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So he says, “Do you follow the instincts and propensities of nature in ascending to the veracity, the truthfulness of sense? But these lead you to believe that the very perception or sensible image is the external object.” Which, of course, is not true; it is not. “Do you disclaim this principle, in order to embrace a more rational opinion that the perceptions are only representations of something external? ” But here you “depart from your natural propensities and more obvious sentiments; and” still you “are not able to satisfy your reason, which can never find any convincing argument from experience to prove, that these perceptions are connected with any external objects.” And so, knowledge is dissolved.

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In fact it’s probably owing to him more than anyone else that the Russian intelligentsia went off the track, because Kireyevsky tried to call the intelligentsia back to Orthodoxy, and Soloviev was inspired by pantheism, by foreign influences, had a vision of Sophia. It’s probably that same woman messiah that the Saint-Simonians went to look for in the 1830’s. She was staying in the desert there, and he went to the desert and had a vision of Sophia.

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From there the Revolution spread to Germany, Austria, Italy, England, Spain. There were demonstrations in many places, but almost everywhere it was repressed quite quickly; and it was the fact of the failure of this revolution that inspired Marx. Marx decided now it is time to plan very carefully for a successful revolution in the future and not just have high ideals and make demonstrations.

And Bakunin who was in Italy ran as fast as he could to Lyons in the south in order to take part. He and his disciples were the chief ones who were doing this. He borrowed some money, of course, to get there and put himself in the civic center where the new revolutionary government was entrenched and nobody had any clear idea of what they wanted to do. There were public meetings of extraordinary violence taking place in which the most bloody motions were put forward and received with enthusiasm. “On the 28th of September, the day of his arrival, the people had seized the Hotel de Ville,” the civic center. “Bakunin installed himself there; then the critical moment arrived, the moment awaited for so many years, when Bakunin was able to accomplish the most revolutionary act the world has ever seen.

Cicero will have his tongue cut out, Copernicus will have his eyes put out eyes, Shakespeare will be stoned—that’s Shigalovism. There has never been either freedom or equality without despotism, but in the herd there is bound to be equality and that’s Shigalovism. There are at this time so many prophets, so many people who’ve gotten the answer.

And that brings us to the subject of the next lecture which will be the Revolution. The French Revolution and the whole revolutionary movement of our times, which is the application of rationalistic ideas to the changing of society, the changing of the whole outward order of life. And here we will begin also to examine more the source of some of these rationalistic ideas, where they came from, why people came to believe that reason is the one standard of truth.

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“Truth, mutual confidence, serious and severe solidarity exist only among about ten individuals who form thesanctum sanctorumof the society. All the rest must serve as a blind instrument and as matter to be exploited by the hands of these ten men really solidarized. It is permitted, and even ordered, that one should deceive them, compromise them, steal from them, and even if needs be ruin them—they are conspiracy-fodder… Of course, the chief one is the French Revolution and the idealistic socialists—only later he was so much against because they were not scientific—but his millennarian ideas come straight from them. Then the ideas of the British economists of his time, most of which the British economists later on revised because they were unrealistic; but he took the earlier ones which were later abandoned. In 1848 just before revolution broke out Marx published hisCommunist Manifestotelling all the “workmen of the world to unite,”8 throw off your chains.

And he agrees with Teilhard de Chardin on everything except when he puts too much religion in. His attempt to reconcile Catholicism and evolution he felt was a little—he can’t agree with everything there—but basically he agrees with his philosophy. Surely this is very close, although it’s in a different climate of ideas, still it’s very close to the modern evolutionists’ idea that matter indeed is thefirstthing and the soul is secondary. But there’s an element of great mystery in the state of creation before the fall of Adam which we don’t need to pry into because we are not interested in the “how” of creation. We know that there was a creation of six days, and the Holy Fathers say 24- hour days—there’s nothing surprising about that; that the acts were instantaneous—God wills and it’s done, He speaks and it’s done.

That is, evolution becomes in his thought—which many, many people follow, whether they’re Christian, atheist, or whatever—it is a kind of new universal revelation for mankind. And everything, including religion, must be understood in terms of evolution. So, we’ll look into now this last evolutionist who is the great evolutionist prophet of our times.