IU College Insider Podcast

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Hello and welcome to the IU College Insider podcast, a collaboration between the College of Arts and Sciences at
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Indiana University Bloomington and Indiana Public Media. We'll be sharing
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the voices and experiences of guests who shed light on what higher education is
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doing to educate, innovate, and build our shared future. Today we're focusing
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on a fascinating topic, the history of American religious belief in life in other planets.
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So today I'm joined by my colleague Paul Gutar who is the Ruth Nal's professor of English in the college of arts and
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sciences. He has written a new book uh faith in space which will be published
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in the fall. So let's get uh started and let me ask you some questions. Uh please
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tell us why you wrote this book uh what it means to you and why now is the right time.
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Okay. So great questions. Uh I often kind of think about like where does a
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book come from? Where what is the origin moment? And those are always hard to pin
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down. But for this book, I was actually working on something else. I was working
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on an article on Mormonism, and I ran across something where Joseph Smith's
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father Mhm. commissioned missionaries to the moon. Okay. And I was like, "Wow,
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there's a book in that." I mean there, you know, that was such kind of like an
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out there moment that that somebody in the 1830s would be like thinking about the moon as
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a missionary field. I thought there's something there. And that was like I don't know 1997. So
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I was finishing up my first book at that point and I really thought this was going to be my second book. I thought I
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thought this this is a good idea for a book. So, I started collecting materials for this book
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and then I just kind of started to hit roadblocks. I thought, man, this would
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be the easiest book to write. How many people have written on this? Well, it turns out there's a lot of stuff out there. And so, for the next literally 25
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years, I was collecting materials for this book. I did eight other books between this one
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and that one. And I was like, now I'm at the end of my career. I thought this is the moment. If I don't write it now, I'll never write it. So,
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okay. So, Joseph Smith's father commissioned missionaries to the moon.
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How were they supposed to get there? I don't think we have to dwell on the details there because I'm not sure that
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was clear to anybody, but they were so convinced that there was a life there, right, that uh and that they needed to
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reach that life. So, okay. And was this I I take it after
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Mormonism was a religion. Yeah, this is very early days. Early days. Okay. Early days.
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Um great. Well, this is such an interesting project and I wonder if you would um help us understand because it's
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it's a history of ideas project. It's a history of religious movements within
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the United States. uh it's many things but what it isn't it's a it's not a
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treatise that reduces any u particular religious belief to the belief on life
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in other planets what you do instead is trace that idea across a variety of
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different um texts in space in time not really beyond the United beyond this the
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earth but rather from Greek thought through contemporary times
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right I mean So with any kind of book, you have to like think about your boundaries, right? Like where are you
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going to start? Where are you going to end? How are you going to bound it in terms of kind of geography? And so for me, I'm
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an Americanist, so I thought, okay, we're just going to stick with American stuff. And originally it was going to
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start in the 19th century. But the more I studied, the more I found out that you
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know belief in life on other planets among kind of religious communities the
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United States goes back to the 17th century. So I had to go earlier. And
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here was the basic thing that I kind of tried to keep in mind is there's a lot of talk about like what if we discover
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what if we discover life? What would that mean for us? What would that mean for religious traditions? And I was not
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interested in the what if question. I was interested in the there is Mhm.
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proposition because these the traditions I deal with in this book, they believe
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there is. There is no what if. There they are like totally in on like there
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being life elsewhere. So that's that's how I bounded it. But I bounded it by
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like beginning of kind of Puritans all the way to the to the present American
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and uh the the traditions that really are very convinced there is.
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Okay. And so that there is you actually in the book call it extraterrestrial cosmology. So do you want to talk about
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that term and what it encompasses? Sure. Um, cosmology is like like a
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really fancy word for talking about like how we conceptualize our our ourselves
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in relation to the universe. What are the stories we tell ourselves to make sense of our place in a grand scheme?
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That's what a cosmology is. And you know, whether we know it or not,
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we all function with cosmologies. We all have a kind of an idea of like how things began, how things might end, what
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that means for the middle of our existence. What extraterrestrial cosmologies was
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about is like what happens to your cosmology once you are absolutely convinced there's life elsewhere. So how
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does that kind of inlect your cosmology? And that was the question that I was
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really interested in is like once you start to believe there's life elsewhere, what does that mean for your life here?
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And what I found that was interesting kind of the connective tissue across the various different chapters and sections
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is that your discussion focuses on religious communities, but it also
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traces um the popular culture of the times and how there were u poems,
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almanacs, all sorts of casual references or maybe not so casual to this idea of life elsewhere uh that permeated the
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culture in ways that um people in the 21st century may not be aware of.
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Right? And I think one of the things that's really interesting about this book is that, you know, the ideas do not
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pop up in a vacuum, right? They're always part of kind of a larger cultural conversation. And often that happens at
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a very popular level, sometimes at elite levels. But
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you know what you have is you have these ideas circulating and then somebody picks up on something and starts to pull
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the thread and then builds out of that. Right? So
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um let me give you an example here. One of the things you'll find in this book is
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that a lot of these cosmologies, a lot of these religious beliefs are responding to technological changes.
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Okay? So there's big or like gargantuan shifts in technology happening at
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various times and like the three big ones that are easy to kind of point to is the uh the telescope. Telescope
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becomes uh much more refined during the 18th and 19th centuries. Observatories
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pick up. Once you have a good telescope, you can start to look for life elsewhere, right? Like are there men on
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the moon? Is that what we see? I mean Mars, is that what we see? So they respond to that change in
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technology about the telescope. They they respond to the the telegraph. The
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telegraph all all of a sudden becomes a way that disembodied voices, you know, you no longer need to send a letter. You
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can just kind of hear it through these wires. And that, you know, spiritualism picks up on that in a big way. And in
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the 20th century, it's the atom bomb. It's like all of a sudden we have a bomb that can destroy the earth. What does
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that mean? And a lot of these religious traditions respond to that kind of threat, that kind of like once now we
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have the ability to destroy ourselves. Have we like have we moved on beyond our
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ability, our moral ability to make good decisions about our technology?
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Yeah. And so you also allude to shifts in the mass printing and so the media
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and its distribution and its wide outreach to people who all of a sudden don't need uh someone who translates the
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Latin for example into the vulgar but instead they can read religious tracks themselves
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right and I mean so in in one way this is a book about big
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ideas okay and those big ideas usually come from prophetic figures. A lot of
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these traditions have prophetic figures. But also these figures then have to get
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their their teachings out there, right? And print in the 19th century becomes
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the way to do that. Okay? And then radio becomes a way to do that in the early
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20th and then TV and movies and so these ideas
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come from people but then they need to circulate, right? And how do these figures circulate their ideas? And that
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becomes kind of a a really interesting question about like, you know, again, ideas don't exist in a vacuum, but how
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do you get get them into the kind of the media sphere? So, yeah. And so, let's let's go back a
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little bit in time. And um some readers may be surprised to learn that leading
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figures in American history since we're looking towards the 4th of July in the the sequ sequenced
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its 250th birthday as a nation. So Benjamin Franklin, John Adams, Thomas
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Payne all believed in a universe full of populated planets. How influential were
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they in expanding that belief in American uh culture about
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extraterrestrial life would you say? Okay, so again really interesting question.
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A couple things are happening here. Um you'll have figures like John Adams.
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Okay, John Adams goes to Harvard. He's introduced to this idea of life on other planets. He journals about it. it does
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not like fill his whole field of vision. He's not thinking during the revolution. Ah, we not also have to think about
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aliens, right? Like he's like he's pretty focused. Um Benjamin Franklin also uh believes in
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life elsewhere and he puts that in his almanac, you know, he he'll mention it every once in a while that there's
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worlds elsewhere, right? Not a you know, again, not a guiding principle for him, but an interesting
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one. Mhm. But you get to a figure like Thomas Payne who is really important in terms of kind of uh both kind of the pamphlet
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culture but you know revolutionary thinking about
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uh you know democracy and those kind of things. Um he writes a book called the
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age of reason. In the age of reason he argues against kind of traditional views of Christianity. One of his arguments is
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that there that there's got to be life elsewhere. Okay. And once you start to think about that, that makes you have to
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think about like your own Christian beliefs. And he will kind of go to go to
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town on this idea that Jesus, if there are is life elsewhere, what is what is Jesus doing? Does he have to die on
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every other planet? Okay. And if he has to die on every other planet, does he have any time to
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do anything else? Because there's going to be so many planets that he needs to visit. So, you know, he uses that as
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kind of an ironic critique, but out of that kind of Thomas Payne
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thinking, a lot of religious thinkers come right against that. They write a
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lot of things to kind of argue against what Payne is saying. So, and so that's an interesting moment
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because when you're talking about the technological shifts, you talk about the telescope, it's it's what we would think
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of now as citizen science people out there being naturalist trying to understand through their own experience.
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And then you have Thomas Payne taking extending the logic of Christianity and applying that to uh the idea of life in
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other worlds and coming to the logical conclusion that this can't all fit,
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right? Yeah. And so different different founding father
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figures have different relationships to their beliefs in life and other planets. And for most of them it's it's cocktail
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party conversation, right? It's like, you know, it's there's probably life out there. Don't know what it's like. Pain
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will take it to a whole new level, right? He will really use it in in talking about like the importance of
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reason and how we need to trust reason rather than faith. you know, rationality is the
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is the key. So Harvard figures multiple times as
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this Yale University, you're a professor in an English department writing a book about the belief in uh the other worlds
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within religious cultures. How does education uh higher education as an institution
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and the pursuit of scholarly research in the humanities, how do these all align
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and give rise to thoughtful, substantive discussions about people's beliefs that
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don't make people um be reduced to just one aspect of their ideas?
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Wow, that is that's a great question. Um
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okay so Harvard and Yale figure prominently early on because they're leading institutions right um one of the
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things that's very true of kind of early American education at the collegiate and
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university level is they have a very keen sense of the importance of humanities. Okay. And for them,
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what they like to think about is kind of moral issues and what it what does it
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mean to be human and what does it mean more importantly to be humane? Like like
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what does it really mean to like care, you know, for those around you, to build
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communities, to, you know, to kind of interact with the local landscape, whether that be, you know, farming or
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shipping or whatever. And so, but they're always trying to bring kind of a moral veilance to this, right? And
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that's really important to them. And so you just get a kind of a kind of a moral
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overlay to a lot of education that I think if you look at the humanities now
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I think that is still still the task right what does it mean to be humane in
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this world um what they're not fight what we fight
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more currently against is more kind of a transactional world where that is not as
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valued probably as it was in like the 1700s when John Adams like that that
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crew is is you know metriculating that they
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they just have a different kind of sense of like what education meant and it
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wasn't all always like just uh thinking about making money or like
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scientific progress. ress at all costs, those kind of things. They're always trying to kind
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of balance it. Um, it's an interesting kind of, and I'm not saying everybody,
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I'm sure there were people that were back there doing the same things we're doing now. But I mean, if you look at
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the curriculums, there's a, you know, everybody their senior year has to take a moral
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philosophy course, and that's that's all year long, you know, and that was that was a course that was supposed to like
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bring together everything you learned. And so there's a gradual shift in the
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people who play center stage in the religious communities that you discuss
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as as we move forward in time. You point to a pattern of having duos or two
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people. Do you want to talk about the significance of that since it it's not inherently one of these supernatural
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numbers like three or seven? Right. Um, one of the things that you always have to kind of keep center stage
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in your mind when you're talking about prophetic figures is prophets are really important. Okay?
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And they're prophets for a reason. They're important because they kind of break new ground, all that kind of
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stuff. But you also need to keep in mind that they they too do not live in a vacuum, right?
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that they are interacting all the time, not only with their culture, but with their followers. And there's always kind
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of this dialogic thing going on that like they are being their attitudes, their teachings are
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being adjusted by just the m the moment they live in, the communities they have
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to interact with, the communities that hate their communities and they have to interact with, you know. So, there's
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that kind of thing going on. And what a lot of these uh a lot of
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these communities actually end up having kind of these two figures that come up.
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And one is a prophetic figure and one is what I would call like an executive figure. Somebody that like takes the
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prophet's energy and teachings and has the ability to mobilize it, right? Like
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put it into pamphlets, publish it, get it onto the airwaves. And you see a lot of those kind of
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tandem relationships that and it's impressive like some of these people would not be
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where they were without their little helpers and their helpers are the are the people that can kind of uh put feet
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to their ideas. Okay. So Paul, could you give us an example about those duos? One historical
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and one more contemporary. Okay. So the 7th day Adventists
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um this is this is a tradition that is actually
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larger than Mormonism. Okay, there are like 20 20 million Adventists around the
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world where Mormonisms are is a little behind that.
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Okay. So it it also runs the largest like nonprofit health organization in
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the world. I mean these people are like majorly committed to kind of issues of health global you know domestic
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whatever. Um their founding prophet uh is a woman
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named Ellen White okay and she has a series of visions over a number of years
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and she writes big books really big books okay about
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prophecy. her husband um is the one that really
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manages her career. Okay. While she is like prophesying, he's copying it down
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or getting secretaries to cop it down. Copy it down. And then he thinks about ways to publish it and distribute it.
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Okay? And he is massively successful in this. I mean, he is like really good at

the nuts and bolts. So that's the, you know, that's just one example in the in the 19th century. You
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get to the 20th century, the most famous kind of uh UFO religion of the 20th
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century is Heaven's Gate. Okay? And it's not because they're the largest. In fact, they're probably the smallest
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among the ones that I talk about. We're talking about like biggest number probably they ever had
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was 150 people. Okay? and but they're famous because of their mass suicide at
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the end of the 1990s. Okay, this is a group that is led by two people for uh
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its first 10 years. Okay, and one one of them was kind of a prophetic
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figure and the other one kind of viewed himself as her like megaphone that and
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he would talk about himself in those terms that like she gives the teaching and I make sure it gets out there. And
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so again, very similar to Seventh Day Adventist in the sense that that you
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have a prophet and then you have somebody that helps that message get out. Heaven's Gate was very much like
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that in in its early days. I remember I was in graduate school when the Heavensgate suicide happened and I
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was in Los Angeles. So I mean the just the images of of the members covered in
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blue blankets. I it's indelibly burned into my my awareness, but I I know that
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this is not a group necessarily that will resonate with younger audiences. So, it's it's good for you to discuss it
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at the end of the book to see how it's a it's an outgrowth of the previous
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movements that you discuss. But the seventh day Adventist is something that um I am familiar with and I growing up
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in Puerto Rico seen schools and they were vegetarian. they observe uh their
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um Sabbath on Saturday. So there are distinctive elements about that but they came out of or they evolved out of a
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previous movement. Do you want to talk about that a little bit cuz people may not know that history? Okay. So they come out of what uh a
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movement called the Millerites. Okay. So Miller was a guy that uh
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he believed that he had kind of cracked the mathematical code for uh when Jesus
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was going to return. Okay. And so he has a date in mind, you know, 1844. And it's
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going to be the date. It is going to be the date, right? and uh
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and he gets he is helped by a duo. Okay, his his helper is named Joshua and
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Joshua is an absolute master of mass publicity. I mean like this is a guy
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that would give PT Barnum a run for his money. I mean this is a guy that just knows how to publish stuff and
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distribute stuff. Okay. So, Millerites uh never kind of formed their own
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denomination. A lot of people in different denominations became kind of followers of Miller. Okay.
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Because of his his apocalyptic last days stuff. Uh what happens though is
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uh you know figures differ about how many people were really kind of believing what
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Miller had to say but you know some some scholars will say hundreds of thousands
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were like listening to him. Now were they all like waiting on a mountaintop in 1844 for Jesus to come? Probably not.
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But a lot were a lot were like selling their stuff, right? Like selling their houses, their horses, their farms
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because they didn't need them anymore. Jesus was going to come. Jesus does not come. Miller has to
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retrench. He does like a different date about nine months later. Still doesn't come. And this is called
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the great disappointment. Okay. And out of the great disappointment, uh, the seventh day Adventists arise. Okay.
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These are Millerites. These are followers of Miller that um
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slightly change the teachings to mean, you know, they have an explanation for why Jesus didn't appear on earth at that
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moment. And then they change different things like when they hold the Sabbath, what they eat, and their really
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pronounced vision of kind of healthc care. And that starts really early. And
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if seventh day adventists to this day run really good hospitals, have amazing medical schools. This is a long
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tradition for them. So, so one of the interesting things that that I learned by reading this book is
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that although there's many religious traditions who believe in life, life in
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other worlds, what the relationship of those inhabitants are to humans on Earth
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differs. And so I want to ask you if you could to differentiate between uh for
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example um Mormonism, 7th Day Adventist and the Nation of Islam because they
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they all imagine different relationships uh to that. And since I mentioned the
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Nation of Islam, throw in Scientology too because there's a connection there I was surprised to learn about.
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Yeah, a lot a lot in that question. Um,
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okay. So, you start to believe in life on other planets, then you have to ask yourself,
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what is our relationship to that life? Uh, for the Mormons, uh, they believe
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that life elsewhere is human uh, or humanlike, right? And that if you follow
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a certain kind of spiritual progression um of faithfulness on the earth on the
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earth we'll just talk about our earth uh you will be rewarded with a a planet
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right you'll get to be your own god in a way so it's kind of and that
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would fit into a larger kind of hierarchy of planets so that's how they
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explain it 7th day advent They're much more handsoff. Okay, there's life elsewhere,
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but that life watches the earth because the earth is the only place Jesus had to die. Every place else, they're unfallen
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worlds. But what what we have is the most wicked world.
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Jesus had to die here. One of the things that happens in that moment though is that the entire
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universe sees the mercy of God. Okay? So we become like a giant visual aid for
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God's for God's character. Okay. So more hands off. We get to
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Scientology. Okay. Scientology.
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This is a this is complicated story, but one of the things that kind of comes out of
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Scientology later after Elron Hubards had some time to think about it is that
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beings from other planets have been consigned to the earth as a kind of prison planet. Okay? And what happens is
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these beings named theans can attach themselves to humans in the thousands if
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they have to. Okay. So traditional Christianity would call this
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a demonology. Would call this kind of like how do we explain bad things? We
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explain bad things by aliens having been exiled to the earth and now attaching themselves to us and doing bad things
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with us. It's kind of a a view of possession.
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So that's not a really kind way of kind of thinking about our interactions with life on other planets. Uh
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you know, Nation of Islam is they do believe in life elsewhere, but it's it's
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not center stage in the same way that it would be in Scientology. So
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they for instance believe uh Farrakhan believes that he was has
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been taken up on a spaceship. So there is life elsewhere and we have
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some contact with them. But it's it's not the kind of central motif that it
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would be in Scientology. What you want to do with that
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becomes kind of interesting. Okay. So sc let's go back to scientology for a minute. It it explains a lot, right? It
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explains why we all act so badly and why we need to go get audited so that we can
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be better. Okay. What has happened with the Nation of Islam is they have become interested
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in Scientology and they have gone in recent years have become very interested
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in Scientology and made a lot of people go to Scientology training because they
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are also interested in making us better and they believe that Scientology is a way that we can improve our human
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condition. So they become kind of helpmates and nobody saw that one coming I don't
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think but it's an interesting connection. Okay. I want to ask you about a totally
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different group of people but this whole idea of a moonchild and the antichrist. I I think we should discuss the negative
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or or less than positive um connection between those beliefs and life
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elsewhere. Okay. So
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one of the things that you find with prophet figures is they often take a very kind of messianic role. Okay? And
they will to varying degrees claim kind of a messiahood whether they be the
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agents of salvation or they're one step away. Okay.
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What happens with like things like spiritualism? Okay. Spiritualism.
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When people think of spiritualism, they usually think of this. They think of people at a seance or around a Ouija
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board contacting the dead. Okay, that is spiritualism. That's central to
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spiritualism is contacting the dead. What people don't realize is a lot in spiritualism is also about contacting
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life on other planets. Okay? And that seems to have totally dropped off the
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radar you know but that is very much part of spiritual uh spiritualism.
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What ends up happening out of spiritualism is various traditions grow out of that and some of those are very
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closely associated with black magic and demon worship and devil worship.
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And what happens is some there are figures particularly in England around the turn of the 20th century that get
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very involved with a kind of a thinking about like we can turn these spirits
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from elsewhere to our own ends, right? And so whether they be on other planets
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or whether they be dead people, it just depends on who we're talking about. But that the you know contacting life beyond
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the veil can can eventuate in certain kinds of things. And and there is a school of
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thought that believe that you know we could actually create a moonchild or an
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antichrist out of this kind of mixture.
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wild stuff but like uh pronounced and it did have a following.
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So So the other thing that I was surprised to see is a long history or I guess not surprised but I I was happy to see that
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the the imagined locations of life elsewhere were stayed fairly close to
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our solar system. uh Mars, Jupiter, right? Saturn. Um in if you had to rank
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the best place to be another life form, I I gather that the moon's not ideal.
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No. And I think No, the moon's not ideal. Okay. Either
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is Jupiter. And like the earlier, you know, the farther you go back, the more that they're
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interested in kind of putting Mercury in the or Venus in the discussion, right? Like, you know, these are other planets.
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We don't know what they're like, but they could be habitable and they could be good. Mhm. You get to the 20th century, everybody
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thinks, you know, probably not, right? Like I know Musk wants to go to Mars,
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but like it's not hospitable, right? They It's very cold planet. there's like
a lot of bad things going on there. And so
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what you have is a growing uh conviction that any kind of heaven is more interdimensional, right? Like it's it's
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not uh so much a physical place as a place that exists outside of what we
kind of know. Um that's not true of everyone. The heaven's gate really did
33:56
think that it was on another planet. Heaven was on another planet. Spaceship was going to take you. It was a very
34:02
physical thing. So you would get on that spaceship, you would go to that planet. So and we have been building spaceships as
34:09
you mentioned and there has been of late the government has released a lot of files uh showing the stuff we have about
34:18
that. So is that a great disappointment or is there any interesting thing in there? Okay,
34:26
that that answer functions on two levels for me. Okay, all this talk about disclosure, all
34:33
these UFO files. Um, personally, I am thrilled. I am just
34:39
thrilled this because, you know, my book is hitting at the right time, right? like the sure let's just talk
34:46
more and more about UFOs and like um so I'm thrilled that that's kind of
34:54
in the being talked about in different media outlets.
34:59
That said, is anything kind of new or like every time I read read through some
35:06
of that material or read about that material, there just is not anything new there, right? There's no alien autopsy.
35:14
There's no DNA from ancient aliens. There's no there's just it's pretty disappointing.
35:21
So, um I would say
35:28
we're having a moment. I'm not quite sure that there's a lot of new stuff out
35:33
there that's going to like revolutionize us. Okay. Your book though opens with
35:38
another moment we were having in 2016 when NASA funded a study asking what it
35:44
would mean for the world's religions if we discovered life on another planet. And you say that you rather that rather
35:50
than speculate about the future, we should look at tthan speculate about the future, we should look at the past. So what do you mean by that? And how would knowing more
35:57
about the past and those those views on life elsewhere help us uh or help inform
36:04
our present? Okay. So NASA
36:09
was asking the what if question, you know, what if Buddhism had to deal with
36:15
aliens or Hinduism or Judaism or Christianity? What would that look like?
36:22
What would that do to people? How upsetting would that be? Or would would that be exciting or whatever? And it
36:29
probably be several things at once, right? So um and I think it's an interesting
36:35
question and really some interesting work came out of out of out of that grant but um for me I I I kind of
36:45
thought you know we have a lot of information about like religious traditions and how
36:51
they they deal with this possibility of life on other planets. would probably be
36:56
good to kind of look at like people that have like a 150 year 200 year uh
37:03
perspective on this, right? Like and it really has informed their religious communities already. So I what I was
37:13
trying you know maybe overstating the case a little bit but I think you know
37:19
you can learn things from the past and maybe you know looking in the rearview mirror
37:25
would be profitable in this kind of in this kind of endeavor because yeah we can talk about what if but there's a lot
37:31
of people that have been given this a lot of serious thought for a long time. What what has it done to them? Why does
37:36
how does it affect their you know views of how to live on
37:42
this earth? So who is the ideal audience for your book? Is it religious people?
37:48
Is it people who are interested in extraterrestrial life? Is it people who are lining up to go see the new Steven
37:54
Spielberg movie? Who should read this? Who would you like to see read this book?
37:59
Okay, so who's my ideal reader? Okay. And I'll tell you, my ideal reader is
38:04
the educated non-speist who is really curious. I love people that just love to
38:10
learn. So, I wrote this book. I pitched this book to the kind of to people that are not
38:19
going to be like experts in religion or experts in technology, experts in astronomy. I pitched this to like I
38:26
wanted to tell a story. I wanted to tell a story and I wanted it to be engaging
38:31
enough that people would like say, "Hey, that's kind of interesting. Never knew
38:37
that." Wow, really? You know, so I would
38:42
be happy if uh people came to this book and felt like I learned something from this book
38:50
and it was a it was a good read. Mark Twain has this great quote about like it's not that hard to be funny. Just
38:57
tell the truth. Okay. So, I thought about that a lot and I said, I just, you
39:03
know, I don't have to try that hard. I just need to kind of try to tell the story and the story will drive itself.
So, so anyway, thanks for listening and for I'd love that last
39:18
question. Well, thank you. So, I think that's a good place to stop and I do encourage
39:23
people to go out and pick out a copy of this book when it's published. It's very accessibly written, not at all jargony,
39:29
and it tells a really compelling yarn of who's related to who uh in terms of
39:34
whose ideas influence other people. Thank you so much, Paul. And thanks to
39:39
everyone watching and listening. This has been a fascinating conversation. If you'd like to check out other episodes
39:46
of the IU College Insider, please subscribe and share. and we'll see you next time. Thanks again.
40:11
Hey, hey,