Author: Aldous Huxley
Category: Literature
Go to read content：https://onlinereadfreenovel.com/aldous-huxley/page,479,480199-complete_works_of_aldous_huxley.html
St John of the Cross
Sufficient not only unto the day, but also unto the place, is the evil thereof. Agitation over happenings which we are powerless to modify, either because they have not yet occurred, or else are occurring at an inaccessible distance from us, achieves nothing beyond the inoculation of here and now with the remote or anticipated evil that is the object of our distress. Listening four or five times a day to newscasters and commentators, reading the morning papers and all the weeklies and monthlies - nowadays, this is described as ‘taking an intelligent interest in politics.’ St John of the Cross would have called it indulgence in idle curiosity and the cultivation of disquietude for disquietude’s sake.
I want very little, and what I do want I have very little wish for. I have hardly any desires, but if I were to be born again, I should have none at all. We should ask nothing and refuse nothing, but leave ourselves in the arms of divine Providence without wasting time in any desire, except to will what God wills of us.
St François de Sales
Push far enough towards the Void,
Hold fast enough for Quietness,
And of the ten thousand things none but can be worked on by you.
I have beheld them, whither they go back.
See, all things howsoever they flourish
Return to the root from which they grew.
This return to the Root is called Quietness;
Quietness is called submission to Fate;
What has submitted to Fate becomes part of the always-so;
To know the always-so is to be illumined;
Not to know it means to go blindly to disaster.
Lao Tzu
I wish I could join the ‘Solitaries’ (on Caldey Island), instead of being Superior and having to write books. But I don’t wish to have what I wish, of course.
Abbot John Chapman
We must not wish anything other than what happens from moment to moment, all the while, however, exercising ourselves in goodness.
St Catherine of Genoa
In the practice of mortification as in most other fields, advance is along a knife-edge. On one side lurks the Scylla of egocentric austerity, on the other the Charybdis of an uncaring quietism. The holy indifference inculcated by the exponents of the Perennial Philosophy is neither stoicism nor mere passivity. It is rather an active resignation. Self-will is renounced, not that there may be a total holiday from willing, but that the divine will may use the mortified mind and body as its instrument for good. Or we may say, with Kabir, that ‘the devout seeker is he who mingles in his heart the double currents of love and detachment, like the mingling of the streams of Ganges and Jumna.’ Until we put an end to particular attachments, there can be no love of God with the whole heart, mind and strength and no universal charity towards all creatures for God’s sake. Hence the hard sayings in the Gospels about the need to renounce exclusive family ties. And if the Son of Man has nowhere to lay his head, if the Tathagata and the Bodhisattvas ‘have their thoughts awakened to the nature of Reality without abiding in anything whatever,’ this is because a truly Godlike love which, like the sun, shines equally upon the just and the unjust, is impossible to a mind imprisoned in private preferences and aversions.
The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of divine union. For whether it be a strong wire rope or a slender and delicate thread that holds the bird, it matters not, if it really holds fast; for, until the cord be broken, the bird cannot fly. So the soul, held by the bonds of human affections, however slight they may be, cannot, while they last, make its way to God.
St John of the Cross
There are some who are newly delivered from their sins and so, though they are resolved to love God, they are still novices and apprentices, soft and weak... They love a number of superfluous, vain and dangerous things at the same time as Our Lord. Though they love God above all things, they yet continue to take pleasure in many things which they do not love according to God, but besides Him - things such as slight inordinations in word, gesture, clothing, pastimes and frivolities.
St François de Sales
There are souls who have made some progress in divine love, and have cut off all the love they had for dangerous things; yet they still have dangerous and superfluous loves, because they love what God wills them to love, but with excess and too tender and passionate a love... The love of our relations, friends and benefactors is itself according to God, but we may love them excessively; as also our vocations, however spiritual they be; and our devotional exercises (which we should yet love very greatly) may be loved inordinately, when we set them above obedience and the more general good, or care for them as an end, when they are only means.
St François de Sales
The goods of God, which are beyond all measure, can only be contained in an empty and solitary heart.
St John of the Cross
Suppose a boat is crossing a river and another boat, an empty one, is about to collide with it. Even an irritable man would not lose his temper. But suppose there was someone in the second boat. Then the occupant of the first would shout to him to keep clear. And if he did not hear the first time, nor even when called to three times, bad language would inevitably follow. In the first case there was no anger, in the second there was - because in the first case the boat was empty, in the second it was occupied. And so it is with man. If he could only pass empty through life, who would be able to injure him?
Chuang Tzu
When the heart weeps for what it has lost, the spirit laughs for what it has found.
Anonymous Sufi Aphorism
It is by losing the egocentric life that we save the hitherto latent and undiscovered life which, in the spiritual part of our being, we share with the divine Ground. This newfound life is ‘more abundant’ than the other, and of a different and higher kind. Its possession is liberation into the eternal, and liberation is beatitude. Necessarily so; for the Brahman, who is one with the Atman, is not only Being and Knowledge, but also Bliss, and, after Love and Peace, the final fruit of the Spirit is Joy. Mortification is painful, but the pain is one of the pre-conditions of blessedness. This fact of spiritual experience is sometimes obscured by the language in which it is described. Thus, when Christ says that the Kingdom of Heaven cannot be entered except by those who are as little children, we are apt to forget (so touching are the images evoked by the simple phrase) that a man cannot become childlike unless he chooses to undertake the most strenuous and searching course of self-denial. In practice the command to become as little children is identical with the command to lose one’s life. As Traherne makes clear in the beautiful passage quoted in the section on ‘God in the World,’ one cannot know created Nature in all its essentially sacred beauty, unless one first unlearns the dirty devices of adult humanity. Seen through the dung-coloured spectacles of self-interest, the universe looks singularly like a dung-heap; and as, through long wearing, the spectacles have grown on to the eyeballs, the process of ‘cleansing the doors of perception’ is often, at any rate in the earlier stages of the spiritual life, painfully like a surgical operation. Later on, it is true, even self-naughting may be suffused with the joy of the Spirit. On this point the following passage from the fourteenth-century Scale of Perfection is illuminating.
Many a man hath the virtues of humility, patience and charity towards his neighbours, only in the reason and will, and hath no spiritual delight nor love in them; for ofttimes he feeleth grudging, heaviness and bitterness for to do them, but yet nevertheless he doth them, but ’tis only by stirring of reason for dread of God. This man hath these virtues in reason and will, but not the love of them in affection. But when, by the grace of Jesus and by ghostly and bodily exercise, reason is turned into light and will into love, then hath he virtues in affection; for he hath so gnawn on the bitter bark or shell of the nut that at length he hath broken it and now feeds on the kernel; that is to say, the virtues which were fi
rst heavy for to practise are now turned into a very delight and savour.
Walter Hilton
As long as I am this or that, or have this or that, I am not all things and I have not all things. Become pure till you neither are nor have either this or that; then you are omnipresent and, being neither this nor that, are all things.
Eckhart
The point so dramatically emphasized by Eckhart in these lines is one that has often been made by the moralists and psychologists of the spiritual life. It is only when we have renounced our preoccupation with ‘I,’
‘me,’
‘mine’ that we can truly possess the world in which we live. Everything is ours, provided that we regard nothing as our property. And not only is everything ours; it is also everybody else s.
True love in this differs from gold and clay,
That to divide is not to take way.
There can be no complete communism except in the goods of the spirit and, to some extent also, of the mind, and only when such goods are possessed by men and women in a state of non-attachment and self-denial. Some degree of mortification, it should be noted, is an indispensable prerequisite for the creation and enjoyment even of merely intellectual and aesthetic goods. Those who choose the profession of artist, philosopher or man of science, choose, in many cases, a life of poverty and unrewarded hard work. But these are by no means the only mortifications they have to undertake. When he looks at the world, the artist must deny his ordinary human tendency to think of things in utilitarian, self-regarding terms. Similarly, the critical philosopher must mortify his common sense, while the research worker must steadfastly resist the temptations to over-simplify and think conventionally, and must make himself docile to the leadings of mysterious Fact. And what is true of the creators of aesthetic and intellectual goods is also true of the enjoyers of such goods, when created. That these mortifications are by no means trifling has been shown again and again in the course of history. One thinks, for example, of the intellectually mortified Socrates and the hemlock with which his unmortified compatriots rewarded him. One thinks of the heroic efforts that had to be made by Galileo and his contemporaries to break with the Aristotelian convention of thought, and the no less heroic efforts that have to be made today by any scientist who believes that there is more in the universe than can be discovered by employing the time-hallowed recipes of Descartes. Such mortifications have their reward in a state of consciousness that corresponds, on a lower level, to spiritual beatitude. The artist — and the philosopher and the man of science are also artists — knows the bliss of aesthetic contemplation, discovery and non-attached possession.
The goods of the intellect, the emotions and the imagination are real goods; but they are not the final good, and when we treat them as ends in themselves, we fall into idolatry. Mortification of will, desire and action is not enough; there must also be mortification in the fields of knowing, thinking, feeling and fancying.
Man’s intellectual faculties are by the Fall in a much worse state than his animal appetites and want a much greater self-denial. And when own will, own understanding and own imagination have their natural strength indulged and gratified, and are made seemingly rich and honourable with the treasures acquired from a study of the Belles Lettres, they will just as much help poor fallen man to be like-minded with Christ as the art of cookery, well and duly studied, will help a professor of the Gospel to the spirit and practice of Christian abstinence.
William Law
Because it was German and spelt with a K, Kultur was an object, during the First World War, of derisive contempt. All this has now been changed. In Russia, Literature, Art and Science have become the three persons of a new humanistic Trinity. Nor is the cult of Culture confined to the Soviet Union. It is practised by a majority of intellectuals in the capitalist democracies. Clever, hard-boiled journalists, who write about everything else with the condescending cynicism of people who know all about God, Man and the Universe, and have seen through the whole absurd caboodle, fairly fall over themselves when it comes to Culture. With an earnestness and enthusiasm that arc, in the circumstances, unutterably ludicrous, they invite us to share their positively religious emotions in the face of High Art, as represented by the latest murals or civic centres; they insist that so long as Mrs X goes on writing her inimitable novels and Mr Y his more than Coleridgean criticism, the world, in spite of all appearances to the contrary, makes sense. The same over-valuation of Culture, the same belief that Art and Literature are ends in themselves and can flourish in isolation from a reasonable and realistic philosophy of life, have even invaded the schools and colleges. Among ‘advanced’ educationists there are many people who seem to think that all will be well so long as adolescents are permitted to ‘express themselves,’ and small children are encouraged to be ‘creative’ in the art class. But, alas, plasticine and self-expression will not solve the problems of education. Nor will technology and vocational guidance; nor the classics and the Hundred Best Books. The following criticisms of education were made more than two and a half centuries ago; but they are as relevant today as they were in the seventeenth century.
He knoweth nothing as he ought to know, who thinks he knoweth anything without seeing its place and the manner how it relateth to God, angels and men, and to all the creatures in earth, heaven and hell, time and eternity.
Thomas Traherne
Nevertheless some things were defective too (at Oxford under the Commonwealth). There was never a tutor that did professly teach Felicity, though that be the mistress of all the other sciences. Nor did any of us study these things but as aliens, which we ought to have studied as our own enjoyments. We studied to inform our knowledge, but knew not for what end we studied. And for lack of aiming at a certain end, we erred in the manner.
Thomas Traherne
In Traherne’s vocabulary ‘felicity’ means ‘beatitude,’ which is identical in practice with liberation, which, in its turn, is the unitive knowledge of God in the heights within and in the fullness without as well as within.
What follows is an account of the intellectual mortifications which must be practised by those whose primary concern is with the knowledge of the Godhead in the interior heights of the soul.
Happy is the man who, by continually effacing all images and through introversion and the lifting up of his mind to God, at last forgets and leaves behind all such hindrances. For by such means only, he operates inwardly, with his naked, pure, simple intellect and affections, about the most pure and simple object, God. Therefore see that thy whole exercise about God within thee may depend wholly and only on that naked intellect, affection and will. For indeed, this exercise cannot be discharged by any bodily organ, or by the external senses, but only by that which constitutes the essence of man - understanding and love. If, therefore, thou desirest a safe stair and short path to arrive at the end of true bliss, then, with an intent mind, earnestly desire and aspire after continual cleanness of heart and purity of mind. Add to this a constant calm tranquillity of the senses, and a recollecting of the affections of the heart, continually fixing them above. Work to simplify the heart, that being immovable and at peace from any invading vain phantasms, thou mayest always stand fast in the Lord within thee, to that degree as if thy soul had already entered the always present now of eternity - that is, the state of deity. To mount to God is to enter into oneself. For he who so mounts and enters and goes above and beyond himself, he truly mounts up to God. The mind must then raise itself above itself and say, ‘He who above all I need is above all I know.’ And so carried into the darkness of the mind, gathering itself into that all-sufficient good, it learns to stay at home and with its whole affection it cleaves and becomes habitually fixed in the supreme good within. Thus continue, until thou becomest immutable and dost arrive at that true life which is God Himself, perpetually, without any vicissitude of space or time, reposing in that inward quiet and secret mansion of the deity.
Albertus Magnus (?)
Some men love knowledge and discernment as the best and most excellent of all things. Behold, then knowledge and discernment come to be loved more than that which is discerned; for the false natural light loveth its knowledge and powers, which are itself, more than what is known. And were it possible that this false natural light should understand the simple Truth, as it is in God and in truth, it still would not lose its own property, that is, it could not depart from itself and its own things.
Theologia Germanica
The relationship between moral action and spiritual knowledge is circular, as it were, and reciprocal. Selfless behaviour makes possible an accession of knowledge, and the accession of knowledge makes possible the performance of further and more genuinely selfless actions, which in their turn enhance the agent’s capacity for knowing. And so on, if all goes well and there is perfect docility and obedience, indefinitely. The process is summed up in a few lines of the Maitrayana Upanishad. A man undertakes right action (which includes, of course, right recollectedness and right meditation), and this enables him to catch a glimpse of the Self that underlies his separate individuality. ‘Having seen his own self as the Self, he becomes selfless (and therefore acts selflessly) and in virtue of selflessness he is to be conceived as unconditioned. This is the highest mystery, betokening emancipation; through selflessness he has no part in pleasure or pain (in other words, he enters a state of non-attachment or holy indifference), but achieves absoluteness’ (or as Albertus Magnus phrases it, ‘becomes immutable and arrives at that true life which is God Himself).