Actuality is the unity of essence and Existence; in it, formless essence and unstable Appearance, or mere subsistence devoid of all determination and unstable manifoldness, have their truth.
Existence is, indeed, the immediacy which has proceeded from ground, but form is not as yet posited in it. In determining and forming itself it is Appearance; and when this subsistence which is determined only as reflection-into-an-other is developed further into reflection-into-self, it becomes two worlds, two totalities of the content, one of which is determined as reflected into itself, the other as reflected into an other. But the essential relation exhibits their form relation, the consummation of which is the relation of inner and outer in which the content of both is only one identical substrate and equally only one identity of form. By virtue of the fact that this identity is now also identity of form, the form determination of their difference is sublated, and it is posited that they are one absolute totality.
This unity of inner and outer is absolute actuality. But this actuality is, in the first instance, the absolute as such — in so far as it is posited as a unity in which form has sublated itself and made itself into the empty or outer difference of an outer and inner.
Reflection is external in its relation to this absolute, which, it merely contemplates rather than is the absolute's own movement. But since it is essentially this movement, it is so as the negative return of the absolute into itself.
Secondly, we have actuality proper. Actuality, possibility and necessity constitute the formal moments of the absolute, or its reflection.
Thirdly, the unity of the absolute and its reflection is the absolute relation, or rather the absolute as relation to itself — substance.