Page:Lectures on the Philosophy of Religion volume 2.djvu/23

 which are on the one hand baroque and wild, and are horrible, repulsive, loathsome distortions, but at the same time prove themselves to have the Notion for their inner source; while in virtue of the development which it gets in this theoretical region, they recall the highest element of the Idea. At the same time, however, they express that definite stuntedness under which the Idea suffers when these fundamental determinations are not brought back again into their spiritual nature.

What constitutes the principal point of interest in this religion of India is the development or explication of form in contrast with an abstract monotheistic religion, and so too with the Greek religion—that is to say, in contrast with a religion which has spiritual individuality as its principle.

(b.) The general idea of the objective content of this stage.

What is the first in the Notion, what is true, the universal substantial element, is the eternal repose of Being-within-itself; this Essence existing within itself, which universal Substance is. This simple Substance, which the Hindus call Brahma, is regarded as the Universal, the self-existing Power; which is not, like passion, turned toward what is other than itself, but is the quiet, lustreless reflection into itself, which is, however, at the same time determined as Power. This abidingly self-enclosed Power in the form of Universality must be distinguished from its operation, from that which is posited by means of it, and from its own moments. Power is the Ideal, the Negative, for which all else exists merely as abrogated, as negated. But the Power, as that which exists within itself, as universal Power, distinguishes itself from its moments themselves, and these therefore appear on the one hand as independent beings, and on the other as moments which even perish in the One. They belong to it, they are merely moments of it, but as differentiated moments they come forward into