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strongly he corrugates his brow, and his quick understanding causes his eyes to flash.
When the imagination is subjective and spiritual and the will and the understanding are objective and alert, we have the creative artist. Then the understanding develops its greatest freedom and originality. It is no longer bound by the traditions of the past in literature, art, music, drama, science, or religion, but launches out into the deep and brings up the "pearl of great price," original creative genius and life. Then the energetic will makes fruitful by its activity all the inspirations of the awakened man.
These two closely related forces of the mind are dominant in the race because their practicality is necessary in man's free development. If the imagination were wholly in command, it would eventually run into a riot of daydreams or fanciful schemes that could not be worked out successfully in a world where natural law is inexorable. It is this "peril" (Asenath) that the mind considers, and brings forth, in sequence, will and understanding. "The highest and most excellent thing in man," says Goethe, "is formless, and we must guard against giving it shape in anything save noble deeds."
Man is a free agent in the possession and the use of the faculty of will. Freedom of will has been variously regarded and defined. It is the subject of volumes of theological literature and also the rock on which religionists have split. The theory of predestination relieves man of all responsibility. If
