Complete Works of D.H. Lawrence (Illustrated), page 939
This central fullness of self-possession is our goal, if goal there be any. But there are two great ways of fulfillment. The first, the way of fulfillment through complete love, complete, passionate, deep love. And the second, the greater, the fulfillment through the accomplishment of religious purpose, the soul’s earnest purpose. We work the love way falsely, from the upper self, and work it to death. The second way, of active unison in strong purpose, and in faith, this we only sneer at.
But to return to the child and the parent. The coming to the fulfillment of single aloneness, through love, is made impossible for us by the ideal, the monomania of more love. At the very âge dangereuse, when a woman should be accomplishing her own fulfillment into maturity and rich quiescence, she turns rabidly to seek a new lover. At the very crucial time when she should be coming to a state of pure equilibrium and rest with her husband, she turns rabidly against rest or peace or equilibrium or husband in any shape or form, and demands more love, more love, a new sort of lover, one who will “understand” her. And as often as not she turns to her son.
It is true, a woman reaches her goal of fulfillment through feeling. But through being “understood” she reaches nowhere, unless the lover understands what a vice it is for a woman to get herself and her sex into her head. A woman reaches her fulfillment through love, deep sensual love, and exquisite sensitive communion. But once she reaches the point of fulfillment, she should not break off to ask for more excitements. She should take the beauty of maturity and peace and quiet faithfulness upon her.
This she won’t do, however, unless the man, her husband, goes on beyond her. When a man approaches the beginning of maturity and the fulfillment of his individual self, about the age of thirty-five, then is not his time to come to rest. On the contrary. Deeply fulfilled through marriage, and at one with his own soul, he must now undertake the responsibility for the next step into the future. He must now give himself perfectly to some further purpose, some passionate purposive activity. Till a man makes the great resolution of aloneness and singleness of being, till he takes upon himself the silence and central appeasedness of maturity; and then, after this, assumes a sacred responsibility for the next purposive step into the future, there is no rest. The great resolution of aloneness and appeasedness, and the further deep assumption of responsibility in purpose — this is necessary to every parent, every father, every husband, at a certain point. If the resolution is never made, the responsibility never embraced, then the love-craving will run on into frenzy, and lay waste to the family. In the woman particularly the love-craving will run on to frenzy and disaster.
Seeking, seeking the fulfillment in the deep passional self; diseased with self-consciousness and sex in the head, foiled by the very loving weakness of the husband who has not the courage to withdraw into his own stillness and singleness, and put the wife under the spell of his fulfilled decision; the unhappy woman beats about for her insatiable satisfaction, seeking whom she may devour. And usually, she turns to her child. Here she provokes what she wants. Here, in her own son who belongs to her, she seems to find the last perfect response for which she is craving. He is a medium to her, she provokes from him her own answer. So she throws herself into a last great love for her son, a final and fatal devotion, that which would have been the richness and strength of her husband and is poison to her boy. The husband, irresolute, never accepting his own higher responsibility, bows and accepts. And the fatal round of introversion and “complex” starts once more. If man will never accept his own ultimate being, his final aloneness, and his last responsibility for life, then he must expect woman to dash from disaster to disaster, rootless and uncontrolled.
“On revient toujours à son premier amour.” It sounds like a cynicism to-day. As if we really meant: “On ne revient jamais à son premier amour.” But as a matter of fact, a man never leaves his first love, once the love is established. He may leave his first attempt at love. Once a man establishes a full dynamic communication at the deeper and the higher centers, with a woman, this can never be broken. But sex in the head breaks down, and half circuits break down. Once the full circuit is established, however, this can never break down.
Nowadays, alas, we start off self-conscious, with sex in the head. We find a woman who is the same. We marry because we are “pals.” The sex is a rather nasty fiasco. We keep up a pretense of “pals” — and nice love. Sex spins wilder in the head than ever. There is either a family of children whom the dissatisfied parents can devote themselves to, thereby perverting the miserable little creatures: or else there is a divorce. And at the great dynamic centers nothing has happened at all. Blank nothing. There has been no vital interchange at all in the whole of this beautiful marriage affair.
Establish between yourself and another individual a dynamic connection at only two of the four further poles, and you will have the devil of a job to break the connection. Especially if it be the first connection you have made. Especially if the other individual be the first in the field.
This is the case of the parents. Parents are first in the field of the child’s further consciousness. They are criminal trespassers in that field. But that makes no matter. They are first in the field. They establish a dynamic connection between the two upper centers, the centers of the throat, the centers of the higher dynamic sympathy and cognition. They establish this circuit. And break it if you can. Very often not even death can break it.
And as we see, the establishment of the upper love-and-cognition circuit inevitably provokes the lower sex-sensual centers into action, even though there be no correspondence on the sensual plane between the two individuals concerned. Then see what happens. If you want to see the real desirable wife-spirit, look at a mother with her boy of eighteen. How she serves him, how she stimulates him, how her true female self is his, is wife-submissive to him as never, never it could be to a husband. This is the quiescent, flowering love of a mature woman. It is the very flower of a woman’s love: sexually asking nothing, asking nothing of the beloved, save that he shall be himself, and that for his living he shall accept the gift of her love. This is the perfect flower of married love, which a husband should put in his cap as he goes forward into the future in his supreme activity. For the husband, it is a great pledge, and a blossom. For the son also it seems wonderful. The woman now feels for the first time as a true wife might feel. And her feeling is towards her son.
Or, instead of mother and son, read father and daughter.
And then what? The son gets on swimmingly for a time, till he is faced with the actual fact of sex necessity. He gleefully inherits his adolescence and the world at large, without an obstacle in his way, mother-supported, mother-loved. Everything comes to him in glamour, he feels he sees wondrous much, understands a whole heaven, mother-stimulated. Think of the power which a mature woman thus infuses into her boy. He flares up like a flame in oxygen. No wonder they say geniuses mostly have great mothers. They mostly have sad fates.
And then? — and then, with this glamorous youth? What is he actually to do with his sensual, sexual self? Bury it? Or make an effort with a stranger? For he is taught, even by his mother, that his manhood must not forego sex. Yet he is linked up in ideal love already, the best he will ever know.
No woman will give to a stranger that which she gives to her son, her father or her brother: that beautiful and glamorous submission which is truly the wife-submission. To a stranger, a husband, a woman insists on being queen, goddess, mistress, the positive, the adored, the first and foremost and the one and only. This she will not ask from her near blood-kin. Of her blood-kin, there is always one she will love devotedly.
And so, the charming young girl who adores her father, or one of her brothers, is sought in marriage by the attractive young man who loves his mother devotedly. And a pretty business the marriage is. We can’t think of it. Of course they may be good pals. It’s the only thing left.
And there we are. The game is spoilt before it is begun. Within the circle of the family, owing to our creed of insatiable love, intense adult sympathies are provoked in quite young children. In Italy, the Italian stimulates adult sex-consciousness and sex-sympathy in his child, almost deliberately. But with us, it is usually spiritual sympathy and spiritual criticism. The adult experiences are provoked, the adult devotional sympathies are linked up, prematurely, as far as the child is concerned. We have the heart-wringing spectacle of intense parent-child love, a love intense as the love of man and woman, but not sexual; or else the great brother-sister devotion. And thus, the great love-experience which should lie in the future is forestalled. Within the family, the love-bond forms quickly, without the shocks and ruptures inevitable between strangers. And so, it is easiest, intensest — and seems the best. It seems the highest. You will not easily get a man to believe that his carnal love for the woman he has made his wife is as high a love as that he felt for his mother or sister.
The cream is licked off from life before the boy or the girl is twenty. Afterwards — repetition, disillusion, and barrenness.
And the cause? — always the same. That parents will not make the great resolution to come to rest within themselves, to possess their own souls in quiet and fullness. The man has not the courage to withdraw at last into his own soul’s stillness and aloneness, and then, passionately and faithfully, to strive for the living future. The woman has not the courage to give up her hopeless insistence on love and her endless demand for love, demand of being loved. She has not the greatness of soul to relinquish her own self-assertion, and believe in the man who believes in himself and in his own soul’s efforts: — if there are any such men nowadays, which is very doubtful.
Alas, alas, the future! Your son, who has tasted the real beauty of wife-response in his mother or sister. Your daughter, who adores her brother, and who marries some woman’s son. They are so charming to look at, such a lovely couple. And at first it is all such a good game, such good sport. Then each one begins to fret for the beauty of the lost, non-sexual, partial relationship. The sexual part of marriage has proved so — so empty. While that other loveliest thing — the poignant touch of devotion felt for mother or father or brother — why, this is missing altogether. The best is missing. The rest isn’t worth much. Ah well, such is life. Settle down to it, and bring up the children carefully to more of the same. — The future! — You’ve had all your good days by the time you’re twenty.
And, I ask you, what good will psychoanalysis do you in this state of affairs? Introduce an extra sex-motive to excite you for a bit and make you feel how thrillingly immoral things really are. And then — it all goes flat again. Father complex, mother complex, incest dreams: pah, when we’ve had the little excitement out of them we shall forget them as we have forgotten so many other catch-words. And we shall be just where we were before: unless we are worse, with more sex in the head, and more introversion, only more brazen.
CHAPTER XI
THE VICIOUS CIRCLE
Here is a very vicious circle. And how to get out of it? In the first place, we have to break the love-ideal, once and for all. Love, as we see, is not the only dynamic. Taking love in its greatest sense, and making it embrace every form of sympathy, every flow from the great sympathetic centers of the human body, still it is not the whole of the dynamic flow, it is only the one-half. There is always the other voluntary flow to reckon with, the intense motion of independence and singleness of self, the pride of isolation, and the profound fulfillment through power.
The very first thing of all to be recognized is the danger of idealism. It is the one besetting sin of the human race. It means the fall into automatism, mechanism, and nullity.
We know that life issues spontaneously at the great nodes of the psyche, the great nerve-centers. At first these are four only: then, after puberty, they become eight: later there may still be an extension of the dynamic consciousness, a further polarization. But eight is enough at the moment.
First at four, and then at eight dynamic centers of the human body, the human nervous system, life starts spontaneously into being. The soul bursts day by day into fresh impulses, fresh desire, fresh purpose, at these our polar centers. And from these dynamic generative centers issue the vital currents which put us into connection with our object. We have really no will and no choice, in the first place. It is our soul which acts within us, day by day unfolding us according to our own nature.
From the objective circuits and from the subjective circuits which establish and fulfill themselves at the first four centers of consciousness we derive our first being, our child-being, and also our first mind, our child-mind. By the objective circuits we mean those circuits which are established between the self and some external object: mother, father, sister, cat, dog, bird, or even tree or plant, or even further still, some particular place, some particular inanimate object, a knife or a chair or a cap or a doll or a wooden horse. For we must insist that every object which really enters effectively into our lives does so by direct connection. If I love my mother, it is because there is established between me and her a direct, powerful circuit of vital magnetism, call it what you will, but a direct flow of dynamic vital interchange and intercourse. I will not call this vital flow a force, because it depends on the incomprehensible initiative and control of the individual soul or self. Force is that which is directed only from some universal will or law. Life is always individual, and therefore never controlled by one law, one God. And therefore, since the living really sway the universe, even if unknowingly; therefore there is no one universal law, even for the physical forces. Because we insist that even the sun depends, for its heartbeat, its respiration, its pivotal motion, on the beating hearts of men and beast, on the dynamic of the soul-impulse in individual creatures. It is from the aggregate heartbeat of living individuals, of we know not how many or what sort of worlds, that the sun rests stable.
Which may be dismissed as metaphysics, although it is quite as valid or even as demonstrable as Newton’s Law of Gravitation, which law still remains a law, even if not quite so absolute as heretofore.
But this is a digression. The argument is, that between an individual and any external object with which he has an affective connection, there exists a definite vital flow, as definite and concrete as the electric current whose polarized circuit sets our tram-cars running and our lamps shining, or our Marconi wires vibrating. Whether this object be human, or animal, or plant, or quite inanimate, there is still a circuit. My dog, my canary has a polarized connection with me. Nay, the very cells in the ash-tree I loved as a child had a dynamic vibratory connection with the nuclei in my own centers of primary consciousness. And further still, the boots I have worn are so saturated with my own magnetism, my own vital activity, that if anyone else wear them I feel it is a trespass, almost as if another man used my hand to knock away a fly. I doubt very much if a blood-hound, when it takes a scent, smells, in our sense of the word. It receives at the infinitely sensitive telegraphic center of the dog’s nostrils the vital vibration which remains in the inanimate object from the individual with whom the object was associated. I should like to know if a dog would trace a pair of quite new shoes which had merely been dragged at the end of a string. That is, does he follow the smell of the leather itself, or the vibration track of the individual whose vitality is communicated to the leather?
So, there is a definite vibratory rapport between a man and his surroundings, once he definitely gets into contact with these surroundings. Any particular locality, any house which has been lived in has a vibration, a transferred vitality of its own. This is either sympathetic or antipathetic to the succeeding individual in varying degree. But certain it is that the inhabitants who live at the foot of Etna will always have a certain pitch of life-vibration, antagonistic to the pitch of vibration even of a Palermitan, in some measure. And old houses are saturated with human presence, at last to a degree of indecency, unbearable. And tradition, in its most elemental sense, means the continuing of the same peculiar pitch of vital vibration.
Such is the objective dynamic flow between the psychic poles of the individual and the substance of the external object, animate or inanimate. The subjective dynamic flow is established between the four primary poles within the individual. Every dynamic connection begins from one or the other of the sympathetic centers: is, or should be, almost immediately polarized from the corresponding voluntary center. Then a complete flow is set up, in one plane. But this always rouses the activity on the other, corresponding plane, more or less intense. There is a whole field of consciousness established, with positive polarity of the first plane, negative polarity of the second. Which being so, a whole fourfold field of dynamic consciousness now working within the individual, direct cognition takes place. The mind begins to know, and to strive to know.
The business of the mind is first and foremost the pure joy of knowing and comprehending the pure joy of consciousness. The second business is to act as medium, as interpreter, as agent between the individual and his object. The mind should not act as a director or controller of the spontaneous centers. These the soul alone must control: the soul being that forever unknowable reality which causes us to rise into being. There is continual conflict between the soul, which is for ever sending forth incalculable impulses, and the psyche, which is conservative, and wishes to persist in its old motions, and the mind, which wishes to have “freedom,” that is spasmodic, idea-driven control. Mind, and conservative psyche, and the incalculable soul, these three are a trinity of powers in every human being. But there is something even beyond these. It is the individual in his pure singleness, in his totality of consciousness, in his oneness of being: the Holy Ghost which is with us after our Pentecost, and which we may not deny. When I say to myself: “I am wrong,” knowing with sudden insight that I am wrong, then this is the whole self speaking, the Holy Ghost. It is no piece of mental inference. It is not just the soul sending forth a flash. It is my whole being speaking in one voice, soul and mind and psyche transfigured into oneness. This voice of my being I may never deny. When at last, in all my storms, my whole self speaks, then there is a pause. The soul collects itself into pure silence and isolation — perhaps after much pain. The mind suspends its knowledge, and waits. The psyche becomes strangely still. And then, after the pause, there is fresh beginning, a new life adjustment. Conscience is the being’s consciousness, when the individual is conscious in toto, when he knows in full. It is something which includes and which far surpasses mental consciousness. Every man must live as far as he can by his own soul’s conscience. But not according to any ideal. To submit the conscience to a creed, or an idea, or a tradition, or even an impulse, is our ruin.
