Yet Baireuth still amused even a conservative Christian anarchist who cared as little as "Grane, mein Ross," whether the singers sang false, and who came only to learn what Wagner had supposed himself to mean. This end attained as pleased Frau Wagner and the Heiliger Geist, he was ready to go on; and the Senator, yearning for sterner study, pointed to a haven at Moscow. For years Adams had taught American youth never to travel without a Senator who was useful even in America at times, but indispensable in Russia where, in 1901, anarchists, even though conservative and Christian, were ill-seen.
This wing of the anarchistic party consisted rigorously of but two members, Adams and Bay Lodge. The conservative Christian anarchist, as a party, drew life from Hegel and Schopenhauer rightly understood. By the necessity of their philosophical descent, each member of the fraternity denounced the other as unequal to his lofty task and inadequate to grasp it. Of course, no third member could be so much as considered, since the great principle of contradiction could be expressed only by opposites; and no agreement could be conceived, because anarchy, by definition, must be chaos and collision, as in the kinetic theory of a perfect gas. Doubtless this law of contradiction was itself agreement, a restriction of personal liberty inconsistent with freedom; but the "larger synthesis" admitted a limited agreement provided it were strictly confined to the end of larger contradiction. Thus the great end of all philosophy -- the "larger synthesis" -- was attained, but the process was arduous, and while Adams, as the older member, assumed to declare the principle, Bay Lodge necessarily denied both the assumption and the principle in order to assure its truth.
Adams proclaimed that in the last synthesis, order and anarchy were one, but that the unity was chaos. As anarchist, conservative and Christian, he had no motive or duty but to attain the end; and, to hasten it, he was bound to accelerate progress; to concentrate energy; to accumulate power; to multiply and intensify forces; to reduce friction, increase velocity and magnify momentum, partly because this was the mechanical law of the universe as science explained it; but partly also in order to get done with the present which artists and some others complained of; and finally -- and chiefly -- because a rigorous philosophy required it, in order to penetrate the beyond, and satisfy man's destiny by reaching the largest synthesis in its ultimate contradiction.
Of course the untaught critic instantly objected that this scheme was neither conservative, Christian, nor anarchic, but such objection meant only that the critic should begin his education in any infant school in order to learn that anarchy which should be logical would cease to be anarchic.
To the conservative Christian anarchist, the amiable doctrines of Kropotkin were sentimental ideas of Russian mental inertia covered with the name of anarchy merely to disguise their innocence; and the outpourings of Élisée Reclus were ideals of the French ouvrier, diluted with absinthe, resulting in a bourgeois dream of order and inertia. Neither made a pretence of anarchy except as a momentary stage towards order and unity. Neither of them had formed any other conception of the universe than what they had inherited from the priestly class to which their minds obviously belonged.
With them, as with the socialist, communist, or collectivist, the mind that followed nature had no relation; if anarchists needed order, they must go back to the twelfth century where their thought had enjoyed its thousand years of reign. The conservative Christian anarchist could have no associate, no object, no faith except the nature of nature itself; and his "larger synthesis" had only the fault of being so supremely true that even the highest obligation of duty could scarcely oblige Bay Lodge to deny it in order to prove it. Only the self-evident truth that no philosophy of order -- except the Church -- had ever satisfied the philosopher reconciled the conservative Christian anarchist to prove his own.
Naturally these ideas were so far in advance of the age that hardly more people could understand them than understood Wagner or Hegel; for that matter, since the time of Socrates, wise men have been mostly shy of claiming to understand anything; but such refinements were Greek or German, and affected the practical American but little. He admitted that, for the moment, the darkness was dense. He could not affirm with confidence, even to himself, that his "largest synthesis" would certainly turn out to be chaos, since he would be equally obliged to deny the chaos. The poet groped blindly for an emotion. The play of thought for thought's sake had mostly ceased. The throb of fifty or a hundred million steam horse-power, doubling every ten years, and already more despotic than all the horses that ever lived, and all the riders they ever carried, drowned rhyme and reason. No one was to blame, for all were equally servants of the power, and worked merely to increase it; but the conservative Christian anarchist saw light.