To the larger vision of these "invisible companions" we find ourselves consciously and sub-consciously turning whenever the burden of our flesh oppresses us more than we can bear. We are compelled to turn to them by reason of the profound instinct in us which recognizes that our ideas of truth, of beauty, and goodness are not mere subjective fancies but are actual objective realities. These ideas do not spring from these "companions" or find their origin and cause in them, any more than they spring from some imaginary "parent" of the universe and find their origin and cause in something "behind life." They do not "spring" from anything at all; but are the very stuff and texture of our own unfathomable souls, just as they are the very stuff and texture of the unfathomable souls of the immortal gods. What we are conscious of, when our complex vision gathers itself together, is the fact that the inevitable element of subjectivity in our individual feeling about these things is transcended and supplemented by an invisible pattern or standard or ideal in which these things are reconciled and fused together at a higher pitch of harmony than we individually, or even in contact with one another, are capable of attaining. The vision of these "invisible companions"--absolute enough in relation to our own tragic relativity--is itself relative to its own hope, its own dream, its own prophecy, its own premonition. The real evolution of the world, the real movement of life, takes therefore a double form. It takes the form of an individual _return_ to the fulness of ideas which have always been implicit and latent in our individual souls. And it takes the form of a co-operative _advance_ towards the fulness of ideas which are foreshadowed and prophesied in the vision of these immortals' companions. Thus for us, as well as for them, the eternal movement is at once an advance and a return. Thus for us, as well as for them, the eternal inspiration is at once a hope and a reminiscence. It will be seen from what I have said that this philosophy of the complex vision finds a place for all the nobler and more desperate struggles of the human race towards a solution of the mystery of life. It accepts fully the fact that the human reason playing isolated games with itself, is driven by its own nature to reduce "all objects of all thought" to the circle of one "synthetic unity" which is the implied "a priori" background of all actual vision. It accepts fully the fact that human self-consciousness, playing isolated games with itself, is driven by the necessity of its own nature to reduce all separate "selves" to one all embracing "world self" which is the universe conscious of itself as the universe.