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【水晶】【一片】The second class of unsalaried persons were the artists and writers who started professional life in complete dependence on the maintenance allowance and such extra help as they could obtain from their parents or friends. They might also gain state ‘subsidies of merit’; but in the main they hoped to live on the sale of their works, since in the new world the demand for books, pictures, musical performances, and so on, was far greater than in our own day.【灵传】Potential artists were also selected. These might either go into residence at one of the great art schools or universities; or else, living on the maintenance grant, they could allow their genius to pursue its own course, eking out their meagre grant by selling their works. Of set purpose, and not through mere niggardliness, the state allowed the young man or woman who chose to avoid all state-organized professions only a bare minimum of help, whether his field of adventure was art or science or philosophy. Thus it was hoped to weed out those who had not actually ‘got it in them’ to produce creative work. On the other hand, no matter how preposterous or shocking to the public his products might be, the adventurer was at least assured of his minimum grant. And if it had any real merit (unperceived by the majority), and indeed often if it had no real merit at all, he might well succeed in selling. For, unless his work was both technically feeble and quite extravagantly idiosyncratic, it was very likely to find some sort of market in the new culturally conscious world. For in this new world-society pictures, statues, music, and writing were in demand, in some cases by the national, in others by the world-wide public, and in yet others by one or other of the special publics, each interested in some particular sphere or genre of art. It. was not uncommon for a neglected young painter to leap from penury to affluence and fame on the sale of a single work. Many artists, however, had no such luck, and were forced to live on the maintenance grant alone throughout their lives. Some of these, ahead of their time, became world-famous after death, but the great majority were merely untalented enthusiasts. No one dreamed of grudging them their futile but harmless careers, since the community could well afford to maintain them. Indeed, since most farms kept open house for any stray travellers, and all villages provided meals and beds for a constant flow of visitors, these artistic failures could eat and sleep their way over the face of the earth and use their maintenance grant wholly for clothing and extra comforts.

【始植】【半神】【修为】【的猥】【不住】Chapter 7 The Spark Survives【凝聚】The actual bifurcation of history may have begun long before this date. It may have begun in China, in Russia, in America, in Britain, or in all these countries at different dates. But equally it may well be that Tibet was the crucial point. Whatever the truth about the actual bifurcation, the relations of the new Tibet with its two mighty neighbours constituted the occasion on which the great duplication became unmistakable and irrevocable. Henceforth my experience was dual. On the one hand I witnessed the failure of the Tibetan renaissance, and the destruction of the Tibetan people. This was followed by the final Russo-Chinese war which unified the human race but also undermined its capacity. On the other hand I saw the Tibetans create, seemingly in the very jaws of destruction, a community such as man had never before achieved. And this community, I saw, so fortified the forces of the light in the rival empires that the war developed into a revolutionary war which spread over the whole planet, and did not end until the will for the light had gained victory everywhere.【页生】It was in connection with the synthetic faith propagated in Russia and China that the Tibetans gained their first important success. The calculated appeal to man’s baser nature, it will be remembered, had been propagated in order to defeat the Tibetan missionaries. In the story that I have already told it succeeded; in the story that I shall now tell it failed. The Tibetan missionaries in their mood of bright confidence disconcerted the imperial governments by laughing the new movement into frustration. For a sham faith cannot stand ridicule. The symbols and slogans of the religion of pain were ridiculed and parodied on every wall. By skilful heckling the meetings organized by the dervishes were given a tilt towards farce. But this was not all. Many a missionary bore witness to his own faith by unflinching behaviour under torture. For the governments were at first eager to ‘make an exhibition’ of them, until it was clear that every public martyrdom merely spread the Tibetan faith. The missionaries were trained both in spiritual discipline and in the technique of advertisement. The symbols and slogans of their faith were made to appear in every public place, often superimposed on the emblems of the synthetic faith. The propaganda meetings organized by the dervishes were often frustrated by some obscure member of the audience who challenged the speaker to compete with him in an ordeal by torture. According to the synthetic faith, it will be remembered, the supreme ecstasy was to be experienced under torture. The challenger would suggest to the dervish that they should both, in public and at once, inflict severe pain on themselves, or be tortured by a third party. The mere challenge was often enough to expose the impostor. But when dervishes who had been specially chosen and handsomely paid for their ability to endure pain undertook to prove their faith under torture, it soon appeared that the missionaries could draw upon some source of strength inaccessible to hired martyrs. The missionary could allow his flesh to be torn or crushed to a far greater extent, and in doing so he made no false claim that he enjoyed it. Though he rejoiced in the opportunity to bear witness to his faith through pain, he took no delight, he said, in pain itself. The dervish, on the other hand, would make agonized protestations of delight, until suddenly, and sooner than his rival, he called out for release. The governments did, indeed, gain a temporary success by sending out dervishes who had been specially prepared for the inevitable ordeal by having an arm permanently anaesthetized. But it was not long before the trick was exposed. The next move by the imperialists was to organize ‘spontaneous’ lynchings of those who dared to challenge the dervishes. But this policy also was defeated, partly by the courage of the missionaries, partly by highly trained crowd-controllers who by shrewd interjections often succeeded in turning the temper of the mob from sadism to kindliness.

【加压】【灭永】【战力】【蛮王】【这等】Within a few generations this policy of fostering intelligence and integrity began to have surprising results. Society began to be stratified in ranks of ability. People tended to confine their mating within their own rank of capacity. Consequently the first signs of a new caste system appeared. Serious problems were thus raised, and two world-wide political parties, opposed to one another with increasing emphasis, advocated opposite policies. One party, the Aristocrats, favoured the acceptance of the caste tendency, and even the deliberate breeding of specialized human types for specialized functions, including a caste of world-organizers or rulers. The other party, the Democrats, insisted that, though inevitably there must be great differences between men in respect of mental and spiritual developments, and some differences were no doubt desirable, it was important to prevent such divergences from broadening into unbridgeable gulfs. The distinctive attribute of man, they said, was not specialism but versatility, not social organization of types alien to each other, but free community among mutually understanding and respecting persons. For man, the way of aristocracy was the way of insectification and of death.【用人】【周围】【小白】【战场】【界以】Thus the human race successfully avoided the danger of taking the first step towards reviving class dominance. With the warning of the recent troubles constantly in mind mankind gradually acquired a new temper and tradition of morality in public life. It was but an extension of the new temper and tradition of personal relations which had resulted in the slight but general increase in the will for the light. Once it had become firmly rooted, this new temper grew with surprising vigour. Whereas formerly honesty and generosity had been regarded as ideals difficult to attain, and men had on the whole expected their neighbours to treat them scurvily and their rulers to be tyrannical and corrupt, now honesty and generosity were increasingly ‘in the air’. Both in private and in public affairs men confidently expected to be treated decently.【已是】【脑海】【透进】【暗我】【人皇】The psychologist urged that the two governments should secretly select and train the future prophets of this faith, and launch them out as spontaneous religious enthusiasts throughout the two empires. It would be well that these agitators should be critical of the existing imperial governments, condemning them as but feeble embodiments of the truth. Indeed these state-aided revolutionaries should be encouraged to demand a new regime. Let them go so far as to incur persecution by the existing governments. Some of them would then have to be sacrificed, but the survivors must be heavily financed to rouse a revolutionary fervour among the populace, the object of which would be not the milk-sop liberal-socialist Utopia achieved by Tibet but the fulfilment of the potentialities of the existing order. Only when the true divine state had been established would the virtue of absolute acquiescence be possible.

【经领】【散瓦】【改变】【以自】【亡火】The decision was postponed. Little by little, under the weight of the new knowledge and the continual indecision and uncertainty about the future, there appeared signs of mental strain. The texture of community throughout the world began to deteriorate. Men became rather less conscientious, rather less considerate. Personal intercourse, formerly so bland and genial, showed symptoms of resentfulness and bitterness. Sadistic crime, formerly unknown in the new world, once more troubled society. A new note of perversion and diabolism appeared in the arts and in public affairs. Clearly the race had fallen into a gravely neurotic condition. Children suffered in a special manner. Their minds were poisoned by a suspicion of the insincerity of their elders. Unless something could be done to stop the rot, this glorious society, the achievements of age-long bitter experience, would be corrupted beyond hope of recovery.【地傲】【匹马】【了这】【能量】【摧毁】【命体】【续续】【定岗】【恐怖】【负我】Chapter 5 The Reign of Darkness【出手】【迟恐】【法宝】【家伙】【量借】【不是】【界刚】【中空】【玉石】【血漫】Two great conflicts had to be solved before the new order could be so firmly established that no large group within it would ever dare to take arms against it. The one was a conflict between the eastern and western hemispheres, the other between the leaders and the led.【那群】【生出】【世界】【探贝】【是同】As for the rulers themselves, these sacred beings, these sacred animals, were not controlled. They were free to think and act according to their nature, which by now had degenerated into a mess of stupidity, selfishness, and malice. Their stupidity was the stupidity of beasts. Though they were free, they were powerless. Of degenerate stock, they were conditioned by upbringing to a life of fantastic luxury and desolating self-indulgence. So long as they behaved according to the orthodox pattern, they were preserved and reverenced. If any showed some sign of individuality he was at once declassed and operated upon for radio control. But this was very rare. Nearly all were content to live at ease on the fat of the land and the adulation of the masses. They were kept busy with the innumerable ceremonies and pageants without which, it was thought, the state would collapse, and in which the representative members of the ruling caste always played the central part. Those who obscurely felt the barrenness of their lives sought notoriety in the fields of sport or aeronautics. But, as the generations passed and their capacity deteriorated, they were forced to seek less exacting forms of self-display. Of these, one of the chief was the infliction of torture. The subject population, though conditioned to believe in the mystical virtue of cruelty, and though capable up to a point of relishing the spectacle of torture inflicted on strangers, were prone to lapse into squeamishness or even compassion. Not so the rulers. Unconsciously poisoned by their own futility and baseness, they were obsessed by hatred of the masses, the technicians, their own peers, and themselves. Without any radio control, therefore, they could inflict the most disgusting tortures with equanimity, and even unfeigned relish. When one of them had to perform the office of tearing out the eyes or bowels or genitals of the sacrificial victim, he did so without a qualm. To the fascinated and nauseated spectators this callousness appeared as aristocratic virtue. When humble people came to be subject to radio control of volition they often welcomed the artificial reinforcement to their ruthlessness. On the other hand when an erring member of the ruling caste had to be declassed and put to torture, he invariably showed less than the average fortitude. It never occurred to the public, while they howled with glee at his discomfiture, that the aristocrats, even before declassing, were after all no better than themselves; for the ceremony of declassing was supposed to have deprived the culprit of his native virtue.

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