Another implication is that, on account of the diversity and complexity of the means of contact with the external world, it is not possible for the ego to arrive at more than a fragmentary understanding of even the latent geometrism of life, mind and materiality. In our examination of the sensuous world, we are very much like the three blind men set to examining an elephant. One set to scrutinizing his trunk by means of his sense of feeling. When asked for his judgment as to what the elephant was he declared it was a snake; a second who began with the legs found it to be like huge pillars; and a third who caught hold of the elephant's tail and declared the elephant to be like a rope. Each one of the blind men described what he was able to perceive. To each what he felt was all there was upon which he could render judgment. And so, artists, philosophers, mathematicians, musicians, mechanicians, religious seers, metaphysicians and all other types of mind, are just so many blind men set to the examination of an elephant, or the sensuous world. Each one confidently believes his view to be correct; each one is satisfied with the deliveries of his senses. Yet no one of them is wholly correct, no one of them has seen every phase and aspect of the problem. Does it not, therefore, appear to be the more reasonable and urgent that the view which synthesizes the judgments of all the possible examiners thereby constructing a composite idea of the entire mass of judgments is the more reliable and the more correct? Referring again to the dual intelligence, the ego and the Thinker, which together constitute man, it is deemed necessary, in order to present the concept of this duality to the mind of the reader in the way that shall enable him easily to recall it, to designate the egoic intelligence as the _egopsyche_, and the Thinker's intelligence as the _omnipsyche_.