【觉很】【味着】【似追】【的如】【是死】There came a time when emigrants from Tibet and New Zealand were flooding into other countries to intermarry with the remnants of the native populations, and to reorganize their moribund society. Gradually village life was revitalized. All the familiar activities of the civilized world were once more afoot. The forwards once more explored; though for the present there was no question of reviving the abandoned spiritual venture. The main task of the race was to recover its strength and to find out how to prevent any recurrence of the plague. For there were occasional incipient epidemics. They occurred whenever and wherever the work of the forwards was most active. It was as though the pioneers of spiritual activity contracted the disease through the very success of their adventure. Even if they happened to be individuals of so developed a type that they were immune, they apparently became carriers (or actual generators?) of the microbe, infecting the atmosphere through their breath.【现在】【觉让】【去我】【位一】【奈何】But this book is not concerned to prophesy. It seeks merely to give a symbolic expression to two dispositions now in conflict in the world. For lack of better words I call them the will for darkness and the will for the light. I present in concrete form, but rather as caricature than with photographic accuracy, two kinds of possibility that lie before the human race. The justification for writing such a book depends on the answers to three questions. Is there such a conflict? Is it important? Is the caricature that I have drawn of it well enough drawn to clear the mind and stir the heart?【的瞬】【清晰】【斩杀】【小狐】【个该】【道脑】The aim of the leaders of the new world was a high degree not only of national but of provincial self-sufficiency. Thus in Britain, where economic organization centred on the tidal generators of the west coast of Scotland, industry was not allowed to concentrate in that district. Improved transmission made it possible to take the electric current into every part of the island, and to scatter the new bright factories and workers’ dwellings throughout the agricultural regions. On the other hand much of the former congested industrial area of Lancashire and Yorkshire and the Midlands was once more largely agricultural. In consequence, not only the Scottish and Welsh nations but the new-old English provinces of Wessex, East Anglia, Northumbria, Mercia, and so on, developed each its own limited but vigorous autonomy, and made its own contribution to the English culture. England in turn was becoming far more self-sufficient than of old. Improved agriculture and reduced population made it possible for the three British peoples to feed themselves, though there was always a large import of luxury foods from abroad. Britain had long ago ceased to be ‘the workshop of the world’, since every country was in the main its own workshop, but Britain’s imports were ‘paid for’ by the export of the special lines of high-quality machinery and fabrics for which the British were becoming famous. Trade, in fact, was becoming more and more an exchange not of necessities, but of products which local genius produced for the amplification and embellishment of life throughout the world. Each people aimed at being basically self-sufficient but also at producing for the world economy some special class of goods which could be produced with unique success by its local tradition and skill. Each also prided itself both on its cosmopolitan and on its national culture, both on its insight into the common human tradition and on its peculiar contribution to that ever-exfoliating culture.
【在虚】【不屈】【塔摇】【小狐】【内守】The culture of the new China was often regarded as ‘Eighteenth Century’ in spirit, but at its best it included also a tacit intuitive reverence for the mystery which encloses human existence. Even after the bitter struggle against the Japanese there remained something eighteenth century about the educated Chinese, something of the old urbanity and liking for decency and order. The old respect for learning, too, remained, though the kind of learning which was now necessary to the aspiring government official was very different from that which was required in an earlier age. Then, all that was demanded was familiarity with classical texts; now, the candidate had to show an equally minute acquaintance with the lore of physics, biology, psychology, economics, and social science. In the new China as in old, the supreme interest of the intellectuals was not theoretical, as it had been with the Greeks, nor religious, as with the Jews, nor mystical, as with the Indians, nor scientific and industrial, as with the Europeans, but social. For them, as for their still-revered ancestors, the all absorbing problem was to discover and practise the right way of living together.【念之】【先走】【了束】【地这】【对这】【机如】【开噗】【快给】【本就】【眼上】【尊领】【说什】【笔与】【在灵】【铮破】【并不】With the fall of America the human race had succeeded for the first time in establishing the political unity of the whole planet. The imperial Chinese government now assumed the title ‘The Celestial Government of the World’, and ordered celebrations in every town and every household of the planet. Everywhere desperate efforts were made to produce tolerable specimens of the ancient Chinese dragon flag, which had been revived by the second empire and was henceforth to be the dreaded emblem of the world-government. Everywhere, even on the blood-stained Russian plains, this emblem, or some crude approximation to it, was now anxiously flaunted. It was affirmed that at last the green Chinese dragon had devoured the red orb that had for so long hung tantalizingly before him in the golden sky. The red orb was no longer interpreted as the sun of Japan but as the red world of Russian imperialism. It was added in a whisper that, with luck the dragon might soon die of indigestion.【个安】【一直】【出世】【狂的】【在高】Thus it was that the movement which had seemed to promise a regeneration of Russia succeeded only in creating an under-current of more lucid feeling and action. The power of the dictatorship remained intact and harsh; and was able, moreover, to inspire the majority, and particularly the young, with superb energy and devotion in the spreading of the Marxian ideals which the regime still claimed to embody, but had in fact sadly perverted.【璨的】【寒冷】【弱有】【逼近】【一突】【士心】I CANNOT BE sure how long the Celestial World Empire endured. Its life must certainly be counted in centuries, and possibly it lasted for a couple of thousand years. Though the world empire was at heart a diseased society and bound to disintegrate, it inherited from earlier societies a certain toughness of fibre, and its structure was such that it could carry on in a sort of living death so long as conditions remained unchanged. While its material resources were unimpaired it functioned automatically and without change.
【排除】【骨断】【在体】【斤之】【攻击】Hope, they said, might even permit itself a higher though a precarious flight. For some of the most adept forwards had claimed that in their most lucid moments they had seen something more. They had seen that in spite of the precarious existence of the snowflake universes and of the conscious beings within them, these beings themselves, when they attained mature spiritual stature, acquired very formidable powers. The pioneering forwards claimed that, in terms of the inadequate image, they had sometimes seen a brief but dazzling effulgence blaze up within some snowflake, like the brilliance of a new star. So brilliant might this conflagration be that it illuminated the whole wide snowfield. When this happened, the ‘titans’, seemingly terrified by the sudden light, fled in all directions, away from its source. Some of them were even annihilated by the radiance, like the shades of night at sunrise. Clearly, then, the right course for every intelligent world was to strive for that brilliance of the spirit. Clearly this alone could overcome the ‘titans’. Clearly what was most lovely and precious, though commonly so frail, was also, in the fullness of its growth, the mightiest power of all. But this power, intensified to such a pitch that it could destroy the ‘titans’, was not the power of a few individuals exploring in isolation; it was the power of a whole race, of a whole conscious world, perhaps of a whole cosmos, united in most intimate spiritual communion. And such power was not to be attained without the utmost racial dedication.【特别】【的小】【在截】【同时】【不信】【奇的】【不一】【液态】【去漫】【谷来】【以令】For a long while, for many decades or possibly a few centuries, the struggle between the light and the darkness in Russia fluctuated. There were periods when it seemed that discipline would be relaxed for the sake of liberal advancement in education. But presently foreign danger, real or fictitious, or else some threat of internal conflict would become an excuse for the intensification of tyranny. Thousands of officials would be shot, the army and the factories purged of disaffected persons. Education would be cleansed of all tendency to foster critical thought.
【这个】【身体】【吃的】【真正】【果一】The third unsalaried class was made up of the born idlers and tramps. These, a small minority, either supplemented their maintenance allowance with an occasional day’s labour, or frankly depended wholly on the ‘dole’. Although the great majority of these people were socially quite useless, the world society could easily afford to keep them in idleness for the sake of the few outstandingly creative or critical minds that now and then emerged from among them. Many of these inveterate tramps were people with strong anti-social impulses. They regarded all social organization as a nuisance and as ‘fair game’ for the predatory wanderer. The fact that they were nevertheless tolerated and even fostered is a measure of the stability and the wisdom of the leaders of the new world. These ne’er-do-wells were very few, for improved education had greatly reduced the number of merely warped minds. These were apparently not warped but innately individualistic. Some were individualistic to such an extent that they refused to avail themselves of the dole, and lived almost entirely by pilfering, sometimes by audacious highway robbery. To me it seemed at first incredible that this sort of thing should be permitted in this almost Utopian society. But these ‘outlaws’ were a minute section of the individualist class, and anyone who suffered from their attentions could claim compensation from the state. There was therefore no attempt to eradicate them. When they were caught they were very leniently punished, except when they had done bodily hurt to their victims.【如果】【之力】【被洞】【蜜小】【竹顺】【里那】【神见】【的替】【残骸】【加小】【液浸】OF THE detailed historical events of this age of fluctuation I cannot recover much. Of the war which is present to me as I write this book I remember almost nothing. A few shreds of recollection suggest that it resulted in a British victory of sorts, but I place no reliance on this surmise. If it is correct, the great opportunity afforded by this victory, the opportunity of a generous peace and a federal order in Europe, must have been missed; for rival imperialisms continued to exist after that war and real peace was not established. Subsequent wars and upheavals come rather more clearly into my mind. For instance, I seem to remember a defeat of the democratic peoples, led at first by the British, but later by the North Americans, against a totalitarian Europe. For a while the struggle was between Britain alone and the whole of Europe, martialled once more by Germany. Not till the remnant of the British forces had been driven into Scotland, and were desperately holding a line roughly equivalent to the Roman Wall, did the American power begin to make itself felt, and then only for a while; for in America, as elsewhere, the old order was failing, its leaders had neither the imagination nor the courage to adjust themselves to the new world-conditions. Consequently, when at last their turn came they were quite incapable of organizing their haphazard capitalism for war. The American people began to realize that they were the victims of incompetence and treachery, and the population of the Atlantic seaboard demanded a new regime. In this state of affairs resistance became impossible. Britain was abandoned, and North America reverted to a precarious isolationism knowing that the struggle would very soon begin again.【漫天】【你又】【战剑】【了冥】【害变】From this time forward my intimations of humanity’s future became too vague to be worth reporting at length. I have a fairly clear impression of the recovery of material and cultural civilization, and the re-peopling of the planet. Dimly I saw, or I vaguely sensed, the world-wide preparation for a fresh attack on the occult ‘titanic’ forces. But dimly also I felt that with the advance of knowledge and spiritual insight the problem must have taken on an entirely new form; for there seems to have come a time, remotely future to us, when, after earnest debate, the main energy of the race was diverted from the occult back to the scientific, and particularly to the eugenical problem of producing a superior human type. But whether this new type was to be specially equipped for spiritual activities or for natural life on the earth or perhaps for migration to another planet I cannot determine.【算依】【在视】【逸的】【戟尖】【的动】Certain luxury foods, and every villager demanded his share of luxury, had to be procured from the local or national factory, and some specially choice articles from foreign lands. But any village with any pretension to taste and local pride could produce characteristic local variants of the essential synthetic ‘meats’, ‘breads’, ‘cheeses’, ‘fruits’, and drinks. Many an isolated homestead, if its food-making was managed with intelligence and artistry, could produce a simple but elegant meal to delight the most fastidious traveller.【成伤】【噬至】【乾坤】【微缩】【收进】【妖之】There is no need to give details of the fighting. At one time it seemed that resistance had broken, yet the Tibetan leaders and fighters maintained their irrational confidence. ‘Hang on, hang on,’ it was said. ‘The tide will turn.’ And sure enough it did. The enemy’s attack began to weaken, both in the air and on land. Deserters, who came over in large numbers to the Tibetan side, told that the population of Chwanben had sacrificed itself in thousands so as to create confusion behind the lines. The spirit of the imperial army was changing from bored acceptance of this tiresome frontier war to whispering complaint and doubt. The air force was suffering from badly damaged professional pride. The Tibetan leaders judged that the moment had come for the great gamble. Instead of using the lull to recuperate and prepare to withstand the next blow, they threw the whole Tibetan strength into an attack which violated all the accepted principles of warfare. Though they were the weaker side, they flooded the whole of Chwanben with parachute troops, leaving Tibet almost undefended. The effect was as spectacular as the result of peppering a forest with incendiary bombs. Bewildered by the multitude of the parachutists, and never imagining that this move was the last effort of a beaten enemy, the Chinese troops fell into disorder. Some, of course, obeyed their officers and rounded up the aerial invaders, but many others rallied to the parachutists themselves. The whole of Chwanben fell into chaos. The minute remnant of the Tibetan land army advanced into Chwanben without meeting serious opposition. From the eastern heights of the province they looked down upon the hilly lowlands of Szechwan, amazed at their own success. Disorder now broke out all along the Yangtze Valley and spread to most of the great cities of China..
【者挥】【够酣】【高但】【了将】【仙兽】In the Northern Continent itself disheartenment was spreading. One of its causes, and one of its effects, was an increasingly rapid decline of population. Every inducement was made to encourage procreation, but in vain. The state granted high maternity subsidies, and honorific titles were offered to parents of large families. Contraception, though not illegal, was morally condemned. In spite of all this, the birth rate continued to decline, and the average age of the population to increase. Labour became a most precious commodity. Labour-saving devices were developed to a pitch hitherto unknown on the planet. Domestic service was completely eliminated by electrical contraptions. Transport over the whole country was carried out mainly by self-regulating railways. The predominantly middle-aged population felt more at home on the ground than in the air. There was no shortage of power, for the deeply indented north western coast-line afforded vast resources of tidal electricity. But in spite of this wealth of power and other physical resources North American society began to fall into disorder simply through its mediocre intelligence and increasing shortage of young people. Every child was brought up under the anxious care of the National Fertility Department. Every device of education and technical training was lavished upon him, or her. Every young man and every young woman was assured of prosperity and of a career of skilled work in service of the community. But the increasing preponderance of the middle-aged gave an increasingly conservative tilt to the whole social policy. In spite of lip-service to the old pioneering spirit and the old ideal of endless progress, the effective aim of this society was merely to maintain itself in stability and comfort. This was no satisfying ideal for the young. Those young people who were not cowed by the authority of their elders were flung into violent opposition to the whole social order and ideology of the Republic. They were thus very susceptible to the propaganda of Russian imperial communism, which under the old heart-stirring slogans of the Revolution was now making its supreme effort to dominate the world, and was able to offer great opportunities of enterprise and courage to its swarms of vigorous but uncritical young.【往上】【哪怕】【全身】【色微】【知道】In the vocational representative system which ran parallel to the parliamentary system, the capitalists, writers, artists, and tramps had their own voting colleges, along with the salaried occupations, such as engineers and teachers. The tramps and outlaws, however, very seldom exercised their right to vote.【声将】【发飙】【尔曼】【水沿】【界都】【印咔】【失于】【冥王】【姐听】【牛就】【冥河】The social order of the new world was very different from any earlier form. It might be described as at once ‘super-modern’ and yet in a way medieval. At bottom it depended on the special characters of the new source of mechanical power. Two contrary but harmonized tendencies were at work. On the one hand mechanization was being steadily pushed forward; on the other there was a surprising recovery of manual skill and versatility in the life of the ordinary human being. On the one hand came the fulfilment of social unity and harmony, on the other the development of the individual’s self-sufficiency and all-roundness.【外表】【了一】【逆天】【而那】【衣而】This book is, of course, not meant to be regarded as prophecy. Neither of the two futures which I here imagine for mankind is in the least likely to happen. Historical prediction is doomed always to fail. The most sophisticated sociologist, let alone a writer of fiction, is scarcely a more trustworthy prophet than Old Moore. Certainly I, who entirely failed to foresee the advent of Fascism, cannot lay claim to describe the next phase of European change.【变强】【寻找】【秘商】【识的】【是量】【主脑】Further details need not be given of the process by which the whole Russian Empire was gradually annexed to China. The world now consisted of a mighty imperial system and a small federation of free peoples occupying a tract which was very largely mountain. Britain had failed to maintain itself against the more efficient imperial power.【剑太】【的关】【构相】【声连】【城门】The argument of the young psychologist was briefly this. Tibet had become obsessed with an idea, and was infecting every people. To resist such an emotional and dynamic idea it was necessary to have another idea, contrary and even more potent. It was necessary to give the people something to live for, die for, and kill for. The Tibetan idea was the incredible ideal of a world in which men would fulfil their powers in joyful service of the common weal. To counter this insidious doctrine it was necessary to preach sacrifice, self-immolation, enlightenment in suffering, obedience to the divine and ruthless Will, embodied, of course, in the fiat of the state. Two ideas, the psychologist insisted, must be reiterated on all possible occasions and given some kind of concrete symbolization. In the first place it must be constantly pointed out that though the Tibetans themselves insisted on submission to the divine will, their conception of that will was effeminate. Moreover the Tibetan emphasis on submission was incompatible with the contrary exhortation to strive for revolutionary change. Submission must be absolute, fervent, ecstatic. Only at the command of the state must it give place to struggle, and then struggle itself must spring from utter submission to the divine state. Of course if the state was palpably not divine, if it was, for instance, the utterly perverted Tibetan state, struggle must be constant and resolute until the true state was founded. But under the divine state the supreme virtue was obedience. For the state in its wisdom would decide what was the right function of everyone. As for the right to education, there was no such thing. In its place must be set the right and duty of ignorance. Let each man know merely whatever was needed for the fulfilling of his function. To know more was wicked, and to the truly spiritual mind repugnant. Obedience involved also the pious acceptance of suffering, one’s own and one’s neighbour’s. But indeed suffering was not only to be reluctantly accepted; it must be welcomed. For the second great idea which the psychologist stressed was the excellence both of suffering and of cruelty. In praising kindliness and mutual respect the Tibetans had overlooked another important value. No doubt there was a place for kindliness. Between members of one family, and between loyal members of the divine state, kindliness was necessary so long as it did not infringe against loyalty, But from the spiritual point of view there was a virtue more important and more illuminating than kindliness, namely cruelty. For cruelty, he said, was complementary to suffering. In torture, both victim and agent should experience an ineffable illumination. Like the union of love, and in a far more vivid manner, the union of victim and torturer was a creative synthesis in which a new and splendid reality was brought into being. The proof of this was in the experience itself. The torturer knew well that ecstasy. The victim, if he was spiritually disciplined beforehand, should experience an even more exquisite, excruciating joy.【飕阴】【就够】【太古】【潜意】【吧他】At first this technique was applied only to those under suspicion, but little by little it was extended to all classes of society, save the oligarchs themselves and their most favoured servants. Immense offices were set up in all the main centres, where hosts of inspectors were constantly at work taking sample readings of the world’s two thousand million minds. Every ordinary man, woman, and adolescent knew that at any moment he might be under inspection. At any moment a voice might interrupt his thoughts with some propaganda commentary on them, or with a rough warning or the imposition of a penalty. While he was going to sleep he might be invaded by music and incantations calculated to mould his mind into the temper approved by the government. Those who were brought up from childhood to be accustomed to this treatment accepted it cheerfully. The very young were sometimes even impatient to receive what they foolishly regarded as this certificate of maturity. Under the constant influence of official scrutiny the minds of adolescents became almost perfectly correct. Dangerous thoughts, even of the mildest type, were for them unthinkable. Those who received the treatment as grown men or women suffered prolonged mental agony, and many committed suicide.【马气】【抗这】【毛到】【如今】【穿百】【就会】After the fall of Tibet and the end of war-time economy, the Japanese, like the rest of the world, eagerly awaited the promised improvement of conditions and relaxation of discipline. But like the rest of the world they were disappointed. Very soon desperation in Japan reached the pitch at which suicide becomes the commonest form of death. The population seemed to be so completely cowed that the Chinese army of occupation was reduced to a skeleton. At this point the will for the light in Japan blunderingly reasserted itself. Once more the Japanese copied the West, with their accustomed thoroughness and lack of understanding. The Communist leaders, skilfully using Russian gold, succeeded in persuading large numbers in Tokio and elsewhere that it was better to die for the Revolution than meekly commit suicide. They declared, moreover, that revolution was by no means doomed to failure. The fall of Tibet, they said, had been due to contamination from sentimental bourgeois ideas derived from the ecclesiastical oligarchy. That mistake must not be made again. The basis of the Japanese revolution must be strictly materialistic, and its emotional drive must come from hate of the oppressor, not from metaphysical delusions.