Belief, like any other moving body, follows the path of least resistance, and this path had led Dr. Gurgoyle to the conviction, real or feigned, that my father was son to the sun, probably by the moon, and that his ascent into the sky with an earthly bride was due to the sun's interference with the laws of nature.
Nevertheless he was looked upon as more or less of a survival, and was deemed lukewarm, if not heretical, by those who seemed to be the pillars of the new system.
My father soon found that not even Panky could manipulate his teaching more freely than the Doctor had done. My father had taught that when a man was dead there was an end of him, until he should rise again in the flesh at the last day, to enter into eternity either of happiness or misery. He had, indeed, often talked of the immortality which some achieve even in this world;but he had cheapened this, declaring it to be an unsubstantial mockery, that could give no such comfort in the hour of death as was unquestionably given by belief in heaven and hell.
Dr. Gurgoyle, however, had an equal horror, on the one hand, of anything involving resumption of life by the body when it was once dead, and on the other, of the view that life ended with the change which we call death. He did not, indeed, pretend that he could do much to take away the sting from death, nor would he do this if he could, for if men did not fear death unduly, they would often court it unduly. Death can only be belauded at the cost of belittling life; but he held that a reasonable assurance of fair fame after death is a truer consolation to the dying, a truer comfort to surviving friends, and a more real incentive to good conduct in this life, than any of the consolations or incentives falsely fathered upon the Sunchild.
He began by setting aside every saying ascribed, however truly, to my father, if it made against his views, and by putting his own glosses on all that he could gloze into an appearance of being in his favour. I will pass over his attempt to combat the rapidly spreading belief in a heaven and hell such as we accept, and will only summarise his contention that, of our two lives--namely, the one we live in our own persons, and that other life which we live in other people both before our reputed death and after it--the second is as essential a factor of our complete life as the first is, and sometimes more so.
Life, he urged, lies not in bodily organs, but in the power to use them, and in the use that is made of them--that is to say, in the work they do. As the essence of a factory is not in the building wherein the work is done, nor yet in the implements used in turning it out, but in the will-power of the master and in the goods he makes; so the true life of a man is in his will and work, not in his body. "Those," he argued, "who make the life of a man reside within his body, are like one who should mistake the carpenter's tool-box for the carpenter."He maintained that this had been my father's teaching, for which my father heartily trusts that he may be forgiven.
He went on to say that our will-power is not wholly limited to the working of its own special system of organs, but under certain conditions can work and be worked upon by other will-powers like itself: so that if, for example, A's will-power has got such hold on B's as to be able, through B, to work B's mechanism, what seems to have been B's action will in reality have been more A's than B's, and this in the same real sense as though the physical action had been effected through A's own mechanical system--A, in fact, will have been living in B. The universally admitted maxim that he who does this or that by the hand of an agent does it himself, shews that the foregoing view is only a roundabout way of stating what common sense treats as a matter of course.
Hence, though A's individual will-power must be held to cease when the tools it works with are destroyed or out of gear, yet, so long as any survivors were so possessed by it while it was still efficient, or, again, become so impressed by its operation on them through work that he has left, as to act in obedience to his will-power rather than their own, A has a certain amount of bona fide life still remaining. His vicarious life is not affected by the dissolution of his body; and in many cases the sum total of a man's vicarious action and of its outcome exceeds to an almost infinite extent the sum total of those actions and works that were effected through the mechanism of his own physical organs. In these cases his vicarious life is more truly his life than any that he lived in his own person.
"True," continued the Doctor, "while living in his own person, a man knows, or thinks he knows, what he is doing, whereas we have no reason to suppose such knowledge on the part of one whose body is already dust; but the consciousness of the doer has less to do with the livingness of the deed than people generally admit. We know nothing of the power that sets our heart beating, nor yet of the beating itself so long as it is normal. We know nothing of our breathing or of our digestion, of the all-important work we achieved as embryos, nor of our growth from infancy to manhood. No one will say that these were not actions of a living agent, but the more normal, the healthier, and thus the more truly living, the agent is, the less he will know or have known of his own action.
The part of our bodily life that enters into our consciousness is very small as compared with that of which we have no consciousness.
What completer proof can we have that livingness consists in deed rather than in consciousness of deed?
