Science, Religion and the Perennial Philosophy

"We need religion, yes assuredly, but we need it free from superstition."

-- Paul Brunton --

("The Notebooks of Paul Brunton," Vol. 1, p. 209.)

While the target of all science is the discernment of truth, observes integral philosopher, Ken Wilber, the goal of all religions is meaning. In a post-modern world, Wilber notes, what is needed is a synthesis of religion and science so that we can ascribe meaning to the vast truths that science has uncovered. Yet, he notes, now, perhaps more than ever, religion is seen to be the antithesis of science, and vice versa.

"The reconciliation of science and religion is not merely a passing academic curiosity," Wilber points out. "These two enormous forces - truth and meaning - are at war in today's world. Modern science and pre-modern religion aggressively inhabit the same globe, each vying, in its own way, for world domination. And something, sooner or later, has to give."

"Science," Wilber notes, "tells us what a thing is, not whether it is good or bad, or what is should be or could be or ought to be. Thus this enormous global scientific infrastructure is, in itself, a valueless skeleton, however functionally efficient it might be." "Within the scientific skeleton of truth," he observes, "religious meaning attempts to flourish often by denying the scientific framework itself - rather like sawing off the branch on which you cheerily perch." "The disgust is mutual," he points out, "because modern science gleefully denies virtually all the basic tenets of religion in general."

[Ken Wilber, "The Marriage of Sense and Soul," pp. 3-4)

In the early 1940's, Einstein famously made the observation that "(s)cience without religion is lame, (while) religion without science is blind." What then is necessary for a reconciliation of these two eternal strains of humanity's intellectual and spiritual quest? Wilber suggests that the key to the problem lies in the contradictory claims of the world's great religious traditions. "(I)f we cannot find a common core of the world's great religions, then we will never find an integration of science and religion."

Fortunately, however, there have been innumerable attempts - some more successful than others - to reconcile the core teachings of all the great wisdom teachings, the most successful of which may be the following four-part description of the "perennial philosophy" put forward by the philosopher, Aldous Huxley:

"First: the phenomenal world of matter and individualized consciousness - the world of things and animals and men and even gods - is the manifestation of a Divine Ground within which all partial realities have their beginning, and apart from which they would be non-existent.

Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.

Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.

Fourth: man's life on earth has only one end and purpose: to identify himself with his eternal Self and so come to unitive knowledge of the Divine Ground." 

[Prabhavananda and Isherwood, "The Song of God," Intro., p. 13.]

Taking consciousness itself as being the key to religious experience, a position vigorously advocated by William James over a hundred years ago, and examining those contemplatives and mystics who have achieved  higher states of consciousness  through "direct intuition" could, many advocate, be the key to a reconciliation of science and religion. A failure to do so, it is well argued, will result in a continuing "retinal blindspot" in the Western scientific vision, and will thus preclude any true synthesis of science's truths with religion's meaning.

The Language and Context of a New Pespective

Do we have a choice in the worldview we adopt, or is it culturally determined? If it is the former, what choices should we be making? If it is the latter, what can we do to influence our cultural environment, so that collectively we can deal with the many existential challenges we face?

Looking back at history, philosopher and spiritual seeker, Aldous Huxley observed that the motivations and conceptions which humanity has turned its faculties to have been largely a matter of choice - and that choice, in turn, has dictated the language and direction of further inquiry.

"Certain thoughts," he wrote, "are practically unthinkable except in terms of an appropriate language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present."

For millennia on the India sub-continent, on the Himalayan plateaus, and in South-East Asia, China and Japan, the great thinkers turned inward studying the subtle levels of consciousness and charting paths to the attainment of enlightenment. Meanwhile, in Europe (and then in the 'New World') the direction of enquiry turned outward to the 'material' world, and so birthed the study of the natural sciences.

Thus, Huxley pointed out, "(o)ur perceptions and understandings are directed in large measure, by our will. We are aware of and we think about, the things which, for one reason or another, we want to see and understand. When there's a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come ot the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwers - that we are able to do, provided always that the willing be sufficiently intense and sustained."

Huxley made these observations in his classic work, "The Perennial Philosophy," which was first published in 1945, immediately in the wake of the devastations wrought by world war. Since the passage of what now seems to be an almost historic gulf, has mankind substantially changed the language and direction of his enquiry? Certainly, the West has become more acquainted with Eastern modes of thought as our own religious and wisdom traditions have begun falling away. Yet, for all the evident interest in exploring the inner path to consciousness and enlightenment, it seems that the principal impetus in the direction of our language and thinking - East and West - is towards the further development (and many would say exploitation) of our outer world and "reality."

[Aldous Huxley, "The Perennial Philosophy," p. 17.]

"A hundred years ago," wrote Thomas Merton (one of the great contemplatives in the next generation of spiritual seekers), "America began to discover the Orient and its philosophical tradition. The discovery was valid, it reached toward the inner truth of Oriental thought. " However, he observed, "(t)he intuitions of Emerson and Thoreau were rich in promises that were not afterward fulfilled by successors. America did not have the patience to continue what was so happily begun. The door that had opened for an instant, closed again for a century."

In his 1961 book, "Mystics and Zen Masters," Merton speculated as to whether an impulse to turn once more to the teachings of the East was once again arising.

"Now," he writes, "that the door seems to be opening again (and sometimes one wonders if it is the door of the same house), we have another chance. It is imperative for us to find out what is inside this fabulous edifice. From where we stand," he observes, "we can descry the residents dressed in our kind of clothing and engaged in our kind of frantic gesturing. They are tearing the place apart and rebuilding it in the likeness of our own utilitarian dwellings, department stores, and factories."

"Not that there is anything wrong with industrial production, with its higher standard of living," he points out. "Yet," he cautions, "we know, or should know, by this time, that our material riches unfortunately imply a spiritual, cultural, and moral poverty that are perhaps far greater than we see."

[Thomas Merton, "Mystics and Zen Masters," pp. 69-70.]

Merton's warning, written at the beginning of the 1960's when there seemed to be a brief flaring of the potential for a new western culture - albeit, one that quickly gave way to the materialism and consumerism of the last several generations - seem all the more apt today. Cultural awareness of our existential problems - an unchecked population explosion, global warming, mass environmental degradation and species extinction, to name but a few - should prompt our looking for a new cultural paradigm that is inwardly focused, rather than being focused more and more wholly on materialism and consumerism.

But, with a somewhat jaded eye, can we say that an apparently renewed interest in spirituality and Eastern insights that may help us address some of these imposing problems we face will be any less impervious to a flickering out than it was with the great Transcendentalists, or with Huxley, Merton or the radicals and gurus of the 1960s? One can hope that it will not be so, for it seems imperative (as Huxley noted) that we develop a new language and framework that will allow us to address our problems.

With an ever more widespread awareness of the perils that we collectively face, the possibilities of such a new language and framework for seeing both ourselves, our world and our place in the grander scheme of things seems more likely and more important now than it has ever been. "Where there's a will there is always an intellectual way," as Huxley observed.

Tolle, Huxley and Meister Eckhart: "On Connection"

Aldous Huxley
(1894-1963)

"There is a way to Reality in and through the soul," writes Aldous Huxley, "and there is a way to Reality in and through the world. Whether the ultimate goal can be reached by following either of these ways to the exclusion of the other is to be doubted. The third, best and hardest way is that which leads to the divine Ground simultaneously in the perceiver and that which is perceived."

["The Perennial Philosophy," pp. 56-57.]

Meister Eckhart
(1260-1327)

"When a man sees one thing separated from another," he is "in mere understanding," Meister Eckhart observed. "And when is a man above mere understanding? That I can tell you: "When a man sees All in all, then a man is above mere understanding.""

[Ibid., p. 57]

These observations, written in 1945 and the early 14th century, respectively, point to a timeless truth, that is very much at the heart of modern spiritual teachings. One of the world's most innovative, authentic and popular spiritual teachers, Eckhart Tolle (who took his name from Meister Eckhart, the great German mystic), speaks to this truth when he talks of the Presence and Being which exists eternally in the present moment of a universal consciousness.

"The problems of the world," Tolle observes in the video, below, "are there because we have lost touched with the Source out of which everything came. So by going into further differentiation, we cannot solve the problems, we actually increase them."

"Connected with the timeless, formless Source of all life within, the space of no thought," he notes, "connected with that, then we can create - not 'we' as individuals, but 'we' as a universal movement of consciousness."

"We need conscious connection with the Source," Tolle concludes. "That is your destiny, that is your life's purpose. That's why we are here. And if it sounds complicated to your mind, it is only to the mind. It is not complicated at all. It's very simple."




But, cautions Huxley: "To find the Kingdom of God exclusively in oneself is easier than to discover it, not only there, but also in the outer world of minds and things and living creatures."

"It is easier," he explains, "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."

The Condensed "Perrenial Philosophy"

Spiritual Teacher Ram Das (aka Richard Alpert)

In The Harvard Psychedelic Club, author Don Lattin traced the story of how Timothy Leary, Richard Alpert (soon to become Ram Das) and Huston Smith (soon to be the "dean" of Comparative Religions studies) clashed with Andrew Weil (soon to be America's health food and integrative medicine guru) and the"powers-that-be" over the now infamous psilocybin and LSD trials conducted at Harvard University, clinical and non-clinical trials which "ushered in" the counter-cultural revolution of the 1960s. (A video of Lattin, at a book reading for the The Harvard Psychedelic Club is available here.)

Lattin is a chronicler of the ongoing spiritual revolution that was sparked in the 1960s. He is now working on  a group biography of English polymath philosophers Aldous Huxley and Gerald Heard, together with American social pioneer, Bill Wilson. Huxley's 1954 book, The Doors of Perception, sparked the interest of Leary, Alpert and Weil in the possibilities of using psychedelic drugs to create a mystic experience. With his friends Gerald Heard and Bill Wilson (one of the co-founders of Alcoholics Anonymous, although definitively not acting in that capacity), Huxley conducted further experiments with LSD as a method of gaining the enlightenment experience described by saints and mystics of all the world's wisdom traditions. (Wilson reportedly thought an LSD trip might potentially spark the vital spiritual experience that the Swiss psychologist, Carl Jung, had identified as a possible curative for the disease of alcoholism.)

Bill Wilson was named one of Time magazine's 100 most influential men of the 20th century, while Heard was a particularly well-known BBC commentator whose book, Pain, Sex and Time, Huston Smith credited with sparking his interest in religious studies. Nonetheless, it was Huxley, author of the immensely popular science fiction novel,  A Brave New World, who was the most recognizable and notable of the three.

Aldous Huxley (1894-1963)

Huxley's most influential work may have been The Perennial Philosophy rather than A Brave New World, however. A study of how mystics, saints and sages from all the world's wisdom traditions describe their journey and attainment of mystic enlightenment, The Perennial Philosophy is in a very real sense an updated and cross-cultural version of William James' groundbreaking work, The Varieties of Religious Experience.

The Perennial Philosophy has remained in-print and is still widely available, while Heard's Pain, Sex and Time has only recently been reprinted. However, the most succinct statement of what all three would have called "the Perennial Philosophy," is found in Huxley's introduction to a translation of the Bhagavad Gita, The Song of God, by their friend and compatriot Christopher Isherwood together with Swami Prabhavananda, a Vedantist monk. (The Song of God is still available through the Vedanta Society of Southern California, of which Isherwood, Prabhavananda and Huxley were all members.)

In the following briefest of words, Huxley describes the underlying message and findings of all the world's great religious and wisdom traditions:

"At the core of the Perennial Philosophy we find four fundamental doctrines.

First: the phenomenal world of matter and individualized consciousness - the world of things and animals and men and even gods - is the manifestation of a Divine Ground within which all partial realities have their beginning, and apart from which they would be non-existent.

Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.

Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.

Fourth: man's life on earth has only one end and purpose: to identify himself with his eternal Self and so come to unitive knowledge of the Divine Ground."

It is these four ideas - known by most cultures, but forgotten by many - that were at the heart of the Western spiritual renewal that was kickstarted in the 1960s, and which continues (minus the reliance on LSD and other psychedelics, which turned out to be a bit of a dead end) with us today. While Huxley died in 1963, before he was able to see the revolutions (religious and otherwise) spawned in the crucible of the 1960s, the ideas of the "Perennial Philosophy" continue on in the various non-dual teachings of Eckhart Tolle, Byron Katie, Andrew Cohen and so many others.