So, also, the supreme ethical expression of Incident and Destiny is found in the Western Christian’s idea of Grace—the grace, obtained through the sacrificial death of Jesus, of being made free to will.[154] The polarity of Disposition (original sin) and Grace—a polarity which must ever be a projection of feeling, of the emotional life, and not a precision of learned reasoning—embraces the existence of every truly significant man of this Culture. It is, even for Protestants, even for atheists, hidden though it may be behind a scientific notion of “evolution” (which in reality is its direct descendant[155]), the foundation of every confession and every autobiography; and it is just its absence from the constitution of Classical man that makes confession, by word or thought, impossible to him. It is the final meaning of Rembrandt’s self-portraits and of music from Bach to Beethoven. We may choose to call that something which correlates the life-courses of all Western men disposition, Providence or “inner evolution”[156] but it remains inaccessible to thought. “Free will” is an inward certitude. But whatever one may will or do, that which actually ensues upon and issues from the resolution—abrupt, surprising, unforeseeable—_subserves_ a deeper necessity and, for the eye that sweeps over the picture of the distant past, visibly conforms to a major order. And when the Destiny of that which was willed has been Fulfilment we are fain to call the inscrutable “Grace.” What did Innocent III, Luther, Loyola, Calvin, Jansen, Rousseau and Marx will, and what came of the things that they willed in the stream of Western history? Was it Grace or Fate? Here all rationalistic dissection ends in nonsense. The Predestination doctrine of Calvin and Pascal—who, both of them more upright than Luther and Thomas Aquinas, dared to draw the causal conclusion from Augustinian dialectic—is the _necessary_ absurdity to which the pursuit of these secrets by the reason leads. They lost the destiny-logic of the world-becoming and found themselves in the causal logic of notion and law; they left the realm of direct intuitive vision for that of a mechanical system of objects. The fearful soul-conflicts of Pascal were the strivings of a man, at once intensely spiritual and a born mathematician, who was determined to subject the last and gravest problems of the soul both to the intuitions of a grand instinctive faith and to the abstract precision of a no less grand mathematical plan. In this wise the Destiny-idea—in the language of religion, God’s Providence—is brought _within the schematic form of the Causality Principle_, i.e., the Kantian form of mind activity (productive imagination); _for that is what Predestination signifies_, notwithstanding that thereby Grace—the causation-free, living Grace which can only be experienced as an inward certainty—is made to appear as a nature-force that is bound by irrevocable law and to turn the