“Take what you call love, for example. In the real way of love, the positive aim is to make the other person—or persons—happy. It devotes itself to the other or to others. But change the mode. Let the urge be the urge of power. Then the great desire is not happiness, neither of the beloved nor of oneself. Happiness is only one of many states, and it is horrible to think of fixing us down to one state. The urge of power does not seek for happiness any more than for any other state. It urges from within, darkly, for the displacing of the old leaves, the inception of the new. It is powerful and self-central, not seeking its centre outside, in some God or some beloved, but acting indomitably from within itself.
“And of course there must be one who urges, and one who is impelled. Just as in love there is a beloved and a lover: The man is supposed to be the lover, the woman the beloved. Now, in the urge of power, it is the reverse. The woman must submit, but deeply, deeply submit. Not to any foolish fixed authority, not to any foolish and arbitrary will. But to something deep, deeper. To the soul in its dark motion of power and pride. We must reverse the poles. The woman must now submit—but deeply, deeply, and richly! No subservience. None of that. No slavery. A deep, unfathomable free submission.”
“You'll never get it,” said Aaron.
“You will, if you abandon the love idea and the love motive, and if you stand apart, and never bully, never force from the conscious will. That's where Nietzsche was wrong. His was the conscious and benevolent will, in fact, the love-will. But the deep power-urge is not conscious of its aims: and it is certainly not consciously benevolent or love-directed.—Whatever else happens, somewhere, sometime, the deep power-urge in man will have to issue forth again, and woman will submit, livingly, not subjectedly.”
“She never will,” persisted Aaron. “Anything else will happen, but not that.”
“She will,” said Lilly, “once man disengages himself from the love-mode, and stands clear. Once he stands clear, and the other great urge begins to flow in him, then the woman won't be able to resist. Her own soul will wish to yield itself.”
“Woman yield—?” Aaron re-echoed.
“Woman—and man too. Yield to the deep power-soul in the individual man, and obey implicitly. I don't go back on what I said before. I do believe that every man must fulfil his own soul, every woman must be herself, herself only, not some man's instrument, or some embodied theory. But the mode of our being is such that we can only live and have our being whilst we are implicit in one of the great dynamic modes. We MUST either love, or rule. And once the love-mode changes, as change it must, for we are worn out and becoming evil in its persistence, then the other mode will take place in us. And there will be profound, profound obedience in place of this love-crying, obedience to the incalculable power-urge. And men must submit to the greater soul in a man, for their guidance: and women must submit to the positive power-soul in man, for their being.”
“You'll never get it,” said Aaron.
“You will, when all men want it. All men say, they want a leader. Then let them in their souls submit to some greater soul than theirs. At present, when they say they want a leader, they mean they want an instrument, like Lloyd George. A mere instrument for their use. But it's more than that. It's the reverse. It's the deep, fathomless submission to the heroic soul in a greater man. You, Aaron, you too have the need to submit. You, too, have the need livingly to yield to a more heroic soul, to give yourself. You know you have. And you know it isn't love. It is life-submission. And you know it. But you kick against the pricks. And perhaps you'd rather die than yield. And so, die you must. It is your affair.”