devise an idealized construction which would imagify the results of this ingressive movement of the consciousness as to represent the results of a progressive outward movement star-ward. Having done so the examination of them could be conducted along lines similar to those followed in the scrutiny of objective results. What would it mean to the Thinker if he were able to identify his consciousness with the ether in all its varying degrees; what would it mean if he were able to identify his consciousness with life and with the pure mind-matter of the kosmos; and lastly, with the spiritual essence of the universe? What if his various vehicles of awareness were available for his purposes of cognition? What, indeed, if he could traverse consciously the entire gamut of realism and consciousness from man to the divine consciousness? Does it not appear reasonable that as he assumed each of these various vestures of consciousness, in succession, he would gradually and finally, come to a full understanding of reality itself? It seems so. This view is even more cogent when it is considered that the limitations, and consequent obscuration of consciousness are proportional to the number of vehicles or barriers through which the Thinker is required to act in contacting the phenomenal universe. Common sense suggests that freedom of motility is determined by the presence or absence (more particularly the latter) of bonds and barriers; that the less the number of such barriers the greater the scope of motility and consequently greater the knowledge.