Of course, it must be granted that diversity has its specific and withal necessary uses in that it affords a field for the operation of human intellectuality and represents the adaptation of the kosmic intellect to the human for the purposes of evolution. This adaptation while necessary for the intellectual development is, however, not an end in itself. It is merely a means to a higher purpose. In fact, if we regard materiality as a deposit of life, carried by it as a kind of impedimentum, and consciousness, which _is_ life, as being identical with the intellectuality which makes these adaptations, there should be no grounds for the statement that the one is adaptable to the other at all. And as this is really the view which we assume it would perhaps be more strict to regard the adaptation as subsisting between the human intellect and materiality both of which having been constructed by kosmic intellectuality. Pursuant to the diversity of uses to which materiality lends itself there arises in the intellect a supreme tendency to segment, to break up into separate parts, to multiply and diversify. It is not content unless it is at this favorite and natural pastime. It delights in taking a whole and dividing it into innumerable parts. This it will do again and again; because all its muscles, sinews and nerves are molded in that mold and can no more cease in their tendency to fragmentation than can the muscles of a dancing mouse cease in their circular twirling of the mouse's body. Yet, in this it is but creating a well-nigh endless task for itself--which task must be performed to the uttermost. But in its performance, that is, in the intellect's complete understanding of the diversity of parts, in the knowledge of their relations and inter-relations and in their synthesis, it may arrive at that one ineluctable something which is called _unity_. And so doing, become ultimately free.