into worldly or secular life, and that knowledge of the world shows itself. This going out into the actual world is essential to religion, and in this transition religion appears as morality in relation to the State and to the entire life of the State. According as the religion of nations is constituted, so also is their morality and their government. The shape taken by these latter depends entirely on whether the conception of the freedom of Spirit which a people has reached is a limited one, or on whether the nation has the true consciousness of freedom.
The more definite characteristics of worship will be seen to be the moment of presupposed unity, the sphere of separation, and the freedom which re-establishes itself in the separation.
a. Worship is thus, in fact, the eternal process by which the subject posits itself as identical with its essential being.
This process of the cancelling of the dualism seems to belong to the subjective side only, but it is posited in the object of consciousness too. Through worship, unity is attained; what is not originally united, however, cannot be posited or made explicit as such. This unity, which appears as the act, the result of worship, must be recognised, too, as existing in and for itself. For what is object for consciousness is the Absolute, and its essential characteristic is that it is unity of its absoluteness with particularity. This unity is therefore in the object itself; for example, in the Christian conception of the Incarnation of God.
This self-existent unity, or, put more definitely, the human form, God’s becoming man, is in fact an essential moment of religion, and must necessarily appear in the definition of its object. In the Christian religion this characteristic is completely developed, but it occurs, too, in inferior religions, even if the only sign of it is that the infinite is seen in unity with the finite in such a way that it appears as this particular Being, as a definite
