Only one further question remains to be considered. From what I have just said on the subject of Personality, it will be apparent that the theory of Monism is in conflict with that of Theism only in so far as personality appears to imply limitation. This is a point which I have previously considered in these pages (Chapter iv, p. 109), with the result of appearing to show that the conflict is one which would probably vanish could we rise above the necessary limitations of human thought. Therefore, it here seems worth while to ask, What can be said by the philosophical theory of Monism to the old theological dilemma touching free-will and predestination? Or, even apart from any question of Theism, what position does Monism suppose the psychical activity of man to hold in relation to that of the universe? Of course the latter statement of the question is included in the former; and, therefore, we may present it thus;--If the human will is free, and the theory of Theism substantially true, how are we to reconcile the fact with the theory?
According to the theory of Theism as sanctioned by Monism, what we apprehend as natural causation is the obverse of a part of a _summum genus_--i.e. the part falling within human observation whose whole is the Absolute Volition. This Volition, being absolute, can nowhere meet with restraint; it is therefore absolutely free, and can never contradict itself. Thus, those circumscribed portions of it which we know as human minds--and which, on account of being so circumscribed, are free within themselves--do not in their freedom conflict with the Absolute Volition. The Absolute Volition and the Relative Volition are always in unison. It is not that the Absolute Volition unconditionally determines the Relative Volition--else the Relative Volition would not be free; but it is that the Absolute Volition invariably assents to the Relative Volition as to the activity of an integral part of itself. This will be at once evident if we consider that our only idea of determination--i.e. causation--is, upon the theistic theory, derived from our observing the consistency of the Divine Will, whether as revealed subjectively in the causal operations of our own minds, or objectively in the causal operations of Nature. Therefore, the idea of causation as between the Absolute Volition and the Relative Volition is an idea destitute of meaning. One Relative Volition may act causally on another. Relative Volition, because each is wholly external to each. But all Relative Volitions are constituent parts of the Absolute Volition, which, therefore, cannot act causally _on_ them, though it always acts substantially _with_ them. Or, otherwise phrased, if the subject is a constituent part of its own World-eject--the volition of which is always self-consistent--it follows that the volition of the subject must always be coincident with that of its World-eject; and this without being determined in any other sense than the smaller size of a part can be said to be determined by the larger size of its whole: i.e. the determination--if we choose so to call it--is not a causal one, but arises immediately from the inherent nature of the case. The Absolute Volition within itself is free; the Relative Volition within itself is free; but there can be no conflict between these two freedoms. For, if there were a conflict, it must be caused; but where is the cause of this conflict to come from? Not from the Absolute Volition, which is everywhere self-consistent; not from the Relative Volition, which is wholly contained within the Absolute. Thus, regarded from within its own system, the Relative Volition is free; while, regarded from the system of its World-eject, the Relative Volition is predestined. But the freedom is not incompatible with the predestination, nor the predestination with the freedom. They stand to each other in the relation of complementary truths, the apparent contradiction of which arises only from the apparently fundamental antithesis between mind and cause which it is the privilege of Monism to abolish.