The Alexandria Quartet - Lawrence Durrell [410]
The great schools of love will arise, and sensual and intellectual knowledge will draw their impetus from each other. The human animal will be uncaged, all his dirty cultural straw and coprolitic refuse of belief cleaned out. And the human spirit, radiating light and laughter, will softly tread the green grass like a dancer; will emerge to cohabit with the time-forms and give children to the world of the elementaries — undines and salamanders, sylphs and sylvestres, Gnomi and Vulcani, angels and gnomes.
Yes, to extend the range of physical sensuality to embrace mathematics and theology: to nourish not to stunt the intuitions. For culture means sex, the root-knowledge, and where the faculty is derailed or crippled, its derivatives like religion come up dwarfed or contorted — instead of the emblematic mystic rose you get Judaic cauliflowers like Morons or Vegetarians, instead of artists you get cry-babies, instead of philosophy semantics.
The sexual and the creative energy go hand in hand. They convert into one another — the solar sexual and the lunar spiritual holding an eternal dialogue. They ride the spiral of time together.
They embrace the whole of the human motive. The truth is only to be found in our own entrails — the truth of Time.
‘Copulation is the lyric of the mob!’ Aye, and also the university of the soul: but a university at present without endowments, without books or even students. No, there are a few.
How wonderful the death-struggle of Lawrence: to realize his sexual nature fully, to break free from the manacles of the Old Testament; flashing down the firmament like a great white struggling man-fish, the last Christian martyr. His struggle is ours — to rescue Jesus from Moses. For a brief moment it looked possible, but St Paul restored the balance and the iron handcuffs of the Judaic prison closed about the growing soul forever. Yet in Th e Man Who Died he tells us plainly what must be, what the reawakening of Jesus should have meant — the true birth of free man. Where is he? What has happened to him? Will he ever come?
My spirit trembles with joy as I contemplate this city of light which a divine accident might create before our very eyes at any moment! Here art will find its true form and place, and the artist can play like a fountain without contention, without even trying. For I see art more and more clearly as a sort of manuring of the psyche. It has no intention, that is to say no theology. By nourish-ing the psyche, by dunging it up, it helps it to find its own level, like water. That level is an original innocence — who invented the perversion of Original Sin, that filthy obscenity of the West? Art, like a skilled masseur on a playing-field, is always standing by to help deal with casualties; and just as a masseur does, its minis-trations ease up the tensions of the psyche’s musculature. That is why it always goes for the sore places, its fingers pressing upon the knotted muscles, the tendon afflicted with cramp — the sins, perversions, displeasing points which we are reluctant to accept. Revealing them with its harsh kindness it unravels the tensions, relaxes the psyche. The other part of the work, if there is any other work, must belong to religion. Art is the purifying factor merely. It predicates nothing. It is the handmaid of silent content, essential only to joy and to love! These strange beliefs, Brother Ass, you will find lurking under my mordant humours, which may be described simply as a technique of therapy. As Balthazar says: