sensuous, beyond what belongs to the sphere of the senses, into the pure region of the Universal. And this region is Thought.
Such, so far as the subjective side is concerned, is the substratum for this content. The content is this absolutely undivided, continuous, self-sufficing One, the Universal; and Thought is the mode of mind for which this Universal exists.
Thus we have a distinction between Thought and the Universal which we at first called God; it is a distinction which in the first place belongs only to our reflection, and which is as yet by no means included in the content on its own account. It is the result of philosophy, as it is already the belief of religion, that God is the One true Reality, and that there is no other reality whatsoever. In this One Reality and pure clearness, the reality and the distinction which we call thinking, have as yet no place.
What we have before us is this One Absolute: we cannot as yet call this content, this determination, religion; for to religion belongs subjective spirit, consciousness. This Universal has its place in Thought, but its localisation in Thought is, to begin with, absorbed in this One, this Eternal, this absolute existence.
In this true, absolute, determination, which is only not as yet developed, perfected, God remains through all development absolute Substance.
This Universal is the starting-point and point of departure, but it is this absolutely abiding Unity, and not a mere basis out of which differences spring, the truth rather being that all differences are here enclosed within this Universal. It is, however, no inert, abstract Universal, but the absolute womb, the eternal impetus and source from which everything proceeds, to which everything returns, and in which everything is eternally preserved.
