cated by the one to the other through the sensuous medium of sign or speech, in fact, by bodily means.
But since God exists essentially only as appearing to Himself, that abstract attitude of man to nature does not belong to religion; on the contrary, in religion nature is only a moment of the Divine, and therefore must, as it exists for the religious consciousness, have also the characteristic note of the spiritual mode of existence in it. It thus does not remain in its pure, natural element, but receives the characteristic quality of the Divine which dwells in it. It cannot be said of any religion that in it men have worshipped the sun, the sea, or nature; when they worship these objects, the latter no longer have for the worshippers the prosaic character which they have for ourselves. Even while these objects are for them divine, they still, it is true, remain natural; but when they become objects of religion, they at once assume a spiritual aspect. The contemplation of the sun, the stars, &c., as individual natural phenomena, is outside the sphere of religion. The so-called prosaic manner of looking at nature, as the latter exists for consciousness when regarding it through the understanding, betokens a separation which comes later; its presence is consequent on much deeper and more thorough-going reflection. Not till the spirit or mind has posited itself independently for itself, and as free from nature, does the latter appear to it as an Other, as something external.
The first mode of manifestation then, in the form of Nature namely, has the subjectivity, the spiritual nature of God as its centre in a general sense only, and consequently these two determinations have not as yet come into relation through reflection. When this takes place, it constitutes the second mode of manifestation.
2. In Himself or potentially God is Spirit; this is our notion or conception of Him. But for this very reason He must be posited too as Spirit, and this means that the manner of His manifestation must be itself a spiritual
