experience.
Each member of the group is fundamentally just a highly developed human animal. He enjoys his food. He has a quick eye for sexual attraction, within or without the group. He has his personal idiosyncrasies and foibles, and is pleased to ridicule the foibles of others—and of himself. He may be one of those who abhor children, or one of those who enter into children’s antics with fervour, if they will tolerate him. He may move heaven and earth to procure permission for a holiday in the Land of the Young. And if he fails, as he almost surely does, he may go walking with a friend, or boating and swimming, or playing violent games. Or he may merely potter in his garden, or refresh his mind though not his body by exploring some favourite region of the past. Recreation occupies a large part of his life. For this reason he is always glad to get back to work in due season, whether his function is to maintain some part of the material organization of our world, or to educate, or to perform scientific research, or to cooperate in the endless artistic venture of the race, or, as is more likely, to help in some of those innumerable enterprises whose nature it is impossible for me to describe.
As a human individual, then, he or she is somewhat of the same type as a member of the Fifth species. Here once more is the perfected glandular outfit and instinctive nature. Here too is the highly developed sense perception and intellection. As in the Fifth species, so in the Eighteenth, each individual has his own private needs, which he heartily craves to fulfil; but also, in both species, he subordinates these private cravings to the good of the race absolutely and without struggle. The only kind of conflict which ever occurs between individuals is not the irreconcilable conflict of wills, but the conflict due to misunderstanding, to imperfect knowledge of the matter under dispute; and this can always be abolished by patient telepathic explication.
In addition to the brain organization necessary to this perfection of individual human nature, each member of a sexual group has in his own brain a special organ which, useless by itself, can cooperate ‘telepathically’ with the special organs of other members of the group to produce a single electro-magnetic system, the physical basis of the group-mind. In each sub-sex this organ has a peculiar form and function; and only by the simultaneous operation of the whole ninety-six does the group attain unified mental life. These organs do not merely enable each member to share the experience of all; for this is already provided in the sensitivity to radiation which is characteristic of all brain tissue in our species. By means of the harmonious activity of the special organs a true group-mind emerges, with experience far beyond the range of the individuals in isolation.
This would not be possible did not the temperament and capacity of each sub-sex differ appropriately from those of the others. I can only hint at these differences by analogy. Among the First Men there are many temperamental types whose essential natures the psychologists of that species never fully analysed. I may mention, however, as superficial designations of these types, the meditative, the active, the mystical, the intellectual, the artistic, the theoretical, the concrete, the placid, the highly-strung. Now our sub-sexes differ from one another temperamentally in some such manners as these, but with a far greater range and diversity. These differences of temperament are utilized for the enrichment of a group-self, such as could never have been attained by the First Men, even if they had been capable of ‘telepathic’ communication and electro-magnetic unity; for they had not the range of specialized brain form.
For all the daily business of life, then, each of us is mentally a distinct individual, though his ordinary means of communication with others is ‘telepathic’. But frequently he wakes up to be a group-mind. Apart from this ‘waking of individuals together’, if I may so call it, the group-mind has no existence; for its being is solely the being of the individuals comprehended together. When this communal awakening occurs, each individual experiences all the bodies of the group as ‘his own multiple body’, and perceives the world equally from all those bodies. This awakening happens to all the individuals at the same time. But over and above this simple enlargement of the experienced field is the awakening into new kinds of experience. Of this obviously I can tell you nothing, save that it differs from the lowlier state more radically than the infant mind differs from the mind of the individual adult, and that it consists of insight into many unsuspected and previously inconceivable features of the familiar world of men and things. Hence, in our group mode, most, but not all, of the perennial philosophical puzzles, especially those connected with the nature of personality, can be so lucidly restated that they cease to be puzzles.
Upon this higher plane of mentality the sexual groups, and therefore the individuals participating in them, have social intercourse with one another as super-individuals. Thus they form together a community of minded communities. For each group is a person differing from other groups in character and experience somewhat as individuals differ. The groups themselves are not allocated to different works, in such a manner that one group should be wholly engaged in industry, another in astronomy, and so on. Only the individuals are thus allocated. In each group there will be members of many professions. The function of the group itself is purely some special manner of insight and mode of appreciation; in relation to which, of course, the work of the individuals is constantly controlled, not only while they are actually supporting the group-self, but also when they have each fallen once more into the limited experience which is ordinary individual selfhood. For though, as individuals, they cannot retain clear insight into the high matters which they so recently experienced, they do remember so much as is not beyond the range of individual mentality; and in particular they remember the bearing of the group experience upon their own conduct as individuals.
Recently another and far more penetrating kind of experience has been attained, partly by good fortune, partly through research directed by the group-minds. For these have specialized themselves for particular functions in the mental life of the race, as previously the individuals were specialized for functions within the mind of a group. Very rarely and precariously has this supreme experience been achieved. In it the individual passes beyond his group experience, and becomes the mind of the race. At all times, of course, he can communicate ‘telepathically’ with other individuals anywhere upon the planet; and frequently the whole race ‘listens in’ while one individual addresses the world. But in the true racial experience the situation is different. The system of radiation which embraces the whole planet, and includes the million million brains of the race, becomes the physical basis of a racial self. The individual discovers himself to be embodied in all the bodies of the race. He savours in a single intuition all bodily contacts, including the mutual embraces of all lovers. Through the myriad feet of all men and women he enfolds his world in a single grasp. He sees with all eyes, and comprehends in a single vision all visual fields. Thus he perceives at once and as a continuous, variegated sphere, the whole surface of the planet. But not only so. He now stands above the group-minds as they above the individuals. He regards them as a man may regard his own vital tissues, with mingled contempt, sympathy, reverence, and dispassion. He watches them as one might study the living cells of his own brain; but also with the aloof interest of one observing an ant hill; and yet again as one enthralled by the strange and diverse ways of his fellow-men; and further as one who, from above the battle, watches himself and his comrades agonizing in some desperate venture; yet chiefly as the artist who has no thought but for his vision and its embodiment. In the racial mode a man apprehends all things astronomically. Through all eyes and all observatories, he beholds his voyaging world, and peers outward into space. Thus he merges in one view, as it were, the views of deck-hand, captain, stoker, and the man in the crow’s-nest. Regarding the solar system simultaneously from both limbs of Neptune, he perceives the planets and the sun stereoscopically, as though in binocular vision. Further, his perceived ‘now’ embraces not a moment but a vast age. Thus, observing the galaxy from every point in succession along Neptune’s wide orbit, and watching the nearer stars shift hither and thither, he actually perceives some of the constellations in three dimensions. Nay, with the aid of our most recent instruments the whole galaxy appears stereoscopically. But the great nebulae and remote universes remain mere marks upon the flat sky; and in contemplation of their remoteness man, even as the racial self of the mightiest of all human races, realizes his own minuteness and impotence.
But chiefly the racial mind transcends the minds of groups and individuals in philosophical insight into the true nature of space and time, mind and its objects, cosmical striving and cosmical perfection. Some hints