4. conflicting policies
Almost from the first, vital art had been applied to some extent to man himself, though with hesitation. Certain great improvements had been effected, but only improvements about which there could be no two opinions. The many diseases and abnormalities left over from past civilizations were patiently abolished, and various more fundamental defects were remedied. For instance, teeth, digestion, glandular equipment and the circulatory system were greatly improved. Extreme good health and considerable physical beauty became universal. Child-bearing was made a painless and health-giving process. Senility was postponed. The standard of practical intelligence was appreciably raised. These reforms were made possible by a vast concerted effort of research and experiment supported by the worldcommunity. But private enterprise was also effective, for the relation between the sexes was much more consciously dominated by the thought of offspring than among the First Men. Every individual knew the characteristics of his or her hereditary composition, and knew what kinds of offspring were to be expected from intercourse of different hereditary types. Thus in courtship the young man was not content to persuade his beloved that his mind was destined by nature to afford her mind joyful completion; he sought also to persuade her that with his help she might bear children of a peculiar excellence. Consequently there was at all times going on a process of selective breeding towards the conventionally ideal type. In certain respects the ideal remained constant for many thousands of years. It included health, cat-like agility, manipulative dexterity, musical sensitivity, refined perception of rightness and wrongness in the sphere of vital art, and an intuitive practical judgment in all the affairs of life. Longevity, and the abolition of senility, were also sought, and partially attained. Waves of fashion sometimes directed sexual selection toward prowess in combat, or some special type of facial expression or vocal powers. But these fleeting whims were negligible. Only the permanently desired characters were actually intensified by private selective breeding.
But at length there came a time when more ambitious aims were entertained. The world-community was now a highly organized theocratic hierarchy, strictly but on the whole benevolently ruled by a supreme council of vital priests and biologists. Each individual, down to the humblest agricultural worker, had his special niche in society, allotted him by the supreme council or its delegates, according to his known heredity and the needs of society. This system, of course, sometimes led to abuse, but mostly it worked without serious friction. Such was the precision of biological knowledge that each person's mental calibre and special aptitudes were known beyond dispute, and rebellion against his lot in society would have been rebellion against his own heredity. This fact was universally known, and accepted without regret. A man had enough scope for emulation and triumph among his peers, without indulging in vague attempts to transcend his own nature, by rising into a superior hierarchical order. This state of affairs would have been impossible had there not been universal faith in the religion of life and the truth of biological science. Also it would have been impossible had not all normal persons been active practitioners of the sacred vital art, upon a plane suited to their capacity. Every individual adult of the rather scanty world-population regarded himself or herself as a creative artist, in however humble a sphere. And in general he, or she, was so fascinated by the work, that he was well content to leave social organization and control to those who were fitted for it. Moreover, at the back of every mind was the conception of society itself as an organism of specialized members. The strong sentiment for organized humanity tended, in this race, to master even its strong egotistical impulses, though not without a struggle.
It was such a society, almost unbelievable to the First Men, that now set about remaking human nature. Unfortunately there were conflicting views about the goal. The orthodox desired only to continue the work that had for long been on foot; though they proposed greater enterprise and co-ordination. They would perfect man's body, but upon its present plan; they would perfect his mind, but without seeking to introduce anything new in essence. His physique, percipience, memory, intelligence and emotional nature, should be improved almost beyond recognition; but they must, it was said, remain essentially what they always had been.
A second party, however, finally persuaded orthodox opinion to amplify itself in one important respect. As has already been said, the Third Men were prone to phases of preoccupation with the ancient craving for personal immortality. This craving had often been strong among the First Men; and even the Second Men, in spite of their great gift of detachment, had sometimes allowed their admiration for human personality to persuade them that souls must live for ever. The short-lived and untheoretical Third Men, with their passion for living things of all kinds, and all the diversity of vital behaviour, conceived immortality in a variety of manners. In their final culture they imagined that at death all living things whom the Life God approved passed into another world, much like the familiar world, but happier. There they were said to live in the presence of the deity, serving him in untrammelled vital creativeness of sundry kinds.
Now it was believed that communication might occur between the two worlds, and that the highest type of terrestrial life was that which communicated most effectively, and further that the time had now arrived for much fuller revelation of the life to come. It was therefore proposed to breed highly specialized communicants whose office should be to guide this world by means of advice from the other. As among the First Men, this communication with the unseen world was believed to take place in the mediumistic trance. The new enterprise, then, was to breed extremely sensitive mediums, and to increase the mediumistic powers of the average individual.
There was yet another party, whose aim was very different. Man, they said, is a very noble organism. We have dealt with other organisms so as to enhance in each its noblest attributes. It is time to do the same with man. What is most distinctive in man is intelligent manipulation, brain and hand. Now hand is really outclassed by modern mechanisms, but brain will never be outclassed. Therefore we must breed strictly for brain, for intelligent co-ordination of behaviour. All the organic functions which can be performed by machinery, must be relegated to machinery, so that the whole vitality of the organism may be devoted to brain-building and brain-working. We must produce an organism which shall be no mere bundle of relics left over from its primitive ancestors and precariously ruled by a glimmer of intelligence. We must produce a man who is nothing but man. When we have done this we can, if we like, ask him to find out the truth about immortality. And also, we can safely surrender to him the control of all human affairs.
The governing caste were strongly opposed to this policy. They declared that, if it succeeded, it would only produce a most inharmonious being whose nature would violate all the principles of vital aesthetics. Man, they said, was essentially an animal, though uniquely gifted. His whole nature must be developed, not one faculty at the expense of others. In arguing thus, they were probably influenced partly by the fear of losing their authority; but their arguments were cogent, and the majority of the community agreed with them. Nevertheless a small group of the governors themselves were determined to carry through the enterprise in secret.
There was no need of secrecy in breeding communicants. The world state encouraged this policy and even set up institutions for its pursuit.