History, is a conscious, self-meditating process — Spirit emptied out into Time; but this externalization, this kenosis, is equally an externalization of itself; the negative is the negative of itself. This Becoming presents a slow-moving succession of Spirits, a gallery of images, each of which, endowed with all the riches of Spirit, moves thus slowly just because the Self has to penetrate and digest this entire wealth of its substance. As its fulfilment consists in perfectly knowing what it is, in knowing its substance, this knowing is that withdrawal into itself in which it abandons its outer existence and gives its existential shape over to recollection. Thus absorbed in itself, it is sunk in the night of its self-consciousness; but in that night its vanished outer existence is perserved, and this transformed existence — the former one, but now reborn of the Spirit’s knowledge — is the new existence, a new world and a new shape of Spirit. In the immediacy of this new existence the Spirit has to start afresh to bring itself to maturity as if, for it, all that preceded were lost and it had learned nothing from the experience of the earlier Spirits. But recollection, the inwardizing, of that experience, has perserved it and is the inner-being, and in fact the higher form of the substance. So although to bring itself to maturity, it is none the less on a higher level that it starts. The realm of Spirits which is formed in this way in the outer world constitutes a succession in Time in which one Spirit relieved another of its charge and each took over the empire of the world from its predecessor.
History, is a conscious, self-meditating process — Spirit emptied out into Time; but this externalization, this kenosis, is equally an externalization of itself; the negative is the negative of itself. This Becoming presents a slow-moving succession of Spirits, a gallery of images, each of which, endowed with all the riches of Spirit, moves thus slowly just because the Self has to penetrate and digest this entire wealth of its substance. As its fulfilment consists in perfectly knowing what it is, in knowing its substance, this knowing is that withdrawal into itself in which it abandons its outer existence and gives its existential shape over to recollection. Thus absorbed in itself, it is sunk in the night of its self-consciousness; but in that night its vanished outer existence is perserved, and this transformed existence — the former one, but now reborn of the Spirit’s knowledge — is the new existence, a new world and a new shape of Spirit. In the immediacy of this new existence the Spirit has to start afresh to bring itself to maturity as if, for it, all that preceded were lost and it had learned nothing from the experience of the earlier Spirits. But recollection, the inwardizing, of that experience, has perserved it and is the inner-being, and in fact the higher form of the substance. So although to bring itself to maturity, it is none the less on a higher level that it starts. The realm of Spirits which is formed in this way in the outer world constitutes a succession in Time in which one Spirit relieved another of its charge and each took over the empire of the world from its predecessor.
