When, however, the triple consciousness preserves its beautiful order and harmony, then the spirit, as the heavenly height above, the sensible nature as the deep below, and the soul as the firmament between them, are indeed divided, but not separated or hostilely opposed to each other. On the contrary, the height as well as the deep, and the whole circle of spiritual existence, are organically combined and united together in this center of faith in the soul. Now this original constitution of the mind being preserved, the further development and progress of knowledge and truth may be regarded as the second step of internal creation, wherein the light begins to shine more and more on the mind and on science. The first clear insight, on the other hand, and internal perception that the highest science and the divine faith are not essentially distinct, but are fundamentally identical, must be considered as the earliest entrance of the spirit of truth into the heart of man. Such is the right notion of faith, and of a mind wherein faith and science are organically united and harmoniously concordant. But in order to afford freedom of choice between faith and infidelity, it is necessary to contrast this living image with the complete picture of a mind involved in doubt, distraction, unbelief, and error. For all the motives that can influence a decision must be furnished by a simple comparison of the two, which, indeed, if made honestly and completely, furnishes of itself the solution of the problem. Now I have already more than once called your attention to the tendency to discord, and to the disposing causes to error which subsist in the natural constitution of the human mind with its four poles or members. In particular I directed your notice to the fact that reason and fancy, such as they now are in their present state of mutual alienation and of hostile opposition to each other, can not be regarded as original faculties of the human consciousness. Originally they were both in unison in the thinking and loving soul so long as living and working in faith and truth, it was on that account confirmed by the divine Spirit, and preserved by union with Him. But when it had once lost this center of unity, and, its light being obscured, it had become a prey to dissension, it immediately fell asunder into these two halves or faculties of thought. On the one hand stood the reason--as a mere organ of reflection--one, _i.e._, which, in lifeless abstraction, thinks over the objects previously presented to it, or as a mere directive faculty of thought, without any originative powers of its own; while, on the other, the fancy presented itself with a blindly-productive energy in thought and invention, as a wild, but, nevertheless, living sense and instinct of nature.