The hall is spacious and beautiful, with great glass doors at either end, through which shine the courtyards where bamboos fray the sunlight and geraniums glare red. The floor is of soft red tiles, oiled and polished like glass, the walls are washed grey-white, the ceiling is painted with pink roses and birds. This is half-way between the outer world and the interior world, it partakes of both.
The other rooms are dark and ugly. There is no mistake about their being interior. They are like furnished vaults. The red-tiled, polished floor in the drawing-room seems cold and clammy, the carved, cold furniture stands in its tomb, the air has been darkened and starved to death, it is perished.
Outside, the sunshine runs like birds singing. Up above, the grey rocks build the sun-substance in heaven, San Tommaso guards the terrace. But inside here is the immemorial shadow.
Again I had to think of the Italian soul, how it is dark, cleaving to the eternal night. It seems to have become so, at the Renaissance, after the Renaissance.
In the Middle Ages Christian Europe seems to have been striving, out of a strong, primitive, animal nature, towards the self-abnegation and the abstraction of Christ. This brought about by itself a great sense of completeness. The two halves were joined by the effort towards the one as yet unrealized. There was a triumphant joy in the Whole.
But the movement all the time was in one direction, towards the elimination of the flesh. Man wanted more and more to become purely free and abstract. Pure freedom was in pure abstraction. The Word was absolute. When man became as the Word, a pure law, then he was free.
But when this conclusion was reached, the movement broke. Already Botticelli painted Aphrodite, queen of the senses, supreme along with Mary, Queen of Heaven. And Michelangelo suddenly turned back on the whole Christian movement, back to the flesh. The flesh was supreme and god-like, in the oneness of the flesh, in the oneness of our physical being, we are one with God, with the Father. God the Father created man in the flesh, in His own image. Michelangelo swung right back to the old Mosaic position. Christ did not exist. To Michelangelo there was no salvation in the spirit. There was God the Father, the Begetter, the Author of all flesh. And there was the inexorable law of the flesh, the Last Judgement, the fall of the immortal flesh into Hell.
This has been the Italian position ever since. The mind, that is the Light; the senses, they are the Darkness. Aphrodite, the queen of the senses, she, born of the sea-foam, is the luminousness of the gleaming senses, the phosphorescence of the sea, the senses become a conscious aim unto themselves; she is the gleaming darkness, she is the luminous night, she is goddess of destruction, her white, cold fire consumes and does not create.
This is the soul of the Italian since the Renaissance. In the sunshine he basks asleep, gathering up a vintage into his veins which in the night-time he will distil into ecstatic sensual delight, the intense, white-cold ecstasy of darkness and moonlight, the raucous, cat-like, destructive enjoyment, the senses conscious and crying out in their consciousness in the pangs of the enjoyment, which has consumed the southern nation, perhaps all the Latin races, since the Renaissance.
It is a lapse back, back to the original position, the Mosaic position, of the divinity of the flesh, and the absoluteness of its laws. But also there is the Aphrodite-worship. The flesh, the senses, are now self-conscious. They know their aim. Their aim is in supreme sensation. They seek the maximum of sensation. They seek the reduction of the flesh, the flesh reacting upon itself, to a crisis, an ecstasy, a phosphorescent transfiguration in ecstasy.
The mind, all the time, subserves the senses. As in a cat, there is subtlety and beauty and the dignity of the darkness. But the fire is cold, as in the eyes of a cat, it is a green fire. It is fluid, electric. At its maximum it is the white ecstasy of phosphorescence, in the darkness, always amid the darkness, as under the black fur of a cat. Like the feline fire, it is destructive, always consuming and reducing to the ecstasy of sensation, which is the end in itself.
There is the I, always the I. And the mind is submerged, overcome. But the senses are superbly arrogant. The senses are the absolute, the god-like. For I can never have another man’s senses. These are me, my senses absolutely me. And all that is can only come to me through my senses. So that all is me, and is administered unto me. The rest, that is not me, is nothing, it is something which is nothing. So the Italian, through centuries, has avoided our Northern purposive industry, because it has seemed to him a form of nothingness.
It is the spirit of the tiger. The tiger is the supreme manifestation of the senses made absolute. This is the
Tiger, tiger burning bright,
In the forests of the night
of Blake. It does indeed burn within the darkness. But the essential fate, of the tiger is cold and white, a white ecstasy. It is seen in the white eyes of the blazing cat. This is the supremacy of the flesh, which devours all, and becomes transfigured into a magnificent brindled flame, a burning bush indeed.
This is one way of transfiguration into the eternal flame, the transfiguration through ecstasy in the flesh. Like the tiger in the night, I devour all flesh, I drink all blood, until this fuel blazes up in me to the consummate fire of the Infinite. In the ecstacy I am Infinite, I become again the great Whole, I am a flame of the One White Flame which is the Infinite, the Eternal, the Originator, the Creator, the Everlasting God. In the sensual ecstasy, having drunk all blood and devoured all flesh, I am become again the eternal Fire, I am infinite.
This is the way of the tiger; the tiger is supreme. His head is flattened as if there were some great weight on the hard skull, pressing, pressing, pressing the mind into a stone, pressing it down under the blood, to serve the blood. It is the subjugate instrument of the blood. The will lies above the loins, as it were at the base of the spinal column, there is the living will, the living mind of the tiger, there in the slender loins. That is the node, there in the spinal cord.
So the Italian, so the soldier. This is the spirit of the soldier. He, too, walks with his consciousness concentrated at the base of the spine, his mind subjugated, submerged. The will of the soldier is the will of the great cats, the will to ecstasy in destruction, in absorbing life into his own life, always his own life supreme, till the ecstasy burst into the white, eternal flame, the Infinite, the Flame of the Infinite. Then he is satisfied, he has been consummated in the Infinite.
This is the true soldier, this is the immortal climax of the senses. This is the acme of the flesh, the one superb tiger who has devoured all living flesh, and now paces backwards and forwards in the cage of its own infinite, glaring with blind, fierce, absorbed eyes at that which is nothingness to it.
The eyes of the tiger cannot see, except with the light from within itself, by the light of its own desire. Its own white, cold light is so fierce that the other warm light of day is outshone, it is not, it does not exist. So the white eyes of the tiger gleam to a point of concentrated vision, upon that which does not exist. Hence its terrifying sightlessness. The something which I know I am is hollow space to its vision, offers no resistance to the tiger’s looking. It can only see of me that which it knows I am, a scent, a resistance, a voluptuous solid, a struggling warm violence that it holds overcome, a running of hot blood between its Jaws, a delicious pang of live flesh in the mouth. This it sees. The rest is not.
And what is the rest, that which is-not the tiger, that which the tiger is-not? What is this?
What is that which parted ways with the terrific eagle-like angel of the senses at the Renaissance? The Italians said, ‘We are one in the Father: we will go back.’ The Northern races said, ‘We are one in Christ: we will go on.’
What is the consummation in Christ? Man knows satisfaction when he surpasses all conditions and becomes, to himself, consummate in the Infinite, when he reaches a state of infinity. In the supreme ecstasy of the flesh, the Dionysic ecstasy, he reaches this state. But how does it come to pass in Christ?
It is not the mystic ecstasy. The mystic ecs
tasy is a special sensual ecstasy, it is the senses satisfying themselves with a self-created object. It is self-projection into the self, the sensuous self satisfied in a projected self.
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are they which are persecuted for righteousness’ sake, for
theirs is the kingdom of heaven.
The kingdom of heaven is this Infinite into which we may be consummated, then, if we are poor in spirit or persecuted for righteousness’ sake.
Whosoever shall smite thee on the right cheek, turn to him the other
also.
Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.
Be ye therefore perfect, even as your Father which is in heaven is
perfect.
To be perfect, to be one with God, to be infinite and eternal, what shall we do? We must turn the other cheek, and love our enemies.
Christ is the lamb which the eagle swoops down upon, the dove taken by the hawk, the deer which the tiger devours.
What then, if a man come to me with a sword, to kill me, and I do not resist him, but suffer his sword and the death from his sword, what am I? Am I greater than he, am I stronger than he? Do I know a consummation in the Infinite, I, the prey, beyond the tiger who devours me? By my non-resistance I have robbed him of his consummation. For a tiger knows no consummation unless he kill a violated and struggling prey. There is no consummation merely for the butcher, nor for a hyena. I can rob the tiger of his ecstasy, his consummation, his very __my non-resistance. In my non-resistance the tiger is infinitely destroyed.
But I, what am I? ‘Be ye therefore perfect.’ Wherein am I perfect in this submission? Is there an affirmation, behind my negation, other than the tiger’s affirmation of his own glorious infinity?
What is the Oneness to which I subscribe, I who offer no resistance in the flesh?
Have I only the negative ecstasy of being devoured, of becoming thus part of the Lord, the Great Moloch, the superb and terrible God? I have this also, this subject ecstasy of consummation. But is there nothing else?
The Word of the tiger is: my senses are supremely Me, and my senses are God in me. But Christ said: God is in the others, who are not-me. In all the multitude of the others is God, and this is the great God, greater than the God which is Me. God is that which is Not-Me.
And this is the Christian truth, a truth complementary to the pagan affirmation: ‘God is that which is Me.’
God is that which is Not-Me. In realizing the Not-Me I am consummated, I become infinite. In turning the other cheek I submit to God who is greater than I am, other than I am, who is in that which is not me. This is the supreme consummation. To achieve this consummation I love my neighbour as myself. My neighbour is all that is not me. And if I love all this, have I not become one with the Whole, is not my consummation complete, am I not one with God, have I not achieved the Infinite?
After the Renaissance the Northern races continued forward to put into practice this religious belief in the God which is Not-Me. Even the idea of the saving of the soul was really negative: it was a question of escaping damnation. The Puritans made the last great attack on the God who is Me. When they beheaded Charles the First, the king by Divine Right, they destroyed, symbolically, for ever, the supremacy of the Me who am the image of God, the Me of the flesh, of the senses, Me, the tiger burning bright, me the king, the Lord, the aristocrat, me who am divine because I am the body of God.
After the Puritans, we have been gathering data for the God who is not-me. When Pope said ‘Know then thyself, presume not God to scan, The proper study of mankind is Man,’ he was stating the proposition: A man is right, he is consummated, when he is seeking to know Man, the great abstract; and the method of knowledge is by the analysis, which is the destruction, of the Self. The proposition up to that time was, a man is the epitome of the universe. He has only to express himself, to fulfil his desires, to satisfy his supreme senses.
Now the change has come to pass. The individual man is a limited being, finite in himself. Yet he is capable of apprehending that which is not himself. ‘The proper study of mankind is Man.’ This is another way of saying, ‘Thou shalt love thy neighbour as thyself.’ Which means, a man is consummated in his knowledge of that which is not himself, the abstract Man. Therefore the consummation lies in seeking that other, in knowing that other. Whereas the Stuart proposition was: ‘A man is consummated in expressing his own Self.’
The new spirit developed into the empirical and ideal systems of philosophy. Everything that is, is consciousness. And in every man’s consciousness, Man is great and illimitable, whilst the individual is small and fragmentary. Therefore the individual must sink himself in the great whole of Mankind.
This is the spirituality of Shelley, the perfectibility of man. This is the way in which we fulfil the commandment, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’ This is Saint Paul’s, ‘Now I know in part; but then shall I know even as I am known.’
When a man knows everything and understands everything, then he will be perfect, and life will be blessed. He is capable of knowing everything and understanding everything. Hence he is justified in his hope of infinite freedom and blessedness.
The great inspiration of the new religion was the inspiration of freedom. When I have submerged or distilled away my concrete body and my limited desires, when I am like the skylark dissolved in the sky yet filling heaven and earth with song, then I am perfect, consummated in the Infinite. When I am all that is not-me, then I have perfect liberty, I know no limitation. Only I must eliminate the Self.
It was this religious belief which expressed itself in science. Science was the analysis of the outer self, the elementary substance of the self, the outer world. And the machine is the great reconstructed selfless power. Hence the active worship to which we were given at the end of the last century, the worship of mechanized force.
Still we continue to worship that which is not-me, the Selfless world, though we would fain bring in the Self to help us. We are shouting the Shakespearean advice to warriors: ‘Then simulate the action of the tiger.’ We are trying to become again the tiger, the supreme, imperial, warlike Self. At the same time our ideal is the selfless world of equity.
We continue to give service to the Selfless God, we worship the great selfless oneness in the spirit, oneness in service of the great humanity, that which is Not-Me. This selfless God is He who works for all alike, without consideration. And His image is the machine which dominates and cows us, we cower before it, we run to serve it. For it works for all humanity alike.
At the same time, we want to be warlike tigers. That is the horror: the confusing of the two ends. We warlike tigers fit ourselves out with machinery, and our blazing tiger wrath is emitted through a machine. It is a horrible thing to see machines hauled about by tigers, at the mercy of tigers, forced to express the tiger. It is a still more horrible thing to see tigers caught up and entangled and torn in machinery. It is horrible, a chaos beyond chaos, an unthinkable hell.
The tiger is not wrong, the machine is not wrong, but we, liars, lip-servers, duplicate fools, we are unforgivably wrong. We say: ‘I will be a tiger because I love mankind; out of love for other people, out of selfless service to that which is not me, I will even become a tiger.’ Which is absurd. A tiger devours because it is consummated in devouring, it achieves its absolute self in devouring. It does not devour because its unselfish conscience bids it do so, for the sake of the other deer and doves, or the other tigers.
Having arrived at the one extreme of mechanical selflessness, we immediately embrace the other extreme of the transcendent Self. But we try to be both at once. We do not cease to be the one before we become the other. We do not even play the roles in turn. We want to be the tiger and the deer both in one. Which is just ghastly nothingness. We try to say, ‘The ti
ger is the lamb and the lamb is the tiger.’ Which is nil, nihil, nought.
The padrone took me into a small room almost contained in the thickness of the wall. There the Signora’s dark eyes glared with surprise and agitation, seeing me intrude. She is younger than the Signore, a mere village tradesman’s daughter, and, alas, childless.
It was quite true, the door stood open. Madame put down the screw-driver and drew herself erect. Her eyes were a flame of excitement. This question of a door-spring that made the door fly open when it should make it close roused a vivid spark in her soul. It was she who was wrestling with the angel of mechanism.
She was about forty years old, and flame-like and fierily sad. I think she did not know she was sad. But her heart was eaten by some impotence in her life.
She subdued her flame of life to the little padrone. He was strange and static, scarcely human, ageless, like a monkey. She supported him with her flame, supported his static, ancient, beautiful form, kept it intact. But she did not believe in him.
Now, the Signora Gemma held her husband together whilst he undid the screw that fixed the spring. If they had been alone, she would have done it, pretending to be under his direction. But since I was there, he did it himself; a grey, shaky, highly-bred little gentleman, standing on a chair with a long screw-driver, whilst his wife stood behind him, her hands half-raised to catch him if he should fall. Yet he was strangely absolute, with a strange, intact force in his breeding.
They had merely adjusted the strong spring to the shut door, and stretched it slightly in fastening it to the door-jamb, so that it drew together the moment the latch was released, and the door flew open.
We soon made it right. There was a moment of anxiety, the screw was fixed. And the door swung to. They were delighted. The Signora Gemma, who roused in me an electric kind of melancholy, clasped her hands together in ecstasy as the door swiftly shut itself.
‘Ecco!’ she cried, in her vibrating, almost warlike woman’s voice: ‘Ecco!’
Complete Works of D.H. Lawrence Page 759