s a soul whose volume of outflowing emotion is less
than in normal cases.

It must be remembered, however, when we speak of the outflowing
emotion of the soul that we do not mean that there _pours through_
the soul from some exterior source a stream of emotion distinct
from the integral being of the soul itself. What we mean is that
the soul itself finds itself divided against itself in an eternal
contradiction which may be compared to the positive and negative
pole of electricity.

This outflowing of emotion is not, therefore, the outflowing of
something which emerges from the soul but is the outflowing, or
the expansion and dilation through the body, or the soul itself.
What we are now indicating, as to the less or greater degree of
volume in the soul's manifestation through the body, is borne
witness to in the curious fact that the bodies of persons under
strong emotion--whether it be the emotion of love or the emotion
of malice--do actually seem to dilate in bulk and stature.

All that we have been saying has a clear bearing upon the problem
of the relation between the emotional aspect of the soul and the
other aspects. The emotion of the soul is the outflowing of the soul
itself, on one side or other of its inherent duality; while the other
aspects of the soul--such as will, taste, imagination, reason, and so
forth--are the directing, selecting, clarifying, interpreting
activities of the soul as it flings itself upon the objective mystery.
Thus, while it is by means of that activity of the soul which we call
conscience that we distinguish between good and evil; and by
means of that activity called the aesthetic sense that we distinguish
between beauty and hideousness; and by means of that activity
called reason that we distinguish between reality and unreality; it
is all the while from its own emotional outflowing that the soul
directed and guided by these critical energies, creates the universe
which becomes its own, and then discovers that the universe
which it has created is also the universe of the immortals.

It is because this emotional duality of love and malice is the
inherent "psychic stuff" of all living souls whether mortal or
immortal that the soul of man comes at last to comprehend that
those primordial ideas of goodness, beauty and truth, out of which
the universe is half-created and half-discovered, draw, so to speak
the sanction of their objective reality from the eternal vision of the
immorta