“…The poetry of the beginning and the poetry of the end must have that exquisite finality, perfection which belongs to all that is far off. It is in the realm of all that is perfect. It is of the nature of all that is complete and consummate. This completeness, this consummateness, the finality and the perfection are coveyed in exquisite form: the perfect symmetry, the rhythm which returns upon itself like a dance where the hands link and loosen and link for the supreme moment of the end. Perfected bygone moments, perfected moments in the glimmering futurity, these are the treasured gem-like lyrics of Shelley and Keats.

But there is another kind of poetry: the poetry of that which is at hand: the immediate present. In the immediate present there is no perfection, no consummation, nothing finished. The strands are all flying, quivering, intermingling into the web, the waters are shaking the moon. There is no round, consummate moon on the face of the running water, nor on the face of the unfinished tide. There are no gems of the living plasm. The living plasm vibrates unspeakably, it inhales the future, it exhales the past, it is the quick of both, and yet it is neither. There is no plastic finality, nothing crystal, permanent. If we try to fix the living tissue, as the biologists fix it with formation, we have only a hardened bit of the past, the bygone life under our observation.

Life, the ever-present, knows no finality, no finished crystallization. The perfect rose is only a running flame, emerging and flowing off, and never in any sense at rest, static finished. Herein lies its transcendent loveliness. The whole tide of all life and all time suddenly heaves, and appears before us as an apparition, a revelation. We look at the very white quick of nascent creation. A water-lily heaves herself from the flood, looks around, gleams, and is gone. We have seen the incarnation, the quick of the ever-swirling flood. We have seen the invisible. We have seen, we have touched, we have partaken of the very substance of creative change, creative mutation. If you tell me about the lotus, tell me of nothing changeless and eternal. Tell me of the mystery of the inexhaustible, forever unfolding creative spark. Tell me of the incarnate disclosure of the flux, mutation in blossom, laughter and decay perfectly open in their transit, nude in their movement before us.

Let me feel the mud and the heavens in my lotus. Let me feel the heavy, silting, sucking mud, the spinning of sky winds. Let me feel the both in purest contact, the nakedness of sucking weight, nakedly passing radiance. Give me nothing fixed, set, static. Don’t give the the infinite or the eternal: nothing of infinity, nothing of eternity. Give me the still white seething, the incandescence and the coldness of the incarnate moment: the moment, the quick of all change and haste and opposition: the moment, the immediate present, the Now. The immediate moment is not a drop of water running downstream. It is the source and issue, the bubbling up of the stream. Here, in this very instant moment, up bubbles the stream of time, out of the wells of futurity, flowing on to the oceans of the past. The source, the issue, the creative quick.

There is poetry of this immediate present, instant poetry, as well as poetry of the infinite past and the infinite future. The seething poetry of the incarnate Now is supreme, beyond even the ever-lasting gems of the before and after. In its quivering momentaneity it surpasses the crystalline, pearl-hard jewels, the poems of the eternities. Do not ask for the qualities of the unfading, timeless gems. Ask for the whiteness which is the seethe of mud, ask for that incipient putrescence which is the skies falling, ask for the never-pausing, never ceasing life itself. There must be mutation, swifter than iridescence, haste, not rest, come-and-go, not fixity, inconclusiveness, immediacy, the quality of life itself, without denouement or close. There must be the rapid momentaneous association of things which meet and pass on the for ever incalculable journey of creation: everything left in its own rapid, fluid relationship with the rest of things.

This is the unrestful, ungraspable poetry of the sheer present, poetry whose very permanency lies in its wind-like transit. Whitman’s is the best poetry of this kind. Without beginning and without end, without any base and pediment, it sweeps past for ever, like a wind that is for ever in passage, and unchainable. Whitman truly looked before and after. But he did not sigh for what is not. The clue to all his utterance lies in sheer appreciation of the instant moment, life surging itself into utterance at its very well-head. Eternity is only an abstraction from the actual present. Infinity is only a great reservoir of recollection, or a reservoir of aspiration: man-made. The quivering nimble hour of the present, this is the quick of Time. This is the immanence. The quick of the universe is the pulsating, carnal self, mysterious and palpable. So it is always.

Because Whitman put this into his poetry, we fear him and respect him so profoundly. We should not fear him if he sang only of the “old unhappy far-off things.” or of the “wings of the morning.” It is because his heart sings with the urgent, insurgent Now, which is even upon us all, that we dread him. He is so near the quick.

From the foregoing it is obvious that the poetry of the instant present cannot have the same body or the same motion as the poetry of the before and after. It can never submit to the same conditions. It is never finished. There is no rhythm which returns upon itself, no serpent of eternity with its tail in its own mouth. There is no static perfection, none of that finality which we find so satisfying because we are so frightened."

- D.H. Lawrence