IN all the historic formulations of the Perennial Philosophy it is axiomatic
- that the end of human life is contemplation, or the direct and intuitive awareness of God;
- that action is the means to that end;
- that a society is good to the extent that it renders contemplation possible for its members; and
- that the existence of at least a minority of contemplatives is necessary for the well-being of any society.
In the popular philosophy of our own time it goes without saying that the end of human life is action; that contemplation (above all in its lower forms of discursive thought) is the means to that end;
that a society is good to the extent that the actions of its members make for progress in technology and organization (a progress which is assumed to be causally related to ethical and cultural advance); and
that a minority of contemplatives is perfectly useless and perhaps even harmful to the community which tolerates it.
To expatiate further on the modern Weltanschauung is unnecessary;
explicitly or by implication it is set forth on every page of the advertising sections of every newspaper and magazine.
The extracts that follow have been chosen in order to illustrate the older, truer, less familiar theses of the Perennial Philosophy.
These works (of mercy), though they be but active, yet they help very much, and dispose a man in the beginning to attain afterwards to contemplation.
In Buddhism, as in Vedanta and in all but the most recent forms of Christianity, right action is the means by which the mind is prepared for contemplation.
Work is for the purification of the mind, not for the perception of Reality. The realization of Truth is brought about by discrimination, and not in the least by ten millions of acts.
Skankara
Now, the last end of each thing is that which is intended by the first author or mover of that thing; and
the first author and mover of the universe is an intellect. Consequently, the last end of the universe must be the good of the intellect; and this is truth. Therefore truth must be the last end of the whole universe, and the consideration thereof must be the chief occupation of wisdom. And for this reason divine Wisdom, clothed in flesh, declares that He came into the world to make known the truth.
Moreover Aristotle defines the First Philosophy as being the knowledge of truth, not of any truth, but of that truth which is the source of all truth, of that, namely, which refers to the first principle of being of all things; wherefore its truth is the principle of all truth, since the disposition of things is the same in truth as in being.
St. Thomas Aquinas
A thing may belong to the contemplative life in two ways, essentially or as a predisposition. . . . The moral virtues belong to the contemplative life as a predisposition. For the act of contemplation, in which the contemplative life essentially consists, is hindered both by the impetuosity of the passions and by outward disturbances. Now the moral virtues curb the impetuosity of the passions and quell the disturbance of outward occupations. Hence moral virtues belong to the contemplative life as a predisposition.
St. Thomas Aquinas
These works (of mercy), though they be but active, yet they help very much, and dispose a man in the beginning to attain afterwards to contemplation.
Walter Hilton
In Buddhism, as in Vedanta and in all but the most recent forms of Christianity, right action is the means by which the mind is prepared for contemplation.
The first seven branches of the Eightfold Path are the active, ethical preparation for unitive knowledge of Suchness.
Only those who consistently practise the Four Virtuous Acts, in which all other virtues are included —namely, the requital of hatred by love, resignation, 'holy indifference' or desirelessness, obedience to the a'harma or Nature of Things—can hope to achieve the liberating realization that samsara and nirvana are one, that the soul and all other beings have as their living principle the Intelligible Light or Buddha-womb.
A question now, quite naturally, presents itself: Who is called to that highest form of prayer which is contemplation?
A question now, quite naturally, presents itself: Who is called to that highest form of prayer which is contemplation?
The answer is unequivocally plain. All are called to contemplation, because all are called to achieve deliverance, which is nothing else but the knowledge that unites the knower with what is known, namely the eternal Ground or Godhead.
The oriental exponents of the Perennial Philosophy would probably deny that everyone is called here and now;
in this particular life, they would say, it may be to all intents and purposes impossible for a given individual to achieve more than a partial deliverance,
such as personal survival in some kind of 'heaven,'
from which there may be either an advance towards total liberation or else a return to those material conditions
which, as all the masters of the spiritual life agree, are so uniquely propitious for taking the cosmic intelligence test that results in enlightenment.
In orthodox Christianity it is denied that the individual soul can have more than one incarnation, or that it can make any progress in its posthumous existence.
If it goes to hell, it stays there.
If it goes to purgatory, it merely expiates past evil doing, so as to become capable of the beatific vision.
And when it gets to heaven, it has just so much of the beatific vision as its conduct during its one brief life on earth made it capable of, and everlastingly no more.
Granted these postulates, it follows that, if all are called to contemplation, they are called to it from that particular position in the hierarchy of being,
to which nature, nurture, free will and grace have conspired to assign them.
In the words of an eminent contemporary theologian, Father Garrigou-Lagrange, 'all souls receive a general remote call to the mystical life,
and if all were faithful in avoiding, as they should, not only mortal but venial sins, if they were, each according to his condition, generally docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called.'
This view—that the life of mystical contemplation is the proper and normal development of the 'interior life' of recollectedness and devotion to God—is then justified by the following considerations.
- First, the principle of the two lives is the same.
- Second, it is only in the life of mystical contemplation that the interior life finds its consummation.
- Third, their end, which is eternal life, is the same; moreover, only the life of mystical contemplation prepares immediately and perfectly for that end.
There are few contemplatives, because few souls are perfectly humble.
The Imitation of Christ
God does not reserve such a lofty vocation (that of mystical contemplation) to certain souls only;
on the contrary, He is willing that all should embrace it.
But He finds few who permit Him to work such sublime things for them. There are many who, when He sends them trials, shrink from the labour and refuse to bear with the dryness and mortification, instead of submitting, as they must, with perfect patience.
St. John of the Cross
This assertion that all are called to contemplation seems to conflict
- with what we know about the inborn varieties of temperament and
- with the doctrine that there are at least three principal roads to liberation—the ways of works and devotion as well as the way of knowledge.
But the conflict is more apparent than real.
If the ways of devotion and works lead to liberation, it is because they lead into the way of knowledge.
For total deliverance comes only through unitive knowledge.
A soul which does not go on from the ways of devotion and works into the way of knowledge is not totally delivered, but achieves at the best the incomplete salvation of 'heaven.'
Coming now to the question of temperament, we find that, in effect,
certain individuals are naturally drawn to lay the main doctrinal and practical emphasis in one place, certain others elsewhere.
But though there may be born devotees, born workers, born contemplatives, it is nevertheless true that even those at the extreme limits of temperamental eccentricity are capable of making use of other ways than that to which they are naturally drawn.
Given the requisite degree of obedience to the leadings of the Light,
the born contemplative can learn to purify his heart by work and direct his mind by one-pointed adoration;
the born devotee and the born worker can learn to 'be still and know that I am God.'
Nobody need be the victim of his peculiar talents. Few or many, of this stamp or of that, they are given us to be used for the gaining of one great end.
We have the power to choose whether to use them well or badly—in the easier, worse way or the harder and better.
Those who are more adapted to the active life can prepare themselves for contemplation in the practice of the active life,
while those who are more adapted to the contemplative life can take upon themselves the works of the active life so as to become yet more apt for contemplation.
St. Thomas Aquinas
- He who is strong in faith, weak in understanding, will generally place his confidence in good-for-nothing people and believe in the wrong object.
- He who is strong in understanding, weak in faith, leans towards dishonesty and is difficult to cure, like a disease caused by medicine.
- One in whom both are equal believes in the right object.
- He who is strong in concentration, weak in energy, is overcome by idleness, since concentration partakes of the nature of idleness.
- He who is strong in energy, weak in concentration, is overcome by distractions, since energy partakes of the nature of distraction.
- Therefore they should be made equal to one another, since from equality in both comes contemplation and ecstasy....
- Mindfulness should be strong everywhere, for mindfulness keeps the mind away from distraction, into which it might fall,
- since faith, energy and understanding partake of the nature of distraction: and away from idleness, into which it might fall,
- since concentration partakes of the nature of idleness.
Buddhagosa
At this point it is worth remarking parenthetically that
God is by no means the only possible object of contemplation.
There have been and still are many philosophic, aesthetic and scientific contemplatives.
One-pointed concentration on that which is not the highest may become a dangerous form of idolatry.
In a letter to Hooker, Darwin wrote that 'it is a cursed evil to any man to become so absorbed in any subject as 'I am in mine.' It is an evil because such one-pointedness may result in the more or less total atrophy of all but one side of the mind. Darwin himself records that in later life he was unable to take the smallest interest in poetry, art or religion. Professionally, in relation to his chosen specialty, a man may be completely mature. Spiritually and sometimes even ethically, in relation to God and his neighbours, he may be hardly more than a foetus.태아
In cases where the one-pointed contemplation is of God there is also a risk that the mind's unemployed capacities may atrophy. 기능의 퇴화
In cases where the one-pointed contemplation is of God there is also a risk that the mind's unemployed capacities may atrophy. 기능의 퇴화
The hermits of Tibet and the ThebaId were certainly one-pointed, but with a one-pointedness of exclusion and mutilation. It may be, however, that if they had been more truly 'docile to the Holy Ghost,' they would have come to understand that the one-pointedness of exclusion is at best a preparation for the one-pointedness of inclusion
—the realization of God
- in the fullness of cosmic being as well as
- in the interior height of the individual soul.
Like the Taoist sage,
- they would at last have turned back into the world riding on their tamed and regenerate individuality;
- they would have 'come eating and drinking,'
- would have associated with 'publicans and sinners' or their Buddhist equivalents, 'wine-bibbers and butchers.'
For the fully enlightened, totally liberated person, samsara and nirvana,
- time and eternity, the phenomenal and the Real, are essentially one.
- His whole life is an unsleeping and one-pointed contemplation of the Godhead
- in and through the things, lives, minds and events of the world of becoming.
- There is here no mutilation of the soul, no atrophy of any of its powers and capacities.
- Rather, there is a general enhancement and intensification of consciousness,
- and at the same time an extension and transfiguration.
- No saint has ever complained that absorption in God was a 'cursed evil.'
In the beginning was the Word; behold Him to whom Mary listened. And the Word was made flesh; behold Him whom Martha served.
St. Augustine
God aspires us into Himself in contemplation, and then we must be wholly His; but afterwards the Spirit of God expires us without, for the practice of love and good works.
Ruysbroeck
Action, says Aquinas, should be something added to the life of prayer, not something taken away frofn it. One of the reasons for this recommendation is strictly utilitarian; action that is 'taken away from the life of prayer' is action unenlightened by contact with Reality, uninspired and unguided; consequently it is apt to be ineffective and even harmful. 'The sages of old,' says Chuang Tzu, 'first got Tao for themselves, then got it for others.' There can be no taking of motes out of other people's eyes so long as the beam in our own eye prevents us from seeing the divine Sun and working by its light.
Speaking of those who prefer immediate action to acquiring, through contemplation, the power to act well, St. John of the Cross asks, 'What do they accomplish?' And he answers, Poco mas que nada, y a veces nada, y awi a veces dano ('Little more than nothing, and sometimes nothing at all, and sometimes even harm').
Income must balance expenditure. This is necessary not merely on the economic level, but also on the physiological, the intellectual, the ethical and the spiritual.
We cannot put forth physical energy unless we stoke our body with fuel in the form of food. We cannot hope to utter anything worth saying, unless we read and inwardly digest the utterances of our betters.
We cannot act rightly and effectively unless we are in the habit of laying ourselves open to leadings of the divine Nature of Things.
We must draw in the goods of eternity in order to be able to give out the goods of time. But the goods of eternity cannot be had except by giving up at least a little of our time to silently waiting for them. This means that the life in which ethical expenditure is balanced by spiritual income must be a life in which action alternates with repose, speech with alertly passive silence.
Otium sanctum quaerit caritas veritatis, negOtium justum suscipit necessitas caritatis ('The love of Truth seeks holy leisure; the necessity of love undertakes righteous action').
The bodies of men and animals are reciprocating engines, in which tension is always succeeded by relaxation.
Even the unsleeping heart rests between beat and beat. There is nothing in living Nature that even distantly resembles man's greatest technical invention, the continuously revolving wheel.
(It is this fact, no doubt, which accounts for the boredom, weariness find apathy of those who, in modern factories, are forced to adapt their bodily and mental movements to circular motions of mechanically uniform velocity.)
'What a man takes in by contemplation,' says Eckhart, 'that he pours out in love.'
The well-meaning humanist and the merely muscular Christian, who imagines that he can obey the second of the great commandments without taking time even to think how best he may love God with all his heart, soul and mind, are people engaged in the impossible task of pouring unceasingly from a container that is never replenished.
Daughters of Charity ought to love prayer as the body loves the soul. And just as the body cannot live without the soul, so the soul cannot live without prayer. And in so far as a daughter prays as she ought to pray, she will do well. She will not walk, she will run in the ways of the Lord, and will be raised to a high degree of the love of God.
Households, cities, countries and nations have enjoyed great happiness, when a single individual has taken heed of the Good and Beautiful.... Such men not only liberate themselves; they fill those they meet with a free mind.
Similar views are expressed by Al-Ghazzali, who regards the mystics not only as the ultimate source of our knowledge of the soul and its capacities and defects, but as the salt which preserves human societies from decay. 'In the time of the philosophers,' he writes, 'as at every other period, there existed some of these fervent mystics. God does not deprive this world of them, for they are its sustainers.' It is they who, dying to themselves, become capable of perpetual inspiration and so are made the instruments through which divine grace is mediated to those whose unregenerate nature is impervious to the delicate touches of the Spirit.
Daughters of Charity ought to love prayer as the body loves the soul. And just as the body cannot live without the soul, so the soul cannot live without prayer. And in so far as a daughter prays as she ought to pray, she will do well. She will not walk, she will run in the ways of the Lord, and will be raised to a high degree of the love of God.
St. Vincent de Paul
Households, cities, countries and nations have enjoyed great happiness, when a single individual has taken heed of the Good and Beautiful.... Such men not only liberate themselves; they fill those they meet with a free mind.
Philo
Similar views are expressed by Al-Ghazzali, who regards the mystics not only as the ultimate source of our knowledge of the soul and its capacities and defects, but as the salt which preserves human societies from decay. 'In the time of the philosophers,' he writes, 'as at every other period, there existed some of these fervent mystics. God does not deprive this world of them, for they are its sustainers.' It is they who, dying to themselves, become capable of perpetual inspiration and so are made the instruments through which divine grace is mediated to those whose unregenerate nature is impervious to the delicate touches of the Spirit.
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