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sensibility and the pulse of the moral life.

      As for sensation and memory, they are in any case but ministering faculties, which only appear distinct and independent under the influence of the prevailing tendency to separation and disunion, but on the supposition of a simpler and more harmonious consciousness, would be counted merely as bodily organs. If, then, the soul had not suffered an eclipse—if it had remained undisturbed in the clear light of God—then would man’s consciousness also have been much simpler than it now is, with all those several faculties which we at present find and distinguish in it. In such a case, it would consist only of understanding, soul, and will. For if, according to the three directions of its activity, any one should still be disposed to divide it into the thinking, the feeling, and the loving soul, still this would not be founded on any intrinsic strife or discord, but they would all combine harmoniously together, and in this harmonious combination be at unity among themselves. As for the distinction between understanding and will, that would still remain, since it is essential to mind or spirit, and may, in a certain sense, be ascribed even to the uncreated spirits. But in this garden of the soul of inward illumination—on this fruitful soil of harmonized thought and feeling—they would walk amicably together, and work in common, and would not, as hostile beings, turn aside in opposite directions, or as is mostly the case in actual life, be divided from each other by an impassable gulf, and never meet in friendly contact.

      Thus nearly, or somewhat similarly, must we conceive of, and attempt to represent to ourselves, the human mind in its original state, before it was darkened, rent asunder, and condemned to lasting discord, but was as yet eminently simple and perfectly harmonious.

      And now as regards understanding and will, as a division of powers essential to the mind or spirit, which, however, as such, is not necessarily inharmonious: the expression already touched upon of another of our modern German philosophers, will serve as a transition to and commencing point for my remarks. According to this memorable assertion with regard to the mind [geist], and which will serve as an appropriate pendent to that last quoted about the soul, the essence of mind or spirit in general consists in the negation of the opposite.[26] Now I can not stop at present to inquire what sense this would give, if applied to the uncreated spirit, and the Creator of all other spiritual beings. But as concerns created spirits: their essence, contrariwise, consists principally in an eternal affirmation. But this, however, they have not of and from themselves, but it is the affirmation of the one to which God has exclusively destined them. But it is not of themselves, but of God and His energy, of whom these created spirits are, as it were, but a ray—a spark of His light—therefore, in this ray, not only sight and understanding, but also thought and deed, will and execution, are simultaneous and identical. And it is in this respect that they are so totally different from men. Now this ray of light, imparted to them from God, is nothing less than the thought of their destination—of the purpose of their being—in a word, their mission, if we may speak after a human fashion, and in the prevailing phraseology. And, indeed, in all ancient languages, the pure created intelligences have these names from that mission which constitutes their essence; for their essence is even perfectly identical with this divine mission or inborn eternal affirmation. To the fallen spirits, on the other hand, the maxim above quoted applies truly enough: their essence consists, not in the divine affirmation, or the mission which they have abandoned, but rather in the eternal, though bootless, denial of their opposite, which is even nothing less than the divine order. For to their ambitious intellect and perverse wills, the latter, in all probability, appeared far too loving, and, therefore, unintelligible; while, to their censorious judgment, it seemed deficient in rigor of consequence, and not unconditional and absolute enough.

      All that has hitherto been said reduces itself to the following result. As by the first obscuration and eclipse of the human soul the very body of man was deteriorated, and having been originally created with a capacity of immortality, fell a prey to death, and received the germs, or became liable to many diseases, as roots of death—which is not guilt itself, but the natural result of guilt—so in his consciousness there was then implanted, and has ever since been propagated, a germ of intellectual death, and manifold seeds of error, which, however, are not a new sin, but merely the natural consequences of the first sin and the original corruption of the soul. In four different forms, according to the four cardinal points and fundamental faculties of the human consciousness, does this inborn error and fruitful germ of erroneous and false thinking show and develop itself. We have already spoken of this futile idea of the deadness of all external life, which has taken such deep root in the center of all human thought—in the dead abstract notion and the empty formula, and which, clinging as an original taint to the human mind as at present constituted, renders it so difficult for all those who, not content with merely observing nature, wish really to understand it in its living operation, and, moreover, to imitate in thought its dynamical law, and the inner pulse of its vital forces. For in the abstract notion all this evaporates, and when confined within such dead formularies, the true life of nature quickly becomes extinct. This, therefore, is the primary source of error—the leading species of barren and futile thinking in the abstract understanding. But now this dead and lifeless cogitation of abstract ideas, with its processes of combining and inferring, or of analyzing and drawing distinctions, may be carried on into infinity, as being that wherein the essence or function of reason consists, and also as giving rise to interminable disputes and contradictions. Consequently this form of the reason, which is ever pursuing dialectical disputations, or else skeptically renouncing its own authority, even because it never allows itself to proceed in what alone is its legitimate course, becomes thereby a second source of error and false thinking among men. And, indeed, this erroneous procedure of the dialectical reason, which is incessantly working out or analyzing its abstract notions, is the effect of the present constitution of the human mind; so that no individual can in justice be blamed on its account, nor can its perverted conclusions and corrupting results be fairly imputed to ulterior views and principles of an immoral character.

      In considering the imagination as a source of error, we have no need to select the instance of a fancy satanically inflamed to passion, or satanically deluded, or even one of a purely materialistic bias and leaning. For fancy, even in its greatest exaltation and purest form, is at best but a subjective view and mode of cogitative apprehension, and, consequently, as such, is ever a fruitful parent of delusion. How very rarely an imagination is to be found which is not predominantly subjective, is shown precisely in the very highest grade of its development—in the creations of imitative art. Of the exalted geniuses who in single ages and nations have distinguished themselves from the great mass, and attained to that rare eminence—the reputation of the true artist; out of this short list of great names, how few can be selected of whose productions it can be truly said and boasted—Here in this picture we have something more than a mere general view, or the peculiar fantasy of an individual; here life and nature stand before us in their full truth and objective reality, and speak to us in that universal language, which is intelligible to men of all countries and all times! And the same remark applies to the whole domain of scientific thought in general; but especially to physical and historical science.

      In like manner, in the sphere of the will, it is not merely immoral volitions, which, as such, must ever be false and wrong, that are exclusively the source of erroneous thought. The spring of those errors which we are at present considering lies in the very form of the will itself, i.e., in the absolute willing, even though its object and end be, in themselves, perfectly legitimate and unexceptionable. That this absolute willing—or, to speak more humanly, and in ordinary language, self-will and obstinacy—is a fundamental and hereditary failing of the human character, as at present constituted, which shows itself in the very youngest children, with the first dawn of reason, and requires to be most watchfully checked, is but too well known to every teacher and every mother. But not in infancy only, but also in the most important and comprehensive relations of life—nay, even in the history of the world—this same absolute willing proves the most pernicious of all the sources of error and corruption in the soul and life of man, even when its object is not unmitigatedly bad, or when, perhaps, it may even deserve to be called great and noble. It is through this absolute willing that the sovereign with unlimited authority, even though he be gifted with a strong and comprehensive intellect, and possessed of many estimable qualities and moral virtues, becomes, nevertheless, the oppressor of his people and the

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