e souls that approach it.
And what is the deepest and furthest reach of our individual soul?
This seems to be a projection upon the material plane of the very
stuff and substance of the soul's inmost nature.

This very "stuff" of the soul, this outflowing of the substance of the
soul, I name "emotion"; and I find it to consist of two eternally
conflicting elements; what I call the element of "love," and what I
call the element of "malice." This emotion of love, which is the
furthest reach of the soul, I find to be differentiated when it comes
into contact with the material universe into three ultimate ways of
taking life; namely, the way which we name the pursuit of beauty,
the way which we name the pursuit of goodness, and the way which
we name the pursuit of truth. But these three ways of taking life find
always their unity and identity in that emotion of love which is the
psychic substance of them all.

The invisible standard of arbitration, then, to which an appeal is
always made, consciously or unconsciously, when two human
beings dispute upon the mystery of life, is a standard of arbitration
which concerns the real nature of love, and the real nature of what
we call "the good" and "the true" and "the beautiful."

And since we have found in personality the one thing in existence of
which we are absolutely assured, because we are aware of it, _on the
inside_, so to speak, in the depths of our own souls, it becomes
necessary that in place of thinking of this invisible standard as any
spiritual or chemical "law" in any stream of "life-force" we should
think of it as being as personal as we ourselves are personal. For
since what we call the universe has been already described as
something which is half-created and half-discovered by the vision of
some one soul in it or of all the souls in it, it is clear that we have
no longer any right to think of these ultimate ideas as "suspended" in
the universe, or as general "laws" of the universe. They are
suspended in the individual soul, which half-creates and
half-discovers the universe according to their influence.

Personality is the only permanent thing in life; and if truth, beauty,
goodness, and love, are to have permanence they must depend for
their permanence not upon some imaginary law in a universe
half-created by personality but upon the indestructible nature of
personality itself.

The human soul is aware of an invisible standard of beauty. To this
invisible