Complete Works of D.H. Lawrence (Illustrated), page 935
And all is due, directly and solely, to that hateful germ we call the Ideal. The Ideal is always evil, no matter what ideal it be. No idea should ever be raised to a governing throne.
This does not mean that man should immediately cut off his head and try to develop a pair of eyes in his breasts. But it does mean this: that an idea is just the final concrete or registered result of living dynamic interchange and reactions: that no idea is ever perfectly expressed until its dynamic cause is finished; and that to continue to put into dynamic effect an already perfected idea means the nullification of all living activity, the substitution of mechanism, and all the resultant horrors of ennui, ecstasy, neurasthenia, and a collapsing psyche.
The whole tree of our idea of life and living is dead. Then let us leave off hanging ourselves and our children from its branches like medlars.
The idea, the actual idea, must rise ever fresh, ever displaced, like the leaves of a tree, from out of the quickness of the sap, and according to the forever incalculable effluence of the great dynamic centers of life. The tree of life is a gay kind of tree that is forever dropping its leaves and budding out afresh, quite different ones. If the last lot were thistle leaves, the next lot may be vine. You never can tell with the Tree of Life.
So we come back to that precious child who costs us such a lot of ink. By what right, I ask you, are we going to inject into him our own disease-germs of ideas and infallible motives? By the right of the diseased, who want to infect everybody.
There are few, few people in whom the living impulse and reaction develops and sublimates into mental consciousness. There are all kinds of trees in the forest. But few of them indeed bear the apples of knowledge. The modern world insists, however, that every individual shall bear the apples of knowledge. So we go through the forest of mankind, cut back every tree, and try to graft it into an apple-tree. A nice wood of monsters we make by so doing.
It is not the nature of most men to know and to understand and to reason very far. Therefore, why should they make a pretense of it? It is the nature of some few men to reason, then let them reason. Those whose nature it is to be rational will instinctively ask why and wherefore, and wrestle with themselves for an answer. But why every Tom, Dick and Harry should have the why and wherefore of the universe rammed into him, and should be allowed to draw the conclusion hence that he is the ideal person and responsible for the universe, I don’t know. It is a lie anyway — for neither the whys nor the wherefores are his own, and he is but a parrot with his nut of a universe.
Why should we cram the mind of a child with facts that have nothing to do with his own experiences, and have no relation to his own dynamic activity? Let us realize that every extraneous idea effectually introduced into a man’s mind is a direct obstruction of his dynamic activity. Every idea which is introduced from outside into a man’s mind, and which does not correspond to his own dynamic nature, is a fatal stumbling-block for that man: is a cause of arrest for his true individual activity, and a derangement to his psychic being.
For instance, if I teach a man the idea that all men are equal. Now this idea has no foundation in experience, but is logically deduced from certain ethical or philosophic principles. But there is a disease of idealism in the world, and we all are born with it. Particularly teachers are born with it. So they seize on the idea of equality, and proceed to instil it. With what result? Your man is no longer a man, living his own life from his own spontaneous centers. He is a theoretic imbecile trying to frustrate and dislocate all life.
It is the death of all life to force a pure idea into practice. Life must be lived from the deep, self-responsible spontaneous centers of every individual, in a vital, non-ideal circuit of dynamic relation between individuals. The passions or desires which are thought-born are deadly. Any particular mode of passion or desire which receives an exclusive ideal sanction at once becomes poisonous.
If this is true for men, it is much more true for women. Teach a woman to act from an idea, and you destroy her womanhood for ever. Make a woman self-conscious, and her soul is barren as a sandbag. Why were we driven out of Paradise? Why did we fall into this gnawing disease of unappeasable dissatisfaction? Not because we sinned. Ah, no. All the animals in Paradise enjoyed the sensual passion of coition. Not because we sinned. But because we got our sex into our head.
When Eve ate that particular apple, she became aware of her own womanhood, mentally. And mentally she began to experiment with it. She has been experimenting ever since. So has man. To the rage and horror of both of them.
These sexual experiments are really anathema. But once a woman is sexually self-conscious, what is she to do? There it is, she is born with the disease of her own self-consciousness, as was her mother before her. She is bound to experiment and try one idea after another, in the long run always to her own misery. She is bound to have fixed one, and then another idea of herself, herself as woman. First she is the noble spouse of a not-quite-so-noble male: then a Mater Dolorosa: then a ministering Angel: then a competent social unit, a Member of Parliament or a Lady Doctor or a platform speaker: and all the while, as a side show, she is the Isolde of some Tristan, or the Guinevere of some Lancelot, or the Fata Morgana of all men — in her own idea. She can’t stop having an idea of herself. She can’t get herself out of her own head. And there she is, functioning away from her own head and her own consciousness of herself and her own automatic self-will, till the whole man and woman game has become just a hell, and men with any backbone would rather kill themselves than go on with it — or kill somebody else.
Yet we are going to inculcate more and more self-consciousness, teach every little Mary to be more and more a nice little Mary out of her own head, and every little Joseph to theorize himself up to the scratch.
And the point lies here. There will have to come an end. Every race which has become self-conscious and idea-bound in the past has perished. And then it has all started afresh, in a different way, with another race. And man has never learnt any better. We are really far, far more life-stupid than the dead Greeks or the lost Etruscans. Our day is pretty short, and closing fast. We can pass, and another race can follow later.
But there is another alternative. We still have in us the power to discriminate between our own idealism, our own self-conscious will, and that other reality, our own true spontaneous self. Certainly we are so overloaded and diseased with ideas that we can’t get well in a minute. But we can set our faces stubbornly against the disease, once we recognize it. The disease of love, the disease of “spirit,” the disease of niceness and benevolence and feeling good on our own behalf and good on somebody else’s behalf. Pah, it is all a gangrene. We can retreat upon the proud, isolate self, and remain there alone, like lepers, till we are cured of this ghastly white disease of self-conscious idealism.
And we really can make a move on our children’s behalf. We really can refrain from thrusting our children any more into those hot-beds of the self-conscious disease, schools. We really can prevent their eating much more of the tissues of leprosy, newspapers and books. For a time, there should be no compulsory teaching to read and write at all. The great mass of humanity should never learn to read and write — never.
And instead of this gnawing, gnawing disease of mental consciousness and awful, unhealthy craving for stimulus and for action, we must substitute genuine action. The war was really not a bad beginning. But we went out under the banners of idealism, and now the men are home again, the virus is more active than ever, rotting their very souls.
The mass of the people will never mentally understand. But they will soon instinctively fall into line.
Let us substitute action, all kinds of action, for the mass of people, in place of mental activity. Even twelve hours’ work a day is better than a newspaper at four in the afternoon and a grievance for the rest of the evening. But particularly let us take care of the children. At all cost, try to prevent a girl’s mind from dwelling on herself, Make her act, work, play: assume a rule over her girlhood. Let her learn the domestic arts in their perfection. Let us even artificially set her to spin and weave. Anything to keep her busy, to prevent her reading and becoming self-conscious. Let us awake as soon as possible to the repulsive machine quality of machine-made things. They smell of death. And let us insist that the home is sacred, the hearth, and the very things of the home. Then keep the girls apart from any familiarity or being “pals” with the boys. The nice clean intimacy which we now so admire between the sexes is sterilizing. It makes neuters. Later on, no deep, magical sex-life is possible.
The same with the boys. First and foremost establish a rule over them, a proud, harsh, manly rule. Make them know that at every moment they are in the shadow of a proud, strong, adult authority. Let them be soldiers, but as individuals not machine units. There are wars in the future, great wars, which not machines will finally decide, but the free, indomitable life spirit. No more wars under the banners of the ideal, and in the spirit of sacrifice. But wars in the strength of individual men. And then, pure individualistic training to fight, and preparation for a whole new way of life, a new society. Put money into its place, and science and industry. The leaders must stand for life, and they must not ask the simple followers to point out the direction. When the leaders assume responsibility they relieve the followers forever of the burden of finding a way. Relieved of this hateful incubus of responsibility for general affairs, the populace can again become free and happy and spontaneous, leaving matters to their superiors. No newspapers — the mass of the people never learning to read. The evolving once more of the great spontaneous gestures of life.
We can’t go on as we are. Poor, nerve-worn creatures, fretting our lives away and hating to die because we have never lived. The secret is, to commit into the hands of the sacred few the responsibility which now lies like torture on the mass. Let the few, the leaders, be increasingly responsible for the whole. And let the mass be free: free, save for the choice of leaders.
Leaders — this is what mankind is craving for.
But men must be prepared to obey, body and soul, once they have chosen the leader. And let them choose the leader for life’s sake only.
Begin then — there is a beginning.
CHAPTER VIII
EDUCATION AND SEX IN MAN, WOMAN AND CHILD
The one thing we have to avoid, then, even while we carry on our own old process of education, is this development of the powers of so-called self-expression in a child. Let us beware of artificially stimulating his self-consciousness and his so-called imagination. All that we do is to pervert the child into a ghastly state of self-consciousness, making him affectedly try to show off as we wish him to show off. The moment the least little trace of self-consciousness enters in a child, good-by to everything except falsity.
Much better just pound away at the ABC and simple arithmetic and so on. The modern methods do make children sharp, give them a sort of slick finesse, but it is the beginning of the mischief. It ends in the great “unrest” of a nervous, hysterical proletariat. Begin to teach a child of five to “understand.” To understand the sun and moon and daisy and the secrets of procreation, bless your soul. Understanding all the way. — And when the child is twenty he’ll have a hysterical understanding of his own invented grievance, and there’s an end of him. Understanding is the devil.
A child mustn’t understand things. He must have them his own way. His vision isn’t ours. When a boy of eight sees a horse, he doesn’t see the correct biological object we intend him to see. He sees a big living presence of no particular shape with hair dangling from its neck and four legs. If he puts two eyes in the profile, he is quite right. Because he does not see with optical, photographic vision. The image on his retina is not the image of his consciousness. The image on his retina just does not go into him. His unconsciousness is filled with a strong, dark, vague prescience of a powerful presence, a two-eyed, four-legged, long-maned presence looming imminent.
And to force the boy to see a correct one-eyed horse-profile is just like pasting a placard in front of his vision. It simply kills his inward seeing. We don’t want him to see a proper horse. The child is not a little camera. He is a small vital organism which has direct dynamic rapport with the objects of the outer universe. He perceives from his breast and his abdomen, with deep-sunken realism, the elemental nature of the creature. So that to this day a Noah’s Ark tree is more real than a Corot tree or a Constable tree: and a flat Noah’s Ark cow has a deeper vital reality than even a Cuyp cow.
The mode of vision is not one and final. The mode of vision is manifold. And the optical image is a mere vibrating blur to a child — and, indeed, to a passionate adult. In this vibrating blur the soul sees its own true correspondent. It sees, in a cow, horns and squareness, and a long tail. It sees, for a horse, a mane, and a long face, round nose, and four legs. And in each case a darkly vital presence. Now horns and squareness and a long thin ox-tail, these are the fearful and wonderful elements of the cow-form, which the dynamic soul perfectly perceives. The ideal-image is just outside nature, for a child — something false. In a picture, a child wants elemental recognition, and not correctness or expression, or least of all, what we call understanding. The child distorts inevitably and dynamically. But the dynamic abstraction is more than mental. If a huge eye sits in the middle of the cheek, in a child’s drawing, this shows that the deep dynamic consciousness of the eye, its relative exaggeration, is the life-truth, even if it is a scientific falsehood.
On the other hand, what on earth is the good of saying to a child, “The world is a flattened sphere, like an orange.” It is simply pernicious. You had much better say the world is a poached egg in a frying pan. That might have some dynamic meaning. The only thing about the flattened orange is that the child just sees this orange disporting itself in blue air, and never bothers to associate it with the earth he treads on. And yet it would be so much better for the mass of mankind if they never heard of the flattened sphere. They should never be told that the earth is round. It only makes everything unreal to them. They are balked in their impression of the flat good earth, they can’t get over this sphere business, they live in a fog of abstraction, and nothing is anything. Save for purposes of abstraction, the earth is a great plain, with hills and valleys. Why force abstractions and kill the reality, when there’s no need?
As for children, will we never realize that their abstractions are never based on observations, but on subjective exaggerations? If there is an eye in the face, the face is all eye. It is the child soul which cannot get over the mystery of the eye. If there is a tree in a landscape, the landscape is all tree. Always this partial focus. The attempt to make a child focus for a whole view — which is really a generalization and an adult abstraction — is simply wicked. Yet the first thing we do is to set a child making relief-maps in clay, for example: of his own district. Imbecility! He has not even the faintest impression of the total hill on which his home stands. A steepness going up to a door — and front garden railings — and perhaps windows. That’s the lot.
The top and bottom of it is, that it is a crime to teach a child anything at all, school-wise. It is just evil to collect children together and teach them through the head. It causes absolute starvation in the dynamic centers, and sterile substitute of brain knowledge is all the gain. The children of the middle classes are so vitally impoverished, that the miracle is they continue to exist at all. The children of the lower classes do better, because they escape into the streets. But even the children of the proletariat are now infected.
And, of course, as my critics point out, under all the school-smarm and newspaper-cant, man is to-day as savage as a cannibal, and more dangerous. The living dynamic self is denaturalized instead of being educated.
We talk about education — leading forth the natural intelligence of a child. But ours is just the opposite of leading forth. It is a ramming in of brain facts through the head, and a consequent distortion, suffocation, and starvation of the primary centers of consciousness. A nice day of reckoning we’ve got in front of us.
Let us lead forth, by all means. But let us not have mental knowledge before us as the goal of the leading. Much less let us make of it a vicious circle in which we lead the unhappy child-mind, like a cow in a ring at a fair. We don’t want to educate children so that they may understand. Understanding is a fallacy and a vice in most people. I don’t even want my child to know, much less to understand. I don’t want my child to know that five fives are twenty-five, any more than I want my child to wear my hat or my boots. I don’t want my child to know. If he wants five fives let him count them on his fingers. As for his little mind, give it a rest, and let his dynamic self be alert. He will ask “why” often enough. But he more often asks why the sun shines, or why men have mustaches, or why grass is green, than anything sensible. Most of a child’s questions are, and should be, unanswerable. They are not questions at all. They are exclamations of wonder, they are remarks half-sceptically addressed. When a child says, “Why is grass green?” he half implies. “Is it really green, or is it just taking me in?” And we solemnly begin to prate about chlorophyll. Oh, imbeciles, idiots, inexcusable owls!
The whole of a child’s development goes on from the great dynamic centers, and is basically non-mental. To introduce mental activity is to arrest the dynamic activity, and stultify true dynamic development. By the age of twenty-one our young people are helpless, hopeless, selfless, floundering mental entities, with nothing in front of them, because they have been starved from the roots, systematically, for twenty-one years, and fed through the head. They have had all their mental excitements, sex and everything, all through the head, and when it comes to the actual thing, why, there’s nothing in it. Blasé. The affective centers have been exhausted from the head.
