Fantasia of the Unconscious

by D. H. Lawrence

Teething is strictly the period when the voluntary center of the lower plane first comes into full activity, and takes for a time the precedence.

So, the mouth is the great sensual gate to the lower body. But let us not forget it is also a gate by which we breathe, the gate through which we speak and go impalpably forth to our object, the gate at which we can kiss the pinched, delicate, spiritual kiss. Therefore, although the main sensual gate of entrance to the lower body, it has its reference also to the upper body.

Taste, the sense of taste, is an intake of a pure communication between us and a body from the outside world. It contains the element of touch, and in this it refers to the cardiac plexus. But taste, quâ taste, refers purely to the solar plexus.

And then smell. The nostrils are the great gate from the wide atmosphere of heaven to the lungs. The extreme sigh of yearning we catch through the mouth. But the delicate nose advances always into the air, our palpable communicator with the infinite air. Thus it has its first delicate root in the cardiac plexus, the root of its intake. And the root of the delicate-proud exhalation, rejection, is in the thoracic ganglion. But the nostrils have their other function of smell. Here the delicate nerve-ends run direct from the lower centers, from the solar plexus and the lumbar ganglion, or even deeper. There is the refined sensual intake when a scent is sweet. There is the sensual repudiation when a scent is unsavoury. And just as the fullness of the lips and the shape of the mouth depend on the development from the lower or the upper centers, the sensual or the spiritual, so does the shape of the nose depend on the direct control of the deepest centers of consciousness. A perfect nose is perhaps the result of a balance in the four modes. But what is a perfect nose!—We only know that a short snub nose goes with an over-sympathetic nature, not proud enough; while a long nose derives from the center of the upper will, the thoracic ganglion, our great center of curiosity, and benevolent or objective control. A thick, squat nose is the sensual-sympathetic nose, and the high, arched nose the sensual voluntary nose, having the curve of repudiation, as when we turn up our nose from a bad smell, but also the proud curve of haughtiness and subjective authority. The nose is one of the greatest indicators of character. That is to say, it almost inevitably indicates the mode of predominant dynamic consciousness in the individual, the predominant primary center from which he lives.—When savages rub noses instead of kissing, they are exchanging a more sensitive and a deeper sensual salute than our lip-touch.

The eyes are the third great gateway of the psyche. Here the soul goes in and out of the body, as a bird flying forth and coming home. But the root of conscious vision is almost entirely in the breast. When I go forth from my own eyes, in delight to dwell upon the world which is beyond me, outside me, then I go forth from wide open windows, through which shows the full and living lambent darkness of my present inward self. I go forth, and I leave the lovely open darkness of my sensient self revealed; when I go forth in the wonder of vision to dwell upon the beloved, or upon the wonder of the world, I go from the center of the glad breast, through the eyes, and who will may look into the full soft darkness of me, rich with my undiscovered presence. But if I am displeased, then hard and cold my self stands in my eyes, and refuses any communication, any sympathy, but merely stares outwards. It is the motion of cold objectivity from the thoracic ganglion. Or, from the same center of will, cold but intense my eyes may watch with curiosity, as a cat watches a fly. It may be into my curiosity will creep an element of warm gladness in the wonder which I am beholding outside myself. Or it may be that my curiosity will be purely and simply the cold, almost cruel curiosity of the upper will, directed from the ganglion of the shoulders: such as is the acute attention of an experimental scientist.

The eyes have, however, their sensual root as well. But this is hard to transfer into language, as all our vision, our modern Northern vision is in the upper mode of actual seeing.

There is a sensual way of beholding. There is the dark, desirous look of a savage who apprehends only that which has direct reference to himself, that which stirs a certain dark yearning within his lower self. Then his eye is fathomless blackness. But there is the dark eye which glances with a certain fire, and has no depth. There is a keen quick vision which watches, which beholds, but which never yields to the object outside: as a cat watching its prey. The dark glancing look which knows the strangeness, the danger of its object, the need to overcome the object. The eye which is not wide open to study, to learn, but which powerfully, proudly or cautiously glances, and knows the terror or the pure desirability of strangeness in the object it beholds. The savage is all in all in himself. That which he sees outside he hardly notices, or, he sees as something odd, something automatically desirable, something lustfully desirable, or something dangerous. What we call vision, that he has not.

We must compare the look in a horse's eye with the look in a cow's. The eye of the cow is soft, velvety, receptive. She stands and gazes with the strangest intent curiosity. She goes forth from herself in wonder. The root of her vision is in her yearning breast. The same one hears when she moos. The same massive weight of passion is in a bull's breast; the passion to go forth from himself. His strength is in his breast, his weapons are on his head. The wonder is always outside him.

But the horse's eye is bright and glancing. His curiosity is cautious, full of terror, or else aggressive and frightening for the object. The root of his vision is in his belly, in the solar plexus. And he fights with his teeth, and his heels, the sensual weapons.

Both these animals, however, are established in the sympathetic mode. The life mode in both is sensitively sympathetic, or preponderantly sympathetic. Those animals which like cats, wolves, tigers, hawks, chiefly live from the great voluntary centers, these animals are, in our sense of the word, almost visionless. Sight in them is sharpened or narrowed down to a point: the object of prey. It is exclusive. They see no more than this. And thus they see unthinkably far, unthinkably keenly.