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The Drama of Love and Death Edward Carpenter

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The Drama of Love and Death

by Edward Carpenter

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CHAPTER III

LOVE AS AN ART

The astounding revelation of the first great love is a thing which the youthful human being can hardly be prepared for, since indeed it cannot very well be described in advance, or put into terms of reasonable and well-conducted words. To feel—for instance—one’s whole internal economy in process of being melted out and removed to a distance, as it were into the keeping of some one else, is in itself a strange physiological or psychological experience—and one difficult to record in properly scientific terms! To lose consciousness never for a moment of the painful void so created—a void and a hunger which permeates all the arteries and organs, and every cranny of the body and the mind, and which seems to rob the organism of its strength, sometimes even to threaten it with ruin; to forego all interest in life, except in one thing—and that thing a person; to be aware, on the other hand, with strange elation and joy, that this new person or presence is infusing itself into one’s most intimate being—pervading all the channels, with promise (at least) of marriage and new life to every minutest cell, and causing 25 wonderful upheavals and transformations in tissue and fluids; to find in the mind all objects of perception to be changed and different from what they were before; and to be dimly conscious that the reason why they are so is because the background and constitution of the perceiving mind is itself changed—that, as it were, there is another person beholding them as well as oneself—all this defies description in words, or any possibility of exact statement beforehand; and yet the actual fact when it arrives is overwhelming in solid force and reality. If, besides, to the insurgence of these strange emotions we add—in the earliest stages of love at least—their bewildering fluctuation, from the deeps of vain longing and desire to the confident and ecstatic heights of expectation or fulfilment—the very joys of heaven and pangs of hell in swift and tantalizing alternation—the whole new experience is so extraordinary, so unrelated to ordinary work-a-day life, that to recite it is often only to raise a smile of dismissal of the subject—as it were into the land of dreams.

And yet, as we have indicated, the thing, whatever it is, is certainly by no means insubstantial and unreal. Nothing seems indeed more certain than that in this strange revolution in the relations of two people to each other—called “falling in love?—and behind all the illusions connected with it, something is happening, something very real, very important. The falling-in-love may be reciprocal, or it may be onesided; it may 26 be successful, or it may be unsuccessful; it may be only a surface indication of other and very different events; but anyhow, deep down in the sub-conscious world, something is happening. It may be that two unseen and only dimly suspected existences are becoming really and permanently united; it may be that for a certain period, or (what perhaps comes to the same thing) that to a certain depth, they are transfusing and profoundly modifying each other; it may be that the mingling of elements and the transformation is taking place almost entirely in one person, and only to a slight degree or hardly at all in the other; yet in all these cases—beneath the illusions, the misapprehensions, the mirage and the maya, the surface satisfactions and the internal disappointments—something very real is happening, an important growth and evolution is taking place.

To understand this phenomenon in some slight degree, to have some inkling of the points of the compass by which to steer over this exceedingly troubled sea, is, one might say, indispensable for every youthful human creature; but alas! the instruction is not provided—for indeed, as things are to-day, the adult and the mature are themselves without knowledge, and their eyes without speculation on the subject. Treatises on the Art of Love truly exist—and some (for the field they cover) very good ones, like the Ars Amatoria of Ovid or the Kama-sutra of Vatsayana; but they are concerned mainly 27 or wholly with the details and technicalities of the subject—with the conduct of intrigues and amours, with times and seasons, positions and preparations, unguents and influences. It is like instructions given to a boatman on the minutiæ of his craft—how to contend with wind and wave, how to use sail and oar, to steer, to tack, to luff to a breaker, and so forth; all very good and necessary in their way, but who is there to point us our course over the great Ocean, and the stars by which to direct it? The later works on this great subject—though not despising the more elementary aspects—will no doubt have to proceed much farther, into the deep realms of psychology, biological science, and ultimately of religion.[20]

As we have just said, Love is concerned with growth and evolution. It is—though as yet hardly acknowledged in that connection—a root-factor of ordinary human growth; for in so far as it is a hunger of the individual, the satisfaction of that hunger is necessary for individual growth—necessary (in its various forms) for physical, mental and spiritual nourishment, for health, mental energy, large affectional capacity, and so forth. And it is—though this too is not sufficiently acknowledged—a root-factor of the Evolution process. For in so far as it 28 represents and gives rise to the union of two beings in a new form, it plainly represents a step in Evolution, and plainly suggests that the direction of that step will somehow depend upon the character and quality of the love concerned. Thus the importance, the necessity, of the study of the art of love is forced on our attention. It has to be no longer a subterranean, unrecognized, and even rather disreputable cult, but an openly acknowledged and honorable department of human life, leading in its due time to broad and commonsense instructions and initiations for the young.


Casting a glance back at the love-affairs of the Protozoa, as briefly described in the preceding chapter, there certainly seems to be a kind of naive charm about them. The simple and wholehearted way in which on occasions they fuse with one another, losing or merging completely their own separate individualities in the process; or again part from each other after having exchanged essences in a kind of affectionate cannibalism; the obvious and unconcealed relation between love and hunger; the first beginnings of generation; and the matter-of-fact manner in which one person, when he finds it convenient, divides in half and becomes two persons, and after a time perhaps divides again and becomes four persons, and again and again until he is many thousands or millions—and yet it is impossible to decide (and he himself probably is 29 not quite clear) as to whether he is still one person or different persons—all this cannot fail to excite our admiration and respect, nor to give us, also, considerable food for thought.

One of the first things to strike us, and to suggest an application to human life, is the importance of Love, among these little creatures, for the health of the individual. The authors of The Evolution of Sex say in one passage (p. 178): “Without it [conjugation], the Protozoa, which some have called ‘immortal,’ die a natural death. Conjugation is the necessary condition of their eternal youth and immortality. Even at this low level, only through the fire of love can the phœnix of the species renew its youth.? And again, in another passage (p. 277), referring to the conclusions of Maupas: “Already we have noted this important result, that conjugation is essential to the health of the species.? Thus it appears that, in these primitive stages, fusion more or less complete, or interchange of essences, leads to Regeneration and renewal of vitality—and this long before the distinct phenomena of sex appear. It leads to Regeneration first, and so collaterally, and at a later period, to Generation.

Somehow—though it is not quite clear how—this view of the importance of love to personal health has been sadly obscured in later and Christian times. The dominant Christian attitude converted love, from being an expression and activity of the deepest human life and joy, into being simply a vulgar necessity for the propagation 30 of the species. A violent effort was made to wrench apart the spiritual and corporeal aspects of it. The one aspect was belauded, the other condemned. The first was relegated to heaven, the second was given its congé to another place. Corporeal intercourse and the propagation of the race were vile necessities. True affection dwelt in the skies and disdained all earthly contacts. And yet all this was a vain effort to separate what could not be separated. It was like trying to take the pigments out of a picture; to call the picture “good,? but the stuff it was painted with “bad.?

And so, owing to this denial, owing to this non-recognition of love (in all its aspects) as necessary to personal health, thousands and thousands of men and women through the centuries—some “for the kingdom of heaven’s sake,? and some for the sake of the conventions of society—have allowed their lives to be maimed and blighted, their health and personal well-being ruined. The deep well-spring and source of human activity and vitality has been desecrated and choked with rubbish. That some sort of purpose, in the evolution of humanity, may have been fulfilled by this strange negation, it would be idle to deny; indeed some such purpose—in view of the wide prevalence of the negation, and its long continuance during the civilization period—seems probable. But this does not in any way controvert the fact that it has in its time caused a disastrous crippling of human health and 31 vitality. Human progress takes place, no doubt, in sections—one foot forward at a time, so to speak; but this does not mean that the other foot can be permanently left in the rear. On the contrary, it means its all the more decided advance when its turn arrives.

To-day we seem at the outset of a new era, and preparing in some way for the rehabilitation of the Pagan conception of the world. The negative Christian dispensation is rapidly approaching its close; the necessity of love in its various forms, as part and parcel of a healthy life, is compelling our attention. No one is so poor a physiognomist as not to recognize the health-giving effects of successful courtship—the heightened color, the brilliant eye, the elastic step; the active brain, the prompt reflexes, the glad outlook on the world. Indeed the effect upon all the tissues—their nourishment, growth, improvement in tone, and so forth—is extraordinary; and yet—remembering what has been said about Love and Hunger—quite natural. For, after all, we have seen that every cell in the body is a replica of the original cell from which it sprang; and so the love which reaches one probably in some way reaches all. And there is probably not only union and exchange (in actual intercourse) between two special sex-cells; but there is also (all through the period of being “in love?) an etheric union and exchange going on between the body-cells generally on each side; and a nourishment of each 32 other by the interchange of finest and subtlest elements.

That this mutual exchange and nutrition may take place between the general cells of two bodies is made all the more probable from the experiments already alluded to with regard to chemical fertilization—whereby it has been shown that some ova or egg-cells may be started on a process of subdivision and growth by treatment with certain chemicals, such as weak solutions of strychnine, or common salt, apart from any fertilization by a spermatozoon.[21] Now since—when the body is once fairly formed—its further growth and sustenance is maintained by continued division and subdivision of the body-cells, this stimulus to growth may easily (we may suppose) be supplied by the subtle radiations and reactions from another body within whose sphere of influence it comes—radiations and reactions sufficiently subtle to pass through the tissues to the various cells, and of course sufficiently characteristic and individual to be in some cases, as we have supposed, highly vitalizing and stimulating—though in other cases of course they may be poisonous and harmful. Of course, also, it is only love that supplies and is the vitalizing relation.

So intense, at times, is this vitalizing force, and 33 so ardent the need of it, that the whole body leaps and throbs in pain. Plato, in his poetic way, explains the scorching sensation in all the skin and tissues by feigning that it is caused by the wing-feathers of the soul sprouting everywhere (i.e. according to our view, in every little cell). Nevertheless, his words on the subject are singularly pregnant with meaning. For he says (in the Phædrus): “Whenever indeed by gazing on the beauty of the beloved object, and receiving from that beauty particles which fall and flow in upon it (and which are therefore called ‘desire’), the soul is watered and warmed, it is relieved from its pain, and is glad; but as soon as it is parted from its love, and for lack of that moisture is parched, the mouths of the outlets by which the feathers start become so closed up by drought, that they obstruct the shooting germs; and the germs being thus confined underneath, in company of the desire which has been infused, leap like throbbing arteries, and prick each at the outlet which is closed against it; so that the soul, being stung all over, is frantic with pain.?[22]

This fusion of complementaries, then, which is the characteristic of fertilization, takes place between the lovers—not only in respect of their sex-cells, but probably also to a considerable degree in respect of their body-cells. And though with any mortal lovers the complementary nature of the fusion can hardly be so complete as 34 to restore the full glory of the race-life, yet very near to that point it sometimes comes, filling them with mad and immortal-seeming ecstasies, and excusing them indeed for seriously thinking that the wings of their souls have begun to grow! In lesser degree this complementary fusion and exchange is doubtless the explanation (or one explanation) of that very noticeable point—the strange way in which lovers after some years come to resemble each other—in form and feature, in facial expression, tone of voice, carriage of body, handwriting, and all sorts of minute points.


I suppose at this point it will be necessary to explain that the recognition of love (in all its aspects) as a general condition of human health, does not mean a recommendation of wild indulgence in any and every passion—necessary, because in these cases it seems to be generally assumed that the proposer of a very simple thesis means a very great deal more than he says! It is here that the necessity of education comes in; for hitherto public instruction and discussion in these matters have been so defective that folk have been unable to talk about them except in a hysterical way—hysterical on the one side or the other. The positive value of love, its positive cultivation as a gracious, superb, and necessary part of our lives has hardly (at least in the Anglo-Saxon world) entered into people’s minds. To teach young things to love, and how to love, to actually instruct and encourage them in the art, 35 has seemed something wicked and unspeakable. Says Havelock Ellis:[23] “Whether or not Christianity is to be held responsible, it cannot be doubted that throughout Christendom there has been a lamentable failure to recognize the supreme importance, not only erotically but morally, of the art of love. Even in the great revival of sexual enlightenment now taking place around us there is rarely even the faintest recognition that in sexual enlightenment the one thing essentially necessary is a knowledge of the art of love. For the most part sexual instruction, as at present understood, is purely negative, a mere string of thou-shalt-nots. If that failure were due to the conscious and deliberate recognition that while the art of love must be based on physiological and psychological knowledge, it is far too subtle too complex, too personal, to be formulated in lectures and manuals, it would be reasonable and sound. But it seems to rest entirely on ignorance, indifference, or worse.?

It is, I think, not unfair to suppose that it is this indifference or vulgar Philistinism which is largely responsible for the sordid commercialism of the good people of the last century. Finding the lute and the lyre snatched from their hands they were fain to turn to a greater activity with the muck-rake.


Love is a complex of human relations—physical, mental, emotional, spiritual, and so 36 forth—all more or less necessary. And though seldom realized complete, it is felt, and feels itself, to be imperfect without some representation of every side. To limit it to the expression of one particular aspect would be totally inadequate, if not absurd and impossible. A merely physical love, for instance, on the sexual plane, is an absurdity, a dead letter—the enjoyment and fruition of the physical depending so much on the feeling expressed, that without the latter there is next to no satisfaction. At best there is merely a negative pleasure, a relief, arising from the solution of a previous state of corporeal tension. And in such cases intercourse is easily followed by depression and disappointment. For if there is not enough of the more subtle and durable elements in love, to remain after the physical has been satisfied, and to hold the two parties close together, why, the last state may well be worse than the first!

But equally absurd is any attempt to limit, for instance, to the mental plane, and to make love a matter of affectionate letter-writing merely, or of concordant views on political economy; or again, to confine it to the emotional plane, and the region of more or less sloppy sentiment; or to the spiritual, with a somewhat lofty contempt of the material—in which case it tends, as hinted before, to become too like trying to paint a picture without the use of pigments. All the phases are necessary, or at least desirable—even if, as already said, a quite complete and all-round 37 relation is seldom realized. The physical is desirable, for many very obvious reasons—including corporeal needs and health, and perhaps especially because it acts in the way of removal of barriers, and so opens the path to other intimacies. The mental is desirable, to give form and outline to the relation; the emotional, to provide the something to be expressed; and the spiritual to give permanence and absolute solidity to the whole structure.

It is probably on account of this complex nature that for any big and permanent relationship of this kind there has to be a rather slow and gradual culmination. All the various elements have to be hunted up and brought into line. Like all great ideas love has its two sides—its instantaneous inner side, and its complex outer side of innumerable detail. In consciousness it tends to appear in a flash—simple, unique, and unchangeable; but in experience it has to be worked out with much labor. All the elements have to come into operation, and to contribute their respective quota to the total result. If we remember what happens when the spermatozoon and the ovum coalesce (see ch. ii. p. 19)—the extraordinary changes and disturbances which are induced in the chromatin elements of both nuclei, the fusion of the nuclei, and the ultimate ranging of the chromosomes in a line (for the formation of the new being) in such a way that every element is represented and contributes its share to the process—we cannot but be struck by the 38 strange similarity to our own inner experience: how love searches the heart, drags every element of the inner nature forward from its lurking-place, gives it definition and shape, and somehow insists on it being represented, and, so to speak, toeing the line. We shall return to this point later. Here I only wish to insist on the complexity of the process, in order to show that for any big relationship plenty of time has to be allowed. Whichever side of the nature—mental, emotional, physical, and so forth—may have happened to take the lead, it must not and cannot monopolize the affair. It must drag the other sides in and give them their place. And this means time, and temporary bewilderment and confusion. It is curious how ‘falling in love’ has this very effect—how it paralyzes for a time—inhibiting the mental part and even the physical; how the smart talker becomes a dumb ass, and the man about town a modest fool, and the person who always does the right thing seems compelled to do everything wrong—as if a confusion were being created in the mind, analogous to that which we have observed in the cells. When we add to these considerations the extraordinary differences between persons, and between the proportions in which the elements of their characters are mixed, it is obvious how extremely complex the conditions of any one decent love-relation must be, and what tact and patience in the handling it may require.

The ignorance, therefore, which causes a young 39 man, husband or lover, to think that the hurried completion of the sexual act is at once the initiation and the fulfilment of love, is fatal enough. It marks more often the end than the beginning of the affair. For, contrariwise, time and plenty of time has to be given in order to allow the central radiation in each case to have its perfect work. Is it too fanciful to suppose that the centrosome, which makes its appearance in the protozoön on its approach to conjunction, and which seems to rule the rearrangement of the chromatin elements within it, is the analogue of the radiating force in human courtship which so strangely sifts out and remoulds the elements of the lover’s personality? Does the magic of the centrosome correspond in some sense to the glamour, so well known in human affairs? And do they both proceed from some deep-hidden, profoundly important manifestation of the life, the energy, the divinity if you will, of the Race?

How strange is this matter of the glamour, and its decisiveness in awakening love by its presence, or leaving it cold by absence! Here is a story of a woman who, dreadfully disfigured in countenance by an accident in the hunting-field, called her fiancé to her, and nobly offered him his freedom; and he ... accepted it! Accepted it, because, quite really and truly, the destruction of her physical beauty had for him shattered the Vision and the divinity. And here is another similar story where, contrariwise, the man immediately confirmed his love and devotion—because 40 for him the glory around her was more illumined by her nobility of feeling than it could be darkened by her bodily defect.

Such glamour, working away in the hidden caverns of being, may at last, like Bruno’s “fabro vulcano,? weld two souls into one, and bring to light a real, a profound, and perhaps eternal union. It is after all that inner union which is the real thing; which gives all its joys to intercourse, and penetrating down into the world of sense, redeems that world into a thing of glory and beauty. For the complete action of that creative and organizing force plentiful time must be given; and the two lovers must possess their souls in patience till it has had its full and perfect work. Ovid in his Ars Amatoria has many lines on this subject. “Let the youth,? he says, “with tardy passion burn, like a damp torch? ... “Non est Veneris properanda voluptas? ... “Quod datum ex facili longum male nutrit amorem? (Love easily granted may not long endure), and so forth. And though these passages no doubt refer mainly to what may be called the practical conduct of amours, yet they have also a very pointed application to the more important aspects of the grand passion. A long foreground of approach, time and tact, diffusion of magnetism, mergence in one another, suffering, and even pain—all these must be expected and allowed for—though the best after all, in this as in other things, is often the unexpected and the unprepared.

41 And if the man has to allow time for all the elements of his nature to come forward and take their part in the great mystery, all the more is it true that he has to give the woman time for the fulfilling of her part. For in general it may be said (though of course with exceptions) that love culminates more slowly in women than in men. Men concentrate obviously on the definite part they have to play; but in women love is more diffused and takes longer to reach the point where it becomes an inspired and creative frenzy of the whole being. Caresses, tendernesses, provocation, sacrifices, and a thousand indirect influences have to gradually conspire to the working out of this result; and not infrequently the situation so arising demands great self-control on the part of the man. Yet these things are worth while. “The real marriage,? says some one, “takes place when from their intense love there comes to birth another soul—apart from each, and invisible, yet joining them together, one hand ahold of each—a radiant thing born of the sun and stars, which though tender and fragile at first, grows just like a bodily child, and leads them on, and dances with them.?

They are worth while, all these labors and troubles, and delays and sacrifices, if only out of them can be forged a fair and infrangible union. As in all the arts, so in the greatest of the arts, no lasting result can be attained, without such labor. Nor indeed without some 42 degree of pain and suffering. Young folk and inexperienced may think it is not so. They may think that by a lucky stroke and practically without effort a man may write a “Blessed Damozel? or carve in marble a “Greek Slave?; but all experience points differently, and shows that directly or indirectly to such works have gone infinite labor and patience. And so to the conceiving and shaping of a perfect alliance between a man and a woman must always go much of suffering—for it is by suffering that the souls of human beings are brought into form and carved to fitness for each other.

Is it seriously—when one comes to think of it—possible to imagine love without pain? Figure to yourself, O man, a courtship absolutely undenied, from the first accepted, even encouraged, with complaisantly unresisting bride, smiling parents, fair-weather prospects, and cash unlimited! How awfully dull! Does not the stoutest heart quail at the suggestion? Or if such a mating might be deemed pleasant as far as its accessories and conditions were concerned, could it yet be termed Love?

For Love, if worth anything, seems to demand pain and strain in order to prove itself, and is not satisfied with an easy attainment. How indeed should one know the great heights except by the rocks and escarpments? And pain often in some strange way seems to be the measure of love—the measure by which we are assured that love is true and real; and so (which is 43 one of the mysteries) it becomes transformed into a great joy. Yes, if men could only understand, here is one of the most precious of the mysteries, and the solving of a great riddle.

But that the course of true love does generally not run smooth is understood, more or less, by every one. And it is woman’s strange and imperious instinct—even though at considerable suffering to herself—to see that it doesn’t run smooth. Ellis practically bases[24] the whole of the evolution of modesty on this instinct—reaching far down in the animal kingdom—by which the female constantly throws difficulties and obstacles in the way of courtship (by her coynesses, contrarieties, changeable moods, and so forth); thus calling out in the male all his ingenuity, his impetuosity, his energy, in overcoming them; rousing dormant elements of his nature; delaying consummation and giving time for his character and all his qualities to concentrate; and indirectly having a like effect upon herself. So that ultimately by this method a maximum of passion and agitation is produced, and in the case of the human being love penetrates to the very deeps and hidden caverns of the soul. Such is the genesis of Modesty—not by any means Nature’s denial of love, but rather the crafty old dame’s method of rendering love, by temporary obstacles, all the more insurgent and irresistible—her method of making it less 44 superficial, of deepening the channels and rendering them more profound.

Practically, and as a matter of policy, a too easy consent to another’s love is a mistake. The barb only sticks when the bait is withdrawn. Ovid, it will be remembered, advises that “the lover should be admitted by the window, even when the door is quite accessible, and really more convenient?;[25] and most girls (though they have not read Ovid) know instinctively that this is the right policy! Nothing is so hateful to a real lover as an easy, accommodating, altruistic affection—thoroughly Christian in sentiment, and with no more shape of its own than a pillow! Romance flies at the mere mention of Christian altruism; and the essence of love is romance.

Hence not only technical obstacles, but essential differences are necessary to the growth of the passion. Differences of age, differences of sex, differences of class, temperament, hereditary strain, learning, accomplishment, and so forth—if not too great—are all necessary and valuable. They all mean romance, and contribute to that exchange of essences which we saw was the primitive protozoic law. It is quite probable that the abiding romance between the sexes—so much greater as a rule than that between two of like sex—is due to the fact that the man and the woman never really understand each other; each to the other is a figure in cloudland, sometimes truly divine, sometimes 45 alas! quite the reverse; but never clear and obvious in outline, as a simple mortal may be expected to be.

But to return to the subject of pain and suffering. There is something more in their work than merely to reveal to the lover the extent or the depth of his own love. They have something surely to do with the inner realities of the affair, with the moulding or hammering or welding process whereby union is effected and, in some sense, a new being created. It seems as if when two naked souls approach, or come anywhere near contact with each other, the one inevitably burns or scorches the other. The intense chemistry of the psychic elements produces something like an actual flame. A fresh combination is entered into, profound transformations are effected, strange forces liberated, and a new personality perhaps created; and the accomplishment and evidence of the whole process is by no means only joy, but agony also, even as childbirth is.

All one can reasonably do is to endure. It is no good making a fuss. In affairs of the heart what we call suffering corresponds to what we call labor or effort in affairs of the body. When you put your shoulder to the cart-wheel you feel the pain and pressure of the effort, but that assures you that you are exercising a force, that something is being done; so suffering of the heart assures you that something is being done in that other and less tangible world. To 46 scold and scowl and blame your loved one is the stupidest thing you can do. And worse than stupid, it is useless. For it can only alienate. Probably that other one is suffering as well as you—possibly more than you, possibly a good deal less. What does it matter? The suffering is there and must be borne; the work, whatever it is, is being done; the transformation is being effected. Do you want your beloved to suffer instead of you, or simply because you are suffering? Or is it Pity you desire rather than Love.

On the other hand, these things borne in silence have, I believe, an extraordinary effect. They pull people to you by quite invisible cords. As I have said, the fact of heart-strain and tension shows that there is a pressure or pull being exerted somewhere. Though the cord be invisible, there is someone at the other end (though not perhaps quite the one you supposed) who responds.

Words anyhow, in matters of love, are rather foolish; they are worse than foolish, they are useless; and again they are worse than useless, for they are misleading. Love is an art. “It must be revealed by acts,? says a Swiss writer, “and not betrayed by words.? And Havelock Ellis, speaking further of the mistake of relying on declarations and asservations, says:[26] “This is scarcely realized by those ill-advised lovers who consider that the first step in courtship—and perhaps even the whole of courtship—is for a 47 man to ask a woman to be his wife. That is so far from being the case that it constantly happens that the premature exhibition of so large a demand at once and forever damns all the wooer’s chances.? And in another passage he says:[27] “Love’s requests cannot be made in words, nor truthfully answered in words: a fine divination is still needed as long as love lasts.?

Love is an art. As no mere talk can convey the meaning of a piece of music or a beautiful poem, so no verbal declaration can come anywhere near expressing what the lover wants to say. And for one very good and sufficient reason (among others)—namely, that he does not know himself! Under these circumstances to say anything is almost certainly to say something misleading or false. And the decent lover knows this and holds his tongue. To talk about your devotion is to kill it—moreover, it is to render it banal and suspect in the eyes of your beloved.

Nevertheless though he cannot describe or explain what he wants to say, the lover can feel it—is feeling it all the time; and this feeling, like other feelings, he can express by indirections—by symbols, by actions, by the alphabet of deed and gesture, and all the hieroglyphics of Life and Art. Like the animals and the angels and all the blessed creatures who don’t talk, he can communicate in the ancient, primeval, universal language of all creation, in the language which is itself creation.

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During research while expanding the free New Thought Library, one of the ministers came across an interesting quote from early New Thought Alliance President James A. Edgerton: "'The truth, once announced, has the power not only to renew but to extend itself. New Thought is universal in its ideals and therefore should be universal in its appeal. Under the guidance of the spirit, it should grow in good works until it embraces many lands and eventually the whole world.' ~ New Thought Day, August 23rd , 1915."




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New Thought Day
August 23rd

100 years old
1st declared by James Edgerton in 1915

"'The truth, once announced, has the power not only to renew but to extend itself. New Thought is universal in its ideals and therefore should be universal in its appeal. Under the guidance of the spirit, it should grow in good works until it embraces many lands and eventually the whole world.' ~ James A. Edgerton, New Thought Day, August 23rd, 1915."

New Thought Holidays August 23rd

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Explore the New Thought Tao and discover deeper wisdom. New Thought has many forms, Taoist New Thought brings insights to the table that are not so apparent in Abrahamic forms. While many Abrahamics fight to impose their views on the rest of the world. Taoist New Thought teaches the way of acceptance and understanding. Principles in the New Thought Tao provide powerful processes which serve as keys to deeper happiness and inner peace from the inside out.

Read Divine Tao #8 "Water" Tao #8

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