Unconsciousness is no bar to livingness.  Our conscious actions are a drop in the sea as compared with our unconscious ones.  Could we know all the life that is in us by way of circulation, nutrition, breathing, waste and repair, we should learn what an infinitesimally small part consciousness plays in our present existence; yet our unconscious life is as truly life as our conscious life, and though it is unconscious to itself it emerges into an indirect and vicarious consciousness in our other and conscious self, which exists but in virtue of our unconscious self.  So we have also a vicarious consciousness in others.  The unconscious life of those that have gone before us has in great part moulded us into such men and women as we are, and our own unconscious lives will in like manner have a vicarious consciousness in others, though we be dead enough to it in ourselves.

If it is again urged that it matters not to us how much we may be alive in others, if we are to know nothing about it, I reply that the common instinct of all who are worth considering gives the lie to such cynicism.  I see here present some who have achieved, and others who no doubt will achieve, success in literature.  Will one of them hesitate to admit that it is a lively pleasure to her to feel that on the other side of the world someone may be smiling happily over her work, and that she is thus living in that person though she knows nothing about it?  Here it seems to me that true faith comes in.  Faith does not consist, as the Sunday School pupil said, “in the power of believing that which we know to be untrue.”  It consists in holding fast that which the healthiest and most kindly instincts of the best and most sensible men and women are intuitively possessed of, without caring to require much evidence further than the fact that such people are so convinced; and for my own part I find the best men and women I know unanimous in feeling that life in others, even though we know nothing about it, is nevertheless a thing to be desired and gratefully accepted if we can get it either before death or after.  I observe also that a large number of men and women do actually attain to such life, and in some cases continue so to live, if not for ever, yet to what is practically much the same thing.  Our life then in this world is, to natural religion as much as to revealed, a period of probation.  The use we make of it is to settle how far we are to enter into another, and whether that other is to be a heaven of just affection or a hell of righteous condemnation.

Who, then, are the most likely so to run that they may obtain this veritable prize of our high calling?  Setting aside such lucky numbers, drawn as it were in the lottery of immortality, which I have referred to casually above, and setting aside also the chances and changes from which even immortality is not exempt, who on the whole are most likely to live anew in the affectionate thoughts of those who never so much as