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DH Lawrence: Sex and the Sacred

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DH Lawrence: Sex and the Sacred D.H. LAWRENCE: SEX AND THE SACRED BY JACQUELINE E. WOOD A DISSERTATION SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY TO THE BOARD OF THE FACULTY OF ENGLISH LANGUAGE AND LITERATURE AT THE UNIVERSITY OF LONDON 90,000 WORDS APPROX UNIVERSITY COLLEGE SEPTEMBER, 1994 ProQuest Number: 10017393 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10017393 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 ASTRACT Jacqueline E. Wood PhD. University College September 1994 D.H. Lawrence: Sex and the Sacred This thesis is a thematic study of the relationship between Lawrence's understanding of human sexuality and the sacred in his shorter fictions. Sex is considered in its broadest sense, encompassing the physical act, gender and sexual politics. The sacred is viewed specifically from the individualistic perspecptive of Lawrence's "living" or "dark god". The thematic development, evolution and nature of both of these subjects are considered within the significant context of geographical location, which (after Virgil) I identify as the religio loci, and Lawrence calls "the spirit of place". For this reason the thesis is divided into three sections according to specific geographic locale: Part One - England; Part Two - America; Part Three - Europe. Part I examines the genesis of Lawrence's ideas and how they correspond to his own crises of personal and national identity. This section concentrates on the dialectical engagement of the male and female in the sex wars; the perceived difficulty of retaining a human identity in an increasingly technological and materialistic society; and the formulation of an imagined future (or salvation) in the wake of an absenting divinity. Part II forms an analysis of the repercussive effects of Lawrence's "savage pilgrimage" and his professed discovery of religion in America's desert regions. The section argues that Lawrence, inspired by his unyielding surroundings, formulated a breed of isolationism which endeavoured to counteract his personal sense of deracination, and what he identified as the universal drift toward bodily abstraction. Part III focuses on the final period of Lawrence's creative development, concentrating in particular on his reasons for returning to Europe, and the subsequent fusion of his sexual ideology and sacred beliefs in the idiosyncratic formulation of his carnal theology. I conclude that Lawrence is important both in his insistence that sex is the last bastion ofthe sacred in the modern age, and his advocation that it is through our most intimate connections that we may come to know God. To David Inglis Here's my creed...This is what I believe: 'That I am I .' 'That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'That god, strange gods, come forth from the forest into the clearing of my known self, and then go back.' 'That I must have the courage to let them come and go.' 'That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot. D.H. Lawrence CONTENTS CONTENTS ........................................ 5 PREFACE ........................................ 6 ACKNOWLEDGEMENTS ............................. 12 PART I: ENGLAND ............................. 13 PART II: AMERICA ............................. 106 PART III: EUROPE ............................. 170 BIBLIOGRAPHY ................................... 321 PREFACE ...there can be no successful sex union unless the great hope of purposive, constructive activity fires the soul of the man all the time: or the hope of passionate, purposive destructive activity: the two amount religiously to the same thing, within the individual. Sex as an end in itself is a disaster: a vice. But an ideal purpose which has no roots in the deep sea of passionate sex is a greater disaster still. And now we have only these two things: sex as a fatal goal, which is the essential theme of modern tragedy: or ideal purpose as a deadly parasite. Sex passion as a goal in itself leads to tragedy. There must be the great purposive inspiration always present.* There is the wave of light in me which seeks the darkness, which has for its goal the Source and the Beginning, for its God the Almighty Creator to Whom is all power and glory. Thither the light of the seed of man struggles and aspires into the infinite darkness, the womb of all creation.* It is a fearful thing to fall into the hands of the living God. But it is a much more fearful thing to fall out of them.* The purpose of this thesis is to proffer a thematic evaluation of Lawrence's understanding of the complex inter-relationship between human sexuality and the sacred*. During the course of this study I delineate the genesis and development of what is, effectively. * Fantasia of the Unconscious (Hamondsworth: Penguin Books, 1971), pp.187-88. * "The Crown", Phoenix II (London: Williaa Heinetann, 1968), p.377. * "The Hands of God", D.H. Lawrence: The Complete Poems (Harmondsworth: Penguin Books, 1977), p.699. * Sex is considered in its broadest sense: I use the word generically to include issues of gender, sexual politics, the male/female dialectic and the act of coitus. The sacred is approached specifically from the individualistic perspective of Lawrence's own conception of divinity. The descriptive register varies considerably throughout his career; in essence, however his "living god" is an an ancient and animistic pnuema that binds the individual to a vitalistic universe. Lawrence's treatise of spiritual and social regeneration through the mending, and mystical, power of sexual love; one which endeavours to form an understanding of how the instinctual or animal powers may be successfully conjoined with the divine life in man. I explore and analyse this treatise within a structural framework according to geographical location, primarily because the evolution of Lawrence's artistic vision is inseparable from the profoundly affecting religio loci of whichever continent he found himself. Lawrence never deviated from the belief that the "spirit of place" not only shaped and informed individual and social identities, but also determined the very character of a civilisation. His theories on this relationship - which he perceives as a symbiotic connection - are most coherently expressed in the first draft of his essay "The Spirit of Place": Every people is polarised in some particular locality, some home or homeland. And every great era of civilisation seems to be the expression of a particular continent or region, as well as of the people concerned. There is, no doubt, some peculiar potentiality attaching to every distinct region of the earth's surface, over and above the indisputable facts of climate and geological condition. There is some subtle magnetic or vital influence inherent in every specific locality, and it is this influence which keeps the inhabitant stable. Thus race is ultimately as much a questions of place as of heredity. It is the island of Great Britain which has really determined the English race, the genius of Place has made us one people. The place attracts its own human element, and the race drifts inevitably to its own psychic geographical pole. For every great locality has its own pure daimon, and is conveyed at last into perfected life...Every great locality expresses itself perfectly, in its own flowers, its own birds and beasts, lastly its own men, with their perfected works.* The intimate connection between Lawrence's geographical environment and his development as a writer and metaphysician has, of course, been commented on: briefly by Mark Schorer in his essay, "D.H. Lawrence and the Spirit of Place"*, and extensively by L.D. Clarke in his study The Minoan Distance (1980). Clarke charts Lawrence's global wanderings and provides a general critical analysis of the major works, within the context and setting in which they were written. My own study, though indebted to Clarke's, differs in that it explores the direct relation of a specific theme to the religio loci . The thesis consists of a general critical survey of a select number of Lawrence's shorter fictions. The works chosen for close attention are those which seem to me to constitute a new stage, or direction, in the development of Lawrence's essential vision, and which I consider to * The Symbolic Meaning (Arundel: Centaur Press, 1962), p.20 and p.30. * "Lawrence and the Spirit of Place", A D.H. Lawrence Miscellaney, ed. Harry T. Moore (Carbondale: Souther Illinois University Press, 1959). Schorer observes that, ...there is probably no other writer in literary history whose works responded so immediately to his geographical environment as Lawrence, and certainly there is no other modern writer to whose imagination "place" made such a direct and intense appeal, and in whose works, as a consequence, place usurps such a central role. Often it becomes the major character, as it were, Lawrence's arbiter, disposing of human destinies in accordance with the response that the human characters have made to itself, the nonhuman place. Or one may say that Lawrence's people discover their identities through their response to place, and that having thus come upon their true selves, they mark out their fate and are able to pursue it to another place - factory or farm, city or country, north or south, England or Italy, Europe or America, death or life.
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