Six or seven hundred years after birth a child is in some respects physically equivalent to a ten-year-old of the First Men. But since his brain is destined for much higher development, it is already far more complex than any adult brain of that species. And though temperamentally he is in many ways still a child, intellectually he has already in some respects passed beyond the culture of the best adult minds of the ancient races. The traveller, encountering one of our bright boys, might sometimes be reminded of the wise simplicity of the legendary Child Christ. But also he might equally well discover a vast exuberance, boisterousness, impishness, and a complete inability to stand outside the child’s own eager life and regard it dispassionately. In general our children develop intellectually beyond the level of the First Men long before they begin to develop the dispassionate will which is characteristic of our adults. When there is conflict between a child’s personal needs and the needs of society, he will as a rule force himself to the social course; but he does so with resentment and dramatic selfpity, thereby rendering himself in the adult view exquisitely ridiculous.
When our children attain physical adolescence, nearly a thousand years after birth, they leave the safe paths of childhood to spend another thousand years in one of the antarctic continents, known as the Land of the Young. Somewhat reminiscent of the Wild Continent of the Fifth Men, this territory is preserved as virgin bush and prairie. Subhuman grazers and carnivora abound. Volcanic eruption, hurricanes and glacial seasons afford further attractions to the adventurous young. There is consequently a high death-rate. In this land our young people live the half primitive, half sophisticated life to which their nature is fitted. They hunt, fish, tend cattle and till the ground. They cultivate all the simple beauties of human individuality. They love and hate. They sing, paint and carve. They devise heroic myths, and delight in fantasies of direct intercourse with a cosmic person. They organize themselves as tribes and nations. Sometimes they even indulge in warfare of a primitive but bloody type. Formerly when this happened, the adult world interfered; but we have since learned to let the fever run its course. The loss of life is regrettable; but it is a small price to pay for the insight afforded even by this restricted and juvenile warfare, into those primitive agonies and passions which, when they are experienced by the adult mind, are so transformed by philosophy that their import is wholly changed. In the Land of the Young our boys and girls experience all that is precious and all that is abject in the primitive. They live th!ough in their own persons, century by century, all its toilsomeness and cramped meanness, all its blind cruelty and precariousness; but also they taste its glamour, its vernal and lyrical glory. They make in little all the mistakes of thought and action that men have ever made; but at last they emerge ready for the larger and more difficult world of maturity.
It was expected that some day, when we should have perfected the species, there would be no need to build up successive generations, no need of children, no need of all this schooling. It was expected that the community would then consist of adults only; and that they would be immortal not merely potentially but in fact, yet also, of course, perennially in the flower of young maturity. Thus, death should never cut the string of individuality and scatter the hard-won pearls, necessitating new strings, and laborious re-gatherings. The many and very delectable beauties of childhood could still be amply enjoyed in exploration of the past.
We know now that this goal is not to be attained, since man’s end is imminent.
3. A RACIAL AWAKENING
It is easy to speak of children; but how can I tell you anything significant of our adult experience, in relation to which not only the world of the First Men but the worlds of the most developed earlier species seem so naďve?
The source of the immense difference between ourselves and all other human races lies in the sexual group, which is in fact much more than a sexual group.
The designers of our species set out to produce a being that might be capable of an order of mentality higher than their own. The only possibility of doing so lay in planning a great increase of brain organization. But they knew that the brain of an individual human being could not safely be allowed to exceed a certain weight. They therefore sought to produce the new order of mentality in a system of distinct and specialized brains held in “telepathic” unity by means of ethereal radiation. Material brains were to be capable of becoming on some occasions mere nodes in a system of radiation which itself should then constitute the physical basis of a single mind. Hitherto there had been “telepathic” communication between many individuals, but no superindividual, or group-mind. It was known that such a unity of individual minds had never been attained before, save on Mars; and it was known how lamentably the racial mind of Mars had failed to transcend the minds of the Martians. By a combination of shrewdness and good luck the designers hit upon a policy which escaped the Martian failure. They planned as the basis of the superindividual a small multi-sexual group.
Of course the mental unity of the sexual group is not the direct outcome of the sexual intercourse of its members. Such intercourse does occur. Groups differ from one another very greatly in this respect; but in most groups all the members of the male sexes have intercourse with all the members of the female sexes. Thus sex is with us essentially social. It is impossible for me to give any idea of the great range and intensity of experience afforded by these diverse types of union. Apart from this emotional enrichment of the individuals, the importance of sexual activity in the group lies in its bringing individuals into that extreme intimacy, temperamental harmony and complementariness, without which no emergence into higher experience would be possible.
Individuals are not necessarily confined to the same group for ever. Little by little a group may change every one of its ninety-six members, and yet it will remain the same superindividual mind, though enriched with the memories grafted into it by the newcomers. Very rarely does an individual leave a group before he has been in it for ten thousand years. In some groups the members live together in a common home. In others they live apart. Sometimes an individual will form a sort of monogamous relation with another individual of his group, homing with the chosen one for many thousands of years, or even for a lifetime. Indeed some claim that lifelong monogamy is the ideal state, so deep and delicate is the intimacy which it affords. But of course, even in monogamy, each partner must be periodically refreshed by intercourse with other members of the group, not only for the spiritual health of the two partners themselves, but also that the group-mind may be maintained in full vigour. Whatever the sexual custom of the group, there is always in the mind of each member a very special loyalty toward the whole group, a peculiar sexually toned esprit de corps, unparalleled in any other species.
Occasionally there is a special kind of group intercourse in which, during the actual occurrence of group mentality, all the members of one group will have intercourse with those of another. Casual intercourse outside the group is not common, but not discouraged. When it occurs it comes as a symbolic act crowning a spiritual intimacy.
Unlike the physical sex-relationship, the mental unity of the group involves all the members of the group every time it occurs, and so long as it persists. During times of group experience the individual continues to perform his ordinary routine of work and recreation, save when some particular activity is demanded of him by the group-mind itself. But all that he does as a private individual is carried out in a profound absentmindedness. In familiar situations he reacts correctly, even to the extent of executing familiar types of intellectual work or entertaining acquaintances with intelligent conversation. Yet all the while he is in fact “far away,” rapt in the process of the group-mind. Nothing short of an urgent and unfamiliar crisis can recall him; and in recalling him it usually puts an end to the group’s experience.
Each member of the group is fundamentally just a highly developed human animal. He enjoys his food. He has a quick eye for sexual attraction, within or without the group. He has
his personal idiosyncrasies and foibles, and is pleased to ridicule the foibles of others — and of himself. He may be one of those who abhor children, or one of those who enter into children’s antics with fervour, if they will tolerate him. He may move heaven and earth to procure permission for a holiday in the Land of the Young. And if he fails, as he almost surely does, he may go walking with a friend, or boating and swimming, or playing violent games. Or he may merely potter in his garden, or refresh his mind though not his body by exploring some favourite region of the past. Recreation occupies a large part of his life. For this reason he is always glad to get back to work in due season, whether his function is to maintain some part of the material organization of our world, or to educate, or to perform scientific research, or to co-operate in the endless artistic venture of the race, or, as is more likely, to help in some of those innumerable enterprises whose nature it is impossible for me to describe.
As a human individual, then, he or she is somewhat of the same type as a member of the Fifth species. Here once more is the perfected glandular outfit and instinctive nature. Here too is the highly developed sense perception and intellection. As in the Fifth species, so in the Eighteenth, each individual has his own private needs, which he heartily craves to fulfil; but also, in both species, he subordinates these private cravings to the good of the race absolutely and without struggle. The only kind of conflict which ever occurs between individuals is, not the irreconcilable conflict of wills, but the conflict due to misunderstanding, to imperfect knowledge of the matter under dispute; and this can always be abolished by patient telepathic explication.
In addition to the brain organization necessary to this perfection of Individual human nature, each member of a sexual group has in his own brain a special organ which, useless by itself, can co-operate “telepathically” with the special organs of other members of the group to produce a single electromagnetic system, the physical basis of the group-mind. In each sub-sex this organ has a peculiar form and function; and only by the simultaneous operation of the whole ninety-six does the group attain unified mental life. These organs do not merely enable each member to share the experience of all; for this is already provided in the sensitivity to radiation which is characteristic of all braintissue in our species. By means of the harmonious activity of the special organs a true group-mind emerges, with experience far beyond the range of the individuals in isolation.
This would not be possible did not the temperament and capacity of each sub-sex differ appropriately from those of the others. I can only hint at these differences by analogy. Among the First Men there are many temperamental types whose essential natures the psychologists of that species never fully analysed. I may mention, however, as superficial designations of these types, the meditative, the active, the mystical, the intellectual, the artistic, the theoretical, the concrete, the placid, the highly-strung. Now our sub-sexes differ from one another temperamentally in some such manners as these, but with a far greater range and diversity. These differences of temperament are utilized for the enrichment of a group self, such as could never have been attained by the First Men, even if they had been capable of “telepathic” communication and electromagnetic unity; for they had not the range of specialized brain form.
For all the daily business of life, then, each of us is mentally a distinct individual, though his ordinary means of communication with others is “telepathic.” But frequently he wakes up to be a group-mind. Apart from this “waking of individuals together,” if I may so call it, the group-mind has no existence; for its being is solely the being of the individuals comprehended together. When this communal awakening occurs, each individual experiences all the bodies of the group as “his own multiple body,” and perceives the world equally from all those bodies. This awakening happens to all the individuals at the same time. But over and above this simple enlargement of the experienced field, is the awakening into new kinds of experience. Of this obviously, I can tell you nothing, save that it differs from the lowlier state more radically than the infant mind differs from the mind of the individual adult, and that it consists of insight into many unsuspected and previously inconceivable features of the familiar world of men and things. Hence, in our group mode, most, but not all, of the perennial philosophical puzzles, especially those connected with the nature of personality, can be so lucidly restated that they cease to be puzzles.
Upon this higher plane of mentality the sexual groups, and therefore the individuals participating in them, have social intercourse with one another as superindividuals. Thus they form together a community of minded communities. For each group is a person differing from other groups in character and experience somewhat as individuals differ. The groups themselves are not allocated to different works, in such a manner that one group should be wholly engaged in industry, another in astronomy, and so on. Only the individuals are thus allocated. In each group there will be members of many professions. The function of the group itself is purely some special manner of insight and mode of appreciation; in relation to which, of course, the work of the individuals is constantly controlled, not only while they are actually supporting the group self, but also when they have each fallen once more into the limited experience which is ordinary individual selfhood. For though, as individuals, they cannot retain clear insight into the high matters which they so recently experienced, they do remember so much as is not beyond the range of individual mentality; and in particular they remember the bearing of the group experience upon their own conduct as individuals.
Recently another and far more penetrating kind of experience has been attained, partly by good fortune, partly through research directed by the group-minds. For these have specialized themselves for particular functions in the mental life of the race, as previously the individuals were specialized for functions within the mind of a group. Very rarely and precariously has this supreme experience been achieved. In it the individual passes beyond this group experience, and becomes the mind of the race. At all times, of course, he can communicate “telepathically” with other individuals anywhere upon the planet; and frequently the whole race “listens in” while one individual addresses the world. But in the true racial experience the situation is different. The system of radiation which embraces the whole planet, and includes the million million brains of the race, becomes the physical basis of a racial self. The individual discovers himself to be embodied in all the bodies of the race. He savours in a single intuition all bodily contacts, including the mutual embraces of all lovers. Through the myriad feet of all men and women he enfolds his world in a single grasp. He sees with all eyes, and comprehends in a single vision all visual fields. Thus he perceives at once and as a continuous, variegated sphere, the whole surface of the planet. But not only so. He now stands above the group-minds as they above the individuals. He regards them as a man may regard his own vital tissues, with mingled contempt, sympathy, reverence, and dispassion. He watches them as one might study the living cells of his own brain; but also with the aloof interest of one observing an ant hill; and yet again as one enthralled by the strange and diverse ways of his fellow men; and further as one who, from above the battle, watches himself and his comrades agonizing in some desperate venture; yet chiefly as the artist who has no thought but for his vision and its embodiment. In the racial mode a man apprehends all things astronomically. Through all eyes and all observatories, he beholds his voyaging world, and peers outward into space. Thus he merges in one view, as it were, the views of deck-hand, captain, stoker, and the man in the crow’s-nest. Regarding the solar system simultaneously from both limbs of Nep tune, he perceives the planets and the sun stereoscopically, as though in binocular vision. Further, his perceived “now” embraces not a moment but a vast age. Thus, observing the galaxy from every point in succession along Neptune’s wide orbit, and watching the nearer stars shift hither and thither, he actually perceives some of the constellations in three dimensions. Nay, with the aid of our most recent instruments
the whole galaxy appears stereoscopically. But the great nebulae and remote universes remain mere marks upon the flat sky; and in contemplation of their remoteness man, even as the racial self of the mightiest of all human races, realizes his own minuteness and impotence.
But chiefly the racial mind transcends the minds of groups and individuals in philosophical insight into the true nature of space and time, mind and its objects, cosmical striving and cosmical perfection. Some hints of this great elucidation must presently be given; but in the main it cannot be communicated. Indeed such insight is beyond the reach of ourselves as isolated individuals, and even beyond the group-minds. When we have declined from the racial mentality, we cannot clearly remember what it was that we experienced.
In particular we have one very perplexing recollection about our racial experience, one which involves a seeming impossibility. In the racial mind our experience was enlarged not only spatially but temporally in a very strange manner. In respect of temporal perception, of course, minds may differ in two ways, in the length of the span which they can comprehend as “now,” and the minuteness of the successive events which they can discriminate within the “now.” As individuals we can hold within one “now” a duration equal to the old terrestrial day; and within that duration, we can if we will, discriminate rapid pulsations such as commonly we hear together as a high musical tone. As the race-mind we perceived as “now” the whole period since the birth of the oldest living individuals, and the whole past of the species appeared as personal memory, stretching back into the mists of infancy. Yet we could, if we willed, discriminate within the “now” one light-vibration from the next. In this mere increased breadth and precision of temporal perception there is no contradiction. But how, we ask ourselves, could the race-mind experience as “now” a vast period in which it had no existence whatever? Our first experience of racial mentality lasted only as long as Neptune’s moon takes to complete one circuit. Before that period, then, the race-mind was not. Yet during the month of its existence it regarded the whole previous career of the race as “present.”
Last and First Men Page 33
