Critique of Practical Religion - Division II - Section III

 

III.A. Of the Practical Substances of Transubstantiative Logic

 

 

 

And, the practical intuition of the pure understanding of the primary and secondary substances of the practical manifold of the rational and empirical experience provides the primary qualities of the human understanding to the purity of the sustained energy in all religious experiences, but to the practical understanding of all religious experiences it is the primary qualities of the substrates of practical substances that provide the inherent entrails of the epistemic evolutions of the conceptual framework of the synthetic a priori in all practical intuitions. It is to be aforementioned that all practical intuitions of the pure understanding captures the perceptual exchanges of the practical manifold of the rational and empirical admixture of practical and religious experiences, as the pure intuitions of the primary and secondary substances are relative to the practical mass of the practical understanding in the ongoing perceptual motion of the practical understanding. There are three things that the human understanding circumvents in the practical intuitions of the human modality in a practical religion which are; - the motions of the nature of the universe, the gravity of the practical modality of religious experiences, and the sustainable life of the solar celestial one – which all of these inquisitive natural perceptual motions renegade the mortal nature of the practical understanding. But, it is nevertheless, the conceptual manifold of the rational and empirical conceptions that sustains the practical intuitions of the epistemic wonders of the conceptual primary modality in religious experience as the a priori nature of the practical substances of the religious understanding in heightens the illumination of the internal sense of the practical understanding, as well as the perceptual sense of the practical manifold of the external sense in the pure intuitions of the practical understanding. Yet, it is evermoreso, the practical understanding of the perceptual modality of the internal sense that the primary modality of the practical senses of the rational and empirical manifold, ignites, formulates, and energizes the primary and secondary substances, of which the sensory perception construes the practical experience into the practical mode of the conceptual motion in the practical understanding.

 

 

 

For is it not that practical intuitions of the perceptual constructions of sensory experience in the internal sense formulates into the conceptual constructions of the practical modality of the sense experience in the practical understanding? For it it not that substantiation of all practical religious experiences conceptualizes into the rational and empirical manifold of the external sense in the conceptual formulation? For is it not that practical mass of the religious understanding gravitates into the conceptual manifold of the constructions of practical religious experience, and catapults the practical mass towards the perceptual modality of the complete synthesis of the trichotomy of the practical understanding? In one retrospective hand of the conceptual manifold of practical religious experience, the perceptual substances of the primary quality of the internal sense formulates into the rational constructions of sensory experience in the conceptual perception in-itself that it constructs the practical intuition of the internal sense, while on the other introspective hand of the conceptual manifold of practical religious experience, the conceptual substances of the secondary quality of the external sense formulates into the empirical constructions of sensory experience in the perceptual modality of the sensory experience of practical intuition which provides the critical mass to the gravity of a conceptual force. But, it is moreover, the practical intuition of the internal and external sense which sustains the perceptual motions of the religious experiences in the practical understanding, and the primary substances of the conceptual birth of the internal sense hovers above the mortal confines of all practical religious experiences, which the perceptual motion of the underlying secondary substances of the sensory substrates float on the conceptual channels of the perceptual and constructions of the internal and external senses in the practical understanding.

 

 

 

And, in the intuitive channels of the practical understanding, the sensory perception guides the onslaught of perceptual discharge where the practical essence of the conceptual manifold sustains the pure intuitions of a given subject or object in the subject-predicate relationship, as well as the sustainable perceptual construction of the essence of a practical framework of the rational and empirical manifold whereas, the practical essence of it conceptually builds upon the secondary substrates of a striking the conceptual sense in the practical understanding. But, it is moreover, that the perceptual manifold of religious experience eludes to the conceptual gravity of the sensible manifold of all sensory experiences which cannot be comprehended at the given moment of discharge, yet it is nevertheless, the primary substances of the conceptual manifold that provide conceptual structure to the pure intuitions of the practical understanding in the perceptual origin of the subject and/or object conforming to the operations of the mind. It is here where the conceptual manifold of the practical understanding of the primary substances of temporal qualities exhibit fundamental qualities of pure intuitions in relation to the pure reasonable discharges of the operations of the mind in all religious experiences, and the conceptual mass of the practical manifold of practical religious experiences gravitate towards the practical understanding in the conceptual framework of the fundamental properties of the a posterori experience. But, yet it is nevertheless, a prior religious engagement of the conceptual synthesis of the a priori experience in the practical cognitions that construct the religious framework of the conceptual substrates of the synthetic manifold which the primary substances of the rational and empirical manifold develop the practical understanding for a given cognition, and the pure intuitions of practical experience flows above the secondary qualities in the practical river of the primary quality of sensible modality of the conceptual framework of the practical understanding. And, the practical understanding evolves into the pure intuitions of the conceptual manifold of religious experiences as the primary qualities of practical predicates of the categories of religious logic classifies the conceptual religious experience to the primary qualities of it, and internalizes the sense conceptual manifold according to the table of religious logic in the practical understanding which it is not to mention that all religious experience construes from the predicate to the subject of the religious experience in the practical precepts of the pure intuitive sense of the admixture of the rational and empirical manifold.

 

 

But, it is evermoreso, that the conceptual framework of religious experience engulfs the inquisitive practical understanding which the primary and secondary substance creates the conceptual construction of the rational and empirical manifold in all perceptual intuitions in Transubstantiative Logic, and the conceptual manifold of the rational and empirical conceptions in the primary modality of practical experience, as the perceptual essences of the practical totality of the religious trichotomy of practical experiences propels the conceptual constructions into the primary substances of the practical understanding. And, in the practical understanding of all religious experiences in the conceptual manifold of the rational and empirical perceptual constructions, the primary and secondary substrates of the practical substratum of practical constructions constructs and assigns the conceptual experience to the practical channels to the underlying issues of religious experience, as well as the conceptual framework of the sensory experience of the sensible manifold, whereas, the practical intuitions of religious experience of the sensibility modality in the practical energizes the conceptual construction of a practical religious experience. For is it not that all religious experiences of the practical understanding provide the conceptual manifold to it's experiencing that pure intuitions of it constructs the religious experience to the constructions of the practical understanding? For is it not that all religious experiences relays a primary substance in the practical intuitions of a primary substance of heartfelt convictions in the primary qualities of the religious understanding in the evolution of a sensed experience? Henceforth and in consequently, in all religious experiences in the practical understanding, the synthetic a priori of the rational and empirical manifold flows from the pure intuitions to the conceptual manifold of the modality of sensory experience, and the practical intuitions of the admixture of the rational and empirical manifold rests in the totality of the practical understanding in all religious experiences of the conceptual construction of the synthetic a priori, yet the practical understanding of the admixture of the rational and empirical manifold interprets the religious comprehension of the apperception of the phenomenon.

 

 

 

But, it is furthermore to be aforementioned, that all practical religious experiences of the rational phenomenon conceptualizes and formulates into the shelter of practical a priori whereas, the empirical noumenon settles into the conceptual framework of the a posteriori formulated separation of each tenses of the practical experience of pure intuitions, and the religious experiences relate to each spherical pretenses of the conception of the rational and empirical manifold in all religious experiences, whether or not, each construction of each tenses are relative to the conceptual modality of the practical understanding. And, in the practical intuitive conceptions of the rational understanding, the rational formulation of the sensible manifold constructs the practical understanding of religious experiences to the pretensive rational precepts of rational logic, while the empirical formulation of the sensible manifold constructs the practical understanding of religious to the pretensive empirical precepts. But, in the latter construction of practical intuition, it conceptualizes into the pretensive sensibility of secondary substances of the practical understanding, while the former constructions of the practical intuition, which conceptualizes into the pretensive sensibility of primary substances of rational understanding. Yet it is nevertheless, in all religious experiences of the practical understanding, the conceptualization of the categories of practical logic that correlate to the conceptualization of each constructive tense of the religious experience of the practical phenomenon which the retrospective correlation of the practical understanding relates to the pure intuition of the practical phenomenon as the primary substances of the categories of the practical experience formulate into the primary relation of practical religious experience. And, yet in the rational formulation of the primary and secondary substances of practical religious experiences, the rational conceptualization of it is relative in any pretenses of the religious experience in the rational and empirical manifold as the religious trichotomy of religious experience assigns and classifies the religious experience to the practical intuition of the synthetic a priori contained in the practical understanding.

 

 

III.B. Of the Practical Ideals of Transubstantiative Logic

 

 

But, in the pretensive modality of the practical understanding of religious experiences, the primary and secondary substances of the practical understanding revolves around the primary and secondary substances of a practical ideal of religious logic, as the practical understanding of the apperception of religious experience in the practical phenomenon peers out to the reformatory of a primary apperception, and the practical intuition of the phenomenon in all religious experiences overlay from the primary and secondary substances in the embedding coat of the rational and empirical substrates of the practical understanding where the primary ideal of the religious experience formulates into the practical substrate of phenomenon. And, the practical substrate of the religious phenomenon in religious experiences grasps the conceptual manifold of the rational and empirical understanding whereas, the practical understanding of the religious conception of a rational modality appears to the apperception of the a priori in all religious experiences, as well as the practical intuition of the rational manifold of the apperception of an overlay of the practical avenues of the practical understanding. For is it not that in all religious experiences the practical shelling of the practical understanding peers out into the primary sense of the rational modality and then to the secondary sense of the empirical modality? For is it not that the practical understanding of the rational modality processes the religious experience through the cognitive faculties of it and the practical interpretation of the religious experiences ends in the entrails of the empirical modality? For is it not that the practical understanding in religious experiences combines the rational and empirical manifold into a practical synthesis of the religious experience?

 

 

And, in the practical and rational manifold of the apperception of the phenomenon , the constructive perceptual synthesis of the admixture of a priori and synthetic a priori religious experiences provide the critical mass of the conceptual construction all substrates of religious experience where the empirical manifold has no bearing in the cognitive modality of the phenomenon, but the transformative modality of the noumenon provides the perceptual modality of the underlying secondary substances of the object or subject perceived which they conform to the operations of the human mind. But, yet it is nevertheless, in the reformatory perceptual sense of the sensibility mode, the perceptual constructions of the cognitive manifold that an object or subject conforms to the conceptual motion of a given modality of the sensibility manifold, as well as the perceptual motion of the construction of the noumenon that the secondary substance correlate to the primary substances of the categories of the logic (See Table) as secondary substance provide the perceptual ground of all religious experience in the practical understanding. In one hand of the perceptual understanding of the noumenon, the secondary substances of the conceptual manifold of religious experiences support the foundational analysis of the a priori knowledge that can only be touched on the edges of practical reason, while on the other conceptual understanding of all phenomenon, the primary substances of the conceptual manifold provides all religious experiences intellectually is touched by the concrete synthetic a priori knowledge of it is touched by the perceptual constructs of practical reason. It seems that the primary substances of the synthetic a priori is given life to the modality of the practical understanding as the conceptual perception of it transcends from normal religious experiences to the perceptual atmosphere of practical experience, and in the normal realm of religious experience, it is the perceptual understanding of the practical understanding that shelters the synthetic a priori from the disintegration of the religious doubt of the perception of the phenomenon as the rational substrates of the practical understanding. protects the empirical doubt of the pre-cognitive tendencies of the reasonable doubt of the empirical doubt of the sensory experience in the practical understanding. But, it is furthermore, to exclaim that all religious experiences in the practical understanding provide conceptual construction to the primary and secondary substances of the each area of the phenomenon and nounmenon respectively as no practical substances cannot live without each other in the perceptual manifold of the cognitive practical understanding, yet it is nevertheless, that all religious experiences may lie in the practical manifold of the rational and empirical pretensions of conceptual understanding whereas, the conceptual pretensions of the rational and empirical manifold conceptualizes into the reformatory constructs of the rational and empirical manifold in the practical understanding.

 

 

And, yet in the practical understanding of the conceptual adhesive of the rational and empirical manifold of all religious experiences, the primary substances catapults the substantial essences of the conceptual constructs of the practical experience into the reformatory constructions of the perceptual substrates of the practical intuitions of a religious concepts, but the conceptual concepts of the phenomenon do not conform to an object or subject that contains the freedom of expression of the conceptual adhesion of the natural self-evident right of freedom of the human soul, regardless, if the object and subject if properly adjusted to it's surroundings and particulars. For is it not that the conceptual object is a transformative essence with a free-thinking mind, heart, and soul that expresses the freedom of morality and a creator into the realm of the practical understanding? For is it not that the reformatory of an object expresses it desire to freely choose mortality over the authoritative approach in religion of the practical understanding? For is it not that the reformatory constructs can only be provided to an object or subject that engages into the practical understanding of the religious experiences of the practical constructions of religious experiences? But, the conceptual and perceptual constructions of the practical understanding eludes the essential primary and secondary substances of the rational and empirical manifold as the religious experiences of it preclude the pure intuitions of the practical understanding in the substantial essences of the subsistent forms in the practical intuitions of the essences of the primary and secondary substances of the practical understanding.

 

 

 

And, yet nevertheless in the religious precepts of the practical understanding in all religious experiences, the practical canon of a practical religion requires the primary substances of the rational applications in the rational conceptual manifold whereas, the rational and empirical correlate to each other in the sense perception of religious experience itself, and the practical understanding of pure intuitive pretensive of sensory experiences gravitate the religious experience to the pure intuition of the self-coating conceptual sensory experience of the religious ideal of the rational and empirical manifold as the revolving motion of the primary and secondary substances of the practical understanding. But, it is to be aforementioned in all religious experiences in the practical understanding, that the perceptual sensory experiences of it verbs into the phenomenon from the apperception of the pure intuition of a religious experience, of which the conception of the perceptual adage heightens the pure understanding in the practical applications of religious actions in the ideals of a practical religion. It is here that we are to find that in a practical religion, the applications of the pure understanding circumvents the practical phenomenon of the religious applications of the practical understanding, whereas, the primary and secondary sensory experiences reinforce the religious canon of a project instruction of the practical understanding, regardless, if the religious canon is of a formulation of he practical or pure intuitive sensory experience. In short, all religious experience in the practical canon provided the essential modality of the perceptual primary and secondary substances of it, and the processing of the primary and secondary scruples cognitively adheres to the primary and secondary substances of religious experiences in the practical understanding in the religious canon of any doctrine of religion. In a word, the practical application of the sensory manifold perceptually correlates to the practical understanding.

 

 

III.C. Of the Practical Analytic of Transubstantiative Logic

 

 

 

But, in a practical religion of the rational and empirical manifold of religious experiences, the pure intuition of the conceptual and rational sensory experience sustains the primary and secondary substances of practical experience where the conceptual manifold of religious endeavors embeds the primary substances of the ongoing perceptual motion of the religious experience, as well as the practical understanding of the conceptual intuition of practical experience in the perceptual sensory substrates of the primary empirical senses of a practical application of a pure religion. For is it not that the practical experience senses the primary quality of a pure intuition in the practical understanding which provides the self-evident proof of a practical experience? For is it not that in all religious experiences the practical intuition analyzes the self-evident proof a religious sensory experience in the practical understanding? For is it not that the practical religious experience of the sensory experiences catapults the religious experience into the sphere of the pure intuition of the practical experience which engulfs the analytic intuition of the practical understanding? Henceforth and in consequently in the practical intuition of religious experiences, the conceptual epistemic revolutions of sensory experiences sustains the practical ideal of the practical experience in an intuitive shelter of religious experience that can be sensed in the practical understanding, and the practical application of the religious experience is the conceptual makeup of a pure intuition of the perceptual epistemic evolutions of the analytic birth in a practical understanding.

 

 

And, in the practical analytic of the human understanding, the pure intuition of the practical understanding presents the admixture of the rational and empirical manifold to the practical intuition of the rational conceptual adhesive of the a priori knowledge of a thing-in-itself, whereas, the a posteriori knowledge presents itself to a thing-outside-itself in both manifolds of epistemic wisdom, but yet the synthetic a priori presents itself to the knowledge outside-of-itself in the transcendental epistemic evolutions of fore-knowledge without regards to the analytic wisdom in the practical understanding. Yet, it is nevertheless, in the practical understanding both the rational and empirical manifold of the epistemic revolutions of philosophical wisdom, there lies the conceptual construction of the primary and secondary substrates in the primary substances of the religious judgments provided in the Critique of Pure Religion which the synthetic a priori can be deduced by the proper conceptual ions of the practical understanding. But, it is to be aforementioned in the proper channeling of the synthetic judgments of the religious analytic in all religious judgments that the conceptual constructions of the religious judgments are the perceptual modes of the righteous exclamation of the practical understanding, as well as the conceptual modes of the pretensive judgments of the practical wisdom of common sense, rather than, the philosophical modality of the concepts of religious endeavors in the religious-seeking understanding of a practical religion. And, in the religious analytic of transcendental avenues, the pure intuitions of the practical understanding relies on the primary and secondary substances of the reformatory of the conceptual manifold of religious experiences in all religious experiences to conclude that the synthetic a priori adequately and properly enhances the practical understanding in the conceptual manifold of religious experiences of the rational and empirical modality. It is to fore-mention that in all religious experiences of the both modalities of the latter subjects that it is the religious mortality of the practical understanding that provides the proper shelling of the conceptual and rational and empirical manifold of religious experiences in the pretenses of the conceptual framework of the perceptual workings in the conceptual textual religious experiences, which all of the religious experiences spring out of a conceptual manifold of the perceptual manifold.

 

 

 

But, it is the conceptual analytic of Transubstantiative Logic in the conceptual contexts of the synthetic a priori that provide the rational and empirical manifold of the perceptual ions in the practical understanding of the primary and secondary qualities, which sustains the conceptual modality of the perceptions of the synthetic intuitions in all religious experiences as the conceptual thing-outside-itself is the substantial substances that provide the synthetic modality of pure intuition in all perceptual substrates in a pretext of rational modes of the tables of logic, precepts, and judgments in all religious endeavors. For is it not that the perceptual construction of a Transubstantiative Logic provides the necessary arrangements of the perceptual manifold of religious experiences in the synthetical judgments in the religious experiences of the practical understanding? For is it not that the primary qualities of the synthetic analytic provides the proper rational modality to the perceptual constructions in the processes of the human understanding? For is it not that conceptual modality of the synthetic a priori essentially provides the conceptual mortality of the synthetic analytic in all religious experiences where the perceptual exchanges of life-long doctrines and canons relate to the constructional concepts of the practical understanding? Therefore in the constructions of the synthetic analytic of all religious experiences, the perceptual deduction of the logical modality of conceptual framework of the synthetic a priori coats the conceptual constraints of the rational and empirical manifold in the practical understanding, as well as the perceptual constraints of the rational and empirical modality in all religious concepts, comprehensions, and practical applications of the rational modality of religious experiences.

 

 

III.D. Of the Practical Apperception of Transubstantiative Logic

 

 

 

And, in the perceptual appreception of the substantiation of the conceptual manifold of rational and empirical modality in the selecting, organizing, and structuring of the pure intuitions of the conceptions of the synthetic a priori, there lies the conceptual modality of the practical understanding that coats a religious experience to the primary and secondary qualities of the apperception of the mental constructions of the rational and empirical manifold as the admixture of both pretenses of it correlate to the underlying substrates of the practical substratum of all religious experiences. But, yet it is nevertheless, that in the practical understanding of the primary and secondary substrates of practical experiences, the pure intuitions of the self-conscious is aware of the perceptual constructions of the perceptual qualities of the apperception where practical intuitions take precedence over the pure reason of religious experience as the practical understanding of it provides the substantial meaning to the substrates of the primary and secondary modality of religious experiences. In one retrospective practical hand of the primary substance of the appreception, the primary substances of religious experiences intuit the sustained primary mode of the practical intuitions of a primary quality of the religious apperception in the mindful modality in the practical understanding, while on the introspective practical hand of the secondary substance of the appreception, the secondary substances of religious experiences conceptualizes and formulates the secondary mode of the philosophical intuitions of a secondary quality of the religious apperception in the mindful modality in the practical understanding. It seems to the practical understanding of all religious experiences, that the substrates of practical intuitions override the philosophical intuitions by the means of conceptual analysis of the primary and secondary qualities of channeling the conceptual modality of each spheres of practical wisdom contained in the practical understanding, whereas, philosophical wisdom rides in the background of the religious apperception because of the practical intuitions of the practical understanding seeks to religiously endeavor in a practical manner, rather than a philosophical manner of the practical understanding of pure intuitions of a proposed religious subject. But, in the practical manner of the synthetic analytic of a pure appreception in a practical concept of the practical understanding, the admixture of the rational and empirical modality in all sensory experiences provide no practical substrates of corrupted internal and external sense of the mode of sensibility in the practical understanding.

 

 

And, it is in the practical manner of the religious apperception of the practical understanding, the conceptual construction of the self-awareness of the religious experience leads the religious follower to the religious investigations of the practical apperception of the pure intuition of a conceptual religious where the practical investigations of the practical understanding cannot stay-a-float without the assistance of a secondary substance of the practical apperception of the religious substratum in all religious experiences as the interdependent relationship of the primary and secondary substances of the religious apperception provide the foundational conceptual framework in the practical understanding. For is it not that the religious apperception of a mental concept falters when both primary and secondary substances separate in the mode of sensibility in the practical understanding? For is it not that the conceptual apperception of the mode of sensibility clarifies the practical understanding of the primary apperception by the past empirical experiences of the past religious experience? For is it not that practical understanding in all religious experience provide the essential religious proof in the religious understanding of an experience in the rational modality? Henceforth and furthermore, the practical understanding distinguishes between the primary and secondary qualities of the sensory experiences in the internal and external sense with the practical intuitions correlating the religious experience to the natural world of life experiences while the secondary qualities of religious experiences correlate the religious experiences to the primary quality of the perceptual sensation of the natural world.

 

 

But, in the practical understanding of the religious apperception of the perceptual conscious, the primary and secondary substances of the practical contexts of the apperception of Transubstantiative Logic provide the substantial primary quality of the conceptual adhesive of practical religious experiences that constructs the primary substances of a given conceptual modality to the ever-lasting sustained polytypic construction of a religious axiom, and the conceptual alignment of the primary quality and substance of the practical understanding to the epistemic evolutions of the practical intuitions of the practical manner of the religious apperception, which can only be the product of the mode of sensibility. Yet, nevertheless, in all religious experiences of the practical understanding, the primary substances of the religious experiences can be attained by the processing of the practical understanding throughout the pure intuitions of the sense perception of the rational and empirical manifold, as well as the practical intuitions of the sensory experience in all religious affairs where the practical understanding can formulate the religious experience into the natural world. And, the internal and external sense of the apperception formulates into the religious experience of the conscious of the practical understanding in all religious experiences, that are distinguished by the primary and secondary qualities of the practical substratum of religious experiences of the natural world as the clarity of it provides the translucent modality of the sense apperception from the natural perception of the natural world only to fore-clued that practical and philosophical religious experiences are distinguished by the primary modality of sensibility. In short, the primary quality of the practical understanding in religious experiences provide the necessary arrangements of the primary substances of the selection, cognition, and action in the clarity of the practical religious experience where the religious apperception is drenched in the waterfall of the practical experience of the internal sense of the sensory manifold of the practical understanding. In a word, the practical understanding can distinguish between the philosophical and practical manner of epistemic wisdom in all religious experiences in the practical understanding.

 

 

III.F. Of the Practical Intuition of Transubstantiative Logic

 

 

And, in the perceptual intuition of the practical understanding of the conceptual apperception of religious experiences, the rational and empirical manifold interprets the conceptual modality of intuition differently as the apperception relies on the practical intuition of the reformatory rational object while the empirical modality relies on the pure intuition of the perceptual conformed object in the practical understanding, and it is the admixture of the empirical and rational manifold that interdependently correlate to each other in the primary mode of the rational understanding, whereas, the primary modality of the epistemic manifold presents primary and secondary substances to the primary mode of the synthetic a priori in the practical understanding. But, it is nevertheless, that in the primary modality of sense experience we will find the non-admixture of the practical and pure understanding as the latter is sheltered in the secondary impressions of the object while the former is at the heart of the practical impressions of the primary modality of the practical understanding, as well as the primary sense of the practical manifold of religious experiences itself in the human understanding. Yet it is evermoreso, that in the practical understanding of religious experiences which the pure intuition of the sensory manifold heightens the practical understanding as the primary mode of the reformatory impressions of the object beckons the gnawing feeling of the internal sense in the dichotomy of the rational and empirical manifold with the pretenses of the practical understanding relating to the sensory experience of the sensible impressions of the reformatory and conformed object as both are a product of the sense of the operations of the mindful revolutions in the practical understanding. In one retrospective reformatory hand of the apperception, the practical intuition of the rational understanding of the object conforms to the operations of the internal sense of the human understanding that cannot escape the rational manifold of the sensory impressions of the sensed object, while on the other introspective conformed hand of the perception, the perceptual intuition of the empirical understanding relies on the object's operations to formulate the essential secondary qualities to submit to it's modality in the empirical manifold of sensory impressions. And, the practical understanding of the primary impressions of the practical intuition in the human understanding comprehends the internal sense of the perceptual advances of the emotive tenses of the primary impressions of a given object or subject as the practical intuition is the admixture of the rational sense and the rational manifold in the practical understanding.

 

 

But, it is to fore-mention that in the practical understanding of the primary internal sense of the rational framework of the conceptual construction of the primary impression, the internal sense of the practical intuition formulates into the conceptual impression of the apperception of the rational manifold of the synthetic a priori which needs no further investigations in the entrails of the rational modality as the primary impressions or icons provides the emotive feelings of clarity to the practical understanding. For is it not that the primary modality of the pretenses of the clarity of impressions to the practical understanding clarify an internal sense of the reformatory object with needs no further investigations? For is it not that the primary intuition of the practical understanding is engulfed in the sensory impressions of an initial sense of the primary substances of a confirmed emotive response in the practical understanding? For is it not that practical intuition of the primary sense of the practical understanding can be processed in the emotional regulation of the primary modality of sensible manifold of an object or subject? Henceforth and in consequently in the primary modality of the practical understanding in a primary impression of a practical intuition, there lies in the internal sense of an apperception the primary modality of the sensuous impression of practical origins, as well as the primary sense of the emotive regulation that clarify the primary mode of sense experience prior to the secondary qualities of the underlying faults of the failed sensory impressions.

 

 

But, in the practical course of the primary intuition of the human understanding the sensible modality of the practical wisdom of the synthetic a priori which adds something further to the construction of the conceptual adhesive of epistemic evolutions of fore-thought, fore-sense, and fore-knowledge in the practical understanding, and the primary qualities of it provides the essential practical intuition of the internal sense that dances in the mindful presences of the practical understanding which only circumvents the calm waters of the heartfelt oceans of the human understanding. And, yet the conceptual manifold of the primary and secondary senses rely on the transformative life on the primary substances of the conceptual mass of the reformatory or conformed object that the practical understanding intuits in the admixture of the rational and empirical manifold which the rational modality primarily processes the initial impression. Yet, the confinement of the practical impression of the primary mode of sensibility relays the emotive response to the mindful disposition of the primary quality of the practical intuition in all religious experiences, and the primary modality of the emotive and mindful response clarify the practical understanding, whereas, the primary quality of the initial impression fore-calls the primary response of a posteriori experience, but the primary quality of the pure initial response in the practical understanding requires the emotive and mindful regulation of the synthetic a priori in the original composition of the primary quality of the practical understanding. In short, the primary response of a practical intuition in an emotive and mindful response that gnaws at the sensuous impressions of the practical modality of it where the primary response gravitates and transcends the synthetic a priori into the atmospheric skies of the practical understanding. In a word, the practical understanding understands the rational manifold of a given sense apperception in a practical intuition.

 

 

 

III.G. Of the Practical Cognition of Transubstantiative Logic

 

 

And, in the conceptual construction in the manifold framework is the ever-lasting of sensuous impressions in the practical functions of the rational apperceptions primarily in the practical intuitions of the conceptual understanding, as the rational manifold with the sense of affirmation in the practical understanding, and the practical responses to the conceptual constructions of it curbs the practical intuition of the religious experience that the rational and empirical manifold, whereas, the conceptual sense datum is complete in the primary and secondary sense of the religious experience in the practical manifold. But, it is to fore-mention that in the primary and secondary practical responses it springs the mental faculties into practical action. But, yet it is nevertheless, a practical intuition of the conceptual appreception that has accepted the perceptual construct in the external sense, while the *internal sense of rational constructs been scrutinized in all the religious experiences of the natural fate of the chronological temporal avenues of mortality in the practical understanding, as well as the primary quality of natural order of the religious experience being self-evident to the adventure of practical morality. In one perceptual retrospective hand of the self-evident realization of practical experience, the mode of sensibility engages into the secondary external sense of the practical understanding, while on the other apperceptual introspective hand of the self-evident realization of practical experience, the mode of logical construction comprehends the primary internal sense of the practical understanding. For is it not that the practical understanding cognitively process the primary sense throughout the mental faculties of comprehension, organizing, selecting, and judgment in the practical application of reason alone? For is it not that the practical understanding processes the external sense of the secondary quality throughout the emotional regulation of the sensuous impressions of a simple and complex idea?

 

 

Therefore in the conceptual construction of the primary sense of the practical understanding and the secondary sense of the philosophical understanding, the apperceptional constructions breathes a life-changing practical intuition in sensuous a priori the former while the latter of the perceptual constructions confuses the sense perception of the primary impressions in a posteriori, and the conceptual construction of the rational and empirical manifold relates the mental conception to the practical tense of each mode of sensibility in the practical understanding. But, yet it is nevertheless, in the construction framework of the practical understanding, the cognitive faculties processes the construction, selection, and organization to the relative tense of each sphere, and the spherical mode of the admixture of the a priori and a posteriori classify each modality according to the practical experience of religious understanding of a given example of the canon of the religious experience. And, the cognitive faculties of the practical understanding cognize the practical experience in the primary and secondary substances of the primary mode of sensibility in the practical understanding with the cognitive sensuous impressions heightening the conceptual morality of each pretenses in the practical understanding of a religious experience. It is the sensuous impression of a posterori knowledge that underlies the secondary mode of sensibility where the practical impressions of it support the practical intuition of the modality of the primary sensibility in the internal and external sense perception of each sphere of the phenomenon and noumenon with the conceptual manifold of each tense provides the perceptual construction of each practical understanding. But, yet it is evermoreso, that the practical understanding of the primary and secondary sense perceptions cognitively provide the sensuous mortality to the practical intuition of the primary and secondary senses of the practical understanding in the admixture of the rational and empirical manifold in all religious experiences, and the practical understanding relates all religious experiences to the primary and secondary qualities of the mental impressions of the conceptual manifold of religious experience in the practical understanding regarding the practical cognitive of the processing of the mental faculties of the primary and secondary substances of the religious experience in the practical understanding.

 

 

III.H. Of the Conceptualization of the Practical Range of Motion

 

 

And, in the practical substances of the primary and secondary qualities of the conceptual mass of motion in the sensuous impressions of the mode of sensibility, the practical mass of the primary and secondary substances of the practical understanding in religious experiences correlate to the rational manifold of conceptual actions of practicality in regards to the heartfelt convictions of the primary impressions of the primary substances of impressions, while the secondary impressions of the secondary responses to the senses of the mortality of the practical impressions in regards to the secondary qualities of the practical understanding. But, yet in all religious experiences, the practical understanding of the conceptualization of the practical range of impressionable modes of sensibility are limited in the secondary senses of the practical impressions, whereas, the primary senses are limitless in the practical impressions of a given object or subject, and the primary and secondary substances of the internal and external sense are subject to the conceptual processing of the practical understanding where the mental faculties conceptualize the primary and secondary responses to the modality of the practical experience in all religious experiences. In one inherent practical retrospective hand, the primary responses of the practical phenomenon conceptualize according to the practical substances of the primary modality of sensuous impressions that correlate to the practical judgment of them, while on the other inherent practical introspective hand, the secondary responses of the practical noumenon conceptualize according to the practical substances of the secondary modality of sensuous impressions that relate to the practical understanding of them. For is it not that all religious experiences in the primary sense impression dances and floats into the transcendence of the practical understanding when conceptualizing the primary impressions of them? For is it not that all religious experiences in the secondary sense impression stagnate and ground themselves in the normal manner of the practical understanding in the conceptualizing the secondary impressions of them?

 

But, the practical substantial mass of motion in the practical understanding of the primary modality of sensibility in the primary mass of substance, pushes the perceptual object or subject to the conceptualization of the primary sense of the religious substance of the canon or doctrine of religious fervor, and the secondary substance of the religious canon or doctrine rests the canon or doctrine of the secondary sense of the conceptualization in the practical understanding when a sense perception has been accumulated in the primary mode of the practical modality of practical wisdom. Yet, it is nevertheless, that the primary and secondary substances and qualities of a synthetic a priori that gravitates and transcends the normalcy of the practical religious experience, whereas, the primary and secondary substances formulate into the admixture of the sensibility and intellectual certainty of the practical understanding in the conceptualization of the compressional admixture of the rational and empirical tense of the practical understanding. And, in the practical substance of the primary and secondary sense that gravitates and moves the modality of practical motion to a given object or subject, the primary and secondary substances provide the conceptual modality of the primary and secondary responses of the cognitive and sensible manifold, and the conceptual modality of the primary and secondary impressions push the cognitive substance towards the directional primary sense into the manifestation of the primary and secondary qualities of the practical understanding. But, yet it is in the practical understanding of the primary substance of religious experience, that all sensuous impressions transcends the primary qualities to a tertiary quality of the primary substance which all of the practical understanding cannot limit the onslaught of the sense possibilities of Transubstantiative Logic and the practical understanding of the enormous possibilities of the primary and secondary responses moves towards the modality of the mental and sensible conceptions of the internal and secondary sense perceptions. And, the primary internal sense of the temporal qualities relate to the primary sense of directional movement of the transcendence of the unbounded primary substance of the practical understanding in the religious experiences of any given religious doctrine or canon, and the substantial movement of the primary quality of the sense impression that gravitates the primary substance towards the perceptual object and subject in the conceptualization of the practical understanding in all religious experiences.

 

 

III.I. Of the Practical Conversion of the Trichotomy of Transubstantiative Logic

 

 

But, in the practical understanding of all religious experiences, the conceptual conversion of the primary and secondary qualities converge into the practical conversion of the perceptual synthesis of a mental construction of the reformatory object or subject as the perceptual parts of each internal and external sense of the conceptual trichotomy of the secondary, primary, and transubstantial qualities of the conceptual modality of the rational, empirical, and transubstantial manifold relates all practical experiences to the genus of the categories of the practical understanding (See Table). And, in the practical transubstantial sense perception of a given reformatory object and/or subject, the practical understanding of the conceptualization of the primary qualities of the construction, cognition, and comprehension fore-clude the practical advancement of the primary motion of the perceptual energy of the practical conversion of the trichotomy in the practical understanding, and the conceptual translucent conceptualization of the primary construction of the practical conversion of the religious trichotomy fore-calls the primary substances of transcendental logic into the forefront of all primary and secondary qualities of the synthetic a priori. For is it not that all practical religious experiences contain a primary quality of the conversion of the religious canon or doctrine of concepts that fore-stages the normalcy of concepts not of this world, rather than, the practical concepts of the normal world? For is it not that the conceptual manifold of religious experiences converge practical wisdom with philosophical concepts that transcend the unlimited boundaries of the practical world in primary reals? For is it not that practical intuitions and concepts fore-go the philosophical concepts of the primary and secondary internal and external sense perceptions of the phenomenon and noumenon?

 

 

And, in the practical phenomenon of the religious understanding, the primary conversions of the synthetic a priori in the constructions, cognition, and comprehensions of the practical understanding to elude practical judgments in the conceptual phenomenon, as well as the philosophical judgments perceptual noumenon, whereas, both contextual tenses relate all religious experiences to the practical trichotomy of the practical understanding. But, the perceptual motion of the primary substance of religious understanding in the practical trichotomy converges not only the religious canon or doctrine in the practical understanding, yet it also converges the perceptual motion of the practical application of a religious canon or doctrine in the practical world of the normalcy of the natural world as the conceptualization of the practical motion of substantial mass elevates the practical understanding above the primary and secondary substances to the atmosphere of the religious understanding. And, in the practical judgments of the primary and secondary qualities of the convergence of the practical understanding, the transcendence of them sustains the primary quality of the synthetic a priori which the perceptual motion of the practical canon of Transubstantiative Logic constructs the conceptualization of all the practical faculties of the practical understanding where the primary substance of motion and energy sustains the mental conceptual of the practical understanding. But, in the practical sphere of the conceptual understanding, all religious judgments are conceptualized in the practical categories of practical logic and precepts as the conceptual motion of the sustainable conceptions fore-call the transcendence of the perceptional internal and external sense perception of the mode of sensibility, as well as the conceptualization of the primary and secondary sense conceptions of the mode of sense perception in the mental construction of the practical understanding. In short, the practical trichotomy of the religious experience constructs the religious conceptions of a religious canon or doctrine, and converges all of the conceptual senses of it into the transcendence of an atmospheric origin, whereas, the practical understanding conceptualizes into the primary sense and conception of the practical tense of the human understanding.

 

 

III.J. Of the Practical Energy of Transubstantiative Logic

 

 

And, in the practical understanding of the conceptual energy of Transubstantiative Logic, the perceptual energy of the primary and internal sense of the modality of sensibility supplies the practical conceptions of the categories of logic and judgments (See Table) into the directional mode of the practical understanding that energizes the conceptual tenses of the religious concepts in all religious experiences, and the primary and secondary substances of the internal and external sense perceives the apperception of the phenomenon and the perception of the noumenon to a totality of the modality of the sensibility, whereas, all religious concepts are distinguishable between the conceptual and perceptual interpretation of the practical understanding. But, the sustainable perceptual energy transmits the conceptual idealization of the practical understanding to the religious concepts of the philosophical understanding in the constructions of the human understanding, and the conceptual modality of the internal and external sense sustains the conceptual mortality of the all practical conceptions that heightens the religious conceptions of the transcendence of practical philosophies of religion. Yet, it is nevertheless, that in the conceptual framework of the practical philosophies of religion that the substantiation of the shortcomings and faults of a religious canon or doctrine falls short of the essential sticking of practical applications of it, and the religious shortcomings of the practical understanding limits the primary and secondary sense perceptions to the short-lived religious philosophies of an inherent misinterpretation of the religious canon or doctrine, as well as the shortcomings of the conceptual makeup of the practical conversions of the perceptual energy of the practical understanding. And, in the conceptual sense perception of sustainable energy of a religious canon or doctrine, the practical understanding must consider the conceptual construction of the primary sense of the internal sense, rather than, the perceptual sense of the secondary quality of the practical understanding, but yet it is, evermoreso, that practical understanding cannot limit the transcending gravity of the conceptual manifold of the rational and empirical modalities as the two spheres are relative in the conceptual construction of a provided sense perception. But, the practical understanding does not limit the temporal exchange of the primary sense to the external sense in the practical constructions of it in the mental construction of a given perception, and the practical understanding does not constrain the boundless attractions of the internal sense perceptions in a practical religious philosophy as the conceptual axioms of it precludes the shortcomings of internal energy in the religious confusion of a practical religious philosophy.

 

 

And, in the practical energy of a religious canon or doctrine the perceptual energy stagnates when a practical shortcoming of the religious follower confuses the internal sense with the external sense of the practical world in the sphere of religion, and the mass confusion in the religious follower of the conceptual misinterpretation endangers the perceptual advancement of the religion canon or doctrine, as well as the practical applications of the religious instructions of the religious canon or doctrine that is essential in the natural virtue of a religion. For is it not that a religious follower can fall short of performing the practical applications of a canon or doctrine in the practical understanding in the natural world? For is it not that the substantial energy required for the practical application of a religion takes resplendence over the shortcomings of a religious follower in the conceptualization of religious scruple and/or virtue? For is it not that the essential religious energy of a practical application comes with the practical criticisms of the natural world which will only frustrate the religious follower and deplete the essential practical energy required in the practical application? Henceforth and in consequently, the practical substantial energy required in the practical understanding must originate in the internal sense of the mode of sensibility as the primary modality of it provides the essential conceptual construction, whereas, the secondary sense of the external sense perception falls short of the essential construction of substantial energy in the practical understanding?

 

 

But, it is to be aforementioned in the practical understanding of the mode of sensibility, that the internal sense of the construction of conceptual energy sustains the essential necessity in a practical application of religion as the transubstantiation of sustainable perceptual energy of the primary substance overcomes the shortcomings of an idealization of a practical concept, and the essential primary substance of the practical internal sense comes with the feverish conceptions of the practical understanding of a religious canon or doctrine which the sustainable clarity of the perceptual concept supplies the essential primary quality in the practical understanding. And, in the practical understanding of the conceptual energy of the internal sense cognizes the religious philosophies in the translucent applications in the religious followers where the shortcomings of them will be transformed by the practical applications of religion in the primary substrates of the conceptual mode of sensibility. Yet, it is furthermore to exclaim, that the practical natural virtues of a practical religion will sense the perceptions of a practical religion to the religious follower as the substantial energy required will be filled with the practical understanding of a religious canon or doctrine in the practical applications of the clarity of a practical religion. In short, a practical religion will provide the clarity of the conceptual perceptions so that the religious shortcomings will not confuse the religious follower in their endeavors in the practical applications of the religious canon or doctrine of the practical understanding. In a word, the required energy to sustain will come from the practical senses and not from the intellectual side-of-the-coin.

 

 

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