Those who are interested in the long-time discussion over free-will and determinism have often been impressed with the remarkably strong arguments that can be marshaled by each side to the controversy. Either side, when presented alone, appears to be conclusive. The explanation lies in the fact that each is right, but only to a certain point. Both free will and necessity are factors and when the theosophical viewpoint is understood the apparent contradiction disappears. We are temporarily bound, _but we did the binding_, by the desires we indulged and the emotions we freely harbored in the past.
The condition of temporary restraint in which we now find ourselves may be likened to that of a party of gold hunters who go into Alaska to locate mines. They are all aware that in that remote northern country navigation closes very early and that after the last boat leaves there is no possibility of getting out of that region until navigation opens again in the next season. Some of them are discreet and reach the landing in ample time. Others are careless. They continue their search for gold a little too long, and arrive at the river a day too late. The boat has sailed and they must become prisoners of the ice king. It's a great misfortune but they alone are responsible. They cannot escape from Alaska for many months but within Alaska they are absolutely free. They can build a cabin and either waste the time with idle games or seriously think and study. They are limited but free within the limitation, and the limitation itself was of their own making. It is precisely so with us in the environment of the present incarnation and with our various fortunes. We made them and, when the forces with which we did it are exhausted, we shall be free. Meantime we can do much toward modification and improvement.
The reactions from the forces we generate naturally do us exact justice just because they _are_ reactions. We reap precisely what we sow. The reaction may sometimes seem harsh but consideration of the matter from all points of view will show that mercy as well as justice is always a factor. Let us consider the method by which nature changes recklessness into caution. A man is careless, we will say, about lighting a cigar and throwing the burning match down wherever it may happen to fall. He may go on doing that a long time with no serious result, yet all careful people know that he is a source of danger. Some time ago a newspaper told the story of such a man, who passed along the street, lighted a cigaret and carelessly flung the flaming match from him. A nurse was passing with her charge in its tiny carriage. The match fell on some of the light, airy wraps of the infant and they burst into a blaze. Before the fire could be extinguished the child was so badly burned that it died the next day.