The complete notion or ideal scheme of pure faith, in its organic union, co-operation, and true relation with all higher and with all natural or earthly science, must be conceived of and sketched in agreement with the triple principle of the human consciousness, according to which it is divided into spirit, soul, and sense. At least it is in this way that it can most easily be made clear, and being accurately apprehended in its essential properties and nature, is kept distinct from all foreign elements and adscititious matters. But infidelity, and that doubt and absence of harmony from which it takes its rise, as well as that error which results from it, have their seat in the fourfold consciousness. These all owe their origin to that disunion in which the mind was involved by the Fall, and which manifests itself principally in the dissension which subsists between Fancy and Reason, and eventually destroys all harmony and co-operation between the Understanding and the Will. For this twofold schism in the human consciousness is the source of all philosophical error and of its various false systems. And this scientific error again, so soon as it attains to a practical utterance, and in a living form enters into or interferes with life, becomes infidelity. Originally, however, the consciousness was not thus rent by dissension. Throughout, in its triple principle of sense, soul, and spirit, prevailed one living, harmonious action. Now, in this its natural state, the soul must be regarded as the principle of faith. And this is a point especially to be borne in mind. It is, however, too often forgotten. And consequently the faith, or, rather (for we are not speaking at present of the subject-matter so much as of the mental act), the believing, is in an external manner derived very incompletely and unsatisfactorily from the divided and quadruple consciousness. For generally the act of believing and its essence is made to consist in a certain internal reserve on the part of both understanding and will, and a similar control of the fancy, and even of the reason, as well as in the recognition of these limits and of such limitation.