The _pi_ proportion is, then, a register or measurer of the slow, measured approach of the manifesting kosmos to the standard of ultimate perfection. Therefore, and in view of these considerations, we may not hesitate to confirm our belief in the validity of the notion that it actually and literally expresses the key to the evolutionary status of kosmogony. The mathematical determination which limits it as an unchangeable, inelastic quantity is, consequently, only partially true and leads to the inclusion of this quantity under the category of mathematical near-truths, for such it appears to be in spite of its rigorous establishment. The formal topography into which the intellect spreads when seeking the ideal and the abstract is not a condition which is derivable from the real essence of life or matter, but, on the other hand, is a product of the intellect itself partaking of its nature rather than of the nature of reality. There is, therefore, a very important distinction to be made between all deliveries of the intellect and the realism both of the objects and conditions to which the intellectual deliveries pertain. One of the most marked peculiarities of the human intellect is the fact that it always unavoidably stamps its own nature and features upon every datum which passes through it to the consciousness. The utmost importance attaches to this phenomenon, for the reason that it points to the necessity of carefully scrutinizing intellectual deliveries and the making of allowances for those ever-present characteristics which the intellect superimposes upon its data. Perhaps the inherent colorific quality which it imposes upon our knowledge would be better understood if a similitude were indulged at this juncture. The intellect may be likened to a color-bearing instrument which, when it has once handled an object, leaves forever its own color transfused into every cell and fiber of the object so that when the same object is presented to the consciousness for purposes of cognition it bears always the same peculiar marks and colorations which the intellect, in its manipulation of it, places thereon. In this respect the intellect may also be said to be like a potter who has but one mold and that of a peculiar formation. Hence, whatever wares it presents to the consciousness will invariably be found to be molded in conformity with that particular mold. If it were possible to view reality or the essential nature of things the difficulty which now the intellect lays in the path of direct and uncolored cognition would be obviated; for then there no longer would be any necessity of viewing things as they are colored or molded by the intellect. The intuition, being a process of pure consciousness, will, when it has arisen to a position where it may dominate the intellect as the intellect now dominates it, so modify this tendency which we see so ineradicably bound up in the very nature of the intellect that the apparently insurmountable