Hegel - Philosophy of Mind – Recognitive Self-consciousness
Type of Spiritual Experience
A description of the experience
Philosophy of Mind - Georg Wilhelm Friedrich Hegel
§ 430. Here there is a self-consciousness for a self-consciousness, at first immediately as one of two things for another. In that other as ego I behold myself, and yet also an immediately existing object, another ego absolutely independent of me and opposed to me. (The suppression of the singleness of self-consciousness was only a first step in the suppression, and it merely led to the characterisation of it as particular.) This contradiction gives either self-consciousness the impulse to show itself as a free self, and to exist as such for the other:—the process of recognition.
§ 431. The process is a battle. I cannot be aware of me as myself in another individual, so long as I see in that other an other and an immediate existence: and I am consequently bent upon the suppression of this immediacy of his. But in like measure I cannot be recognised as immediate, except so far as I overcome the mere immediacy on my own part, and thus give existence to my freedom. But this immediacy is at the same time the corporeity of self-consciousness, in which as in its sign and tool the latter has its own sense of self, and its being for others, and the means for entering into relation with them.
§ 432. The fight of recognition is a life and death struggle: either self-consciousness imperils the other's like, and incurs a like peril for its own—but only peril, for either is no less bent on maintaining his life, as the existence of his freedom. Thus the death of one, though by the abstract, therefore rude, negation of  immediacy, it, from one point of view, solves the contradiction, is yet, from the essential point of view (i.e. the outward and visible recognition), a new contradiction (for that recognition is at the same time undone by the other's death) and a greater than the other.
§ 433. But because life is as requisite as liberty to the solution, the fight ends in the first instance as a one-sided negation with inequality. While the one combatant prefers life, retains his single self-consciousness, but surrenders his claim for recognition, the other holds fast to his self-assertion and is recognised by the former as his superior. Thus arises the status of master and slave.
In the battle for recognition and the subjugation under a master, we see, on their phenomenal side, the emergence of man's social life and the commencement of political union. Force, which is the basis of this phenomenon, is not on that account a basis of right, but only the necessary and legitimate factor in the passage from the state of self-consciousness sunk in appetite and selfish isolation into the state of universal self-consciousness. Force, then, is the external or phenomenal commencement of states, not their underlying and essential principle.
§ 434. This status, in the first place, implies common wants and common concern for their satisfaction,—for the means of mastery, the slave, must likewise be kept in life. In place of the rude destruction of the immediate object there ensues acquisition, preservation, and formation of it, as the instrumentality in which the two extremes of independence and non-independence are welded together. The form of universality thus arising in satisfying the want, creates a permanent means and a provision which takes care for and secures the future. 
§ 435. But secondly, when we look to the distinction of the two, the master beholds in the slave and his servitude the supremacy of his single self-hood, and that by the suppression of immediate self-hood, a suppression, however, which falls on another. This other, the slave, however, in the service of the master, works off his individualist self-will, overcomes the inner immediacy of appetite, and in this divestment of self and in “the fear of his lord” makes “the beginning of wisdom”—the passage to universal self-consciousness.