It will thus be seen that the metageometrician's method of interpretation is no more entitled to final credence and general acceptance than that of the spiritualist, SWEDENBORG, or the occult seer, DANTE. For in their best moods and at their highest points of mental efficiency these have only succeeded in vaguely symbolizing what they have conceived of the realities of the supersensuous realm in terms of their own experiences. Is there any more cogent reason, then, for accepting the analyst's conception of a world of hyperspace peopled with ensembles, propositions, spaces of _n_-dimensionality and other mathetic contrivances than the _Inferno_ of DANTE, inhabited by hideous shapes and repellent denizens, the remains of ill-spent earth-lives or SWEDENBORG'S _Celestial Realm_, wherein dwell numerous beings of celestial character performing various tasks in the work of the world? These observations should not lead the reader to come to the conclusion that the visions of DANTE and SWEDENBORG are deemed to be more worthy of credence than mathematical knowledge when that knowledge is limited to the sphere where it rightfully belongs; but the proper view is that which would make it appear that it is the way these widely differing workers interpret what they have seen; that it is the adaptation of the unseen realms to the peculiarities of the mentalities which observe them. The mathematicians have simply portrayed as well as they could their conception of the new stage of consciousness and its contents, and following the _modus vivendi_ of all intellects have interpreted these things in the terms of mathematics, merely because mathematics constituted the best available symbology at hand for the purpose. Similarly, the painter sees a new world of color; the politician, a new era of political freedom; the religious enthusiast, a new religious conception; the scientist, a new condition of matter and energy, and so on, to the most ordinary mind, each sees something new while at the same time is necessarily limited to the confines of his own mentality when he comes to interpret what he sees and conceives. Hence, there would appear to be only one way to regard all these advances and that is by synthesizing them, by correlating, and by tracing them to a common source, and finally by seeing them as one general forward movement of intellectual evolution.