by Thomas Hardy
Then either he must seek another woman, or he must seek to make conscious his desire to find a symbol, to create and define in his consciousness the object of his desire, so that he may have it at will, for his own complete satisfaction.
In doing this latter, he seeks with his desire the female elsewhere than in the particular woman. Since everything that is, is either male or female or both, whether it be clouds or sunshine or hills or trees or a fallen feather from a bird, therefore in other things and in such things man seeks for his complement. And he must at last always call God the unutterable and the inexpressible, the unknowable, because it is his unrealised complement.
But all gods have some attributes in common. They are the unexpressed Absolute: eternal, infinite, unchanging. Eternal, Infinite, Unchanging: the High God of all Humanity is this.
Yet man, the male, is essentially a thing of movement and time and change. Until he is stirred into thought, he is complete in movement and change. But once he thinks, he must have the Absolute, the Eternal, Infinite, Unchanging.
And Man is stirred into thought by dissatisfaction, or unsatisfac- tion, as heat is born of friction. Consciousness is the same effort in male and female to obtain perfect frictionless interaction, perfect as Nirvana. It is the reflex both of male and female from defect in their dual motion. Being reflex from the dual motion, consciousness contains the two in one, and is therefore in itself Absolute.
And desire is the admitting of deficiency. And the embodiment of the object of desire reveals the original defect or the defaulture. So that the attributes of God will reveal that which man lacked and yearned for in his living. And these attributes are always, in their essence, Eternality, Infinity, Immutability.
And these are the qualities man feels in woman, as a principle. Let a man walk alone on the face of the earth, and he feels himself like a loose speck blown at random. Let him have a woman to whom he belongs, and he will feel as though he had a wall to back up against; even though the woman be mentally a fool. No man can endure the sense of space, of chaos, on four sides of himself. It drives him mad. He must be able to put his back to the wall. And this wall is his woman.
From her he has a sense of stability. She supplies him with the feeling of Immutability, Permanence, Eternality. He himself is a raging activity, change potent within change. He dare not even conceive of himself, save when he is sure of the woman permanent beneath him, beside him. He dare not leap into the unknown save from the sure stability of the unyielding female. Like a wheel,;f he turn without an axle, his motion is wandering neutrality.
So always, the fear of a man is that he shall find no axle for his motion, that no woman can centralise his activity. And always, the fear of a woman is that she can find no hub for her stability, no man to convey into motion her full stability. Either the particular woman breaks down before the stress of the man, becomes erratic herself, no stay, no centre; or else the man is insufficiently active to carry out the static principle of his female, of his woman.
So life consists in the dual form of the Will-to-Motion and the Will-to-Inertia, and everything we see and know and are is the resultant of these two Wills. But the One Will, of which they are dual forms, that is as yet unthinkable.
And according as the Will-to-Motion predominates in race, or the Will-to-Inertia, so must that race’s conception of the One Will enlarge the attributes which are lacking or deficient in the race.
Since there is never to be found a perfect balance or accord of the two Wills, but always one triumphs over the other, in life, according to our knowledge, so must the human effort be always to recover balance, to symbolize and so to possess that which is missing. Which is the religious effort of Man.
There seems to be a fundamental, insuperable division, difference, between man’s artistic effort and his religious effort. The two efforts are mixed with each other, as they are revealed, but all the while they remain two, not one, all the while they are separate, single, never compounded.
The religious effort is to conceive, to symbolize that which the human soul, or the soul of the race, lacks, that which it is not, and which it requires, yearns for. It is the portrayal of that complement to the race-life which is known only as a desire: it is the symbolizing of a great desire, the statement of the desire in terms which have no meaning apart from the desire.
Whereas the artistic effort is the effort of utterance, the supreme effort of expressing knowledge, that which has been for once, that which was enacted, where the two wills met and intersected and left their result, complete for the moment. The artistic effort is the portraying of a moment of union between the two wills, according to knowledge. The religious effort is the portrayal or symbolizing of the eternal union of the two wills, according to aspiration. But in this eternal union, the features of one or the other Will are always salient.
The dual Will we call the Will-to-Motion and the Will-to-Inertia. These cause the whole of life, from the ebb and flow of a wave, to the stable equilibrium of the whole universe, from birth and being and knowledge to death and decay and forgetfulness. And the Will- to-Motion we call the male will or spirit, the Will-to-Inertia the female. This will to inertia is not negative, and the other positive. Rather, according to some conception, is Motion negative and Inertia, the static, geometric idea, positive. That is according to the point of view.
According to the race-conception of God, we can see whether in that race the male or the female element triumphs, becomes predominant.
But it must first be seen that the division into male and female is arbitrary, for the purpose of thought. The rapid motion of the rim of a wheel is the same as the perfect rest at the centre of the wheel. How can one divide them? Motion and rest are the same, when seen completely. Motion is only true of things outside oneself. When I am in a moving train, strictly, the land moves under me, I and the train are still. If I were both land and train, if f were large enough, there would be no motion. And if I were very very small, every fibre of the train would be in motion for me, the point of rest would be infinitely reduced.
How can one say, there is motion and rest? If all things move together in one infinite motion, that is rest. Rest and motion are only two degrees of motion, or two degrees of rest. Infinite motion and infinite rest are the same thing. It is obvious. Since, if motion were infinite, there would be no standing-ground from which to regard it as motion. And the same with rest.
It is easier to conceive that there is no such thing as rest. For a thing to us at rest is only a thing travelling at our own rate of motion: from another point of view, it is a thing moving at the lowest rate of motion we can recognize. But this table on which I write, which I call at rest, I know is really in motion.
So there is no such thing as rest. There is only infinite motion. But infinite motion must contain every degree of rest. So that motion and rest are the same thing. Rest is the lowest speed of motion which I recognize under normal conditions.
So how can one speak of a Will-to-Motion or a Will-to-Inertia, when there is no such thing as rest or motion? And yet, starting from any given degree of motion, and travelling forward in ever- increasing degree, one comes to a state of speed which covers the whole of space instantaneously, and is therefore rest, utter rest. *,nd starting from the same speed and reducing the motion infinitely, one reaches the same condition of utter rest. And the direction or method of approach to this infinite rest is different to our conception. And only travelling upon the slower, does the swifter reach the infinite rest of inertia: which is the same as the infinite rest of speed, the two things having united to surpass our comprehension.
So we may speak of Male and Female, of the Will-to-Motion and of the Will-to-Inertia. And so, looking at a race, we can say whether the Will-to-Inertia or the Will-to-Motion has gained the ascendancy, and in which direction this race tends to disappear.
For it is as if life were a double cycle, of men and women, facing opposite ways, travelling opposite ways, revolving upon each other, m
an reaching forward with outstretched hand, woman reaching forward with outstretched hand, and neither able to move till their hands have grasped each other, when they draw towards each other from opposite directions, draw nearer and nearer, each travelling in his separate cycle, till the two are abreast, and side by side, until even they pass on again, away from each other, travelling their opposite ways to the same infinite goal.
Each travelling to the same goal of infinity, but entering it from the opposite ends of space. And man, remembering what lies behind him, how the hands met and grasped and tore apart, utters his tragic art. Then moreover, facing the other way into the unknown, conscious of the tug of the goal at his heart, he hails the woman coming from the place whither he is travelling, searches in her for signs, and makes his God from the suggestion he receives, -as she advances.
Then she draws near, and he is full of delight. She is so close, that they touch, and then there is a joyful utterance of religious art. They are torn apart, and he gives the cry of tragedy, and goes on remembering, till the dance slows down and breaks, and there is only a crowd.
It is as if this cycle dance where the female makes the chain with the male becomes ever wider, ever more extended, and the further they get from the source, from the infinity, the more distinct and ‘ndividual do the dancers become. At first they are only figures. In the Jewish cycle, David, with his hand stretched forth, cannot recog- nize the woman, the female. He can only recognize some likeness himself. For both he and she have not danced very far from the source and origin where they were both one. Though she is in the gross utterly other than he, yet she is not very distinct from him And he hails her Father, Almighty, God, Beloved, Strength, hails her in his own image. And with hand outstretched, fearful and pas- sionate, he reaches to her. But it is Solomon who touches her hand with rapture and joy, and cries out his gladness in the Song of Songs. Who is the Shulamite but God come close, for a moment, into physical contact? The Song may be a drama: it is still religious art. It is the development of the Psalms. It is utterly different from the Book of Job, which is remembrance.
Always the threefold utterance: the declaring of the God seen approaching, the rapture of contact, the anguished joy of remembrance, when the meeting has passed into separation. Such is religion, religious art, and tragic art.
But the chain is not broken by the letting-go of hands. It is broken by the overbearing of one cycle by the other. David, when he lay with a woman, lay also with God; Solomon, when he lay with a woman, knew God and possessed Him and was possessed by Him. For in Solomon and in the Woman, the male clasped hands with the female.
But in the terrible moment when they should break free again, the male in the Jew was too weak, the female overbore him. He remained in the grip of the female. The force of inertia overpowered him, and he remained remembering. But very true had been David’s vision, and very real Solomon’s contact. So that the living thing was conserved, kept always alive and powerful, but restrained, restricted, partial.
For centuries, the Jew knew God as David had perceived Him, as Solomon had known Him. It was the God of the body, the rudimentary God of physical laws and physical functions. The Jew lived on in physical contact with God. Each of his physical functions he shared with God; he kept his body always like the body of a bride ready to serve the bridegroom. He had become the servant of his God, the female, passive. The female in him predominated, held him passive, set utter bounds to his movement, to his roving, kept his mind as a slave to guard intact the state of sensation wherein he found himself. Which persisted century after century, the secret, scrupulous voluptuousness of the Jew, become almost self- voluptuousness, engaged in the consciousness of his own physique, or in the extracted existence of his own physique. His own physique included the woman, naturally, since the man’s body included the woman’s, the woman’s the man’s. His religion had become a physi cal morality, deep and fundamental, but entirely of one sort. Its jiving element was this scrupulous physical voluptuousness, wonderful and satisfying in a large measure.
The conscious element was a resistance to the male or active principle. Being female, occupied in self-feeling, in realisation of the age, in submission to sensation, the Jewish temper was antagonistic to the active male principle, which would deny the age and refuse sensation, seeking ever to make transformation, desiring to be an instrument of change, to register relationships. So this race recognized only male sins: it conceived only sins of commission, sins of change, of transformation. In the whole of the Ten Commandments, it is the female who speaks. It is natural to the male to make the male God a God of benevolence and mercy, susceptible to pity. Such is the male conception of God. It was the female spirit which conceived the saying: “For I, the Lord thy God, am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me.”
It was a female conception. For is not man the child of woman? Does she not see in him her body, even more vividly than in her own? Man is more her body to her even than her own body. For the whole of flesh is hers. Woman knows that she is the fountain of all flesh. And her pride is that the body of man is of her issue. She can see the man as the One Being, for she knows he is of her issue.
It were a male conception to see God with a manifold Being, even though He be One God. For man is ever keenly aware of the multiplicity of things, and their diversity. But woman, issuing from the other end of infinity, coming forth as the flesh, manifest in sensation, is obsessed by the oneness of things, the One Being, undifferentiated. Man, on the other hand, coming forth as the desire to single out one thing from another, to reduce each thing to its intrinsic self by process of elimination, cannot but be possessed by the infinite diversity and contrariety in life, by a passionate sense of isolation, and a poignant yearning to be at one.
That is the fundamental of female conception: that there is but One Being: this Being necessarily female. Whereas man conceives a manifold Being, the supreme of which is male. And owing to the complete Monism of the female, which is essentially static, self- sufficient, the expression of God has been left always to the male, so that the supreme God is forever He.
Nevertheless, in the God of the Ancient Jew, the female has tri umphed. That which was born of Woman, that is indeed the God of the Old Testament. So utterly is he born of Wom&n that he scarcely needs to consider Woman: she is there unuttered.
And the Jewish race, continued in this Monism, stable, circumscribed, utterly unadventurous, utterly self-preservative, yet very deeply living, until the present century.
But Christ rose from the suppressed male spirit of Judea, and uttered a new commandment: Thou shalt love thy neighbour as thyself. He repudiated Woman: “Who is my mother?” He lived the male life utterly apart from woman.
“Thou shalt love thy neighbour as thyself” — that is the great utterance against Monism, and the compromise with Monism. It does not say “Thou shalt love thy neighbour because he is thyself,” as the ancient Jew would have said. It commands “Thou shalt recognize thy neighbour’s distinction from thyself, and allow his separate being, because he also is of God, even though he be almost a contradiction to thyself.”
Sucn is the cry of anguish of Christianity: that man is separate from his brother, separate, maybe, even, in his measure, inimical to him. This the Jew had to learn. The old Jewish creed of identity, that Eve was identical with Adam, and all men children of one single parent, and therefore, in the absolute, identical, this must be destroyed.
Cunning and according to female suggestion is the story of the Creation: that Eve was born from the single body of Adam, without intervention of sex, both issuing from one flesh, as a child at birth seems to issue from one flesh of its mother. And the birth of Jesus is the retaliation to this: a child is born, not to the flesh, but to the spirit: and you, Woman, shall conceive, not to the body, but to the Word. “In the beginning was the Word,” says the New Testam
ent.
The great assertion of the Male was the New Testament, and, in its beauty, the Union of Male and Female. Christ was born of Woman, begotten by the Holy Spirit. This was why Christ should be called the Son of Man. For He was born of Woman. He was born to the Spirit, the Word, the Man, the Male.
And the assertion entailed the sacrifice of the Son of Woman. The body of Christ must be destroyed, that of Him which was Woman must be put to death, to testify that He was Spirit, that He was Male, that He was Man, without any womanly part.
So the other great camp was made. In the creation, Man was driven forth from Paradise to labour for his body and for the woman. All was lost for the knowledge of the flesh. Out of the innocence and Nirvana of Paradise came, with the Fall, the consciousness of the flesh, the body of man and woman came into very being.
This was the first great movement of Man: the movement into the conscious possession of a body. And this consciousness of the body came through woman. And this knowledge, this possession, this enjoyment, was jealously guarded. In spite of all criticism and attack, Job remained true to this knowledge, to the utter belief in his body, in the God of his body. Though the Woman herself turned tempter, he remained true to it.
The senses, sensation, sensuousness, these things which are in- controvertibly Me, these are my God, these belong to God, said Job. And he persisted, and he was right. They issue from God on the female side.
But Christ came with His contradiction: That which is Not-Me, that is God. All is God, except that which I know immediately as Myself. First I must lose Myself, then I find God. Ye must be born again.
Unto what must man be born again? Unto knowledge of his own separate existence, as in Woman he is conscious of his own incorporate existence. Man must be born unto knowledge of his own distinct identity, as in woman he was born to knowledge of his identification with the Whole. Man must be born to the knowledge, that in the whole being he is nothing, as he was bom to know that in the whole being he was all. He must be born to the knowledge that other things exist beside himself, and utterly apart from all, and before he can exist himself as a separate identity, he must allow and recognize their distinct existence. Whereas previously, on the more female Jewish side, it had been said: “All that exists is as Me. We are all one family, out of one God, having one being.”
