work by Aldous Huxley should beaddressed to Chatto & Windus, 40 William IV Street,. London, W.C. 2. FIRST PUBLISHED SECOND IMPRESSION Author: Huxley Aldous (Huxley Aldous Leonard) Title: The Perennial Philosophy Year: Link download. The Perennial Philosophy. 1. Introduction. Philosophia Perennis—the phrase was coined by Leibniz; but the thing—the metaphysic that recognizes a divine.
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THE PERENNIAL PHILOSOPHY By Aldous Huxley * Novels TIME MUST HAVE A STOP AFTER MANY A SUMMER EYELESS IN GAZA BRAVE NEW WORLD. The Perennial Philosophy is a comparative study of mysticism by the British writer and novelist Aldous Huxley. .. Print/export. Create a book · Download as PDF · Printable version. Aldous Huxley believed the Perennial Philosophy (the philosophy of mysticism Note that Huxley uses "divine Reality" in the first two statements, and "the.
The Perennial Philosophy Year: Rudiments of the Perennial Philosophy may be found among the traditionary lore of primitive peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions.
A version of this Highest Common Factor in all preceding and subsequent theologies was first committed to writing more than twenty-five centuries ago, and since that time the inexhaustible theme has been treated again and again, from the standpoint of every religious tradition and in all the principal languages of Asia and Europe. In the pages that follow I have brought together a number of selections from these writings, chosen mainly for their significance because they effectively illustrated some particular point in the general system of the Perennial Philosophy but also for their intrinsic beauty and memorableness.
These selections are arranged under various heads and embedded, so to speak, in a commentary of my own, designed to illustrate and connect, to develop and, where necessary, to elucidate. Knowledge is a function of being. When there is a change in the being of the knower, there is a corresponding change in the nature and amount of knowing.
As the individual grows up, his knowledge becomes more conceptual and systematic in form, and its factual, utilitarian content is enormously increased.
But these gains are offset by a certain deterioration in the quality of immediate apprehension, a blunting and a loss of intuitive power. Or consider the change in his being which the scientist is able to induce mechanically by means of his instruments. Equipped with a spectroscope and a sixty-inch reflector an astronomer becomes, so far as eyesight is concerned, a superhuman creature; and, as we should naturally expect, the knowledge possessed by this superhuman creature is very different, both in quantity and quality, from that which can be acquired by a stargazer with unmodified, merely human eyes.
Nor are changes in the knower's physiological or intellectual being the only ones to affect his knowledge. What we know depends also on what, as moral beings, we choose to make ourselves. Practice,' in the words of William James, may change our theoretical horizon, and this in a twofold way: Knowledge we could never attain, remaining what we are, may be attainable in consequence of higher powers and a higher life, which we may morally achieve.
To put the matter more succinctly, Blessed are the pure in heart, for they shall see God. The astrolabe of the mysteries of God is love. Each religion comes from God, and each religion leads back to God.
Each religion, moreover, comprises a doctrine and a method, that is to say, it is an enlightening truth coupled with a saving means. As Frithjof Schuon has repeatedly pointed out, intelligence comprises not only acuity of mental discernment and correctness of logical operation, but also virtue and beauty. If logic, which in itself is sacred, is not accompanied by a love of virtue and an intuition of beauty, it runs the risk of being untrue to itself and ending up as something sterile.
This necessary harmony of the various components of integral intelligence is expressed by the Platonic teaching that beauty is the splendor of the truth; that beauty is outward virtue; and that virtue is inward beauty.
Nicholas of Cusa expressed the same doctrine thus: Mens sine desiderio non intelligit; mens sine intellectu non desiderat. Thomas Aquinas said that, while the virtues do not form part of contemplation, they are nevertheless an indispensable condition for it, and Meister Eckhart said that the sufficient reason of the virtues is not primarily their extrinsic usefulness, but their intrinsic beauty.
The problem with modern intellectuals is that they are not intellectual; they are, in fact, much less intellectual in the true sense of this word than people of simple faith. The central fault of Jung and other modern psychologists is their confusion of Intellect and soul or indeed their complete exclusion of Intellect.
As already emphasized, the relationship of Christianity—or for that matter, of any religion—to the perennial philosophy is that of one particular color to the uncolored light. In the Rig-Veda 1. Others might call it perennial Vedanta. Others again, like C. Lewis, might call it the Tao. This spiritual, or rather, intellectual, dimension is not to be identified with mere quantitative information, cerebral ability, or bookish study, since it is much more profound, and comprises, on the contrary, qualitative dimensions that involve the whole being of man, and not merely his mental capacity.
Wisdom makes man think clearly, and live well, in accordance with the nature of things. Since the time when the influence and insights of sages such as Meister Eckhart and Dante Alighieri in the West, and Gregory Palamas in the Christian East, began to wane, a more and more emotional and conventional kind of faith has predominated, leading to a sentimental view of things which is situated at a level well below the capacity and the needs of the human mind. Too often, intelligence has been envisaged as a manifestation of spiritual—or intellectual—pride, without its being realized that this is a contradiction in terms, pride being at the antithesis of spirituality or intellectuality.
True intelligence is characterized by the capacity to see things as they really are, and therefore by an implacable objectivity, which excludes pride, precisely. In this connection, Ananda K.
The solution is once again to present religion in its intellectually challenging form. Part of this turning away from their own religion comes from misinformation regarding the more profound and beautiful dimensions of Christianity, that is to say, its intellectual content, its spiritual practices, and its arts.
One might mention, for instance, the unquestioning support it showed towards Marxism and Freudianism. If left completely to itself, purely cerebral intelligence ends up by being consumed in a sterile mental agitation, without utility or finality—as is abundantly proved by modern philosophy and art. Faith acts within us as a stabilizing element; it enriches and fortifies discernment.
A realization that the two are necessarily partners was the norm during the Middle Ages, and has appeared intermittently since then. The Perennialist authors support the vision that the intellective dimension is central to the human being; knowledge, profoundly understood, is the very heart of man.
It does not espouse the idea that Christian spirituality as a whole can be equated with the voluntaristic mysticism associated with the great Spanish Carmelite Saint John of the Cross For example, the perspectives of Saint Francis of Assisi and of Saint Bernard of Clairvaux constitute a spirituality of a deeper and more contemplative order.
The early mystical theologian Clement of Alexandria c. Meister Eckhart, the German Dominican esoterist of the Middle Ages, together with 7 the sapiential poet Angelus Silesius , and the early mystical theologian Dionysius the Areopagite ?
To know completely and totally means to realize what one knows.
In all of the great world religions, this dimension has had important spokesmen throughout the centuries; in the case of Christianity, some of its luminaries have just been mentioned. It was indeed in the West that the term Philosophia Perennis was first used, namely by Augustin Steuco, in the 16th century. We can thus see that the notion of the Perennial Philosophy, from its beginning, was linked to Christianity and the Occident.