FREE WILL 
 
 AND 
 
 DESTINY 
 
 FOX- PITT
 
 Ex Libris 
 C. K. OGDEN 
 
 T.
 
 FREE WILL AND DESTINY 

 
 FREE WILL AND 
 
 DESTINY BY ST. 
 
 GEORGE LANE-FOX 
 
 PITT 
 
 AUTHOR OF "THE PURPOSE OF EDUCATION" 
 MEMBER OF THE PERMANENT EXECUTIVE COUNCIL OF 
 THE INTERNATIONAL MORAL EDUCATION CONGRESS 
 
 WITH OPEN LETTER ON THE INTERNATIONAL MORAL 
 EDUCATION CONGRESS AND LEAGUE OF NATIONS BY 
 
 RT. HON. SIR FREDERICK POLLOCK 
 
 BART., P.C. 
 (Chairman International Moral Education Congress Executive Council) 
 
 AND 
 
 APPENDIX BY 
 
 FREDERICK J. GOULD, 
 
 Hon. Sec. International Moral Education Congress 
 
 LONDON 
 CONSTABLE 6- COMPANY LTD. 
 
 1920
 
 THE INTERNATIONAL MORAL 
 EDUCATION CONGRESS 
 
 OPEN LETTER BY 
 
 THE RT. HON. SIR FREDERICK POLLOCK, 
 BART., P.O., CHAIRMAN or THE PER- 
 MANENT EXECUTIVE COUNCIL 
 
 DEAR Fox PITT, 
 
 I fully agree with you as to the 
 importance of the Moral Education Congress 
 as an instrument for clearing away super- 
 ficial prejudice and misunderstanding, finding 
 or restoring a common ground of moral ideals, 
 and agreeing in fundamentals on the training 
 of character that must maintain them. Free 
 and open conference may seem a long way to 
 that end, but it is the only way. Indeed I had 
 set down that opinion in terms not very 
 different from yours before reading your 
 paper.
 
 vi INTERNATIONAL CONGRESS 
 
 Down to the end of the Middle Ages western 
 Europe had a common tradition, sound in 
 the main though leaving much to be desired in 
 practical results. The Reformation fostered 
 division and exaggerated differences. Catholic 
 and Protestant, or at any rate Puritan, morality 
 diverged in many ways, and both were the 
 worse for it. A new unity has now to be 
 built up. The League of Nations will be 
 effective only if it is a moral as well as a political 
 power. Wisely and actively handled, the 
 Moral Education Congress is capable of no 
 mean part in the work of reconstruction that 
 lies before us. 
 
 One of our main objects is to counteract the 
 present tendency to regard education as merely 
 co-extensive with instruction in the technical 
 arts of life which are the instruments of material 
 prosperity. There must be tolerable material 
 conditions before we can produce or enjoy the 
 immaterial goods that make life really worth 
 living. But material prosperity is not the 
 chief end of either individual or national life. 
 A worthy national life is that which fosters 
 knowledge^ imagination, art and speculation. 
 Call these things the glory of God or the
 
 INTERNATIONAL CONGRESS vii 
 
 highest achievement of man as you will : for 
 me they are both. In any case the relief of 
 man's estate is imperfect without them, and 
 they are the works by which the value of 
 civilized society stands to be judged. 
 
 Not that our material expressions of spiritual 
 values are worthless illusion, as the pessimist 
 dogmas of the best known Brahman and Budd- 
 hist schools would have it. 1 There is a noble 
 and austere ideal of justice in the Indian 
 belief that every action has its value fixed in 
 an eternal scale of merit and demerit, a value 
 to be rigorously accounted for in the same 
 or some other life. But the assumption that 
 all finite life is in itself a bad thing is neither 
 acceptable in western lands nor in fact 
 accepted by the greater part of Asiatics. It 
 is answerable, to my mind, for the failure of 
 India to produce anything like a true common- 
 wealth ; it is incompatible with any endeavour 
 for general progress. For us human fellowship 
 is to be sought in the commonwealth and not 
 
 1 This view is not universal in India ; the great Mediae- 
 val poet Kabir and Sir Rabindranath Tagore, who has 
 much in common with him, are notable exceptions, not to 
 speak of the non-Brahmanic southern races.
 
 viii INTERNATIONAL CONGRESS 
 
 in the renunciation of temporal duties. Our 
 moral education must be the education of 
 citizens. 
 
 You will see that in my opinion you underrate 
 certain fundamental oppositions ; I should be 
 the last to deny that they are and indeed must 
 be largely compromised in practice. 
 
 Yours sincerely, 
 
 F. POLLOCK. 
 
 October, 1919.
 
 NOTE BY THE AUTHOR 
 
 In reply to Sir F. Pollock's letter 
 
 In this very interesting and instructive letter 
 Sir Frederick Pollock gives expression to some 
 current misconceptions in regard to Buddhist 
 teaching. It serves, however, a good purpose 
 in calling attention to wide-spread errors on 
 the subject. There is no assumption in Budd- 
 hism that " all finite life is in itself a bad thing." 
 That which is held to be a " bad thing," or 
 to speak more correctly to be delusive, is the 
 belief that all finite life is in itself a good thing. 
 Indeed it is just this latter doctrine which has 
 been so much reprobated of late as the obses- 
 sion of the " pacifist " and " conscientious 
 objector." The correct Buddhist teachings on 
 this point are made quite clear in Rhys Davids' 
 translations of the original Pali texts in the 
 publications of the Pali Text Society and in the
 
 x NOTE BY THE AUTHOR 
 
 " Sacred Books of the East." The Buddhist 
 and Brahminical teachings in this respect 
 closely correspond. (See Bhavagat Gita.) It 
 is also a mistake to suggest that Buddhism was 
 indifferent to the education of laymen, house- 
 holders and citizens. There is, on the contrary, 
 much excellent advice offered on this question. 
 (See Rhys Davids' "Buddhism.") Referring 
 to the " Commonwealth," the following dia- 
 logue may be quoted as apposite. " Have 
 you heard, Ananda, that the Vajjians hold 
 full and frequent public assemblies ? " " Lord, 
 so I have heard," replied he. " So long, 
 Ananda," rejoined the Blessed One, " as the 
 Vajjians hold these full and frequent public 
 assemblies ; so long may they be expected 
 not to decline, but to prosper." (Mahd 
 Parinibbana Sutta, Sacred Books of the East, 
 vol. xi, pp. 1 to 5.) 
 
 It is also a common mistake to suppose that 
 Buddhism denies " caste." The attitude of 
 Buddha on caste may be compared to that of 
 the modern eclectic in his view of rank and 
 economic social status. These are held to be 
 of no great importance except to the vulgar- 
 minded ; what needs to be emphasized is true
 
 NOTE BY THE AUTHOR xi 
 
 worth, rather than " birth," or outward cir- 
 cumstance. 1 
 
 1 Not by birth does one become of low caste, 
 Not by birth does one become a Brahman ; 
 By his actions alone one becomes of low caste, 
 By his actions alone one becomes a Brahman. 
 
 (Vasala Sutta, 27.) 
 
 In quoting the above, Rhys Davids adds that the same 
 idea occurs in the Mahabhdrata, iii. 14075, 17393.

 
 PREFACE 
 
 MUCH has been said lately as to the need of 
 a "New World" and a "Change of Heart." 
 This short treatise is intended to throw light, 
 mainly from a psychological point of view, 
 on the meaning of these familiar phrases. The 
 method of approach adopted is dynamistic or 
 kinetic, rather than static. That is to say 
 stress is laid on the fact that all " Worlds," 
 like thoughts, are necessarily changing ; though 
 at different periods the rapidity of the rates of 
 change varies. There are certain times when 
 current views, opinions, customs and traditions 
 are markedly unstable. The present is cer- 
 tainly one of these times. Conditions of life 
 are seen to be difficult, and many rush to the 
 conclusion that they never were so before, or 
 not to the same extent. 
 
 Centuries before the Christian era the great
 
 xiv PREFACE 
 
 Indian teacher, known as the Buddha, pro- 
 pounded four supreme truths. The first of 
 these truths is that life implies pain that it 
 is in fact difficult. The Christian scriptures 
 tell us that in this world we must have tribu- 
 lation. This is the same truth. Now this 
 truth is apt to be forgotten, even denied. It is 
 called " pessimism " ; and it is often insisted 
 that as a fact the " World " is quite easy, or 
 that it should be made so at once. If this 
 is not done then someone is to blame. It is 
 true that the blame is never, or very seldom, 
 one's own. In this persuasion many theories 
 have developed. To give them a philosophic 
 complexion they may be grouped as " prag- 
 matic." One of the most popular just now 
 is known as Christian Science. Its chief 
 dogma is an affirmation that there can be 
 no evil, or at least none to speak of. The 
 plan of salvation is extraordinarily simple. 
 When a difficulty occurs, all you have to do 
 is to call it evil ; and forthwith to deny it. 
 It at once disappears. If this system worked 
 well, we should do well to accept it. But 
 it does not always work well, and at times it 
 works very badly. Yet in various guises
 
 PREFACE xv 
 
 such systems have now a considerable vogue. 
 Their popularity depends upon their being so 
 manifestly easy. Sooner or later their fol- 
 lowers meet with disappointment and find such 
 systems are altogether too good to be true. 
 Their attractiveness arises from a spurious 
 glimpse of universality, or false generalisa- 
 tions from concrete experience. The essential 
 relativity of material experiences, and their 
 proper spheres of reference, are ignored. 
 Practitioners of such methods do not try to 
 discover and apply correct references. In a 
 word they are unscientific. 
 
 In contrast with this we also hear much 
 nonsense talked of the importance of " special 
 brain concentration." These cults are often 
 even more mischievous ; for they pander to 
 an unwholesome appetite to get, by quick and 
 facile means, at vulgar concrete results. This 
 age is an impatient one, seeking ends by short 
 cuts ; and as to that supreme panacea, " a 
 change of heart," the efficacy of which is so 
 much advocated, we are urged, most insis- 
 tently, to "do it now." 
 
 The considerations, here sketched in broad 
 outline, are advanced as a corrective to
 
 xvi PREFACE 
 
 impatience. Excessive zeal always leads to 
 reaction, and often brings the zealot to the 
 depths of despair. But in order to practise 
 patience we must know what it means. It 
 does not mean indifference or apathy. It 
 means the capacity, the understanding and 
 insight to wait for results, without false ex- 
 pectations, until they properly fall due. True 
 patience implies right effort, right under- 
 standing and strength. The vague reader may 
 protest that there is nothing new in all this, 
 that he or she had heard it before. No doubt 
 they have, but that does not necessarily make 
 them patient. There is nothing wholly new 
 except expression, and that is itself a new form 
 of repetition. There are few things so old that 
 we have no need to be reminded of them. This 
 applies even to eating and drinking, to say 
 nothing of arithmetical formulae. It is in 
 the belief that some old truths half-forgotten 
 will bear systematic restatement, that these 
 few pages are written. 
 
 There may be certain readers, wedded to 
 old schools of thought, who might be inclined 
 to interpret some passages in this treatise as 
 an insidious attack on formal logic. This
 
 PREFACE xvii 
 
 would be a mistake. The importance of 
 logical methods and unambiguous terminology 
 are, on the contrary, insisted upon, not dis- 
 paraged. But logic should be a live instru- 
 ment, sharpened not blunted by use. True 
 logic can never be wholly divorced from 
 experience. It is not a dead language. Thus 
 stress is laid on meaning and emphasis, which 
 are both liable to inversion. Readers should 
 throughout try to keep this in view. The 
 glossary at the end is intended as a guide to 
 the special terminology employed, with the 
 object of avoiding ambiguity. 
 
 TRAVELLERS' CLUB, 
 
 PALL MALL, LONDON, S.W. 1, 
 January, 1920.
 
 CONTENTS 
 
 CHAHTEH K4.0E 
 
 I. FREEDOM 1 
 II. ECONOMIC FREEDOM 
 
 III. KARMA AND CAUSATION - - - 16 
 
 IV. JUSTICE AND VERACITY 22 
 V. PSYCHOLOGICAL ANALYSIS 28 
 
 VI. EMOTIONS - 34 
 
 VII. INVERSION ... - 41 
 
 VIII. RELATIVITY 46 
 
 IX. DESTINY - 52 
 
 APPENDIX : THE INTERNATIONAL MORAL 
 
 EDUCATION CONGRESS, by Frederick J. 
 
 Gould - 55 
 
 CORRELATED GLOSSARY ....' - 86
 
 CHAPTER I 
 
 FREEDOM 
 
 WHAT is Freedom ? Few familiar words are 
 quite so ambiguous. A sturdy manipulator, 
 trying to unscrew a tight metal nut or a joint, 
 has succeeded in moving it and proclaimed 
 that it is free, or "practically" free. A less 
 powerful on-looker then takes a turn and 
 exclaims : " It's a lie, it's not free at all." 
 Making due allowance for exaggeration, we 
 know what is meant. Applied to human 
 conduct, however, the meaning of freedom is 
 much more obscure. 
 
 The most obvious and at the same time the 
 most popular conception of freedom is to be 
 able to do just what we like in all circumstances 
 and at all times. One might add perhaps 
 " practically." Experienced people of the 
 world will say that this means having plenty of
 
 2 FREE WILL AND DESTINY [i 
 
 money, so that there is no need to earn a 
 living. The still more experienced would 
 say that it means not only that, but depends 
 also upon our having to deal with " nice 
 people " ; that is to say those " who under- 
 stand one," who can always appreciate the 
 excellence of one's qualities and good inten- 
 tions ; people in short who are always ready 
 to help us to do what we want ; in other words, 
 those who have no wants of their own except 
 such as coincide with ours. It will be ad- 
 mitted perhaps that this seldom happens, but 
 the explanation glibly offered is that there is 
 in this world a great admixture of stupidity, 
 incapacity and selfishness, not to say wicked- 
 ness. We come then to the conclusion that 
 we are none of us free, or are so very rarely 
 for any great length of time. 
 
 Has then freedom no positive meaning ? 
 Surely it must have some meaning, or we 
 should not be thinking of it constantly as a 
 state to be sought for and prized. There are 
 times when we all experience it. It implies a 
 release from bonds ; though the release may 
 be of short duration. The more irksome the 
 bondage the more delightful the experience
 
 i] FREEDOM 3 
 
 of release. It is an essentially personal matter. 
 It is by not knowing this thoroughly, or rather 
 by not understanding it, that the bonds must 
 perforce recur. For in fact the bonds are 
 nothing else than our desires, our wishes, 
 our likes, opinions and beliefs. Or to put it 
 more strictly it is the effect of these when they 
 are felt, if not seen, to conflict with other wants 
 or beliefs which are for the moment more 
 urgent. As our moods change, our desires, likes 
 and beliefs become our distastes, disbeliefs and 
 aversions. Bondage then brings mental conflict 
 and freedom is the absence of such conflict. 
 
 Next comes a question, the answer to which 
 is so persistently demanded. What is it 
 exactly that experiences these conflicts and 
 releases ? The answer to this question again 
 flings us into a confusion of words, involving 
 even more ambiguity than arises out of the 
 word freedom itself. We use the word self. 
 We speak of our " minds," our " wills," our 
 " consciousness," the " ego " or " psyche." 
 These words all have their use in certain con- 
 texts, but they have no meaning at all, apart 
 from those contexts, for they never can repre- 
 sent " things in themselves."
 
 4 FREE WILL AND DESTINY [i 
 
 This is really the solution of all our per- 
 plexity when we talk of " free will." " The 
 Will " is often used as an expression covering 
 the whole personality as a " separate entity," 
 and is supposed to include comprehensively 
 effort, mind, consciousness, brain and " ego." 
 Get rid of the notion that " will " is a lump of 
 something existing all alone by itself apart 
 from experience, and the trouble disappears. 
 This is easily said ; not so easily accom- 
 plished. We may very well postulate some and 
 various vehicles of volition and purpose when 
 we seek to give a certain definiteness to the 
 continuity and interdependence of experience, 
 but we must remember that it is the continuity 
 and interdependence of experience that is 
 important, not " a something " apart from it. 
 These " vehicles " are useful so long as they 
 are helpful to clear and consecutive thinking ; 
 when they "set up on their own," so to 
 say, they become a positive nuisance. This 
 represents a linguistic obstacle about which 
 much more will be said further on. 
 
 When we seek to express a wish, a thought, 
 a belief, we conveniently say, / want, / think, 7 
 believe, but because the same pronoun or its
 
 i] FREEDOM 5 
 
 symbol is used in various connections, does it, 
 therefore, follow that always some identical 
 and unchanging entity is necessarily implied ? 
 Clearly not. Our wants, thoughts and beliefs 
 are constantly changing. We all, of course, 
 experience some kind of recurrence in our 
 egoistic feelings, nevertheless the very essence 
 of life is in change. Wherein then can there be 
 any identity ? None but a simpleton ever says 
 he is perfect and most people would resent 
 the suggestion that they never improve. 
 Here then we have authoritative proof that 
 loss of identity is not only admitted, but 
 positively insisted on. 
 
 The changes of life are never quite even 
 and constant. In both growth and decay we 
 are fettered. Everybody at one time or another 
 is fettered by conventions, traditions and 
 beliefs, the validity of which we feel impelled 
 to call in question. It is not that conflict 
 for its own sake is necessarily sought, but 
 that our ambitions, emotions and interests, 
 coupled with our lack of knowledge and ex- 
 perience, seem inevitably to prescribe it. 
 What is more, an unheroic avoidance of con- 
 flict may have the effect of adding to the
 
 6 FREE WILL AND DESTINY [i 
 
 strength of our fetters by the postponement 
 of conflict to a more inconvenient occasion. 
 This is not to be taken as an advocacy of 
 warfare ; it is a reasoned incitement to courage. 
 
 Nothing is fixed. All human beings must 
 be either improving, deteriorating, or persisting 
 in some kind of vacillating mediocrity. The 
 great majority, it is true, would prize a reputa- 
 tion for integrity of character, some even come 
 near to it, but all sincere persons recognise 
 that this is an ideal they never quite reach. 
 None, therefore, on reflection will seriously 
 insist that in the continuity of individuality 
 there ever has been, or ever can be, a perma- 
 nent, unchangeable or identical ego. 
 
 Freedom then is the outcome of enlightened 
 experience by which we develop our strength 
 of character. It cannot be given or taken 
 away by an indiscriminating outside authority. 
 Since in essence it springs from within, it 
 will in a measure accrue to all and each accord- 
 ing to their own well directed effort and perse- 
 verance. Enduring freedom arises from a true 
 harmony of motives and not as the action of a 
 hypothetical " Ego-Entity," the emotional con- 
 ception of which produces nothing but fetters.
 
 i] FREEDOM 7 
 
 As we approach true harmony in our lives so 
 we approach true freedom. Experienced, in 
 the best sense of the word, with acquired 
 knowledge, wisdom, understanding, and above 
 all, goodwill, we have gained a freedom of 
 which we cannot be deprived by any one, 
 or by any set of circumstances. Failing this 
 our periods of freedom will be short and their 
 recurrence rare, whatever may be our banking 
 account. 
 
 The great apparent differences between 
 individuals in these respects will be dealt 
 with in subsequent chapters, more particu- 
 larly in that one exploring the operations of 
 Karma.
 
 CHAPTER II 
 
 ECONOMIC FKEEDOM 
 
 IN order that we may arrive at a clear con- 
 ception of Freedom in its economic aspect, 
 it would be advisable, in the first instance, 
 to examine somewhat that highly debatable 
 field of thought and practice known as Economic 
 Science. 
 
 " Economics " is the " Science of Wealth " 
 and deals with the production, application 
 and distribution of " Wealth." 
 
 What is " Wealth " ? Students of Mill 
 need hardly be reminded that it should not 
 be confounded with welfare. According to 
 some authorities the concepts underlying these 
 two rather like-sounding words might be 
 almost contrasted. It might be said vaguely 
 that wealth is a general term for that which 
 satisfies our wants, but this, we shall see, is
 
 n] ECONOMIC FREEDOM 9 
 
 not sufficiently specific. We want air, water, 
 food, clothing, housing, tools, power and 
 comfort for our material needs, but we also 
 want credit, reality, beauty, enjoyment, know- 
 ledge, health and peace ; further, many, if 
 not all, want distinction, reputation, profit, 
 vengeance, personal safety, amusement, admir- 
 ation, insight, righteousness, character and 
 understanding. Some, but by no means all of 
 the specific objects or means, by which our 
 wants are gratified, can be expressed in terms of 
 money, and properly called " Wealth." There 
 are important exceptions. The first two, for 
 example, the most essential of all our wants, 
 air and water, are not " wealth " in primary 
 and almost in ordinary circumstances, for 
 the simple reason that they are so abun- 
 dant and cannot, be monopolised. 1 If one 
 could substitute manna for bread one could 
 even add food ! In its strictly technical 
 sense " wealth " is inextricably bound up 
 with property. It follows, therefore, that 
 economic laws are based upon and must 
 
 1 The mere quibbler would perhaps have to be reminded 
 that a water-rate represents a payment for transport, 
 cleaning and convenience rather than for the thing 
 transported.
 
 10 FREE WILL AND DESTINY [n 
 
 necessarily change with the " laws " of property '. 
 This is so obvious to all who will give them- 
 selves the trouble to think about the matter 
 discerningly, that it need not be insisted upon 
 much further just now beyond pointing out 
 that this being the case, economic aspects of 
 life, important as they undoubtedly are and 
 interesting though they may be sociologically, 
 are subordinate in their importance to the 
 considerations of welfare. With the considera- 
 tions of welfare, the considerations of economics 
 do not always coincide. They may even be in 
 conflict, as we shall presently see. 
 
 " Wealth " then is property, 1 exchangeable, 
 marketable property, subject to conditions for 
 privileged or exclusive use of individuals and 
 groups. Property depends upon the laws of 
 the Community or their equivalents in primi- 
 tive customs and taboos. Various beliefs, 
 traditions, customs and conventions have 
 contributed from time immemorial in the 
 
 1 The word " property " is sometimes used in a much 
 broader sense as implying the spiritual possessions of 
 personality. This is not legal property. Wisdom, kind- 
 ness, spiritual purpose and strength are not marketable. 
 In a sense they can be possessed and conveyed, but they 
 cannot be exchanged for a stipulated quid pro quo.
 
 n] ECONOMIC FREEDOM 11 
 
 establishment of these laws, but they can 
 never be properly called fixed and unalter- 
 able. These laws have their origin in the 
 acquisitive instinct a primal instinct, laid very 
 deep down in our animal natures. This instinct 
 develops the sense of ownership and the rights 
 of disposition, whether individual or collective, 
 with which we all grow up. The laws of pro- 
 perty recognise this sense and aim at regulating 
 it for our common convenience and welfare. 
 They are designed and developed for that 
 purpose ; and when they fail in that purpose 
 they are changed, always professedly with the 
 aim of improving their adaptability to the 
 common welfare. These changes are generally 
 very slow, too slow sometimes to meet our 
 altered requirements, then the changes often 
 overshoot the mark and appear to be convul- 
 sive and revolutionary. 
 
 What is here stated is quite elementary, 
 but as we are apt to forget it, it needs constant 
 restatement. It is in fact an important 
 branch of education which is too much neglected. 
 
 Without proper guidance our acquisitive 
 disposition becomes distorted in opposite direc- 
 tions. It may become too pronounced on the
 
 12 FREE WILL AND DESTINY [n 
 
 one hand, or laxity on the other. Then there 
 is confusion and forgetfulness. It is a matter 
 of proportion and balance. The reason of this 
 forgetfulness, over-emphasis and confusion will 
 be made clear when we come to consider the 
 psychological mechanism of the human mind. 
 It is only by study and experience that the 
 proper relation between wealth and welfare 
 can be distinguished in its full significance, but 
 in this, as in every other sphere, freedom 
 depends on self-mastery. 
 
 It is often stated as an obvious truth that 
 " labour " is the primal factor in " wealth 
 production," but this is by no means true. 
 The most essential contributor to the produc- 
 tion of " wealth," paradoxical as it sounds, 
 is the " consumer," for the consumer creates 
 the demands for " wealth," hence the market 
 values, without which labour itself is un- 
 meaning. Labour, capital, management and 
 consumption combine together to satisfy or 
 at least to gratify the acquisitive instinct. 
 In a perfectly harmonious brotherhood there 
 might well be tools, service, management, 
 enterprise, industry, transport and freedom, 
 but in its strictly technical sense there
 
 ii] ECONOMIC FREEDOM 18 
 
 would be no economic " wealth " what- 
 ever. This would, of course, necessitate a 
 thorough transformation of the dominant 
 characteristics of human nature, for the 
 acquisitive instinct would have wholly dis- 
 appeared and higher incentives to effort 
 would perforce have accrued. The main object 
 aimed at in thus formulating such an hypotheti- 
 cally ideal condition is to help towards the 
 elucidation of the meaning of some carelessly 
 applied and much abused terms. 
 
 The conclusions here enunciated are these : 
 that although wealth, welfare and economic 
 freedom are conceptions which can and ought 
 to be properly distinguished, they cannot 
 be absolutely separated from one another and 
 that all attempts to do so must lead to error 
 and confusion. 
 
 Queries and deductions drawn from these 
 conclusions would, no doubt, appear hopelessly 
 heterodox to all existing schools of economics, 
 except perhaps to a school foreshadowed, if 
 not actually established, by John Stuart Mill. 
 
 It is generally admitted that the total 
 " wealth " of the world is the sum of the 
 market values of all stocks, shares, loans,
 
 14 FREE WILL AND DESTINY [n 
 
 debentures, goods and services (except where 
 these overlap), establishments (with their 
 "goodwill" and endowments), public and 
 private institutions of every description, which 
 are or can be properly recognised by law as 
 marketable for a stipulated quid pro quo. 
 There is also a good show of authority for 
 insisting that this market value, measured in 
 " sterling " currency, is greater to-day than 
 it was prior to the war. 1 Thus we are, if this 
 assumption be correct, on the whole, economi- 
 cally " richer " now than we were, notwith- 
 standing the probable default of certain 
 countries, and the effect of an epidemic of 
 strikes. Yet at the same time the position 
 economically is, in appearance, more unstable, 
 because all sorts of doubts have been raised. 
 Now would this apparent state of instability 
 be necessarily improved by greater " produc- 
 tion " ? This depends surely upon what it is 
 
 1 As an indication of the confusion of commercial 
 values at the present time (25th Oct., 1919), it may be 
 pointed out that, whereas the 1 currency note has only 
 depreciated about 10 to 15 per cent, as to its gold value, 
 its purchasing power, measured in pre-war prices, is 
 officially stated to have fallen about 120 per cent. In 
 addition to this there has been an enormous increase in 
 the total " value " of securities.
 
 ii] ECONOMIC FREEDOM 15 
 
 that is produced and by whom ? Stability 
 depends essentially upon general enlightenment 
 and contentment, which depends, in its turn, 
 upon sound education, and not merely of the 
 schools. The war has certainly been educa- 
 tional in more senses than one. For good or 
 for ill it has modified our outlook and our 
 general relationships. The war itself was 
 indeed the outcome of instability. Has insta- 
 bility then been added to, or has it been 
 decreased ? Possibly both, in different direc- 
 tions, and it would be hard to say off-hand 
 how, on the whole, the balance will lie ; but 
 upon this, the question of welfare and freedom 
 depends. The acquisitive disposition, which 
 we all more or less share, must be regulated 
 by suitable laws, otherwise we have chaos. 
 That does not mean that the acquisitive 
 disposition and its regulation need be over- 
 emphasised. There is far greater danger of 
 this being done than of (at least in England) 
 the opposite tendency being induced. The 
 true remedy for our present ills is the system- 
 atic substitution of nobler motives, by means 
 of education, for those of mere gain.
 
 CHAPTER III 
 
 KARMA AND CAUSATION 
 
 EVERYTHING, anywhere and at any time, 
 which may happen to an individual, arises 
 from adequate cause. For this cause the 
 individual is responsible by reason of his 
 actions (which include his thoughts) past and 
 present. This is the Buddhist in contra- 
 distinction to the Brahminical 1 doctrine of 
 Karma. The individual is even responsible 
 for his " instincts," the effects they have on 
 his life and the use he makes of them. 
 
 Nothing whatever is absolutely static, nor 
 is anything absolutely isolated. Every indi- 
 vidual is definitely and specifically distin- 
 guishable from other individuals, owing to 
 Karmic laws, but every individual is neverthe- 
 less correlated with them. In varying degrees 
 
 1 See note at end of chapter. 
 16
 
 in] KARMA AND CAUSATION 17 
 
 also, according to Karmic laws of time and 
 occasion, different individuals are interde- 
 pendent one with another. 
 
 For everything definitely distinguishable in 
 each individual life, though he be unaware 
 of its true origin, or by false inference he 
 wrongly interprets the origin, the individual 
 is himself specifically responsible. He is 
 responsible for all events in so far as they 
 affect his happiness and the happiness of others, 
 according to their Karmic inter-relationship. 
 The effects of Karma are reciprocal. Nothing 
 is absolutely fixed. All life is " becoming," 
 that is to say it is interlinked continuously, 
 though apparently spasmodically the present 
 and future and each with the past. There 
 is no independent " determinism " in the 
 control of conduct ; the ordinary conception 
 of " determinism " being that events occur 
 apart not only from awareness, but apart 
 also from volition, responsibility, or choice, 
 in an unalterably " objective " manner. 
 
 The objection usually raised to this doctrine 
 of responsibility is that an ordinary individual, 
 not being fully aware of his antecedents, can- 
 not be responsible for them. It is considered
 
 18 FREE WILL AND DESTINY [m 
 
 that his responsibility begins and ends with 
 his "consciousness." In practice, however, 
 no one ever acts on this theory consistently. 
 They cannot possibly do so. The extent and 
 degree of our awareness of anything, being of 
 necessity shifting and incomplete, never attains 
 infallibility. Consequently, the acceptance of 
 the criterion of full awareness would in effect 
 do away with all responsibility whatever. 
 
 (The function of awareness or consciousness, 
 its intermittence and discontinuity, will be 
 dealt with more fully in a subsequent chapter.) 
 
 The concept of heredity is allied to, if not 
 actually identical with, the doctrine of Karma. 
 Whether we call heredity inborn capacity or 
 inborn experience, it includes a potentiality 
 for choice, selection and rejection in the deter- 
 mination of the individual's welfare, which 
 can not be clearly traced to his known ancestry. 
 It includes, in short, a capacity which is 
 essentially individual whatever its source. 
 That which belongs properly to the individual 
 and his antecedents, and that which belongs 
 properly to the race, though they may be 
 distinguished and classified in general terms, 
 cannot be absolutely separated. Thus, for
 
 in] KARMA AND CAUSATION 19 
 
 example, the powers of selecting, acquiring 
 and assimilating food may, in a general way, 
 be called racial, yet the particular manner in 
 which those powers are exercised is distinctly 
 individual. The choice of the individual is 
 no doubt confined to circumscribed and classifi- 
 able fields or spheres of specific activity ; and 
 for practical purposes they are so classified 
 and defined ; but the limits of each sphere can 
 never be absolutely fixed. That is to say all 
 classification, at best, is but tentative, and 
 should not be regarded as representing fixed 
 categories which can never be changed. Were 
 it otherwise we would be postulating unlimited 
 powers of discernment and precision, together 
 with a capacity for linguistic infallibility. 
 The tentative nature of scientific classification 
 can be shown by innumerable illustrations. 
 One might give as an example the distinction 
 between " organic " and " functional " in 
 modern pathology, which is convenient but 
 by no means final. All legislation and the 
 systematic codification of custom and tradition 
 might be regarded in the light of attempts to 
 interpret, for everyday purposes, the effective 
 action of Karma ; but the great majority of
 
 20 FREE WILL AND DESTINY [in 
 
 those engaged on this work of legal codification 
 are so poorly inspired as to make the result of 
 their efforts little more than a travesty. 
 
 The fundamental basis of the Buddhist 
 teaching of Karma is briefly this : Nothing is 
 absolutely static, fixed or unchanging. All 
 things are " becoming " ; they are, by invari- 
 able law, conditioned, and, in an ultimate 
 sense, interdependent. By " things " is meant 
 objects, facts, organisms, circumstances and 
 individuals. To use the psychological phrase- 
 ology now current, they are " complexes " of 
 different orders all the products of experience. 
 " Complexes " are threefold, they are never 
 simple dualities of subject and object merely. 
 They are evolving trinities. In other words, 
 a thing known and a knower implies also a 
 knowledge, a thing thought of and a thinker 
 implies a thought. A thing perceived and a 
 perceiver implies a perception. A thing acted 
 upon and an actor implies an action. Com- 
 plexes revolve, evolve, interact, mingle and 
 conflict. Their durability is indefinite accord- 
 ing to their particular nature and relationships. 
 They all persist by reason of the balance of 
 their centripetal and centrifugal tendencies.
 
 in] KARMA AND CAUSATION 21 
 
 Incidentally it might be mentioned, that in a 
 mental complex an over emphasis of the 
 centripetal trend is at once the cause and 
 outcome of " egoism," about which much 
 will have to be said when we come to deal 
 with " dissociation." In the same way the 
 centrifugal trend may be identified with the 
 spiritual. It is by the balance between these 
 opposing forces with its resultant trend that 
 the individuality is expressed and perpetuated. 
 Karma then to an individual is the enemy of 
 freedom. According to Buddhism the ultimate 
 aim and supreme goal of humanity is emanci- 
 pation from the thraldom of Karma. This goal, 
 however, cannot be reached except by acknow- 
 ledging its present sway and understanding 
 its laws. 1 
 
 1 The Brahminical teachings on Karma are confused 
 and contradictory. They are mixed up with an insistence 
 upon the permanence of an unchangeable soul entity, 
 or the " Atma doctrine " (egoism). Buddhists never 
 speak of " reincarnation," but of the rebirth of Skandhas 
 in accordance with an individual Karma. It should be 
 mentioned that the Sanskrit terminology here used, as 
 more familiar to Western exegesis, is slightly different 
 from the Pali, the original Buddhist language. (See 
 also the author's article on Theosophy, Oriental, in the 
 Encyclopaedia Britannica.)
 
 CHAPTER IV 
 JUSTICE AND VERACITY 
 
 MOST of us have an instinctive belief in 
 " Natural Justice " and when our " interests " 
 do not blind us, we deplore the fact that it is 
 so little observed. We all have, however, our 
 personal interests, which are, generally speak- 
 ing, mere euphemisms for our preconceptions 
 and prejudices. These obscure and distort our 
 vision, and just in so far as our interests con- 
 flict so our notions of justice will vary. 
 
 This instinctive belief in Natural Justice 
 is an intuitive perception, obscured though it 
 be, of the operations of Karmic laws. We 
 sometimes speak of " poetic justice " as some- 
 thing ideal which very rarely comes to pass. 
 In the light of modern psychology this con- 
 fusion of language and thought admits of a 
 
 comparatively simple explanation. Beliefs and 
 22
 
 iv] JUSTICE AND VERACITY 23 
 
 wishes are interdependent ; and, according to 
 our variations of mood, arising out of our 
 changes of relationship and circumstances, so 
 our wishes, beliefs and interests will vary. Not 
 only do these variations occur in ordered 
 sequence, but at one and the same time we all 
 experience certain hesitations and doubts as 
 to what we virtually wish and believe. In 
 short, we experience mental conflicts by which 
 we are swayed backwards and forwards, even 
 in crises, to the point of unconsciousness or 
 temporary paralysis. Of course, people differ 
 as to the extent to which such conflicts affect 
 them, but we are none of us quite emanci- 
 pated from their restrictions. Now, by com- 
 bining a sufficiently large number of people 
 and giving them important interests in common, 
 we can arrive at a sort of average, which may 
 be called a norm of conduct ; and we so gain 
 for our mutual purposes and interests some 
 sort of practical order. This order is for the 
 most part subconscious, and often guides us 
 without our being wholly aware of its influence. 
 This subconscious order, the product of interests 
 common to many, sometimes finds embodiment 
 in the laws of the land, though a much more
 
 24 FREE WILL AND DESTINY [iv 
 
 ordinary form of its expression is to be found 
 in custom, tradition and fashion. Karma 
 obviously must include all such forms of its 
 embodiment and expression and a great deal 
 more besides much that is almost invariably 
 hidden by reason of our superficial conscious- 
 ness and mental blindness. According to the 
 doctrine of Karma, everything pertaining to 
 our individuality, however much hidden, 
 however deep down in our natures, is still 
 potentially valid, and must ultimately find 
 due expression and solution in the continuity 
 of our lives. 
 
 Memory of a code may be helpful indeed, 
 but this will not alone suffice to make a good 
 judge. It is only when our vision is cleared 
 by harmony of motive resulting from the 
 subsidence of conflict, that we can see the 
 true meaning of justice. 
 
 Children are often enjoined to be just and 
 truthful, as though nothing could be so easy. 
 Yet there is nothing in the wide world more 
 genuinely difficult. It is difficult because, 
 not only as children but as full grown indi- 
 viduals, we are for the most part physically, 
 mentally and morally very imperfect creatures.
 
 iv] JUSTICE AND VERACITY 25 
 
 Were we perfect, such an enjoinment would be 
 altogether superfluous. Nevertheless a " truth 
 complex " can and should be developed. We 
 may learn that to be just and truthful is in 
 itself admirable, and that it is to ourselves 
 and our fellows, in the best sense of the word, 
 advantageous. It is a question of presentment. 
 By suitable example and illustration children 
 can be helped to see the real value of truthful- 
 ness, so that they may grow up avoiding as 
 far as possible the habit of associating injustice 
 and falsehood with notions of personal gain. 
 The ordinary forms of legal procedure are 
 unfortunately not very helpful. We are made 
 to swear not only that we have been and will be 
 truthful, but that we will tell " the whole 
 truth and nothing but the truth." We are 
 warned, moreover, that failing such miraculous 
 veracity the most dire consequences will 
 follow. Here we have an appeal to our ego- 
 istic lust for self-preservation and all who have 
 much to do with the " law " are aware that 
 in practice it leads to every kind of falsehood 
 and prevarication. The trouble arises mainly 
 from a psychological misconception. It is 
 assumed that what we have known we know ;
 
 26 FREE WILL AND DESTINY [iv 
 
 and that we can command this knowledge at 
 will. " Forgetfulness " is sometimes admitted 
 as a possibility, but we ignore the most impor- 
 tant truth, namely, that what is wished 
 strongly is almost invariably believed to be 
 " the truth." It is no doubt a fact that the 
 art of cross-examination is based on a sort of 
 confused recognition of the principle that we 
 say, even if we do not believe, what we think 
 is to our advantage, and the result is often 
 confounding ; but as a test of veracity it 
 offers a very poor criterion. 1 The un veracious 
 nature of expert evidence has become almost 
 a byword, for such evidence exemplifies 
 in addition the dangers and difficulties of 
 terminology, 
 
 " Standardisation " and " inversion " play 
 important parts in confusions of thought. 
 We shall see presently how, by egoistic 
 excess, a concept can hi the use become 
 inverted ; so that the same word may be 
 made to stand for two diametrically opposed 
 meanings. 
 
 1 May be very good or very poor it depends partly on 
 the cross-examiner's ability and partly on his materials 
 partly also on the interests. Merely fishing cross- 
 examination is seldom of any use. (Sir F. Pollock.)
 
 iv] JUSTICE AND VERACITY 27 
 
 The fruit of recent psychological research 
 should be a great help to educationalists in 
 so reframing their constructive methods as to 
 develop in young persons an effective " truth 
 complex," without at the same time making 
 them either pedants or prigs.
 
 CHAPTER V 
 
 PSYCHOLOGICAL ANALYSIS 
 
 IN a recent work, entitled The Purpose of 
 Education, the author has developed a system 
 of psychology which is the outcome of re- 
 search into regions of subconscious mental 
 activity. Readers of this chapter are referred 
 to that work, as they will there find an exposi- 
 tion of the system somewhat fuller than that 
 attempted here. 
 
 The main outline of the system is as follows : 
 Human Personality, though it should, as far 
 as "possible, be viewed as a co-ordinated whole, 
 is analysable into an immense number and 
 variety of seemingly independent spheres or 
 fields of psycho-physical activity and potenti- 
 ality called ' ' complexes . " It may be mentioned 
 at once that in the " psycho-analytic " schools 
 of Sigmund Freud, and, in a somewhat modified 
 
 28
 
 v] PSYCHOLOGICAL ANALYSIS 29 
 
 form, in that of Jung, the term " complex " 
 is used only as an indicaton of hysterical or 
 morbid mental conditions ; consequently the 
 student of comparative psychology should be 
 on his guard to avoid confusion. 
 
 The present system is the outcome of long- 
 standing researches, begun before Freud's 
 time, and still energetically prosecuted by 
 many whose aim is psychological knowledge 
 rather than the mere development of a par- 
 ticular method of clinical treatment. 
 
 The fundamental basis of this research is 
 what has become known as " automatism," 
 that is to say, purposeful and apparently 
 intelligent acts or phenomena, operating in 
 various ways without full awareness or reasoned 
 volition on the part of those engaged in the 
 observations and experiments. 
 
 The phenomena of " automatism " are very 
 similar in some respect to those usually called 
 " instinctive." 
 
 It is unfortunate, however, that much of this 
 research is mixed up with what is foolishly 
 called " proof of spirit identity," which has 
 arisen out of vulgar preconceptions of egoism
 
 30 FREE WILL AND DESTINY [v 
 
 and animism. These preconceptions are indeed 
 anything but spiritual, for they purport to 
 interpret and determine that which transcends 
 sensation in terms of sense data. They are 
 in fact grossly materialistic, in that they would 
 fix spirit in concrete form for ever. The word 
 " survival," now much used in relation to 
 certain psychic manifestations, has a quite 
 different connotation from that of " identity." 
 Its sense is Karmic. It implies continuity, 
 which is a very valuable concept. In this 
 connection it may be mentioned that many 
 writers on these matters are prone to make 
 much too free a use of the definite article. 
 Thus we read of the unconscious, the subliminal, 
 the normal, the supernormal, the conscious, the 
 subjective, the body, the spirit and so on, when 
 unconscious, subconscious, conscious, etc., 
 simply should be written. The result is very 
 confusing to uninitiated students, because it 
 suggests a specific definiteness in such concepts, 
 which is in no wise warranted. It suggests 
 that there are in such matters quite clear 
 lines of demarcation which have in fact no 
 existence. It is perhaps no more than a 
 grammatical error, arising sometimes from
 
 v] PSYCHOLOGICAL ANALYSIS 31 
 
 mere carelessness, or it may be from defective 
 education, but in view of the tentative nature 
 of all classification, it would be well, as far 
 as possible, to avoid it. In scientific research 
 definiteness is quite essential, where clearer 
 thought warrants it, but with unmethodical 
 thinking, devoid of clear concepts, definiteness 
 is only a hindrance. 
 
 Certain conclusions may be recorded with 
 confidence : (1) In an individual's ordinary 
 waking life only an insignificant and it may be 
 a distorted aspect of true personality emerges 
 above the surface of consciousness. In other 
 words, personality, as a co-ordinated whole, 
 is very rarely awake . ( 2 ) The whole personality , 
 though hidden from view, is yet living and 
 active. (5) Between those portions of person- 
 ality which are awake and those portions which 
 are latent or subconscious, there is constant, 
 though apparently intermittent, interaction. 
 There is even a modified and generally much 
 slower interaction at work between various 
 subconscious activities. (4) The process of 
 " knowing one's self " is a gathering together 
 as a synthesis into the focus of awareness, of 
 personality co-ordinated as a relevant whole.
 
 32 FREE WILL AND DESTINY [v 
 
 These psycho-physical activities, whether 
 they be subconscious, merged into conscious- 
 ness, or so remote from consciousness that we 
 never become aware of them, organise them- 
 selves by their inherent natural potencies into 
 quasi-entities, which may be called complexes ; 
 just as material forces organize themselves 
 into waves, vortices, crystals, atoms and 
 molecules ; or as in the organic world into 
 cells, structures and organs. 
 
 Mental complexes arise out of experience, or 
 a succession of definitely correlated experiences. 
 " Habits " are complexes in certain aspects, 
 opinions are complexes, interests are com- 
 plexes, while obsessions, phobias and manias 
 are complexes in specific conditions called 
 dissociated. 
 
 For convenience of expression complexes 
 may be divided into, " egoistic " and " indi- 
 vidual." All complexes, however, have both 
 egoistic and individualistic trends. The ego- 
 istic trend is pseudo-self-sufficing, resisting 
 change, grasping, tending towards disruption 
 and dissociation. The individualistic trend is 
 adaptability in sequence and continuity. The 
 preponderance one way or the other of these
 
 v] PSYCHOLOGICAL ANALYSIS 38 
 
 two trends in a complex determines its value, 
 its helpfulness or hindrance to the personality. 
 
 Complexes co-operate with one another and 
 combine to form phases of our personality. 
 They also conflict to form morbid conditions. 
 They emerge into consciousness, according to a 
 suitable stimulus, except in so far as their 
 affinities and relations are dislocated by the 
 forces of dissociation. While still submerged 
 subconsciously they often function as automa- 
 tisms, so that it very rarely happens that our 
 behaviour can be properly described as wholly 
 conscious and volitional, or wholly automatic. 
 Yet by a systematic study of dreams, habits 
 and automatic writing, much may be learnt 
 as to the true nature of complexes and their 
 origins. 
 
 This is a mere outline of a system of psycho- 
 logy which it is to be hoped may develop and 
 fructify in accordance with sound scientific 
 methods of research.
 
 CHAPTER VI 
 
 EMOTIONS 
 
 THAT vicious tendency towards unwarranted 
 classification, already referred to more than 
 once, finds no more mischievous expression 
 than in the various categories of " the emotions" 
 which we occasionally come across. These 
 categories are all mixed up with egoistic 
 delusions. 
 
 There is but one fundamental emotion, 
 .namely egoistic craving, or that well-nigh 
 universal impulse towards self-preservation 
 and advancement. This impulse has certainly 
 some negative aspects, which arise out of 
 mental conflicts. In its positive sense emotion 
 is associated with a multitudinous terminology. 
 Our likes, wishes, interests, tastes, beliefs, 
 notions and preferences, all manifesting with 
 different degrees of intensity, are various 
 
 34
 
 vi] EMOTIONS 35 
 
 terms for positive emotion. In the negative 
 sense we have our dislikes, aversions, fears, 
 disbeliefs and choice of evils. It is clear that 
 the negative can have no separate existence 
 apart from the positive. For the moment let 
 us confine our attention to the latter. Ego- 
 istic craving, as we have seen, is an essential 
 element in the formation and maintenance of 
 complexes. It is true, however, that in various 
 associations and combinations of complexes, 
 the emotional element can be so modified and 
 transformed as to be hardly recognisable in 
 its primitive condition ; and it is out of these 
 transformations that the categories of the 
 emotions have grown. 
 
 Emotion may be called the selective energy 
 of a complex. This energy may be more or 
 less latent when the complex is subconscious, 
 but as it emerges convulsively into conscious 
 life we get manifestations of " emotional 
 states." 
 
 According to the constitution of a complex, 
 according to the ideas, memories and physical 
 attributes with which it is associated and the 
 reactions to which it responds, according, that 
 is to say, to the experiences out of which it
 
 36 FREE WILL AND DESTINY [vi 
 
 has grown, so is the selective power of its 
 emotional energies directed. The emotional 
 quality of a complex, in short, is determined by 
 its composition and affinities. 
 
 When this dominant energy of a complex 
 is strongly ego-centric it thereby lacks the 
 harmonising mobility, which is necessary for 
 healthy individual development ; and the 
 complex itself tends towards isolated or dis- 
 sociative activity. Persistence in such activity 
 will ultimately result in stubborn inversions. 
 This phase of complexes is dealt with more 
 particularly in the following chapter. 
 
 When, however, the directive energies, in a 
 correlated group of complexes, are harmonious 
 and well balanced, such complexes become 
 mobile, they interact and co-operate with 
 comparative freedom, conflicts are avoided, 
 supplemental co-ordinated groups form them- 
 selves, which react purposefully with the 
 external world, or rather with those comple- 
 mentary aspects of life constituting their 
 proper " environments " ; and progress, inven- 
 tion or creation results. 
 
 Now inasmuch as emotional energies have 
 their vehicles or counterparts in the physical
 
 vi] EMOTIONS 37 
 
 organism, it would be well here to examine 
 this relationship a little more closely. Physio- 
 logical research has shown that the nervous 
 systems and various bodily organs, particu- 
 larly the ductless glands, such as the adrenal, 
 thyroid, and interstitial respond reactively 
 to emotional changes. Recent researches into 
 the functions of the adrenal glands are of 
 especial interest. These minute glands, weigh- 
 ing no more (in their vital portions) than one 
 seventy-thousandth of the whole human body, 
 have very important functions in regulating 
 the action of the circulatory and respiratory 
 organs. It has been demonstrated experi- 
 mentally x that under emotional stress these 
 glands secrete into the blood extra quantities 
 of an extremely potent agent called adrenine 
 or adrenaline. An almost infinitesimal portion 
 of this agent injected into the circulatory 
 system produces very striking effects. The 
 voluntary muscles are greatly energised, while 
 at the same time the sympathetic nervous 
 system is partially paralysed. Heart action 
 
 1 See Bodily Changes in Pain, etc., by Prof. Cannon 
 of Harvard. Also Prof. Sherrington's works on the 
 nervous system.
 
 38 FREE WILL AND DESTINY [vi 
 
 and the action of the respiratory organs are 
 much heightened. These effects are both 
 restorative and protective. If by accident, 
 disease or over-use the adrenal glands should 
 become injured or atrophied, the whole 
 organism languishes and dies. The adrenal 
 glands are, therefore, essential to continued 
 physical existence, and it is significant that 
 they should function as a kind of reservoir for 
 the action of emotional energy. Experi- 
 mental physiological and psychological re- 
 search thus show how rash is the attempt 
 to separate, in an arbitrary manner, our 
 physical from our psychical nature. 
 
 Fatigue, both mental and bodily, is closely 
 allied with emotion. This too is a branch of 
 experimental research, which has made con- 
 siderable progress of late years. We all know 
 how interest, with its power of focalising con- 
 sciousness and directing attention, is a means 
 of neutralising, or at least of masking, fatigue. 
 This is clearly attributable to adrenal secre- 
 tions ; f or adrenine has a double-edged function. 
 It acts as an anti-toxin, counteracting the 
 poisons generated by exertion ; and it acts 
 as a stimulant, liberating some of those great
 
 vi] EMOTIONS 39 
 
 stores of crude energy potential in our organisms. 
 Since, however, neither the source of adrenine, 
 nor our reserves of crude energy are quite 
 inexhaustible, the power of emotion in over- 
 coming fatigue has its limits and should not 
 be over-taxed. There is good reason to believe 
 that even subconscious emotional activities 
 have the effect of stimulating adrenal secre- 
 tion, though it must be admitted that scientific 
 research on this point is still far from complete. 
 Love or true charity is sometimes called an 
 emotion. Whether it should be so called or 
 not, is a matter of difficulty. Perfect love is a 
 sublimation through which egoistic craving is 
 dissolved. It implies true self -surrender in 
 the direction of some lofty ideal of unity as 
 to motive and purpose. Certain dissociations 
 may generate a false, transient and delusive 
 harmony, while true love dissolves and settles 
 egoistic disputes, so that in their specific phases 
 they never recur. True love untainted 
 with self-interest is so rare that it can be 
 barely imagined. The acceptance of love as 
 the sole agent in life is the true change of 
 heart ; emancipation complete. Perfect love 
 does not move us egoistically. It implies an
 
 40 FREE WILL AND DESTINY [vi 
 
 all-embracing acceptance, an awakening, free- 
 giving without qualification or doubt. As 
 Professor Sherrington says truly, " emotion 
 moves us." When love comes then self dis- 
 appears, and " we " are no longer there to be 
 moved. Thus love is not " an emotion," 
 except in a new sense.
 
 CHAPTER VII 
 
 INVEESION 
 
 ONE of the most troublesome effects of pro- 
 nounced egoism is inversion. The phenomena 
 of inversion are manifest throughout life and 
 they are especially in evidence in a " highly 
 developed " form of civilization. They are 
 indications of degeneracy and decay. Roughly 
 they may be described as the subordination 
 of substance to form, of spirit to matter. 
 One of the most obvious illustrations of an 
 inversion is to be found in the inordinate 
 importance, one might almost say reverence, 
 attaching to money in the every day life of a 
 modern community. Or to express it somewhat 
 less invidiously, the supreme domination of 
 the economic sphere. Money, as we know, is a 
 practical and convenient instrument for the 
 commercial exchange of property and services, 
 and for the measure of their market values. 
 
 41
 
 42 FREE WILL AND DESTINY [vn 
 
 Within the economic sphere, and maintained 
 for its proper purpose as an exchange medium 
 and as a measure of that with which it is com- 
 mensurable, there need be nothing invidious in 
 the use of money. Money is not, however, 
 confined to its proper function or sphere. 
 To many, even in the economic world itself, 
 money is not a means but an end. With 
 others, who are better able to understand the 
 true function of money in its proper use, 
 the economic side of life has so extended its 
 influence and scope that, although the crudest 
 form of the inversion is avoided, it has evolved 
 and transformed itself into an inversion more 
 subtle and dangerous. Commercialism has 
 crept into the spiritual aspect of life. Good- 
 will, 1 in its true meaning a spontaneous 
 recognition of mutual thought and interest, 
 becomes a marketable commodity, and an 
 attempt is constantly being made to measure 
 with money that with which it is altogether in- 
 commensurable. Spiritual insight and under- 
 standing are not purchasable by money, 
 which is more often than not a positive hind- 
 rance to their growth ; and when they are 
 1 See Glossary.
 
 vn] INVERSION 43 
 
 developed they are in no wise for sale. Pro- 
 perty, a mere instrument of welfare in a material 
 sense, has come to be regarded as the very 
 essence of welfare itself. Obvious as such 
 inversions must be to the thoughtful, it is 
 by no means an easy matter to get wide recog- 
 nition and understanding of the process. To 
 a great majority, who in this sphere are strongly 
 emotional, any effort to get an instrument 
 subordinated to its right purpose is taken as 
 an attempt to deny the value of the instrument 
 altogether, and to suggest that forthwith we 
 can do without it. 
 
 Hence we are confronted to-day with a 
 striking anomaly an anomaly which gives rise 
 to strange contradictions in behaviour and 
 outlook. Egoism suggests to us all, more or 
 less, the importance of personal dignity. The 
 craving for dignity is often so strong that 
 there are times when, if it does not supple- 
 ment, it actually supersedes the craving for 
 physical pleasure. Its demands for satis- 
 faction give rise to mental artifices in the shape 
 of social inversions. We demand economic 
 independence on the one hand and we insist 
 upon the dignity of earning a living on the
 
 44 FREE WILL AND DESTINY [vn 
 
 other. Both kinds of inversion involve a 
 denial of our essential interdependence. When 
 we have acquired or inherited a " competence " 
 we have become "independent " and are no 
 longer beholden to any one. While by " earn- 
 ing " we contract to sell our services so that 
 they are paid for and are satisfied by a stipu- 
 lated quid pro quo to be reckoned ad hoc. 
 Both inversions reject " charity " as degrading. 
 This once blessed word has undergone an 
 inversion so thorough that its original meaning 
 is almost forgotten. It has become almost 
 synonymous with bribery. Now while inver- 
 sion of this sort is rampant, kindness of heart 
 or true charity is practically unthinkable. 
 Coincidence of interest, thought and feeling 
 have vanished from view, and each is bent 
 on his separate gain. 
 
 We all experience changes of mood. That 
 is to say we are all to some extent inconsistent ; 
 and this is of course a serious factor in life's 
 perplexities. It sometimes happens that indi- 
 viduals, who are ordinarily pronounced egoists, 
 whose inverted complexes are apt to emerge 
 dissociatively into consciousness, will at 
 times show exactly opposite tendencies.
 
 vn] INVERSION 45 
 
 Though these occur in everyday life, the War 
 has furnished us with some very striking 
 examples of true charity where one would 
 least have expected to see them. Non- 
 inverted complexes emerge. Spontaneous re- 
 cognition of our mutual interdependence seems 
 almost complete. Our actions are no longer 
 a calculated surmise of egoistic advantage, 
 but a recognition of our mutual interests as a 
 living spiritual reality. Dignity and earning 
 seem to be wholly forgotten. This should be 
 an additional proof to the sceptical that 
 egoism offers no permanently satisfactory 
 solution to any of life's problems. Neverthe- 
 less egoism persists, and through its persist- 
 ence there is hardly a section of our existence 
 that escapes altogether from inversion. 
 
 Tradition itself, which in some form is so 
 necessary an ideal and guide, is certainly very 
 far from escaping ; while in Religion it has 
 become so notorious that it barely needs 
 mentioning. Denominations and sects strive 
 after monopoly. Forms and ceremonies 
 usurp the prerogative functions of self-sacrifice. 
 Worship becomes a mere matter of obser- 
 vance and conformity.
 
 CHAPTER VIII 
 
 EELATIVITY 
 
 " THE Principle of Relativity is the hypothesis 
 that it is impossible by means of physical 
 experiment to determine the absolute velocity 
 of a body through space." This is E. Cunning- 
 ham's definition in his short treatise on " Re- 
 lativity and the Electron Theory." 
 
 As first propounded by Albert Einstein 
 in 1905, the " Principle of Relativity" did 
 not profess to embody any new philosophical 
 or psychological proposition ; and indeed the 
 concepts involved in the " principle " are 
 among the most ancient. Shortly stated the 
 doctrine amounts to this : Nothing in the 
 material universe, in the strict sence, is absolute. 
 That is to say, in all considerations of measure- 
 ment, the term " absolute " is simply unmean- 
 ing. All measurements, whether of distances, 
 
 46
 
 vin] RELATIVITY 47 
 
 velocities, volumes, masses, momentums, 
 gravities, energies, or movements are relative ; 
 and they exist only in dependence on, and 
 in relation to, specific " frames " or schemes of 
 reference. It should not be forgotten, how- 
 ever, that such " frames " imply concepts, 
 which can be, and in the end must be, treated 
 psychologically. In other words, although for 
 specific purposes the direction of a body moving 
 relatively to an etherial medium, presumed 
 fixed, may be treated in certain practice as 
 being distinct from that body's velocity through 
 space, and from its mass, yet the concepts 
 involved in these terms, having a common 
 origin in the imaginative logic of synthetic 
 experience or mind, are fundamentally cor- 
 related, and they cannot be separated abso- 
 lutely. The particular concepts thus involved 
 have grown out of definite, definable and 
 long protracted experience a body of 
 experience persisting consciously, sub-consci- 
 ously and unconsciously in accordance with the 
 laws of mind. These frames or schemes are 
 in short complexes, treated " objectively." 
 They belong to the intermediate order l and 
 
 1 See " complex " in glossary.
 
 48 FREE WILL AND DESTINY [vm 
 
 they are by nature so durable as to lead the 
 unwary to imagine that he is confronted with 
 something absolutely fixed and eternal. 
 
 Space and time have no separate existence 
 per se, but arise, as a general inference, from 
 the positions of innumerable objects perceived 
 in the visible universe and from their innumer- 
 able perceivers (acting collectively) in mutual 
 relationship. They are, therefore, concepts 
 deduced (or more strictly sub-consciously 
 induced) from sensible phenomena or " sense- 
 data." Space and time, then, are not abso- 
 lutely independent entities ; and although, as 
 concepts, they have been so treated for 
 practical purposes without appreciable incon- 
 venience, all our attempts so to treat them 
 in order to establish universal conclusions 
 must perforce be quite futile. Thus even 
 within our own solar system "absolutist" 
 systems have been proved by observation 
 to be erroneous. Quite recently Einstein 
 made definite predictions as to the observable 
 position of certain stars ; and during the 
 eclipse of May 1919 his predictions (for the 
 most part) were verified. This fact does not, 
 of course, prove the universal truth of Einstein's
 
 vm] RELATIVITY 49 
 
 particular system of relativity, but it does, by 
 almost general assent, overthrow the theories 
 hitherto held as irrefutable by the great 
 majority of astronomers. Now although Ein- 
 stein has neither discovered nor established 
 relativity (and it is admitted that some of his 
 predictions have been falsified) it is acknow- 
 ledged by the greatest scientific authorities that 
 he has worked out and formulated a general 
 hypothesis of very high theoretical value. 
 The previously current astronomical theories, 
 though they may be all said to be tinged with 
 a relativity colour, were nevertheless based for 
 the most part on absolutist doctrines ; more 
 especially is this the case when they were 
 concerned with the presumed characteristics 
 of ether. It is true that many years ago 
 Maxwell wrote, in answer to superficial objectors 
 who cavilled at the results of physical science 
 being "merely relative and not absolute," 
 that he would ask these objectors to picture 
 to themselves the absolute position of a point 
 in space and then hold their peace. It is 
 to be regretted that he carried the argument 
 no further. Relativity then can be said to 
 have almost reached the position in general
 
 50 FREE WILL AND DESTINY [vm 
 
 acceptance when it has not only dethroned a 
 wrong doctrine even within the proud region of 
 physical science, but has itself supplied a work- 
 able method for astronomical calculations, as 
 well as for other branches of physics. 
 
 In the spheres of Religion, Philosophy, 
 Psychology, Biology and Economics, relativity 
 should now find a more ready admission. That 
 such an admission should be made easier, is 
 to-day of especial importance, for in the 
 rehabilitation of civilised life and its recon- 
 structive processes, the dogmatic views of 
 absolutists and other extremists are far too 
 much in evidence. 
 
 The virtues of the middle path, avoiding 
 extremes, is the main burden of these pages. 
 There is no absolute right and wrong, nothing 
 is absolutely true and absolutely false, any 
 more than there can be an absolutely great 
 and an absolutely small. Nothing is unalter- 
 ably fixed. The craving for fixity and separate- 
 ness is exceedingly strong to-day, but so also 
 is the craving for change. Hence these 
 extravagant turmoils. The cravings for fixity 
 and peace may be partially gratified, but until 
 we reach true harmony they can never be
 
 vin] RELATIVITY 51 
 
 satisfied. The middle path avoids needless 
 conflict. It leads to peace of mind, to true 
 understanding, towards the goal of human 
 perfection. 
 
 There are always doubters who urge that 
 this goal would be " dull." The answer is 
 obvious : the goal represents an ideal towards 
 which all may strive, though of its speedy 
 realisation, for the doubters at any rate, 
 there is not the least danger.
 
 CHAPTER IX 
 
 DESTINY 
 
 THERE are times in the life of every man when 
 questions as to the meaning of all existence 
 are sought for or cogitated. Answers to the 
 " whence, why and whither of life " are despair- 
 ingly looked for. 
 
 If the views set forth in the preceding pages 
 are accepted the answer does not appear at 
 all hopeless. The answer to " whither ? " is, 
 conquest of egoism. Whence and why ? answer 
 themselves when victory is complete. 
 
 To the pronounced egoist this solution must 
 indeed seem extremely unsatisfactory. He 
 would no doubt ask promptly : " Inasmuch as 
 conquest implies strife and as there is no ego, 
 what is it that strives ? " To this the reply is 
 quite simple. In every individual there is 
 not merely " an ego," but " egos " innumer- 
 
 52
 
 ix] DESTINY 53 
 
 able ; and that they all strive. Some of these 
 " egos " conflict, but when peace and harmony 
 is established between them, the " egos " 
 themselves with the conflict must vanish. 
 
 How then is this harmony to be established ? 
 No question could be more profitably asked. 
 It is one upon which much has been spoken 
 and written ; and it is one upon which the 
 greatest teachers and thinkers, of all ages, 
 agree, in essence, if not always in form. The 
 process, they say, is painful and difficult. 
 The sorrows of life must be patiently endured ; 
 and the inward light burning dimly will grow 
 brighter. It is easy enough to inculcate 
 endurance, but there is no more unacceptable 
 advice. It is just on this point of the induce- 
 ments and compensations that the great 
 teachers, in their methods, have varied. As 
 to their disciples and followers, the quarrelling 
 and disagreements are proverbial. 
 
 Nevertheless there arises from time to time 
 a demand for the discovery of the common 
 ground of all denominations, sects and creeds 
 for the discovery. of a way or path of life, 
 which will conciliate and unite rather than 
 antagonise and divide.
 
 54 FREE WILL AND DESTINY [ix 
 
 In the autumn of 1908 there was held in 
 London the inaugural gathering of the first 
 International Moral Education Congress, under 
 the presidency of Sir Michael Sadler. The 
 meeting was attended by distinguished repre- 
 sentatives of various denominations throughout 
 the world, as well as by the most prominent and 
 illustrious advocates of undenominationalism. 
 The Congress held numerous sessions, at all 
 of which the proceedings were harmonious ; 
 and important steps were taken towards the 
 discovery of common principles and ideals. 
 The Second Congress, held at the Hague, 
 in 1912, was equally successful. The third 
 meeting projected for 1916 in Paris, did not, 
 of course, take place owing to the war. Pre- 
 parations for this meeting was already in 
 progress in 1914 and these preparations have 
 recently been resumed. Let us hope that the 
 third Congress, when ' it does take place, will 
 have a crowning success.
 
 APPENDIX 
 
 THE INTERNATIONAL MORAL EDUCA- 
 TION CONGRESS 
 
 By FREDERICK J. GOULD 
 
 Author of Youth's Noble Path and Children's Book of 
 Moral Lessons 
 
 A GREAT concourse, representing some twenty 
 nationalities, crowded the assembly hall of the 
 University of London, in September, 1908. 
 They had come to discuss the moral education 
 of children and adolescents. Not only had 
 they travelled from many countries. They 
 belonged to many schools of thought and 
 faith. The energetic secretary, Mr. Gustav 
 Spiller, was a lecturer and writer on behalf of 
 the Ethical Movement. Some were Roman 
 Catholics, some Anglican Catholics, some Free 
 Churchmen, some Unitarians, and others were 
 
 Jews, Moslems, Hindus, Rationalists, and the 
 55
 
 56 FREE WILL AND DESTINY 
 
 rest. There were two kinds of significance in 
 the Congress. The occasion proved that 
 numerous lines of interest, activity and research 
 were readily, and almost spontaneously, con- 
 verging ; and it marked an important new 
 stage in world-education. And, as we may 
 now infer more easily than then, all who 
 pondered the moral and spiritual situation 
 felt (though few said) that we were approach- 
 ing a crisis which would summon up all the 
 forces of character and idealism, as to a day 
 of judgment. The Committee, facing the 
 difficulties which threatened to arise from 
 so great a variety of creeds and philosophies, 
 stated that : " The Congress will limit itself 
 to matters which equally interest all who 
 value the ethical aspect in school education, 
 without assuming that religious and philosophi- 
 cal questions are not of importance in Moral 
 Education, and without excluding references 
 to religious and philosophical points of view." 
 The value of these marching orders was tested 
 both remarkably and happily, in several ways, 
 of which I may here name two, No acri- 
 monious controversy occurred at any one of 
 the eight sessions, not even (to speak of but one
 
 APPENDIX 57 
 
 memorable incident) when the Bishop of South- 
 wark earnestly pleaded for the Divine sanction 
 and was confronted by Mr. John Russell, 
 who asserted his faith in man's original good- 
 ness, and in "purely human means." The 
 other test was witnessed when, stepping out 
 of the chamber of theory and debate, I talked 
 with children from the East End of London, 
 in the presence of teachers British and foreign, 
 on the much-embracing theme of " Family, 
 Country, Humanity." My blackboard, the 
 children, the polyglot audience and I made 
 (so I venture to believe) a harmonious complex, 
 neither then nor afterwards marred by dissent 
 or suspicion. 
 
 Of the aims of the movement thus inau- 
 gurated, Dr. Felix Adler, of New York, observed 
 that : 
 
 Interest in ethical education is keen, and likely 
 in all civilized countries to increase. The reasons 
 for this are obvious. Humanity to-day is intent 
 on nothing so much as on the task of changing 
 the habits inherited from the past. The fierce, 
 ingrained habits of war are to give way to the 
 manners of peace. The habit of subserviency to 
 social superiors is to be changed into the frankness 
 that marks the relations of equals. Slavery and
 
 58 FREE WILL AND DESTINY 
 
 exploitation are to cease ; and the terms on which 
 the sexes meet are likewise to be different in essential 
 ways from what they have been. 
 
 Those were excellent general terms. The 
 President of the Congress, Dr. (now Sir) Michael 
 Sadler, enumerated details for immediate con- 
 sideration, the corporate school-life, direct 
 and indirect moral instruction, the influences 
 of home, clubs, continuation classes, the work 
 of Teachers' Training Colleges, and the study 
 of adolescence. 
 
 Dr. F. H. Hayward 1 affirmed that "the 
 task of education must be to endow moral 
 ideas with such weight and significance that 
 they will overbear all rivals and pass into 
 action." For this purpose examples from 
 literature and history should be provided for 
 earlier years, and without more than casual 
 didactic comment ; and similar material might, 
 for the age of about twelve upwards, be used 
 as a basis for direct and systematic interpreta- 
 tion. Mr. Spiller contended that " every lesson 
 should be primarily an ethical lesson," even 
 in mathematics, and, of course, history, for 
 
 1 Whose work on The Spiritual Foundations of Recon- 
 struction (1919) merits the close study of educationalists.
 
 APPENDIX 59 
 
 " moral progress is the keynote of history." 
 The latter thought was emphasized by the 
 well-known historian, Mr. G. P. Gooch, who 
 remarked that history was " a judge, juster 
 and wiser than any one man, without passion, 
 fear or hope, neither moved by race, religion 
 or party, nor over-awed by worldly greatness, 
 success, or flattery." Dr. Stanton Coit, a leader 
 in the Ethical Movement, and speaking from 
 the standpoint of modern criticism and the 
 Encyclopaedia Biblica, said that Bible study 
 constituted " the finest conceivable discipline 
 in concrete reasoning, in using the moral 
 judgment, in cultivating a sense of literary 
 proportion, in realising the sublime human 
 purpose in history, in respecting and loving 
 high types of character, and in fostering a 
 spirit of self-sacrifice in the cause of social 
 justice." In another field Miss C. von Wyss 
 found inspiration, namely, nature-study, in 
 the pursuit of which " half unconsciously new 
 and high values are put upon health, and 
 strength, and beauty," and important clues to 
 sex morality might be discovered. The Catholic 
 view was lucidly set out by Father Michael 
 Maher. Maintaining that " the Christian
 
 60 
 
 religion has been the greatest moralizing 
 agency known to us in the history of the 
 human race," he believed the most potent 
 method of moral education lay in religious 
 instruction on " the Fatherhood of God, his 
 authority over us, his claim on our love and 
 service, the exposition of the Commandments, 
 the story of the life, work, and character of 
 Christ, and even the nature and purpose of 
 his sacraments as helps to sanctification." 
 
 It is proper, for a reason which will appear 
 presently, to lay stress on the enthusiasm 
 with which French delegates took part in 
 the Congress. M. Ferdinand Buisson recounted 
 the steps by which, in the State-schools of 
 France, and since the date of the Jules Ferry 
 laws (1879 to 1883), a separation had been 
 effected between moral teaching and religious, 
 the result being a universal system of moral 
 and civic instruction, which respected all 
 consciences while it excluded creeds, though 
 the teacher had liberty to speak to the children, 
 with reverent tone, of the being and attributes 
 of God. M. Gabriel Seailles (University of 
 Paris) dwelt on the intimate links between 
 moral training and intellectual. The reason
 
 APPENDIX 61 
 
 should be appealed to in the elucidation of 
 ethical issues, and then the rational instruction 
 becomes " an education, for it is an art of 
 exercising and developing the powers of the 
 mind ; of forming clear intelligences and 
 valiant hearts ; of preparing men who, in 
 diversity of functions, will be capable of 
 thinking well and acting well." M. Gache, 
 of the Lycee at Montpellier, accented the 
 value of family influence, and pleaded that 
 colleges (for ages ten to seventeen) should be 
 kept in living connection with the family by 
 associating parents with the administration 
 and public activities of these institutions, 
 " above all, mothers and sisters," added M. 
 Gache. While noting the assistance rendered 
 to the Congress by French educationists, 
 special mention should be made of the zeal 
 with which Baron d'Estournelles de Constant 
 appealed for the discovery of a universal 
 moral sentiment which would provide a force 
 in promoting international concord. 
 
 It will be seen that minds were much 
 exercised as to the relation between moral 
 instruction and religious. Some delegates 
 insisted upon the indispensable connection.
 
 62 FREE WILL AND DESTINY 
 
 Dr. J. S. Mackenzie, on the other hand, urged 
 that : 
 
 However true it may be that morality and 
 religion have then 1 common root hi the idealism of 
 human nature, yet it is possible to admire heroism, 
 straightforwardness and generosity, and abhor 
 selfishness and meanness, without committing 
 oneself to any view on those ultimate problems 
 of the universe and human life on which thinking 
 men are so sadly divided. It is also possible to 
 give attention to those important questions of 
 civic life which are, I believe, always included in 
 any scheme of moral instruction, questions of 
 health, cleanliness, social order, purity and beauty 
 without distinction of creed or form of worship. 
 
 The examples just given typify the general 
 spirit of the Congress. The public interest 
 was considerable. It was evident that the 
 movement had the quality of permanence. It 
 both illustrated and re-inforced the practical 
 steps taken by educational authorities in 
 various countries. Programmes of moral and 
 civic teaching held official place in France, 
 Italy, Portugal and Japan. A number of 
 Education Committees in England and Wales 
 had moved in the same direction. I may be 
 permitted to state here that, in visiting forty 
 cities in the United States (1911 and 1913-14),
 
 APPENDIX 63 
 
 on Demonstration Lesson tours, I had ample 
 evidence of increasing attention to the question ; 
 and my short tour, for a similar purpose, 
 among the Hindu schools in the Bombay 
 Presidency, was followed by the establishment 
 of a government syllabus. It is, of course, 
 understood that a syllabus is but a humble 
 instrument wielded by a force of far greater 
 importance, namely, the intelligent devotion 
 of teachers (and parents) to the moulding of a 
 noble temper in the young learners. 
 
 The Secojad Congress took place at the 
 Hague, in August, 1912, under the patronage 
 of the Queen of the Netherlands ; the prepara- 
 tions having been made by an International 
 Executive, meeting in London (under the 
 presidency of Prof. J. W. Adamson, of King's 
 College), and a Dutch Committee, of which 
 the president was Mr. R. A. van Sandick, and 
 Miss Attie G. Dyserinck the secretary. In the 
 large hall of the Zoological Society assembled 
 delegates from nearly all the nations, including 
 Argentine, Australia, Chili, China, Egypt, 
 Hayti, India, Dutch Indies, Japan, Peru, and 
 Tunis. In allusion to the Eastern visitors, 
 Dr. J. Th. Mouton (on whose lamented death
 
 64 FREE WILL AND DESTINY 
 
 Mr. van Sandick had succeeded to the pre- 
 sidential chair) had observed that " these 
 Congresses have come at a happy moment, 
 on the eve of the advance of Oriental minds, 
 which, confined for ages in the crystal vessel 
 described in the Thousand and One Nights, were 
 about to enter the open road, international, 
 inter-credal, and social." It may be well to 
 record here the exact terms of the Basis and 
 Object : 
 
 BASIS. The Congress does not advocate the 
 views of any society or party, but affords to all 
 who are interested in moral education, whatever 
 their religious or ethical conviction, nationality 
 and point of view, an equal opportunity of expres- 
 sing their opinions, and comparing them with 
 those of others. 
 
 OBJECT. To promote and ensure the active 
 co-operation of all, irrespective of race, nation 
 and creed, in the work of moral education on a 
 common basis. 
 
 The subjects discussed were very perhaps 
 too miscellaneous, a huge thousand-page 
 volume of papers presented being a monument 
 of this diversity. American enthusiasm dis- 
 played itself in a separately-printed book of 
 United States papers by Dr. Felix Adler,
 
 APPENDIX 65 
 
 Prof. F. C. Sharp, 1 Dr. Henry Neumann, and 
 other educationists. Dr. Neumann rightly 
 uttered the warning : 
 
 Moral instruction which does not touch the 
 deeper springs of conduct becomes a fruitless 
 and often harmful intellectual exercise. Moral 
 emotion which finds no opportunity to express 
 itself in the concrete experiences of the daily life, 
 loses itself in sentimental vapour. Moral training, 
 indispensable as it is, has no vital meaning to the 
 children unless it calls to its aid the enlightenment 
 of the judgment and the stirring of its proper 
 disposition. 
 
 Speaking for the Mohammedan community, 
 Mr. Yusuf Ali stated that moral training had 
 always formed part of Muslim educational 
 ideals ; and he emphasized his conviction 
 that " Muslim education will not reach its 
 fulness until devoted women enter the educa- 
 tional field and adopt education as their 
 vocation." On the Hindu side, Dr. Deva 
 Prasad Sarvadhikary (whose popularity at the 
 Congress all of us who love India so rejoiced 
 to see) declared that, while texts are many, 
 and commentators many, the law of love is 
 
 1 Author of a valuable work for high-school use, 
 Education for Character (1917). 
 E
 
 66 FREE WILL AND DESTINY 
 
 one. Our Hindu friend not only said that 
 in the combat with evil powers, " woman is 
 the better man," but gained the cheers of 
 the audience when he pointed to the Congress 
 secretary (Miss Dyserinck) as an example. 
 
 Judge Loslever, of Liege, earnestly pro- 
 claimed the idea of God as the base of moral 
 education, and Canon von Langendonck main- 
 tained that no school should be " neutral " 
 to religious issues and creeds. Miss Constance 
 Fox depicted the gracious results of Roman 
 Catholic teaching in the souls of the young, 
 and said that France, in her secular schools, 
 had tried in vain for thirty years to find a 
 substitute for Catholic inspiration. It will 
 readily be imagined that French delegates did 
 not fail to testify their faith. M. Ferdinand 
 Buisson, the veteran apostle of the non- 
 theological method (La Morale Laique) paced 
 the platform, regardless of the chairman's 
 bell, and fervently preached the impelling 
 values of the conceptions of the True, the 
 Beautiful and the Good. Another French 
 delegate, the Positivist M. fimile Corra, found 
 the ideal end in the Religion of Humanity, 
 which teaches how to know, love and serve
 
 APPENDIX 67 
 
 the Family, the Country, and Humanity. A 
 Rationalist note was sounded by Prof. Bruno 
 Meyer, of Berlin, when he referred to the 
 ambiguous position of a teacher who under- 
 took both to instruct in science and to narrate, 
 as true, the Genesis story of creation. A far 
 more strident critic was the anarchist, M. F. 
 Domela Nieuwenhuis, who felt disdain for 
 conventional morality, for he saw the world 
 of actualities poverty, prostitution, crimes ; 
 in such a world it was a mockery to speak of 
 love towards one's neighbour. Professor F. W. 
 Foerster, of Zurich (a brave German who, 
 in 1914, opposed the Hohenzollern war-spirit), 
 contributed his poetic support to the doctrine 
 of God as essential to education. When the 
 holy Child was born in the stable, he said, 
 the angels sang ; and so the heavenly powers 
 associate themselves with the unfolding of 
 the moral soul. Even Heine saw that a 
 cathedral was built by religious conviction, 
 not mere opinions ; and the cathedral of moral 
 character could only be fashioned by that 
 truth which comes from above. Amid these 
 marked divergences of view, M. fimile Bou- 
 troux reminded the Congress that no human
 
 68 FREE WILL AND DESTINY 
 
 institution had a monopoly of wisdom, that 
 groups of thinkers might appreciate one 
 another's ideals, and that they might consult 
 one another precisely because they differed, 
 and might thus render themselves mutually 
 complete. And surely Mr. Fox Pitt stood 
 outside controversies when he observed that 
 " the formation of high character is to be 
 regarded as not merely incidental ; that it is 
 not, so to speak, to be a mere by-product of 
 the educational process, but that it should be 
 recognised as the supreme aim, that to which 
 all other purposes are subordinated." 
 
 The preceding notes might give the impres- 
 sion that debating made a disproportionate 
 factor in the Congress. Practical topics were 
 by no means neglected, and consideration was 
 devoted to games, Scout-movement, eugenics, 
 military training, family-life, kinema, agri- 
 cultural schools, deaf-mutes, delinquents, etc. 
 And I suppose it may be said that I added a 
 slight element of the practical when, once 
 again, in the presence of hundreds of delegates, 
 I had the pleasure of giving an ethical lesson 
 to a class of English children whose families 
 resided in the city.
 
 APPENDIX 69 
 
 Not far from the Congress hall the Palace 
 of Peace was rising to completion. We 
 separated in friendship and went our ways, 
 hoping to meet next in 1916, none of us sus- 
 pecting that that year would see us fatally 
 divided by the World-war. 
 
 The Hague Congress approved a plan for 
 establishing an International Bureau of Moral 
 Education, and an International Journal of 
 Moral Education ; and appointed an Execu- 
 tive Committee to prepare for the third Con- 
 gress. This Committee, meeting under the 
 presidency of Sir Frederick Pollock, zealously 
 pursued its task. It could scarcely fail to 
 be impressed with the interest shown by 
 French representatives. In May, 1914 three 
 months before the disastrous days of August 
 the Committee held a joint council with a 
 group of eminent French educationists, and 
 it was unanimously agreed to hold the Third 
 Congress in Paris in September, 1916. M. 
 Deschanel, President of the Chamber of 
 Deputies, consented to preside. The leading 
 theme of congress discussions was to be the 
 Moral Discipline (La Formation Morale) of 
 Adolescence. Such were the schemes of
 
 70 FREE WILL AND DESTINY 
 
 educationists for the future of the world's youth. 
 The war was to prove, in the sublime courage 
 and endurance of multitudes of young soldiers, 
 sailors, and airmen, and of young nurses, 
 that youth, in turn, has its message to the 
 pedagogues and philosophers. 
 
 This brief record of the two Congresses is 
 written at the close of the memorable year 
 which witnessed the signing of the peace. 
 It is the fine dream of my friend, Mr. Fox Pitt, 
 who helped to initiate the Congress of 1908, 
 that the good enterprise may be revived, and 
 plans laid afresh for a Third Congress. One 
 recent event has touched the hearts and 
 imaginations of all educationalists, namely, 
 the institution, under President Woodrow 
 Wilson's splendid inspiration, of the League 
 of Nations. Numerous objections, many of 
 them not without point and force, are made to 
 the details of the League Covenant, or to its 
 unworkable idealism. Even the most ardent 
 pioneers and supporters of the League admit 
 indeed, they hasten to urge that the Covenant 
 will fail of its noble purpose unless it is backed 
 by the resolution, energy and faith of the 
 citizenhood of the world. What greater gift
 
 APPENDIX 71 
 
 could our Congress make to a suffering and 
 perplexed civilization than a whole-hearted 
 assurance that the assembled teachers and 
 thinkers of many nations would consecrate 
 themselves to the creation or encouragement 
 of this resolution, this energy and this faith ? 
 
 FREDERICK J. GOULD. 
 
 November, 1919. 
 
 INTERNATIONAL MORAL EDUCATION 
 CONGRESS 
 
 OBJECT : To enlist the active co-operation of 
 all, irrespective of race, nation, and creed, in 
 promoting the work of Moral Education. 
 
 BASIS : The Congress does not advocate the 
 views of any society or party, but affords to 
 all who are interested in Moral Education, 
 whatever their religious or ethical conviction, 
 nationality, and point of view, an equal 
 opportunity of expressing their opinions and 
 comparing them with those of others. 
 
 FIRST CONGRESS : LONDON, 1908. 
 SECOND CONGRESS : THE HAGUE, 1912.
 
 72 FREE WILL AND DESTINY 
 
 EXECUTIVE COUNCIL 
 
 Chairman ; THE RT. HON. SIB, FREDERICK POLLOCK, BART., 
 
 ENGLAND. 
 
 Vice-Chairman : DR. SOPHIE BRYANT, ENGLAND. 
 PROFESSOR FELIX ADLER, U.S.A. 
 COUNT ALBERT APPONYI, HUNGARY. 
 PROFESSOR HENRI BERGSON, FRANCE. 
 M. LEON BOURGEOIS, FRANCE. 
 PROFESSOR EMILE BOUTROUX, FRANCE. 
 MR. CLOUDESLEY BRERETON, ENGLAND. 
 M. FERDINAND BUISSON, FRANCE. 
 PRESIDENT MURRAY BUTLER, U.S.A. 
 M. J. J. GORMAN, BELGIUM. 
 MEJ. ATTIE G. DYSERINCK, HOLLAND. 
 PROFESSOR RUDOLF EUCKEN, GERMANY. 
 PROFESSOR WILHELM FOERSTER, GERMANY. 
 PROFESSOR HOFFDING, DENMARK. 
 BARON FRIEDRICH VON HUEGEL, ENGLAND. 
 DR. GEORG KERSCHENSTEINER, GERMANY. 
 PROFESSOR E. KOVALEVSKI, RUSSIA. 
 REV. HARROLD JOHNSON, ENGLAND. 
 PROFESSOR FRANCESCO ORESTANO, ITALY. 
 MR. ST. GEORGE LANE FOX PITT, ENGLAND. 
 SIR MICHAEL SADLER, ENGLAND. 
 MR. R. A. VAN SANDICK, HOLLAND. 
 THE HON. DR. D. P. SARVADHIKARY, INDIA. 
 MR. GUSTAV SPILLER, ENGLAND. 
 
 2lst November, 1919. 
 
 A MEETING of the above Council will be 
 held at 13 Old Square, Lincoln's Inn, at 
 4.50 p.m. on Tuesday, Dec. 16, when your 
 presence is requested. Members who cannot 
 attend are invited to send their views on the 
 Council's future work. 
 
 FREDERICK POLLOCK, 
 
 Chairman. 
 13 OLD SQUARE. ';,,.
 
 APPENDIX 73 
 
 AGENDA 
 
 1. Minutes of Meeting held on Thursday, 
 
 October 15, 1914. 
 
 2. Resignations of Hon Sec., Mr. A. Farquhar- 
 
 son, and Baron von Hiigel. 
 
 5. Election of Sir Francis Younghusband, 
 
 K.C.S.I., K.C.I.E., D.Sc., etc., as Member 
 of the Council. 
 
 4. A Report by Mr. Fox Pitt on his recent 
 steps to revive the Council's work. 
 
 3. Memorandum reviewing events since the 
 
 Hague Conference, 1912, and the present 
 outlook. 
 
 6. Funds. 
 
 7. Circular from Berne on " International 
 
 Education." 
 
 8. Any other business. 
 
 MINUTES 
 
 of Meeting held at Sir Frederick Pollock's 
 chambers, 13 Old Square, Lincoln's Inn, 
 London, W.C., on Thursday, October 15th, 
 1914, at 5 p.m.
 
 74 FREE WILL AND DESTINY 
 
 There were present, Sir Frederick Pollock 
 (in the Chair), Mrs. Bryant, Mr. Brereton, 
 Mr. Fox Pitt, Mr. Spiller, and the Hon. Secre- 
 tary. 
 
 MINUTES. The Minutes of the Meeting of 
 July 2nd, 1914, were read and confirmed. 
 
 CORRESPONDENCE. Letters from Paris were 
 read, agreeing that no action could be 
 taken with regard to the Third Congress until 
 the end of the war. 
 
 The Chairman then moved that, having 
 regard to the uncertainty as to pending busi- 
 ness caused by the general state of war in 
 Europe, this Meeting be adjourned till such 
 time, not later than a year from this date, as 
 shall be notified by the Chairman and Secretary. 
 This was unanimously agreed to. 
 FINANCE. Cheques were authorized as follows : 
 
 ' * 
 Printer's Bill - 2 19 6 
 
 Typing - 110 
 
 There being no further business, the Meeting 
 then terminated. 
 
 Note. A quorum was not present at a meeting sum- 
 moned for October 24th, 1915.
 
 APPENDIX 75 
 
 INTERNATIONAL MORAL EDUCATION 
 CONGRESS 
 
 OBJECT : To enlist the active co-operation of 
 all, irrespective of race, nation, and creed, 
 in promoting the work of Moral Education. 
 
 BASIS : The Congress does not advocate the 
 views of any society or party, but affords to 
 all who are interested in Moral Education, 
 whatever their religious or ethical convic- 
 tion, nationality, and point of view, an 
 equal opportunity of expressing their opinions 
 and comparing them with those of others. 
 
 FIRST CONGRESS : LONDON, 1908. 
 
 SECOND CONGRESS : THE HAGUE, 1912. 
 
 EXECUTIVE COUNCIL 
 
 Chairman : THE RT. HON. SIB, FREDERICK POLLOCK, BART., 
 
 ENGLAND. 
 Vice- Chairman : DR. SOPHIE BRYANT, ENGLAND. 
 
 PROFESSOR FELIX ADLER, U.S.A. 
 
 COUNT ALBERT APPONYI, HUNGARY. 
 
 PROFESSOR HENRI BERGSON, FRANCE. 
 
 M. LEON BOURGEOIS, FRANCE. 
 
 PROFESSOR EMILE BOUTROUX, FRANCE. 
 
 MR. CLOUDESLEY BRERETON, ENGLAND. 
 
 M. FERDINAND BUISSON, FRANCE. 
 
 PRESIDENT MURRAY BUTLER, U.S.A. 
 
 MR. J. J. CORMAN, BELGIUM. 
 
 MBJ. ATTIE G. DYSERINCK, HOLLAND.
 
 76 FREE WILL AND DESTINY 
 
 PROFESSOR RUDOLF EUCKEN, GERMANY. 
 
 PROFESSOR WILHELM FOEESTEE, GERMANY. 
 
 PROFESSOR HOFFDING, DENMARK. 
 
 DR. GEOEG KEESCHENSTEINEE, GERMANY. 
 
 PROFESSOR E. KOVALEVSKI, EUSSIA. 
 
 EEV. HAEEOLD JOHNSON, ENGLAND. 
 
 PROFESSOR FEANCESCO OEESTANO, ITALY. 
 
 MR. ST. GEOEGE LANE FOX PITT, ENGLAND. 
 
 SIR MICHAEL SADLEE, ENGLAND. 
 
 MR. E. A. VAN'SANDICK, HOLLAND. 
 
 THE HON. DR. D. P. SAEVADHIKAEY, INDIA. 
 
 MR. GUSTAV SPILLEE, ENGLAND. 
 
 SIR FEANCIS YOUNGHUSBAND, ENGLAND. 
 
 MEMORANDUM submitted to the Executive 
 Council of the International Moral Educa- 
 tion Congress, 16th December, 1919, at Sir 
 Frederick Pollock's chambers, 13 Old Square, 
 Lincoln's Inn, London. 
 
 The purpose of this Memorandum is to 
 summarize briefly the Council's proceedings 
 since the Hague Congress, August, 1912, to 
 note incidents since the last Council meeting, 
 15th October, 1914 (the War preventing 
 further action), and to indicate the present 
 outlook. 
 
 The Hague Congress directed the Executive 
 Council to meet regularly in London (the 
 Council to consist of a maximum of eight 
 members drawn from the country where the 
 Council meets, and sixteen residing in at least 
 five other countries ; and these, having been
 
 APPENDIX 77 
 
 elected by Congress, have power to co-opt 
 two from the country of meeting, and eight 
 from elsewhere, and to fill vacancies), and its 
 programme was to include preparation for the 
 next Congress, and, if possible, the institution 
 of an International Moral Education Bureau, 
 with a Journal of Moral Education associated. 
 
 From 26th November, 1912, to 15th 
 October, 1914, the Council met with consider- 
 able frequency, with the Right Hon. Sir 
 Frederick Pollock, Bart., as Chairman and 
 Treasurer, Mrs. Bryant, Vice-Chairman, Mr. 
 (now Rev.) Harrold Johnson as Secretary 
 (Mr. Alexander Farquharson succeeding him 
 in October, 1913) ; Mr. Farquharson resigned 
 in November, 1919. 
 
 With regard to the next Congress, it was 
 decided (January, 1914) to hold it in Paris ; 
 and in May, 1914, the French Committee for 
 organising the Third Congress (Chairman of 
 Reception Committee. M. Paul Deschanel, 
 President of the Chamber of Deputies) met 
 in Paris, Sir F. Pollock, M. fi. Boutroux, 
 and Messrs. R. A. Van Sandick, G. Spiller 
 and A. Farquharson. Arrangements were 
 made for the Congress to be held in
 
 78 FREE WILL AND DESTINY 
 
 September, 1916, the main subject to be the 
 Moral Discipline (La Formation Morale) of 
 Adolescence. 
 
 With regard to the Bureau, the Council 
 decided in March, 1913, to initiate a few 
 activities, such as collection of lists of inter- 
 national and national organizations, Codes of 
 all nations, International Journals, a biblio- 
 graphy, etc., and Miss Felkin assisted in this 
 direction. Our Dutch colleagues pressed for 
 the establishment of the Bureau at the Hague, 
 in which case aid might be granted by the 
 Netherlands government. At the Paris meet- 
 ing (May, 1914), the Council agreed to the 
 Chairman's proposal " That the International 
 Council approves the efforts of the Nether- 
 lands Executive Committee for the establish- 
 ment of an International Bureau, preferably 
 in connection with a general International 
 Bureau of Education." 
 
 In November, 1918, Miss Dyserinck and Mr. 
 R. A. van Sandick wrote to ask, on behalf of 
 the Netherlands Executive Committee, if the 
 Congress work could now go forward. Though 
 the Council held no meeting, the opinions 
 of some members were ascertained to the
 
 APPENDIX 79 
 
 general effect that action must still be post- 
 poned (May, 1919). 
 
 Additions to the Council since 1912 have 
 been Count Apponyi, Baron von Hugel (re- 
 signed September, 1919), Prof. Hoffding of 
 Copenhagen, Prof. Henri Bergson and Dr. 
 Eucken. The Chairman (Sir F. Pollock) raised 
 the question, in a letter to the Secretary 
 (August, 1914), of Dr. Eucken's membership. 
 It is obvious that the list of members of the 
 Executive, as printed, needs revision. 
 
 After the signature of the Peace Treaty, 
 Mr. Fox Pitt took steps to revive the work of 
 the Council. 
 
 Should it be deemed advisable now to go 
 forward, three points call for attention : 
 
 (1) The first act must be to establish com- 
 munication with the French Committee, whose 
 General Secretary is M. Dominique Parodi, Prof, 
 de Philosophic au Lycee Condorcet, and 
 Assistant Sec. M. Georges Guy-Grand, Prof, 
 a 1'ficole Jean-Baptiste Say. 
 
 (2) The Dutch Committee should be at 
 once notified. 
 
 (5) Considerations must be given to the 
 changed situation resulting from the war. It
 
 80 FREE WILL AND DESTINY 
 
 would seem proper to retain on the Congress 
 agenda the subject of Adolescence and, to 
 some extent, a miscellany of topics suggested 
 at the Hague, 1912. But events appear to 
 point to the need for concentration on the 
 thought that Moral Education should every- 
 where bring its support to the League of 
 Nations. 
 
 AGENDA. 
 
 1. Minutes of Meeting held on Tuesday, 
 
 December 16, 1919. 
 
 2. Correspondence. 
 
 3. Proposals for election as Members of the 
 
 Council : Mr. K. Natarajan, of Poona, 
 India (proposed by Sir M. Sadler) ; also 
 Mr. F. J. Gould and Professor J. S. Mac- 
 kenzie (proposed by Mr. Fox Pitt). 
 
 4. Third Congress. Communications from the 
 
 French Committee, and others. 
 
 5. Finance. 
 
 6. Any other business.
 
 APPENDIX 81 
 
 MINUTES 
 
 of Meeting held at Sir Frederick Pollock's 
 chambers, 13 Old Square, Lincoln's Inn, 
 London, W.C.2, on Tuesday, December 16, 
 1919, at 4.30 p.m. 
 
 Present : Sir F. Pollock (in the Chair), Mr. 
 Cloudesley Brereton, Mr. Fox Pitt, Mr. G. 
 Spiller, and Sir Francis Younghusband. Mr. 
 F. J. Gould attended by desire of the Chairman 
 and Mr. Fox Pitt. Apologies for absence were 
 read from M. Emile Boutroux, Miss Dyserinck 
 and M. R. A. van Sandick, Rev. Harrold John- 
 son, and Sir Michael Sadler. 
 
 The Minutes of the meeting of October 15, 
 1914, were read and confirmed. 
 
 The resignation of Mr. Alexander Farquhar- 
 son, Hon. Sec., was accepted with regret, and 
 cordial thanks for his services were expressed. 
 Mr. F. J. Gould was appointed Hon. Sec. 
 pro tern. 
 
 Baron von Hiigel's resignation from the 
 Council on account of ill-health was regretfully 
 accepted. 
 
 Sir Francis Younghusband, K.C.S.I.,K.C.I.E.,
 
 82 FREE WILL AND DESTINY 
 
 D.Sc., etc., President of the Royal Geogra- 
 phical Society, was elected a member of the 
 Council. Three nominations for election at 
 the next Council meeting were received viz., 
 Mr. K. Natarajan, of Poona, editor of the 
 Indian Social Reformer, proposed by Sir M. 
 Sadler ; also Mr. F. J. Gould and Professor 
 J. S. Mackenzie, proposed by Mr. Fox Pitt. 
 
 Mr. Fox Pitt reported the steps he had 
 recently taken to revive the Council's 
 work. 
 
 The Dutch Committee having referred to 
 possible proposals for the exclusion of certain 
 nationalities from the third Congress, it was 
 agreed to point out to them that no such 
 proposal had come before the Council, and that 
 absent members would have the right to send 
 in their opinions and votes, if such proposals 
 came up. 
 
 Prof. Rudolf Eucken having questioned the 
 advisability of his attending the Congress, it 
 was agreed to reply that, as to the difficulties 
 hinted at, the Council could take no action 
 except in consultation with colleagues in 
 France and elsewhere.
 
 APPENDIX 83 
 
 Mr. Fox Pitt presented a memorandum 
 (copies of which had been previously sent to all 
 members of the Council) on events since the 
 Hague Conference, 1912, and the present 
 outlook. 
 
 The Secretary was directed to inquire of 
 M. Dominique Parodi whether the French 
 Committee could suggest a date for the Paris 
 Congress. 
 
 The Chairman and Mr. Fox Pitt reported 
 the publication, in the Times Educational 
 Supplement, December 4, of their joint letter 
 disclaiming connection with a recently-formed 
 bureau at Berne for " International Education." 
 
 Next meeting fixed for Thursday, February 5, 
 
 1920, at 4.30 p.m. 
 
 F. J. GOULD, 
 
 Hon. Sec , pro tern. 
 
 During his recent visit to Paris Sir Frederick 
 Pollock met M. Parodi, and it has since been 
 agreed that the next meeting of the Congress 
 is to take place in Paris in 1921. 
 
 F'2
 
 84 FREE WILL AND DESTINY 
 
 MINUTES 
 
 of Meeting held at SIT. Frederick Pollock's 
 chambers, 13 Old Square, Lincoln's Inn, 
 London, W.C.2, on Thursday, February 5, 
 1920, at 4.30 p.m. 
 
 Present : Sir F. Pollock (in the chair), Mr. 
 Fox Pitt, Mr. F. J. Gould, Mr. G. Spiller, and 
 Sir Francis Younghusband. Apologies for 
 absence were read from M. Emile Boutroux, 
 Rev. Harrold Johnson, and Sir Michael Sadler. 
 
 The Minutes of the Meeting of December 
 16, 1919, were read and confirmed. 
 
 Mr. F. J. Gould, Professor J. S. Mackenzie, 
 and Mr. K. Natarajan (India) were elected 
 members of the Council. Mr. Fox Pitt gave 
 
 notice to propose, as an Indian representative, 
 
 So* 
 
 Mr. A. Yusuf Ali, formerly of the Indian 
 
 Civil Service, Bombay. 
 
 The Chairman reported his interview in 
 Paris with M. Dominique Parodi, and also read 
 a letter from M. Parodi to the effect that the 
 French Committee was prepared to organize 
 
 r 
 
 the Paris Congress in 1921.
 
 APPENDIX 85 
 
 Mr. Gould gave notice of a motion for next 
 Council Meeting : " That a circular be printed 
 and sent out to as many persons interested in 
 education in all parts of the world as funds 
 permit, with the double purpose of establishing 
 correspondence on important issues during 
 the interval before the Paris Congress, 1921, 
 and of enlisting interest, as widely as possible, 
 in the Congress itself ; copies of the draft 
 having been sent to all members of the 
 Council." 
 
 The Bank Balance was reported to be 
 42 9s. lid. Cheques to be signed in future 
 by two of the three following Sir F. Pollock, 
 Sir F. Younghusband, Mr. Gould. 
 
 Next meeting fixed for Wednesday, March 
 17, 1920, at 4.30 p.m. 
 
 F. J. GOULD, 
 
 Hon. Sec., pro tern.
 
 CORRELATED GLOSSARY 
 
 Abnormal : Unusual, generally in a pathological sense. 
 (See supernormal.) 
 
 Absolute : Unconditioned and unrelated. The word is 
 often used incorrectly, where incommensurable is meant. 
 
 Adrenal : See Supra-renal. 
 
 Anger : Egoistically emotional reaction on the emergence 
 of anything unpleasant. Anger generally implies a 
 conflict of complexes. 
 
 Animism : The belief in the existence of separate " spirits " 
 animating or directing phenomena. 
 
 Antinomy : Legal conflict, or rather the supersession of one 
 law by another ; e.g. the laws of justice by those of 
 mercy, physical by psychical, etc. (See Laws.) 
 
 Apathy : Lack of interest, not to be confounded with patience. 
 (See attention, also Patience.) 
 
 Arrogance : Egoistic belief in one's importance, superiority, 
 or self -sufficiency. (See Egoism.) 
 
 Association : Specific alliance or relationship, generally 
 speaking without strong affinity. 
 
 Attention : Awareness focalised with interest. (See Chapter 
 IV.) 
 
 Automatism : Spontaneous and intelligent activity due to 
 the functioning of subconscious complexes. (See In- 
 stinct, also see Chapter V.) 
 86
 
 CORRELATED GLOSSARY 87 
 
 Awareness : Specific consciousness, with or without special 
 interest. Generally synonymous with knowing, acquaint- 
 ance and cognition. 
 
 Beauty : That which excites general admiration. Ideal 
 beauty may be said to be that which excites universal 
 admiration. It is a potentiality like the perfectability 
 of the human race. (See Chapter VIII.) 
 
 " Beholden " : An unpleasant feeling that one is not self- 
 sufficient ; hence a shock to personal vanity. (See 
 Chapter VII.) 
 
 Bribery : The use of monetary or commercial consider- 
 ations as an inducement to such actions, or as an induce- 
 ment to the assent to such actions as are outside the 
 legitimate sphere of commerce. The word bribery is often 
 used loosely, but the line of demarkation, by which it is 
 differentiated from proper commerce, is defined by law, 
 though this definition is in constant need of revision in 
 accordance with the dictates of conscience and 
 convenience. 
 
 Capital : Such wealth, property, " goodwill," or credit as, 
 by reason of its being adapted for ready " liquidation " 
 or " realization," is available for use as an instrument 
 in further wealth production. 
 
 " Fixed capital " is wealth employed in specific wealth 
 production, but which is, by reason of its condition, not 
 readily convertible. 
 
 All forms of wealth, capital, property and credit are 
 dependent for their use and convertibility on custom, 
 statute and the mechanism of exchange. (See Chapter II. ) 
 
 Causation : Interdependent continuity with specifically 
 changing or altering manifestation, not necessarily in 
 chronological sequence. The reason why manifesta- 
 tions vary, in other words, the reason why " causes " 
 differ so often from their " effects," is that conflictt
 
 88 FREE WILL AND DESTINY 
 
 give rise to disruptions in combinations and groups of 
 complexes, resulting in new combinations and in dis- 
 sociations. Conflicts are the inevitable outcome of 
 egoistic discords. (See wholeness, antinomy, laws.) 
 
 Chance : The negation of causation. Often used when 
 causation is hidden from view, or is difficult to discover 
 and express. 
 
 Change : Variation in the manifestations of Continuity. 
 
 Change of Heart : The subsidence of a correlated group of 
 complexes and the emergence from subconsciousness of 
 another group. This form of change of heart is often 
 sudden and sometimes evanescent. The more permanent 
 kind of " change of heart " is the gradual unification 
 of all personal complexes, with the sublimation of their 
 egoistic trends. (See conversion.) 
 
 Charity : Kindness of heart. Enlightened goodwill. (For 
 its inversions see Chapter VII.) 
 
 Co-consciousness : The simultaneous emergence into con- 
 sciousness of two or more complexes or groups of com- 
 plexes. 
 
 Competition : Rivalry : The effort and purpose of gain at 
 others' expense (See emulation.) 
 
 Complex : A psycho -physical system or vortex of ideas, 
 feelings, interests, habits, dispositions and propensities 
 (latent or active), which have grown out of specific 
 experience, either "acquired" or "instinctive." Complexes 
 emerge from subconsciousness into some field of con- 
 sciousness either singly or co-ordinated in groups, seeking 
 expression, development and satisfaction, until their 
 active energies are exhausted, when they relapse again 
 into subconsciousness. According to the way in which 
 complexes rise and fall, so our " moods " change. 
 
 In " The Purpose of Education " the author has ela- 
 borated the different forms of complexes. Briefly, they
 
 CORRELATED GLOSSARY 89 
 
 may be grouped as: 1. "Minor" (comparatively trivial 
 incidents of our lives) ; 2. " Intermediate " (acquired 
 or " inherited " concepts) ; 3. The " Great complex " 
 (the personality or individuality as a synthetic or co- 
 ordinated whole). 
 
 Concept : A general notion arising out of specific experiences. 
 It is erroneous to suppose that concepts have an inde- 
 pendent existence of their own, wholly apart from all 
 experience. Concepts are practically coincident with 
 "intermediate complexes." (See above.) 
 
 Conflict : See Egoism, Causation, Antinomy, Emotion, Dis- 
 sociation, Complex. 
 
 Conscience : An emergence of the Great Complex (see 
 above) in relation to specific personal experiences. (See 
 Purpose of Education, p. 8 of new edition.) The value 
 and validity of conscience depends on the completeness of 
 the emergence and the thoroughness of the co-ordinating 
 power of the Great Complex in assimilation with the 
 specific experience through which it is evoked. 
 
 Consciousness : See Awareness, also " The Purpose of Educa- 
 tion," page 5, note 2, of new edition. 
 
 Consistency : Harmony of complex manifestations. 
 
 Conversion : Transposition in the field of consciousness of 
 one group of complexes with another group. This is 
 generally a sudden form of conversion. The assimila- 
 tion or union of complexes is a slower and more stable 
 form of " conversion." (See Change of Heart.) 
 
 Co-operation : Working together with a common voluntary 
 purpose. Co-operation necessarily implies the existence 
 of co-operating elements or items, and a synthesis can- 
 not be brought about by ignoring any of the elements of 
 the combination. These elements may be impermanent 
 fundamentally, but they exist ad hoc. (See Interdepend- 
 ence.)
 
 90 FREE WILL AND DESTINY 
 
 Determinism : The theory that all events, motives and actions 
 are determined strictly and unalterably by one invariable 
 law of " objective " causation. Antinomies (see above) are 
 not generally admitted by exponents of " determinism." 
 (See Chapter HI.) 
 
 Dignity : True dignity obviously depends upon worth ; 
 but the word is more often used to express an egoistic 
 striving to keep up the appearances upon which " dignity " 
 is supposed to depend. 
 
 Discontent : A condition of emotional conflict, partly sub- 
 conscious. 
 
 Dissociation : A rudimentary or morbid mental condition 
 arising out of egoistic beliefs or emotional excess. A 
 dissociated complex is one not properly assimilated with 
 normal mental functioning and it emerges with apparent 
 independence or isolation (which see). 
 
 Dreams : The emergence of complexes into a field of con- 
 sciousness from which the ordinary avenues of sense- 
 awareness are cut off or temporarily suspended. Dreams 
 generally exhibit dissociative tendencies. 
 
 Duration : The persistence of complexes through an ap- 
 proximate balance of their centripetal and centrifugal 
 tendencies. 
 
 Economics : The science of " wealth." (See Chap. II.) 
 
 Ecstasy : Concentration (generally dissociative) in higher 
 complexes. 
 
 Effort : Energy or emotion consciously directed towards 
 the accomplishment of a purpose, noble or otherwise. 
 
 Egoism : Egoism is the French word for selfishness. It 
 implies that clinging and grasping disposition in a com- 
 plex, which arises out of a narrow, circumscribed and 
 inelastic trend of thought or outlook. It is due to the 
 dominance of the centripetal form of activity. It is a
 
 CORRELATED GLOSSARY 91 
 
 mode of thought whereby feelings, beliefs and perceptions 
 become dissociated and inverted. Hence an attitude of 
 self-sufficiency and the apprehension of that attitude being 
 endangered. Various opprobrious terms are used to 
 indicate manifestations of egoism ; such as impatience, 
 petulance, anger, obstinacy, intolerance, intemperance, 
 jealousy, greed, lust and vanity. (See Dissociation, also 
 Causation.) 
 
 The distinction between egoism and individuality is 
 dealt with throughout, especially in Chapters III., V., 
 VII., and VIII. 
 
 Emergence : The coming through the threshold of con- 
 sciousness or " awareness " of a complex or group of 
 complexes from subconsciousness. When an emergence 
 is sudden it is often spoken of as " uprush," or flash of 
 genius. Such uprushes correspond to " presence of 
 mind." (See Mind, also complex.) 
 
 Emotion : The selective energy of complexes. Hence 
 likes and dislikes, aversions, interests, prejudices and 
 preferences. By emotional " states " or " conditions," 
 we usually mean such convulsive manifestations of 
 emotion as may arise out of emotional excess or con- 
 flicts. (See Complex, also Mind.) 
 
 Emulation : Friendly rivalry ; admiring co-operation in 
 contradistinction to competition which is exclusive. 
 
 Endowment : Legally established financial power or privi- 
 lege. 
 
 Energy : The tendency towards movement against resistance 
 or towards change of any kind involving obstacles. 
 Psychologically as well as physically, energy may 
 be potential or kinetic, according to the synchronism 
 or otherwise of complex relations. In other words it is 
 power in relation to time.
 
 92 FREE WILL AND DESTINY 
 
 Evil : Colloquially, evil means anything appearing at the 
 moment unpleasant, distasteful, disappointing, incon- 
 venient, or wounding one's vanity and prejudices. 
 Philosophically evil means ignorance, egoism, discord, 
 dissociation, or anything, in thought, belief, volition, 
 conduct, or circumstance which conduces towards these 
 conditions. (See Good.) 
 
 Experience : The fundamental basis of all existence. Specific 
 experiences are the origins and foundations of complexes. 
 Widely shared experience, which has become the main- 
 spring of species, races or groups, is called " instinct." It is 
 inborn, but should not be arbitrarily differentiated from 
 individual experience. 
 
 Expression : Systematic emergence (which see). 
 
 Fanaticism : A pronounced form of dissociation, caused by 
 over - concentration in certain complexes, mainly 
 " religious." 
 
 Fear : Uncertainty as to egoistic security. 
 
 Feeling : Emotional emergence, or partial emergence. (See 
 Complex, also Mind.) 
 
 Foresight : Apposite emergences, projecting vision into 
 future events. 
 
 Freedom : Harmony of motives. Hence release from bonds. 
 (See Chapter I.) 
 
 Good : Colloquially, good means anything at the moment 
 appearing pleasant, agreeable, or gratifying to one's 
 expectations, prejudices and vanity. Philosophically, 
 good implies true knowledge, harmony, unity, versatility, 
 understanding, insight, or anything in thought, belief, 
 volition, conduct and circumstance, which conduces 
 towards these conditions and makes them appear delight- 
 ful. The Colloquial and Philosophical meanings are 
 apt to get mixed. (See Evil.)
 
 CORRELATED GLOSSARY 93 
 
 Goodwill : Kind, generous, friendly, brotherly disposition 
 and intention. Goodwill has a special technical significa- 
 tion in the sphere of economics ; thus quite recently a 
 successful artist offered for sale the " goodwill " of his 
 portrait-painting business. The proposition was not 
 altogether approved of by fellow artists. 
 
 Grace : The more or less complete emergence of higher 
 co-ordinating complexes. 
 
 Habits : Complexes which are prone to ready emergence. 
 They are partly sub-conscious manifestations correspond- 
 ing to certain forms of " automatism " (which see). 
 
 Happiness : See Optimism. 
 
 Harmony : Sympathetic interaction or relationship, i.e., 
 without " dissociation " (which see). 
 
 Heart, change of : See change of Heart. 
 
 Hedonism : Short-sighted pleasure seeking. One of the 
 moods of egoism. Hedonism, sublimated and refined, 
 merges into eudaemonism = seeking the happiness in 
 which all smaller pleasures (with their "egos") are 
 sunk. 
 
 Heredity : Inborn experience and its outcome from the 
 aspect of physical ancestry. (See Instinct). 
 
 Ideals : Aims or aspirations embodied in specific complexes 
 of a high order with pronounced though elastic emotional 
 tone. These complexes seek expression through co- 
 ordination. 
 
 Ideas : Ideas may be regarded as the psychic analogue of 
 electrons in their relation to atoms or molecules, i.e., 
 Physical complexes. 
 
 Idolatry : See Inversion. 
 
 Impersonal : Complete dispersion or resolution of all " dis- 
 sociation " (which see).
 
 94 FREE WILL AND DESTINY 
 
 Incentives : Wants, interests, ambitions, fears, prejudices, 
 delusions, etc., which prompt effort. They vary from 
 the basest to the noblest. They may be alternating or 
 mixed, they may also be persistent, harmonious, clear 
 and refined. " Incentives " correspond closely to what 
 are commonly called " motives." (See Emotion.) 
 
 Independence : Isolated functioning : " Independence " 
 is necessarily relative, never " absolute " (which see). 
 
 Individuality : Co-ordinated continuity of existence, irrespec- 
 tive of awareness or consciousness. " Individuality " 
 is used throughout in contradistinction to " egoism," 
 which implies an arrest or interruption of continuity. 
 Egoistic persistence is intermittent and mainly exclusive, 
 while Individuality is both inclusive and expansive 
 in continuity. 
 
 Insight : Seeing through things into their cause and outcome. 
 
 Instinct : Purposeful acts, thoughts and feelings arising 
 out of inborn experience, stimulated by the circumstances 
 of immediate experience. Instincts, having deep-seated 
 organic or physiological settings, are more stable and 
 dependable than stray automatisms, but they are not 
 infallible and they develop, modify and regress. (See 
 Automatism.) 
 
 Interest : A dominant complex (which see). 
 
 Interdependence : The affinities and relationships pertaining 
 to the concept of wholeness (which see). 
 
 Intuitions : Spontaneous emergencies, bringing apposite 
 knowledge and guidance. 
 
 Inversion : See Chapter VII. 
 
 Isolation : See interdependence and separation. 
 
 Judgments : The correlation of " minor " complexes with 
 
 the " intermediate " or concepts. 
 Justice : See Chapter IV.
 
 CORRELATED GLOSSARY 95 
 
 Know : See Awareness. 
 
 Knowledge : The indispensable link between Knower and 
 Thing Known. (See Chapter III.) 
 
 Laws : The ambiguity of the term law is a very fruitful 
 cause of mental confusion. Law may mean a rule, a 
 code, a custom, an established habit, a statute. In the sense 
 of " Natural Laws " it is the formulation of recognised 
 causal relations. (See Antinomy, also see Boutroux on 
 the " Contingency of Natural Laws.") 
 
 Liberty, legal : The formal aspect of personal freedom in 
 relation to the State. In Feudal times " liberty '' 
 meant the power to coerce serfs. 
 
 Limitations, Psychic : Restrictions to change arising out of 
 emotional tenacity. (See Chapter I.) 
 
 Love : See Charity ; also Chapters VI. and VII. 
 
 Lust : Excessive desire for pleasure and possession. (See 
 Egoism and Hedonism.) 
 
 Luck : Accidental good or evil fortune. (See Chance.) 
 
 Mammon : The symbolic embodiment, or the deification of 
 commercial power, more especially financial. (See 
 Inversion.) 
 
 Manifestation : The emergence into consciousness of what 
 was previously submerged. (See Complex.) 
 
 Measurement : Comparison by " standards " (which see). 
 
 Memory : The power of recalling and faithfully reproducing, 
 in thought or feeling, of past experiences. (See Emer- 
 gence.) 
 
 Mercy : The supersession of the laws of justice by those of 
 kindness and sympathy. (See Antinomy.) 
 
 Middle Path : The avoidance of extremes and over-emphasis, 
 e.g., Lust and Hate, Hedonism and self-torture, Rigid 
 formal-observance and Laxity, Pessimism and Optimism. 
 Hence, moderation, temperance, patience, balance.
 
 96 FREE WILL AND DESTINY 
 
 Mind : The psychological with corresponding physiological 
 aspects of living processes, whether conscious, subcon- 
 scious or unconscious. 
 
 It is only of recent years that Western Philosophy 
 and Psychology have recognised that there are impor- 
 tant fields of mental activity, as well as potentiality 
 operating behind the threshold of consciousness. This 
 threshold or limen of consciousness, as it has been called 
 by modern psychologists, is shifting, elastic and perme- 
 able ; hence arise the phenomena classed by some investi- 
 gators (notably F. W. H. Myers) as subliminal. (See 
 Chapter V.) 
 
 Money : An instrument of marketable exchange, and a 
 measure of commercial values. (See Chapters II. and VII.) 
 
 Nature, natural : Familiar though highly ambiguous terms, 
 which are responsible for much legal and moral con- 
 fusion. (See Norm, and J. S. Mill's " Essay on Nature.") 
 
 Necessity : Inevitable sequence, strictly consequent. The 
 common use of the word " necessity " is very misleading. 
 It often implies no more than great, though indeter- 
 minate, urgency. Thus we hear of economic necessity 
 in the place of convenience or cm rectitude. (See Deter- 
 minism.) 
 
 Norm : Some commonly accepted averages or " standards " 
 (which see). 
 
 Objective : See Subjective. 
 
 Obstinacy : The prevalence in personality of inelastic com- 
 plexes : a mild form of dissociation (which see). 
 
 Optimism: " All is for the best in the best of all possible worlds." 
 This is a comprehensive formula for the doctrine of 
 ease, dealt with in the Preface. It is a mood generally 
 alternating with Pessimism (which see). Either mood 
 may predominate in different individuals. (See Middle 
 Path.)
 
 CORRELATED GLOSSARY 97 
 
 Patience : Enlightened and cheerful acceptance of what is seen 
 to be true or inevitable. The absence of false expectations 
 of the premature arrival of desired results. (See Preface. ) 
 
 Pain : Internal conflicts, physical, psychical, or both together. 
 
 Permanence : See Duration. 
 
 Personality : Used indiscriminately for both Egoism and 
 Individuality. 
 
 Pessimism : " All is for the worst in the worst of all possible 
 worlds." This formulates the mood of a disappointed 
 egoistic hedonist. Pessimism is a common form of 
 reaction from premature optimism (which see). 
 
 Race experience : See Instinct. 
 
 Real, Reality : Absolute, permanent, unlimited, uncon- 
 ditional, objective, subjective, true, genuine, valuable, 
 original, uniform, independent, grand, etc., etc., accord- 
 ing to the context in which the word " real " occurs. 
 Philosophically speaking the term is worse than useless 
 as a noun. 
 
 Religion : See Purpose of Education, Chapter VII. 
 
 Separation and Separateness : Physical or Psychical dis- 
 sociation. (See Wholeness, also Dissociation and Isolation. ) 
 
 Service, free : Service rendered through the spontaneous 
 recognition of mutual interdependence or Wholeness ; 
 f . e. from good will or love. 
 
 Shame : Partial recognition of individual responsibility for 
 past thoughts, feelings and acts, coupled with a con- 
 fused belief in the identity of our manifold " egos." 
 
 Standards ; Standardisation : Systems or objects of reference, 
 combined with notions of fixity. Standards are of 
 course useful expedients for specific practical purposes, 
 but over-emphasis as to their value leads to an artificial 
 and unstable uniformity, which is often a serious hin- 
 drance to healthy developments.
 
 98 FREE WILL AND DESTINY 
 
 Subconscious : See Mind. 
 
 Subject, Subjective : One of the two elements of Philosophical 
 and Psychological Dualism. Experience is " polarised " 
 by long established mental habit, into subject and object. 
 Though held to be related, these two supposed elements 
 are each believed to exist independently and wholly 
 separated from one another. Hence a subject is equiva- 
 lent to an ego ; and concentration on such polarised 
 modes of thought leads to dissociation. (See The Purpose 
 of Education, Chapter VI. ) 
 
 In the system set forth in these pages, experience 
 is always a trinity, despite the polarisation habit and its 
 nomenclature. That is to say a knower and a thing 
 known cannot exist apart from a knowledge. They 
 are aspects of a complex The three aspects, emerging 
 into consciousness, may and generally do alternate, but 
 nevertheless they are always united and have no true 
 existence apart. It is only by consciousness that they 
 can be made to appear distinct. (See Mind.) 
 
 Subliminal : See Mind. 
 
 Suggestion : The conveyance or transference of impressions 
 in words, thoughts, feelings, visions, or understandings, 
 by means of physical indications, through the recognised 
 channels of sense ; or by means of more direct psychical 
 processes. The latter would be classed as supernormal 
 (which see). 
 
 Supernormal : Unusual, generally in the sense of psychical 
 laws operating so as to supersede the operations of 
 ordinary physical laws. (See Antinomy.) 
 
 Suprarenal : The Suprarenal capsule, or " adrenal gland " 
 as it has recently come to be known, is a minute ductless 
 gland attached to each kidney. This gland has been 
 known for sixty years, through the researches of Dr. 
 Thomas Addison of Guy's, to be of vital importance ; 
 but only within the last few years has it been discovered
 
 CORRELATED GLOSSARY 99 
 
 that this gland's functions are closely related to emotional 
 conditions. (See Chapter VI.) 
 
 Sympathy : True sympathy is necessarily supernormal 
 (which see). The response in feeling to suggestions 
 conveyed by means of physical indications, is, however, 
 often called " sympathetic." It is important . to 
 remember that normal and supernormal, physical and 
 psychical, are not mutually exclusive, yet at different times 
 either may predominate. We are so much accustomed 
 to regard the well recognised physical means of interaction 
 as the sole channels of communication, that psychical 
 processes are neglected or ignored. Nevertheless they 
 are always in operation, although generally quite un- 
 noticed. 
 
 Thrift . Abstinence with a purpose. That purpose may 
 amount to hoarding, with a view to securing future indul- 
 gence, comfort, ease, dignity and " production " for one's 
 self or one's belongings. In this sense it is apt to become 
 morbid and inverted. The purpose may, in contra- 
 distinction, be the acquirement of good habits of simple 
 living, or emancipation from superfluous wants. These 
 motives are often confused. The Israelites might have 
 been charged with " thrift " when they took to the 
 storage of Manna. 
 
 Truth : Ideal correctitude with perfect harmony. It is 
 properly speaking a universal abstraction, but the term 
 is often used colloquially in the place of true. (See 
 Chapter VIII.) 
 
 Value : The appraised estimate of the use, quality, or quantity 
 of anything, in relation to specific standards, systems or 
 spheres of reference. The phrase " absolute value " 
 is sometimes heard. It is simply unmeaning, unless 
 there is a vague suggestion of Incommensurable values 
 in contrasting things or ideas. (See Mind, Antinomy, 
 Standards. )
 
 100 FREE WILL AND DESTINY 
 
 Vision : Clarity of vision is the outcome of harmony. It 
 implies a union of complexes. 
 
 Volition : Wish or choice with executive purpose. (See 
 Emotion.) 
 
 Wholeness : A concept of great importance and value. 
 It is the opposite of separateness, dissociation, isolation 
 and " atomism " (in an absolute sense). It implies 
 unity not uniformity. It is a living not a static ideal. 
 Wholeness involves the conceptions of co-operation and 
 interdependence operating in conformity and in congruity 
 with causation (which see). 
 
 Will : See Volition and Chapter I. 
 
 Work : In physical science, wmk is the measurable amount 
 of energy transformed from one mode of motion to 
 another. The standard of measurement in physics is 
 generally expressed in the foot-pound or its equivalents. 
 In Psychology, Biology (and more vaguely in Litera- 
 ture, Politics, Sociology and Religion), work is the energy 
 expended, and measured according to results by various 
 standards, in altering opinions or mental and physical 
 habits. 
 
 In Economics work is energy expended in the transfer- 
 ence of property or any form of marketable commodity 
 and service from one proprietor to another. Such work 
 is generally supposed to involve something distasteful to 
 the performer, though at the same time involving a 
 prospect of relief or gratification. The standard for the 
 measurement of economic work is a quid pro quo in money 
 or credit. Economic work is therefore essentially egoistic. 
 
 Worry : An over-emotional and confused condition of con- 
 flicting complex emergence, which gives rise to wasteful 
 adrenal secretions. (See Chapter VI.) 
 
 Glasgow: Printed at the University Press by Robert MacLehoae and Co. Ltd.