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 the intellect; thought speaks only to thought. The splendours of the crystal charm the sense; but the intellect is interested only in the laws of crystallization. The intellectual only is the object of the intellect.

All therefore which, in the point of view of metaphysical, transcendental speculation and religion, has the significance only of the secondary, the subjective, the medium, the organ,—has in truth the significance of the primary, of the essence, of the object itself. If, for example, feeling is the essential organ of religion, the nature of God is nothing else than an expression of the nature of feeling. The true but latent sense of the phrase, “Feeling is the organ of the divine,” is, feeling is the noblest, the most excellent, i.e., the divine, in man. How couldst thou perceive the divine by feeling, if feeling were not itself divine in its nature? The divine assuredly is known only by means of the divine—God is known only by himself. The divine nature which is discerned by feeling, is in truth nothing else than feeling enraptured, in ecstasy with itself—feeling intoxicated with joy, blissful in its own plenitude.

It is already clear from this that where feeling is held to be the organ of the infinite, the subjective essence of religion,—the external data of religion lose their objective value. And thus, since feeling has been held the cardinal principle in religion, the doctrines of Christianity, formerly so sacred, have lost their importance. If from this point of view some value is still conceded to Christian ideas, it is a value springing entirely from the relation they bear to feeling; if another object would excite the same emotions, it would be just as welcome. But the object of religious feeling is become a matter of indifference, only because when once feeling has been pronounced to be the subjective essence of religion, it in fact is also the objective essence of religion, though it may not be declared, at least directly, to be such. I say directly; for indirectly this is certainly admitted, when it is declared that feeling, as such, is religious, and thus the distinction between specifically religious and irreligious, or at least non-religious, feelings, is abolished,—a necessary consequence of the point of view in which feeling only is regarded as the organ of the divine. For on what other ground than that of its essence,