ds, many of these worlds being very small and simple, and
consisting merely of what might be presented in some isolated moment
of feeling. If any such feeling, however, or its object, never in fact
occurs, the essence that it would have presented if it had occurred
remains possible merely; so that nothing can ever exist in nature or
for consciousness which has not a prior and independent locus in the
realm of essence. When a man lights upon a thought or is interested in
tracing a relation, he does not introduce those objects into the realm
of essence, but merely selects them from the plenitude of what lies
there eternally. The ground of this selection lies, of course, in his
human nature and circumstances; and the satisfaction he may find in
so exercising his mind will be a consequence of his mental disposition
and of the animal instincts beneath. Two and two would still make four
if I were incapable of counting, or if I found it extremely painful to
do so, or if I thought it naive and pre-Kantian of these numbers not
to combine in a more vital fashion, and make five. So also, if I
happen to enjoy counting, or to find the constancy of numbers sublime,
and the reversibility of the processes connecting them consoling, in
contrast to the irrevocable flux of living things, all this is due to
my idiosyncrasy. It is no part of the essence of numbers to be
congenial to me; but it has perhaps become a part of my genius to have
affinity to them.

And how, may I ask, has it become a part of my genius? Simply because
nature, of which I am a part, and to which all my ideas must refer if
they are to be relevant to my destiny, happens to have mathematical
form. Nature had to have some form or other, if it was to exist at
all; and whatever form it had happened to take would have had its
prior place in the realm of essence, and its essential and logical
relations there. That particular part of the realm of essence which
nature chances to exemplify or to suggest is the part that may be
revealed to me, and that is the predestined focus of all my
admirations. Essence as such has no power to reveal itself, or to take
on existence; and the human mind has no power or interest to trace all
essence. Even the few essences which it has come to know, it cannot
undertake to examine exhaustively; for there are many features
nestling in them, and many relations radiating from them, which no
one needs or cares to attend to. The implications which log