ssible for me to gather up, as it were, and to bring into focus all
the symbolic images used by all the supreme prophets and artists
and poets of the world, my synthetic symbol, including all these
different symbols, would still remain remote and distant from the
feelings and experiences of the mass of humanity.

But the ideas of truth, beauty, goodness, together with that
emotion of love which is their synthesis, are not confined to the
great artists and prophets of the world. They are felt and
experienced by the common mass of humanity. They have indeed
an even wider scope than this, since they exist in the depths of the
souls of the sons of the universe, and in the depths of that
unfathomable universe whose objective reality depends upon their
energy. They have the widest scope which it is possible for the
complex vision to grasp. Wherever time and space are, they are;
and, as we have seen, time and space make up the ultimate unity
within whose limits the drama of life proceeds.

Although the universe depends for its objective reality upon the
vision of the immortals and incidentally upon all the visions of all
the souls born into the world, it is not true to say that either the
vision of the immortals or the visions of all souls, or even both of
these together, exhaust the possibilities of the universe and sound
the depths of its unfathomableness. The complex vision of man
stops at a certain point; but the unfathomable nature of the
universe goes on beyond that point. The complex vision, of the
immortals stops at a definite point; but the unfathomable nature of
the universe goes on beyond that point.

If it be asked, "how can it be said that an universe, which depends
for its objective reality upon the complex vision, goes on beyond
the point where the complex vision stops?" I would answer that
the complex vision does not only create reality; it discovers
reality. There is always the primordial objective mystery outside
the complex vision; that objective mystery, or world-stuff, or
world-clay, out of which, in its process of half-creation and
half-discovery, the complex vision evokes the universe.

And although apart from the activity of the complex vision this
primordial world-clay or objective mystery is almost nothing
because it is only of its bare existence that we are aware, yet it is
not altogether nothing, because it is, in a sense, the origin of
everything we discover. When, therefore, we speak of the