**II.A. Of the Definition of Transubstantiative Logic**

But, yet nevertheless, in the spherical exploration of * Intella-Emotive Reasoning*
(

Let us reexamine the proposed example stated in the previous example of * Section I of the Critique of Practical
Religion*, we have stated that our example of

But, it is to be aforementioned in the possibilities of absolution in a given universal mathematical term, that the universal
conceptual manifold of absolutions is disingenuous in the mathematical concept of possibilities when squaring the root of the numerical value of an even number where possibilities falter, and the
squaring of an even number that does not present a complete absolution must be the mathematical term of an ill-fated conception of possibility only, rather than, the absolution of the conceptual
manifold of a numerical value which it cannot be transformed in the spherical conscious of transformation of mathematical terms. And, it is the constructs of possibilities in
* Transubstantiative Logic,* all transformations must take place in mathematical concepts of absolutions not of incomplete possibilities in the conceptual manifold of
conceptual terms, and yet it is the complete transformation of the rational and empirical manifold which transforms a possible mathematical term to the universal numerical value of mathematics in a

And, the conceptual manifold of the practical understanding of a material object in the universal conception of a mathematical term,
there is the fundamental conception of the mathematical possibilities of transformation in the * synthetic a priori,* and the proposed solution of it contains the possible
absolutions of the practical understanding, as well as the concrete-and-fixed solutions of absolutions in the conceptual manifold of the practical understanding in a given mathematical term and
concept. But, yet nevertheless, it is the conceptual manifold of the rational and empirical contexts of the practical understanding that provides the practical conception of the mathematical solution
of an inherent possibility in all mathematical concepts, and the proposed solution must contain the necessary arrangements of mathematical solutions to all possible polytypic conceptions in the
practical understanding of the transformation. And, in the possible realm of the practical understanding, the mathematical substance of the object-predicate relationship in the proposed mathematical
concept of the transformation of it must not only contain the mathematical absolution in the proposed solution, but must contain the universal arrangement of sustaining the universal solution to the
mathematical conception in the practical understanding as the phenomenon structures and organizes the cognitive manifold to the object which is conceptually perceived in the mathematical abstraction.
In short, the conceptual definition of the

**II.B. Of the Conceptual Context of Transubstantiative Logic**

And, in the conceptual construction of the * synthetic a priori* in the practical understanding of the
rational and empirical manifold, the conceptual contexts of a proposed example can be a continuous substation of the conceptual manifold not only of the religious experience, but of the practical
understanding of the practical concept of religion itself, and the practical experience of the conceptual manifold is the practical phenomenon of the material object that is contained in the
practical revolutions of conceptions of the transformation of the perceptual cognition of practical and religious experience. But, yet evermoreso, let us reexamine the proposed and previous example
that we have stated in the previous paragraphs, the example of

But, yet evermoreso in the practical understanding of the proposed example of the universal term and concept, there must be a
continuous reshaping of the proposed mathematical example with complete absolutions in the perceptual context, as the rooting of an * absolute even number* is the
concrete-and-fixed concept of the transformation of a possible conceptual sense datum, whereas, the perceptual construction of a proposed example must have a rooted solution in the conceptual
processes of the cognitive manifold. For example, in the previous example of “

And, in the contextual pretenses of the mathematical sense datum of the perceptual mode of
**Transubstantiative*** Logic,* the context perceptual manifold of the rational and empirical internal sense of the

**I.C. Of the Mathematical Conception of Transubstantiative Logic**

And, in the mathematical conception of Transubstantiative Logic, the rational and empirical manifolds correlate to each other in the
relative tenses of the perceptual cognition of an ongoing related motion of the trichotomy of precognition that the primary and secondary qualities of the categorical sentence and object structures
into the * synthetic a priori* of a subject or object of what is being perceived to the rational and empirical sense of the phenomenon. But, yet moreover, the sense perception
of the constructs the rational and empirical datum which provides the essential formulation of the material object

Let us reexamine our proposed examples in the previous paragraphs, we stated that all of the previous examples can be continuously
propelled by a singular and universal mathematical term of “* happiness*” regardless, if it is any proposed example in the statements used, and the continuum of a trichotomy
synthesizes into a totality of all mathematical terms of the previous example which can cognize into a singular conceptual manifold by the totality of all the mathematical conceptions. If we to
insert the term “

And, in the practical understanding of a perceptual manifold of the trichotomy of the rational and empirical sense perception, the
absolution of all mathematical formulations provides the rational construction of the perceptual intuition of the precognitions of the * synthetic a priori* in the revolutions
of the sense perception of the internal and external sense contained in the substrates of the primary and secondary qualities of a given material object. But, yet nevertheless, in the latter
heightens the material object immortality of any given sense perception in the noumenon, while in the former, the practical senses of the conceptual manifold of sensibility constructs the material
object in the phenomenon, as well as both constructing the material object to the conceptual manifold of the synthesis of any trichotomy of a mathematical absolution. For it is not that a
mathematical absolution relies on the synthesis of all individual substrates of a formulation to construct the awareness of

But, yet in the perceptual constructions of the phenomenon of a mathematical conception in * a priori
knowledge*, the conceptual construction of the phenomenon relates to the proverbial tenses of the material object in the totality of the sense datum as the sensibility mode of the
apperception of the practical intuition cognizes into the sense condition of a perceptual manifold of the material object that is the precognitive intuition of the practical understanding, and the
relative sense of the phenomenon of the practical intuition of a mathematical conception must be the practical condition of the sensibility mode in any given material object in the practical
understanding. Let us reexamine the proposed example of the previous example of “

**I.D.A. Of the Essential Postulates of Transubstantiative Logic**

And, the essential trichotomy of the pivotal essence of * Transubstantiative Logic* in the pretensive fallacy
of the categories of the practical and religious understanding, it is the fore-calling of the fore-knowledge of the

For is it not that the primary extension of the religious quality of the apperception of the phenomenon relates to the religious
exception of * a posteriori knowledge* in the practical and empirical pretenses of the material object in the practical understanding? For is it not that the secondary
extension of the religious quality of the noumenon in the practical and rational sense of the mode of sensibility reverts the secondary quality-of-a-thing sensed? Henceforth and in consequently in
the entrails of

**I.D.B. Of the Essential Postulate****s****of Necessity****in Transubstantiative Logic**

But, yet in the synchronicity in the conceptualization of the practical understanding, the essential axiom of the religious
understanding of the conceptual manifold binds the rational and empirical construction of the admixture of rationalism (* a priori* ) and empiricism (

And, the perceptual relation of a religious precepts from the religious judgments of the practical understanding, is the inherent
precognition in the rational and empirical manifold of the admixture of * a priori* and

**I.D.C. Of the Essential Postulate of Potentiality of Transubtantiative Logic**

But, yet evermoreso, the material object revolves around in the cognizance of the practical understanding in a given pretensive
tense of the rational and empirical manifold that seeds the precognition of the perceptual construction of the * synthetic a priori,* whereas, the analytic

And, in the religious precepts of the practical understanding, the perceptual constructions of the rational and empirical senses of
the sensory manifold tunes the substantial energy into the rational and empirical substrates of the practical judgments of the **synthetic a priori*** analytic* in religious experiences of the conceptual necessity of religious immorality conceptualize in the projected sense of a practical formulation of practical
experience. But, it is the practical constructions of the practical understanding that formulates the essential potentiality of the

**I.D.D.) Of the Essential Postulate of Actuality in Transubstantiative Logic**

And, in the practical conversion of the * Transubstantiative Logic*, the practical understanding will have
cognize the rational and empirical manifold in the internal and external senses of the primary and secondary qualities of the sensory datum, and the primary substrate of practical experience
deregulates the primary quality of the sensory experience from the practical understanding in the abstractive tenses of the practical experience of religious order. But, yet nevertheless, in the
entrails of practical experiences, the transformation of the religious experiences in the practical mode of sensibility in the pivotal franchise of the rational and empirical manifold of the
religious perceptual must be the constructions of the natural processes of selection, organization, and structuring the primary substance in any given tenses of the practical axiom of religious
experience in the practical understanding. It is here where the secondary quality of practical religious experience, conceptually constructs the perceptual manifold of the primary quality into the
conceptual framework of sense experience in the practical understanding, and the secondary manifold of

Yet, evermoreso, in the practical constructions of the religious pretenses of the natural cognitions of the rational and empirical
manifold, the practicality of the religious construction of experience draws upon the precognitions of the pretensive relation of the primary and secondary qualities of the substrates of pure reason,
and the conceptual manifold of the sensory experience of the primary qualities of the practical understanding gravitates towards the relative tense of the secondary qualities of the primary
substances of a given * synthetic a priori.* But, the practical understanding in a pretensive mode of sensibility, provides the constructional modality of the rational and
empirical manifold in the perceptual construction of the conceptual framework of the pretensive tense of all practical religious experiences, and the pretensive practical sense of the sensory
experience of religion adheres to the reasonable scruples of the rational datum of practical experience in the religious tenses of the conceptual and perceptual modes of practicality. For is it not
that all practical religious experiences gravitate towards the mortality of practical experiences of the sensible manifold to the practical idea of pure and practical religious experience? For is it
not that all practical religious experiences provide an adequate conceptual construction of the primary and secondary modes of the practical understanding? Henceforth and in consequently, the
practical manifold of the rational and empirical pretensive relations to all religious experiences, whether it may be a primary or secondary quality of the synthetic a priori of religious experience,
must contain the relative pretense of pure reason in all of in regards to sensory experience, and the mortal modality of sense experience in the conceptual constructions of practicality in religious
experience, transforms into the conceptual manifold of the rational and empirical construes of sense experience in order for it to conceptualize into the practicality of the modality of the rational
and empirical manifold.

**I.E.I. Of the Practical Antinomy of Transubstantiative Logic**

But, yet it is evermoreso, in the practical understanding of the admixture of the rational and empirical manifold in religious
scruples, the practical experiences of religious modality heightens the conceptual construction of perceptual understanding that all religious experiences rely on the essential primary quality of
religious comprehension of the apperception, and the conceptual tuning of the secondary qualities of religious substances of the practical phenomenon accepts the constructive framework of religious
experiences, which are * a priori* in the ever-lasting modality of the practical doctrine of religious scruples. And, although, the religious modality of the essential scruples
in the apperception of the practical understanding, is relative to the secondary qualities of the religious experience as the practical cognitive construction of the trichotomy of the canon of
religious experience fore-calls the practical understanding to interpret the religious understanding of the admixture of rational and empirical experience. In one inherent hand of the practical and
religious understanding, the practical scruples of the empirical experiences revolves around the essential sensory modality of the religious experience that has been interluded by the religious
recipient of the practical understanding in the secondary quality of the scruples mortality of the practical experience of the epistemic avenues of practical experience, while on the other
retrospective hand of the practical and religious understanding, the practical scruples of the rational experiences dissolves the secondary qualities of the religious understanding in the admixture
of the practical and rational manifold, whereas, the primary qualities of the religious substances of the religious substrates of the practical experience conforms to the primary quality of the
practicality of modality, and not of the mortality of the practical and religious experience. But, yet moverover in the practical understanding of religious pretext of religious experience, the
practical and primary quality of it reforms the religious scruples of the practical axiom of religious experience, rather than, the practical and religious experience conforming to the religious
scruple in all practical and religious experiences. And, in the practical and religious experiences of the rational and empirical manifold of the practical understanding, the reformatory of the
practical axiom never relates to the practical pretext of the religious experience, but rather than, the reformatory to the practical maxim of the projected religious experience in the practical
understanding of the

And, in the reformatory of all religious and practical experiences of the **synthetic a
prior*** i*, the essential scruples of the trichotomy of it conforms to the rational and empirical manifold of the reasonable religious sense datum of experiences
where the primary module of the essential qualities of practical scruples disregard the empirical modality of religious experience, but yet in the practical understanding of religious fervor of the
modality of the primary scruples of the religious manifold, the rational modality of religious experiences transcends into the primary quality of the religious understanding of the precepts in the
categories of religious logic. It seems that the practical and conceptual manifold of the sensibility of religion formulates into the primary scruples of misinterpreted axioms of religious
understanding where the secondary scruples of the practical understanding relate to the pretexts of the rational manifold, regardless, if the practical understanding has reformed into the primary
qualities of a rational precept of practical experience. But, it is the pretenses of the reformed primary quality of religious experiences, that conforms the secondary qualities of the rational
modality into the pretenses of the rational and empirical manifold of religious experiences, of which hovers around the religious perceptual object of the pretensive modality of the sensible
experiences of the religious scruples of the

**I.E.II. Of the Religious Antinomy of Transubstantiative Logic**

But, in the religious scruples of the conceptual manifold of the perceptual construction of the practical understanding, the
cardinal virtues of the religious axiom and maxim transforms the celestial congregation in the religious scruples of the substantial essence of * Transubstantiative Logic*, and
the religious order of the practical understanding in it provides the perceptual sense of the practical construction of the perceptual coating of the rational and empirical manifold. And, yet
nevertheless,in the practical cardinal virtues of the religious attributes of

And, the practical understanding of the rational and empirical manifold in religious cardinal virtues, cognizes the pure intuition of the mental conception of the primary substance of sense perception in the rational and empirical manifold, whereas sensory manifold of practical experience relays the secondary qualities of the practical intuition of essential substrates of transformation of the material object in the practical intuition of sensory experience. But, yet it is evermoreso, that the practical understanding of sense perception interprets the essential substances of the primary qualities of mental construction in the practical intuition of rational and empirical cognition as it has been up until now that pure intuition has been involved in the empirical conception of a given pretense in practical experience, rather than the primary modality of practical intuition of the rational pretenses of a given pure conception in sensory experience. And, in the practical intuition of practical experiences, the sensory manifold of perceptual adhesion in the contextual construction of religious percepts and understanding cognizes the empirical and rational manifold in the sense perception of the religious comprehension into the perceptual conceptual construction of practical experience which the mental framework of structural conception of a given sense perception supports the practical perception of the essential substances of logical construction. In short, the mental construction of the rational and empirical manifold in the religious perception of the admixture of pure and practical experience envelops into the perceptual exchange of the rational and empirical manifold of the practical intake of perceptual experience in the primary and secondary qualities of practical religious experiences. In a word, the perceptual exchange of the rational and empirical manifold provides the primary quality of the religious substance in the practical experience of a religion.

**II.E.III. Of the Practical Canon of Transubstantiative Logic**

But, yet is is hitherto in the practical and religious experiences of the * a priori knowledge*, that the
pretexts of the practical understanding shapes the precognitions of the categories of religious contexts in the practical rational manifold from the empirical cognitions of the perceptual tenses of
religious understanding, and the religious exception of the borrowed rule of the practical and empirical manifold of contextual sensory perception births the provided epistemic advances of religious
axioms in the practical understanding in all sense perceptions. For is it not that the practical understanding evolves itself in the cognitive pretenses of religious experience which the borrowed
rule of exception can discover the epistemic wonders of religious experience? For is it not that the practical

And, yet the religious contextual perceptions of the practical understanding, relays the religious cognition to the practical
intuition of the practical understanding, which the religious perceptual tenses of the rational and empirical manifold conceptually constructs the antinomies of the religious understanding that
escapes the precognitions of the primary substrates of the essential primary and secondary substances of the rational and empirical manifold. It is seems that the essential maxim of the religious
understanding, is itself a scruples dictation of the essential primary and secondary substances of the practical understanding, which binds itself to the religious pretexts of the rational and
empirical manifold underneath the logical subconscious of the thing-in-itself due to the practical intuition of reason alone. But, it is nevertheless, the practical sense of religious manifold of the
practical understanding that heightens the religious axiom of practical experience to the essential substance of religious attachment of the practical primary and secondary substances of the rational
and empirical manifold, and the practical experience provides the primary and secondary qualities of the religious understanding, as well as the primary and secondary substrates of the philosophical
manifold of sense experience in the rational and empirical intake of the * synthetic a priori* manifold of the practical pretexts of conceptual construction. And, in the
pretexts of conceptual and perceptual constructions of the rational and empirical manifold, the sensory substrates of practical experience coats the practical understanding into the newly-founded
evolutions of the primary and secondary substances of subsistent forms of the practical understanding, whereas, the primary and secondary substances of religious experience provide the practical
axioms of the rational and empirical manifold of the practical understanding. But, yet in the religious axioms of the primary and secondary substances of religious experience, the practical
understanding is relative to the primary and secondary qualities of the contextual perceptions of practical experience, and the religious perceptions of the borrowed rule of exception from

But, in the pure regards to the perceptual contexts of the practical understanding in the pure phenomenon of all our practical
intuitions of sense experiences, the modality of the sensible constructions of the practical understanding relates to the primary and secondary qualities of rational and empirical manifold where the
practical intuitions of the perceptual manifold of the primary substrates of sense substances in the practical cognition of the material object grasps the primary substratum of the modality of
practical experience. And, in the practical understanding of the pure intuitions of * a priori* ions of the practical sense, the pure understanding of perceptual exchanges
between the primary and secondary substances of epistemic evolutions distinguish between the sense phenomenon and the conceptual nounmenon of the apperception of all

But, the practical understanding relates in the contextual manifold in the perceptual tenses of all pure and practical intuitions of
religious phenomenon of the pretexts of emerging ions of a synthetic birth in the primary substances of the religious substratum in the practical understanding, and the ever-cresting secondary
qualities of the pure intuitions of the * a priori* noumenon emerge into the rational and empirical manifold from the outstretched arms of