itself to be characterised by a natural phenomenon. The higher relation is that of free adoration, where man reveres the ruling power as free, recognises it as Essence, but not as something which is foreign to his nature.
If, therefore, we consider this objectifying process more closely, we find it partly consists in this, that self-consciousness maintains itself as the power over natural things, and partly that in this objectivity not merely natural things exist for it, but that a Universal begins to come into existence in it, towards which it accordingly assumes the attitude of free adoration.
If, therefore, we consider the process of the objectifying of the Universal as it goes on when still within the sphere of magic, it will be seen that the consciousness of truly essential objectivity—though as yet undeveloped—now begins within it; the consciousness of an essential universal power begins. Magic is retained, but it is accompanied by the perception of an independent, essential objectivity; what the consciousness which uses magic knows as the ultimate principle is not itself, but the universal power or force in things. The two are intermingled, and not until free adoration, as the consciousness of free power, appears, do we emerge from the sphere of magic, although we still find ourselves within the region of the religion of nature. Magic has existed among all peoples and at every period; with the objectifying process, however, a mediation comes in in its higher stages, so that Spirit is the higher notion, the power over it, or the mediating agent with the magic.
Self-consciousness is that relation with the object in which the former is no longer immediate self-consciousness, that which is satisfied within itself, but finds its satisfaction in what is other than itself, by the mediation of an “Other,” and through an “Other” as its channel. The infiniteness of passion shows itself as a finite infinity, since it is restrained by means of reflection within the bounds of a higher power. Man unlocks his prison-
