers, and multiplying mavericks It was a decade, says historian David Donnell, in which the authority of all government in America was at a low point.
Entering the 1760s, the colonies felt rejuvenated in spirit, but reeled from violence, mobs, insurrections and paranoia over the corruption of official authority.
Just look at how Americans today conceive the future.
Think tank luminaries exult over the history-bending changes of the Information Age, while the public glazes at expertise, cynically disregards the good news, and dwells on the negative.
The pop culture rakes with futuristic images of total recall dysfunction, robocop crimes, Terminator punishments, and Independence Day deliverance.
Which, of course, will never happen.
The fourth turning in America is known to all of us.
The fourth turning is the crises.
And a crises arises in response to sudden threats that previously would have been ignored or deferred, but which are now perceived as dire.
Great worldly pearls boil off the clutter and complexity of life, leaving behind one simple imperative—the society must prevail.
And this requires a solid public consensus, aggressive institutions, and personal sacrifice.
People support new efforts to wield public authority, whose perceived successes soon justify more of the same.
Government governs, community obstacles are removed, and laws and customs that resisted change for decades are swiftly shunted aside.
A grim preoccupation with civic peril causes spiritual curiosity to decline.
A sense of public urgency contributes to a clampdown on bad conduct or anti-social lifestyles, and people begin feeling shameful about what they earlier did to absolve guilt.
Public order tightens, private risk-taking abates, and crime and substance abuse decline.
Families strengthen, gender distinctions widen, and child-rearing reaches a smothering degree of protection and structure.
The young focus their energy on worldly achievements, leaving values in the hands of the old.
Wars are fought with fury and for maximum result.
Eventually, the mood transforms into one of exhaustion, relief, and optimism.
Buoyed by a newborn faith in the group and in authority, leaders plan, people hope, and a society yearns for good and simple things.
Today's older Americans recognize this as the mood of the Great Depression in World
War II, but a similar mood has been present in all the other great gates of our history
from the Civil War and Revolution back into colonial and English history.
America's conception of the future.
During the darkest years of its last crises, from somewhere over the rainbow to the glimmering Futurama at the 1939 New York World's Fair, people felt hope, determination, and a solid consensus about where society should go toward spiritual simplicity.
home in apple pie, and material abundance, bigger, better, and more homes than pies.
And all this seemed within reach, conditioned on a triumph that demanded unity from all in sacrifices for me.
The American Revolution, the fourth turning from 1773 to 1794, began when Parliament's response to the Boston Tea Party ignited a colonial tinderbox, leading directly to the First Continental Congress, the Battle of Concord and the Declaration of Independence.
The war climaxed with the colonial triumph at Yorktown in 1781.
Seven years later, That's seven years later.
The new states ratified a nation-forging Constitution, and the Constitutional Republic was born.
The crises' mood eased once President Washington weathered the Jacobins, put down the Whiskey Rebels, and settled on a final treaty with England.
The Fourth Turning, known as the Great Depression in World War II, 1929-1946, began suddenly with the Black Tuesday stock market crash.
After a three-year economic free fall, the Great Depression triggered the New Deal Revolution, a vast expansion of government in hopes for a renewal of national community.
After Pearl Harbor, America planned, mobilized, and produced for war on a scale that made possible the massive D-Day invasion in 1944.
And two years later, the crises' mood eased with America's surprisingly trouble-free demobilization.
And as those of us who lived through it will remember, the most peaceful, greatest, nostalgic, wonderful time in our lives known as the fifties and the early sixties.
The Fourth Turning by William Strauss and Neil Howe.
U.S.
Senator Daniel Inouye on BJ Day in 1995 said something happened to America at that time.
This was the last of the 50-year commemoratives of World War II.
I'm not wise enough to know what it was, but it was the strange, strange power that our Founding Fathers experienced in those early, uncertain days.
Let's call it the spirit of America, a spirit that united and galvanized our people.
In a way, went on to reflect wistfully on an era when the nation considered no obstacle too big, no challenge too great, no goal too distant, no sacrifice too deep.
And a half-century later, that old spirit had long since dissipated, and nobody under age seventy remembered what it felt like.
When Joe Dawson reenacted his D-Day parachute drop over Normandy, He said he did it to show our country that there was a time when our nation moved forward as one unit.
Ladies and gentlemen, we're going to continue this again tomorrow.
I urge you to purchase The Fourth Turning by William Strauss and Neil Howe.
I don't get anything for it.
I'm not paid to do a book review or a commercial on this book by anybody.
And nobody comes here from any source because of this.
I believe this is an important book, because either they have hit the nail right on the head, or this is the biggest piece of propaganda ever to prepare the coming generation for the move into world government.
Either they're right, Are they leading us into it?
This is an important book either way, and we had better know what it says, and we had better understand it.
The Fourth Turning by William Strauss and Neil Howe.
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Pacific to 9 p.m.
Pacific, and from 6 p.m.
Eastern until Midnight Eastern, beginning with the hour of the time and ending with
the hour of the time, as today's broadcast will be rerun tonight at 8 Pacific, 11 Eastern,
and in between there will be all oldies, most of the time interspersed with unscheduled
programming of either historical, educational, or a great entertainment value.
So make sure that if you're an affiliate station that you carry this programming, and if you're
a listener that you support this programming, for if you do not, you will not long have
it, I can assure you.
So call Southwest International Trading right now at 1-800-295-8000.
That's 1-800-295-2432.
And ask how you can obtain the Economic Survival Pack number one.
Good night, folks, and God bless each and every single one of you.
So first they say, the break of day.
Start again, I heard them say.
On twelve, our brothers passed away, Oh, what is human speed?
We are at war, They will be fought again.
A holy dove, she will be cut again.
By soul and body again.
The dove is never free.
Ring the bells, the stout train.
Forget your perfect offering.
There is a crack, a crack in your knee.
That's how the night gets in.
We ask for signs, signs for sins.
The birth of trade, the marriage spins.
And we're so good, so never come over here.
It's a surprise.
Don't forget, ladies and gentlemen, that our fourth annual conference will be held between June 30th through July 4th,
inclusive.
We still have a few open slots.
If you've been vacillating, now is the time.
Now is the time to make sure that you have your reservation in so that you can attend.
Be sure and call Monday morning between 9 a.m.
and 1 p.m.
Mountain Standard Time.
Talk to Connie.
Get your places at the conference.
Convert.
Bring the bells, the sail, bring the rain.
Forget your perfect compromise.
There is a price, a price, if you think.
There is a Christ, a Christ in Christ.
That's how the night gets in.
That's how the night gets in.
This is The Voice of Freedom.
The Voice of Freedom This is The Voice of Freedom.
to the people of America.
Thank you.
You're listening to the World Wide Freedom Radio Network.
Ladies and gentlemen, if you would like to help yourselves and help the Worldwide Freedom Radio Network continue to expand its programming and grow in order to serve you, the loyal listeners, and our affiliate stations better, then you need to call 1-800-295-2432.
Call 1-800-295-2432.
Remember, the most important thing is for you to do something to preserve at least a
portion of your assets against an economic crisis which is sure to come.
you So call 1-800-295-2432.
That's Southwest International Trading.
Southwest International Trading.
1-800-295-2432.
And ask how you can get your hands on the Economic Survival Pack number one.
And remember, any, any markup, on any of these sales is split 50-50 between Southwest International Trading and the worldwide Freedom Radio Network.
So instead of sending in a donation for which you have nothing in your hands to show for it, ladies and gentlemen, isn't it much better to purchase something that can help you in the future survive economically?
In this package, there is one one-tenth ounce Gold Eagle One British Gold Sovereign, one one-half roll of Silver Eagle Dollars, and one roll of what we call junk dimes.
They're 90% silver.
There's nothing junk about them.
But they're not numismatic, and nobody collects them, and that's why they're called junk dimes.
This whole package can be obtained by you for the ridiculously low price of only $250.
only $250. So call now 1-800-295-2432.
This is my daddy's station.
I'm Pooh.
Classic radio like you always wished it could be.
101.1 FM.
Eager.
101.1 FM is owned and operated by the Independent Foundation Trust as a non-profit community service.
We now return you to our regularly scheduled programming, all oldies, most of the time.
Don't go, please stay.
Don't go, please stay.
If I got on my knees, can I please?
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