We have, at any given moment, a complex of personal and impersonal wholes each of which is charged with energy and tendency in the form of heredity and habit coming from its past. If we fix our attention upon any particular whole—a person, a party, a state, a doctrine, a programme of reform, a myth, a language—we shall find it in the act of making its way, of growing if it can, in the direction of its tendencies. As we have seen, it is alive, however impersonal, and has human flesh, blood, and nerves to urge it on. It already has adapted structure—hands and feet as Luther said of the Word of God—because if it had not developed something of the sort, some fitness to live in the general stream of human life, we should not in fact find it there. As its means of further growth it has a repertory of available activities; and these, consciously or otherwise, are tried upon the situation. If not guided by something in the nature of intelligence they act blindly, and may nevertheless act effectively. In general some one or some combination of these activities will work better in the situation than others, finding more scope or stimulus of some sort, and will grow accordingly; the energies of the whole, so far as they are available, tending to find an outlet at this point. Thus the more a thing works the more it is enabled to work, since the fact that it functions draws more and more energy to it. And the whole to which it belongs, in thus continuing and enhancing the successful activity, behaves very much as if it were conducting a deliberate experiment. The enhanced activity also involves changes in the whole and in the situation at large; and thus we move on to new situations and new operations of the same principle.