Page:Lectures on the Philosophy of Religion volume 1.djvu/145

 particular determinate form in fact. Religious feeling contains just this definite (twofold) character, that of empirical self-consciousness, and that of universal thought, and their relation and unity. It therefore hovers between their opposition and their unity and harmony, differing in character with the attitude of individual subjectivity to the Universal, as it determines itself in accordance with the particular shape assumed by the interest in which I happen at the time to be absorbed. Accordingly the relation of the Universal and the empirical self-consciousness may be of a very varied kind. There may be the utmost tension and hostility of the extremes, or the most entire unity. When the condition is that of separation, in which the Universal is the Substantial in relation to which the empirical consciousness feels that it exists, and at the same time feels its essential nothingness, but desires still to cling to its positive existence and remain what it is, we have the feeling of fear. When we realise that our own inner existence and feeling are null, and when self-consciousness is at the same time on the side of the Universal and condemns that existence, we get the feeling of contrition, of sorrow on account of ourselves. The empirical existence of self-consciousness feels itself benefited or furthered, either as a whole, or in some one or other of its aspects. Feeling that it has hardly been thus benefited by its own self-activity, but owing to combination and a power lying outside of its own strength and wisdom, which is conceived of as the absolutely existing Universal, and to which that benefit is ascribed—it comes to have the feeling of gratitude, and so on. The higher unity of my self-consciousness generally with the Universal, the certainty, assurance, and feeling of this identity, is love, blessedness.

c. But if with this advance of feeling to reflection, and this distinguishing between the and its determinate state, which thus appears as content and object, such a position be given to feeling that it becomes in its