T H E S I S

tremendous significance of the act as- a creative motive for mankind.
Hence some critics say that sex for Lawrence became a sort
of religion. As long as one understands religion as a form of
mental attitude to recognize superhuman power in anything he does
not know how to explain, the sexual impulses as, a creative impulse
for mankind is a sort of religion. If we remember Lawrence's puritanical
religious background, we understand how this treatment
of sex as a sort of religion is coupled with his puritanism. G.
Hough thinks that
"Lawrence has done nothing less than manufacture a new re~
ligion - a religion of the Flesh, with a devotion and a discipline
of its own.*1(TDS 58)
Finishing the essay Fantasia* Lawrence returns to the theme
of sex, in his usual but controversial preaching manners
HSex as an end in itself is a disasters a vice0 But an
ideal purpose which has no roots in the deep sea of passionate
sex is a greater disaster still,M(FTU 187)
The first sentence reveals the puritan, but the second proves that
he is against false puritanism about sex; this is the very tone of
Lady Chatterley’s Lover? and I think that Connie *s search for tenderness
could only be achieved through "sex in the head”*
As we have seen, Lawrence’s early problems with censorship
began with The White Peacock. when his editor asked him to change
a passage which "might be” objectionable (p. 37)* His real first
encounters with censors though, were with The Rainbow, because of
its “suggestiveness*1 of perverse sexuality. In the euphemistic
first novel and in The Rainbow, (although here there is clear
treatment of sex scenes) many obscurities probably imply his puritanical
fear of pornography. But in Lady Chatterley’s Lovert