Critique of Pure Religion
Ontological First Division of the Critique of Pure Religion
The Ontological Testimony for the Existence of God (Religious Enlightenment)
There is no doubt that all of our divine revelations of religious philosophies deliver the certainty of a salvation and eternal life begins with all of our religious experiences, and in the self-seeking celestial questioning of the celestial existence in a religious testimony of the celestial heaven there lies the self-evident modes of speculative and theoretical investigations that presents itself to the religious altar of a concrete final assertion of the metaphysical realm, which the self-governing of religious moral directives of worshiping and following a divine moral agent directs the religious congregation and world with a pure and innocent temperament of the soul in the center of religious doctrines and canons that illuminates the self-realizations of a divine world. For how is it so that the pure good will of the soul is to be drenched in the forethought of abstraction that floats and dances in the pure mind and soul, or the concrete final assertions that reassure the building of abstractive evidential pieces of construction, or the self-awakenings of the sensible temperament that comforts the religious insecurities of the abstractive foundation of the questioning and arrival of the existence of an unforeseen benevolent force? For how is it not that the doubting mind is so convinced that the existence of a celestial being is impossible when the skeptical mind is drenched in concrete religious abstraction that captures the mind in the revelation of the existence of a self-evident truth that the denying mind is entrenched in, or the processing mind of the awaken sense of an abstraction that cannot escape the sensible mind, or the skeptical abstractive ascertains of the flowing of the forethoughts when sensed in the attentive indulgence of dialectal religious comprehension that echoes in the pure will of the pure soul, or the self-propelling rushes of the cognitive impulses of the religious construction gravitating the skeptical mind above and beyond the thresholds of reasonable doubt that the self-realization of a superior being has docked into the calming seas of pure reason? For how is it so that the pure spirit awakens the good will of the pure and innocent religious soul in the gnawing of a celestial being beckoning the calming of the skeptical waters, of which ignites the passions of the soul toward the thresholds of religious comprehension, and the whole-hearted reassurance of the forethought of the celestial being, as well as the afterthought of the clear skies of a revelation of the religious experience that embeds inside the pure good will, and provides the religious revelation of final ontological assertion that is embellished into the beginning of a first forethought and ending in the final afterthought of the self-evident existence of the celestial being that awakens the pure reasonable and innocent soul? Henceforth and in consequently, in the entrails of the forgings of general self-serving intellectual endeavors, and specific self-awakening sensible assertions there are toxic pollutions of informal fallacies of the arriving revelation that corrode the sensible religious manifold in overwhelming the pure ontological-seeking religious soul in questioning of the divine existence of and in the natural order of the universe, as it arises the skeptical thoughts in all of our own time-released religious epiphanies, and the self-inflicted coating of the skeptical realism are of inductive pitfalls, of which is the self-releasing of a celestial revelation that is a falsehood of error-enriched pitfalls of the existence of a celestial being.
But, yet it does not follow that all of our religious knowledge arises out the admixture of the polluted insensible abstractive thought in the religious experience, and the self-arriving inclinations of the assurances and whole-hearted belief begins with the pure reasonable soul that searches for the revelation of the universal creator in the forethought of ignition and illumination that is the epiphany of pure reason! And, it is to be forwarded, that all our religious experiences resides in the episodes of pure celestial foreknowledge that advances in the reaching religious beliefs of the forehand of the striking flash of objective religious intangibles of such a life-saving religious salvation and being that clicks in the processing of the perceptual contexts of foresight of the celestial revelation of a religious ideal norm. If the doubting of the human speculative realism of skepticism that swarms in the poisoning repetition of the constant train of the transforming logical concentrations of the heavy downpour that levee into the natural fallacy of incredible substantial amounts of inquisitive questioning, rather than, the celestial suffering of the self-arriving skepticism that falls short towards the concrete of the realistic and idealistic norms, then it follows that the concrete absolute ideals of the pure human existence is the suffering and endearing the formal forethought of an absolution, of which transcends above the self-seeking interludes of realistic negation, but, it is as yet, the openings of self-propelling gravitational abstraction of religious comprehension of sovereign forethoughts of a celestial world that gravitates the barrels of skeptical assertions in the informal questioning of this existence, and it is therefore, the notional accounts of the existence of the celestial world of the seeds of sacred boundaries, and of the celestial transformative ideal norm that asserts the liberal national freedom of the divine world is engaged in a trance and levitates the natural inclination of inquisitive constructions of realism towards the natural inclination of skeptical reasonable doubt, of which and it is the pitfall of the concrete and celestial abstraction of forethoughts and afterthoughts, and in respective turn, the last ever-lasting doubt of skeptical temperament of the abstractive engineering in the empirical tense. And, it is to be forwarded in the concrete absolution to the rational constructions of the abstractive forethought, mid-thought, and final afterthought that a concrete ontological foundation of the essential manifold of the concrete revelation(s) of episodes of foreknowledge and foresight, of which captures the essential solutions to the sensible manifold in order to formulate the synthetic ideal norm(of the admixture of rational and sensible intelligence). But, it is to be asserted in the ramblings of skeptical mind of empiricism, that the self-evident revelation of the existence of a metaphysical entanglement of a divine world of a supreme being does reside in the skeptical and rational onset of metaphysical investigations into a final assertion in the moderate samplings of the religious-based trails of the concrete notions of the kingdom of God.
For how it is so that in the religious investigations of the essential ontological norm of the synthetic ideal promotes the torrid waters of the origin-seeking confused soul of the skeptical mind of empiricism, but yet, the calming skies of rationalism coats the self-confident presuppositions of a celestial existence of the revelation of a life containing the human threshold of heaven? For is it not that the seeker of truth of divine existence engages in the abstractive thought of construction of predicates and adjectives of the celestial existence of a creator? For is it not that the universal problem of the ontological argument of the existence of a supreme being is rooted into the confusion and doubting of the sensible ideal modality in determining the necessary proof of a higher human realm? It seems to be addressed in the ontological realm, that although, there is a systematic dehumanizing of the existence of a creator through the scientific manifold framework to question the existence of the celestial being in a introspective tense, but yet nevertheless, the retrospective tense provides the elemental sequence of the existence of a celestial being of natural order that enhances the abstractive and concrete notions of the higher metaphysical realm. And, in the endeavoring investigations of the celestial world, the assertions in the conclusive terms that an unfretted imagination of the heavenly father cannot escape or deduce that a divine world does exist in the metaphysical realm and the savoring of this world is the ingredient of the essential concrete foundation for the higher realm of the creator.
But, yet it is to be forementioned in celestial assertions that the existence of a divine being is rooted in the sensible and rational framework of sensible gravitation towards the calling of existence, rather than, in the incomprehensible sense of skepticism and doubt that the negating soul endeavors to root into, other than, a sensible soul that seats it’s docks of pure reason into the charted waters of prior experience, as well as the presuppositions of the divine being prior to the religious experience. And, it seems that the intangible of pure reason is to beckon the revelation that has been produced into the notion of forethought of a comprehensible divine world into religious precepts of sensible thought that cannot escape the clutches of skepticism and negation nor deter the human investigations of the heavenly father in order to dispel the covered metaphysical religious world. But, yet inasmuch, in the charted waters of religious experiences, there are religious land markers and historical facts that aide in the processing of the human soul towards the spell-bounding sensible pure will, of which the pulling of the undercurrent and current floats pure reason towards established docks of error-enriched logical anomalies, and the informal fallacies of logic, in which it guides the fateful sinking of the religious self-inflicted wounds of human knowledge that seeks to self-serve the impure will and soul. It seems logical in the skill of induction in the abstractive possibilities and deduction in concrete evidence that pure will and soul possess the error-free train-of-thought that enables the light of reason to dawn on the enlightenment of celestial origins, and the ever-illuminated light of reason of the pure will and soul has never drowned in the torrid sea of undying negation and abnormal understanding of the holy and divine world of the undying creator. It is the assertion of this religious inquiry to find the faults of the illogical pitfalls of the discovering the uncovered religious world of the holy father, and to examine the pattern of the misunderstanding of the parables provided by the teachings and philosophy of the anointed prophet of the holy father, of which the accurate depictions of Jesus Christ of the understanding of heaven is chosen for the celestial congregation(and not of esoteric origins) that hears the Word of God for religious deliverance is designed not to those who seek to understand the philosophies of heaven for self-serving methods of religious deliverance.
And, in the self-seeking religious endeavors of the divine world, the negating desires of the tainted soul understands the radical maxim of the holy bible in such an understanding - such as; the promises of love and understanding, the religious deliverance to those who seeks it, the deliverance of hope and faith, the triumph of the suffering of human experiences- the philosophies of heaven lies in a grayish port of a moderate maxim of the divine world, which the pure of heart has docked its pure reason in the conviction of a human savior, but it is the error-pitfall of a black-and-white informal fallacy that regularly causes the despair of the promises of heaven to those who wish to engage in religious convictions of the humanity of humans as extremism has no ground in religious affairs or a practical manner. But, it is to mention in the error-enriched mental framework of radical thinking, there is a logical tendency of the human mind to appeal to the dragnet of selective thinking, of which most of the past experiences teaches us that those who engage into self-absorbed treacheries of the religious thinking most certainly fall into fallen category of grief and suffering from the self-inflicted wounds of this logical thinking that resembles the negation of concrete and abstractive religious evidence. And, it is the logical dismay of selective thinking that comes forth with the dark pit holes of reasonable processing which provides the dampening of the soul who seeks the concrete truth in religious axioms, as well as engaging in blasphemy of the creator for providing grief and suffering in the soul of the self-absorbed souls who seek the truth of religious endeavors in order to profit from the teachings and philosophies of Jesus Christ. But, yet in consequently in all religious experiences, the deliverance of the celestial world brings forth the mysteries of the gospels of the New and Old Testaments of parables and stories of tests of faith throughout the centuries with the worthy of souls to bask in the sunlight of heaven as their testimonies of faith provide a religious framework and manifold of the illuminated world so we may understand the mysteries of faith that strengths our compassionate nature towards all of the human race. And it is to say, that all religious experiences are to be constructed in the logical train-of-thought that are free of error-enriched logical thinking without the attributes and qualities of informal fallacies, or in radical maxims of religious teachings and philosophies, or self-seeking prophecies of the abnormal wisdom of tongues that chooses to engage in the challenges of the holy word of the divine being.
But, it is to forementioned in all religious experiences that the collective testimony of concrete evidence outweighs the projection of an abstractive silhouette in the construction of religious teachings of the gospel of the divine being, of which the self-absorbed and tainted souls desire to support their own selfish assertions or major premises in the experiences of the divine world in their attentive investigations of the parables of the Holy Trinity, as well as providing empirical argumentative avenues to dispel the holy illumination of the heavenly father in order to attain a mass audience for their selfish means of global recognition. For how is it so that concrete evidence plays a vital role in the construction of religious argument in the global realm, and the logical thought in the center of the evidence is highlighted in the realm of global argument? For how is it so that abstractive evidence of religious experiences and arguments are brought forth into the global realm and is counter-intuitive in the recuperative tenses of the assertions of the collective evidence of the faithless authors? For is it not that the faithless provide overwhelming evidence in their self-beliefs of the celestial world, and gravitate towards failed religious experiences of others to further their beliefs of the non-existence of the divine father? And, in the global realm of religious experience, the selfish and self-absorbed souls that bring forth the informal fallacies of religious argument most certainly attains or probes the grief and dismay of the suffering souls that are questioning the trails of faith by the heavenly father, but yet, cannot penetrate the soul of the celestial faithful that wish to provide their authentic overcoming of suffering of the holy trails of heaven that constitute the proper assertions of celestial reasoning by the trials of religious experience.
But, yet evermore so in the realm of religious argument, the informal fallacies of the faithless souls provide adequate validity in religious investigations of the divine philosophies of the testimony of the teachings and philosophies of the divine world, and these essential argumentative constructions of the sensible manifold does provide the elemental assertions of intuitive manifold, of which the contradictions of the faithless souls arises adequate questioning in the line-of-reasoning in the celestial argument of the existence of a supreme being. For how is it so that the contradictions brought forth does provide the ample pitfalls of the religious teachings of the Holy Bible, as well as providing an empty foundational truth that a faithful soul in obligated to acknowledge the celestial teachings of the heavenly world in a fixed-and-concrete contradiction of the celestial teachings? It seems to be the deterring of empirical and rational evidence of logical argument penetrates to the foundational core of the celestial syllogism of the existence of a celestial being that is responsible for the origins of the Earth, processes of the Earth, and evolutions of humans throughout the past and present centuries with the foundational core of the existence of the creator coming under intense and valid logical scrutiny of the processing of reasoning. For how is it so that the celestial teachings of heaven provide the philosophical revelation of the promises of onmi-benevolence, omni-presence, and celestial affection from a supreme being in the realm of Humanity, regardless, of the outcomes of human suffering in the celestial trials of human religious experience even though the empirical and rational evidence provides a valid contradiction in the human understanding? And, in the empirical and rational evidence promoted by the faithless souls disintegrates the logical validity of the religious experience of the celestial teachings of the heavenly prophet and father, as the foundational core of a religious axiom and syllogism cannot support and account for the evidence of the obligations of the celestial teachings and philosophies of the heavens, but yet, in the realm of argument that these argument's contradictions provide leverage to those who desire to dispel the revelation of religious experience, of which the faithless souls have proved their contradictions of the celestial teachings in a sensible manifold that adheres to the validity of human argument of the non-existence of a supreme being.
But yet, there is no doubt in the realm of celestial argument for the existence of a supreme being, all religious experiences does not reside in the contexts of an isolation of the religious experience, as the admixture of sensible and rational reasoning arises in the existence prior to the religious experience of a supreme being that lies in the misunderstanding of the proper contextual teachings of Jesus Christ in the Holy Bible! And, it is to be forementioned in the realm of celestial reasoning that the existence of the divine being is not of an esoteric value that is to comprehended in the disarray of the skeptical mind of sensibility, of which primarily entangles in the concrete evidence of the metaphysical world of God, but it is as well, an existential axiom of the epistemic value of a realistic comprehension in the logical manifold of synthesis of the sensible and rational modality that peers into the illumination of the concrete abstraction of the heavenly father. For how is it so that concrete abstraction of the ideological existence of the belief arises in the foresight of a human that is about to embark on the trial of faith in the metaphysical world? It seems to be that in our independent investigations of the celestial world of the creator, there is an illumination to the omni-presence in our comprehension of the ideal of the divine creator, and the concrete abstraction of him arises the dawn of reason in the mental framework of sensible attentive pieces of realism that supports the major premise of radicalism, as well as rational sound abstraction in the peering mind of the idealism of the divine creator, of which both logical avenues of synthetic a priori thought beckons the calling of the totality of a concrete abstraction. For how is it so that prior to the religious experience the childlike mind (of the attribute of blind faith) that the mental manifold of the ideal of the divine being gravitates our imagination that assures the religious experience of the celestial heavens exists?
And, it is the religious responsibility of this religious inquiry to illuminate the avenues of realism and rationalism to dispel the malevolent atrocities and exploitation of the contradiction by proving the existence of a divine creator that will outline the mental manifold of abstractive and concrete thought that activates the pure reason in a pure soul of the religious follower, but yet nevertheless, in a pure religion of pure reason, it is free of impurities of negation and informal fallacies, and a pure mind that can trace the outline of forethought, mid-thought, and afterthought of either manifold of exploration, and arrive at a conclusion of logical reasoning and emotions that bears the calling of the divine creator. In one introspective hand, the calling of the heavenly canon of the religious world is an externalization of the human mind and heart that requires that all religious experience is to be based on a concrete notion of the world around us and the heavenly father, while on the other retrospective hand, the pure reason of a pure religion does not drench itself in the doubting of a concrete notion of empiricism although, it cannot attest to the manifold of the practical world of realism in which the empirical evidence does not provide evidence to a concrete notion of abstraction. In short, all religious experiences does not only require the essential rational and empirical evidence of the world that is covered by a metaphysical coating, but is also of a sensible manifold of religious practical wisdom, rather than, of the logical avenues as well in the realm of religious argument. In a word, the celestial world must be a evidential feeling of common sense, other than, an array of logical thought.
But, yet nevertheless, in all religious experiences prior to engaging, it arises in the admixture of pure reasoning and common sense in the religious experience prior to engaging in the great trials of human faith in a heavenly creator that accounts for the origins of humans and the universe, and it is even more so, that the religious origin of experience does reside in the abstraction of a forethought that is awakened in the pure reason of a pure soul, as well as in the metaphysical realm of a prior knowledge in the humanities of the domestic and international canons of religion, regardless , of any religious doctrine of domestic and international communities. And in the first forethought of abstraction in religious experience, there arises the abstractive framework of a omni-benevolent supreme being that entices the logical thought of a being that is of ever-lasting compassion, as well as the comforting of a supreme being that engages in the ever-glowing trust that he is serving our best interests in the great trials of practical endeavors with abundant commitments of compassion. The jaw-dropping awe of the forethought of religious experience of a supreme being is the salvation of a religious doctrine in Christian eschatology that provides the sufficient religious experiences that the morally correct is to be the recipient of a rewarding salvation that brings ever-lasting life to the eternal soul, of which enables the follower of the authoritative moral approach to preach and live the testimony of the celestial world. And, it is to be forejudged in the realm of religious experiences prior to engaging in the religious experience of the heavenly creator, there is a certain array of empirical evidence that defeats the skeptical mind of empiricism in the surrendering to an authoritative being, in which the promises of a fruitful mortal life is the certainty of the avoidance of ill-related human experiences in the self-releasing of religious epiphanies, but yet in the trials of human experiences that promotes the promises of a fruitful and gratifying mortal life in all religious experiences, and the short-lived promise falls short in the malevolent attack on the character of the divine being by the diabolical fiends that exploit the contradictions of the syllogisms of argument. But, it is to be forethought in the religious fear of the divine being, that the promises of the celestial world will come with incident as the eternal salvation of ever-lasting life in mortal life will be shorten and the ever-pulverizing pain and suffering will come into the realm of the religious experiences for the whole-hearted belief of a celestial doctrine of compassion and ever-lasting love for all who endeavors in religious experiences.
And, if the doubt in the religious doctrines and canons of the celestial being is in those who endeavor and engage in religious experience of searching for eternal salvation, and the religious follower of it may come under the negation of confusion of the proper modality of pure reason, then it follows that the religious congregational member will come under intense confusion and disbelief of the religious axioms and maxims of the religious canon of Christian eschatology, and the self-reliance of confusion in the processing of reason will come into question, as well as the religious teachings of our savior and creator, henceforth in consequently, all religious experiences of the religious follower who doubts the promises of the celestial world will come with the religious experience of celestial confusion and doubt in the revelation of the divine being and will forejudge the religious experience to be a error-enriched falsehood of concrete evidence. But, it is evermore so, that to the religious follower who utilizes the proper reasoning will find that the religious canon of the teachings and philosophies of the heavenly father to be exact and concrete in sound evidential reasoning without fear that would engulf the soul of the promises of the celestial world, and the self-assured coating of religious comfort will bring forth the salvation of the divine teachings of the savior and creator that would encompass ever-lasting life in the mortal life and in the afterlife of the pure soul of the religious follower. The proper religious reasoning of the revelation of religious teachings involves the attributes and qualities of whole-hearted religious convictions, religious embracement and confidence, blind faith and unconditional love, and mature sound reasoning and construction of the religious canons of Christian eschatology, as well as moral religious natural dispositions of the principals of human behavior that reflect the religious temperament of the divine world. It seems to be that the human religious experience of doubt and skepticism in religious beliefs are the pitfalls of sound reasoning in logical thought since the doubting of the promises of heaven are concrete in the foundational origin of pure reason requires the detachment of emotions to arrive at the conclusion of a revelation of the celestial world, but the enormous footholds and pitfalls of skepticism do not allow that sound reasoning is the birth child of pure reason thereby, dispelling any sound revelation of the celestial world. But in this religious inquiry, we will seek to reinforce the proper reasoning of logical thought to ensure that blind confidence in the divine father will be re-examined and build the sound evidence of the existence of God, and the proper reasoning of the pure religion will embark and appeal to the religious follower, of which is not in an esoteric manner so all religious followers can gain the knowledge of the celestial world firsthand prior to experience.
There is no doubt in all religious experiences prior to the endeavor in it, that abstraction of a concrete presuppositions of the celestial world captures the rational manifold of the existence of a divine creator is the construction of an abstractive ideal in the pure reason of a divine metaphysical world, as the abstractive notions in the major and minor premises enforce the arrival of a concrete notion of the heavenly father in the proper reasoning structure. For is it not that there is divine creator in the illumination of the abstraction of logical thought, in which arises the rational proof of evidence in the existence of a heavenly father? For how is it so that the gravitational confidence in a belief of the existence of God sparkles in the pure reason of a pure soul entranced by the proper comprehension of sound reasoning? For is it not that in the pure reason of the existence of a creator there arises a notion of the non-existence of the divine being, but it is quickly dispelled in the conclusion of a syllogism? Henceforth and in consequently in the sound reasoning of the framework of pure reason, the major and minor premises of the divine creator arises doubt of a heavenly creator, but yet it is this concrete doubt that arises the existence of divine creator in the systematic framework of pure reason, of which it arrives at a sense of clarity that cannot escape from the existence of a creator.
And, if there is no God in the existence of the natural world of Earth and universe that accounts for the origins of the human race, then it follows that the theory of evolution is accurate and accounts for the existence of the human race, but yet in the construction of the existence of the universe, there is an idea of the heavenly creator, therefore in proper reasoning, we are thinking of a God in our sound reasoning of pure reason and it seems that God does exist because we are thinking of him, and he must be the origin of the human race as he exists in the modality of pure reason. For how is it so that the mere thought of the existence of God come to beckon the falsehood of the informal fallacy of “begging the question” that there is no existence of the divine creator when in the sound reasoning of pure reason there is an idea of God? For how is it so that in the conclusion of pure reason there is a sound conclusive arrival of the existence of a rational episode of the heavenly creator in the argument of the existence of a supreme being? For how is it so that the existence of the divine being is always questioned and doubted in the logical thought of argument, and never ceases to expire in the dimming of his infinite eternal life in rational argument? Therefore, in inherent rational conclusion, the celestial existence of a divine creator always overcomes the rational attempt to expire his existence, and the outcome of the sound reasoning is an abstractive certainty which can only reinforce the existence in the rational world of pure reason of the rational manifold that is the framework of abstractive thought embellishing in the depths of pure abstraction, which denounces or dispels the skeptical thought of empiricism.
And, there is no doubt that in all religious experiences of the heavenly creator, the sensible manifold of pure reason is the construction of all rational abstractive thought, of which processes the reasonable channels of pure sensibility that processes the religious idealization of an eternal celestial being ,and yet in the processing of pure reason there is an arrival of the premise, and conclusion of a divine being that is sprung from the sensible manifold of common sense of empiricism. But, yet it is evermore so, the processing through the channels of sensibility that the presuppositions of a divine being is to be charted in the torrid waters of empirical means of common sense in order to prove the existence of a divine creator, as well as prove the existence that coincides with the emotions of common sense as rationalism requires an emotional detachment from the emotions of human beings, so that it may be comprehended that the existence of the divine creator is an accurate account of proper and sound reasoning that includes the abstraction of sensibility. And it is to be forementioned in the concrete reasoning of an abstractive thought of sensibility that it must pass through all of the senses to attain the desire effect of the cause of a celestial moral agent, but although, all religious sensible constructions of the celestial being is sufficient in nearly all of the sensible manifold, it is the sensible modality of the vision that is the culprit of the disbelief and doubting in the abstractive construction of the celestial world. It seems to be in proper sound and sensible reasoning of an abstractive notion of a celestial being, the essential pitfalls that deflate the idealization of an abstractive evidential notion of a celestial being is empirical in nature, and the existence of a divine creator must overcome this essential construction of sensible manifold of vision so that the existence of the divine being can be allocated and reached in the modality of pure reason as throughout the centuries of religious argument has stumbled in this essential religious argument. But, yet in religious experiences of the divine creator, the essential pitfall of empirical means cannot escape the essential pure reason of the rational modality that accounts for the existence of the divine being as the argumentative calculus outweighs the rational solution in all religious experience of the existence of a divine creator, as well as deflating the sensible manifold of empiricism even though the essential modality of vision accounts for the deflation of the rational argument of the existence of God as the dual sides of each philosophical doctrines lie deadlocked throughout the centuries of time.
There is no doubt in all religious experiences in the modality of sensible manifolds of a priori epistemology, that the four senses of empiricism is the supporting totality of the existence of God as the four senses of the sensible manifold and framework of the religious foundation of the divine creator is sufficient in all of our religious pure reasoning of the divine creator prior to religious experience stemming out of the admixture of pure reason, and the illumination of a divine creator is an argumentative validity of the synthetic pure reason of rationalism and empiricism. For how is it so that the ever-lasting compassion and promises in the existence of a divine being sound so harmonious in the orchestrated symphony of sensible and empirical construction of the promises of the celestial world, or the gentle and soft, unforeseen touch of the omni-presence that strokes and comforts the pure soul of a religious follower? For how is it so that the sweetest taste and smell of compassion and love provide the ever-lasting taste and perfectly abstractive aroma of the baking of bread ease the smell of religious experience in the religious follower, of which the existence of a divine creator arouses stimulation in the taste and smell of religious comfort, or entrance the emotional well-being of sensible manifold of religious experience? For how is it so that all these senses in the sensible manifold prior to experience can be attained in the mere abstractive thought of common sense of empiricism, although, the construction of religious thought of a divine being has never been experienced in the religious endeavors of a religious follower of the divine being? Henceforth and in conclusive terms, the synthetic religious a priori rests on the natural dispositions of foresight, foreknowledge, forethought, and forejudging prior to the religious experience as it is arisen in the empirical sense of sensible manifold in an abstraction of forethought, and it is to be fore-called that religious experience of precognition of an abstraction of the divine being be explored in the processing of pure reason, but in a pure religion of the admixture of abstraction and sensible manifolds of rationalism and empiricism that there must be an illuminating abstraction to ground the foundations of the divine being in all religious experiences.
But, in the religious canon and eschatology of a pure religious belief in the heavenly existence of a creator in all religious experiences, there is a precognition of comforting and assurance of the modality of sensibility in the religious construction of foresight and presentiment, of which any object or subject produces a spark of illumination of the object or subject that arises a forethought in the foundational framework prior to all religious experiences, and does reinforce the presupposed notion of a law of causality (of the assertion that a cause is prior to an effect) in the embedding of ontological and teleological nature prior to the religious notion of all religious experiences. For is it not that all religious congregational members has had a precognition of an object and/or subject prior to experiencing it in the trials and activities of everyday life, and is the endeavors of epistemic wisdom of empirical and rational manifolds of the sensible foundations of practical wisdom that was experienced? It seems to be that in all religious experience there are objects and subjects of the celestial world that we have experienced in a religious manifold of pure reason, and it is a priori to the sensible comprehension of practical religious teachings and doctrines as the faith of such a celestial world exists in the causality of forethought and presentiment of an object and/or subject prior to religious experience. For how is it so that the religious cause of the divine creator ignites a spark of abstraction that we gravitate towards, as well as reassurance of an emotion of sensibility that spell-binds us into the forethoughts of foreknowledge and for judging of an object and/or subject prior to religious experience? Hence, in the religious accounts of religious foreknowledge, the precognition of a religious experience of the divine world is the mental causation of a synthetically manifold of empiricism that occurred prior to a posteriori knowledge of any religious canon and eschatology, in which the fore judgment of a celestial being has awaken in the senses of all empirical avenues of the sensible manifold of religious experiences that the religious soul has accepted through the modality of pure reason of the admixture of a pure religion.
And, there is no doubt in the contextual envisioning of the celestial being, that the admixture of empirical and sensible manifold operate in harmonious processing of the religious experience, and it is the fruitful desire to embrace the celestial being with the ever-knowing sense of vision so the religious experience prior to the practical embracement of it is essential in the conclusion of a celestial being ,but it is evermore so, in all of the sensible endeavors of the religious experience, the modality of the investigations of vision has been the error-enriched culprit that deflates the religious argument of the existence of the celestial being. But, in the essential syllogism of religious argument, the confusion is enhanced as the testimony of the celestial world has always fallen under the intense scrutiny in the religious experience of the human race, and it is to mention, that the critical supporting evidence of the logical pitfall, as well as accounting for the functions and process of the natural world dictating all human affairs, and the origins of the human race throughout the domestic and international affairs of religious investigations it is a product of the natural world and not the origins of a celestial being. And, it is to foremention, that in the for judging of the existence of the celestial being there has been always the difficult culprit of sensible attribute of vision to overcome in all religious experiences as the human race expects that an empirical investigation requires the final evidential supporting minor premise to reach a conclusion of the existence of a celestial being. But, yet it is to assert that in the celestial proof of a celestial being, the essential whole-hearted conviction and confidence in a divine being and world rests graciously in the natural attribute of religious blind faith, of which the illumination of the celestial world will spark in the envisioning mind of human imagination, rather than, witnessing it in the natural world as critical evidential proof is required for the religious soul searching in investigations of the divine being to believe in the supernatural celestial world. And, it is the responsibility of this religious inquiry to spark the necessary illumination of the problematic final sense of the sensible manifold in order to ascertain a mustard seed of foreknowledge and foresight of the existence of a celestial being prior to all religious experiences, but yet it is evermore so, that we must take an example from the natural world that possess the qualities of the origins of natural life, rather than, supernatural origins by a celestial being that possess the celestial wisdom of the functions and origins of the natural world of Earth and the universe.
And, in the example of the tree from the natural world, the origins and functions of the investigated example of the natural world possess necessary scientific proof for its Earthly functions of producing life supporting oxygen and gases for the support of life, as well as possessing the essential ingredients of housing and paper for all our practical life with the origins of life of this essential natural example originating in the past centuries with the origins of the ancient humans (of the origins of Neanderthals) is crucial in all religious experiences of the celestial world. But, yet it is to foremention, that during the ancient period of the first humans, they did not possess the knowledge and principals of modern science and technology during the period of human existence on Earth, as well as possessing historical diets of carnivorous hunting and harvesting gardens of vegetables for the essential of daily life, and did not perform and possess the essential foreknowledge and for judging in the manipulation of dependent and independent Earthly variables of the natural environment for the essential of supporting life that can account for the practical origin of a natural tree. And, it is to further assert in the investigative religious experiences of the origins of a natural tree, that the ancient humans were to recipients of the rewards of the natural world, rather than ,the harvesters and moral agents of the natural world, in which the harvesting of a tree would serve the life-supporting essentials to daily life in all of mankind as modern scientific data supports the natural origins of a tree dwelling into the period of birth time from the period of the ancient humans, as well as accounting for all natural process of supporting life with oxygen and reducing carbon dioxide in the atmosphere that could support life throughout the centuries to come. But, yet nevertheless in the birth time of the oldest living tree, it originated in the period of the ancient humans millions of years in the birth pains of the natural life of the world as factual evidence and judgments of this evidence proves with a high certainty that the birth and origins of life and life-supporting Earthly processes of a tree must possess some intelligent design to support the functions of everyday practical life of the Earth. And it is evermore so, that the intelligent design of the functions and purposes of the natural life of a tree must be originated and rooted from a superior mind of a pure reason of the natural world of which accounts for all of the purposes for sustaining the natural law of mortal life, and it provides the necessary religious accounts for the origins of the Earth in all religious experiences of religious arguments and syllogisms, in which the essential evidence of a divine being can be accounted in all evidence of empirical manifold of rational and empirical existential value of a religious canon that will inflate the logical argument of the existence of a celestial intelligent design.
But, there is no doubt in the empirical avenue of vision of the imagination of a celestial intelligent design of a natural tree containing the functions of sustaining mortal life, that there is a supreme being that can account for the intelligent design and functions of sustaining mortal life of the religious follower in the ancient and modern world of the human race, and can be deduced in the rational and empirical manifold of sensibility in all religious argument that the presence of a superior being is in existence in the natural world, of which can account for all the origins of life-supporting Earthly processes of the natural world, and the origins of the human race throughout the centuries past and present. For is it so that the ancient humans did not possess the modern foreknowledge of science in order to design the functions of the Earth for their own survival, and did not forge into a planting spree of the seeds of trees throughout the world that can account for all of the trees in the areas of the Earth where a tree is present, regardless, if it is an urban or rural area? For is it not that the ancient humans did not possess the modern scientific foreknowledge of a natural tree in order to scientifically manipulate the functions of a tree to aide in the support of mortal life? For is it not that the essential account for the order of the natural life of a tree can only be originated in an intelligent design of a superior mind or being that accounts for all of the natural processes and laws of Earth without the required scientific manipulation of the modern world in the present? Henceforth, in empirical religious evidence, the planting of a natural tree in the natural landscape of the Earth can produce the necessary life-supporting process of the Earth as the tree grows throughout time, and needs no manipulation in the planting seed to grow to support the essential life-sustaining processes of the human existence as to which the intelligent design of a seed of tree without manipulation can be the life-bearers of the existence of man, and it will grow into an essential ingredient of sustaining life, of which the natural environment of the Earth(sunlight, soil and precipitation) will aide as an origination of a superior and intelligent design of the Earth that is only possible from the source of a superior being.
And, if there is a supreme being that accounts for the essential function of a natural tree that sustains mortal life of the human race that requires no scientific manipulation in the growth of a tree in the upcoming life of it, then it follows, the essential properties of natural origin of an intelligent design of a celestial being is the empirical evidence in the envisioning of unforeseen natural creator that is the origin of all the existence of the natural world, therefore in conclusive terms, all religious experiences of empirical avenues of the sensible manifold of the natural function and origin of all trees must be originated in a supreme intelligence of the universe, and that intelligent design of the natural world of a tree is the celestial being of this religious inquiry. For how is it so that the celestial father created a world so that the existential value of the accounts of the history of the natural world and the origins of the human race that is revealed in the sensible manifold of practical wisdom? It seems to be that in all religious experiences of the human wisdom there is a monotheistic origin of wisdom, in which accounts for the existence of the Earth and human race that the empirical avenue of vision can allocate and be accounted in all of the promises of the celestial doctrines of the celestial being as the witnessing of the compassion and love of others (witnessing love in a relationship), natural occurrences of the natural world (natural occurrences of the weather and creatures of the Earth), and the cosmological trance of the universe (the stars, planets and moon of the universe) endeavors in the depths of the empirical modality of foresight in all religious experiences of the doctrines and canons of the existence of a supreme being. For how is it so that all our practical experience witnesses the promises and functions of celestial being in everyday life in the natural order of the Earth, and reinforces the celestial notion of all religious investigations in the rational and empirical manifolds of all the doctrines of ontological and teleological wisdom? Henceforth and in consequently in all religious a priori experiences, the human accounts of a celestial and supreme being can be brought forth in all of the rational manifolds of logical thought, as well as igniting in the illuminations of the sensible manifolds of empiricism, of which the logical calculus of the existence of the celestial being has arrived at a self-evident practical and philosophical truth in regards to a supernatural world and a supreme being that intelligently designed all of the origins of the human race and functions and purposes of Earth and the universe.
And, in conclusive entrails of the sensible manifold of pure reason in all religious experiences that have been arisen prior, during, and conclusion of the religious notion of the existence of a celestial being, there lies the undeniable factual evidence in the empirical, rational and speculative judgments of the existence of the heavenly father in the epiphanies of the celestial existence that has arisen the illuminating pure reasonable mind of all religious experiences of the divine being, of either, religious experience of a priori and/or a posteriori natural disposition there is the certainty of the existence of God that peers into the pure reason of the human race. In one essential religious hand of issue of faith, there must be the witnessing and construction of the ontological evidence of the divine being in the practical life of everyday life in the realm of Humanity that can account for the promises of the celestial being without the error-enriched pitfalls of doubt and skepticism in the sensible manifold of intelligence and common sense in a posteriori knowledge, of which the necessity of ample celestial proof can be accounted, while on the other celestial hand of faith, the essential natural disposition of blind faith is the whole-hearted convictions of rational and empirical manifold of pure reason prior to religious experience a priori that the error-enriched pitfalls of doubt and skeptical endeavors is misprocessed in the realm of religious concrete construction of religious doctrines and canon of religious eschatology of pure reason of a pure religious revelation of the existence of a divine creator. But, yet it is evermore so, that the trials of practical wisdom and life accounts for the existence of a celestial being as the life trials of all of Humanity never ceases to expel the celestial evidence of the divine creator as the experiences of life in all human beings is the sound constitution of such a celestial purposes and experiences of a heavenly creator as the lifetime accounts of practical life proves there is a notion of a celestial being, regardless, if the worldly congregation is a religious or agnostic believer of the faith of a divine being. In short, the religious existence of a divine being arises and rests in the whole-hearted convictions of pure reason and heart that a religious follower must endeavor in the experiences of everyday practical accounts until the self-arriving revelation of a self-evident truth of the celestial world and being does exist, and the ontological witnessing of the divine creator propels us to righteous moral life that the religious follower can best serve the interests of the church and Humanity. In a word, the ever-convicted religious heart of pure reason must be rested in the celestial realm of true faith in a pure religion of the existence of the divine creator.