Complete Works of D.H. Lawrence, page 933
Teething is strictly the period when the voluntary center of the lower plane first comes into full activity, and takes for a time the precedence.
So, the mouth is the great sensual gate to the lower body. But let us not forget it is also a gate by which we breathe, the gate through which we speak and go impalpably forth to our object, the gate at which we can kiss the pinched, delicate, spiritual kiss. Therefore, although the main sensual gate of entrance to the lower body, it has its reference also to the upper body.
Taste, the sense of taste, is an intake of a pure communication between us and a body from the outside world. It contains the element of touch, and in this it refers to the cardiac plexus. But taste, quâ taste, refers purely to the solar plexus.
And then smell. The nostrils are the great gate from the wide atmosphere of heaven to the lungs. The extreme sigh of yearning we catch through the mouth. But the delicate nose advances always into the air, our palpable communicator with the infinite air. Thus it has its first delicate root in the cardiac plexus, the root of its intake. And the root of the delicate-proud exhalation, rejection, is in the thoracic ganglion. But the nostrils have their other function of smell. Here the delicate nerve-ends run direct from the lower centers, from the solar plexus and the lumbar ganglion, or even deeper. There is the refined sensual intake when a scent is sweet. There is the sensual repudiation when a scent is unsavoury. And just as the fullness of the lips and the shape of the mouth depend on the development from the lower or the upper centers, the sensual or the spiritual, so does the shape of the nose depend on the direct control of the deepest centers of consciousness. A perfect nose is perhaps the result of a balance in the four modes. But what is a perfect nose! — We only know that a short snub nose goes with an over-sympathetic nature, not proud enough; while a long nose derives from the center of the upper will, the thoracic ganglion, our great center of curiosity, and benevolent or objective control. A thick, squat nose is the sensual-sympathetic nose, and the high, arched nose the sensual voluntary nose, having the curve of repudiation, as when we turn up our nose from a bad smell, but also the proud curve of haughtiness and subjective authority. The nose is one of the greatest indicators of character. That is to say, it almost inevitably indicates the mode of predominant dynamic consciousness in the individual, the predominant primary center from which he lives. — When savages rub noses instead of kissing, they are exchanging a more sensitive and a deeper sensual salute than our lip-touch.
The eyes are the third great gateway of the psyche. Here the soul goes in and out of the body, as a bird flying forth and coming home. But the root of conscious vision is almost entirely in the breast. When I go forth from my own eyes, in delight to dwell upon the world which is beyond me, outside me, then I go forth from wide open windows, through which shows the full and living lambent darkness of my present inward self. I go forth, and I leave the lovely open darkness of my sensient self revealed; when I go forth in the wonder of vision to dwell upon the beloved, or upon the wonder of the world, I go from the center of the glad breast, through the eyes, and who will may look into the full soft darkness of me, rich with my undiscovered presence. But if I am displeased, then hard and cold my self stands in my eyes, and refuses any communication, any sympathy, but merely stares outwards. It is the motion of cold objectivity from the thoracic ganglion. Or, from the same center of will, cold but intense my eyes may watch with curiosity, as a cat watches a fly. It may be into my curiosity will creep an element of warm gladness in the wonder which I am beholding outside myself. Or it may be that my curiosity will be purely and simply the cold, almost cruel curiosity of the upper will, directed from the ganglion of the shoulders: such as is the acute attention of an experimental scientist.
The eyes have, however, their sensual root as well. But this is hard to transfer into language, as all our vision, our modern Northern vision is in the upper mode of actual seeing.
There is a sensual way of beholding. There is the dark, desirous look of a savage who apprehends only that which has direct reference to himself, that which stirs a certain dark yearning within his lower self. Then his eye is fathomless blackness. But there is the dark eye which glances with a certain fire, and has no depth. There is a keen quick vision which watches, which beholds, but which never yields to the object outside: as a cat watching its prey. The dark glancing look which knows the strangeness, the danger of its object, the need to overcome the object. The eye which is not wide open to study, to learn, but which powerfully, proudly or cautiously glances, and knows the terror or the pure desirability of strangeness in the object it beholds. The savage is all in all in himself. That which he sees outside he hardly notices, or, he sees as something odd, something automatically desirable, something lustfully desirable, or something dangerous. What we call vision, that he has not.
We must compare the look in a horse’s eye with the look in a cow’s. The eye of the cow is soft, velvety, receptive. She stands and gazes with the strangest intent curiosity. She goes forth from herself in wonder. The root of her vision is in her yearning breast. The same one hears when she moos. The same massive weight of passion is in a bull’s breast; the passion to go forth from himself. His strength is in his breast, his weapons are on his head. The wonder is always outside him.
But the horse’s eye is bright and glancing. His curiosity is cautious, full of terror, or else aggressive and frightening for the object. The root of his vision is in his belly, in the solar plexus. And he fights with his teeth, and his heels, the sensual weapons.
Both these animals, however, are established in the sympathetic mode. The life mode in both is sensitively sympathetic, or preponderantly sympathetic. Those animals which like cats, wolves, tigers, hawks, chiefly live from the great voluntary centers, these animals are, in our sense of the word, almost visionless. Sight in them is sharpened or narrowed down to a point: the object of prey. It is exclusive. They see no more than this. And thus they see unthinkably far, unthinkably keenly.
Most animals, however, smell what they see: vision is not very highly developed. They know better by the more direct contact of scent.
And vision in us becomes faulty because we proceed too much in one mode. We see too much, we attend too much. The dark, glancing sightlessness of the intent savage, the narrowed vision of the cat, the single point of vision of the hawk — these we do not know any more. We live far too much from the sympathetic centers, without the balance from the voluntary mode. And we live far, far too much from the upper sympathetic center and voluntary center, in an endless objective curiosity. Sight is the least sensual of all the senses. And we strain ourselves to see, see, see — everything, everything through the eye, in one mode of objective curiosity. There is nothing inside us, we stare endlessly at the outside. So our eyes begin to fail; to retaliate on us. We go short-sighted, almost in self-protection.
Hearing the last, and perhaps the deepest of the senses. And here there is no choice. In every other faculty we have the power of rejection. We have a choice of vision. We can, if we choose, see in the terms of the wonderful beyond, the world of light into which we go forth in joy to lose ourselves in it. Or we can see, as the Egyptians saw, in the terms of their own dark souls: seeing the strangeness of the creature outside, the gulf between it and them, but finally, its existence in terms of themselves. They saw according to their own unchangeable idea, subjectively, they did not go forth from themselves to seek the wonder outside.
Those are the two chief ways of sympathetic vision. We call our way the objective, the Egyptian the subjective. But objective and subjective are words that depend absolutely on your starting point. Spiritual and sensual are much more descriptive terms.
But there are, of course, also the two ways of volitional vision. We can see with the endless modern critical sight, analytic, and at last deliberately ugly. Or we can see as the hawk sees the one concentrated spot where beats the life-heart of our prey.
In the four modes of sight we have some choice. We have some choice to refuse tastes or smells or touch. In hearing we have the minimum of choice. Sound acts direct upon the great affective centers. We may voluntarily quicken our hearing, or make it dull. But we have really no choice of what we hear. Our will is eliminated. Sound acts direct, almost automatically, upon the affective centers. And we have no power of going forth from the ear. We are always and only recipient.
Nevertheless, sound acts upon us in various ways, according to the four primary poles of consciousness. The singing of birds acts almost entirely upon the centers of the breast. Birds, which live by flight, impelled from the strong conscious-activity of the breast and shoulders, have become for us symbols of the spirit, the upper mode of consciousness. Their legs have become idle, almost insentient twigs. Only the tail flirts from the center of the sensual will.
But their singing acts direct upon the upper, or spiritual centers in us. So does almost all our music, which is all Christian in tendency. But modern music is analytical, critical, and it has discovered the power of ugliness. Like our martial music, it is of the upper plane, like our martial songs, our fifes and our brass-bands. These act direct upon the thoracic ganglion. Time was, however, when music acted upon the sensual centers direct. We hear it still in savage music, and in the roll of drums, and in the roaring of lions, and in the howling of cats. And in some voices still we hear the deeper resonance of the sensual mode of consciousness. But the tendency is for everything to be brought on to the upper plane, whilst the lower plane is just worked automatically from the upper.
CHAPTER VI
FIRST GLIMMERINGS OF MIND
We can now see what is the true goal of education for a child. It is the full and harmonious development of the four primary modes of consciousness, always with regard to the individual nature of the child.
The goal is not ideal. The aim is not mental consciousness. We want effectual human beings, not conscious ones. The final aim is not to know, but to be. There never was a more risky motto than that: Know thyself. You’ve got to know yourself as far as possible. But not just for the sake of knowing. You’ve got to know yourself so that you can at last be yourself. “Be yourself” is the last motto.
The whole field of dynamic and effectual consciousness is always pre-mental, non-mental. Not even the most knowing man that ever lived would know how he would be feeling next week; whether some new and utterly shattering impulse would have arisen in him and laid his nicely-conceived self in ruins. It is the impulse we have to live by, not the ideals or the idea. But we have to know ourselves pretty thoroughly before we can break the automatism of ideals and conventions. The savage in a state of nature is one of the most conventional of creatures. So is a child. Only through fine delicate knowledge can we recognize and release our impulses. Now our whole aim has been to force each individual to a maximum of mental control, and mental consciousness. Our poor little plans of children are put into horrible forcing-beds, called schools, and the young idea is there forced to shoot. It shoots, poor thing, like a potato in a warm cellar. One mass of pallid sickly ideas and ideals. And no root, no life. The ideas shoot, hard enough, in our sad offspring, but they shoot at the expense of life itself. Never was such a mistake. Mental consciousness is a purely individual affair. Some men are born to be highly and delicately conscious. But for the vast majority, much mental consciousness is simply a catastrophe, a blight. It just stops their living.
Our business, at the present, is to prevent at all cost the young idea from shooting. The ideal mind, the brain, has become the vampire of modern life, sucking up the blood and the life. There is hardly an original thought or original utterance possible to us. All is sickly repetition of stale, stale ideas.
Let all schools be closed at once. Keep only a few technical training establishments, nothing more. Let humanity lie fallow, for two generations at least. Let no child learn to read, unless it learns by itself, out of its own individual persistent desire.
That is my serious admonition, gentle reader. But I am not so flighty as to imagine you will pay any heed. But if I thought you would, I should feel my hope surge up. And if you don’t pay any heed, calamity will at length shut your schools for you, sure enough.
The process of transfer from the primary consciousness to recognized mental consciousness is a mystery like every other transfer. Yet it follows its own laws. And here we begin to approach the confines of orthodox psychology, upon which we have no desire to trespass. But this we can say. The degree of transfer from primary to mental consciousness varies with every individual. But in most individuals the natural degree is very low.
The process of transfer from primary consciousness is called sublimation, the sublimating of the potential body of knowledge with the definite reality of the idea. And with this process we have identified all education. The very derivation of the Latin word education shows us. Of course it should mean the leading forth of each nature to its fullness. But with us, fools that we are, it is the leading forth of the primary consciousness, the potential or dynamic consciousness, into mental consciousness, which is finite and static. Now before we set out so gayly to lead our children en bloc out of the dynamic into the static way of consciousness, let us consider a moment what we are doing.
A child in the womb can have no idea of the mother. I think orthodox psychology will allow us so much. And yet the child in the womb must be dynamically conscious of the mother. Otherwise how could it maintain a definite and progressively developing relation to her?
This consciousness, however, is utterly non-ideal, non-mental, purely dynamic, a matter of dynamic polarized intercourse of vital vibrations, as an exchange of wireless messages which are never translated from the pulse-rhythm into speech, because they have no need to be. It is a dynamic polarized intercourse between the great primary nuclei in the fœtus and the corresponding nuclei in the dynamic maternal psyche.
This form of consciousness is established at conception, and continues long after birth. Nay, it continues all life long. But the particular interchange of dynamic consciousness between mother and child suffers no interruption at birth. It continues almost the same. The child has no conception whatsoever of the mother. It cannot see her, for its eye has no focus. It can hear her, because hearing needs no transmission into concept, but it has no oral notion of sounds. It knows her. But only by a form of vital dynamic correspondence, a sort of magnetic interchange. The idea does not intervene at all.
Gradually, however, the dark shadow of our object begins to loom in the formless mind of the infant. The idea of the mother is, as it were, gradually photographed on the cerebral plasm. It begins with the faintest shadow — but the figure is gradually developed through years of experience. It is never quite completed.
How does the figure of the mother gradually develop as a conception in the child mind? It develops as the result of the positive and negative reaction from the primary centers of consciousness. From the first great center of sympathy the child is drawn to a lovely oneing with the mother. From the first great center of will comes the independent self-assertion which locates the mother as something outside, something objective. And as a result of this twofold notion, a twofold increase in the child. First, the dynamic establishment of the individual consciousness in the infant: and then the first shadow of a mental conception of the mother, in the infant brain. The development of the original mind in every child and every man always and only follows from the dual fulfillment in the dynamic consciousness.
But mark further. Each time, after the fourfold interchange between two dynamic polarized lives, there results a development in the individuality and a sublimation into consciousness, both simultaneously in each party: and this dual development causes at once a diminution in the dynamic polarity between the two parties. That is, as its individuality and its mental concept of the mother develop in the child, there is a corresponding waning of the dynamic relation between the child and the mother. And this is the natural progression of all love. As we have said before, the accomplishment of individuality never finally exhausts the dynamic flow between parents and child. In the same way, a child can never have a finite conception of either of its parents. It can have a very much more finite, finished conception of its aunts or its friends. The portrait of the parent can never be quite completed in the mind of the son or daughter. As long as time lasts it must be left unfinished.
Nevertheless, the inevitable photography of time upon the mental plasm does print at last a very substantial portrait of the parent, a very well-filled concept in the child mind. And the nearer a conception comes towards finality, the nearer does the dynamic relation, out of which this concept has arisen, draw to a close. To know, is to lose. When I have a finished mental concept of a beloved, or a friend, then the love and the friendship is dead. It falls to the level of an acquaintance. As soon as I have a finished mental conception, a full idea even of myself, then dynamically I am dead. To know is to die.
But knowledge and death are part of our natural development. Only, of course, most things can never be known by us in full. Which means we do never absolutely die, even to our parents. So that Jesus’ question to His mother, “Woman, what have I to do with thee!” — while expressing a major truth, still has an exaggerated sound, which comes from its denial of the minor truth.
This progression from dynamic relationship towards a finished individuality and a finished mental concept is carried on from the four great primary centers through the correspondence medium of all the senses and sensibilities. First of all, the child knows the mother only through touch — perfect and immediate contact. And yet, from the moment of conception, the egg-cell repudiated complete adhesion and even communication, and asserted its individual integrity. The child in the womb, perfect a contact though it may have with the mother, is all the time also dynamically polarized against this contact. From the first moment, this relation in touch has a dual polarity, and, no doubt, a dual mode. It is a fourfold interchange of consciousness, the moment the egg-cell has made its two spontaneous divisions.
