Applied to the alternating states of sleeping and waking in the outward organic life, this would merely mean that in sleep we always dream, even at those times when our vision leaves no traces on our memory. The great majority of dreams, even those which in the moment of awakening we still remember, are absolutely nothing but the conjoint impression of the bodily tone and the ever-varying temperament of life and health, and of the disorderly repetition of such ideas as previously to sleeping had principally engaged the attention. Now, since every opposite comes near to its correlative in one or more points of contact, which, as they establish, also serve to maintain the relationship between the two, so the state of the soul in dreaming will serve strikingly to illustrate its waking action. Of the great multitude of dreams, which are for the most part confused and unmeaning, some occasionally stand out from the rest extremely clear and well-connected, in which the feelings oftentimes discover a profound significance, or which, at least, as significant images, interest the fancy. And just in the same manner in the state of waking there passes before the soul no inconsiderable number of obscure and vague conceptions, which are not much if at all clearer or more methodically disposed than the train of images which in a dream succeed one another without the least intrinsic order or connection. Still we should greatly err were we to assume, that like the latter they leave no trace behind them on the soul. On the contrary, in these undeveloped beginnings of thought there often lies the germ of very definite ideas, and especially of the various peculiarities of mental character, as also of the impulses and determination which, at first slowly and spontaneously formed, eventuate in some definite susceptibility or direction of the will. Now, as the external life of man alternates between the waking activity and the state of repose in sleep, so, too, the thinking soul is divided between the abstracting and classifying Reason and the inventive Fancy.[15] These two are, as it were, the halves, so to speak, or the two poles of the thinking soul, of which the one may be regarded as the positive, the other as the negative. In respect to the inner fruitful cogitation itself--to the origination and production of thoughts--the imagination, as the reproductive faculty, is the positive pole. As for the fancy, properly so called--the poetic _fancy_, or that which plays an important part in the inclinations and passions--it is only a particular species and operation of this faculty, which in its general form also manifests itself in many other directions and spheres of human thought and action. To it belongs, for instance, that talent of extensive combination which distinguishes all the great discoverers in mathematics. Opposite to this productive faculty of thought, the negative pole is formed by the classifying faculty of reason, which further elaborates, closely