Beyond the Unexplored Space: The Philosophy & Science-Fiction Works of Olaf Stapledon. Olaf Stapledon

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СКАЧАТЬ shaped a flint-edge to his liking, of him who secured fire and used it, of him who improved the floating log into a boat with paddles, and the rolling log into a wheel, of him who wrought the first metal tools, of him who made a sail, and so on. We have seen these inventions attained, forgotten sometimes even by the individual discoverers, re-invented, again and again lost and rediscovered, until at last they became the permanent property of the race. In each case we have entered the mind of the innovator, and felt his sudden ecstasy of achievement, his leap into keener being, like the fanned spark’s leap into flame. We have watched him subsequently sink back into the old dreamlike routine mentality, forgetful of past insight. Again and again, when a primitive man has stared uncomprehendingly at the very stone with which yesterday he triumphantly cracked the marrow-bones, our observer, being himself but human, has longed to remind the poor fool of his past prowess. As the ages advanced, this intelligence, this power of insight into the potentialities of external objects, evolved from a rare flicker to a constant flame, an established habit of mind. It was formerly intermittent, unreliable. It was like the earliest tools, which were but natural clumsy stones, picked up and used occasionally, and then forgotten. In time it became like the wrought and tempered knife, which is kept ever about the person, used at every turn, used often for mere love of using it, toyed with and applied to all manner of objects which seem at first without any practical significance whatever. Sometimes, indeed, as the ages pass, this keen knife of the mind is even applied to the mind itself. The inventor notices his own inventive activity, and tries to dissect it. The hungry man observes his own hunger, the amorous man his own lust. But the process turns out to be rather bewildering, even painful. Also it distracts one from the actual business of living. In the early stages it is therefore shunned.

      Nevertheless, as the epochs unfold, the mind of man becomes more capacious, more unified, more active. It is no longer an ephemeral perception, forgetful of the past, or troubled now and then by a mere gleam of memory. Increasingly it carries the past forward with it, and refers to this stored past for light upon the present and the future. Increasingly every moment of its experience becomes interfused by all the rest of its experience. To-day gains meaning from yesterday. Nothing can happen to the mind that does not reverberate, faintly or violently, through its whole nature. Every event is interpreted and valued in relation to other events. The man’s mind becomes increasingly one mind, not a host of disconnected stupid little minds, awakening one after the other in response to special stimuli. Or so it tends to become. But in fact, it remains, in spite of all advances, very far from unified.

      Along with this growing art of comprehending things together and taking more and more into account, comes an increasing discrimination of the actual differences in the world. Eyes distinguish new delicacies of shape, new shades of colour, ears detect new modulations of sound, fingers touch with increasing percipience, manipulate with increasing skill. Thus, age by age, man’s experience of his world becomes richer, more coherent. Beasts, trees, one’s fellows, become ever more characteristic, recognizable, reckonable. Space enlarges itself, is measured out in paces, leagues, marches; and time in days, months, seasons, years, generations. There looms a past before the clan was founded, a future for grandchildren’s grandchildren. Meanwhile things that were formerly mere ‘brute facts’, shallow, opaque, barren of significance beyond themselves, reveal unexpected depths of meaning, become luminous, pregnant, charged with mysterious power. The sun and moon, darkness, the storm, the seasons, beasts of the chase and hostile beasts, all gather to themselves out of the past a strange, obscure, potent significance.

      Meanwhile also another, very different, class of objects is at length gaining precision and significance. The roving curiosity looks sometimes inward. Intelligence is turned more resolutely than of old upon the anatomy of the mind itself. The hunter, in ambush for his prey, is suddenly confronted with his own being. He beholds that strange thing ‘himself’, with the surprise and awe which he felt when he encountered for the first time some unfamiliar beast of the forest. But this time he has no clear apprehension of the mysterious quarry, only a most tantalizing glimpse, as of a dark form lurking behind the brushwood. He falls into abstraction. He ruminates his own being. ‘I—am waiting for the stag. I—want to kill the stag.’ The strain of stalking himself gives him a kind of vertigo. It even frightens him. Suddenly he wakes from his novel experience, to find that the physical quarry that he proposed to ambush has appeared and escaped. He has missed his dinner. He vows he will never again be bemused in this way. But on another occasion something similar happens. He is courting his young love, with the great brown eyes and gentle voice. She is ready to be taken. But suddenly two strange things loom into his inner vision, himself and herself, very near to one another, very closely entwined into one another’s minds, yet strange to one another, infinitely remote. Once more he falls into abstraction, fascinated, perplexed. ‘I—she. I—she.’ As he sinks into this meditation, she sees his face change and fade. She seeks to rouse him by winsome tricks, but he remains for a while abstracted. In sudden fear and resentment she breaks from him and flies.

      Thus, little by little, men and women grope toward a certain tentative superficial self-knowledge, and knowledge of one another. And, as they proceed, these strange objects, selves, become charged with ever-greater significance. Individuals come to prize themselves as no less gifted creature could ever do. They are prepared to incur discomforts, pains, for the glory of proving that they are mighty selves. And, prizing themselves, they learn at the same time to prize other selves. Woman, whom man once saw merely as a thing to covet and embrace and then to ignore, or at most as a vague ‘other’, agreeable or irksome, now gathers to herself the significance of all past intercourse, all subtle passages of lust and love and hate, and reveals herself at last as a spirit, mysterious, potent, tender, ruthless. So also the man to the woman. Children, once mere objects to tend, defend, fondle, or, as the mood changed, to spurn, now become beings in their own right, rightly demanding service, even to the death. The group, once a vague swarm of fluctuating, discontinuous phantoms, companionable, quarrelsome, tyrannous, crystallizes at length into a system of persons. Close around oneself there is discovered a nucleus of well-tried friends and enemies, each one unique, incomparable. Over the heads of all, remote, mysterious, the old man of the tribe, or the tribal mother, or later the king of the whole land, embodies in his own person the ancient impersonal presence of the group, and later ascends heavenward as the tribal god, finally to become the one God of all tribes and all existence.

      But long before this apotheosis there begin to appear here and there among the tribes beings of an intenser self-consciousness and a more insistent egoism, heroes, violent men for whom nothing is respect-worthy but their own exultant spirits. The word ‘I’ is ever on their lips and in their deeds. Each one of them is poignantly aware of himself as pitted against a huge, base, reptilian universe; and is confident that he will master it. Each lives for the mere zest of mastery. In his triumphant course each is accompanied by a swarm of jackal followers, not of his own kind, but striving to be of his kind. With them he smites the established powers, changing man’s life for good or bad, making his mark upon the world, for very lust of scribbling. At the close of it all he confidently expects translation into some Valhalla. Often as not, all trace of him vanishes in a generation, save his name and legend on the lips of bards. If in any other manner his work lasts, it is more or less an accident. For, though aware of the superficies of his individuality in a manner impossible to his fellows, the hero has neither inclination nor time nor courage to penetrate within it and explore it. He accepts the bright superficies of himself at its face-value, and cares nothing for its deeper potentiality. In this respect he is typical of your kind.

      Not only so, but the glamour of the hero has helped to make you what you now are. The ideal of personal prowess, which he set, though at first helpful to man’s sluggish spirit, became later the curse of your species. With its facile glory it inveigled your forefathers into accepting outworn values, puerile aims. Throughout the whole career of your species the ideal of heroism has dominated you, for good and bad. In the earliest of all human phases, the almost simian mind of man could not yet conceive any ideal whatever, but the hero ideal was none the less already implicit in his behaviour, though unconscious. The beast from which man sprang was already self-regarding, quarrelsome, resolute; and his hands were skilled for battle. Since then, epoch by epoch, the glory of innumerable heroes, the spell СКАЧАТЬ