Complete Works of D.H. Lawrence, page 942
The moon is, as it were, the pole of our particular terrestrial volition, in the universe. What holds the earth swinging in space is first, the great dynamic attraction to the sun, and then counterposing assertion of independence, singleness, which is polarized in the moon. The moon is the clue to our earth’s individual identity, in the wide universe.
The moon is an immense magnetic center. It is quite wrong to say she is a dead snowy world with craters and so on. I should say she is composed of some very intense element, like phosphorus or radium, some element or elements which have very powerful chemical and kinetic activity, and magnetic activity, affecting us through space.
It is not the sun which we see in heaven. It is the rushing thither and the rushing thence of the vibrations expelled by death from the body of life, and returned back again to the body of life. Possibly even a dead soul makes its journey to the sun and back, before we receive it again in our breast. Just as the breath we breathe out flies to the sun and back, before we breathe it in again. And as the water that evaporates rises right to the sun, and returns here. What we see is the great golden rushing thither, from the death exhalation, towards the sun, as a great cloud of bees flying to swarm upon the invisible queen, circling round, and loosing again. This is what we see of the sun. The center is invisible for ever.
And of the moon the same. The moon has her back to us for ever. Not her face, as we like to think. The moon also pulls the water, as the sun does. But not in evaporation. The moon pulls by the magnetic force we call gravitation. Gravitation not being quite such a Newtonian simple apple as we are accustomed to find it, we are perhaps farther off from understanding the tides of the ocean than we were before the fruit of the tree fell to Sir Isaac’s head. It is certainly not simple little-things tumble-towards-big-things gravitation. In the moon’s pull there is peculiar, quite special force exerted over those water-born substances, phosphorus, salt, and lime. The dynamic energy of salt water is something quite different from that of fresh water. And it is this dynamic energy which the sea gives off, and which connects it with the moon. And the moon is some strange coagulation of substance such as salt, phosphorus, soda. It certainly isn’t a snowy cold world, like a world of our own gone cold. Nonsense. It is a globe of dynamic substance like radium or phosphorus, coagulated upon a certain vivid pole of energy, which pole of energy is directly polarized with our earth, in opposition with the sun.
The moon is born from the death of individuals. All things, in their oneing, their unification into the pure, universal oneness, evaporate and fly like an imitation breath towards the sun. Even the crumbling rocks breathe themselves off in this rocky death, to the sun of heaven, during the day.
But at the same time, during the night they breathe themselves off to the moon. If we come to think of it, light and dark are a question both of the third body, the intervening body, what we will call, by stretching a point, the individual. As we all know, apart from the existence of molecules of individual matter, there is neither light nor dark. A universe utterly without matter, we don’t know whether it is light or dark. Even the pure space between the sun and moon, the blue space, we don’t know whether, in itself, it is light or dark. We can say it is light, we can say it is dark. But light and dark are terms which apply only to ourselves, the third, the intermediate, the substantial, the individual.
If we come to think of it, light and dark only mean whether we have our face or our back towards the sun. If we have our face to the sun, then we establish the circuit of cosmic or universal or material or infinite sympathy. These four adjectives, cosmic, universal, material, and infinite are almost interchangeable, and apply, as we see, to that realm of the non-individual existence which we call the realm of the substantial death. It is the universe which has resulted from the death of individuals. And to this universe alone belongs the quality of infinity: to the universe of death. Living individuals have no infinity save in this relation to the total death-substance and death-being, the summed-up cosmos.
Light and dark, these great wonders, are relative to us alone. These are two vast poles of the cosmic energy and of material existence. These are the vast poles of cosmic sympathy, which we call the sun, and the other white pole of cosmic volition, which we call the moon. To the sun belong the great forces of heat and radiant energy, to the moon belong the great forces of magnetism and electricity, radium-energy, and so on. The sun is not, in any sense, a material body. It is an invariable intense pole of cosmic energy, and what we see are the particles of our terrestrial decomposition flying thither and returning, as fine grains of iron would fly to an intense magnet, or better, as the draught in a room veers towards the fire, attracted infallibly, as a moth towards a candle. The moth is drawn to the candle as the draught is drawn to the fire, in the absolute spell of the material polarity of fire. And air escapes again, hot and different, from the fire. So is the sun.
Fire, we say, is combustion. It is marvelous how science proceeds like witchcraft and alchemy, by means of an abracadabra which has no earthly sense. Pray, what is combustion? You can try and answer scientifically, till you are black in the face. All you can say is that it is that which happens when matter is raised to a certain temperature — and so forth and so forth. You might as well say, a word is that which happens when I open my mouth and squeeze my larynx and make various tricks with my throat muscles. All these explanations are so senseless. They describe the apparatus, and think they have described the event.
Fire may be accompanied by combustion, but combustion is not necessarily accompanied by fire. All A is B, but all B is not A. And therefore fire, no matter how you jiggle, is not identical with combustion. Fire. FIRE. I insist on the absolute word. You may say that fire is a sum of various phenomena. I say it isn’t. You might as well tell me a fly is a sum of wings and six legs and two bulging eyes. It is the fly which has the wings and legs, and not the legs and wings which somehow nab the fly into the middle of themselves. A fly is not a sum of various things. A fly is a fly, and the items of the sum are still fly.
So with fire. Fire is an absolute unity in itself. It is a dynamic polar principle. Establish a certain polarity between the moon-principle and the sun-principle, between the positive and negative, or sympathetic and volitional dynamism in any piece of matter, and you have fire, you have the sun-phenomenon. It is the sudden flare into the one mode, the sun mode, the material sympathetic mode. Correspondingly, establish an opposite polarity between the sun-principle and the water-principle, and you have decomposition into water, or towards watery dissolution.
There are two sheer dynamic principles in our universe, the sun-principle and the moon-principle. And these principles are known to us in immediate contact as fire and water. The sun is not fire. But the principle of fire is the sun-principle. That is, fire is the sudden swoop towards the sun, of matter which is suddenly sun-polarized. Fire is the sudden sun-assertion, the release towards the one pole only. It is the sudden revelation of the cosmic One Polarity, One Identity.
But there is another pole. There is the moon. And there is another absolute and visible principle, the principle of water. The moon is not water. But it is the soul of water, the invisible clue to all the waters.
So that we begin to realize our visible universe as a vast dual polarity between sun and moon. Two vast poles in space, invisible in themselves, but visible owing to the circuit which swoops between them, round them, the circuit of the universe, established at the cosmic poles of the sun and moon. This then is the infinite, the positive infinite of the positive pole, the sun-pole, negative infinite of the negative pole, the moon-pole. And between the two infinites all existence takes place.
But wait. Existence is truly a matter of propagation between the two infinites. But it needs a third presence. Sun-principle and moon-principle, embracing through the æons, could never by themselves propagate one molecule of matter. The hailstone needs a grain of dust for its core. So does the universe. Midway between the two cosmic infinites lies the third, which is more than infinite. This is the Holy Ghost Life, individual life.
It is so easy to imagine that between them, the two infinites of the cosmos propagated life. But one single moment of pause and silence, one single moment of gathering the whole soul into knowledge, will tell us that it is a falsity. It was the living individual soul which, dying, flung into space the two wings of the infinite, the two poles of the sun and the moon. The sun and the moon are the two eternal death-results of the death of individuals. Matter, all matter, is the Life-born. And what we know as inert matter, this is only the result of death in individuals, it is the dead bodies of individuals decomposed and resmelted between the hammer and anvil, fire and sand of the sun and the moon. When time began, the first individual died, the poles of the sun and moon were flung into space, and between the two, in a strange chaos and battle, the dead body was torn and melted and smelted, and rolled beneath the feet of the living. So the world was formed, always under the feet of the living.
And so we have a clue to gravitation. We, mankind, are all one family. In our individual bodies burns the positive quick of all things. But beneath our feet, in our own earth, lies the intense center of our human, individual death, our grave. The earth has one center, to which we are all polarized. The circuit of our life is balanced on the living soul within us, as the positive center, and on the earth’s dark center, the center of our abiding and eternal and substantial death, our great negative center, away below. This is the circuit of our immediate individual existence. We stand upon our own grave, with our death fire, the sun, on our right hand, and our death-damp, the moon, on our left.
The earth’s center is no accident. It is the great individual pole of us who die. It is the center of the first dead body. It is the first germ-cell of death, which germ-cell threw out the great nuclei of the sun and the moon. To this center of our earth we, as humans, are eternally polarized, as are our trees. Inevitably, we fall to earth. And the clue of us sinks to the earth’s center, the clue of our death, of our weight. And the earth flings us out as wings to the sun and moon: or as the death-germ dividing into two nuclei. So from the earth our radiance is flung to the sun, our marsh-fire to the moon, when we die.
We fall into the earth. But our rising was not from the earth. We rose from the earthless quick, the unfading life. And earth, sun, and moon are born only of our death. But it is only their polarized dynamic connection with us who live which sustains them all in their place and maintains them all in their own activities. The inanimate universe rests absolutely on the life-circuit of living creatures, is built upon the arch which spans the duality of living beings.
CHAPTER XIV
SLEEP AND DREAMS
This is going rather far, for a book — nay, a booklet — on the child consciousness. But it can’t be helped. Child-consciousness it is. And we have to roll away the stone of a scientific cosmos from the tomb-mouth of that imprisoned consciousness.
Now, dear reader, let us see where we are. First of all, we are ourselves — which is the refrain of all my chants. We are ourselves. We are living individuals. And as living individuals we are the one, pure clue to our own cosmos. To which cosmos living individuals have always been the clue, since time began, and will always be the clue, while time lasts.
I know it is not so fireworky as the sudden evolving of life, somewhere, somewhen and somehow, out of force and matter with a pop. But that pop never popped, dear reader. The boot was on the other leg. And I wish I could mix a few more metaphors, like pops and legs and boots, just to annoy you.
Life never evolved, or evoluted, out of force and matter, dear reader. There is no such thing as evolution, anyhow. There is only development. Man was man in the very first plasm-speck which was his own individual origin, and is still his own individual origin. As for the origin, I don’t know much about it. I only know there is but one origin, and that is the individual soul. The individual soul originated everything, and has itself no origin. So that time is a matter of living experience, nothing else, and eternity is just a mental trick. Of course every living speck, amoeba or newt, has its own individual soul.
And we sit on our own globe, dear reader, here individually located. Our own individual being is our own single reality. But the single reality of the individual being is dynamically and directly polarized to the earth’s center, which is the aggregate negative center of all terrestrial existence. In short, the center which in life we thrust away from, and towards which we fall, in death. For, our individual existence being positive, we must have a negative pole to thrust away from. And when our positive individual existence breaks, and we fall into death, our wonderful individual gravitation-center succumbs to the earth’s gravitation-center.
So there we are, individuals, single, life-born, life-living, yet all the while poised and polarized to the aggregate center of our substantial death, our earth’s quick, powerful center-clue.
There may be other individuals, alive, and having other worlds under their feet, polarized to their own globe’s center. But the very sacredness of my own individuality prevents my pronouncing about them, lest I, in attributing qualities to them, transgress against the pure individuality which is theirs, beyond me.
If, however, there be truly other people, with their own world under their feet, then I think it is fair to say that we all have our infinite identity in the sun. That in the rush and swirl of death we pass through fiery ways to the same sun. And from the sun, can the spores of souls pass to the various worlds? And to the worlds of the cosmos seed across space, through the wild beams of the sun? Is there seed of Mars in my veins? And is astrology not altogether nonsense?
But if the sun is the center of our infinite oneing in death with all the other after-death souls of the cosmos: and in that great central station of travel, the sun, we meet and mingle and change trains for the stars: then ought we to assume that the moon is likewise a meeting-place of dead souls? The moon surely is a meeting-place of cold, dead, angry souls. But from our own globe only.
The moon is the center of our terrestrial individuality in the cosmos. She is the declaration of our existence in separateness. Save for the intense white recoil of the moon, the earth would stagger towards the sun. The moon holds us to our own cosmic individuality, as a world individual in space. She is the fierce center of retraction, of frictional withdrawal into separateness. She it is who sullenly stands with her back to us, and refuses to meet and mingle. She it is who burns white with the intense friction of her withdrawal into separation, that cold, proud white fire of furious, almost malignant apartness, the struggle into fierce, frictional separation. Her white fire is the frictional fire of the last strange, intense watery matter, as this matter fights its way out of combination and out of combustion with the sun-stuff. To the pure polarity of the moon fly the essential waters of our universe. Which essential waters, at the moon’s clue, are only an intense invisible energy, a polarity of the moon.
There are only three great energies in the universal life, which is always individual and which yet sways all the physical forces as well as the vital energy; and then the two great dynamisms of the sun and the moon. To the dynamism of the sun belong heat, expansion-force, and all that range. To the dynamism of the moon the essential watery forces: not just gravitation, but electricity, magnetism, radium-energy, and so on.
The moon likewise is the pole of our night activities, as the sun is the pole of our day activities. Remember that the sun and moon are but great self-abandons which individual life has thrown out, to the right hand and to the left. When individual life dies, it flings itself on the right hand to the sun, on the left hand to the moon, in the dual polarity, and sinks to earth. When any man dies, his soul divides in death; as in life, in the first germ, it was united from two germs. It divides into two dark germs, flung asunder: the sun-germ and the moon-germ. Then the material body sinks to earth. And so we have the cosmic universe such as we know it.
What is the exact relationship between us and the death-realm of the afterwards we shall never know. But this relation is none the less active every moment of our lives. There is a pure polarity between life and death, between the living and the dead, between each living individual and the outer cosmos. Between each living individual and the earth’s center passes a never-ceasing circuit of magnetism. It is a circuit which in man travels up the right side, and down the left side of the body, to the earth’s center. It never ceases. But while we are awake it is entirely under the control and spell of the total consciousness, the individual consciousness, the soul, or self. When we sleep, however, then this individual consciousness of the soul is suspended for the time, and we lie completely within the circuit of the earth’s magnetism, or gravitation, or both: the circuit of the earth’s centrality. It is this circuit which is busy in all our tissue removing or arranging the dead body of our past day. For each time we lie down to sleep we have within us a body of death which dies with the day that is spent. And this body of death is removed or laid in line by the activities of the earth-circuit, the great active death-circuit, while we sleep.
As we sleep the current sweeps its own way through us, as the streets of a city are swept and flushed at night. It sweeps through our nerves and our blood, sweeping away the ash of our day’s spent consciousness towards one form or other of excretion. This earth-current actively sweeping through us is really the death-activity busy in the service of life. It behooves us to know nothing of it. And as it sweeps it stimulates in the primary centers of consciousness vibrations which flash images upon the mind. Usually, in deep sleep, these images pass unrecorded; but as we pass towards the twilight of dawn and wakefulness, we begin to retain some impression, some record of the dream-images. Usually also the images that are accidentally swept into the mind in sleep are as disconnected and as unmeaning as the pieces of paper which the street cleaners sweep into a bin from the city gutters at night. We should not think of taking all these papers, piecing them together, and making a marvelous book of them, prophetic of the future and pregnant with the past. We should not do so, although every rag of printed paper swept from the gutter would have some connection with the past day’s event. But its significance, the significance of the words printed upon it is so small, that we relegate it into the limbo of the accidental and meaningless. There is no vital connection between the many torn bits of paper — only an accidental connection. Each bit of paper has reference to some actual event: a bus-ticket, an envelope, a tract, a pastry-shop bag, a newspaper, a hand-bill. But take them all together, bus-ticket, torn envelope, tract, paper-bag, piece of newspaper and hand-bill, and they have no individual sequence, they belong more to the mechanical arrangements than to the vital consequence of our existence. And the same with most dreams. They are the heterogeneous odds and ends of images swept together accidentally by the besom of the night-current, and it is beneath our dignity to attach any real importance to them. It is always beneath our dignity to go degrading the integrity of the individual soul by cringing and scraping among the rag-tag of accident and of the inferior, mechanic coincidence and automatic event. Only those events are significant which derive from or apply to the soul in its full integrity. To go kow-towing before the facts of change, as gamblers and fortune-readers and fatalists do, is merely a perverting of the soul’s proud integral priority, a rearing up of idiotic idols and fetishes.
