It is not we who create these ideas, neither can we change them at our pleasure. We are conscious that the will, in all its various efforts, is enstamped with the impress of our personality. Our volitions are our own. So, also, our desires are our own, our emotions are our own. But this is not the same with our rational ideas or principles. The ideas of substance, of cause, of unity, of intentionality do not belong to one person any more than to another; they belong to mind as mind, they are revealed in the universal intelligence of the race. Absolute truth has no element of personality about it. Man may say "my reason," but give him credit for never having dared to say "_my_ truth." So far from rational ideas being individual, their peculiar characteristic is that they are opposed to individuality, that is, they are universal and necessary. Instead of being circumscribed within the limits of experience, they surpass and govern it; they are universal in the midst of particular phenomena; necessary, although mingled with things contingent; and absolute, even when appearing within us the relative and finite beings that we are.[70] Necessary, universal, absolute truth is a direct emanation from God. "Such being the case, the decision of reason within its own peculiar province possesses an authority almost divine. If we are led astray by it, we must be led astray by a light from heaven."[71] [Footnote 70: Cousin, "True, Beautiful, and Good," p. 40.] [Footnote 71: Id., "Lectures," vol. ii. p. 32.] The second proof is derived from _the distinction between the spontaneous and reflective movements of reason_.