Author: Aldous Huxley
Category: Literature
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‘Lead us not into temptation’ must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in time - church-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nationwide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.
6. Mortification, Non-Attachment, Right Livelihood
THIS TREASURE OF the Kingdom of God has been hidden by time and multiplicity and the soul’s own works, or briefly by its creaturely nature. But in the measure that the soul can separate itself from this multiplicity, to that extent it reveals within itself the Kingdom of God. Here the soul and the Godhead are one.
Eckhart
‘OUR KINGDOM GO’ is the necessary and unavoidable corollary of ‘Thy kingdom come.’ For the more there is of self, the less there is of God. The divine eternal fullness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principle of the Perennial Philosophy. But this ‘self-naughting’ is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to ‘learn the true nature and worth of all self-denials and mortifications.’
As to their nature, considered in themselves, they have nothing of goodness or holiness, nor are any real part of our sanctification, they are not the true food or nourishment of the Divine Life in our souls, they have no quickening, sanctifying power in them; their only worth consists in this, that they remove the impediments of holiness, break down that which stands between God and us, and make way for the quickening, sanctifying spirit of God to operate on our souls, which operation of God is the one only thing that can raise the Divine Life in the soul, or help it to the smallest degree of real holiness or spiritual life... Hence we may learn the reason why many people not only lose the benefit, but are even the worse for all their mortifications. It is because they mistake the whole nature and worth of them. They practise them for their own sakes, as things good in themselves; they think them to be real parts of holiness, and so rest in them and look no further, but grow full of self-esteem and self-admiration for their own progress in them. This makes them self-sufficient, morose, severe judges of all those that fall short of their mortifications. And thus their self-denials do only that for them which indulgences do for other people: they withstand and hinder the operation of God upon their souls, and instead of being really self-denials, they strengthen and keep up the kingdom of self.
William Law
The rout and destruction of the passions, while a good, is not the ultimate good; the discovery of Wisdom is the surpassing good. When this is found, all the people will sing.
Philo
Dame Gertrude More
Living in religion (as I can speak by experience) if one is not in a right course of prayer and other exercises between God and our soul, one’s nature groweth much worse than ever it would have been, if one had lived in the world. For pride and self-love, which are rooted in the soul by sin, find means to strengthen themselves exceedingly in religion, if the soul is not in a course that may teach her and procure her true humility. For by the corrections and contradictions of the will (which cannot be avoided by any living in a religious community) I find my heart grown, as I may say, as hard as a stone; and nothing would have been able to soften it but by being put into a course of prayer, by which the soul tendeth towards God and learneth of Him the lesson of truly humbling herself.
Once, when I was grumbling over being obliged to eat meat and do no penance, I heard it said that sometimes there was more of self-love than desire of penance in such sorrow.
St Teresa
That the mortified are, in some respects, often much worse than the unmortified is a commonplace of history, fiction and descriptive psychology. Thus, the Puritan may practise all the cardinal virtues - prudence, fortitude, temperance and chastity - and yet remain a thoroughly bad man; for, in all too many cases, these virtues of his are accompanied by, and indeed causally connected with, the sins of pride, envy, chronic anger and an uncharitableness pushed sometimes to the level of active cruelty. Mistaking the means for the end, the Puritan has fancied himself holy because he is stoically austere. But stoical austerity is merely the exaltation of the more creditable side of the ego at the expense of the less creditable. Holiness, on the contrary, is the total denial of the separative self, in its creditable no less than its discreditable aspects, and the abandonment of the will to God. To the extent that there is attachment to ‘I,’
‘me,’
‘mine,’ there is no attachment to, and therefore no unitive knowledge of, the divine Ground. Mortification has to be carried to the pitch of non-attachment or (in the phrase of St François de Sales) ‘holy indifference’; otherwise it merely transfers self-will from one channel to another, not merely without decrease in the total volume of that self-will, but sometimes with an actual increase. As usual, the corruption of the best is the worst. The difference between the mortified but still proud and self-centred stoic and the unmortified hedonist consists in this: the latter, being flabby, shiftless and at heart rather ashamed of himself, lacks the energy and the motive to do much harm except to his own body, mind and spirit; the former, because he has all the secondary vi
rtues and looks down on those who arc not like himself, is morally equipped to wish and to be able to do harm on the very largest scale and with a perfectly untroubled conscience. These are obvious facts; and yet, in the current religious jargon of our day the word ‘immoral’ is reserved almost exclusively for the carnally self-indulgent. The covetous and the ambitious, the respectable toughs and those who cloak their lust for power and place under the right sort of idealistic cant, are not merely unblamed; they are even held up as models of virtue and godliness. The representatives of the organized churches begin by putting haloes on the heads of the people who do most to make wars and revolutions, then go on, rather plaintively, to wonder why the world should be in such a mess.
Mortification is not, as many people seem to imagine, a matter, primarily, of severe physical austerities. It is possible that, for certain persons in certain circumstances, the practice of severe physical austerities may prove helpful in advance towards man’s final end. In most cases, however, it would seem that what is gained by such austerities is not liberation, but something quite different - the achievement of ‘psychic’ powers. The ability to get petitionary prayer answered, the power to heal and work other miracles, the knack of looking into the future or into other people’s minds - these, it would seem, arc often related in some kind of causal connection with fasting, watching and the self-infliction of pain. Most of the great theocentric saints and spiritual teachers have admitted the existence of supernormal powers, only, however, to deplore them. To think that such Siddhis, as the Indians call them, have anything to do with liberation is, they say, a dangerous illusion. These things are either irrelevant to the main issue of life, or, if too much prized and attended to, an obstacle in the way of spiritual advance. Nor arc these the only objections to physical austerities. Carried to extremes, they may be dangerous to health - and without health the steady persistence of effort required by the spiritual life is very difficult of achievement. And being difficult, painful and generally conspicuous, physical austerities are a standing temptation to vanity and the competitive spirit of record breaking. ‘When thou didst give thyself up to physical mortification, thou wast great, thou wast admired.’ So writes Suso of his own experiences - experiences which led him, just as Gautama Buddha had been led many centuries before, to give up his course of bodily penance. And St Teresa remarks how much easier it is to impose great penances upon oneself than to suffer in patience, charity and humbleness the ordinary everyday crosses of family life (which did not prevent her, incidentally, from practising, to the very day of her death, the most excruciating forms of self-torture. Whether these austerities really helped her to come to the unitive knowledge of God, or whether they were prized and persisted in because of the psychic powers they helped to develop, there is no means of determining.)
Our dear Saint (François de Sales) disapproved of immoderate fasting. He used to say that the spirit could not endure the body when overfed, but that, if underfed, the body could not endure the spirit.
Jean Pierre Camus
When the will, the moment it feels any joy in sensible things rises upwards in that joy to God, and when sensible things move it to pray, it should not neglect them, it should make use of them for so holy an exercise; because sensible things, in these conditions, subserve the end for which God created them, namely to be occasions for making Him better known and loved.
St John of the Cross
He who is not conscious of liberty of spirit among the things of sense and sweetness - things which should serve as motives to prayer - and whose will rests and feeds upon them, ought to abstain from the use of them; for to him they are a hindrance on the road to God.
St John of the Cross
One man may declare that he cannot fast; but can he declare that he cannot love God? Another may affirm that he cannot preserve virginity or sell ail his goods in order to give the price to the poor; but can he tell me that he cannot love his enemies? All that is necessary is to look into one’s own heart; for what God asks of us is not found at a great distance.
St Jerome
Anybody who wishes to do so can get all, and indeed more than all, the mortification he wants out of the incidents of ordinary, day-to-day living, without ever resorting to harsh bodily penance. Here are the rules laid down by the author of Holy Wisdom for Dame Gertrude More.
First, that she should do all that belonged to her to do by any law, human or Divine. Secondly, that she was to refrain from doing those things that were forbidden her by human or Divine Law, or by Divine inspiration. Thirdly, that she should bear with as much patience or resignation as possible all crosses and contradictions to her natural will, which were inflicted by the hand of God. Such, for instance, were aridities, temptations, afflictions or bodily pain, sickness and infirmity; or again, the loss of friends or want of necessaries and comforts. All this was to be endured patiently, whether the crosses came direct from God or by means of His creatures... These indeed were mortifications enough for Dame Gertrude, or for any other soul, and there was no need for anyone to advise or impose others.
Augustine Baker
To sum up, that mortification is the best which results in the elimination of self-will, self-interest, self-centred thinking, wishing and imagining. Extreme physical austerities arc not likely to achieve this kind of mortification. But the acceptance of what happens to us (apart, of course, from our own sins) in the course of daily living is likely to produce this result. If specific exercises in self-denial are undertaken, they should be inconspicuous, non-competitive and uninjurious to health. Thus, in the matter of diet, most people will find it sufficiently mortifying to refrain from eating all the things which the experts in nutrition condemn as unwholesome. And where social relations are concerned, self-denial should take the form, not of showy acts of would-be humility, but of control of the tongue and the moods - in refraining from saying anything uncharitable or merely frivolous (which means, in practice, refraining from about fifty per cent of ordinary conversation), and in behaving calmly and with quiet cheerfulness when external circumstances or the state of our bodies predisposes us to anxiety, gloom or an excessive elation.
When a man practises charity in order to be reborn in heaven, or for fame, or reward, or from fear, such charity can obtain no pure effect.
Sutra on the Distinction and Protection of the Dharma
When Prince Wen Wang was on a tour of inspection in Tsang, he saw an old man fishing. But his fishing was not real fishing, for he did not fish in order to catch fish, but to amuse himself. So Wen Wang wished to employ him in the administration of government, but feared lest his own ministers, uncles and brothers might object. On the other hand, if he let the old man go, he could not bear to think of the people being deprived of such an influence.
Chuang Tzu
God, if I worship Thee in fear of hell, burn me in hell. And if I worship Thee in hope of Paradise, exclude me from Paradise; but if I worship Thee for Thine own sake, withhold not Thine everlasting Beauty.
Rahi ‘a Rabi’a, the Sufi woman-saint, speaks, thinks and feels in terms of devotional theism; the Buddhist theologian, in terms of impersonal moral Law; the Chinese philosopher, with characteristic humour, in terms of politics; but all three insist on the need for non-attachment to self-interest - insist on it as strongly as does Christ when he reproaches the Pharisees for their egocentric piety, as does the Krishna of the Bhagavad-Gita when he tells Arjuna to do his divinely ordained duty without personal craving for, or fear of, the fruits of his actions.
St Ignatius Loyola was once asked what his feelings would be if the Pope were to suppress the Company of Jesus. ‘A quarter of an hour of prayer,’ he answered, ‘and I should think no more about it.’
This is, perhaps, the most difficult of all mortifications - to achieve a ‘holy indifference’ to the temporal success or failure of the cause to which one has devoted one’s best energies. If it triumphs, well and good; and if it meets defeat, that also is well and good, if only i
n ways that, to a limited and time-bound mind, are here and now entirely incomprehensible.
By a man without passions I mean one who does not permit good or evil to disturb his inward economy, but rather falls in with what happens and does not add to the sum of his mortality.
Chuang Tzu
The fitting disposition for union with God is not that the soul should understand, feel, taste or imagine anything on the subject of the nature of God, or any other thing whatever, but should remain in that pureness and love which is perfect resignation and complete detachment from all things for God alone.
St John of the Cross
Disquietude is always vanity, because it serves no good. Yes, even if the whole world were thrown into confusion and all things in it, disquietude on that account would be vanity.