Aaron's Rod - D. H. Lawrence (poetry books to read .TXT) 📗

to half consciousness in him. All his life he had hated knowing what he felt. He had wilfully, if not consciously, kept a gulf between his passional soul and his open mind. In his mind was pinned up a nice description of himself, and a description of Lottie, sort of authentic passports to be used in the conscious world. These authentic passports, self-describing: nose short, mouth normal, etc.; he had insisted that they should do all the duty of the man himself. This ready-made and very banal idea of himself as a really quite nice individual: eyes blue, nose short, mouth normal, chin normal; this he had insisted was really himself. It was his conscious mask.

Now at last, after years of struggle, he seemed suddenly to have dropped his mask on the floor, and broken it. His authentic self- describing passport, his complete and satisfactory idea of himself suddenly became a rag of paper, ridiculous. What on earth did it matter if he was nice or not, if his chin was normal or abnormal.

His mask, his idea of himself dropped and was broken to bits. There he sat now maskless and invisible. That was how he strictly felt: invisible and undefined, rather like Wells’ Invisible Man. He had no longer a mask to present to people: he was present and invisible: they could not really think anything about him, because they could not really see him. What did they see when they looked at him? Lady Franks, for example. He neither knew nor cared. He only knew he was invisible to himself and everybody, and that all thinking about what he was like was only a silly game of Mrs. Mackenzie’s Dead.

So there. The old Aaron Sisson was as if painfully transmuted, as the Invisible Man when he underwent his transmutations. Now he was gone, and no longer to be seen. His visibility lost for ever.

And then what? Sitting there as an invisible presence, the preconceived world melted also and was gone. Lady Franks, Sir William, all the guests, they talked and maneuvered with their visible personalities, manipulating the masks of themselves. And underneath there was something invisible and dying—something fading, wilting: the essential plasm of themselves: their invisible being.

Well now, and what next? Having in some curious manner tumbled from the tree of modern knowledge, and cracked and rolled out from the shell of the preconceived idea of himself like some dark, night-lustrous chestnut from the green ostensibility of the burr, he lay as it were exposed but invisible on the floor, knowing, but making no conceptions: knowing, but having no idea. Now that he was finally unmasked and exposed, the accepted idea of himself cracked and rolled aside like a broken chestnut-burr, the mask split and shattered, he was at last quiet and free. He had dreaded exposure: and behold, we cannot be exposed, for we are invisible. We cannot be exposed to the looks of others, for our very being is night-lustrous and unseeable. Like the Invisible Man, we are only revealed through our clothes and our masks.

In his own powerful but subconscious fashion Aaron realized this. He was a musician. And hence even his deepest ideas: were not word- ideas, his very thoughts were not composed of words and ideal concepts. They too, his thoughts and his ideas, were dark and invisible, as electric vibrations are invisible no matter how many words they may purport. If I, as a word-user, must translate his deep conscious vibrations into finite words, that is my own business. I do but make a translation of the man. He would speak in music. I speak with words.

The inaudible music of his conscious soul conveyed his meaning in him quite as clearly as I convey it in words: probably much more clearly. But in his own mode only: and it was in his own mode only he realised what I must put into words. These words are my own affair. His mind was music.

Don’t grumble at me then, gentle reader, and swear at me that this damned fellow wasn’t half clever enough to think all these smart things, and realise all these fine-drawn-out subtleties. You are quite right, he wasn’t, yet it all resolved itself in him as I say, and it is for you to prove that it didn’t.

In his now silent, maskless state of wordless comprehension, he knew that he had never wanted to surrender himself utterly to Lottie: nor to his mother: nor to anybody. The last extreme of self-abandon in love was for him an act of false behaviour. His own nature inside him fated him not to take this last false step, over the edge of the abyss of selflessness. Even if he wanted to, he could not. He might struggle on the edge of the precipice like an assassin struggling with his own soul, but he could not conquer. For, according to all the current prejudice and impulse in one direction, he too had believed that the final achievement, the consummation of human life, was this flinging oneself over the precipice, down the bottomless pit of love. Now he realised that love, even in its intensest, was only an attribute of the human soul: one of its incomprehensible gestures. And to fling down the whole soul in one gesture of finality in love was as much a criminal suicide as to jump off a church-tower or a mountain-peak. Let a man give himself as much as he liked in love, to seven thousand extremities, he must never give himself away. The more generous and the more passionate a soul, the more it gives itself. But the more absolute remains the law, that it shall never give itself away. Give thyself, but give thyself not away. That is the lesson written at the end of the long strange lane of love.

The idee fixe of today is that every individual shall not only give himself, but shall achieve the last glory of giving himself away. And since this takes two—you can’t even make a present of yourself unless you’ve got somebody to receive the present; since this last extra- divine act takes two people to perform it, you’ve got to take into count not only your giver but your receiver. Who is going to be the giver and who the receiver.

Why, of course, in our long-drawn-out Christian day, man is given and woman is recipient. Man is the gift, woman the receiver. This is the sacrament we live by; the holy Communion we live for. That man gives himself to woman in an utter and sacred abandon, all, all, all himself given, and taken. Woman, eternal woman, she is the communicant. She receives the sacramental body and spirit of the man. And when she’s got it, according to her passionate and all-too- sacred desire, completely, when she possesses her man at last finally and ultimately, without blemish or reservation in the perfection of the sacrament: then, also, poor woman, the blood and the body of which she has partaken become insipid or nauseous to her, she is driven mad by the endless meal of the marriage sacrament, poisoned by the sacred communion which was her goal and her soul’s ambition.

We have pushed a process into a goal. The aim of any process is not the perpetuation of that process, but the completion thereof. Love is a process of the incomprehensible human soul: love also incomprehensible, but still only a process. The process should work to a completion, not to some horror of intensification and extremity wherein the soul and body ultimately perish. The completion of the process of love is the arrival at a state of simple, pure self- possession, for man and woman. Only that. Which isn’t exciting enough for us sensationalists. We prefer abysses and maudlin self-abandon and self-sacrifice, the degeneration into a sort of slime and merge.

Perhaps, truly, the process of love is never accomplished. But it moves in great stages, and at the end of each stage a true goal, where the soul possesses itself in simple and generous singleness. Without this, love is a disease.

So Aaron, crossing a certain border-line and finding himself alone completely, accepted his loneliness or singleness as a fulfilment, a state of fulfilment. The long fight with Lottie had driven him at last to himself, so that he was quiet as a thing which has its root deep in life, and has lost its anxiety. As for considering the lily, it is not a matter of consideration. The lily toils and spins hard enough, in her own way. But without that strain and that anxiety with which we try to weave ourselves a life. The lily is life-rooted, life-central. She cannot worry. She is life itself, a little, delicate fountain playing creatively, for as long or as short a time as may be, and unable to be anxious. She may be sad or sorry, if the north wind blows. But even then, anxious she cannot be. Whether her fountain play or cease to play, from out the cold, damp earth, she cannot be anxious. She may only be glad or sorry, and continue her way. She is perfectly herself, whatever befall! even if frosts cut her off. Happy lily, never to be saddled with an idee fixe, never to be in the grip of a monomania for happiness or love or fulfilment. It is not laisser aller. It is life-rootedness. It is being by oneself, life-living, like the much-mooted lily. One toils, one spins, one strives: just as the lily does. But like her, taking one’s own life-way amidst everything, and taking one’s own life-way alone. Love too. But there also, taking one’s way alone, happily alone in all the wonders of communion, swept up on the winds, but never swept away from one’s very self. Two eagles in mid-air, maybe, like Whitman’s Dalliance of Eagles. Two eagles in mid-air, grappling, whirling, coming to their intensification of love-oneness there in mid-air. In mid-air the love consummation. But all the time each lifted on its own wings: each bearing itself up on its own wings at every moment of the mid-air love consummation. That is the splendid love-way.

. . . . . . . . . . . . . . .

The party was festive at dinner-time, the women in their finest dresses, new flowers on the table, the best wine going. It was Sunday evening. Aaron too was dressed—and Lady Franks, in black lace and pearls, was almost gay. There were quails for dinner. The Colonel was quite happy. An air of conviviality gathered round the table during the course of the meal.

“I hope,” said Aaron, “that we shall have some music tonight.”

“I want so much to hear your flute,” said his hostess.

“And I your piano,” he said.

“I am very weak—very out of practise. I tremble at the thought of playing before a musician. But you must not be too critical.”

“Oh,” said Aaron, “I am not a man to be afraid of.”

“Well, we will see,” said Lady Franks. “But I am afraid of music itself.”

“Yes,” said Aaron.