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70 of our own ends. Whether there's a Divinity that afterwards shapes them, is a question which each inquirer may decide for himself. Say, however, that this postulated Divinity consists of the Universal Mind, and that the Universal Mind comprises the aggregate Human Intelligence, co-operating with some Moral Centre beyond. And that the spontaneous sway of this Influence is toward harmony—toward the smoothing of obstacles, the healing of wounds. In the axiom that "Nature reverts to the norm," there is a recognition of this restorative tendency; and the religious aspect of the same truth is expressed in the proverb that "God is Love." For the grass will grow where Attila's horse has trod, while that objectionable Hun himself is represented by a barrow-load of useful fertiliser. But say that this always comes about by law of Cause (which is Human Free-will) and Effect (which is Destiny)—never by sporadic intervention. Yet a certain scar, tracing its origin to an antecedent alternative, will remain as the signet of that limitation under which the Divinity works—the limitation, namely, of Destiny, or the fixed issue of present effect from foregone cause; such cause having been perpetually directed and re-directed by recurring operation of individual Free-will, exercised, independently, by those emanations from the Moral Centre which, by courtesy, we call reasonable beings.

Vague? Yes. Well, put it in parable form. A young man has reached an absolute poise of incentive. He tosses a shekel. "Head—I go and see life; tail—I stay at home. Head it is." The alternative is accepted; whereupon Destiny puts in her spoke, bringing such vicissitudes as are inevitable on the initial option. In due time, another alternative presents itself, and the poise of incentive recurs. The Prodigal spits on a chip, and tosses it. "Wet—I crawl back home; dry—I see it out. Wet it is." So he goes, to meet the ring, and the robe, and the fatted calf. His latter alternative has taken him home; and a felicitous option on the old man's part has given him a welcome. But the earlier alternative is following him up, for the farm is gone! The old man himself cannot undo the effect of the foregone choice.

Or put it in allegorical form. The misty expanse of Futurity is radiated with divergent lines of rigid steel; and along one of these lines, with diminishing carbon and sighing exhaust, you travel at schedule speed. At each junction, you switch right or left, and on you go still, up or down the way of your own choosing. But there is no stopping or turning back; and until you have passed the current section there is no divergence, except by voluntary catastrophe. Another junction flashes into sight, and again your choice is made; negligently enough, perhaps, but still with a view to what you consider the greatest good, present or prospective. One line may lead through the Slough of Despond, and the other across the Delectable Mountains, but you don't know whether the section will prove rough or smooth, or whether it ends in a junction or a terminus, till the cloven mists of the Future melt into a manifest Present. We know what we are, but we know not what we shall be.

Often the shunting seems a mere trifle; but, in reality, the switch is that wizard-wand which brings into evidence such corollaries of life as