charlesbreland.com

Chapter Seven

Rome,
May 14th, 1904,

My dear Mr. Kappus,

Much time has gone by since I received your last letter. Do not hold that against me; first it was work, then interruptions and finally a poor state of health that again and again kept me from the answer, which (so I wanted it) was to come to you out of quiet and good days. Now I feel somewhat better again (the opening of spring with its mean, fitful changes was very trying here too) and come to greet you, dear Mr. Kappus, and to tell you (which I do with all my heart) one thing and another in reply to your letter, as well as I know how.

You see-I have copied your sonnet, because I found that it is lovely and simple and born in the form in which moves with such quiet decorum. It is the best of those of your poems that you have let me read. And now I give you this copy because I know that it is important and full of new experience to come upon a work of one’s own again written in a strange hand. Read the lines as though they were someone else’s, and you will feel deep within you how much they are your own.

It was a pleasure to me to read this sonnet and your letter often; I thank you for both.

And you should not let yourself be confused in your solitude by the fact that there is something in you that wants to break out of it. This very wish will help you, if you use it quietly, and deliberately, like a tool, to spread out your solitude over wide country. People have (with the help of conventions) oriented all their solutions toward the easy and towards the easiest side of the easy; but it is clear that we must hold to what is difficult; everything alive holds to it, everything in Nature grows and defends itself in its own way and is characteristically and spontaneously itself, seeks at all costs to be so and against all opposition. We know little, but that we must hold to is difficult is a certainty that will not forsake us; it is good to be solitary; for solitude is difficult; that something is difficult must be a reason the more for us to do it.

To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation. For this reason young people, who are beginners in everything, cannot yet know love: they have to learn it. With their whole being, with all their forces, gathered close about their lonely, timid, upward-beating heart, they must learn to love. But learning-time is always a long, secluded time, and so loving, for a long while ahead and far on into life, is-solitude, intensified and deepened loneness for him who loves. Love is at first not anything that means merging, giving over, and uniting with another (for what would a union be of something unclarified and unfinished, still subordinate-?), It is a high inducement to the individual to ripen, to become something in himself, to become world for himself for another’s sake, it is a great exacting claim upon him, something that chooses him out and calls him to vast things. Only in this sense, as the task of working at themselves (“to hearken and to hammer day and night”, might young people use the love that is given them. Merging and surrendering and every kind of communion is not for them (who must save and gather for a long, long time still), is the ultimate, is perhaps that for which human lives as yet scarcely suffice.

But young people err so often and so grievously in this: that they (in whose nature it lies to have no patience) fling themselves at each other, when love takes possession of them, scatter themselves, just as they are, in all their untidiness, disorder, confusion…And then what? What is life to do to this heap of half-battered existence which they call their communion and which they would gladly call their happiness, if it were possible, and their future? Thus each loses himself for the sake of the other and loses the other and many others that wanted still to come. And loses the expanses and the possibilities, exchanges the approach and flight of gentle, divining things for an unfruitful perplexity out of which nothing can come any more, nothing save a little disgust, disillusionment and poverty, and rescue in one of the many conventions that have been put up in great number like public refuges along this most dangerous road. No realms of human experience is so well provided with conventions as this: life-preservers of most varied invention, boats and swimming-bladders are here; the social conception has managed to supply shelters of every sort, for, as it was disposed to take love as a pleasure, it had also to give it an easy form, cheap, safe and sure, as public pleasures are.

It is true that many young people who love wrongly, that is, simply with abandon and unsolitary (the average will of course always go on doing so), feel the oppressiveness of a failure and want to make the situation in which they have landed viable and fruitful in their own personal way-; for their nature tells them that, less even than all else that is important, can questions of love be solved publicly and according to this or that agreement; that they are questions, intimate questions from one human being to another, which in case demand a new, special, only personal answer-; But how should they; who have already flung themselves together and no longer mark off and distinguish themselves from each other, who therefore no longer possess anything of their own selves, be able to find a way out of themselves, out of the depth of their already shattered solitude?

They act out of common helplessness, and then, if, with the best intentions, they try to avoid the convention that occurs to them (say, marriage), they land in the tentacles of some less loud, but equally deadly conventional solution; for then everything far around them is-convention; where people act out of a prematurely fused, turbid communion, every move is convention: every relation to which such entanglement leads has its convention, be it ever so unusual (that is, in the ordinary sense immoral); why, even separation would here be a conventional step, an impersonal chance decision without strength and without fruit.

Whoever looks seriously at it finds that neither for death, which is difficult, nor for difficult love has any explanation, any solution, any hint or way yet been discerned; and for these two problems that we carry wrapped up and hand on without opening, it will not be possible to discover any general rule resting in agreement. But in the same measure in which we begin as individuals to put life to the test, we shall, being individuals, meet these great things at closer range. The demands which the difficult work of love makes upon our development are more than life-size, and as beginners we are not up to them, But if we nevertheless hold out and take this love upon us as burden and apprenticeship, instead of losing ourselves in all the light and frivolous play, behind which people have hidden from the most earnest earnestness of their existence-then a little progress and an alleviation will perhaps be perceptible to those who come long after us; that would be much.

We are only now just beginning to look upon the relation of one individual person to a second individual objectively and without prejudice, and our attempts to live such associations have no model before them. And yet in the changes brought about by time there is already a good deal that would help our timorous novitiate.

The girl and the woman, in their new, their own unfolding, will but in passing be imitators of masculine ways, good and bad, and repeaters of masculine professions. After the uncertainty of such transitions it will become apparent that women were only going through the profusion and the vicissitude of those (often ridiculous) disguises in order to cleanse their own most characteristic nature of the distorting influences of the other sex. Women, in whom life lingers and dwells more immediately, more fruitfully and confidently, must have become fundamentally riper people, more human people, than easygoing man, who is not pulled down below the surface of life by the weight of any fruit of his body, and who, presumptuous and hasty, undervalues what he thinks he loves. This humanity of woman, borne its full time in suffering and humiliation, will come to light when she will have stripped off the conventions of mere femininity in the mutations of her outward status, and those men who do not yet feel it approaching today will be surprised and struck by it. Some day (and for this, particularly in the northern countries, reliable signs are already speaking and shining), some day there will be girls and women whose name will no longer signify merely an opposite of the masculine, but something in itself, something that makes one think, not of any complement and limit, but only of life and existence: the feminine human being.

This advance will (at first much against the will of the outstripped men) change the love-experience, which is now full of error, will alter it from the ground up, reshape it into a relation that is meant to be of one human being to another, no longer of man and woman. And this more human love (that will fulfill itself, infinitely considerate and gentle, and kind and clear in binding and releasing) will resemble that which we are preparing with struggle and toil, the love that consists of this, that two solitudes protect and border and salute each other.

And this Further: do not believe that great love once enjoined upon you, the boy, was lost; can you say whether great and good desires did not ripen in you at the time, and resolutions by which you are still living today? I believe that love remains so strong and powerful in your memory because it was your first deep being-alone and the first inward work you did on your life.- All good wishes for you, dear Mr . Kappus!

Yours:
Rainer Maria Rilke