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 ecstasy 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 maybe 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 raison d’être, by 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 realising 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 mechanised 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 immediat
ely 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 rôles in turn. We want to be the tiger and the deer both in one. Which is just ghastly nothingness. We try to say, “The tiger 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!”
Her eyes were aflame as they looked at the door. She ran forward to try it herself. She opened the door expectantly, eagerly. Pouf! – it shut with a bang.
“Ecco!” she cried, her voice quivering like bronze, overwrought but triumphant.
I must try also. I opened the door. Pouf! It shut with a bang. We all exclaimed with joy.
Then the Signor di Paoli turned to me, with a gracious, bland, formal grin. He turned his back slightly on the woman, and stood holding his chin, his strange horse-mouth grinning almost pompously at me. It was an affair of gentlemen. His wife disappeared as if dismissed. Then the padrone broke into cordial motion. We must drink.
He would show me the estate. I had already seen the house. We went out by the glass doors on the left, into the domestic courtyard.
It was lower than the gardens round it, and the sunshine came through the trellised arches on to the flagstones, where the grass grew fine and green in the cracks, and all was deserted and spacious and still. There were one or two orange-tubs in the light.
Then I heard a noise, and there in the corner, among all the pink geraniums and the sunshine, the Signora Gemma sat laughing with a baby. It was a fair, bonny thing of eighteen months. The Signora was concentrated upon the child as he sat, stolid and handsome, in his little white cap, perched on a bench picking at the pink geraniums.
She laughed, bent forward her dark face out of the shadow, swift into a glitter of sunshine near the sunny baby, laughing again excitedly, making mother-noises. The child took no notice of her. She caught him swiftly into the shadow, and they were obscured; her dark head was against the baby’s wool jacket, she was kissing his neck, avidly, under the creeper leaves. The pink geraniums still frilled joyously in the sunshine.
I had forgotten the padrone. Suddenly I turned to him enquiringly.
“The Signora’s nephew,” he explained, briefly, curtly, in a small voice. It was as if he were ashamed, or too deeply chagrined.
The woman had seen us watching, so she came across the sunshine with the child, laughing, talking to the baby, not coming out of her own world to us, not acknowledging us, except formally.
The Signor Pietro, queer old horse, began to laugh and neigh at the child, with strange, rancorous envy. The child twisted its face to cry. The Signora caught it away, dancing back a few yards from her old husband.
“I am a stranger,” I said to her across the distance. “He is afraid of a stranger.”
“No, no,” she cried back, her eyes flaring up. “It is the man. He always cries at the men.”
She advanced again, laughing and roused, with the child in her arms. Her husband stood as if overcast, obliterated. She and I and the baby, in the sunshine, laughed a moment. Then I heard the neighing, forced laugh of the old man. He would not be left out. He seemed to force himself forward. He was bitter, acrid with chagrin and obliteration, struggling as if to assert his own existence. He was nullified.
The woman also was uncomfortable. I could see she wanted to go away with the child, to enjoy him alone, with palpitating, pained enjoyment. It was her brother’s boy. And the old padrone was as if nullified by her ecstasy over the baby. He held his chin, gloomy, fretful, unimportant.
He was annulled. I was startled when I realised it. It was as though his reality were not attested till he had a child. It was as if his raison d’être had been to have a son. And he had no children. Therefore he had no raison d’être. He was nothing, a shadow that vanishes into nothing. And he was ashamed, consumed by his own nothingness.
I was startled. This, then, is the secret of Italy’s attraction for us, this phallic worship. To the Italian the phallus is the symbol of individual creative immortality, to each man his own Godhead. The child is but the evidence of the Godhead.
And this is why the Italian is attractive, supple, and beautiful, because he worships the Godhead in the flesh. We envy him, we feel pale and insignificant beside him. Yet at the same time we feel superior to him, as if he were a child and we adult.
Wherein are we superior? Only because we went beyond the phallus in the search of the Godhead, the creative origin. And we found the physical forces and the secrets of science.
We have exalted Man far above the man who is in each one of us. Our aim is a perfect humanity, a perfect and equable human consciousness, selfless. And we obtain it in the subjection, reduction, analysis, and destruction of the Self. So on we go, active in science and mechanics, and social reform.
But we have exhausted ourselves in the process. We have found great treasures, and we are now impotent to use them. So we have said: “What good are these treasures, they are vulgar nothings.” We have said: “Let us go back from this adventuring, let us enjoy our own flesh, like the Italian.” But our habit of life, our very constitution, prevents our being quite like the Italian. The phallus will never serve us as a Godhead, because we do not believe in it: no Northern race does. Therefore, either we set ourselves to serve our children, calling them ‘the future’, or else we turn perverse and destructive, give ourselves joy in the destruction of the flesh.
The children are not the future. The living truth is the future. Time and people do not make the future. Retrogression is not the future. Fifty million children growing tip purposeless, with no purpose save the attainment of their own individual desires, these are not the future, they are only a disintegration of the past. The future is in living, growing truth, in advancing fulfilment.
But it is no good. Whatever we do, it is within the greater will towards self-reduction and a perfect society, analysis on the one hand, and mechanical construction on the other. This will dominates us as a whole, and until the whole breaks down, the will must persist. So that now, continuing in the old, splendid w
ill for a perfect selfless humanity, we have become inhuman and unable to help ourselves, we are but attributes of the great mechanised society we have created on our way to perfection. And this great mechanised society, being selfless, is pitiless. It works on mechanically and destroys us, it is our master and our God.
It is past the time to leave off, to cease entirely from what we are doing, and from what we have been doing for hundreds of years. It is past the time to cease seeking one Infinite, ignoring, striving to eliminate the other. The Infinite is twofold, the Father and the Son, the Dark and the Light, the Senses and the Mind, the Soul and the Spirit, the self and the not-self, the Eagle and the Dove, the Tiger and the Lamb. The consummation of man is twofold, in the Self and in Selflessness. By great retrogression back to the source of darkness in me, the Self, deep in the senses, I arrive at the Original, Creative Infinite. By projection forth from myself, by the elimination of my absolute sensual self, I arrive at the Ultimate Infinite, Oneness in the Spirit. They are two Infinites, twofold approach to God. And man must know both.
But he must never confuse them. They are eternally separate. The lion shall never lie down with the lamb. The lion eternally shall devour the lamb, the lamb eternally shall be devoured. Man knows the great consummation in the flesh, the sensual ecstasy, and that is eternal. Also the spiritual ecstasy of unanimity, that is eternal. But the two are separate and never to be confused. To neutralise the one with the other is unthinkable, an abomination. Confusion is horror and nothingness.
The two Infinites, negative and positive, they are always related, but they are never identical. They are always opposite, but there exists a relation between them. This is the Holy Ghost of the Christian Trinity. And it is this, the relation which is established between the two Infinites, the two natures of God, which we have transgressed, forgotten, sinned against. The Father is the Father, and the Son is the Son. I may know the Son and deny the Father, or know the Father and deny the Son. But that which I may never deny, and which I have denied, is the Holy Ghost which relates the dual Infinites into One Whole, which relates and keeps distinct the dual natures of God. To say that the two are one, this is the inadmissible lie. The two are related, by the intervention of the Third, into a Oneness.
Twilight in Italy Page 6
