The faithful man embraces the great Sublime, recognizing his essence as limited in nature. The perceived inertia of the essence is an educated guess, a supposition relying entirely on the perceived manifestations, which while substantially co-equal, lack the permanent mark of humanity, and thus cannot provide information about the nature that impels them. The rejection of the viscera binding the cloth of the intangible is not a revelation as Platonists might suggest, but a blinding in itself, a misplaced desire for Hades' paradisical disembodiment of the conscience, rather than true harmony and union with Christ and all that is good.

To reinforce the point on the futility of rejection of human nature, one can look to the fall of man as the initial conflict of anthropological doctrine. As significant as the deed itself, the succumbing into temptation, was as a precedent for man's forlorn and wicked nature, its effects are arguably even more noteworthy in explaining the existential torment of conscience. To be conscious is to be separate, in fundamental disharmony from the world of objects that conforms to the instinctive and the hylic. In begetting reason, the knowledge of good and evil, man was forcibly separated from the amoral nature of the objective world. His only tool of interaction being subjective perception and selfsame reason, it is inevitable that the incomprehensible stimulus of his reality be subjected to the rational tools at his disposition, converting said stimulus into tangible information, language, symbols. Reason is not a perversion of human nature in its current state, despite seeing its origin in the perversion of temptation; rather, it is a gift that thwarts temptation, balancing the propensity to evil through the will. Delineating good, and acting accordingly, is a duty imposed on mankind; inertia is equivalent to falling, as frailty is an evil in and of itself.