Page:Lectures on the Philosophy of Religion volume 1.djvu/167

 all that is known is that it is so; then over against this abstract immediate objectivity, the connection of the content with self-consciousness appears, to begin with, as one which has still a purely subjective character. The content, it is then said, commends itself to me for its own sake, and the witness of the Spirit teaches me to recognise it as truth, as my essential determination. And, undoubtedly, the infinite idea of the Incarnation for example—that speculative central point—has so great a power in it that it penetrates irresistibly into the heart which is not as yet darkened by reflection. But here my own connection with the content is not yet truly developed, and it appears only as something instinctive. The Ego, which turns itself in this manner to the content, does not require merely to be this simple and ingenuous Ego, it can be worked upon and inwardly moulded in various ways. Thus incipient reflection, which goes beyond adherence to what is given, may already have perplexed me, and perplexity in this region is all the more dangerous and serious, that, owing to it, morality and every other stay in myself and in life, in action and in the state, become unstable. The experience, accordingly, that I cannot help myself by means of reflection, that I cannot, in fact, take my stand upon myself at all, and the circumstance that I still crave after something that stands firm—all this forces me back from reflection and leads me to adhere to the content in the form in which it is given. Yet this return to the content is not brought about by means of the form of inward necessity, and is only a result of despair, in that I know not where to turn, nor how to help myself in any other way than by taking that step. Or it may be that we reflect on the wonderful way in which religion has spread, and how millions have found comfort, satisfaction, and dignity in it. To cut oneself off from this authority is declared to be perilous, and the authority of private individual opinion is laid aside in its favour. But here too a false