Finally, the free individuality of the gods is the main source of the manifold contingent content ascribed to them. They are, if not infinite, absolute spirituality, at least concrete subjective spirituality. As such, they do not possess an abstract content, and there is not only one quality in them, on the contrary, they unite in themselves several characteristics. Did they possess only one quality this would be merely an abstract inner element, or simply a certain signification, and they themselves would be merely allegories, i.e., would be concrete in imagination merely. But in the concrete fulness of their individuality they are not tied down to the limited lines and modes of operation belonging to one exclusive quality. On the contrary, they can now go about freely in what are voluntary but are at the same time arbitrary and contingent directions.
So far we have considered the embodiment of the divine as it is based in the implicit or potential nature belonging to it, i.e., in the individual nature of these deities, in their subjective spirituality, in their chance appearances in time and place, or as it occurs in the involuntary transformation of natural determinations into the manifestation of free subjectivity. This embodiment has now to be considered as it appears in its perfected form united with consciousness. This is the manifestation of the divine powers which is for “Other,” that is, for subjective self-consciousness, and is known and embodied in the conception consciousness forms of it.
(#.) The manifestation and conceiving of the divine.—The actual form which the god attains to in his appearance and manifestation to the finite spirit, has two sides. The god, that is to say, appears in externality, and owing to this a division, a separation, takes place which determines itself in such a way that the manifestation has two sides, one of which pertains to the god and the other to the finite spirit. The side which pertains to the god is his self-revelation, his showing of himself. Looked
