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wrapping of pictures of the imagination which were still permeated by the sensuous element—so that Man came to be conscious of God as essentially objectivity which was to be thought of, and which had been reached by thought. So, too, the subjective action of Spirit by a process of recollection brought itself back from feeling, picture-thought, and imagination, to its essence, namely, thought, and sought to have before it what belongs peculiarly to this sphere, and to have it in its pure form as it exists in this sphere. The elevation of the soul to God in feeling, intuition, imagination, and thought—and as being subjective it is so concrete that it has in it something of all these elements—is an inner experience. In regard to it we have likewise an inner experience of the fact that accidental and arbitrary elements enter into it. Consequently there arises on external grounds the necessity for analysing that elevation, and for bringing into clear consciousness the acts and characteristic qualities contained in it, in order that it may be purified from other contingent elements, and from the contingency which attaches to thought itself; and in accordance with the old belief that what is substantial and true can be reached only by reflection, we effect the purification of this act of elevation whereby it attains to substantiality and necessity, by explaining it in terms of thought, and give thought the satisfaction of realising that the absolute right possessed by it has a right to satisfaction totally different from that belonging to feeling and sense-perception or ordinary conception.
