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Updated: May 4, 2025
So long as you look at outer things in your quality of simply a reasonable being, you must deny the existence of God; for God is hidden from the senses, and from that reason of yours which explains sense-perceptions. God lies hidden spellbound in the world, and you need His own power to find Him. You must awaken that power in yourself.
To call my present idea of my dog, for example, cognitive of the real dog means that, as the actual tissue of experience is constituted, the idea is capable of leading into a chain of other experiences on my part that go from next to next and terminate at last in vivid sense-perceptions of a jumping, barking, hairy body. Those ARE the real dog, the dog's full presence, for my common sense.
That they might think clearly and suggestively about the properties of elements, and connect these with other chemical facts, they have translated the language of sense-perceptions into the language of thought, and, for properties of those substances which have not been decomposed, have used the more fertile expression atomic properties.
Man differs from higher beings in that the majority of his ideas are confused. Under confused ideas Leibnitz includes both sense-perceptions anyone who has distinct ideas alone, as God, has no sense-perceptions and the feelings which mediate between the former and the perfectly distinct ideas of rational thought.
I am not denying that the feeling of muscular effort historically led to the formulation of the concept of force. But this historical fact does not warrant us in assigning a superior reality in nature to material inertia over colour or sound. So far as reality is concerned all our sense-perceptions are in the same boat, and must be treated on the same principle.
There we made use, first of all, of exact sense-perceptions to which we applied the power of memory in its function as their keeper. By doing so we applied to them the activity of mobile fantasy.
We distinguish in the rational part, that which knows, concerned, with the unchanging; and that which reasons, concerned with the changing. Our intellects and our propensions not our sense-perceptions, which are shared with animals guide our actions and our apprehension of truth.
To this the body, as it exists and lives, and the organs of sense, as they exist, are essential. We know that all sense-perceptions depend upon bodily vibrations, i.e. the nerves; and if we wish to make plain the transition of impressions to conscious ideas, we can best do so through the assumption of the Self as a witness or accessory to the nerve-vibrations.
He is then able to say to himself: “My consciousness does not vanish when I cease to take cognizance of sense-perceptions and ordinary reasoned thought; I can lift myself out of those conditions and then feel myself as a being alongside of that which I was before”—and this is the first purely spiritual experience; the perception of a psycho-spiritual Ego-being.
It will become evident, from a survey of the foregoing, that starting from the previously described middle period of the Saturn evolution, the following steps of that evolution can be characterized by comparing their effects with the sense-perceptions of the present time.
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