Complete Works of Aldous Huxley, page 466
Which is better, to take a risk for a good cause, or to march to certain perdition for a bad one?
XII
THIS TIME THE questioner is not hostile. “I am a convinced pacifist,” he begins, “I have signed a pledge that I will take no part in another war. But war is still in the future, I want to do something now — something that will prevent the war from breaking out. What can I do?”
Let us try to answer this as briefly as possible. To sign a pledge refusing to take any part in another war is commendable. But it is not enough. Prevention is always better than cure; and where modern war is concerned it is in fact the only course open. For the next European war will begin without warning, will be waged at long range by scientific weapons capable of spreading indiscriminate destruction. Pacifists may have the best will in the world; but in these circumstances they will be able to do very little to cure the disease once it has broken out. Therefore, while there is yet time, they must do all in their power to prevent the disease from breaking out.
In a vague way practically everyone is now a pacifist. But the number of those who are prepared to put themselves to inconvenience for their opinions is always small. Most pacifists will go to the trouble of voting for peace; for the rest, they will be what the pun upon their name implies — merely passive. Active or Constructive Pacifists are, and must be content to remain, a minority. How is this minority to make itself effective? By uniting, first of all. But there are unions and unions. The formation of yet another subscription-collecting, literature-distributing and possibly pledge-signing society is not enough. The Constructive Peace Movement must be all these things; but it must be something else as well. It must be a kind of religious order, membership of which involves the acceptance of a certain way of life, and entails devoted and unremitting personal service for the cause.
What is the best form for such an organization to take? History leaves us in no doubt. The Early Christians, the founders of the monastic and mendicant orders, the Quakers, the Wesleyans, the Communists (to mention but a few of those responsible for important social movements) — all used fundamentally the same type of organization: an affiliation of small groups. Here are a few tentative suggestions for the organization of the Constructive Peace Movement. The local unit is a small team of not less than five or more than ten members. These teams meet at least once a week for discussion, for mutual help and criticism, for mutual strengthening in the common faith, for the performance in common of spiritual exercises. In any district where a number of teams exist, particular tasks may be assigned to each. Some teams should undertake propaganda; others should form themselves into study circles to investigate particular aspects — whether personal, social or international — of the general problem of peace. All should attempt to put the principles of Constructive Peace into regular practice. Thus, every group should be an unlimited liability company, in which each member assumes responsibility for all the rest. In some cases groups may feel inclined to assume special social responsibilities, as for example, towards a particular destitute family or a certain category of people, such as released prisoners, patients in a local hospital and the like. At monthly intervals all the groups of the district should meet to pool information and experience. Larger meetings and demonstrations would be organized from time to time by a central office.
At the present time Constructive Pacifists have one immediate task to which they should devote a good part of their energies. This immediate task is to persuade the government of this country to apply the obvious principles of preventive pacifism to the present international situation. This it can do by calling at the earliest possible date a conference for the discussion of the economic and political causes of war and the elaboration of a world-wide scheme for eliminating those causes. Constructive Pacifists must try to get the eleven millions of well-meaning but passive pacifists who voted for the Peace Ballot to implement their rather vague aspirations by a signature in favour of this particular policy — the only policy that is in the least likely to give them the peace for which they expressed their desire last year. Time will show what other tasks must be undertaken; but for the moment this is certainly the most important.
So much for the organization and immediate policy. In these concluding paragraphs we shall offer a few haphazard remarks of a more general nature.
The philosophy which underlies Constructive Pacifism has been described by implication in an earlier paragraph. But it seems advisable to state it more explicitly here. The philosophy of Constructive Pacifism proceeds from a consideration of what is to a statement of what ought to be — from empirical fact to idea. The facts upon which the doctrine is based are these. First, all men are capable of love for their fellows. Second, the limitations imposed upon this love are of such a nature that it is always possible for the individual, if he so desires, to transcend them. Third, love and goodness are infectious. So are hatred and evil.
The Constructive Pacifist formulates his belief in some such words as these. The spirit is one and all men are potentially at one in the spirit. Any thought or act which denies the fundamental unity of mankind is wrong and, in a certain sense, false; any thought or act which affirms it is right and true. It is in the power of every individual to choose whether he shall deny or affirm the unity of mankind in an ultimate spiritual reality.
The political, social and individual ideals of Constructive Peace follow logically from its doctrine. The pacifist’s social and international policy have already been sufficiently described. It is necessary, however, to say a few words about his individual way of life. The whole philosophy of Constructive Peace is based on a consideration of the facts of personal relationship between man and man. Hence it is impossible that Constructive Pacifism should be merely a large-scale and, so to speak, abstract policy. It must also be a way of life. There are men who profess to be pacifists in international politics, but who are tyrants in their families, bullying employers, ruthless and unscrupulous competitors. Such men are not only hypocrites; they are also fools. Nobody but a fool can suppose that it is possible for a government to behave as a pacifist, when the individuals it represents conduct their private affairs in an essentially militaristic way. Constructive Peace must be first of all a personal ethic, a way of life for individuals; only on that condition will it come to be embodied, permanently and securely, in forms of social and international organization. There is another, immediately cogent reason why those who accept the doctrines and responsibilities of Constructive Peace should do their best to conform to the pacifist way of life. The finally convincing argument in favour of any doctrine is personal example. By their fruits ye shall know them; and unless the moral fruits of Constructive Peace are good, its doctrine will not be accepted. Soldiers are admired for their courage, their endurance, their self-sacrifice; the military virtues are the best propaganda for militarism. The Constructive Pacifist must exhibit all the finest military virtues together with others that the soldier cannot possess; if he does, his life will be his best propaganda.
It is easy to talk about a more excellent way of life, immensely difficult to live it. Five Latin words sum up the moral history of every man and woman who has ever lived.
Video meliora, proboque; Deteriora sequor.
“I see the better and approve it; the worse is what I pursue.” Hell is paved, not only with good intentions, but also with the most exquisite sensibilities, the noblest expressions of fine feeling, the profoundest insights into ethical truths. We know and we feel; but knowledge and feeling are not able, in a great many cases, to affect the sources of our will. For the sources of the will lie below the level of consciousness in a mental region where intellect and feeling are largely inoperative. Whatever else they may be — and many theological and psychological theories have been elaborated in order to explain their nature and their mode of action — religious rites, prayer and meditation are devices for affecting the sources of the will. It is a matter of empirical experience that regular meditation on, say, courage or peace often helps the meditate to be brave and serene. Prayer for moral strength and tenacity of purpose is in fact quite often answered. Those who, to express in symbolic action their attachment to a cause, take part in impressive ceremonies and rites, frequently come away strengthened in their power to resist temptations and make sacrifices for the cause. There is good evidence that the practice of some kind of spiritual exercise in common is extremely helpful to those who undertake it. Groups whose members are believing Christians will naturally adopt Christian forms of devotion. To those who are not affiliated to any Christian church we would tentatively recommend some form of group meditation on such subjects as peace, man’s unity, the spiritual reality underlying all phenomena and the virtues which Constructive Pacifists should exhibit in their daily lives. Meditation is a psychological technique whose efficacy does not depend on previous theological belief. It can be successfully practised by anyone who is prepared to take the necessary trouble. It is an exercise of the soul, just as running or jumping are exercises of the body. Constructive Pacifists are athletes in training for an event of much more than Olympic importance. They will be wise to use all the exercises that their predecessors in the endless struggle for the embodiment of goodness upon the earth have tested out and found to be useful.
“A Human Document”
LETTERS FROM LEAVENWORTH
Character, “Bad”: The story of a conscientious objector as told in the letters of Harold Studley Gray. Edited by Kenneth Irving Brown. Harpers, now $1.25.
This is not the story of a theoretical conscientious objector to war, but of a real one, who kept his conscience, refusing not only to fight but to accept any form of “non-combatant” service under conscription, focusing his protest directly against the exercise of the state’s power to draft him for war service — and taking the consequences! The consequences were fourteen months federal imprisonment involving a court martial sentence of twenty-five years, the imprisonment being terminated by a dishonorable discharge from the army one year after the close of the war. On the reverse side of his discharge paper in the space for “remarks,” was written the laconic comment: “Character, ‘Bad.’”
I commend this book to all sorts and conditions of readers. It is a human document of gripping and illuminating power. But there is one group to which I commend it particularly, namely, the 14,000 ministers and rabbis who recently in a questionnaire indicated their present purpose not to sanction or participate in any future war. This book will enable them to see realistically what the consequences of their decision, and that of the laymen who agree with them, are likely to be. If another war comes, the Harold Grays will tax the capacity of the nation’s prisons.
Charles Clayton Morrison,
in the Christian Century.
The Perennial Philosophy
CONTENTS
Introduction
1. That Art Thou
2. The Nature of the Ground
3. Personality, Sanctity, Divine Incarnation
4. God in the World
5. Charity
6. Mortification, Non-Attachment, Right Livelihood
7. Truth
8. Religion and Temperament
9. Self-Knowledge
10. Grace and Free Will
11. Good and Evil
12. Time and Eternity
13. Salvation, Deliverance, Enlightenment
14. Immortality and Survival
15. Silence
16. Prayer
17. Suffering
18. Faith
19. God is not mocked
20. Tantum religio potuit suadere malorum
21. Idolatry
22. Emotionalism
23. The Miraculous
24. Ritual, Symbol, Sacrament
25. Spiritual Exercises
26. Perseverance and Regularity
27. Contemplation, Action and Social Utility
The first edition
Introduction
PHILOSOPHIA PERENNIS - the phrase was coined by Leibniz; but the thing - the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man’s final end in the knowledge of the immanent and transcendent Ground of all being - the thing is immemorial and universal. 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. For example, the being of a child is transformed by growth and education into that of a man; among the results of this transformation is a revolutionary change in the way of knowing and the amount and character of the things known. 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: it may lead into new worlds and secure new powers. 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 arc the pure in heart, for they shall see God.’ And the same idea has been expressed by the Sufi poet, Jalal-uddin Rumi, in terms of a scientific metaphor: ‘The astrolabe of the mysteries of God is love.’
This book, I repeat, is an anthology of the Perennial Philosophy; but, though an anthology, it contains but few extracts from the writings of professional men of letters and, though illustrating a philosophy, hardly anything from the professional philosophers. The reason for this is very simple. The Perennial Philosophy is primarily concerned with the one, divine Reality substantial to the manifold world of things and lives and minds. But the nature of this one Reality is such that it cannot be directly and immediately apprehended except by those who have chosen to fulfil certain conditions, making themselves loving, pure in heart, and poor in spirit. Why should this be so? We do not know. It is just one of those facts which we have to accept, whether we like them or not and however implausible and unlikely they may seem. Nothing in our everyday experience gives us any reason for supposing that water is made up of hydrogen and oxygen; and yet when we subject water to certain rather drastic treatments, the nature of its constituent elements becomes manifest. Similarly, nothing in our everyday experience gives us much reason for supposing that the mind of the average sensual man has, as one of its constituents, something resembling, or identical with, the Reality substantial to the manifold world; and yet, when that mind is subjected to certain rather drastic treatments, the divine element, of which it is in part at least composed, becomes manifest, not only to the mind itself, but also, by its reflection in external behaviour, to other minds. It is only by making physical experiments that we can discover the intimate nature of matter and its potentialities. And it is only by making psychological and moral experiments that we can discover the intimate nature of mind and its potentialities. In the ordinary circumstances of average sensual life these potentialities of the mind remain latent and unmanifested. If we would realize them, we must fulfil certain conditions and obey certain rules, which experience has shown empirically to be valid.
In regard to few professional philosophers and men of letters is there any evidence that they did very much in the way of fulfilling the necessary conditions of direct spiritual knowledge. When poets or metaphysicians talk about the subject matter of the Perennial Philosophy, it is generally at second hand. But in every age there have been some men and women who chose to fulfil the conditions upon which alone, as a matter of brute empirical fact, such immediate knowledge can be had; and of these a few have left accounts of the Reality they were thus enabled to apprehend and have tried to relate, in one comprehensive system of thought, the given facts of this experience with the given facts of their other experiences. To such firsthand exponents of the Perennial Philosophy those who knew them have generally given the name of ‘saint’ or ‘prophet,’
