state where, in opposition to the supreme political power, some insubordinate body sets itself up in authority, and presumes to give the law? Ought, forsooth, the soul in secret to be liberal, and, in half-unbelief, to grant immunity to all manner of lusts and desires, while the spirit is legitimist in sentiment and constitutional in language? Or ought the soul to be honestly _ultra_ and a thorough legitimist in its established faith, while the mind, on its part, by its liberal measures, is perfectly falling into error? So far is this from being allowable, that even these names and these parties would soon cease and disappear altogether, if, instead of party, the knowledge, and the might, and the inspiration of life--the supreme life, _i.e._, or God, were once to take full possession of the minds of men, and so animate them anew and ardently inspire them with the common spirit and ardor of the one faith and the one science. Now, the intermediate link which unites science with faith--the mean function between both which admits of demonstration within the limits of the consciousness and of philosophy, is discernment [_erkennen_]. Of this there are two kinds: the one distinguishes between right and wrong, and, consequently, as a separate function, directs itself outwardly in its operation, and observes differences. By the other we see and comprehend, or understand and discern, that two objects apparently different, are properly and essentially one and the same. It is with this intrinsic and inwardly-directed discernment that we are here concerned. For it is by this highest function of thought, which penetrates into the inmost essence of each of two ideas, and by its sentence declaring their similarity, that we perceive and discern that this science and that faith are essentially identical. Discerning in this sense is something different from knowing; it is, as it were, a second knowing; or, if we may be allowed to express ourselves mathematically, “knowing raised to a higher power.” It is this that discovers the essential unity of Science and Faith, and that must bring about the restoration of concord between them, and reconcile them with each other. If, however, this second and higher knowing, or this science of science, be referred and confined to one’s own Me or Self, as is too often done, such a course will only lead us out of the common error of the ordinary self-delusion into one still more profound, which will prove the more complex and aggravated, the more scientifically it is evolved, and which I have already depicted to you in its true colors.