But aside from the egoic or brain-consciousness there is the higher consciousness of the Thinker himself. For the brain-consciousness is merely his method of regarding and comprehending the neurographical deliveries, the psychic code by which he systematizes and organizes his cognitions or impressions of the sensible world. This higher consciousness constitutes the faculty _a priori_ for the Thinker on a higher plane of existence, and because it deals with elements altogether unlike those which make up the data of brain-consciousness is, accordingly, less liable to error in its judgments of the supersensuous presentations than is the objective or brain-mind. In fact, it is difficult to conceive of a state or conditions wherein, supported as this view contemplates, the intuition should err in judgment. Viewed from the standpoint of external impedimenta, this condition may be said to be due to the absence of sensuous barriers which would otherwise prevent the near approach of the Thinker's consciousness to the essence of things which is the object of his consciousness on this higher plane. Directly, however, it is undoubtedly due to the fact that, following the lead of life itself, yea, as the veritable handmaid of life, it cannot err where life is concerned. When dealing with notions _a priori_ or intuitograms the Thinker is relieved of the onerous necessities and limitations incident to the examination and determination of neurographic symbols registered in the brain cortex and so is free to study, to examine and judge at first hand the impressions which are received from his own plane of intuition. The difference is about the same as that which should exist between the methods of communication between two telegraphic operators when in one instance they would have to depend upon the deliveries conveyed over the wires, while in the other, when they stood face to face with each other, they could communicate by direct conversation. In the one case the method of communication is direct and simple, while in the other it is indirect, circuitous and complex. It can, therefore, be readily seen that in all cases where the approach is made in a direct, simple manner the probability of error is much less than in cases where the intellectual approach is less direct and more complicated. Hence in drawing conclusions as to the relative importance of the two mechanisms of consciousness, the _a posterioristic_ and the _a priori_, it is necessary to bear in mind the comparative superiority of the one over the other as a means of cognition. It matters little that the intuitional faculty is not so well developed as the tuitional because it is but natural that inasmuch as the Thinker's needs are subserved in the sensuous realm by the tuitional consciousness it should, from more active use, gain somewhat over the intuitional in facility of expression and general utility. And the more so, because the two faculties serve different purposes; one is