object and self-consciousness coincide.  The object of any subject is nothing else than the subject’s own nature taken objectively.  God is like our thoughts and dispositions; consciousness of God is self-consciousness, knowledge of God is self-knowledge.  Religion is the unveiling of a man’s hidden treasures, the revelation of his intimate thoughts, the open confession of his love secrets.  It is to the understanding Feuerbach attributes man’s capacity for objectifying himself or of attributing to the outward world those qualities which really exist only within.  Man’s consciousness of God is nothing else than his consciousness of his species.  “Man has his highest being, his God, in himself; not in himself as an individual, but in his essential nature, his species.  No individual is an adequate representative of his species, but only the human individual is conscious of the distinction between the species and the individual.  In the sense of this distinction lies the root of religion.  The yearning of man after something above himself is nothing else than the longing after the perfect type of his nature, the yearning to be free from himself, i.e., from the limits and defects of his individuality.  Individuality is the self-conditioning, the self-limitation of the species.  Thus man has cognizance of nothing above himself, of nothing beyond the nature of humanity; but to the individual man this nature presents itself under the form of an individual man.  All feelings which man experiences towards a superior man, nay, in general, all moral feelings which man has towards man, are of a religious nature.  Man feels nothing towards God which he does not also feel towards man.”  The dogmas of Christianity are interpreted by Feuerbach from this standpoint of conceiving religion as a projection of feeling upon the outward world.  So he explains the incarnation as man’s love for man, man’s yearning to help his fellows, the renunciation and suffering man undergoes for man.  The passion of Christ represents freely accepted suffering for others in love of them.  The trinity typifies the participated, social life of the species; it shows the father, mother and son as the symbols of the race.  The logos or son is the nature of the imagination made objective, the satisfaction of the need for mental images, the reflected splendor of the imagination.  Faith in providence is faith in one’s own worth; it indicates the divine reality and significance of our own being.  Prayer is an expression of the power of feeling, a dialogue of man with his own heart.  Faith is confidence in the reality of the subjective in opposition to the limitations or laws of nature and reason.  Its specific object is miracle; faith and miracle are absolutely inseparable.  That which is objectively miracle is subjectively faith.  Faith is the miracle of feeling; it is nothing else than belief in the absolute reality of subjectivity.  The power of miracle is the power of the imagination,