Page:Lectures on the Philosophy of Religion volume 1.djvu/336

 3. In the last form which belongs to this stage of the inner division of consciousness, the concrete embodiment and presence of Substance exists and lives in one individual, and the formless unfolding of unity which was peculiar to the preceding form is at least in so far done away with in that it is nullified and reduced to a volatile state. This is Lamaism or Buddhism.

Before proceeding to consider more closely the historical existence of this religion, we have to look at the general definite character of this entire stage and the metaphysical notion or conception of it. To put it more accurately, what is to be defined is the notion or conception of the exaltation of Spirit and the relation of Substance to the Finite.

The Metaphysical Notion or Conception.

In the first place, we must consider the general scope of the metaphysical notion, and explain what is to be understood by it.

Here we have a wholly concrete content, and the metaphysico-logical notion therefore appears to lie behind us, just because we find ourselves in the region of the absolutely concrete. The content is Spirit, and a process of the unfolding or development which Spirit is, is the content of the whole Philosophy of Religion. The different stages at which we find Spirit give the different religions. Now this differentiation of determinateness, since it constitutes the different stages, shows itself as external form which has Spirit as its foundation, the differences of Spirit being posited within it in a definite form. And this form, it is certain, is universal logical form. Form is therefore the Abstract. At the same time, however, such determinateness is not merely this external form, but, as being the logical element, is what is innermost in the determining Spirit. It unites both in itself; it is at once the inmost element and external form. This is the very nature of the notion, namely, to be the essential