But while we listen with interest to all these curious speculations, the fact remains that for the general vision of the combined energies of the soul the world in which we find ourselves is a world entirely dependent upon what must be recognized as a _permanent sensation_ of "ordinary" space and "ordinary" time. And as we have shown in the case of the objective existence of what we call Nature, when any mental impression reaches the level of becoming a _permanent sensation_ of all living souls it ceases to be possible to speak of it as an illusion. It is well that we should become clearly conscious of this "reality-destroying" tendency of the logical reason, so that whenever it obsesses us we can undermine its limited vision by an appeal to the complex vision. Shrewdly must we be on our guard against this double-edged trick of logic, which on the one hand seeks to destroy the basis of its own activity, by disintegrating the unity of the soul, and on the other hand seeks to destroy the material of its own activity by disintegrating the unity of the "objective mystery." The original revelation of the complex vision not only puts us on our guard against this disintegrating tendency of the pure reason, but it also explains the motive-force behind this tendency. This motive-force is the emotion of malice, which naturally and inevitably seeks to hand us over to the menace of nothingness; in the first place of nothingness "within" us, and in the second place of nothingness "without" us. That the logic of the pure reason quickly becomes the slave of the emotion of malice may be proved by both introspection and observation. For we note, both in ourselves and others, a peculiar glow of malicious satisfaction when such logic strikes its deadliest blows at what it would persuade us to regard as the illusion of life. Life, just because its deepest secret is not law, determined by fate, but personality struggling against fate, is always found to display a certain irrationality. And the complex vision becomes false to itself as soon as it loses touch with this world-deep irrationality. We have now therefore reached the conception of reality as consisting of the individual soul confronted by the objective mystery. That this objective mystery would be _practically_ the same as _nothing_, if there were no soul to apprehend it, must be admitted. But it would not be _really_ the same as _nothing_; since as soon as any kind of soul reappeared upon the scene the inevitable material of the objective mystery would at once re-appear with it. The existence of the objective mystery as a permanent possibility of material for universe-building is a fact which surrounds every individual soul with a margin of unfathomable depth.