Page 17 - GALIET ETERNITY´S LOVE´S Epitaph: Bronte IV

subterranean gratifications. All instincts that do not discharge themselves outwardly turn themselves inwards 3⁄4 this is what he [I] calls [call] the internalizing of man: thus first grows in man that which he calls the ‘soul’.”6 Thus, Heathcliff’s will is existential. He is a passionately immanent principle: he only dwells in the experience of action and consequence. Like Nietzsche, he is an anti- transcendentalist. While Heathcliff is an immanent principle, he is, perplexingly, a dweller of immanent love, a love that is not beyond, but that dwells in the earth, in the moors, in the pools of sun and stars. Bronte’s brilliance does not burst in her merging nature and culture, like and unlike: but in fusing transcendence with immanence.
Heathcliff’s immanent soul is incapable of transcending his violent self: he is fused. In his eyes, there is nothing to either transcend or justify. Not even injustice. He is incapable of revolting against himself as much as Heathcliff’s ‘slaves’ are incapable of revolting against him except for his wife, Isabelle who simply leaves him. They scheme, o yes, how they do, but their wills are weak, so shriveled that they cannot even act on their own best interests. Hareton doesn’t revolt against his master because his world has shrunk to a mirage between reality and unreality. After so much transgression of boundaries, what is real? Even pain becomes a figment of the imagination. In the same manner, Heathcliff’s son, Linton, wishes
6 Nietzche, Friedrich. On the Genealogy of Morals. Trans. Maudemarie Clark and Alan J. Swensen. Cambridge: USA. Hacket Publishing Company, Inc. 1998 57
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