My own observations of the working of various plans and theories calculated to improve or “save” mankind coincide with this and suggest to me the conclusion that there is, on the one hand, inherent in the chemic impulses and appetites of life (which man does not create), an instinct toward individuality which may be for good or for ill, plus, on the other hand, this law of balance or equation but over which neither the humanitarian nor the idealist, any more than the criminal or indifferent or self-seeking realist, has any control whatever. If this were not true there would be no explaining such strange social developments as the lusts of certain individuals, the vast animal hungers and abnormalities which seem to contradict any possibility of an exact social equation. While the ascetic passions and self-sacrifice of such men as St. Francis, Jesus, Buddha and the like may belie an entirely material or animal interpretation of this very material scene, the more material one of an Alexander VI., a Medici, a Morgan and a Gould do suggest that an equation or balance between the types is holding in Nature. Men do fight and die for idealistic or moral beliefs just as plainly as they do for material ends. This would indicate, as I said before, a desire for rough balance or equilibrium in Nature between the starkest extremes of its creative impulses--equation, equation. Nothing more nor less. But a God directing and calling? Oh, no; not that necessarily, but a condition in Nature itself perhaps which will not permit it to move save by a process of checks and balances--variety in unity, and vice versa. If one takes no more varied types than Christ and Nero, or Alexander VI. and St. Francis, one sees how plain this is, in so far as our earthly state is concerned. God, or Nature, or Life, permits both, creates both. In these examples one sees how the impulses of the flesh always vary and how difficult it is, where millions outrival these in secret tendencies and impulses, to suggest a working harmony; and yet there is a harmony and they do harmonize, or, by triturating the one the other maintain a working balance, the tendencies of the one being offset by those of the other, and vice versa. No less latitude, perhaps, could or would serve in a world or a universe which breeds individuals by quadrillions, momentarily perhaps, and which conceals or contains forces of whose impulses, emotions, necessities we know nothing, and so equation is and can be the only answer. What can we know, for instance, of the impulses or morals of the Sun, whose heat apparently breeds all forms of life we know here, horrific and otherwise? And yet we also know that heat is balanced by cold in the universe; light by no light; matter by force; tenderness by savagery; lust by asceticism; love by hate; and so on _ad infinitum_. No thing is fixed. All tendencies are permitted apparently. Only a balance is maintained.