The boys said that they had.
Veda took a stick from one of them and in the sand drew circles to represent the administrative bodies.
“Here in the centre is the Economic Council. We will draw direct links from it to the consultative bodies: the ASJ, the Academy of Sorrow and Joy, the APF, the Academy of Productive Forces, the ASP the Academy of Stochastics and Prognostication, the APL, the Academy of the Psychophysiology of Labour. There is lateral connection with the Astronautical Council, a body that functions independently. From the latter there is direct communication with the ADR, the Academy of Directed Radiation, and the Outer Stations of the Great Circle. Further….”
Veda drew an intricate diagram in the sand and continued.
“Isn’t that just like the human brain? The research and registration centres are the sensory nerve centres. The Councils are the associative centres. You know that all life consists of the dialectics of attraction and repulsion, the rhythm of dispersal and accumulation, excitation and inhibition. The chief inhibition centre is the Economic Council that translates everything into the actual possibilities of the social organism and its objective laws. Our brain and our society, both of which are persistently advancing, have this dialectic interplay of opposing forces brought into harmonic action. There was a time, long ago, when this was incorrectly termed cybernetics, or the science of control, in an attempt to reduce the most intricate interplay of inhibitions to the relatively simple functioning of a machine. That attempt, however, was due to ignorance; the greater the knowledge we acquired the more complicated we found the phenomena and laws of thermodynamics, biology, and economics, and simplified conceptions of nature or the processes of social development disappeared for ever.”
The boys listened to Veda spellbound.
“What is the chief thing in such a social structure?” she asked the lover of “chiefs” and “leaders.” He was so put out that he could not think of an answer and the first boy came to his rescue.
“Its forward movement!” he answered, boldly.
“A prize for such an excellent answer!” exclaimed Veda admiringly; she looked at herself and then took an enamel brooch, depicting an albatross over the blue sea, from her left shoulder. She offered it to the lad on the palm of her hand. He was shyly hesitant.
“As a reminder of today’s talk and… of forward movement!” Veda insisted and the lad took the albatross.
Holding up the blouse that was slipping from her shoulder Veda made her way back through the park. The brooch had been a present from Erg Noor and her sudden urge to give it away meant o lot — amongst other things it meant a strange desire to get rid of the past as quickly as possible, to get rid of what had been or was being left behind….
The entire population of the school-town gathered in the round hall in the centre of the school building. Evda Nahl, in a black dress, stood on the central dais, illuminated from above, calmly studying the rows of people in the audience. The people maintained perfect silence, listening to her clear but not loud voice. Screaming loudspeakers were used only for safety precautions and large halls had ceased to be necessary since the stereoscopic televisophone (TVP) had come into general use.
“Seventeen is the turning point in life. Soon you will pronounce the traditional words at a meeting of the Irish Educational Division:
“You, my elders, who have called me to a life of endeavour, accept my ability and my desire, accept my labour and teach me by day and by night. Hold out to me the hand of help, for the road is a hard one, and I will follow you.’
“A very great deal is understood between the lines of this ancient formula and that is what I am going to talk about today.
“From childhood you have been taught the philosophy of dialectics that long ago, in the secret books of the ancients, was called the Secret of Duality. It was believed that its power could only be achieved by the initiated — mentally and morally lofty and strong individuals. From childhood you have looked upon the world through the laws of dialectics and its mighty strength is now at everybody’s service. You have been born into a well-ordered society created by countless generations of unknown toilers and those who struggled for a better life in the dark ages of cruelty and tyranny. Five hundred generations have passed since the formation of the first society with a division of labour. In the course of that time the various races and nations of the globe have mingled. Every one of us has drops of blood, or, as we should say today, the mechanics of heredity, in him from each of those peoples. A tremendous amount of work has been done to purge heredity of the consequences of the incautious handling of radioactive materials and from the diseases that were formerly widespread and interfered with it.
“The upbringing of the new man is an elaborate task involving personal analysis and a very cautious approach to each individual. The time has gone beyond recall when society could be satisfied with people who had been brought up casually, whose insufficiencies were excused by heredity or by man’s inherent nature. Every badly brought up person is today a reproach to the whole community, a grave mistake made by a large number of people.
“You, who have not yet freed yourselves of the egocentrism of youth or of an overestimation of your own ego must get a clear understanding of how much depends on your own selves, to how great an extent you are the creators of your own freedom and of an interest in life. Many roads are open to each of you and this freedom of choice carries with it full responsibility for that choice.
Gone for all time are the back-to-nature dreams of the uncultured, dreams of the freedom of primitive society and primitive relations. Humanity, a union of gigantic masses of people, was faced with the final choice — either submit to social discipline, lengthy teaching and training, or perish; there was no other way to live on our planet, generous as her nature is. The puny philosophers who dreamed of nature did not understand her or love her as she should be loved — if they had they would have known her merciless cruelty.
“The man of the new society was inevitably faced with the necessity of disciplining his desires, will and thoughts. The struggle against the personal, against the ‘I’ that is man’s most dangerous enemy, is essential for the good of society and for the maximum expansion of his own intellect. This method of training mind and will is today obligatory for every one of us as is the training of the body. The study of the laws of nature and of society with its economics has replaced desire by definite knowledge. When we say ‘I want to’ we mean ‘I know that it can be done.’
“There is one other enemy amongst you, an enemy against whom we fight from the time the child makes its first steps on earth; that is, a crudeness of perception that sometimes seems to be primitive naturalness. Crudeness means that the key to measure and understanding has been lost and, consequently the key to love, since a measure of understanding is a degree of love. Thousands of years ago the Hellenes said, metron ariston, the mean is the most lofty. Today we still say that the basis of culture is an understanding of moderation in all things.
“As the cultural level improved the striving for the crude pleasures of property grew weaker and there was less craving for a quantitative increase in the amount of property owned, which once acquired, soon began to pall and leave the owner still unsatisfied.
“We have taught you the greater pleasure of austerity, the pleasure of helping one another, the genuine joy of work that sets the heart on fire. We have helped you liberate yourselves from the power of petty strivings and petty things and carry your joys and disappointments to a higher sphere, the sphere of creative activity.