The aim of faith and science, fear and curiosity, is not to experience life, but to know the world-as-nature. Of world-as-history they are the express negation. But the secret of waking-consciousness is a twofold one; two fear-born, causally ordered pictures arise for the inner eye--the “outer world” and as its counter-image the “inner world.” In both are true problems, and the waking-consciousness is not only a look-out, but is very busy within its own domains as well. The Numen out there is called God; in here Soul. By the critical understanding the deities of the believer’s vision are transmuted in thought into mechanical magnitudes referable to its world, but their essence and kernel remain the same--Classical matter and form, Magian light and darkness, Faustian force and mass--and its mode is ever the same dissection of the primitive soul-belief, and its end is ever the same, a _predetermined_ result. The physics of the within is called systematic psychology and it discovers in man, if it is Classical science, thing-like soul-_parts_ (νοῦς, θυμός, ἐπιθυμία); if Magian, soul-substance (ruach, nephesh); if Faustian, soul-_forces_ (thinking, feeling, willing). These are the shapes that religious meditation, in fear and in love, then follows up in the causal relations of guilt, sin, pardon, conscience, reward, and punishment. Being is a mystery that, as soon as faith and science turn their attention to it, illudes them into fateful error. Instead of the cosmic itself being reached (which is completely outside the possibilities of the active waking-consciousness) the sensible mobility of body in the field of the eye, and the conceptual image of a mechanical-causal chain abstracted therefrom, are subjected to analysis. But real life _is led_, not cognised. _Only the Timeless is true._ Truths lie beyond history and life, and vice versa life is something beyond all causes, effects, and truths. Criticism in both cases, critique of waking-consciousness and critique of being, are contrary to happening and alien to life. But in the first case the application of a critique is entirely justified by the critical intention and the inner logic of the object that is referred to; in the second case it is not. It follows that the distinction between faith and knowledge, or fear and curiosity, or revelation and criticism, is not, after all, the ultimate distinction. Knowledge is only a late form of belief. But _belief and life_, love springing from the secret fear of the world, and love springing from the secret hate of the sexes, knowledge of inorganic and sense of organic logic, Causes and Destinies--_this_ is the deepest opposition of all. And here we distinguish men, not according to what their modes of thinking are--religious or critical--nor according to the objects of their thought, but according to whether they are thinkers (no matter about what) _or doers_.