Читать книгу The Essential Works of Olaf Stapledon - Olaf Stapledon - Страница 107

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The action of the drama accelerates. With ever-increasing speed the human intelligence masters its world, brings natural forces more and more under control of the still primitive will, and unwittingly prepares a new world, a man-made world, which is destined to become in your day too intricate for the still unfinished intelligence to master, too precariously balanced to withstand the irresponsible vagaries of a will that is still in essence simian, though equipped with dangerous powers. The ape has awakened into a subtler and more potent cunning. He has attained even a vague perception of what it would be like to be truly human in mind and heart. Ineffectually, intermittently, he strives to behave as a true man would behave; and in rare moments he actually achieves thoughts and actions not unworthy of a man. But for the most part he remains throughout the history of your species, and in your own moment of that history, at heart a monkey, though clothed, housed and armed.

Before we look more closely at your ‘modern’ world, let us glance at the hundred centuries preceding it. At the outset we see tribes of hunters settling down to till the valleys, especially the valleys of the Nile, the Euphrates, the Indus, the Ganges, the Yangtze. Millennia pass. Mud huts proliferate along the river-banks, condense into cities, are overhung by megalithic tombs, temples, palaces. The tribes coalesce into kingdoms and empires, and produce the first phases of civilization. Traders score the continents with their tracks. Little ships creep around the coasts, and sometimes venture beyond sight of land. Heroes gather armies and perform mighty evanescent conquests. Hardy barbarians invade the plains, dominate the empires, and are absorbed by the conquered. Daily life becomes steadily more secure, amenable, regular, complex. Triumphantly the intelligent beast finds new ways to gratify its ancient cravings for food, shelter, safety, adventure, for self-display, amorousness, and herd-activity. Yet at heart it remains a beast, disturbed but seldom by an obscure discontent with its own nature and with the world that it has fashioned around it.

With the increase of security a few exceptional minds begin to explore their environment intellectually, and even to probe their own nature. Increasingly the more awakened individuals become aware of their own inner chaos, both of understanding and of will. Here and there, where circumstance is peculiarly favourable to the life of the spirit, men are almost persistent in their self-searching. In India, where the physical cravings are insurgent and irresistible as the jungle, they strive through asceticism to establish the spirit over the flesh. In Greece they seek harmonious fulfilment of body and mind. For the sake of this fulfilment they seek the truth. They pass beyond the rule-of-thumb devices of medicine men, astrologers, builders, navigators, to make guesses about the inner nature of things, about the stars, the shape of the earth, the human body and soul, about number, space, time, and the nature of thinking. Meanwhile in Palestine others conceive a divine law; and in obeying it they expect a heaven of eternal bliss.

Then at length appear, here and there along the centuries, here and there among the peoples, a few supremely penetrating minds. Mostly their careers are cut short by indifferent fate, or by the vindictive herd. But three triumph, Gautama, Socrates, Jesus. Seeing with the mind’s eye and feeling with the heart more vividly and more precisely than their fellows, they look round them at the world, and within them at their own nature, as none had done before them. It is a strange world that confronts them, a world of beings superficially like themselves, yet different. So uncomprehending are their fellows, so insensitive, so pitifully weak. In rigorous and ceaseless meditation the three great ones strive to formulate their teeming intuitions in a few great principles, a few great precepts. They live out their precepts in their own lives relentlessly. Gautama said: By self-denial, self-oblivion, seek that annihilation of particular being which is the way to universal being. Socrates said: Let us fulfil ourselves to the uttermost by embodying in ourselves, and in the world that is our city, the true and the good. Jesus said: Love one another; love God; God is love.

From these three greatest of your kind, these three vital germs, issue three vast ramifications of spiritual influence, three widespread endemic infections of the minds of men, passing from generation to generation. The tragedy of your species may be said to lie in its complete failure to embody, rather than merely to mimic, the spirit of these three men.

Our observers, as I have already said, have never been able to establish themselves in any of these three. As the single racial mind of the Last Men we do indeed, if the obscure recollection of that experience is to be trusted, savour and even influence them. But to each individual observer they remain impenetrable. We can, however, study them through their contemporaries, and have done so, very minutely. We have seen those great ones face to face, listened to every word that they have spoken, watched every act they have performed in the presence of any spectator. Through dying eyes we have observed Gautama contemplating death. In the mind of the young Plato we have attended to the quiet ironical voice of Socrates, and been confronted by his disturbing gaze. We have heard Jesus preaching on the mount, with dark face kindled. We have stood around the cross and heard him cry out on the God whom he had misconceived.

In such experiences three facts invariably impress us, and fill us with a sense of the pathos of your kind. We are amazed both at the unique genius of these men and at the world-imposed limitation of their genius. We are impressed also by the inability of their fellow-men to grasp even that part of their vision which found expression. For neither their immediate fellows nor you, with all your complacent historical knowledge, can ever understand them. How should you? They themselves strove in vain to comprehend their own profound, unique, intuitions, within terms of their world’s naïve beliefs. But though the flame burned brightly in their hearts, they could neither understand it nor express it. For neither their conception nor their language was adequate to such a task.

But even if they could have expressed their vision, they would have been misunderstood. For each of these three, though sorely cramped and bewildered by his archaic world, was a veritable man; while his fellows, like the rest of you, were but half-human apes. And so, inevitably, these great ones are misinterpreted even by their own chosen followers. Socrates, who is so much more fortunate in Plato than Jesus in his disciples and Gautama in his interpreters, is seen by us, not only to be more profound in intellect than the great Plato, but to have also a vision, an illumination, perplexing to himself and utterly incommunicable to any of his associates. The lemurs might have understood him. The lemurs might have understood Jesus, and Gautama also. But they, too innocent, could not maintain themselves against the muscle and cunning of man’s progenitors.

It is clear to our observers that in your three great minds there occurred an identical insight into the nature of man and of the world. But each interpreted his vision differently, and expressed it differently in action. And from each a very different influence was selected by his followers.

We have traced that influence, that spreading ferment in men’s minds. The three proliferations are very diverse. But in the early stages of each, during the first and even the second generation, there occurs a new intensity of experience, an increased though still confused self-knowledge, mutual insight and apprehension of the world. There is also a gloriously increased pertinacity of the will to be man rather than ape. Tidal waves of a new enthusiasm now begin to surge across the peoples, lifting up men’s hearts, spreading over the continents. And, spreading, they fade. They multiply into a thousand meandering variations. They are deflected hither and thither, traversing one another again and again. They confuse, annihilate or augment one another. In your day there is not a mind anywhere on your planet which does not pulse, however faintly, to the endlessly wandering reverberations of your three true men.

But long before your day the character of the influence is changed. At first it stormfully resounds in the secret places of men’s hearts, and even wrenches their poor ape-hearts into something of the human form. But in the end the simian nature triumphs. Those crude instruments, forced for a while to reverberate in response to a music too subtle and too vast for them, presently relapse into the archaic mode.

The ape nature corrupts the new, precarious, divinely human will, turning it into a lofty egoism, a new heroism.

Here, there is heroism of the intellect, loyal only to the truth-seeking self; there, heroism of the heart, determined to embrace all men in indiscriminate brotherliness, through mere loyalty to the love-proud self; there, heroism of the spirit, domineering over the flesh, proclaiming as the supreme affirmation mere negation.

But there remains a memory, a tradition, a legend, an obscure yearning in the hearts of men for a way of life that is too difficult for them. And so there are formed various mighty associations, whose office is to preserve one aspect or another of the fading illumination. The Christian and the Buddhist churches spread far and wide their hierarchies and their monastic orders. Institutions of learning, schools and universities, are precipitated around the Mediterranean coasts and over the European lands. Indians, Chinese, Arabs, Latins, Franks, thus preserve amongst themselves some smouldering embers. But the flame is vanished.

Yet now and again, once in a few generations, now in this land, now in that, the coals break once more into conflagration. There is a spreading revival of the original ecstasy. Once more, but not for long, the ape-hearts resound obscurely with counterfeit echoes of an experience whose true form they cannot support. Once more it seems to them that they are merged in one another and gathered into God in a mystic communion, that they have pierced behind appearances to the eternal truth, that by self-annihilation they have escaped the limitation of the flesh and individual consciousness, to be gathered into the absolute being. But once more, though the few attain some genuine illumination, the many misunderstand, ignore what is essential and mimic what is accidental; or in frank hostility persecute. Once more, as the insight fades, the institution flourishes, and takes up its place in the established order. Once more the ape triumphs over the man.

Our observers have savoured the minds of the First Men in all these wave-crests of the spirit, these religious revivals, protestations, counter-reformations, these fervours of heart-searching, stampedes of soul-saving, these martyrdoms for an inner light so precious and so misperceived. Everywhere we detect an identical fact. Vaguely aware of his own blindness and incoherence, man yearns toward vision and toward harmony; but he yearns in vain. Vision, indeed, he does now and again achieve, fleetingly, misleadingly; but harmony never. Here and there men see obscurely what they should be doing with themselves, but always their conduct, and their vision also, is distorted by preconceptions and predilections forced upon them by their ape nature. They are confused by phantom lures of immortality, of celestial bliss, of abstract righteousness, of divine love.

Nevertheless men do begin, here and there, to feel stirring within them, striving for expression, some strange new life of the spirit. Did they but know, they are in travail for a twin birth. They are troubled with the first movements of a new piety toward fate and a new loyalty toward man. Of the first they know as yet almost nothing, for whenever they experience it, they confuse it with the old complacent love of a loving God. Of the second, they guess only that they must make the best of man, must seek to know ever more truly both the world and the self, must seek to feel ever more delicately, and to will ever more harmoniously. Obscurely they begin to surmise that the whole active duty of men is to live for men; and that man must be made one, a spirit winged perhaps for enterprise unimaginable in their day. But these two conflicting spirits of cosmical piety and human loyalty remain still deeply hidden in their hearts; and men can neither see into their hearts nor bring forth in action what still is hidden. They cannot obey, they cannot even understand, these two seemingly incompatible divine commandments of the future. Blindly they seek vision; but the knowledge that they would have is for power, not piety. And so they are tricked at every turn by their own cravings. Harmony they seek; but neither within the individual nor in the race of individuals can they attain it. Nor can they find harmony with the universe. In each heart there rages the old conflict between the man and the monkey, and also the obscure new conflict between cosmical piety and human loyalty. In the external world, the quarrelsome apes that fought of old for prey, for mates, for kingship, for hunting-grounds, war now for cornlands, mines, trade, for national glory or security, for fantasies of religion. Armies surge hither and thither. Fields and cities are laid waste; and always in a good cause, whether for some royal master, or some burgher caste, or some nation, or for the glory of God.

While all this is afoot, something else which is new is beginning to happen to mankind. The still unrecognized piety toward fate and fact, and toward the actual course of the world, stirs men to observe the daily features of the world with new interest. At the same time loyalty toward man fires them to master the physical world for man’s use, and therefore to understand its working. Some few individuals here and there, fretted by a recrudescence of that curiosity by which the ape had triumphed, begin to pry into the behaviour of physical things. They drop weights from towers, seek new descriptions of planetary motions, peer at the heavens through lenses, observe the workings of flesh and blood, put one stuff with another stuff and watch the issue, brood upon the falling apple, and on the jumping lid of a kettle, devise pistons, cog-wheels, gears, wheels within wheels. Suddenly man puts together a mesh of dangerous little fragments of knowledge, and comes into possession of little dangerous powers. Victoriously the human ape assimilates the teeming influx of new facts. Decade by decade he discovers new features of the intricacy and majesty of the physical universe. Imagination strains to cope with the very great, the very little, the very complex, the very swift, the very long-enduring. Little by little, the familiar universe crumbles away, and a new stupendous universe forces itself on man’s reluctant fascinated gaze.

Within this new pattern of things man sees himself as among the very little, the very brief, the very impotent, the wholly mechanical. This discovery, which fills him with indignation and despair, should have been a step in his salvation. It should have taught him to value himself no longer as the immortal, precious, unique child of a God whom his own mind had created, but henceforth as a thread in the fair web of the universe, a theme in the great music, and also as one brief sentient focus of cosmical aspects. But, wholly ignorant of his own interior being, he still cherishes the belief that he is something peculiar, distinct from the physical, something uniquely free, vital, spiritual. And so, when he is forced to regard himself as all of a piece with his world, he feels himself degraded. All that he knows of the physical world is shape, movement, resistance, mechanical sequence of changes. These he takes to be no mere superficies, but the very essence of the physical. And these abstractions he now applies to himself, condemning himself as mere ‘matter’. If he knew himself as well as he now begins to know his world, the science of the physical would not dismay him about his own nature, nor remain itself a science of mere appearances. But through inveterate self-blindness the First Men are doomed to misconceive themselves in the light of a physical nature, which, also through self-blindness, they must misconceive. Ignorant of their own interior being, they remain ignorant of the interior being of the world whose gorgeous superficies is now stage by stage terrifyingly revealed.

When the First Men have already firmly grounded their science of the physical world, they begin to direct the same objective study upon their own behaviour. Thus they will acquire in due season a vision of themselves even more devastating, because more precise. They will see themselves at last unambiguously as greedy, self-absorbed, vindictive, timorous apes, cunning and powerful up to a point, yet also incredibly weak and stupid. This knowledge, could they but pursue it relentlessly and to the bitter end, should lead them at last up to the locked door behind which is true self-knowledge. Once there, they should be able by biological control to produce a generation capable of penetrating that interior stronghold. Thus should the First Men arrive at last where the lemurs started, and should proceed to surpass those wise innocents in every activity of the spirit. But in the book of fate it is written that this shall not happen. While men are taking the first few halting steps in the new venture, while they are still debating the course, the storm breaks upon them. A world-situation arises which demands for its control more intelligence and far more integrity of will than their half-formed nature can achieve.

While man is becoming less and less confident of his own spiritual dignity, he acquires more and more power over his physical world, and sinks further and further into obsession with the material. Steam drives ships across the oceans without care for winds, drives trains across the lands, carrying great loads at incredible speeds. Later comes electricity, and with it the flashing of messages around the planet on wires or on the ether. The age-old dream of flying is at last realized by aeroplane and airship. Meanwhile by machinery and chemical synthesis innumerable materials and utensils are manufactured for comfort, luxury or power.

What is the upshot? From its germ in Europe a new world spreads, devouring the old world. Formerly events happening in one region had seldom any appreciable effect elsewhere. But now, increasingly, each event in every part of the world reverberates within all other events. By means of steam and electricity the human world is becoming one system. Its regions become interdependent economically, even in a manner culturally; but not politically, and not socially. The hearts of men are massed against one another in jealous and mistrustful nations. And across this cleavage runs another, the division in all lands between masters and servants, the economically free and the economically enslaved. The new world should have been a happy and glorious world. But it is not. The new powers should have been organized in service of the human spirit, the one right object of loyalty. But they are not. The First Men can do almost nothing, with their powers, but serve the old ape-cravings for private comfort, safety, self-display and tribal glory.

At the moment of the outbreak of the European War the great majority of mankind are extremely ignorant not only of their own essential nature but of the world. They feel no need that man should be made one, and that all men should co-operate in the supreme racial enterprise. They take the nations to be the true objects of loyalty, and the social classes to be natural elements of the nation. But a minority, mostly in the Western lands, have blindly felt this need of human unity. Their leaders have formulated it obscurely in one manner or another, often discrepantly. But few can take it at all seriously, very few can live for it passionately. In most cases, however bravely they can talk about it, they cannot act for it. If ever they are put to the test, they shy away, affirming that nationalism is ‘practical’, cosmopolitanism but a remote ideal. Though they see it intellectually, their hearts are not capable of responding to it. If ever the nation is in danger, their cosmopolitanism evaporates, and they stand for the nation in the good old style. Yet intellectually they know that in their modern world this way leads to disaster.

The story of your species is indeed a tragic story, for it closes with desolation. Your part in that story is both to strive and to fail in a unique opportunity, and so to set the current of history toward disaster. But think not therefore that your species has occurred in vain, or that your own individual lives are futile. Whatever any of you has achieved of good is an excellence in itself and a bright thread woven into the texture of the cosmos. In spite of your failure it shall be said of you, had they not striven as they did, the Whole would have been less fair. And yet also it shall be said, even had they triumphed and not suffered their disaster, the Whole would have been less fair.