stic aspect, for the system of
things gives birth continually to innumerable individual souls; and
a dualistic aspect, for the universe itself is created by the struggle
between love and malice.

What the complex vision does not indicate is any ultimate
principle which reduces this complex system of things to the
unbroken mass of one integral unity. The nearest approach to such
an unbroken, integral unity is to be found in that indefinable
"medium" which makes it possible for the innumerable souls
which compose the universe to communicate with one another and
with their invisible pre-existent companions. It is only the
existence of this indefinable medium which makes it possible for
us to speak of a universe at all. For this medium is the objective
ground, or basis, so to say, from the midst of which each
individual vision creates its own universe, always appealing as it
does so to that objective standard or pattern of truth offered by the
vision of man's invisible companions. What we roughly and
loosely call "the universe" or "nature" is therefore an accumulated
projection or creation of all the souls which exist, held together by
this pervading medium which enables them to communicate with
one another. In this eternal process of creating the universe by
their united visions, all these souls must inevitably appeal,
consciously or unconsciously, to the vision of their pre-existent
companions.

The best justification which can be offered for the expression
_sons_ of the universe as applied to these invisible companions is
to be found in the inevitable anthropomorphism of all human
thought. The breaking point, so to speak, of man's vision, that
ecstasy of comprehension which I call his apex-thought, is the
moment which makes him aware of these companions' existence.
And, at this ecstatic moment, all individual souls find their
personality deepened to such a point that they feel themselves
possessed of the very secret of the ultimate duality, feel
themselves to be, in fact, unfathomable personifications of that
duality. And their intimation or vision with regard to the gods
presents itself to them at that moment as the very nature and true
being of the gods. Yet it must be remembered that this intimation
is a thing which we reach only by pain and exquisite effort; is a
thing, in fact, which is the culminating point of an elaborate and
difficult "work of art" requiring a rhythm and a harmony in our
nature attained by n