If now, we conceive reality to be a scale extending from one extremity to another (that is, from supreme consciousness to entire unconsciousness, from final knowledge to total ignorance), and the intellectual consciousness as the indicator which traverses the scale denoting at all times the precise degree of our comprehension of reality, and hence the degree of expansion of consciousness, we shall constitute a similitude closely approximating the real _status quo_ of humanity with respect to the sensible and supersensible worlds. The quantity or force which causes the indicator to move along the scale is the quality of awareness. And this varies directly as the scope of adaptability varies. Realism is homogeneous throughout its extent; but the scale marked upon it registers from _naught_ to _unity_. And between these every conceivable degree of awareness may be registered. The indicator moves only as the scope widens, and thus is shown a change in the quality of awareness. For, however paradoxical it may seem, the wider the scope of knowledge the better its quality: the more one knows, the more complete and of higher quality becomes that which he knows. The intellect is of scientific tendence, studiously rejecting all phenomena which do not yield to its senso-mechanisms. Even intuitions suffer the humility of rejection and do not escape the limitations which the intellect imposes upon them. This is so, because, as yet, there is no adequate perceptive and conceptive apparatus for the propagation and classification of intuitions, as apart from concepts. The outcome of these proscriptions is that intuitions--free, mobile, and more or less formless in themselves, must first be rehabilitated and vestured in garments _a la intellect_ to conform to the prevailing mode. But intuitions thus treated are no longer intuitions, but empirical concepts. True intuitions are like aqueous vapor--amorphous, permeating, diffusive: axioms or empirical concepts are like cakes of ice--formal, inflexible and conforming to the shape of the mold into which they are poured. Because of this--the scientific tendence of the intellect and the consequent necessity of reforming so much of the data which constitute its substructure, of pressing, condensing and reshaping it to suit its own ready-made patterns--it can be perceived how profound is the influence of the intellectual consciousness in determining the character of the totality of data which the sensible world, and for that matter, the supersensible, offer us. The intellect is the only means at hand for the interpretation of the meaning and significance of the world of phenomena. Consequently, whatever meaning or significance we are led to attach to that part of the universe which we contact, in any way, is dictated by the intellectual consciousness. There is no escape from the decisions of the intellect so long as the present scheme of things endures.