It may be asked: If the supersensibleself be no other than God, how comes this implication in successive transmigratory conditions?
Thus both Future and Past are given their place in the supersensible realm, both being abstractions from the Present, which is the reality, the world of the senses.
Ulysses also, were he to descend into the depths of his own soul, would find the same prophecy; indeed this descent into Hades is also the descent into himself, as well as into the outer supersensible world.
As the Book is an effort to make a bridge between the sensible and supersensible realms, manifestly this separation into two realms will constitute the fundamental division.
This gives the main characteristic of Homeric Hades; it is the supersensible world, outside of Space and Time; or, rather with its own Space and Time, since it is still an image.
The first question which arises in this connection is, How can Circe, the enchantress of the senses, be made the prophetess of the supersensible world?
Such, we think, is the fruit of that trip to the Underworld, the supersensible is seen in the sensible, and the Future becomes transparent.
Verily the Hero has got back to the beginning of the world of light, in which he is now to have a new span of existence after his experience in the supersensible realm.
We feel in these dark Cimmerian limits his wrestle to pass over to the supersensible by thought.
Its meaning is plain enough, especially at first; but it grows more weird and more profound as it develops; at last it ascends quite into the beyond and points to the supersensible world.
So Homer makes the Hero transcend life as it were, during life; and extend his wanderings into the supersensible world.
Moreover, Proteus and Eidothea represent the two sides, the supersensible and the sensible, the latter of which must be transcended and the former grasped, ere return be possible.
What is more, one of the very best ways of acquiring supersensible perception is to grow into the higher worlds by meditation upon what has been communicated by occult science.
When this knowledge is gained, the fact that our earthly planet is united to a supersensible world is recognized.
Supersensible facts are only to be investigated by supersensible perceptions; but once investigated and communicated by occult science, they may be grasped by the ordinary powers of thought, if these are honestly exercised without bias.
But in later life supersensible events, similar to those of the sense-world at physical birth, become perceptible to supersensible observation.
Only the leaders attained to really deep knowledge concerning the laws of the supersensible world and its connection with the physical.
For thinking is in itself a supersensible activity.
Therefore in this book the facts concerning the supersensible processes of the earth’s evolution will first be given, before the path leading to the attainment of supersensible knowledge is dealt with.
The preliminary stages of the path to the supersensible worlds described in this book, leads to the “Wisdom of the Grail.
The first spreading of Christianity was to take place just at a time when the capacities forsupersensible cognition were undeveloped in a great part of humanity.
It is the same with the perception of colour in the supersensible world.
Kant had admitted the subjective reality of sensible impressions, and had claimed a similar reality for our mental images of supersensible things.
Whether there be a spiritual universe answering to our conception, a Being justifying reason's idea of supreme unity, a soul that can exist in an eternal, supersensible world, are questions the philosopher declined to discuss.
If it is less strong than the good horse, it is overcome, and the car is able to go on into the supersensible realm.
Then life will no more flow on as it appears in physical forms, but even outwardly it will be a copy of its supersensible forms.
It is not difficult to see that the four beasts represent the supersensible life underlying physical forms of life.
Since, however, freedom is an absolute stranger to the natural and sensible world, man's possession of moral freedom is the final sign and seal of his membership in a supersensible world.
The supersensible world is thus a more congenial field for its legislative activity than the physical world of space and time.
But in virtue of his citizenship in the kingdom of supersensible Laws and Ends, he is elevated to true universality.
The division of life between the world of sense and of mechanism and the world of the supersensible and purpose, the world of necessity and the world of freedom, is more congenial than a complete monism.
With the doors to the supersensible world now open, it is but a short step to religion.
But, nevertheless, they contributed an indispensable ingredient to the contemporary German spirit; they helped people the Kantian void of the supersensible with the substantial figures of the State and its Historical Evolution and Mission.
The connexion of nature and freedom is suggested by, nay is involved in, the notion of natural adaptation; and although we can arrive at no knowledge of the supersensible substrate of both, yet such a common ground there must be.
Thus there would be, although incognisable by us, a supersensiblereal ground for nature, to which we ourselves belong” (p.
It lies in thesupersensible substrate of nature, of which we can determine nothing positively, except that it is the being in itself of which we merely know the phenomenon.
The particular concept of a supersensible Being cannot be subsumed under the universal principles of the nature of things, in order to conclude from them to it, because those principles are valid simply for nature, as an object of sense.
But there we could go beyond the bounds of experience and call in a causality which rested on a supersensible attribute of the subject, viz.
First, there is the Idea of the supersensible in general, without any further determination of it, as the substrate of nature.
The imagination, therefore, must furnish to religion and to metaphysics those large ideas tinctured with passion, those supersensible forms shrouded in awe, in which alone a mind of great sweep and vitality can find its congenial objects.
There is, at any rate, no sphere in which the supersensible is approached with so warm a feeling of its reality, in which the phenomenon is so transparent and so indifferent a symbol of something perfect and divine beyond.
Cessante causa, cessat effectus, thesupersensible world, the basis of religious authority, being gone, it logically results that religious authority itself is gone.
On the other hand, authorities based upon the supposed existence of a supersensible world have lost their cause of being, for the reason that exact science plainly demonstrates the nonexistence of an immaterial world.
Such, gentlemen, was human society when it recognized no supersensible world, no God above, no moral law.
The 'supersensible reality' is always of the kind consonant with their inherited beliefs and their social environment.
But we still have a continuation of the primitive practice in the shape of insistence on the cultivation of abnormal frames of mind if we are to experience a consciousness of communion with an alleged supersensible reality.
They deny the existence of invisible and supersensible things.
We know the sensible as well as the supersensibleonly through faith.
The object of the faculty of judgment is, therefore, the conception of design in nature; for the evidence of this points to that supersensible unity which contains the ground for the actuality of an object.
In this supersensible world virtue is always adequate to happiness, and when man passes over into this he may look for the actualization of the highest good.
In order to produce and to conceive these ideas, a supersensible faculty is required.
In this sense Kant destroyed knowledge to make room for a rational faith in a supersensible world, to save the independence and dignity of the human self and the spiritual values of his people.
By means of the Critical distinction between the empirical and the supersensible worlds, these conceptions are now for the first time rendered possible of belief.
With the denial of reality to sense-appearances they combine a belief in the possibility of rationally comprehending itssupersensible basis.
They have no inherent content from which clues bearing on the supersensible can be obtained.
We can assert of one and the same being that its will is subject to the necessity of nature and that it is free--mechanically determined in its visible actions, free in its real supersensible existence.
In him the spirit is bound to the flesh, his divine supersensible Being is bound down to the material of sensible actuality, and for that reason he is subject "by nature" to misfortune and sin.
Christ's life and death are for Paul neither the moral achievement of a man nor in any way historical facts, but something super-historical, events in the supersensible world.
Faith in supersensible realities, on the contrary, is the highest exercise of reason.
It is something supersensible and ideal; not actions themselves as known by sense, but their quality as morally good or evil as discovered by the ethical reason.
But how is it with respect to the supersensible reality of the moral law, as the reality perceived by the conscience?
In default of this intuition, the moral law assures us of this distinction between the relation of our actions as appearance to our sensible nature, and the relation of this sensible nature to the supersensible substratum in us.
And, since the laws by which the existence of things depends on cognition are practical, supersensible nature, so far as we can form any notion of it, is nothing else than a system of nature under the autonomy of pure practical reason.
But as to the notion which it forms of its own causality as noumenon, it need not determine it theoretically with a view to the cognition of its supersensible existence, so as to give it significance in this way.
The supersensible nature of the same beings, on the other hand, is their existence according to laws which are independent of every empirical condition and, therefore, belong to the autonomy of pure reason.
On what grounds are we to make our preference between the different schemes of the supersensible world?
There is a region of the supersensible or supernatural, where cause and effect may be affirmed and human interests involved, but where we cannot supply the same evidence or the same confutation as in sublunary knowledge.
