The Thinker being himself a pure spiritual intelligence, living upon the plane of spirit and therefore unhampered by the difficulties which the ego meets in his operations in the objective sensorium, and possessed of far greater knowledge, is correspondingly free from the limitations of the ego and very naturally closer to kosmic realities. Hence, he is better situated for the procurement of correct notions of relations, essentialities and the like. It is believed, therefore, that in the proportion that these two processes, the intellectual and the intuitional, are brought, in the course of evolution, to a closer and more rigid agreement, in the proportion that the Thinker is able to transmit the intuitograms in the shape of concepts or that the intuition is made more and more conceptual, in just that proportion is humanity becoming perfect and its evolution complete. The difficulty found to inhere in the conceptualization of intuitions so that they may be propagated from man to man seems not to lie in the Thinker himself, but more essentially in the ego, in the intellectuality and its complicate schematism or plan of action. It would appear, therefore, that the only way of escaping or transcending this difficulty is for the ego so to refine his vehicles or so facilitate his plan of action by eliminating the numerous relays or sub-stations intervening between the consciousness of the Thinker and that which may be said to be his own that the transmission of intuitograms may be accomplished with the greatest ease and clearness. While no attempt will be made to indicate the probable line of action which the ego or objective man will adopt for this purpose, it is believed that it may be said without pedanticism that the only true method of attaining unto this much desired state of things is, first of all, by assuming a sympathetic attitude not only towards the question of the intuition itself but to all phenomena which are an outgrowth of, or incident to, the manifestations of the intuitive faculty through the intellectuality, and second, by the practice of prolonged abstract thought, this latter procedure effecting a suspension of the intellectuality temporarily at the same time allowing it to experience an undisturbed contact with the intuitional consciousness, thereby laying the basis for future recognition of its nature and quality. It would seem that these two conditions are absolutely necessary in order that a more congruent relationship may be promoted between these two cognitive faculties. Ordinarily, it would appear that the philosopher who is undoubtedly inured to the necessities of continuous abstraction or the mathematician whose most common tasks naturally fall in this category would be among all men most apt to develop to the point of conceptualizing intuitograms readily, yet it seems that this is not the case. And there is good reason for it. The mind of the philosopher