Religion, which, in common with philosophy, has for its basis the metaphysical need for, or the mystical feeling of, the unity of the human individual and the world-ground, needs transformation, since in its traditional forms it is opposed to modern culture, and the merging of religion (as a need of the heart) in metaphysics is impossible.  The religion of the future, for which the way has already been prepared by the speculative Protestantism of the present, is concrete monism (the divine unity is transcendent as well as immanent in the plurality of the beings of earth, every moral man a God-man), which includes in itself the abstract monism (pantheism) of the Indian religions and the Judeo-Christian (mono-) theism as subordinate moments. (The original henotheism and its decline into polytheism, demonism, and fetichism was followed by—­Egyptian and Persian, as well as Greek, Roman, and German—­naturalism, and then by supernaturalism in its monistic and its theistic form.  The chief defect of the Christian religion is the transcendental-eudemonistic heteronomy of its ethics.) The Religion of Spirit divides into three parts.  The psychology of religion considers the religious function in its subjective aspect, faith as a combined act of representation, feeling, and will, in which one of these three elements may predominate—­though feeling forms the inmost kernel of the theoretical and practical activities as well—­and, as the objective correlate of faith, grace (revealing, redeeming, and sanctifying), which elevates man above peripheral and phenomenal dependence on the world, and frees him from it, through his becoming conscious of his central and metaphysical dependence upon God.  The metaphysics of religion (in theological, anthropological, and cosmological sections) proves by induction from the facts of religion the existence, omnipotence, spirituality, omniscience, righteousness, and holiness of the All-one, which coincides with the moral order of the world.  Further, it proves the need and the capacity of man for redemption from guilt and evil—­here three spheres of the individual will are distinguished, one beneath God, one contrary to God, and one conformable to God, or a natural, an evil, and a moral sphere—­and, preserving alike the absoluteness of God and the reality of the world, shows that it is not so much man as God himself, who, as the bearer of all the suffering of the world, is the subject of redemption.  The ethics of religion discusses the subjective and objective processes of redemption, namely, repentance and amendment on the part of the individual and the ecclesiastical cultus of the future, which is to despise symbols and art.