Buttheadmissiononthepartoftheonewhoiswicked，“Iamso“，isnotfollowedbyareplymakingasimilarconfession。Thiswasnotwhatthatwayofjudgingmeantatall:farfromit！Itrepelsthiscommunityofnature，andisthe“hardheartedness“，whichkeepstoitselfandrejectsallcontinuitywiththeother。Bysodoingthesceneischanged。Theonewhomadetheconfessionseeshimselfthrustoff，andtakestheothertobeinthewrongwhenherefusestolethisowninnernaturegoforthintheobjectiveshapeofanexpressutterance，whenhecontraststhebeautyofhisownsoulwiththewickedindividual，andopposestotheconfessionofthepenitentthestiffneckedattitudeoftheself-consistentequablecharacter，andtherigidsilenceofonewhokeepshimselftohimselfandrefusestothrowhimselfawayforsomeoneelse。Herewefindassertedthehighestpitchofrevolttowhichaspiritcertainofitselfcanreach。Foritbeholdsitself，quathissimpleself-knowledge，inanotherconsciousbeing，andinsuchawaythateventheexternalformofthisotherisnotanunessential“thing“，asinthecaseofanobjectofwealth，butthought；knowledgeitselfiswhatisheldopposedtoit。Itisthisabsolutelyfluidcontinuityofpureknowledgewhichrefusestoestablishcommunicationwithanother，whichhad，ipsofacto，bymakingitsconfession，renouncedseparateisolatedself-existence，hadaffirmeditsparticularitytobecancelled，andtherebyestablisheditselfascontinuouswiththeother，i。e。establisheditselfasuniversal。Theotherhowever，initsowncasereservesforitselfitsuncommunicative，isolatedindependence:inthecaseoftheindividualconfessing，itreservesforhimtheverysameindependence，thoughthelatterhasalreadycastthataway。Ittherebyprovesitselftobeaformofconsciousnesswhichisforsakenbyanddeniestheverynatureofspirit；foritdoesnotunderstandthatspirit，intheabsolutecertaintyofitself，ismasterandlordovereverydeed，andoverallreality，andcanrejectandcastthemoffandmakethemasiftheyhadneverbeen。Atthesametime，itdoesnotseethecontradictionitiscommittinginnotallowingarejection，whichhasbeenmadeinexpresslanguage，topassforgenuinerejection，whileitselfhasthecertaintyofitsownspirituallife，notinaconcreterealact，butinitsinnernature，andfindstheobjectiveexistenceofthisinnerbeinginthelanguageofitsownjudgment。Itisthusitsownselfwhichchecksthatother\'sreturnfromtheacttothespiritualobjectivityoflanguage，andtospiritualidentity，andbyitsharshnessproducesthediscordancewhichstillremains。
Now，sofarasthespiritwhichiscertainofitself，intheformofa“beautifulsoul“，doesnotpossessthestrengthtorelinquishtheself-absorbeduncommunicativeknowledgeofitself，itcannotattaintoanyidentitywiththeconsciousnessthatisrepulsed，andsocannotsucceedinseeingtheunityofitsselfinanotherlife，cannotreachobjectiveexistence。Theidentitycomesabout，therefore，merelyinanegativeway，asastateofbeingdevoidofspiritualcharacter。The“beautifulsoul“，then，hasnoconcretereality；itsubsistsinthecontradictionbetweenitspureselfandthenecessityfeltbythisselftoexternalizeitselfandturnintosomethingactual；itexistsintheimmediacyofthisrootedandfixedopposition，animmediacywhichaloneisthemiddletermreconcilinganoppositionwhichhasbeenintensifiedtoitspureabstraction，andispurebeingoremptynothingness。Thusthe“beautifulsoul“，beingconsciousofthiscontradictioninitsunreconciledimmediacy，isunhinged，disordered，andrunstomadness，wastesitselfinyearning，andpinesawayinconsumption。(9)Therebyitgivesup，asafact，itsstubborninsistenceonitsownisolatedself-existence，butonlytobringforththesoulless，spiritlessunityofabstractbeing。
Thetrue，thatistosaytheself-consciousandactualadjustmentofthetwosidesisnecessitatedby，andalreadycontainedintheforegoing。Breakingthehardheartandraisingittothelevelofuniversalityisthesameprocesswhichwasexpressedinthecaseoftheconsciousnessthatopenlymadeitsconfession。Thewoundsofthespirithealandleavenoscarsbehind。Thedeedisnottheimperishableelement；spirittakesitbackintoitself；andtheaspectofindividualitypresentinit，whetherintheformofanintentionorofanexistentialnegativityandlimitation，isthatwhichimmediatelypassesaway。Theselfwhichrealizes，i。e。theformofthespirit\'sact，ismerelyamomentofthewhole；andthesameistrueoftheknowledgefunctioningthroughjudgment，andestablishingandmaintainingthedistinctionbetweentheindividualanduniversalaspectsofaction。
Theevilconsciousness，abovespokenof，affirmsthisexternalizationofitselforassertsitselfasamoment，beingdrawnintothewayofexpressconfessionbyseeingitselfinanother。Thisother，however，musthaveitsonesided，unacceptedandunacknowledgedjudgmentbrokendown，justastheformerhastoabandonitsonesidedunacknowledgedexistenceinastateofparticularityandisolation。Andastheformerdisplaysthepowerofspiritoveritsreality，sothisothermustmanifestthepowerofspiritoveritsconstitutive，determinatenotion。
Thelatter，however，renouncesthethoughtthatdividesandseparates，andtheharshnessoftheself-existencewhichholdstosuchthought，forthereasonthat，inpointoffact，itseesitselfinthefirst。Thatwhich，inthisway，abandonsitsrealityandmakesitselfintoasupersededparticular“this“(Diesen)，displaysitselftherebyas，infact，universal。Itturnsawayfromitsexternalrealitybackintoitselfasinneressence；andtheretheuniversalconsciousnessthusknowsandfindsitself。
Theforgivenessitextendstothefirstistherenunciationofself，ofitsunrealessence，sinceitidentifieswiththisessencethatotherwhichwasrealaction，andrecognizeswhatwascalledbad—adeterminationassignedtoactionbythought—tobegood；orratheritletsgoandgivesupthisdistinctionofdeterminatethoughtwithitsself-existentdeterminingjudgment，justastheotherforgoesdeterminingtheactinisolationandforitsownprivatebehoof。Thewordofreconciliationistheobjectivelyexistentspirit，whichimmediatelyapprehendsthepureknowledgeofitselfquauniversalessenceinitsopposite，inthepureknowledgeofitselfquaabsolutelyself-confinedsingleindividual—areciprocalrecognitionwhichisAbsoluteSpirit。
AbsoluteSpiritentersexistencemerelyattheculminatingpointatwhichitspureknowledgeaboutitselfistheoppositionandinterchangewithitself。Knowingthatitspureknowledgeistheabstractessentialreality，AbsoluteSpiritisthisknowingdutyinabsoluteoppositiontotheknowledgewhichknowsitself，quaabsolutesinglenessofself，tobetheessentiallyreal。Theformeristhepurecontinuityoftheuniversal，whichknowstheindividuality，thatknowsitselfthereal，tobeinherentlynaught，tobeevil。Thelatter，again，isabsolutediscreteness，whichknowsitselfabsoluteinitspureoneness，andknowstheuniversalistheunrealwhichexistsonlyforothers。Bothaspectsarerefinedandclarifiedtothisdegreeofpurity，wherethereisnoself-lessexistenceleft，nonegativeofconsciousnessineitherofthem，where，instead，theoneelementof“duty“istheself-identicalcharacterofitsself-knowledge，andtheotherelementof“evil“equallyhasitspurposeinitsowninnerbeinganditsrealityinitsownmodeofutterance。Thecontentofthisutteranceisthesubstancethatgivesthisspiritsubsistence；theutteranceistheassuranceofthecertaintyofspiritwithinitsownself。
Thesespirits，bothcertainofthemselves，haveeachnootherpurposethanitsownpureself，andnootherrealityandexistencethanjustthispureself。Buttheyarestilldifferent，andthedifferenceisabsolute，becauseholdingwithinthiselementofthepurenotion。Thedifferenceisabsolute，too，notmerelyforus[tracingtheexperience]，butforthenotionsthemselveswhichstandinthisopposition。Forwhilethesenotionsareindeeddeterminateandspecificrelativelytooneanother，theyareatthesametimeinthemselvesuniversal，sothattheyfilloutthewholerangeoftheself；
andthisselfhasnoothercontentthanthisitsowndeterminateconstitution，whichneithertranscendstheselfnorismorerestrictedthanit。Fortheonefactor，theabsolutelyuniversal，ispureself-knowledgeaswellastheother，theabsolutediscretenessofsingleindividuality，andbotharemerelythispureself-knowledge。Bothdeterminatefactors，then，arecognizingpurenotionswhichknowquanotions，whoseverydeterminatenessisimmediatelyknowing，or，inotherwords，whoserelationshipandoppositionistheEgo。Becauseofthistheyareforoneanothertheseabsoluteopposites；itiswhatiscompletelyinnerthathasinthiswaycomeintooppositiontoitselfandenteredobjectiveexistence；theyconstitutepureknowledge，which，owingtothisopposition，takestheformofconsciousness。Butasyetitisnotself-consciousness。Itobtainsthisactualizationinthecourseoftheprocessthroughwhichthisoppositionpasses。Forthisoppositionisreallyitselftheindiscretecontinuityandidentityofego=ego；andeachbyitselfinherentlycancelsitselfjustthroughthecontradictioninitspureuniversality，which，whileimplyingcontinuityandidentity，atthesametimestillresistsitsidentitywiththeother，andseparatesitselffromit。Throughthisrelinquishmentofseparateselfhood，theknowledge，whichinitsexistenceisinastateofdiremption，returnsintotheunityoftheself；itistheconcreteactualEgo，universalknowledgeofselfinitsabsoluteopposite，intheknowledgewhichisinternaltoandwithintheself，andwhich，becauseoftheverypurityofitsseparatesubjectiveexistence，isitselfcompletelyuniversal。Thereconcilingaffirmation，the“yes“，withwhichbothegosdesistfromtheirexistenceinopposition，istheexistenceoftheegoexpandedintoaduality，anegowhichremainsthereinoneandidenticalwithitself，andpossessesthecertaintyofitselfinitscompleterelinquishmentanditsopposite:itisGodappearinginthemidstofthosewhoknowthemselvesintheformofpureknowledge。
1。Viz。Morality，thefirstbeingtheEthicalOrderofSociety，thesecondthesphereofCulture。
2。v。p。433ff。
3。v。p。446ff。
4。v。p。529ff。
5。i。e。intoastatewhichimpliesdistinctionandoppositionofsubjectandobject。
6。v。p。251ff。
7。Cf。Hegel\'sremarksonJacobi\'sconceptionofthe“beautifulsoul“:W。W。，X。，1，p。303。
8。Cp。withabovePhilosophyofHistory，Intro。(Eng。Trans。，p。32ff。)
9。ThiswastheactualfateofNovalis，the“St。JohnofRomanticism“(d。1801，?29)。Cp。Hegel\'sremarksonNovalisW。W。，X。，1，p。201；XVI。，p。500。
C:FreeConcreteMind(CC)
VII。RELIGION
ReligioninGeneralINtheformsofexperiencehithertodealtwith—whicharedistinguishedbroadlyasConsciousness，Self-consciousness，Reason，andSpirit—Religionalso，theconsciousnessofAbsoluteBeingingeneral，hasnodoubtmadeitsappearance。Butthatwasfromthepointofviewofconsciousness，whenithastheAbsoluteBeingforitsobject。AbsoluteBeing，however，initsowndistinctivenature，theSelf-consciousnessofSpirit，hasnotappearedinthoseforms。
EvenattheplaneofConsciousness，viz。whenthistakestheshapeof“Understanding“，thereisaconsciousnessofthesupersenuous，oftheinnerbeingofobjectiveexistence。Butthesupersensible，theeternal，orwhateverwecaretocallit，isdevoidofselfhood。Itismerely，tobeginwith，somethinguniversal，whichisalongwaystillfrombeingspiritknowingitselfasspirit。
ThentherewasSelf-consciousness，whichcametoitsfinalshapeinthe“unhappyconsciousness“；
thatwasmerelythepainandsorrowofspiritwrestlingtogetitselfoutintoobjectivityoncemore，butnotsucceeding。Theunityofindividualself-consciousnesswithitsunchangeableBeing，whichiswhatthisstagearrivesat，remains，inconsequence，a“beyond“，somethingafaroff。
TheimmediateexistenceofReason(whichwefoundarisingoutofthatstateofsorrow)，andthespecialshapeswhichreasonassumes，havenoformofreligion，becauseself-consciousnessinthecaseofreasonknowsitselforlooksforitselfinthedirectandimmediatepresent。
Ontheotherhand，intheworldoftheEthicalOrder，wemetwithatypeofreligion，thereligionofthenetherworld。ThisisbeliefinthefearfulandunknowndarknessofFate，andintheEumenidesofthespiritofthedeparted:theformerbeingpurenegationtakingtheformofuniversality，thelatterthesamenegationbutintheformofindividuality。AbsoluteBeingis，then，inthelattershapenodoubttheselfandispresent，asthereisnootherwayfortheselftobeexceptpresent。Buttheindividualselfisthisindividualghostlyshade，whichkeepstheuniversalelement，Fate，separatedfromitself。Itisindeedashade，aghost，acancelledandsupersededparticular，andsoauniversalself。Butthatnegativemeaninghasnotyetturnedroundintothislatterpositivesignificance，andhencetheself，socancelledandtranscended，stilldirectlymeansatthesametimethisparticularbeing，thisinsubstantialreality。Fate，however，withoutselfremainsthedarknessofnightdevoidofconsciousness，whichnevercomestodrawdistinctionswithinitself，andneverattainstheclearnessofself-knowledge。
Thisbeliefinanecessitythatproducesnothingness，thisbeliefinthenetherworld，becomesbeliefinHeaven，becausetheselfwhichhasdepartedmustbeunitedwithitsuniversalnature，mustunfoldwhatitcontainsintermsofthisuniversality，andthusbecomecleartoitself。Thiskingdomofbelief，however，wesawunfolditscontentmerelyintheelementofreflectivethought(Denken)，withoutbringingoutthetruenotion(Begriff)；andwesawit，onthataccount，perishinitsfinalfate，viz。inthereligionofenlightenment。Hereinthistypeofreligion，thesupersensiblebeyond，whichwefoundin“understanding“，isreinstate，butinsuchawaythatself-consciousnessrestsandfeelssatisfiedinthemundanepresent，notinthe“beyond“，andknowsthesupersensiblebeyond，voidandempty，unknowable，anddevoidofallterrors，neitherasaselfnoraspowerandmight。
InthereligionofMoralityitisatlastreinstatedthatAbsoluteRealityisapositivecontent；butthatcontentisboundupwiththenegativitycharacteristicoftheenlightenment。Thecontentisanobjectivebeing，which。atthesametimetakenbackintotheself，andremainsisthereenclosed，andisacontentwithinternaldistinctions，whileitspartsarejustasimmediatelynegatedastheyareposited。Thefinaldestiny，however，whichabsorbsthiscontradictoryprocess，istheselfconsciousofitselfasthecontrollingnecessity(Schicksal)ofwhatisessentialandactual。
Spiritknowingitsselfisinreligionprimarilyandimmediatelyitsownpureself-consciousness。
Thosemodesofitaboveconsidered—“objectivespirit“，“spiritestrangedfromitself“and“spiritcertainofitsself“—togetherconstitutewhatitisinitsconditionofconsciousness，thestateinwhich，beingobjectivelyopposedtoitsownworld，itdoesnotthereinapprehendandconsciouslypossessitself。ButinConscienceitbringsitselfaswellasitsobjectiveworldasawholeintosubjection，asalsoitsidea(1)anditsvariousspecificconceptions；(2)andisnowself-consciousnessathomewithitself。Herespirit，representedasanobject，hasthesignificanceforitselfofbeingUniversalSpirit，whichcontainswithinitselfallthatisultimateandessentialandallthatisconcreteandactual；yetisnotintheformoffreelysubsistingactuality，oroftheapparentindependenceofexternalnature。Ithasashape，nodoubt，theformofobjectivebeing，inthatitisobjectofitsownconsciousness；butbecausethisconsciousnessisaffirmedinreligionwiththeessentialcharacterofbeingself-consciousness，theformorshapeassumedisoneperfectlytransparenttoitself；andtherealityspiritcontainsisenclosedinit，ortranscendedinit，justinthesamewayaswhenwespeakof“allreality“；itis“allreality“，butuniversalrealityonlyinthesenseofanobjectofthought。
Since，then，inreligion，thepeculiarcharacteristicofwhatisproperlyconsciousnessofspiritdoesnothavetheformofdetachedindependentotherness，theexistenceofspiritisdistinctfromitsself-consciousness，anditsactualrealityproperfallsoutsidereligion。Thereisnodoubtonespiritinboth，butitsconsciousnessdoesnotembracebothtogether；andreligionappearsasapartofexistence，ofacting，andofstriving，whoseotherpartisthelifelivedwithinspirit\'sownactualworld。Aswenowknowthatspiritinitsownworldandspiritconsciousofitselfasspirit，i。e。spiritinthesphereofreligion，arethesame，thecompletionofreligionconsistsinthetwoformsbecomingidenticalwithoneanother:notmerelyinitsrealitybeinggraspedandembracedbyreligion，butconversely—it，asspiritconsciousofitself，becomesactualtoitself，andrealobjectofitsownconsciousness。
Sofarasspiritinreligionpresentsitselftoitself，itisindeedconsciousness，andtherealityenclosedwithinitistheshapeandgarmentinwhichitclothesitsideaofitself。Thereality，however，doesnotinthispresentationgetproperjusticedonetoit，thatistosay，itdoesnotgettobeanindependentandfreeobjectiveexistenceandnotmerelyagarment。Andconversely，becausethatrealitylackswithinitselfitscompletion，itisadeterminateshapeorform，whichdoesnotattaintowhatitoughttoreveal，viz。spiritconsciousofitself。Thatspirit\'sshapemightexpressspirititself，theshapewouldhavetobenothingelsethanspirit，andspiritwouldhavetoappeartoitself，ortobeactual，asitisinitsownessentialbeing。Onlythereby，too，wouldbeattained—whatmayseemtodemandtheopposite—thattheobjectofitsconsciousnesshas，atthesametime，theformoffreeandindependentreality。ButonlyspiritwhichisobjecttoitselfintheshapeofAbsoluteSpirit，isasmuchawareofbeingafreeandindependentrealityasitremainsthereinconsciousofitself。
Sinceinthefirstinstanceself-consciousnessandconsciousnesssimply，religion，andspiritasitisexternallyinitsworld，ortheobjectiveexistenceofspirit，aredistinct，thelatterconsistsinthetotalityofspirit，sofarasitsmomentsareseparatedfromeachotherandeachissetforthbyitself。
Thesemoments，however，areconsciousness，self-consciousness，reason，andspirit—spirit，thatis，quaimmediatespirit，whichisnotyetconsciousnessofspirit。Theirtotality，takenalltogether，constitutesthemundaneexistenceofspiritasawhole；spiritassuchcontainsthepreviousseparateembodimentsintheformofuniversaldeterminationsofitsownbeing，inthosemomentsjustnamed。Religionpresupposesthatthesehavecompletelyruntheircourse，andistheirsimpletotality，theirabsoluteSelfandsoul。
Thecoursewhichthesetraverseis，moreover，inrelationtoreligion，nottobepicturedasatemporalsequence。Itisonlyspiritinitsentiretythatisintime，andtheshapesassumed，whicharespecificembodimentsOfthewholeofspiritassuch，presentthemselvesinasequenceoneaftertheother。Foritisonlythewholewhichproperlyhasreality，andhencetheformofpurefreedomrelativelytoanythingelse，theformwhichtakesexpressionastime。Butthemomentsofthewhole，consciousness，self-consciousness，reason，andspirit，have，becausetheyaremoments，noexistenceseparatefromoneanother。
Justasspiritwasdistinctfromitsmoments，wehavefurther，inthethirdplace，todistinguishfromthesemomentstheirspecificindividuatedcharacter。Eachofthosemoments，initself，wesawbrokeupagaininaprocessofdevelopmentallitsown，andtookvariousshapesandforms:ase。g。inthecaseofconsciousness，sensuouscertaintyandperceptionweredistinctphases。Theselatteraspectsfallapartintimefromoneanother，andbelongtoaspecificparticularwhole。Forspiritdescendsfromitsuniversalitytoassumeanindividualformthroughspecificdetermination。
Thisdetermination，ormediateelement，isconsciousness，self-consciousness，andsoon。Butindividualityisconstitutedjustbvtheformsassumedbythesemoments。Hencetheseexhibitandrevealspiritinitsindividualityorconcretereality，andaredistinguishedintimefromoneanother。
thoughinsuchawaythatthesucceedingretainswithinitthepreceding。
While，therefore，religionisthecompletionofthelifeofspirit，itsfinalandcompleteexpression，intowhich，asbeingtheirground，itsindividualmoments，consciousness，self-consciousness，reason，andspirit，returnandhavereturned，they，atthesametime，togetherconstitutetheobjectivelyexistingrealizationofspiritinitstotality；assuchspiritisrealonlyasthemovingprocessoftheseaspectswhichitpossesses，aprocessofdistinguishingthemandreturningbackintoitself。Intheprocessoftheseuniversalmomentsiscontainedthedevelopmentofreligiongenerally。Since，however，eachoftheseattributeswassetforthandpresented，notonlyinthewayitingeneraldeterminesitself，butasitisinandforitself，i。e。as，withinitsownbeing，runningitscourseasadistinctwhole—therehasthusarisennotmerelythedevelopmentofreligiongenerally；thoseindependentlycompleteprocessespursuedbytheindividualphasesormomentsofspiritcontainatthesametimethedeterminateformsofreligionitself。Spiritinitsentirety，spiritinreligion，isoncemoretheprocessfromitsimmediacytotheattainmentofaknowledgeofwhatitimplicitlyorimmediately，is；andistheprocessofattainingthestatewheretheshapeandform，inwhichitappearsasanobjectforitsownconsciousness，willbeperfectlyadequatetoitsessentialnature，andwhereitwillbeholditselfasitis。
Inthisdevelopmentofreligion，then，spirititselfassumesdefiniteshapes，whichconstitutethedistinctionsinvolvedinthisprocess:andatthesametimeadeterminateorspecificformofreligionhaslikewiseanactualspiritofaspecificcharacter。Thus，ifconsciousness，self-consciousness，reason，andspiritbelongtoself-knowingspiritingeneral，inasimilarwaythespecificshapes，whichself-knowingspiritassumes，appropriateandadoptthedistinctiveformswhichwerespeciallydevelopedinthecaseofeachofthestages—consciousness，self-consciousness，reason，andspirit。Thedeterminateshape，assumedinagivencasebyreligion，appropriates，fromamongtheformsbelongingtoeachofitsmoments，theoneadaptedtoit，andmakesthisitsactualspirit。
Anyonedeterminateattitudeofreligionpervadesandpermeatesallaspectsofitsactualexistence，andstampsthemwiththiscommonfeature。
Inthiswaythearrangementnowassumedbytheformsandshapeswhichhavethusfarappeared，isdifferentfromthewaytheyappearedintheirownorder。Onthispointwemaynoteshortlyattheout，setwhatisnecessary。Intheseriesweconsidered，eachmoment，exhaustivelyelaboratingitsentirecontent，evolvedandformeditselfintoasinglewholewithinitsownpeculiarprinciple。
Andknowledgewastheinnerdepth，orthespirit，whereinthemoments，havingnosubsistenceoftheirown，possessedtheirsubstance。Thissubstance，however，hasnowatlengthmadeitsappearance；itisthedeeplifeofspiritcertainofitself；itdoesnotallowtheprinciplebelongingtoeachindividualformtogetisolated，andbecomeawholewithinitself:ratheritcollectsallthesemomentsintoitsowncontent，keepsthemtogether，andadvanceswithinthistotalwealthofitsconcreteactualspirit；whileallitsparticularmomentstakeintothemselvesandreceivetogetherincommonthelikedeterminatecharacterofthewhole。Thisspiritcertainofitselfandtheprocessitgoesthrough-thisistheirtruereality，theindependentself-subsistence，whichbelongstoeachindividually。
Thuswhilethepreviouslinearseriesinitsadvancemarkedtheretrogressivestepsinitbyknots，butthencewentforwardagaininonelinearstretch，itisnow，asitwere，brokenattheseknots，theseuniversalmoments，andfallsasunderintomanylines，which，beingboundtogetherintoasinglebundle，combineatthesametimesymmetrically，sothatthesimilardistinctions，inwhicheachseparatelytookshapewithinitsownsphere，meettogether。
Fortherest，itisself-evidentfromthewholeargument，howthisco-ordinationofuniversaldirections，justmentioned，istobeunderstood；sothatitbecomessuperfluoustoremarkthatthesedistinctionsaretobetakentomeanessentiallyandonlymomentsoftheprocessofdevelopment，notparts。Inthecaseofactualconcretespirittheyareattributesofitssubstance；inreligion，ontheotherhand，theyareonlypredicatesofthesubject。Inthesameway，indeed，allformsingeneralare，inthemselvesorforus，containedinspiritandcontainedineveryspirit。Butthemainpointofimportance，indealingwithitsreality，issolelywhatdeterminatecharacterithasinitsconsciousness，inwhichspecificcharacterithasexpresseditsself，orinwhatshapeitknowsitsessentialnature。
Thedistinctionmadebetweenactualspiritandthatsamespiritwhichknowsitselfasspirit，orbetweenitselfquaconsciousnessandquaself-consciousness，istranscendedanddoneawaywithinthecasewherespiritknowsitselfinitsrealtruth。Itsconsciousnessanditsself-consciousnesshavecometoterms。But，asreligionisheretobeginwithandimmediately，thisdistinctionhasnotyetrevertedtospirit。Itismerelytheconception，theprinciple，ofreligionthatisestablishedatfirst。
Inthistheessentialelementisself-consciousness，whichisconsciousofbeingalltruth，andwhichcontainsallrealitywithinthattruth。Thisself-consciousness，beingconsciousness[andsoawareofanobject]，hasitselfforitsobject。Spirit，whichknowsitselfinthefirstinstanceimmediately，isthustoitselfspiritintheformofimmediacy；andthespecificcharacteroftheshapeinwhichitappearstoitselfisthatofpuresimplebeing。Thisbeing，thisbareexistence，hasindeedafillingdrawnneitherfromsensationormanifoldmatter，norfromanyotherone-sidedmoments，purposes，anddeterminations；itsfillingissolelyspirit，andisknownbyitselftobealltruthandreality。Suchfillingisinthisfirstformnotinadequateagreementwithitsownshape，spiritquaultimateessenceisnotinaccordwithitsconsciousness。ItisactualonlyasAbsoluteSpirit，whenitisalsoforitselfinitstruthasitisinitscertaintyofitself，or，whentheextremes，intowhichspiritquaconsciousnessfalls，existforoneanotherinspiritualshape。Theembodimentadoptedbyspiritquaobjectofitsownconsciousness，remainsfilledbythecertaintyofspirit，andthisself-certaintyconstitutesitssubstance。Throughthiscontent，thedegradingoftheobjecttobareobjectivity，totheformofsomethingthatnegatesself-consciousness，disappears。Theimmediateunityofspiritwithitselfisthefundamentalbasis，orpureconsciousness，insidewhichconsciousnessbreaksupintoitsconstituentelements[viz。anobjectwithsubjectoveragainstit]。Inthisway，shutupwithinitspureself-consciousness，spiritdoesnotexistinreligionasthecreatorofanatureingeneral；
ratherwhatitproducesinthecourseofthisprocessareitsshapesquaspirits，whichtogetherconstituteallthatitcanrevealwhenitiscompletelymanifested。Andthisprocessitselfisthedevelopmentofitsperfectandcompleteactualitythroughtheindividualaspectsthereof，i。e。
throughitsimperfectmodesofrealization。
Thefirstrealizationofspiritisjusttheprincipleandnotionofreligionitself-religionasimmediateandthusNaturalReligion。Herespiritknowsitselfasitsobjectina“natural“orimmediateshape。
Thesecondrealization，is，however，necessarilythatofknowingitselfintheshapeoftranscendedandsupersedednaturalexistence，i。e。intheformofself。ThisthereforeisReligionintheformofArt。Fortheshapeitadoptsisraisedtotheformofselfthroughtheproductiveactivityofconsciousness，bywhichthisconsciousnessbeholdsinitsobjectitsownaction，i。e。seestheself。
Thethirdrealization，finally，cancelstheone-sidednessofthefirsttwo:theselfisasmuchasimmediateselfastheimmediacyisaself。Ifspiritinthefirstisintheformofconsciousness，andinthesecondinthatofself-consciousness，itisinthethirdintheformoftheunityofboth；ithasthentheshapeofwhatiscompletelyself-contained(An-und-Fürsichseyns)；andinbeingthuspresentedasitisinandforitself，thisisRevealedReligion。Althoughspirit，however，herereachesitstrueshape，theveryshapeassumedandtheconsciouspresentationareanaspectorphasestillunsurmounted；andfromthisspirithastopassoverintothelifeoftheNotion，inorderthereincompletelytoresolvetheformofobjectivity，inthenotionwhichembraceswithinitselfthisitsownopposite。
Itisthenthatspirithasgraspeditsownprinciple，thenotionofitself，assofaronlywe[whoanalysespirit]havegraspedit；anditsshape，theelementofitsexistence，inbeingthenotion，isthenspirititself。
1。Vorstellung。
2。Begriff。
A
NaturalReligion(1)
SPIRITknowingspiritisconsciousnessofitself；andistoitselfintheformofobjectivity。Itis；andisatthesametimeself-existence(Fürsichsein)。Itisforitself；itistheaspectofself-consciousness，andissoincontrasttotheaspectofitsconsciousness，theaspectbywhichitrelatesitselftoitselfasobject。Initsconsciousnessthereistheoppositionandinconsequencethedeterminatenessoftheforminwhichitappearstoitselfandknowsitself。Itiswiththisdeterminatenessofshapethatwehavealonetodoinconsideringreligion；foritsessentialunembodiedprinciple，itspurenotion，hasalreadycometolight。Thedistinctionofconsciousnessandself-consciousness，however，fallsatthesametimewithinthisnotion。Theformorshapeofreligiondoesnotcontaintheexistenceofspiritinthesenseofitsbeingnaturedetachedandfreefromthought，norinthesenseofitsbeingthoughtdetachedfromexistence。Theshapeassumedbyreligionisexistencecontainedandpreservedinthoughtaswellasasomethingthoughtwhichisconsciouslyexistent。
Itisbythedeterminatecharacterofthisform，inwhichspiritknowsitself，thatonereligionisdistinguishedfromanother。Butwehaveatthesametimetonotethatthesystematicexpositionofthisknowledgeaboutitself，intermsofthisindividualspecificcharacter，doesnotasafactexhaustthewholenatureofanactualreligion。Theseriesofdifferentreligions，whichwillcomebeforeus，justasmuchsetsforthagainmerelythedifferentaspectsofasinglereligion，andindeedofeverysinglereligion，andtheimagery，theconsciousideas，whichseemtomarkoffoneconcretereligionfromanother，maketheirappearanceineach。Allthesamethediversitymustalsobelookedatasadiversityofreligion。Forwhilespiritlivesinthedistinctionofitsconsciousnessanditsself-consciousness，theprocessitgoesthroughfindsitsgoalinthetranscendenceofthisfundamentaldistinctionandingivingtheformofself-consciousnesstothegivenshapewhichisobjectofconsciousness。Thisdistinction，however，isnoteoipsotranscendedbythefactthattheshapes，whichthatconsciousnesscontains，havealsothemomentsofselfinthem，andthatGodispresentedasself-consciousness。Theconsciouslypresentedselfisnottheactualconcreteself。Inorderthatthis，likeeveryothermorespecificdeterminationoftheshape，mayintruthbelongtothisshape，ithaspartlytobeputintothisshapebytheactionofself-consciousness，andpartlythelowerdeterminationmustshowitselftobecancelledandtranscendedandcomprehendedbythehigher。Forwhatisconsciouslypresented(vorgestellt)onlyceasestobesomething“presented“
andalientospirit\'sknowledge，bytheselfhavingproducedit，andsoviewingthedeterminationoftheobjectasitsowndetermination，andhenceseeingitselfinthatobject。Bythisoperation，thelowerdetermination[thatofbeingsomething“presented“]hasatoncevanished；fordoinganythingisanegativeprocesswhichiscarriedthroughattheexpenseofsomethingelse。Sofarasthatlowerdeterminationstillcontinuestoappear，ithaswithdrawnintotheconditionofunessentiality:
justas，ontheotherhand，wherethelowerstillpredominates，whilethehigherisalsopresent，theonecoexistsinaself-lesswayalongsideoftheother。While，therefore，thevariousideasfallingwithinasinglereligionnodoubtexhibitthewholecoursetakenbytheformsofreligion，thecharacterofeachisdeterminedbytheparticularunityofconsciousnessandself-consciousness；thatistosay，bythefactthattheself-consciousnesshastakenintoitselfthedeterminationbelongingtotheobjectofconsciousness，has，byitsownaction，madethatdeterminationaltogetheritsown，andknowsittobetheessentialoneascomparedwiththeothers。
Thetruthofbeliefinagivendeterminationofthereligiousspiritshowsitselfinthis，thattheactualspiritisconstitutedafterthesamemannerastheshapeinwhichspiritbeholdsitselfinreligion；thuse。g。theincarnationofGod，whichisfoundinEasternreligion，hasnotruth，becausetheconcreteactualspiritofthisreligioniswithoutthereconciliationthisprincipleimplies。
Itisnotinplaceheretoreturnfromthetotalityofspecificdeterminationsbacktotheindividualdetermination，andshowinwhatshapetheplenitudeofalltheothersiscontainedwithinitandwithinitsparticularformofreligion。Thehigherform，whenputbackunderalower，isdeprivedofitssignificanceforself-consciousspirit，belongstospiritmerelyinasuperficialway，andisforitatthelevelofpresentation。Thehigherformhastobeconsideredinitsownpeculiarsignificance，anddealtwithwhereitistheprincipleofaparticularreligion，andiscertifiedandapprovedbyitsactualspirit。
1。GODASLIGHT(2)
SPIRIT，astheabsoluteBeing，，whichisself-consciousness-ortheself-consciousabsoluteBeing，whichisalltruthandknowsallrealityasitself—is，tobeginwith，merelyitsnotionandprincipleincontrasttotherealitywhichitgivesitselfintheprocessofitsconsciousactivity。Andthisnotionis，ascontrastedwiththecleardaylightofthatexplicitdevelopment，thedarknessandnightofitsinnerlife；incontrasttotheexistenceofitsvariousmomentsasindependentformsorshapes，thisnotionisthecreativesecretofitsbirth。Thissecrethasitsrevelationwithinitself；forexistencehasitsnecessaryplaceinthisnotion，becausethisnotionisspiritknowingitself，andthuspossessesinitsownnaturethemomentofbeingconsciousnessandofpresentingitselfobjectively。Wehaveherethepureego，whichinitsexternalization，initselfquauniversalobject，hasthecertaintyofself；inotherwords，thisobjectis，fortheego，theinterfusionofallthoughtandallreality。
Whenthefirstandimmediatecleavageismadewithinself-knowingAbsoluteSpirit，itsshapeassumesthatcharacterwhichbelongstoimmediateconsciousnessortosense-certainty。Itbeholdsitselfintheformofbeing；butnotbeinginthesenseofwhatiswithoutspirit，containingonlythecontingentqualitiesofsensation—thekindofbeingthatbelongstosense-certainty。Itsbeingisfilledwiththecontentofspirit。Italsoincludeswithinittheformwhichwe。foundinthecaseofimmediateself-consciousness，theformoflordandmaster，(3)inregardtotheself-consciousnessofspiritwhichretreatsfromitsobject。
Thisbeing，havingasitscontentthenotionofspirit，is，then，theshapeofspiritinrelationsimplytoitself-theformofhavingnospecialshapeatall。Invirtueofthischaracteristic，thisshapeisthepureall-containing，all-suffusingLightoftheSunrise，whichpreservesitselfinitsformlessindeterminatesubstantiality。Itscounterpart，itsotherness，istheequallysimplenegative-
Darkness。Theprocessofitsownexternalization，itscreationsintheunresistingelementofitscounterpart，areburstsofLight。Atthesametimeintheirultimatesimplicitytheyareitswayofbecomingsomethingforitself，anditsreturnfromitsobjectiveexistence，streamsoffireconsumingitsembodiment。Thedistinction，whichitgivesitself，nodoubtthrivesabundantlyonthesubstanceofexistence，andshapesitselfasthediverseformsofnature。Buttheessentialsimplicityofitsthoughtramblesandrovesaboutinconstantandinconsistent，enlargesitsboundstomeasurelessextent，anditsbeautyheightenedtosplendourislostinitssublimity。(4)
Thecontent，whichthisstateofpurebeingevolves，itsperceptiveactivity，is，therefore，anunrealby-playonthissubstancewhichmerelyrises，withoutsettingintoitselftobecomesubjectandsecurefirmlyitsdistinctionsthroughtheself。Itsdeterminationsaremerelyattributes，whichdonotsucceedinattainingindependence；theyremainmerelynamesoftheOne，calledbymanynames。
ThisOneisclothedwiththemanifoldpowersofexistenceandwiththeshapesofreality，aswithasoulless，selflessornament；theyaremerelymessengersofitsmightypower，(5)claimingnowilloftheirown，visionsofitsglory，voicesinitspraise。
Thisrevelofheavinglife(6)must，however，assumethecharacterofdistinctiveself-existence，andgiveenduringsubsistencetoitsfleetingshapes。Immediatebeing，inwhichitplacesitselfoveragainstitsownconsciousness，isitselfthenegativedestructiveagencywhichdissolvesitsdistinctions。ItisthusintruththeSelf；andspiritthereforepassesontoknowitselfintheformofself。PureLightscattersitssimplicityasaninfinityofseparateforms，andpresentsitselfasanofferingtoself-existence，thattheindividualmaytakesustainmenttoitselffromitssubstance。
2。PLANTSANDANIMALSASOBJECTSOFRELIGION(7)
SELF-CONSCIOUSspirit，passingawayfromabstract，formlessessenceandgoingintoitself-or，inotherwords，havingraiseditsimmediacytothelevelofSelf—makesitssimpleunityassumethecharacterofamanifoldofself-existingentities，andisthereligionofspiritualsense-perception。
Herespiritbreaksupintoaninnumerablepluralityofweakerandstronger，richerandpoorerspirits。ThisPantheism，which，tobeginwith，consistsinthequiescentsubsistenceofthesespiritualatoms，passesintoaprocessofactiveinternalhostility。Theinnocence，whichcharacterizestheflowerandplantreligions，andwhichismerelytheselflessideaofSelf，giveswaytotheseriousnessofstrugglingwarringlife，totheguiltofanimalreligions；thequiescenceandimpotenceofcontemplativeindividualitypassintothedestructiveactivityofseparateself-existence。
Itisofnoavailtohaveremovedthelifelessnessofabstractionfromthethingsofperception，andtohaveraisedthemtothelevelofrealitiesofspiritualperception:theanimationofthisspiritualkingdomhasdeathintheheartofit，owingtothedeterminatenessandthenegativity，whichovercomeandtrenchupontheinnocentindifference[ofthevariousspeciesofplants]tooneanother。Owingtothisdeterminatenessandnegativity，thedispersionofspiritintothemultiplicityofthepassiveplant-formsbecomesahostileprocess，inwhichthehatredstirredupbytheirindependentself-existenceragesandconsumes。
Theactualself-consciousnessatworkinthisdispersedanddisintegratedspirit，takestheformofamultitudeofindividualizedmutually-antipatheticfolk-spirits，whofightandhateeachothertothedeath，andconsciouslyacceptcertainspecificformsofanimalsastheiressentialbeingandnature:(8)fortheyarenothingelsethanspiritsofanimals，oranimallivesseparateandcutofffromoneanother，andwithnouniversalityconsciouslypresentinthem。
Thecharacteristicofpurelynegativeindependentself-existence，however，consumesitselfinthisactivehatredtowardsoneanother；andthroughthisprocess，involvedinitsveryprinciple，spiritentersintoanothershape。Independentself-existencecancelledandabolishedistheformoftheobject，aformwhichisproducedbytheself，orratheristheselfproduced，theself-consumingself，i。e。theselfthatbecomesa“thing“。Theagentatwork，therefore，retainstheupperhandovertheseanimalspiritsmerelytearingeachothertopieces；andhisactionisnotmerelynegative，butcomposedandpositive。Theconsciousnessofspiritis，thus，nowtheprocesswhichisaboveandbeyondtheimmediateinherent[universal]nature，aswellastranscendstheabstractself-existenceinisolation。Sincetheimplicitinherentnatureisreduced，throughopposition，tothelevelofaspecificcharacter，itisnolongertheproperformofAbsoluteSpirit，butarealitywhichitsconsciousnessfindslyingoveragainstitselfasanordinaryexistingfactandcancels；atthesametimethisconsciousnessisnotmerelythisnegativecancellingself-existentbeing，butproducesitsownobjectiveideaofitself，-self-existenceputforthintheformofanobject。Thisprocessofproductionis，allthesame，notyetperfectproduction；itisaconditionedactivity，theformingofagivenmaterial。
3。THEARTIFICER(9)
SPIRIT，then，heretakestheformoftheartificer，anditsaction，whenproducingitselfasobject，butwithouthavingasyetgraspedthethoughtofitself，isaninstinctivekindofworking，likebeesbuildingtheircells。
Thefirstform，becauseimmediate，hastheabstractcharacterof“understanding“，andtheworkaccomplishedisnotyetinitselfenduedwithspirit。ThecrystalsofPyramidsandObelisks，simplecombinationsofstraightlineswithevensurfacesandequalrelationsofpartsinwhichtheincommensurabilityofroundnessissetaside—thesearetheworksproducedbythisartificer，theworkerofthestrictform。Owingtothepurelyabstractintelligiblenatureoftheform，theworkisnotinitselfitsowntruesignificance；itisnotthespiritualself。Thus，eithertheworksproducedonlyreceivespiritintothemasanalien，departedspirit，onethathasforsakenitslivingsuffusionandpermeationwithreality，and，beingitselfdead，entersintotheselifelesscrystals；ortheytakeupanexternalrelationtospiritassomethingwhichisitselfthereexternallyandnotasspirit—theyarerelatedtoitastotheOrientLight，whichthrowsitssignificanceonthem。
Theseparationofelementsfromwhichspiritasartificerstarts—theseparationoftheimplicitessentialnature，whichbecomesthematerialitworksupon，andindependentself-existence，whichistheaspectoftheself-consciousnessatwork-thisdivisionhasbecomeobjectivetospiritinitswork。Itsfurtherendeavourhastobedirectedtocancellinganddoingawaywiththisseparationofsoulandbody；itmuststrivetoclotheandgiveembodiedshapetosoulperse，andendowthebodywithsoul。Thetwoaspects，inthattheyarebroughtclosertooneanother，beartowardseachother，inthiscondition，thecharacterofideallypresentedspiritandofenvelopingshell。
Spirit\'sonenesswithitselfcontainsthisoppositionofindividualityanduniversality。Astheworkcomesclosertoitselfinthecomingtogetherofitsaspects，therecomesabouttherebyatthesametimetheotherfact，thattheworkcomesclosertotheself-consciousnessperformingit，andthatthelatterattainsintheworkknowledgeofitselfasittrulyis。Inthisway，however，theworkmerelyconstitutestobeginwiththeabstractsideoftheactivityofspirit，whichdoesnotyetknowthecontentofthisactivitywithinitselfbutinitswork，whichisa“thing“。Theartificerassuch，spiritinitsentirety，hasnotyetappeared；theartificerisstilltheinner，hiddenreality，whichquaentireispresentonlyasbrokenupintoactiveself-consciousnessandtheobjectithasproduced。
Thesurroundinghabitation，then，externalreality，whichhassofarbeenraisedmerelytotheabstractformoftheunderstanding，isworkedupbytheartificerintoamoreanimatedform。Theartificeremploysplantlifeforthispurpose，whichisnolongersacredasinthepreviouscaseofinactiveimpotentpantheism；rathertheartificer，whograspshimselfastheselfexistentreality，takesthatplantlifeassomethingtobeusedanddegradesittoanexternalaspect，tothelevelofanornament。Butitisnotturnedtousewithoutsomealteration:fortheworkerproducingtheself-consciousformdestroysatthesametimethetransitoriness，inherentlycharacteristicoftheimmediateexistenceofthislife，andbringsitsorganicformsnearertothemoreexactandmoreuniversalformsofthought。Theorganicform，which，lefttoitself，growsandthrivesinparticularity，beingonitssidesubjugatedbytheformofthought，elevatesinturnthesestraight-linedandlevelshapesintomoreanimatedroundness—ablendingwhichbecomestherootoffreearchitecture。(10)
Thisdwelling，(theaspectoftheuniversalelementorinorganicnatureofspirit)，alsoincludeswithinitnowaformofindividuality，whichbringsnearertoactualitythespiritthatwasformerlyseparatedfromexistenceandexternalorinternalthereto，andthusmakestheworktoaccordmorewithactiveself-consciousness。Theworkerlayshold，firstofall，ontheformofself-existenceingeneral，ontheformsofanimallife。Thatheisnolongerdirectlyawareofhimselfinanimallife，heshowsbythefactthatinreferencetothisheconstituteshimselftheproductiveforce，andknowshimselfinitasbeinghisownwork，wherebytheanimalshapeatthesametimeisonewhichissupersededandbecomesthehieroglyphicsymbolofanothermeaning，thehieroglyphofathought。
Hencealsothisshapeisnolongersolelyandentirelyusedbytheworker，butbecomesblendedwiththeshapeembodyingthought，withthehumanform。(11)Still，theworklackstheformandexistencewhereselfexistsasself:italsofailstoexpressinitsverynaturethatitincludeswithinitselfaninnermeaning；itlackslanguage，theelementinwhichthesenseandmeaningcontainedareactuallypresent。Theworkdone，therefore，evenwhenquitepurifiedoftheanimalaspect，andbearingtheformandshapeofself-consciousnessalone，isstillthesilentsoundlessshape，whichneedstheraysoftherisingsuninordertohaveasoundwhich，whenproducedbylight，iseventhenmerelynoiseandnotspeech，showsmerelyanouterself，nottheinnerself。(12)
Contrastedwiththisouterselfoftheformandshape，standstheotherform，whichindicatesthatithasinitaninnerbeing。Nature，turningbackintoitsessentialbeing，degradesitsmultiplicityoflife，everindividualizingitselfandconfoundingitselfinitsownprocess，tothelevelofanunessentialencasingshell，whichisthecoveringfortheinnerbeing。Andasyetthisinnerbeingisstillsimpledarkness，theunmoved，theblackformlessstone。(13)
Bothrepresentationscontaininwardnessandexistence—thetwomomentsofspirit:andbothkindsofmanifestationcontainbothmomentsatonceinarelationofopposition，theselfbothasinwardandasoutward。Bothhavetobeunited。Thesoulofthestatueinhumanformdoesnotyetcomeoutoftheinnerbeing，isnotyetspeech，objectiveexistenceofselfwhichisinherentlyinternal，—andtheinnerbeingofmultiformexistenceisstillwithoutvoiceorsound，stilldrawsnodistinctionswithinitself，andisstillseparatedfromitsouterbeing，towhichalldistinctionsbelong。
Theartificer，therefore，combinesbothbyblendingtheformsofnatureandself-consciousness；
andtheseambiguousbeings，ariddletothemselves—theconsciousstrugglingwithwhathasnoconsciousness，thesimpleinnerwiththemultiformouter，thedarknessofthoughtmatedwiththeclearnessofexpression—thesebreakoutintothelanguageofawisdomthatisdarklydeepanddifficulttounderstand。(14)
Withtheproductionofthiswork，theinstinctivemethodofworkingceases，which，incontrasttoself-consciousness，producedaworkdevoidofconsciousness。Forheretheactivityoftheartificer，whichconstitutesself-consciousness，comesfacetofacewithaninnerbeingequallyself-consciousandgivingitselfexpression。Hehasthereinraisedhimselfbyhisworkuptothepointwherehisconsciouslifebreaksasunder，wherespiritgreetsspirit。Inthisunityofself-consciousspiritwithitself，sofarasitisawareofbeingembodimentandobjectofitsownconsciousness，itsblendingandminglingwiththeunconsciousstateofimmediateshapesofnaturebecomepurified。Thesemonstersinformandshape，wordanddeed，areresolvedanddissolvedintoashapewhichisspiritual-anouterwhichhasenteredintoitself，aninnerwhichexpressesitselfoutofitselfandinitself，-theypassintothought，whichbringsforthitself，preservestheshapeandformsuitedtothought，andistransparentexistence。SpiritisArtist。
1。PrimarilyOrientalreligion。
2。Parseereligion。
3。Termappliedine。g。JudaismandMohammedanism。
4。Cp。Philos。OfRelig。，W。W。，XI，403，404，411。
5。Angels。
6。Cp。Ency。，§389。
7。PrimarilyreligionsofIndia。
8。SacredanimalsinIndianreligion。
9。Egyptianreligions。
10。TheEgyptiancolumnsandarchitecture。
11。Therepresentationsofthegodswithformshalfanimal，halfhuman。
12。ThestatuesofMemnonwhichgaveforthamoaningharp-likenoiseatsunrise。
13。TheBlackStoneofMecca:afetishstillworshippedbythefaithful。
14。Sphinxes。
B
ReligionintheformofArt(1)
SPIRIThasraisedtheshapeinwhichitisobjectforitsownconsciousnessintotheformofconsciousnessitself；andspiritproducessuchashapeforitself。Theartificerhasgivenupthesynthesizingactivity，thatblendingoftheheterogeneousformsofthoughtandnature。Whentheshapehasgainedtheformofself-consciousactivity，theartificerhasbecomeaspiritualworkman。
Ifwenextask，whattheactualspiritis，whichfindsinthereligionofarttheconsciousnessofitsAbsolute，itturnsoutthatthisistheethicalorobjectivespirit。Thisspiritisnotmerelytheuniversalsubstanceofallindividuals；butwhenthissubstanceissaidtohave，asanobjectivefactforactualconsciousness，theformofconsciousness，thisamountstosayingthatthesubstance，whichisindividualized，isknownbytheindividualswithinitastheirproperessenceandtheirownachievement。ItisforthemneithertheLightoftheWorld，inwhose，unitytheself-existenceofself-consciousnessiscontainedonlynegatively，onlytransitorily，andbeholdsthelordandmasterofitsreality；norisittherestlesswasteanddestructionofhostilenations；northeirsubjectionto“castes“，whichtogetherconstitutethesemblanceoforganizationofacompletedwhole，where，however，theuniversalfreedomoftheindividualsconcernediswanting。Ratherthisspiritisafreenation，inwhichcustomandorderconstitutethecommonsubstanceofall，whoserealityandexistenceeachandeveryoneknowstobehisownwillandhisowndeed。
Thereligionoftheethicalspirit，however，raisesitaboveitsactualrealization，andisthereturnfromitsobjectivityintopureknowledgeofitself。Sinceanethicallyconstitutednationlivesindirectunitywithitsownsubstance，anddoesnotcontaintheprincipleofpureindividualismofself-consciousness，thereligioncharacteristicofitsspherefirstappearsincompleteforminitspartingfromitsstablesecurity。Fortherealityoftheethicalsubstancerestspartlyonitsquietunchangeablenessascontrastedwiththeabsoluteprocessofself-consciousness；andconsequentlyonthefactthatthisself-consciousnesshasnotyetleftitsserenelifeofcustomaryconventionanditsconfidentsecuritytherein，andgoneintoitself。Partly，again，thatrealityrestsonitsorganizationintoapluralityofrightsandduties，asalsoonitsorganizeddistributionintothespheresofthevariousclasses，eachwithitsparticularwayofactingwhichco-operatestoformthewhole；andhencerestsonthefactthattheindividualiscontentedwiththelimitationofhisexistence，andhasnotyetgraspedtheunrestrictedthoughtofhisfreeself。Butthatsereneimmediateconfidenceinthesubstanceofthisethicallifeturnsbackintotrustinselfandcertaintyofself；andthepluralityofrightsandduties，aswellastherestrictedparticularactionthisinvolves，isthesamedialecticprocessinthesphereoftheethicallifeasthepluralityof“things“andtheirvarious“qualities“—aprocesswhichonlycomestorestandstabilityinthesimplicityofspiritcertainofselfThecompletefulfilmentoftheethicallifeinfreeself-consciousness，andthedestinedconsummation(Schicksal)oftheethicalworld，arethereforethatindividualitywhichhasenteredintoitself；theconditionisoneofabsolutelevityonthepartoftheethicalspirit；ithasdissipatedandresolvedintoitselfallthefirmlyestablisheddistinctionsconstitutingitsownstability，andtheseparatespheresofitsownarticulatedorganizationand，beingperfectlysureofitself，hasattainedtoboundlesscheerfulnessofheartandthefreestenjoymentofitself。Thissimplecertainlyofspiritwithinitselfhasadoublemeaning；itisquietstabilityandsolidtruth，aswellasabsoluteunrest，andthedisappearanceoftheethicalorder。Itturnsround，however，intothelatter；forthetruthoftheethicalspiritliesprimarilyjustinthissubstantialobjectivityandtrust，inwhichtheselfdoesnotknowitselfasfreeindividual，andwhich，therefore，inthisinnersubjectivity，intheselfbecomingfree，fallsintoruins。Sincethenitstrustisbroken，andthesubstanceofthenationcracked，spirit，whichwastheconnectingmediumofunstableextremes，hasnowcomeforwardasanextreme—thatofself-consciousnessgraspingitselfasessentialandultimate。Thisisspiritcertainwithinitself，whichmournsoverthelossofitsworld，andnowoutofthepurityofselfproducesitsownessentialbeing，raisedaboveactualreality。
Atsuchanepochartinabsoluteform(2)comesonthescene。Attheearlierstageitisinstinctiveinitsoperation；itsoperationissteepedinexistence，worksitswayoutofexistenceandworksrightintotheexistent；itdoesnotfinditssubstanceinthefreelifeofanethicalorder，andhence，too，asregardstheselfoperatingdoesnotexercisefreespiritualactivity。
Lateron，spiritgoesbeyondartinordertogainitshighermanifestation，viz。thatofbeingnotmerelythesubstancebornandproducedoutoftheself，butofbeing。initsmanifestationasobject，thisveryself；itseeksatthathigherlevelnotmerelytobringforthitselfoutofitsownnotion，buttohaveitsverynotionasitsshape，sothatthenotionandtheworkofartproducedmayknoweachotherreciprocallyasoneandthesame。(3)
Since，then，theethicalsubstancehaswithdrawnfromitsobjectiveexistenceintoitspureself-consciousness，thisistheaspectofthenotion，ortheactivitywithwhichspiritbringsitselfforthasobject。Itispureform，becausetheindividualinethicalobedienceandservicehassoworkedoffeveryunconsciousexistenceandeveryfixeddetermination，asthesubstancehasitselfbecomethisfluidandundifferentiatedessence。Thisformisthenightinwhichthesubstancewasbetrayed，andmadeitselfsubject。Itisoutofthisnightofpurecertaintyofselfthattheethicalspiritrisesagaininashapefreedfromnatureanditsownimmediateexistence。
Theexistenceofthepurenotionintowhichspirithasfledfromitsbodilyshape，isanindividual，whichspiritselectsasthevesselforitssorrow。Spiritactsinthisindividualashisuniversalandhispower，fromwhichhesuffersviolence，ashiselementof“Pathos“，byhavinggivenhimselfovertowhichhisself-consciousnesslosesfreedom。Butthatpositivepowerbelongingtotheuniversalisovercomebythepureselfoftheindividual，thenegativepower。Thispureactivity，consciousofitsinalienableforce，wrestleswiththeunembodiedessentialbeing。Becomingitsmaster，thisnegativeactivityhasturnedtheelementofpathosintoitsownmaterial，andgivenitselfitscontent；andthisunitycomesoutasawork，universalspiritindividualizedandconsciouslypresented。
1。Greekreligion。
2。Thereligionofpurebeauty。
3。Thisparagraphmayberegardedasaparentheticalnote。
aTheAbstractWorkofArtTHEfirstworkofartis，becauseimmediate，abstractandparticular。Asregardsitself，ithastomoveawayfromthisimmediateandobjectivephasetowardsself-consciousness，while，ontheotherside，thelatterforitselfendeavoursinthe“cult“todoawaywiththedistinction，whichitatfirstgivesitselfincontrasttoitsownspirit，andbysodoingtoproduceaworkofartinherentlyendowedwithlife。
Thefirstwayinwhichtheartisticspiritkeepsasfaraspossibleremovedfromeachotheritsshapeanditsactiveconsciousness，isimmediateincharacter—theshapeassumedisthereasa“thing“ingeneral。Itbreaksupintothedistinctionofindividualnesswhichhastheshapeoftheself，anduniversality，whichpresentstheinorganicnatureinreferencetotheshapeadopted，andisitsenvironmentandhabitation。Thisshapeassumedobtainsitspureform，theformbelongingtospirit，bythewholebeingraisedintothesphereofthepurenotion。Itisnotthecrystal，belongingaswesawtothelevelofunderstanding，aformwhichhousedandcoveredalifelesselement，orisshoneuponexternallybyasoul。Nor，again，isitthatcomminglingoftheformsofnatureandthought，whichfirstaroseinconnexionwithplants，thought\'sactivityherebeingstillanimitation。Ratherthenotionstripsofftheremnantofroot，branches，andleaves，stillclingingtotheforms，purifiestheforms，andmakesthemintofiguresinwhichthecrystal\'sstraightlinesandsurfacesareraisedintoincommensurablerelations，sothattheanimationoftheorganicistakenupintotheabstractformofunderstanding，and，atthesametime，itsessentialnature-incommensurability-ispreservedforunderstanding。Theindwellinggod，however，istheblackstoneextractedfromtheanimalencasement，(1)andsuffusedwiththelightofconsciousness。
Thehumanformstripsofftheanimalcharacterwithwhichitwasmixedup。Theanimalformisforthegodmerelyanaccidentalvestment；theanimalappearsalongsideitstrueform，(2)andhasnolongeravalueonitsownaccount，buthassunkintobeingasignificantsignofsomethingelse，hasbecomeameresymbol。Bythatveryfact，theformassumedbythegodinitselfcastsoffeventherestrictionsofthenaturalconditionsofanimalexistence，andhintsattheinternalarrangementsoforganiclifemelteddownintothesurfaceoftheform，andpertainingonlytothissurface。
(1)THEREPRESENTATIONOFTHEGODS
Theessentialbeingofthegod，however，istheunityoftheuniversalexistenceofnatureandofself-consciousspiritwhichinitsactualityappearsconfrontingtheformer。Atthesametime，beinginthefirstinstanceanindividualshape，itsexistenceisoneoftheelementsofnature，justasitsself-consciousactualityisaparticularnationalspirit。(3)Buttheformeris，inthisunity，thatelementreflectedbackintospirit，naturemadetransparentbythoughtandunitedwithself-consciouslife。
Theformofthegodsretains，therefore，withinititsnatureelementassomethingtranscended，asashadowy，obscurememory。Theutterchaosandconfusedstruggleamongsttheelementsexistingfreeanddetachedfromeachother，thenon-ethicaldisorderedrealmoftheTitans，isvanquishedandbanishedtotheoutskirtsofself-transparentreality，tothecloudyboundariesoftheworldwhichfindsitselfinthesphereofspiritandisthereatpeace。Theseancientgods，first-bornchildrenoftheunionofLightwithDarkness，Heaven，Earth，Ocean，Sun，earth\'sblindtyphonicFire，andsoon，aresupplantedbyshapes，whichdobutdarklyrecallthoseearliertitans，andwhicharenolongerthingsofnature，butclearethicalspiritsofself-consciousnations。
Thissimpleshapehasthusdestroyedwithinitselfthedispeaceofendlessindividuation，theindividuationbothinthelifeofnature，whichoperateswithnecessityonlyquauniversalessence，butiscontingentinitsactualexistenceandprocess；andalsointhelifeofanation，whichisscatteredandbrokenintoparticularspheresofactionandintoindividualcentresofself-consciousness，andhasanexistencemanifoldinactionandmeaning。Allthisindividuationthesimplicityofthisformhasabolished，andbroughttogetherintoanindividualityatpeacewithitself。
Hencetheconditionofunreststandscontrastedwiththisform；confrontingquiescentindividuality，theessentialreality，standsself-consciousness，which，beingitssourceandorigin，hasnothingleftoverforitselfexcepttobepureactivity。Whatbelongstothesubstance，theartistimpartedentirelytohiswork；tohimself，however，asaspecificindividualityhegaveinhisworknoreality。Hecouldonlyconfercompletenessonitbyrelinquishinghisparticularnature，divestinghimselfofhisownbeing，andrisingtotheabstractionofpureaction。
Inthisfirstandimmediateactofproduction，theseparationoftheworkandhisself-consciousactivityisnotyethealedagain。Theworkis，therefore，notbyitselfreallyananimatedthing；itisawholeonlywhenitsprocessofcomingtobeistakenalongwithit。Theobviousandcommonelementinthecaseofaworkofart，thatitisproducedinconsciousnessandismadebythehandofman，isthemomentofthenotionexistingquanotion，andstandingincontrasttotheworkproduced。Andifthisnotion，quatheartistorspectator，isunselfishenoughtodeclaretheworkofarttobeperseabsolutelyanimated，andtoforgethimselfquaagentoronlooker，then，asagainstthis，thenotionofspirithastobeinsistedon；spiritcannotdispensewiththemomentofbeingconsciousofitself。Thismoment，however，standsincontrasttothework，becausespirit，inthisitsprimarydisruption，givesthetwosidestheirabstractandspecificallycontrastedcharacteristicsof“doing“somethingandofbeinga“thing“；andtheirreturntotheunitytheystartedfromhasnotyetcomeabout。
Theartistfindsout，then，inhiswork，thathedidnotproducearealitylikehimself。Nodoubttherecomesbacktohimfromhisworkaconsciousnessinthesensethatanadmiringmultitudehonoursitasthespirit，whichistheirowntruenature。Butthiswayofanimatinghiswork，sinceitrendershimhisself-consciousnessmerelyinthewayofadmiration，isratheraconfessiontotheartistthattheanimatedworkisnotonthesamelevelashimself。Sincehisselfcomesbacktohimintheformofgladnessingeneral，hedoesnotfindthereinthepainofhisself-disciplineandthepainofproduction，northeexertionandstrainofhisowntoil。Peoplemay，moreover，judgethework，orbringitofferingsandgifts，orendueitwiththeirconsciousnessinwhateverwaytheylike—iftheywiththeirknowledgesetthemselvesoverit，heknowshowmuchmorehisactisthanwhattheyunderstandandsay；iftheyputthemselvesbeneathit，andrecognizeinittheirowndominatingessentialreality，heknowshimselfasthemasterofthis。
(2)THEHYMN
Theworkofarthencerequiresanotherelementforitsexistence；Godrequiresanotherwayofgoingforththanthis，inwhich，outofthedepthsofhiscreativenight，hedropsintotheopposite，intoexternality，tothecharacterofa“thing“withnoself-consciousness。ThishigherelementisthatofLanguage-awayofexistingwhichisdirectlyself-consciousexistence。Whenindividualself-consciousnessexistsinthatway，itisatthesametimedirectlyaformofuniversalcontagion；
completeisolationofindependentself-existentselvesisatoncefluentcontinuityanduniversallycommunicatedunityofthemanyselves；itisthesoulexistingassoul。Thegod，then，whichtakeslanguageasitsmediumofembodiment，istheworkofartinherentlyanimated，endowedwithasoul，aworkwhichdirectlyinitsexistencecontainsthepureactivitywhichwasapartfromandincontrasttothegodwhenexistingasa“thing“Inotherwords，self-consciousness，whenitsessentialbeingbecomesobjective，remainsindirectunisonwithitself。Itis，whenthusathomewithitselfinitsessentialnature，purethoughtordevotion，whoseinwardnessgetsatthesametimeexpressexistenceintheHymn。Thehymnkeepswithinittheindividualityofself-consciousness，andthisindividualcharacterisatthesametimeperceivedtobethereuniversal。Devotion，kindledineveryone，isaspiritualstreamwhichinallthemanifoldself-consciousunitsisconsciousofitselfasoneandthesamefunctioninallalikeandasimplestateofbeing。Spirit，beingthisuniversalself-consciousnessofeveryone，holdsinasingleunityitspureinwardnessaswellasitsobjectiveexistenceforothersandtheindependentself-existenceoftheindividualunits。
ThiskindoflanguageisdistinctfromanotherwayGodspeaks，whichisnotthatofuniversalself-consciousness。TheOracle，bothinthecaseofthegodofthereligionsofartaswellasoftheprecedingreligions，isthenecessaryandthefirstformofdivineutterance。ForGod\'sveryprincipleimpliesthatGodisatoncetheessenceofnatureandofspirit，andhencehasnotmerelynaturalbutspiritualexistenceaswell。InsofarasthismomentismerelyimpliedasyetinGod\'sprincipleandisnotrealizedinreligion，thelanguageusedis，forthereligiousself-consciousness，thespeechofanalienandexternalself-consciousness。Theself-consciousnesswhichremainsalienandforeigntoitsreligiouscommunion，isnotyetthereinthewayitsessentialprinciplerequiresitshouldbe。
Theselfissimpleself-existence，andtherebyisaltogetheruniversalself-existence；thatself，however，whichiscutofffromtheself-consciousnessofthecommunion，isprimarilyamereindividualself。
ThecontentofthisitsownpeculiarandindividualformofspeechresultsfromthegeneraldeterminatecharacterwhichtheAbsoluteSpiritisaffirmedtohaveinitsreligionassuch。ThustheuniversalspiritoftheSunrise，whichhasnotyetparticularizeditsexistence，uttersabouttheAbsoluteequallysimpleanduniversalstatements，whosesubstantialcontentissublimeinthesimplicityofitstruth，butatthesametimeappears，becauseofthisuniversality，trivialtotheself-consciousnessdevelopingfurther。
Thefurtherdevelopedself，whichadvancestobeingdistinctivelyforitself，risesabovethepure“pathos“of[unconscious]substance，getsthemasteryovertheobjectivityoftheLightoftherisingSun，andknowsthatsimplicityoftruthtobetheinherentreality(dasAnsichseyende)whichdoesnotpossesstheformofcontingentexistencethroughanutteranceofanalienself，butisthesureandunwrittenlawofthegods，alawthat“livesforever，andnomanknowswhattimeitcame“。
Astheuniversaltruth，revealedbythe“Light“oftheworld，hasherereturnedintowhatiswithinorwhatisbeneath，andhasthusgotridoftheformofcontingentappearance；sotoo，ontheotherhand，inthereligionofart，becauseGod\'sshapehastakenonconsciousnessandhenceindividualityingeneral，thepeculiarutteranceofGod，whoisthespiritofanethicallyconstitutednation，istheOracle，whichknowsitsspecialcircumstancesandsituation，andannounceswhatisserviceabletoitsinterests。Reflectivethought，however，claimsforitselftheuniversaltruthsenunciated，becausetheseareknownastheessentialinherentrealityofthenation\'slife；andtheutteranceofthemisthusforsuchreflexionnolongerastrangeandalienspeech，butisitsveryown。Justasthatwisemanofold(4)searchedinhisownthoughtforwhatwasworthyandgood，butleftittohis“Daimon“tofindoutanddecidethepettycontingentcontentofwhathewantedtoknow—whetheritwasgoodforhimtokeepcompanywiththisorthatperson，orgoodforoneofhisfriendstogoonajourney，andsuchlikeunimportantthings；inthesamewaytheuniversalconsciousnessdrawstheknowledgeaboutthecontingentfrombirds，ortrees，orfermentingearth，thesteamfromwhichdeprivestheself-consciousmindofitssanityofjudgment。Forwhatisaccidentalisnottheobjectofsoberreflexion，andisextraneous；andhencetheethicalconsciousnessletsitself，asifbyathrowofthedice，settlethematterinamannerthatissimilarlyunreflectiveandextraneous。Iftheindividual，byhisunderstanding，determinesonacertaincourse，andselects，afterconsideration，whatisusefulforhim，itisthespecificnatureofhisparticularcharacterwhichisthegroundofthisself-determination。Thisbasisisjustwhatiscontingent；andthat，knowledgewhichhisunderstandingsuppliesastowhatisusefulfortheindividual，ishencejustsuchaknowledgeasthatof“oracles“orofthe“lot“；onlythathewhoquestionstheoracleorlot，therebyshowstheethicalsentimentofindifferencetowhatisaccidental，whiletheformer，onthecontrary，treatstheinherentlycontingentasanessentialconcernofhisthoughtandknowledge。
Higherthanboth，however，istomakecarefulreflexiontheoracleforcontingentaction，butyettorecognizethatthisveryactreflectedonissomethingcontingent，becauseitreferstowhatisopportuneandhasarelationtowhatisparticular。
Thetrueself-consciousexistence，whichspiritreceivesintheformofspeech，whichisnottheutteranceofanalienandsoaccidental，i。e。notuniversal，self-consciousness，istheworkofartwhichwemetwithbefore。Itstandsincontrasttothestatue，whichhasthecharacterofa“thing“。
Asthestatueisexistenceinastateofrest，theotherisexistenceinastateoftransience。Inthecaseoftheformer，objectivityissetfreeandiswithouttheimmediatepresenceofaselfofitsown；
inthelatter，ontheotherhand，objectivityistoomuchconfinedwithintheself，attainsinsufficientlytodefiniteembodiment，andis，liketime，nolonger-therejustassoonasitisthere。
(3)。THECULT
ThereligiousCultconstitutestheprocessofthetwosides—aprocessinwhichthedivineembodimentinmotionwithinthepurefeeling-elementofself-consciousness，anditsembodimentatrestintheelementofthinghood，reciprocallyabandonthedifferentcharactereachpossesses，andtheunity，whichistheunderlyingprincipleoftheirbeing，becomesanexistingfact。HereintheCult，theselfgivesitselfaconsciousnessoftheDivineBeingdescendingfromitsremotenessintoit，andthisDivineBeing，whichwasformerlytheunrealandmerelyobjective，therebyreceivestheproperactualityofself-consciousness。
ThisprincipleoftheCultisessentiallycontainedandpresentalreadyintheflowofthemelodyoftheHymn。Thesehymnsofdevotionarethewaytheselfobtainsimmediatepuresatisfactionthroughandwithinitself。Itisthesoulpurified，which，inthepurityitthusattains，isimmediatelyandonlyabsoluteBeing，andisonewithabsoluteBeing。Thesoul，becauseofitsabstractcharacter，isnotconsciousnessdistinguishingitsobjectfromitself，andisthusmerelythenightoftheobject\'sexistenceandtheplacepreparedforitsshape。TheabstractCult，therefore，raisestheselfintobeingthispuredivineelement。Thesoulfulfilstheattainmentofthispurityinaconsciousway。
Stillthesoulisnotyettheself，whichhasdescendedtothedepthsofitsbeing，andknowsitselfasevil。Itissomethingthatmerelyis，asoul，whichcleansesitsexteriorwiththewashingofwater，androbesitinwhite，whileitsinnermosttraversestheimaginativelypresentedpathoflabour，punishment，andreward，thewayofspiritualdisciplineingeneral，ofrelinquishingitsparticularity—theroadbywhichitreachesthemansionsandthefellowshipoftheblest。
Thisceremonialcultis，initsfirstform，merelyinsecret，i。e。isafulfilmentaccomplishedmerelyinidea，andunrealinfact。Ithastobecomearealact，foranunrealactisacontradictioninterms。
Consciousnesspropertherebyraisesitselftothelevelofitspureself-consciousness。TheessentialBeinghasinitthesignificanceofafreeobject；throughtheactualcultthisobjectturnsbackintotheself；andinsofaras，inpureconsciousness，ithasthesignificanceofabsoluteBeingdwellinginitspuritybeyondactualreality，thisBeingdescends，throughthismediatingprocessofthecult，fromitsuniversalityintoindividualform，andthuscombinesanduniteswithactualreality。
Thewaythetwosidesmaketheirappearanceintheactisofsuchacharacterthattheself-consciousaspect，sofarasitisactualconsciousness，findstheabsoluteBeingmanifestingitselfasactualnature。Ontheonehand，naturebelongstoself-consciousnessasitspossessionandproperty，andstandsforwhathasnoexistenceperse。Ontheotherhand，natureisitsproperimmediaterealityandparticularity，whichisequallyregardedasnotessential，andissuperseded。
Atthesametime，thatexternalnaturehastheoppositesignificanceforitspureconsciousness—
viz。thesignificanceofbeingtheinherentlyreal，forwhichtheselfsacrificesitsown[relative]
unreality，justas，conversely，theselfsacrificestheunessentialaspectofnaturetoitself。Theactistherebyaspiritualmovement，becauseitisthisdouble-sidedprocessofcancellingtheabstractionofabsoluteBeing(whichisthewaydevotiondeterminestheobject)，andmakingitsomethingconcreteandactual，and，ontheotherhand，ofcancellingtheactual(whichisthewaytheagentdeterminestheobjectandtheselfacting)，andraisingitintouniversality。
ThepracticeofthereligiousCultbegins，therefore，withthepureandsimple“offeringup“or“surrender“ofapossession，whichtheowner，apparentlywithoutanyprofitwhatsoevertohimself，poursawayorletsriseupinsmoke。BysodoingherenouncesbeforetheabsoluteBeingofhispureconsciousnessallpossessionandrightofpropertyandenjoymentthereof；renouncespersonalityandthereversionofhisactiontohisself；andinstead，reflectstheactintotheuniversal，intotheabsoluteBeingratherthanintohimself。Conversely，however，theobjectiveultimateBeingtooisannihilatedinthatveryprocess。Theanimalofferedupisthesymbolofagod；thefruitsconsumedaretheactuallivingCeresandBacchus。Intheformerdiethepowersoftheupperlawthe[Olympians]whichhasbloodandactuallife，inthelatterthepowersofthelowerlaw[theFuries]whichpossessesinbloodlessformsecretandcraftypower。
Thesacrificeofthedivinesubstance，sofarasitisactive，belongstothesideofself-consciousness。Thatthisconcreteactmaybepossible，theabsoluteBeingmusthavefromthestartimplicitlysacrificeditself。Thisithasdoneinthefactthatithasgivenitselfdefiniteexistence，andmadeitselfanindividualanimalandfruitoftheearth。Theselfactivelysacrificingdemonstratesinactualexistence，andsetsbeforeitsownconsciousness，thisalreadyimplicitlycompletedself-renunciationonthepartofabsoluteBeing；andreplacesthatimmediatereality，whichabsoluteBeinghas，bythehigher，viz。thatoftheselfmakingthesacrifice。Fortheunitywhichhasarisen，andwhichistheoutcomeoftranscendingthesinglenessandseparationofthetwosides，isnotmerelynegativedestructivefate，buthasapositivesignificance。ItismerelyfortheabstractBeingofthenetherworldthatthesacrificeofferedtoitiswhollysurrenderedanddevoted；and，inconsequence，itisonlyforthatBeingthatthereflexionofpersonalpossessionandindividualself-existencebackintotheUniversalismarkeddistinctfromtheselfassuch。Atthesametime，however，thisisonlyatriflingpart；andtheotheractofsacrificeismerelythedestructionofwhatcannotbeused，andisreallythepreparationoftheofferedsubstanceforameal，thefeastthatcheatstheactoutofitsnegativesignificance。Thepersonmakingtheofferingatthatfirstsacrificereservesthegreatestshareforhisownenjoyment；andreservesfromthelattersacrificewhatisusefulforthesamepurpose。ThisenjoymentisthenegativepowerwhichcancelstheabsoluteBeingaswellasthesingleness；andthisenjoymentis，atthesametime，thepositiveactualrealityinwhichtheobjectiveexistenceofabsoluteBeingistransmutedintoself-consciousexistence，andtheselfhasconsciousnessofitsunitywithitsAbsolute。
Thiscult，fortherest，isindeedanactualact，althoughitsmeaningliesforthemostpartonlyindevotion。Whatpertainstodevotionisnotobjectivelyproduced，justastheresultwhenconfinedtothefeelingofenjoyment(5)isrobbedofitsexternalexistence。TheCult，therefore，goesfurther，andreplacesthisdefect，inthefirstinstancebygivingitsdevotionanobjectivesubsistence，sincethecultisthecommontask-ortheindividualtakesforeachandalltodo-whichproducesforthehonourandgloryofGodaHouseforHimtodwellinandadornmentforHispresence。Bysodoing，partlytheexternalobjectivityofstatuaryiscancelled；forbythusdedicatinghisgiftsandhislabourstheworkermakesGodwelldisposedtowardshimandlooksonhisselfasdetachedandappertainingtoGod。Partly，too，thisactionisnottheindividuallabouroftheartist；thisparticularityisdissolvedintheuniversality。ButitisnotonlythehonourofGodwhichisbroughtabout，andtheblessingofHiscountenanceandfavourisnotonlyshedinideaandimaginationontheworker；theworkalsohasameaningthereverseofthefirstwhichwasthatofself-renunciationandofhonourdonetowhatisalienandexternal。TheHallsandDwellingsofGodarefortheuseofman，thetreasurespreservedthereareintimeofneedhisown；thehonourwhichGodenjoysinhisdecorativeadornment，isthehonourandgloryoftheartisticandmagnanimousnation。Atthefestivalseason，thepeopleadorntheirowndwellings，theirowngarments，aswellasGod\'sestablishmentswithfurnishingsofeleganceandgrace。InthismannertheyreceiveareturnfortheirgiftsfromaresponsiveandgratefulGod；andreceivetheproofsofHisfavour-whereinthenationbecameboundtotheGodbecauseoftheworkdoneforHim-notasahopeandadeferredrealization，butrather，intestifyingtoHishonourandinpresentinggifts，thenationfindsdirectlyandatoncetheenjoymentofitsownwealthandadornment。
1。v。sup。，p。706。
2。e。g。theeagleasthe“birdofZeus“。
3。e。g。Athene。
4。Socrates。
5。i。e。atthefeast。
bTheLivingWorkofArtTHATnationwhichapproachesitsgodinthecultofthereligionofartisanethicallyconstitutednation，knowingitsStateandtheactsoftheStatetobethewillandtheachievementofitsownself。Thisuniversalspirit，confrontingtheself-consciousnation，isconsequentlynotthe“Light-God“，which，beingselflessdoesnotcontainthecertaintyoftheindividualselves，butisonlytheiruniversalultimateBeingandthedominatingimperiouspower，whereintheydisappear。ThereligiouscultofthissimpleunembodiedultimateBeinggivesback，therefore，toitsvotariesinthemainmerelythis:thattheyarethenationoftheirgod。Itsecuresforthemmerelytheirstablesubsistence，andtheirsimplesubstanceasawhole；itdoesnotsecureforthemtheiractualself；thisisindeedrejected。Fortheyreveretheirgodastheemptyprofound，notasspirit。Thecult，however，ofthereligionofart，ontheotherhand，iswithoutthatabstractsimplicityoftheabsoluteBeing，andthereforewithoutits“profundity“。ButthatBeing，whichisdirectlyatonewiththeself，isinherentlyspiritandcomprehendingtruth，althoughnotyettruthknownexplicitly，inotherwordsnotknowingthe“depths“ofitsnature。BecausethisAbsolute，then，impliesself，consciousnessfindsitselfathomewithitwhenitappears；and，inthecult，thisconsciousnessreceivesnotmerelythegeneraltitletoitsownsubsistence，butalsoitsself-consciousexistencewithinit:justas，conversely，theAbsolutehasnobeinginadespisedandoutcastnationwhosemeresubstanceisacknowledged，whoserealityisselfless，butinthenationwhoseselfisacknowledgedaslivinginitssubstance。
Fromtheceremonialcult，then，self-consciousnessthatisatpeaceandsatisfiedinitsultimateBeingturnsaway，asalsodoesthegodthathasenteredintoself-consciousnessasintoitsplaceofhabitation。Thisplaceis，byitself，thenightofmere“substance“，oritspureindividuality；butnolongerthestrainedandstrivingindividualityoftheartist，whichhasnotyetreconcileditselfwithitsessentialBeingthatisstrivingtobecomeobjective；itisthenight[substance]satisfied，havingits“pathos“withinitandinwantofnothing，becauseitcomesbackfromintuition，fromobjectivitywhichisovercomeandsuperseded。
This“pathos“is，byitself，theBeingoftheRisingSun，(1)aBeing，however，whichhasnow“set“
anddisappearedwithinitself，andhasitsown“setting“，self-consciousness，withinit，andsocontainsexistenceandreality。
Ithasheretraversedtheprocessofitsactualization。Descendingfromitspureessentialityandbecominganobjectiveforceofnatureandtheexpressionsofthisforce，itisanexistencerelativetoanother，anobjectiveexistencefortheselfbywhichitisconsumed。Thesilentinnerbeingofselflessnatureattainsinitsfruitsthestagewherenature，dulyself-preparedanddigested，offersitselfasmaterialforthelifewhichhasaself。Initsbeingusefulforfoodanddrinkitreachesitshighestperfection。Forthereinitisthepossibilityofahigherexistence，andcomesintouchwithspiritualexistence。Initsmetamorphosisthespiritoftheearthhasdevelopedandbecomepartlyasilentlyenergizingsubstance，partlyspiritualferment；inthefirstcaseitisthefeminineprinciple，thenursingmother，intheotherthemasculineprinciple，theself-drivingforceofself-consciousexistence。
Inthisenjoyment，then，thatorient“Light“oftheworldisdiscoveredforwhatitreallyis:
EnjoymentistheMysteryofitsbeing。Formysticismisnotconcealmentofasecret，orignorance；
itconsistsintheselfknowingitselftobeonewithabsoluteBeing，andinthislatter，therefore，becomingrevealed。Onlytheselfisrevealedtoitself；orwhatismanifestissomerelyintheimmediatecertaintyofitself。ButitisjustinsuchcertaintythatsimpleabsoluteBeinghasbeenplacedbythecult。Asathingthatcanbeused，ithasnotonlyexistencewhichisseen，felt，smelt，tasted；itisalsoobjectofdesire，and，byactuallybeingenjoyed，itbecomesonewiththeself，andtherebydisclosedcompletelytothisself，andmademanifest。
Whenwesayofanything，“itismanifesttoreason，totheheart“，itisinpointoffactstillsecret，foritstilllackstheactualcertaintyofimmediateexistence，boththecertaintyregardingwhatisobjective，andthecertaintyofenjoyment，acertaintywhichinreligion，however，isnotonlyimmediateandunreflecting，butatthesametimepurelycognitivecertaintyofself。
Whathasthusbeen，throughthecult，revealedtoself-consciousspiritwithinitself，issimpleabsoluteBeing；andthishasbeenrevealedpartlyastheprocessofpassingoutofitsdarknightofconcealmentuptothelevelofconsciousness，tobethereitssilentlynurturingsubstance；partly，however，astheprocessoflosingitselfagaininnetherdarkness，intheself，andofwaitingabovemerelywiththesilentyearningofmotherhood。Themoreconspicuousmovingimpulse，however，isthevariouslynamed“Light“oftheRisingSunanditstumultofheavinglife，which，havinglikewisedesistedfromitsabstractstateofbeing，hasfirstembodieditselfinobjectiveexistenceinthefruitsoftheearth，(2)andthen，surrenderingitselftoself-consciousness，(3)attainedtheretoitsproperrealization；andnowitcurvetsandcareersaboutintheguiseofacrowdofexcited，fervidwomen，theunrestrainedrevelofnatureinself-consciousform。(4)
Still，however，itisonlyAbsoluteSpiritinthesenseofthissimpleabstractBeing，notasspiritperse，thatisdiscoveredtoconsciousness:i。e。itismerelyimmediatespirit，thespiritofnature。Itsself-consciouslifeisthereforemerelythemysteryoftheBreadandtheWine，ofCeresandBacchus，notoftheother，thestrictlyhigher，gods[ofOlympus]，whoseindividualityincludes，asanessentialmoment，self-consciousnessassuch。Spirithasnotyetquaself-consciousspiritoffereditselfuptoit，andthemysteryofbreadandwineisnotyetthemysteryoffleshandblood。
