But the form in which the universal content which is in and for itself, first belongs to Philosophy is the form of Thought, the form of the universal itself. In Religion, however, this content is for immediate and outward perception, and further for idea and sensation through art. The import is for the sensuous nature; it is the evidence of the Mind which comprehends that content. To make this clearer, the difference must be recollected between that which we are and have, and how we know the same—that is, in what manner we know it and have it as our object. This distinction is an infinitely important matter, and it alone is concerned in the culture of races and of individuals. We are men and have reason; what is human, or above all, what is rational vibrates within us, both in our feelings, mind and heart and in our subjective nature generally. It is in this corresponding vibration and in the corresponding motion effected that a particular content becomes our own and is like our own. The manifold nature of the determinations which it contains is concentrated and wrapt up within this inward nature—an obscure motion of Mind in itself and in universal substantiality. The content is thus directly identical with the simple abstract certainty of ourselves and with self-consciousness. But Mind, because it is Mind, is as truly consciousness. What is confined within itself in its simplicity must be objective to itself and must come to be known. The whole difference lies in the manner and method of this objectivity, and hence in the manner and method of consciousness. This method and manner extends from the simple expression of the dulness of mere feeling to the most objective form, to that which is in and for itself objective, to Thought. The most simple, most formal objectivity is the expression of a name for that feeling and for the state of mind according with it, as seen in these words, worship, prayer, etc. Such expressions as “Let us pray” and “Let us worship” are simply the recalling of that feeling. But “Let us think about God” brings with it something more; it expresses the absolutely embracing content of that substantial feeling, and the object, which differs from mere sensation as subjective self-conscious activity; or which is content distinguished from this activity as form. This object, however, comprehending in itself the whole substantial content, is itself still undeveloped and entirely undetermined. To develop that content, to comprehend, express and bring to consciousness its relations, is the commencement, creation and manifestation of Religion. The form in which this developed content first possesses objectivity is that of immediate perception, of sensuous idea or of a more defined idea deduced from natural, physical or mental manifestations and conditions.