In Religion as the earliest and the immediate revelations of God, the form of representation and of reflecting finite thought cannot be the only form in which He gives existence to Himself in consciousness, but it must also appear in this form, for such alone is comprehensible to religious consciousness. To make this clearer, something must be said as to what is the meaning of comprehension. On the one hand, as has been remarked above, there is in it the substantial basis of content, which, coming to Mind as its absolute Being, affects it in its innermost, finds an answering chord, and thereby obtains from it confirmation. This is the first absolute condition necessary to comprehension; what is not implicitly there cannot come within it or be for it—that is, a content which is infinite and eternal. For the substantial as infinite, is just that which has no limitations in that to which it is related, for else it would be limited and not the true substantial. And Mind is that alone which is not implicit, which is finite and external; for what is finite and external is no longer what is implicit but what is for another, what has entered into a relation. But, on the other hand, because the true and eternal must be for Mind become known, that is, enter into finite consciousness, the Mind for which it is, is finite and the manner of its consciousness consists in the ideas and forms of finite things and relations. These forms are familiar and well known to consciousness, the ordinary mode of finality, which mode it has appropriated to itself, having constituted it the universal medium of its representation, into which everything that comes to consciousness must be resolved in order that it may have and know itself therein.