Then, speaking generally, we are dealing in this third principal division with the beautiful of art, as it unfolds itself in the several arts and in their creations into a _world_ of actualized beauty. The content of this world is the beautiful, and the true beautiful, as we saw, is spiritual being in concrete shape, the Ideal; or, more closely looked at, the absolute mind, and the truth itself. This region, that of divine truth artistically represented to perception and to feeling, forms the centre of the whole world of art. It is the independent, free, and divine plasticity, which has thoroughly mastered the external elements of form and of medium, and wears them simply as a means to manifestation of itself. Still, as the beautiful unfolds itself in this region in the character of _objective_ reality, and in so doing distinguishes within itself its individual aspects and elements, permitting them independent particularity, it follows that this centre erects its extremes, realized in their peculiar actuality, into its own antitheses. Thus one of these extremes comes to consist in an objectivity as yet devoid of mind, in the merely natural vesture of God. At this point the external element takes plastic shape as something that has its spiritual aim and content, not in itself, but in another.[163] The other extreme is the divine as inward, as something known, as the variously particularized _subjective_ existence of the Deity; it is the truth as operative and vital in sense, heart, and mind of individual subjects, not persisting in the mould of its external shapes, but as having returned into subjective, individual inwardness. In such a mode, the Divine is at the same time distinguished from its first manifestation as Deity, and passes thereby into the diversity of particulars which belongs to all subjective knowledge--emotion, perception, and feeling. In the analogous province of religion, with which art at its highest stage is immediately connected, we conceive this same difference as follows. _First_, we think of the earthly natural life in its finiteness as standing on one side; but, then, _secondly_, consciousness makes God its object, in which the distinction of objectivity and subjectivity is done away. And at last, _thirdly_, we advance from God as such to the devotion of the community, that is, to God as living and present in the subjective consciousness. Just so these three chief modifications present themselves in the world of art in independent development.