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Aldous Huxley: "The Perennial Philosophy"
THIS latest work of Aldous Huxley is a collection of sayings of sages and saints and philosophers from all over the world and of all times. The sayings are arranged under several heads such as "That art Thou", "The Nature of the Ground", "Divine Incarnation", "Self-Knowledge", "Silence", "Faith" etc., which clearly give an idea of the contents and also of the "Neo-Brahmin's" own personal preoccupation. There is also a running commentary, rather a note on each saying, meant to elucidate and explain, naturally from the compiler's standpoint, what is obviously addressed to the initiate.
A similar compilation was published in the Arya,
called The Eternal Wisdom (Les Paroles Éternelles,
in French) a portion of which appeared later on in book-form:
that was more elaborate, the contents were arranged in such a way
that no comments were needed, they were self-explanatory, divided as
they were in chapters and sections and subsections with proper
headings, the whole thing put in a logical and organised sequence.
Huxley's compilation begins under the title of the Upanishadic text
"That art Thou" with this saying of Eckhart: "The more
God is in all things, the more He is outside them. The more He is
within, the more without". It will be interesting to note that
the Arya compilation too starts with the same idea under the
title "The God of All; the God who is in All", the first
quotation being from Philolaus, "The Universe is a Unity".
The Eternal Wisdom has an introduction called "The Song
of Wisdom" which begins with this saying from the Book of
Wisdom: "We fight to win sublime Wisdom; therefore men call us
warriors".
Page – 131 Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is: "The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullness – to its heights we can always reach – when we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows: " 'To its heights we can always come.' For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusively – to realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental." The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.
There is a quotation from Lao Tzu put under the heading
"Grace and Free Will": "It was when the Great Way
declined that human kindness and morality arose".
Page – 132 We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, salva dharmÄn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upÄsate. There is a beautiful quotation from the Chinese sage, Wu Ch'êng-ên, regarding the doubtful utility of written Scriptures: "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
A sage can smile and smile delightfully! The parable
illustrates the well-known Biblical phrase, 'the letter killeth, but
the spirit giveth life'. The monkey is symbolical of the ignorant,
arrogant, fussy human mind. There is another Buddhistic
Page – 133 story
about the monkey quoted in the book and it is as delightful; but
being somewhat long, we cannot reproduce it here. It tells how the
mind-monkey is terribly agile, quick, clever, competent, moving
lightning-fast, imagining that it can easily go to the end of the
world, to Paradise itself, to Brahmic status. But alas! when he
thought he was speeding straight like a rocket or an arrow and arrive
right at the target, he found that he was spinning like a top at the
same spot, and what he very likely took to be the very fragrance of
the topmost supreme heaven was nothing but the aroma of his own
urine. Page – 134
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