In so far as she is known by thought to have been created by God, and to have understanding and reason in her, she is consciously known by Man as a thinking being; and she is put in relation with the Divine to the extent to which her truth or true nature is recognised. The discussion of the manifold forms expressive of the relation of the finite spirit to Nature does not belong to the philosophy of religion. Their scientific treatment forms part of the Phenomenology of Spirit, or the Doctrine of Spirit. Here this relation has to be considered in so far as it comes within the sphere of religion, and in such a way as to show that Nature is for Man not only the actual immediate external world, but a world in which Man knows God; Nature is thus for Man a revelation of God. We have already seen how this relation of Spirit to Nature is present in the ethnic religions in which we encountered those forms which belong to the advance of Spirit from what is immediate to what is necessary and to the thought of something which acts wisely and in accordance with an end, Nature meanwhile being regarded as contingent. Thus the consciousness of God on the part of the finite spirit is reached through Nature, mediated by it. Man sees God by means of Nature; Nature is so far merely a veiling and imperfect embodiment of God.
What is distinguished from God is here really an Other, and has the form of an Other or object; it is Nature which exists for Spirit and for Man. It is through this that the unity of the two is to be brought about, and the consciousness attained that the end and the essential character of religion is reconciliation. The first thing is the abstract act of becoming conscious of God, that Man raises himself in Nature to God. This stage we saw represented in the proofs of the existence of God, and connected with it, too, are those pious reflections as to how gloriously God has made everything how wisely He has arranged all things. This elevation
