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express existence in the Hymn。 The hymn keeps within it the individuality of self…consciousness；
and this individual character is at the same time perceived to be there universal。 Devotion； kindled
in every one； is a spiritual stream which in all the manifold self…conscious units is conscious of itself
as one and the same function in all alike and a simple state of being。 Spirit； being this universal
self…consciousness of every one； holds in a single unity its pure inwardness as well as its objective
existence for others and the independent self…existence of the individual units。
This kind of language is distinct from another way God speaks； which is not that of universal
self…consciousness。 The Oracle； both in the case of the god of the religions of art as well as of the
preceding religions； is the necessary and the first form of divine utterance。 For God's very principle
implies that God is at once the essence of nature and of spirit； and hence has not merely natural
but spiritual existence as well。 In so far as this moment is merely implied as yet in God's principle
and is not realized in religion； the language used is； for the religious self…consciousness； the speech
of an alien and external self…consciousness。 The self…consciousness which remains alien and foreign
to its religious communion； is not yet there in the way its essential principle requires it should be。
The self is simple self…existence； and thereby is altogether universal self…existence； that self；
however； which is cut off from the self…consciousness of the communion； is primarily a mere
individual self。
The content of this its own peculiar and individual form of speech results from the general
determinate character which the Absolute Spirit is affirmed to have in its religion as such。 Thus the
universal spirit of the Sunrise； which has not yet particularized its existence； utters about the
Absolute equally simple and universal statements； whose substantial content is sublime in the
simplicity of its truth； but at the same time appears； because of this universality； trivial to the
self…consciousness developing further。
The further developed self； which advances to being distinctively for itself； rises above the pure
〃pathos〃 of ＇unconscious＇ substance； gets the mastery over the objectivity of the Light of the rising
Sun； and knows that simplicity of truth to be the inherent reality （das Ansichseyende） which does
not possess the form of contingent existence through an utterance of an alien self； but is the sure
and unwritten law of the gods； a law that 〃lives for ever； and no man knows what time it came〃。
As the universal truth； revealed by the 〃Light〃 of the world； has here returned into what is within or
what is beneath； and has thus got rid of the form of contingent appearance； so too； on the other
hand； in the religion of art； because God's shape has taken on consciousness and hence
individuality in general； the peculiar utterance of God； who is the spirit of an ethically constituted
nation； is the Oracle； which knows its special circumstances and situation； and announces what is
serviceable to its interests。 Reflective thought； however； claims for itself the universal truths
enunciated； because these are known as the essential inherent reality of the nation's life； and the
utterance of them is thus for such reflexion no longer a strange and alien speech； but is its very
own。 Just as that wise man of old（4） searched in his own thought for what was worthy and good；
but left it to his 〃Daimon〃 to find out and decide the petty contingent content of what he wanted to
know — whether it was good for him to keep company with this or that person； or good for one
of his friends to go on a journey； and such like unimportant things； in the same way the universal
consciousness draws the knowledge about the contingent from birds； or trees； or fermenting earth；
the steam from which deprives the self…conscious mind of its sanity of judgment。 For what is
accidental is not the object of sober reflexion； and is extraneous； and hence the ethical
consciousness lets itself； as if by a throw of the dice； settle the matter in a manner that is similarly
unreflective and extraneous。 If the individual； by his understanding； determines on a certain course；
and selects； after consideration； what is useful for him； it is the specific nature of his particular
character which is the ground of this self…determination。 This basis is just what is contingent； and
that； knowledge which his understanding supplies as to what is useful for the individual； is hence
just such a knowledge as that of 〃oracles〃 or of the 〃lot〃； only that he who questions the oracle or
lot； thereby shows the ethical sentiment of indifference to what is accidental； while the former； on
the contrary； treats the inherently contingent as an essential concern of his thought and knowledge。
Higher than both； however； is to make careful reflexion the oracle for contingent action； but yet to
recognize that this very act reflected on is something contingent； because it refers to what is
opportune and has a relation to what is particular。
The true self…conscious existence； which spirit receives in the form of speech； which is not the
utterance of an alien and so accidental； i。e。 not universal； self…consciousness； is the work of art
which we met with before。 It stands in contrast to the statue； which has the character of a 〃thing〃。
As the statue is existence in a state of rest； the other is existence in a state of transience。 In the
case of the former； objectivity is set free and is without the immediate presence of a self of its own；
in the latter； on the other hand； objectivity is too much confined within the self； attains insufficiently
to definite embodiment； and is； like time； no longer… there just as soon as it is there。
（3）。 THE CULT
The religious Cult constitutes the process of the two sides — a process in which the divine
embodiment in motion within the pure feeling…element of self…consciousness； and its embodiment at
rest in the element of thinghood； reciprocally abandon the different character each possesses； and
the unity； which is the underlying principle of their being； becomes an existing fact。 Here in the
Cult； the self gives itself a consciousness of the Divine Being descending from its remoteness into
it； and this Divine Being； which was formerly the unreal and merely objective； thereby receives the
proper actuality of self…consciousness。
This principle of the Cult is essentially contained and present already in the flow of the melody of
the Hymn。 These hymns of devotion are the way the self obtains immediate pure satisfaction
through and within itself。 It is the soul purified； which； in the purity it thus attains； is immediately and
only absolute Being； and is one with absolute Being。 The soul； because of its abstract character； is
not consciousness distinguishing its object from itself； and is thus merely the night of the object's
existence and the place prepared for its shape。 The abstract Cult； therefore； raises the self into
being this pure divine element。 The soul fulfils the attainment of this purity in a conscious way。
Still the soul is not yet the self； which has descended to the depths of its being； and knows itself as
evil。 It is something that merely is； a soul； which cleanses its exterior with the washing of water；
and robes it in white； while its innermost traverses the imaginatively presented path of labour；
punishment； and reward； the way of spiritual discipline in general； of relinquishing its particularity
— the road by which it reaches the mansions and the fellowship of the blest。
This ceremonial cult is； in its first form； merely in secret； i。e。 is a fulfilment accomplished merely in
idea； and unreal in fact。 It has to become a real act； for an unreal act is a contradiction in terms。
Consciousness proper thereby raises itself to the level of its pure self…consciousness。 The essential
Being has in it the significance of a free object； through the actual cult this object turns back into
the self； and in so far as； in pure consciousness； it has the significance of absolute Being dwelling in
its purity beyond actual reality； this Being descends； through this mediating process of the cult；
from its universality into individual form； and thus combines and unites with actual reality。
The way the two sides make their appearance in the act is of such a character that the
self…conscious aspect； so far as it is actual consciousness； finds the absolute Being manifesting itself
as actual nature。 On the one hand； nature belongs to self…consciousness as its possession and
property； and stands for what has no existence per se。 On the other hand； nature is its proper
immediate reality and particularity； which is equally regarded as not essential； and is superseded。
At the same time； that external nature has the opposite significance for its pure consciousness —
viz。 the significance of being the inherently real； for which the self sacrifices its own ＇relative＇
unreality； just as； conversely； the self sacrifices the unessential aspect of nature to itself。 The act is
the