fathomable secret which is the activity
of love. It becomes aware that this activity of love is the creative
principle of life itself; that it alone is life, and the force which
resists it is the enemy of life.

Such, then, is the ultimate reality grasped in its main outlines by
the rhythmic energy of the soul's apex-thought when, in its
desperate and savage struggle with itself, the complex vision
reaches its consummation. And this reality, thus created and thus
discovered by the apex-thought of the complex vision, demands
and requires that very revelation, towards which we have been
moving by so long a road.

It requires the revelation, namely, that the emotion of love of
which we are conscious in the depths of our being, as an emotion
flowing through us and obsessing us, should be conceived of as
existing in a far greater completeness in these silent "watchers"
and "companions" whom we name "the immortal gods." It requires,
therefore, that these immortal ones should be regarded as
conscious and living "souls"; for the ultimate reach of the complex
vision implies the idea of personality and cannot interpret life
except in terms of personality.

As I said above, there come moments in all our lives, when,
rending and tearing at the very roots of our own existence, we seek
to extricate ourselves from ourselves and to get ourselves out of
the way of ourselves, as if we were seeking to make room for
some deeper personality within us which is ourself and yet not
ourself. This is that impersonal element which the aesthetic sense
demands in all supreme works of art so that the soul may find at
once its realization of itself and its liberation from itself.

The "watchers" and "companions" of men must therefore be
immortal and living "souls" existing side by side with our human
"souls" and side by side with all other "souls," super-human or
sub-human, which the universal medium of the world holds
together. In arriving at this conclusion which seems to me to be
the consummation vouched for and attested by the rhythmic
energy of the complex vision, I have refused to allow any
particular attribute of this vision, such as the will or the intuition
or the conscience, to claim for its isolated discoveries any
universal assent.

The soul's emotion of love passionately craves for the real
existence of these "invisible companions." The soul's emotion of
malice displays an abysmal resistance to such a reality. This is
naturally