uggle between love and malice, what we really mean is that
the human soul, concentrated into the magnet-point of a
passionately conscious will, is found varying and quivering
between the pole of love and the pole of malice.

The whole drama is contained within the circle of personality; and
it would be of a similar nature if the personality in question were
confronted by no other thing in the universe except the objective
mystery. I mean that the soul would be committed to a struggle
between its creative energy and its inert malice even if there were
no other living persons in the world towards whom this love and
this malice could be directed.

I have compared the substance of the soul to an arrowhead of
concentrated flames, the shaft of which is wrapped in impenetrable
darkness while the point of it pierces the objective mystery. From
within the impenetrable darkness of this invisible arrow-shaft the
very substance of the soul is projected; and in its projection it
assumes the form of these flames; and the name I have given to
this mysterious outpouring of the soul is _emotion_, whereof the
opposing poles of contending force are respectively love and
malice. The psycho-material substance of the invisible soul-monad
is itself divided into this eternally alternating duality, of which the
projected "flames," or manifested "energies" are the constant
expression. Each of these energies has as its concrete "material,"
so to speak, the one projected substance of the soul; and is thus
composed of the very stuff of emotion.

The eternal duality of this emotion takes various forms in these
various manifestations of its one substance. Thus the energy or
flame of the aesthetic sense resolves itself into the opposed
vibrations of the beautiful and the hideous. Thus the energy, or
flame, of the pure reason resolves itself into the opposed
vibrations of the true and the false. Thus the energy, or flame, of
conscience resolves itself into the opposed vibrations of the good
and the evil.

Although the remaining energies of the soul, beyond those I have
just named--such as instinct, intuition, imagination, and the like--
are less definitely divided up among those three "primordial ideas"
which we discern as "truth," "beauty," and "goodness," they are
subject, nevertheless, since their substance is the stuff of emotion,
to the same duality of love and malice.

It is not difficult to see how this duality turns upon itself in human