true immutability； but is still affected with an opposite； we have not had before us the unchangeable
per se and by itself； we do not； therefore； know how this latter will conduct itself。 What has here
so far come to light is merely this that to consciousness； which is our object here； the
determinations above indicated appear in the unchangeable。
For this reason； then； the unchangeable consciousness also preserves； in its very form and bearing；
the character and fundamental features of diremption and separate self…existence； as against the
particular consciousness。 For the latter it is thus altogether a contingency； a mere chance event；
that the unchangeable receives the form of particularity； just as the particular consciousness merely
happens to find itself opposed to the unchangeable； and therefore has this relation per naturam。
Finally that it finds itself in the unchangeable appears to the particular consciousness to be
brought about partly； no doubt； by itself； or to take place for the reason that itself is particular； but
this union； both as regards its origin as well as in its being； appears partly also due to the
unchangeable； and the opposition remains within。 this unity itself。 In point of fact； through the
unchangeable assuming a definite form； the 〃beyond〃； as a moment； has not only remained； but
really is more securely established。 For if the remote 〃beyond〃 seems indeed brought closer to the
individual by this particular form of realization； on the other hand； it is henceforward fixedly
opposed to the individual； a sensuous； impervious unit； with all the hard resistance of what is
actual。 The hope of becoming one therewith must remain a hope； i。e。 without fulfilment； without
present fruition； for between the hope and fulfilment there stands precisely the absolute
contingency； or immovable indifference； which is involved in the very assumption of determinate
shape and form； the basis and foundation of the hope。 By the nature of this existent unit； through
the particular reality it has assumed and adopted； it comes about of necessity that it becomes a
thing of the past； something that has been somewhere far away； and absolutely remote it remains。
If； at the beginning； the bare notion of the sundered consciousness involved the characteristic of
seeking to cancel it； qua particular consciousness； and become the unchangeable consciousness；
the direction its effort henceforth takes is rather that of cancelling its relation to the pure
unchangeable； without shape or embodied form； and of adopting only the relation to the
unchangeable which has form and shape。 （6） For the oneness of the particular consciousness with
the unchangeable is henceforth its object and the essential reality for it； just as in the mere notion of
it the essential object was merely the formless abstract unchangeable： and the relation found in this
absolute disruption； characteristic of its notion； is now what it has to turn away from。 The external
relation； however； primarily adopted to the formed and embodied unchangeable； as being an alien
extraneous reality； must be transmuted and raised to that of complete and thoroughgoing fusion
and identification。
The process through which the unessential consciousness strives to attain this oneness； is itself a
triple process； in accordance with the threefold character of the relation which this consciousness
takes up to its transcendent and remote reality embodied in specific form。 In one it is a pure
consciousness； at another time a particular individual who takes up towards actuality the attitude
characteristic of desire and labour； and in the third place it is a consciousness of its self…existence；
its existence for itself。 We have now to see how these three modes of its being are found and are
constituted in that general relation'
In the first place； then； regarded as pure consciousness； the unchangeable embodied in definite
historical form seems； since it is an object for pure consciousness； to be established as it is in its
self…subsistent reality。 But this； its reality in and for itself； has not yet come to light； as we already
remarked。 Were it to be in consciousness as it is in itself and for itself； this would certainly have to
come about not from the side of consciousness； but from the unchangeable。 But； this being so； its
presence here is brought about through consciousness only in a one…sided way to begin with； and
just for that reason is not found in a perfect and genuine form； but constantly weighted and
encumbered with imperfection； with an opposite。
But although the 〃unhappy consciousness〃 does not possess this actual presence； it has； at the
same time； transcended pure thought； so far as this is the abstract thought of Stoicism； which turns
away from particulars altogether； and again the merely restless thought of Scepticism — so far； in
fact； as this is merely particularity in the sense of aimless contradiction and the restless process of
contradictory thought。 It has gone beyond both of these； it brings and keeps together pure thought
and particular existence； but has not yet risen to that level of thinking where the particularity of
consciousness is harmoniously reconciled with pure though itself。 It rather stands midway； at the
point where abstract thought comes in contact with the particularity of consciousness qua
particularity。 Itself is this act of contact； it is the union of pure thought and individuality； and this
thinking individuality or pure thought also exists as object for it； and the unchangeable is essentially
itself an individual existence。 But that this its object； the unchangeable； which assumes essentially
the form of particularity； is its own self； the self which is particularity of consciousness…this is not
established for it。
In this first condition； consequently； in which we treat it as pure consciousness； it takes up towards
its object an attitude which is not that of thought； but rather （since it is indeed in itself pure thinking
particularity and its object is just this pure thought； but pure thought is not their relation to one
another as such）； it； so to say； merely gives itself up to thought； devotes itself to thinking （geht an
das Denken hin）； and is the state of Devotion （Andacht）。 Its thinking as such is no more than the
discordant clang of ringing bells； or a cloud of warm incense； a kind of thinking in terms of music；
that does not get the length of notions； which would be the sole； immanent； objective mode of
thought。 This boundless pure inward feeling comes to have indeed its object； but this object does
not make its appearance in conceptual form； and therefore comes on the scene as something
external and foreign。 Hence we have here the inward movement of pure emotion （Gemüth） which
feels itself； but feels itself in the bitterness of soul…diremption。 It is the movement of an infinite
Yearning； which is assured that its nature is a pure emotion of this kind； a pure thought which
thinks itself as particularity…a yearning that is certain of being known and recognized by this object；
for the very reason that this object thinks itself as particularity。 At the same time； however； this
nature is the unattainable 〃beyond〃 which； in being seized； escapes or rather has already escaped。
The 〃beyond〃 has already escaped。 for it is in part the unchangeable； thinking itself as particularity；
and consciousness； therefore； attains itself therein immediately； — attains itself； but as something
opposed to the unchangeable； instead of grasping； the real nature consciousness merely feels； and
has fallen back upon itself。 Since； in thus attaining itself； consciousness cannot keep itself at a
distance as this opposite； it has merely laid hold of what is un。 essential instead of having seized
true reality。 Thus； just as。 on one side； when striving to find itself in the essentially real； it only lays
hold of its own divided state of existence； so； too； on the other side； it cannot grasp that other ＇the
essence＇ as particular or as concrete。 That 〃other〃 cannot be found where it is sought； for it is
meant to be just a 〃beyond〃； that which can not be found。 When looked for as a particular it is not
universal； a thought…constituted particularity； not notion； but particular in the sense of an object； or
a concrete actual； an object of immediate sense…consciousness； of sense certainty； and just for that
reason it is only one which has disappeared。 Consciousness； therefore； can only come upon the
grave of its life。 But because this is itself an actuality； and since it is contrary to the nature of
actuality to afford a lasting possession； the presence even of that tomb is merely the source of
trouble； toil； and struggle； a fight which must be lost。 （7） But since consciousness has found out by
experience that the grave of its actual unchangeable Being has no concrete actuality； that the
vanished particularity qua vanished is not true particularity； it will give up looking for the
unchangeable particular existence as something actual； or will cease trying to hold on to what has
thus vanished。 Only so is it capable of finding particularity in a true form； a form that is universal。
In the first instance； however； the withdrawal of the emotional life into itself is to be taken in such a
way that this life of feeling； in its own regard； has actuality qua particular existence。 It is pure
emotion which； for us or per se； has found itself and satiated itself； for although it is； no doubt；
aware in feeling that the ultimate reality is cut off from it； yet in itself this feeling is self…feeling； it
has felt the object of its own pure feeling； and this object is its own self。 It thus comes forward
here as self…feeling； or as something actual on its own account。 In this return into self； we find
appearing its second attitude； the condition of desire and labour； which ensures for consciousness
the inner certainty of its own self （which； as we saw； it has obtained） by the process of cancelling
and enjoying the alien external reality； existence in the form of independent things。 The unhappy
consciousness； however； finds itself merely desiring and toiling； it is not consciously and dir