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is at the same time self…existence （Fürsichsein）。 It is for itself； it is the aspect of
self…consciousness； and is so in contrast to the aspect of its consciousness； the aspect by which it
relates itself to itself as object。 In its consciousness there is the opposition and in consequence the
determinateness of the form in which it appears to itself and knows itself。 It is with this
determinateness of shape that we have alone to do in considering religion； for its essential
unembodied principle； its pure notion； has already come to light。 The distinction of consciousness
and self…consciousness； however； falls at the same time within this notion。 The form or shape of
religion does not contain the existence of spirit in the sense of its being nature detached and free
from thought； nor in the sense of its being thought detached from existence。 The shape assumed by
religion is existence contained and preserved in thought as well as a something thought which is
consciously existent。
It is by the determinate character of this form； in which spirit knows itself； that one religion is
distinguished from another。 But we have at the same time to note that the systematic exposition of
this knowledge about itself； in terms of this individual specific character； does not as a fact exhaust
the whole nature of an actual religion。 The series of different religions； which will come before us；
just as much sets forth again merely the different aspects of a single religion； and indeed of every
single religion； and the imagery； the conscious ideas； which seem to mark off one concrete religion
from another； make their appearance in each。 All the same the diversity must also be looked at as
a diversity of religion。 For while spirit lives in the distinction of its consciousness and its
self…consciousness； the process it goes through finds its goal in the transcendence of this
fundamental distinction and in giving the form of self…consciousness to the given shape which is
object of consciousness。 This distinction； however； is not eo ipso transcended by the fact that the
shapes； which that consciousness contains； have also the moments of self in them； and that God is
presented as self…consciousness。 The consciously presented self is not the actual concrete self。 In
order that this； like every other more specific determination of the shape； may in truth belong to
this shape； it has partly to be put into this shape by the action of self…consciousness； and partly the
lower determination must show itself to be cancelled and transcended and comprehended by the
higher。 For what is consciously presented （vorgestellt） only ceases to be something 〃presented〃
and alien to spirit's knowledge； by the self having produced it； and so viewing the determination of
the object as its own determination； and hence seeing itself in that object。 By this operation； the
lower determination ＇that of being something 〃presented〃＇ has at once vanished； for doing anything
is a negative process which is carried through at the expense of something else。 So far as that
lower determination still continues to appear； it has withdrawn into the condition of unessentiality：
just as； on the other hand； where the lower still predominates； while the higher is also present； the
one
coexists in a self…less way alongside of the other。 While； therefore； the various ideas falling within a
single religion no doubt exhibit the whole course taken by the forms of religion； the character of
each is determined by the particular unity of consciousness and self…consciousness； that is to say；
by the fact that the self…consciousness has taken into itself the determination belonging to the
object of consciousness； has； by its own action； made that determination altogether its own； and
knows it to be the essential one as compared with the others。
The truth of belief in a given determination of the religious spirit shows itself in this； that the actual
spirit is constituted after the same manner as the shape in which spirit beholds itself in religion； thus
e。g。 the incarnation of God； which is found in Eastern religion； has no truth； because the concrete
actual spirit of this religion is without the reconciliation this principle implies。
It is not in place here to return from the totality of specific determinations back to the individual
determination； and show in what shape the plenitude of all the others is contained within it and
within its particular form of religion。 The higher form； when put back under a lower； is deprived of
its significance for self…conscious spirit； belongs to spirit merely in a superficial way； and is for it at
the level of presentation。 The higher form has to be considered in its own peculiar significance； and
dealt with where it is the principle of a particular religion； and is certified and approved by its
actual spirit。
1。 GOD AS LIGHT （2）
SPIRIT； as the absolute Being；； which is self…consciousness…or the self…conscious absolute Being；
which is all truth and knows all reality as itself — is； to begin with； merely its notion and principle in
contrast to the reality which it gives itself in the process of its conscious activity。 And this notion is；
as contrasted with the clear daylight of that explicit development； the darkness and night of its
inner life； in contrast to the existence of its various moments as independent forms or shapes； this
notion is the creative secret of its birth。 This secret has its revelation within itself； for existence has
its necessary place in this notion； because this notion is spirit knowing itself； and thus possesses in
its own nature the moment of being consciousness and of presenting itself objectively。 We have
here the pure ego； which in its externalization； in itself qua universal object； has the certainty of
self； in other words； this object is； for the ego； the interfusion of all thought and all reality。
When the first and immediate cleavage is made within self…knowing Absolute Spirit； its shape
assumes that character which belongs to immediate consciousness or to sense…certainty。 It beholds
itself in the form of being； but not being in the sense of what is without spirit； containing only the
contingent qualities of sensation — the kind of being that belongs to sense…certainty。 Its being is
filled with the content of spirit。 It also includes within it the form which we。 found in the case of
immediate self…consciousness； the form of lord and master；（3） in regard to the self…consciousness
of spirit which retreats from its object。
This being； having as its content the notion of spirit； is； then； the shape of spirit in relation simply to
itself … the form of having no special shape at all。 In virtue of this characteristic； this shape is the
pure all…containing； all…suffusing Light of the Sunrise； which preserves itself in its formless
indeterminate substantiality。 Its counterpart； its otherness； is the equally simple negative …
Darkness。 The process of its own externalization； its creations in the unresisting element of its
counterpart； are bursts of Light。 At the same time in their ultimate simplicity they are its way of
becoming something for itself； and its return from its objective existence； streams of fire consuming
its embodiment。 The distinction； which it gives itself； no doubt thrives abundantly on the substance
of existence； and shapes itself as the diverse forms of nature。 But the essential simplicity of its
thought rambles and roves about inconstant and inconsistent； enlarges its bounds to measureless
extent； and its beauty heightened to splendour is lost in its sublimity。（4）
The content； which this state of pure being evolves； its perceptive activity； is； therefore； an unreal
by…play on this substance which merely rises； without setting into itself to become subject and
secure firmly its distinctions through the self。 Its determinations are merely attributes； which do not
succeed in attaining independence； they remain merely names of the One； called by many names。
This One is clothed with the manifold powers of existence and with the shapes of reality； as with a
soulless； selfless ornament； they are merely messengers of its mighty power；（5） claiming no will of
their own； visions of its glory； voices in its praise。
This revel of heaving life（6） must； however； assume the character of distinctive self…existence； and
give enduring subsistence to its fleeting shapes。 Immediate being； in which it places itself over
against its own consciousness； is itself the negative destructive agency which dissolves its
distinctions。 It is thus in truth the Self； and spirit therefore passes on to know itself in the form of
self。 Pure Light scatters its simplicity as an infinity of separate forms； and presents itself as an
offering to self…existence； that the individual may take sustainment to itself from its substance。
2。 PLANTS AND ANIMALS AS OBJECTS OF RELIGION （7）
SELF…CONSCIOUS spirit； passing away from abstract； formless essence and going into itself…or；
in other words； having raised its immediacy to the level of Self — makes its simple unity assume the
character of a manifold of self…existing entiti