 Our aim is therefore bring to ruin the whole teleological fabric we have been rearing, particularly its crowning religious manifestations… The main uneasiness that affects the teleological picture can be quite readily stated: it lies in its imposed, arbitrary, willful character. (TC: 102) To view all phenomena in a special teleological relation to our rational selves remains a difficult, unstable way of viewing things (TC: 103)…The stars may be, as Hegel said, a mere light-rash upon the sky, infinitely insignificant beside the simplest human thought or emotion. But is there not something very wanton in saying that the whole meaning of the former, in all their immensity of spatial and temporal extent, lies in their role as mere background or supposition of the latter? It is particularly when we consider such factors as the extent of space, now yawning more and more vacuously as planet after planet reveals itself bare of its imagined population, that a teleological absolutism à la Hegel seems more and more frivolous (TC: 104) … Plainly again it is only by a dialectical tour of force that this can be held to be involved in our wretched, confused, heartless, piecemeal living (TC 105)… The objects of religion may be the supreme occupants of the human cave, but they are also the most blemished by antinomy and obscurity of any cave phenomenon (TC 106)… We conclude that the actual religions of the world, which all represent rational faith at its highest, are also all phenomena of the Cave, with inappropriate absurd, sinister, and even monstrous elements, which most apologists have sought to minimize. (TC: 117)