Sometimes I imagine myself as a, let's say a Russian peasant in the 19th century and how the patterns

in which people were living were so naive. They were true. A lot of them were true and were real,

but they were very innocent. And so in some ways, they were very much in danger. And so when

the materialist secularist narrative comes in

people get crushed you know and and i saw that even when i was young i would see people with a very

confident but naive faith and then they would go to university and then they would just get

crushed and they would go to their first philosophy class and they would just be completely

demolished

because they had never heard anything like this.

They had never heard any of these arguments.

They had never thought about any of these things.

In Quebec, we had the thing called Sejep.

And they had philosophy classes in Sejep.

And I think those philosophy classes were even just designed to like slash the Catholicism out of all the Quebecers that

went through that in the 70s when they were installed. And it worked. Like it totally worked.

The people came in, these naive little churchgoers and then were completely destroyed. But what's

interesting, so now we go through this loop and now we come to this symbolic understanding, people kind of re-understanding the role of perception of attention and how it shapes our narratives, how it shapes the way the reality manifests itself.

And once people have gone through that, that training, what are you going to, how are you going to take that away from them?

How are those philosophy professors going to take that away from the, I don't think it's possible

anymore. I always say, it's like, there's nothing you could tell me. I don't, I mean, maybe. I don't

know. I don't, I feel like I've heard it all. Like, I feel like, what is it that you're going to

tell me that you're going to convince me back into that old world. I don't see it happening. I don't see it happening either.

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