Author: Aldous Huxley
Category: Literature
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Charles de Condren
Lucifer, when he stood in his natural nobility, as God had created him, was a pure noble creature. But when he kept to self, when he possessed himself and his natural nobility as a property, he fell and became, instead of an angel, a devil. So it is with man. If he remains in himself and possesses himself of his natural nobility as a property, he falls and becomes, instead of a man, a devil.
The Following of Christ
If a delicious fragrant fruit had a power of separating itself from the rich spirit, fine taste, smell and colour, which it receives from the virtue of the air and the spirit of the sun, or if it could, in the beginning of its growth, turn away from the sun and receive no virtue from it, then it would stand in its own first birth of wrath, sourness, bitterness, astringency, just as the devils do, who have turned back into their own dark root and have rejected the Light and Spirit of God. So that the hellish nature of a devil is nothing but its own first forms of life withdrawn or separated from the heavenly Light and Love; just as the sourness, bitterness and astringency of a fruit are nothing else but the first form of its vegetable life, before it has reached the virtue of the sun and the spirit of the air. And as a fruit, if it had a sensibility of itself, would be full of torment as soon as it was shut up in the first forms of its life, in its own astringency, sourness and stinging bitterness, so the angels, when they had turned back into these very same first forms of their own life, and broke off from the heavenly Light and Love of God, became their own hell. No hell was made for them, no new qualities came into them, no vengeance or pains from the Lord of Love fell on them; they only stood in that state of division and separation from the Son and Holy Spirit of God, which by their own motion they had made for themselves. They had nothing in them but what they had from God, the first forms of a heavenly life; but they had them in a state of self-torment, because they had separated them from birth of Love and Light.
William Law
In all the possibility of things there is and can be but one happiness and one misery. The one misery is nature and creature left to itself, the one happiness is the Life, the Light, the Spirit of God, manifested in nature and creature. This is the true meaning of the words of Our Lord: There is but one that is good, and that is God.
William Law
Men are not in hell because God is angry with them; they are in wrath and darkness because they have done to the light, which infinitely flows forth from God, as that man does to the light of the sun, who puts out his own eyes.
William Law
Though the light and comfort of the outward world keeps even the worst of men from any constant strong sensibility of that wrathful, fiery, dark and self-tormenting nature that is the very essence of every fallen unregenerate soul, yet every man in the world has more or less frequent and strong intimations given him that so it is with him in the inmost ground of his soul. How many inventions are some people forced to have recourse to in order to keep off a certain inward uneasiness, which they are afraid of and know not whence it comes? Alas, it is because there is a fallen spirit, a dark aching fire within them, which has never had its proper relief and is trying to discover itself and calling out for help at every cessation of worldly joy.
William Law
In the Hebrew-Christian tradition the Fall is subsequent to creation and is due exclusively to the egocentric use of a free will, which ought to have remained centred in the divine Ground and not in the separate selfhood. The myth of Genesis embodies a very important psychological truth, but falls short of being an entirely satisfactory symbol, because it fails to mention, much less to account for, the fact of evil and suffering in the non-human world. To be adequate to our experience the myth would have to be modified in two ways. In the first place, it would have to make clear that creation, the incomprehensible passage from the unmanifested One into the manifest multiplicity of nature, from eternity into time, is not merely the prelude and necessary condition of the Fall; to some extent it is the Fall. And in the second place, it would have to indicate that something analogous to free will may exist below the human level.
That the passage from the unity of spiritual to the manifoldness of temporal being is an essential part of the Fall is clearly stated in the Buddhist and Hindu renderings of the Perennial Philosophy. Pain and evil are inseparable from individual existence in a world of time; and, for human beings, there is an intensification of this inevitable pain and evil when the desire is turned towards the self and the many, rather than towards the divine Ground. To this we might speculatively add the opinion that perhaps even sub-human existences may be endowed (both individually and collectively, as kinds and species) with something resembling the power of choice. There is the extraordinary fact that ‘man stands alone’ - that, so far as we can judge, every other species is a species of living fossils, capable only of degeneration and extinction, not of further evolutionary advance. In the phraseology of Scholastic Aristotelianism, matter possesses an appetite for form - not necessarily for the best form, but for form as such. Looking about us in the world of living things, we observe (with a delighted wonder, touched occasionally, it must be admitted, with a certain questioning dismay) the innumerable forms, always beautiful, often extravagantly odd and sometimes even sinister, in which the insatiable appetite of matter has found its satisfaction. Of all this living matter only that which is organized as human beings has succeeded in finding a form capable, at any rate on the mental side, of further development. All the rest is now locked up in forms that can only remain what they are or, if they change, only change for the worse. It looks as though, in the cosmic intelligence test, all living matter, except the human, had succumbed, at one time or another during its biological career, to the temptation of assuming, not the ultimately best, but the immediately most profitable form. By an act of something analogous to free will every species, except the human, has chosen the quick returns of specialization, the present rapture of being perfect, but perfect on a low level of being. The result is that they all stand at the end of evolutionary blind alleys. To the initial cosmic Fall of creation, of multitudinous manifestation in time, they have added the obscurely biological equivalent of man’s voluntary Fall. As species, they have chosen the immediate satisfaction of the self rather than the capacity for reunion with the divine Ground. For this wrong choice, the non-human forms of life are punished negatively, by being debarred from realizing the supreme good, to which only the unspecialized and therefore freer, more highly conscious human form is capable. But it must be remembered, of course, that the capacity for supreme good is achieved only at the price of becoming also capable of extreme evil. Animals do not suffer in so many ways, nor, we feel pretty certain, to the same extent as do men and women. Further, they are quite innocent of that literally diabolic wickedness which, together with sanctity, is one of the distinguishing marks of the human species.
We see then that, for the Perennial Philosophy, good is the separate selfs conformity to, and finally annihilation in, the divine Ground which gives it being; evil, the intensification of separateness, the refusal to know that the Ground exists. This doctrine is, of course, perfectly compatible with the formulation of ethical principles as a series of negative and positive divine commandments, or even in terms of social utility. The crimes which are everywhere forbidden proceed from states of mind which are everywhere condemned as wrong; and these wrong states of mind are, as a matter of empirical fact, absolutely incompatible with that unitive knowledge of the divine Ground, which, according to the Perennial Philosophy, is the supreme good.
12. Time and Eternity
THE UNIVERSE IS an everlasting succession of events; but its ground, according to the Perennial Philosophy, is the timeless now of the divine Spirit. A classical statement of the relationship between time and eternity may be found in the later chapters of the Consolations of Philosophy, where Boethius summarizes the conceptions of his predecessors, notably of Plotinus.
It is one thing to be carried
through an endless life, another thing to embrace the whole presence of an endless life together, which is manifestly proper to the divine Mind.
The temporal world seems to emulate in part that which it cannot fully obtain or express, tying itself to whatever presence there is in this exiguous and fleeting moment - a presence which, since it carries a certain image of that abiding Presence, gives to whatever may partake of it the quality of seeming to have being. But because it could not stay, it undertook an infinite journey of time; and so it came to pass that, by going, it continued that life, whose plenitude it could not comprehend by staying.
Boethius Since God hath always an eternal and present state, His knowledge, surpassing time’s notions, remaineth in the simplicity of His presence and, comprehending the infinite of what is past and to come, considereth all things as though they were in the act of being accomplished.
Boethius Knowledge of what is happening now does not determine the event. What is ordinarily called God’s foreknowledge is in reality a timeless now-knowledge, which is compatible with the freedom of the human creature’s will in time.
The manifest world and whatever is moved in any sort take their causes, order and forms from the stability of the divine Mind. This hath determined manifold ways for doing things; which ways being considered in the purity of God’s understanding are named Providence; but being referred to those things which He moveth and disposeth are called Fate... Providence is the very divine Reason itself, which disposeth all things. But Fate is a disposition inherent in changeable things, by which Providence connecteth all things in their due order. For Providence equally embraceth all things together, though diverse, though infinite; but Fate puts into motion all things, distributed by places, forms and times; so that the unfolding of the temporal order, being united in the foresight of the divine Mind, is Providence, and the same uniting, being digested and unfolded in time, is called Fate... As a workman conceiving the form of anything in his mind, taketh his work in hand and executeth by order of time that which he had simply and in a moment foreseen, so God by his Providence disposeth whatever is to be done with simplicity and stability, and by Fate effecteth by manifold ways and in the order of time, those very things which He disposeth... All that is under Fate is also subject to Providence. But some things which are under Providence are above the course of Fate. For they are those things which, being stably fixed in virtue of their nearness to the first divinity, exceed the order of Fate’s mobility.
Boethius
The concept of a clock enfolds all succession in time. In the concept the sixth hour is not earlier than the seventh or eighth, although the clock never strikes the hour, save when the concept biddeth.
Nicholas of Cusa
From Hobbes onwards, the enemies of the Perennial Philosophy have denied the existence of an eternal now. According to these thinkers, time and change are fundamental; there is no other reality. Moreover, future events are completely indeterminate, and even God can have no knowledge of them. Consequently God cannot be described as Alpha and Omega - merely as Alpha and Lambda, or whatever other intermediate letter of the temporal alphabet is now in process of being spelled out. But the anecdotal evidence collected by the Society for Psychical Research and the statistical evidence accumulated during many thousands of laboratory tests for extra-sensory perception point inescapably to the conclusion that even human minds are capable of foreknowledge. And if a finite consciousness can know what card is going to be turned up three seconds from now, or what shipwreck is going to take place next week, then there is nothing impossible or even intrinsically improbable in the idea of an infinite consciousness that can know now events indefinitely remote in what, for us, is future time. The ‘specious present’ in which human beings live may be, and perhaps always is, something more than a brief section of transition from known past to unknown future, regarded, because of the vividness of memory, as the instant we call ‘now’; it may and perhaps always does contain a portion of the immediate and even of the relatively distant future. For the Godhead, the specious present may be precisely that interminabilis vitae tota simul et perpétua possessio, of which Boethius speaks.
The existence of the eternal now is sometimes denied on the ground that a temporal order cannot co-exist with another order which is non-temporal; and that it is impossible for a changing substance to be united with a changeless substance. This objection, it is obvious, would be valid if the non-temporal order were of a mechanical nature, or if the changeless substance were possessed of spatial and material qualities. But according to the Perennial Philosophy, the eternal now is a consciousness; the divine Ground is spirit; the being of Brahman is chit, or knowledge. That a temporal world should be known and, in being known, sustained and perpetually created by an eternal consciousness is an idea which contains nothing self-contradictory.
Finally we come to the arguments directed against those who have asserted that the eternal Ground can be unitively known by human minds. This claim is regarded as absurd because it involves the assertion, ‘At one time I am eternal, at another time I am in time.’ But this statement is absurd only if man is a being of a twofold nature, capable of living on only one level. But if, as the exponents of the Perennial Philosophy have always maintained, man is not only a body and a psyche, but also a spirit, and if he can at will live either on the merely human plane or else in harmony and even in union with the divine Ground of his being, then the statement makes perfectly good sense. The body is always in time, the spirit is always timeless and the psyche is an amphibious creature compelled by the laws of man’s being to associate itself to some extent with its body, but capable, if it so desires, of experiencing and being identified with its spirit and, through its spirit, with the divine Ground. The spirit remains always what it eternally is; but man is so constituted that his psyche cannot always remain identified with the spirit. In the statement, ‘At one time I am eternal, at another time I am in time,’ the word ‘I’ stands for the psyche, which passes from time to eternity when it is identified with the spirit and passes again from eternity to time, either voluntarily or by involuntary necessity, when it chooses or is compelled to identify itself with the body.
‘The Sufi,’ says Jalal-uddin Rumi, ’is the son of time present.’ Spiritual progress is a spiral advance. We start as infants in the animal eternity of life in the moment, without anxiety for the future or regret for the past; we grow up into the specifically human condition of those who look before and after, who live to a great extent, not in the present but in memory and anticipation, not spontaneously but by rule and with prudence, in repentance and fear and hope; and we can continue, if we so desire, up and on in a returning sweep towards a point corresponding to our starting place in animality, but incommensurably above it. Once more life is lived in the moment - the life now, not of a sub-human creature, but of a being in whom charity has cast out fear, vision has taken the place of hope, selflessness has put a stop to the positive egotism of complacent reminiscence and the negative egotism of remorse. The present moment is the only aperture through which the soul can pass out of time into eternity, through which grace can pass out of eternity into the soul, and through which charity can pass from one soul in time to another soul in time. That is why the Sufi and, along with him, every other practising exponent of the Perennial Philosophy is, or tries to be, a son of time present.
Past and future veil God from our sight;
Burn up both of them with fire. How long
Wilt thou be partitioned by these segments, like a reed?
So long as a reed is partitioned, it is not privy to secrets,
Nor is it vocal in response to lip and breathing.
Jalal-uddin Rumi
This emptying of the memory, though the advantages of it are not so great as those of the state of union, yet merely because it delivers souls from much sorrow, grief and sadness, besides imperfections and sins, is in reality a great good.
St John of the Cross
In the idealistic cosmology of Mahayana Buddhism memory plays the part of a rather maleficent demiurge. ‘When the triple world is surveyed by the Bodhisattva, he perceives that its existence is due to memory that has been accumulated since the beginningless past, but wrongly interpreted’ (Lankavatara Sutra). The word here translated as ‘memory’ means literally ‘perfuming.’ The mind-body carries with it the ineradicable smell of all that has been thought and done, desired and felt, throughout its racial and personal past. The Chinese translate the Sanskrit term by two symbols, signifying ‘habit-energy.’ The world is what (in our eyes) it is, because of all the consciously or unconsciously and physiologically remembered habits formed by our ancestors or by ourselves, either in our present life or in previous existences. These remembered bad habits cause us to believe that multiplicity is the sole reality and that the idea of ‘I,’
‘me,’
‘mine’ represents the ultimate truth. Nirvana consists in ‘seeing into the abode of reality as it is,’ and not reality quoad nos, as it seems to us. Obviously, this cannot be achieved so long as there is an ‘us,’ to which reality can be relative. Hence the need, stressed by every exponent of the Perennial Philosophy, for mortification, for dying to self. And this must be a mortification not only of the appetities, the feelings and the will, but also of the reasoning powers, of consciousness itself and of that which makes our consciousness what it is - our personal memory and our inherited habit-energies. To achieve complete deliverance, conversion from sin is not enough; there must also be a conversion of the mind, a paravritti, as the Mahayanists call it, or revulsion in the very depths of consciousness. As the result of this revulsion, the habit-energies of accumulated memory are destroyed and, along with them, the sense of being a separate ego. Reality is no longer perceived quoad nos (for the good reason that there is no longer a nos to perceive it), but as it is in itself. In Blake’s words, ‘If the doors of perception were cleansed, everything would be seen as it is, infinite.’ By those who are pure in heart and poor in spirit, samsara and nirvana, appearance and reality, time and eternity are experienced as one and the same.