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266 The higher religion requires tense alertness against the powers of blood and being that ever lurk in the depths ready to recapture their primeval rights over the younger side of life. "Watch and pray, that ye fall not into temptation." Nevertheless, "liberation" is a fundamental word in every religion and an eternal wish of every waking-being. In this general, almost prereligious, sense, it means the desire for freedom from the anxieties and anguishes of waking-consciousness; for relaxation of the tensions of fear-born thought and search; for the obliteration and removal of the consciousness of the Ego's loneliness in the universe, the rigid conditionedness of nature, the prospect of the immovable boundary of all Being in eld and death.

Sleep, too, liberates — "Death and his brother Sleep." And holy wine, intoxication, breaks the rigour of the spirit's tension, and dancing, the Dionysus art, and every other form of stupefaction and ecstasy. These are modes of slipping out of awareness by the aid of being, the cosmic, the "it," the escape out of space into time. But higher than all these stands the genuinely religious overcoming of fear by means of the understanding itself. The tension between microcosm and macrocosm becomes something that we can love, something in which we can wholly immerse ourselves. We call this faith, and it is the beginning of all man's intellectual life.

Understanding is causal only, whether deductive or inductive, whether derived from sensation or not. It is wholly impossible to distinguish being-understood from being-caused — both express the same thing. When something is "actual" for us, we see it and think it in causal (ursächlich) form, just as we feel and know ourselves and our activities as things originating, causes (Ursache). The assignment of causes is, however, different from case to case, not only in the religious, but also generally in the inorganic logic of man. A fact is thought of at one moment as having such-and-such, at another moment as having something else, as its cause. Every kind of thinking has for every one of its domains of application a proper "system." In everyday life a causal connexion in thought is never exactly repeated. Even in modern physics working hypotheses — that is, causal systems — which partially exclude one another are in use side by side; for instance, the ideas of electrodynamics and those of thermodynamics. The significance of the thought is not thereby nullified, for during a continuous spell of waking-consciousness we "understand" always in the form of single acts of which each has its own causal inception. The viewing of the entire world-as-nature in relation to the individual consciousness as a single causally-ordered concatenation is something perfectly unrealizable by our thought, inasmuch as our thinking proceeds always by unit acts. It remains a belief. It is indeed Faith itself, for it is the basis of religious understanding of the world, which, wherever something is observed, postulates numina as a necessity of thought — ephemeral numina for