——The educator must not allow himself to suppose that he is able to make a religion. Religion dwells originally in every individual soul, for every one is born of God. Education can only aid the religious feeling in its development. As far as regards the psychological form, it was quite correct for Schleiermacher and his followers to characterize the absoluteness of the religious feeling as the feeling of dependence, for feeling is determined by that which it feels; it depends upon its content. But in so far as God constitutes the content of the feeling, there appears the opposite of all dependence or absolute emancipation. I maintain this in opposition to Schleiermacher. Religion lifts man above the finite, temporal and transitory, and frees him from the control of the phenomenal world. Even the lowest form of religion does this; and when it is said that Schleiermacher has been unjustly criticized for this expression of dependence, this distinction is overlooked.—— § 157. But religious feeling as such rises into something higher when the spirit distinguishes the content of this religious feeling from any other content which it also feels, represents it clearly to itself, and places itself over against it formally as a free individual. ——But we must not understand that the religious feeling is destroyed in this process; in rising to the form of distinct representation, it remains at the same time as a necessary form of the Intelligence.—— § 158. If the spirit is held back and prevented from passing out of the simplicity of feeling into the act of distinguishing the perception from what it becomes, the conception——if its efforts towards the forming of this conception are continually re-dissolved into feeling, then feeling, which was as the first step perfectly healthy and correct, will become morbid and degenerate into a wretched mysticism. Education must, therefore, make sure that this feeling is not destroyed by the progress of its content into perception and conception on the side of psychological form, but rather that it attains truth thereby. § 159. (2) Conception as the ideally transformed perception dissects the religious content on its different sides, and follows each of these to its consequence. Imagination controls the individual conceptions, but by no means with that absoluteness which is often supposed; for each picture has in itself its logical consequence to which imagination must yield; e.g. if a religion represents God as an animal, or as half animal and half man, or as man, each of these conceptions has in its development its consequences for the imagination.