“We’ve exhausted our love-urge, for the moment.  And yet we try to force it to continue working.  So we get inevitably anarchy and murder.  It’s no good.  We’ve got to accept the power motive, accept it in deep responsibility, do you understand me?  It is a great life motive.  It was that great dark power-urge which kept Egypt so intensely living for so many centuries.  It is a vast dark source of life and strength in us now, waiting either to issue into true action, or to burst into cataclysm.  Power—­the power-urge.  The will-to-power—­but not in Nietzsche’s sense.  Not intellectual power.  Not mental power.  Not conscious will-power.  Not even wisdom.  But dark, living, fructifying power.  Do you know what I mean?”

“I don’t know,” said Aaron.

“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.”