Man, the Thinker, who in essence is a pure intelligence, has two mental mechanisms or organs of consciousness. One of these is the brain-consciousness or the egoic. It is so called because the brain is its organ of expression and impression. It manifests through the brain and uses it to further the various objective cognitive processes. The brain-consciousness is a child of the physical body and its life is intimately identified with the life of the body. This consciousness may be called the _a posterioristic_ mechanism or organ of the Thinker and is therefore his means of interpreting the phenomena of the objective world. Cell-consciousness is a phase of the ergonic functions of the _a posterioristic_ mechanism. The other organ of consciousness is an aspect of the intelligence of the Thinker himself and perhaps may be said to be the active, organized portion of that intelligence. It is separate and distinct from the _a posterioristic_ consciousness yet sustaining a substructural relationship with it, being the source of the egoic or brain-consciousness. It may be called the _a priori_ consciousness. Its roots are buried deep within the heart of the space-mind and it is therefrom nourished and developed by what it receives in the way of intelligence. It is the intuitional faculty; knows without being taught; conceives without reason; interprets according to the norms of the space-mind or the divine mind of the kosmos. It always resides on a higher plane than that of the brain-mind or consciousness, only at rare intervals being able to contact it with flashes of its own intelligence as intuitions. The _a priori_ consciousness being the intuitive faculty of the Thinker is, therefore, a phase of his mental life on a higher plane than the sensuous. All its conceptions constitute the _a priori_ knowledge of the brain mind so-called. The _a priori_ faculty of man's higher consciousness gives the character possessed by that form of knowledge known to philosophy as the _a priori_. So that the _a priori_ has a more substantial basis than has hitherto been surmised. It is not only that which may be said to transcend experience but that which is the organ of contact with the supersensuous realities as well as of expression through the brain-consciousness.