Island

by Aldous Huxley

“Life flowing silently and irresistibly into ever fuller life, into a living peace all the more profound, all the richer and stronger and more complete because it knows all your pain and unhappiness, knows them and takes them into itself and makes them one with its own substance. And it’s into that peace that you’re floating now, floating on this smooth silent river that sleeps and is yet irresistible, and is irresistible precisely because it’s sleeping. And I’m floating with it.” She was speaking for the stranger. She was speaking on another level for herself. “Effortlessly floating. Not having to do anything at all. Just letting go, just allowing myself to be carried along, just asking this irresistible sleeping river of life to take me where it’s going—and knowing all the time that where it’s going is where I want to go, where I have to go: into more life, into living peace. Along the sleeping river, irresistibly, into the wholeness of reconciliation.”

“I shan’t be needing it much longer,” she went on. “But what about you? Poor Robert, what about you?” “Somehow or other one finds the necessary strength,” he said. “But will it be the right kind of strength? Or will it be the strength of armor, the strength of shut-offness, the strength of being absorbed in your work and your ideas and not caring a damn for anything else? Remember how I used to come and pull your hair and make you pay attention? Who’s going to do that when I’m gone?”

Nobody needs to go anywhere else. We are all, if we only knew it, already there. If I only knew who in fact I am, I should cease to behave as what I think I am; and if I stopped behaving as what I think I am, I should know who I am. What in fact I am, if only the Manichee I think I am would allow me to know it, is the reconciliation of yes and no lived out in total acceptance and the blessed experience of Not-Two.

Conflicts and frustrations—the theme of all history and almost all biography. “I show you sorrow,” said the Buddha realistically. But he also showed the ending of sorrow—self-knowledge, total acceptance, the blessed experience of Not-Two.

Knowing who in fact we are results in Good Being, and Good Being results in the most appropriate kind of good doing.

Good Being is knowing who in fact we are; and in order to know who in fact we are, we must first know, moment by moment, who we think we are and what this bad habit of thought compels us to feel and do. A moment of clear and complete knowledge of what we think we are, but in fact are not, puts a stop, for the moment, to the Manichean charade. If we renew, until they become a continuity, these moments of the knowledge of what we are not, we may find ourselves, all of a sudden, knowing who in fact we are.

Good Being is in the knowledge of who in fact one is in relation to all experiences. So be aware—aware in every context, at all times and whatever, creditable or discreditable, pleasant or unpleasant, you may be doing or suffering. This is the only genuine yoga, the only spiritual exercise worth practicing.

Faith is something very different from belief. Belief is the systematic taking of unanalyzed words much too seriously.

Faith, on the contrary, can never be taken too seriously. For Faith is the empirically justified confidence in our capacity to know who in fact we are, to forget the belief-intoxicated Manichee in Good Being. Give us this day our daily Faith, but deliver us, dear God, from Belief.

What a spiritual way of saying, This is what I want to happen! Not as I will but as God wills—and by a happy coincidence God’s will and mine are always identical. Will chuckled inwardly, but kept the straightest of faces.

There was a long silence. In the distance a mynah bird was calling monotonously for attention. Attention to avarice, attention to hypocrisy, attention to vulgar cynicism…There was a knock at the door.

If you’re a Tantrik, you don’t renounce the world or deny its value; you don’t try to escape into a Nirvana apart from life, as the monks of the Southern School do. No, you accept the world, and you make use of it; you make use of everything you do, of everything that happens to you, of all the things you see and hear and taste and touch, as so many means to your liberation from the prison of yourself.”

“And that’s the whole point of maithuna. It’s not the special technique that turns love-making into yoga; it’s the kind of awareness that the technique makes possible. Awareness of one’s sensations and awareness of the not-sensation in every sensation.” “What’s a not-sensation?” “It’s the raw material for sensation that my not-self provides me with.”

“Keeping babies alive,” he said, “healing the sick, preventing the sewage from getting into the water supply—one starts with doing things that are obviously and intrinsically good. And how does one end? One ends by increasing the sum of human misery and jeopardizing civilization. It’s the kind of cosmic practical joke that God seems really to enjoy.”

“God has nothing to do with it,” Ranga retorted, “and the joke isn’t cosmic, it’s strictly man-made. These things aren’t like gravity or the second law of thermodynámics; they don’t have to happen. They happen only if people are stupid enough to allow them to happen. Here in Pala we haven’t allowed them to happen, so the joke hasn’t been played on us. We’ve had good sanitation for the best part of a century—and still we’re not overcrowded, we’re not miserable, we’re not under a dictatorship. And the reason is very simple: we chose to behave in a sensible and realistic way.”

Me as I think I am and me as I am in fact—sorrow, in other words, and the ending of sorrow. One third, more or less, of all the sorrow that the person I think I am must endure is unavoidable. It is the sorrow inherent in the human condition, the price we must pay for being sentient and self-conscious organisms, aspirants to liberation, but subject to the laws of nature and under orders to keep on marching, through irreversible time, through a world wholly indifferent to our well-being, toward decrepitude and the certainty of death. The remaining two thirds of all sorrow is homemade and, so far as the universe is concerned, unnecessary.

“But only, I take it, in the place you were writing about—the clear place between thought and silence?” Susila nodded. “How do you get there?” “You don’t get there. There comes to you. Or rather there is really here.”

You’re almost compelled to live that way because the present is so frustrating. And it’s frustrating because you’ve never been taught how to bridge the gap between theory and practice, between your New Year’s resolutions and your actual behavior.”

“It’ll be four months next Wednesday,” she said. And then, meditatively, “Two people,” she went on after a little silence, “two separate individuals—but they add up to something like a new creation. And then suddenly half of this new creature is amputated; but the other half doesn’t die—can’t die, mustn’t die.”

It wouldn’t be right if you could take away all the pain of a bereavement; you’d be less than human.”

“Naturally. Because I always have the same name and the same nose and eyes, it doesn’t follow that I’m always the same woman. Recognizing that fact and reacting to it sensibly—that’s part of the Art of Loving.”

“It isn’t a matter of forgetting. What one has to learn is how to remember and yet be free of the past. How to be there with the dead and yet still be here, on the spot, with the living.” She gave him a sad little smile and added, “It isn’t easy.”

“One has no right,” her father-in-law had said to her one day as they were leaving the hospital together, “one has no right to inflict one’s sadness on other people. And no right, of course, to pretend that one isn’t sad. One just has to accept one’s grief and one’s absurd attempts to be a stoic. Accept, accept…” His voice broke.

“By remembering what history is—the record of what human beings have been impelled to do by their ignorance and the enormous bumptiousness that makes them canonize their ignorance as a political or religious dogma.”

People, he was beginning to understand, are at once the beneficiaries and the victims of their culture. It brings them to flower; but it also nips them in the bud or plants a canker at the heart of the blossom.

PATRIOTISM IS NOT ENOUGH.’ BUT NEITHER IS ANYTHING ELSE. Science is not enough, religion is not enough, art is not enough, politics and economics are not enough, nor is love, nor is duty, nor is action however disinterested, nor, however sublime, is contemplation. Nothing short of everything will really do.”

“Murugan,” Vijaya explained to Will, “is one of the Puritans. He’s outraged by the fact that, with four hundred milligrams of moksha-medicine in their bloodstreams, even beginners—yes, and even boys and girls who make love together—can catch a glimpse of the world as it looks to someone who has been liberated from his bondage to the ego.”

“You’re assuming,” said Dr. Robert, “that the brain produces consciousness. I’m assuming that it transmits consciousness. And my explanation is no more farfetched than yours. How on earth can a set of events belonging to one order be experienced as a set of events belonging to an entirely different and incommensurable order? Nobody has the faintest idea. All one can do is to accept the facts and concoct hypotheses. And one hypothesis is just about as good, philosophically speaking, as another. You say that the moksha-medicine does something to the silent areas of the brain which causes them to produce a set of subjective events to which people have given the name ‘mystical experience.’ I say that the moksha-medicine does something to the silent areas of the brain which opens some kind of neurological sluice and so allows a larger volume of Mind with a large ‘M’ to flow into your mind with a small ‘m.’ You can’t demonstrate the truth of your hypothesis, and I can’t demonstrate the truth of mine. And even if you could prove that I’m wrong, would it make any practical difference?”

“With nothing between the cortex and the buttocks,” said Dr. Robert. “Or rather with everything—but in a condition of complete unconsciousness and toxic stagnation. Western intellectuals are all sitting-addicts. That’s why most of you are so repulsively unwholesome. In the past even a duke had to do a lot of walking, even a moneylender, even a metaphysician. And when they weren’t using their legs, they were jogging about on horses. Whereas now, from the tycoon to his typist, from the logical positivist to the positive thinker, you spend nine tenths of your time on foam rubber. Spongy seats for spongy bottoms—at home, in the office, in cars and bars, in planes and trains and buses. No moving of legs, no struggles with distance and gravity—just lifts and planes and cars, just foam rubber and an eternity of sitting. The life force that used to find an outlet through striped muscle gets turned back on the viscera and the nervous system, and slowly destroys them.”

Armaments, universal debt, and planned obsolescence—those are the three pillars of Western prosperity.

“And as prosperity goes down, discontent and rebellion” (the forefinger moved up again), “political ruthlessness and one-party rule, nationalism and bellicosity begin to rise.

Another point: we have no established church, and our religion stresses immediate experience and deplores belief in unverifiable dogmas and the emotions which that belief inspires.

“Quite right,” said Dr. Robert. “I ought to have made it clear that concrete materialism is only the raw stuff of a fully human life. It’s through awareness, complete and constant awareness, that we transform it into concrete spirituality. Be fully aware of what you’re doing, and work becomes the yoga of work, play becomes the yoga of play, everyday living becomes the yoga of everyday living.”

We cannot reason ourselves out of our basic irrationality. All we can do is to learn the art of being irrational in a reasonable way.

Dualism…Without it there can hardly be good literature. With it, there most certainly can be no good life. “I” affirms a separate and abiding me-substance; “am” denies the fact that all existence is relationship and change. “I am.” Two tiny words, but what an enormity of untruth! The religiously-minded dualist calls homemade spirits from the vasty deep; the nondualist calls the vasty deep into his spirit or, to be more accurate, he finds that the vasty deep is already there.

Spiders can’t help making flytraps, and men can’t help making symbols. That’s what the human brain is there for—to turn the chaos of given experience into a set of manageable symbols. Sometimes the symbols correspond fairly closely to some of the aspects of the external reality behind our experience; then you have science and common sense. Sometimes, on the contrary, the symbols have almost no connection with external reality; then you have paranoia and delirium. More often there’s a mixture, part realistic and part fantastic; that’s religion. Good religion or bad religion—it depends on the blending of the cocktail.

The experience of distance, of inner distance and outer distance, of distance in time and distance in space—it’s the first and fundamental religious experience. ‘O Death in life, the days that are no more’—and O the places, the infinite number of places that are not this place! Past pleasures, past unhappinesses and insights—all so intensely alive in our memories and yet all dead, dead without hope of resurrection.

“It’s a banquet,” she said emphatically. “And that’s precisely why there has to be meditation. You can’t have banquets every day. They’re too rich and they last too long. Besides, banquets are provided by a caterer; you don’t have any part in the preparation of them. For your everyday diet you have to do your own cooking. The moksha-medicine comes as an occasional treat.”

“By cultivating the state of mind that makes it possible for the dazzling ecstatic insights to become permanent and habitual illuminations. By getting to know oneself to the point where one won’t be compelled by one’s unconscious to do all the ugly, absurd, self-stultifying things that one so often finds oneself doing.”

“Which is better,” Will wondered aloud as he followed Vijaya through the dark temple, out into the noonday glare, “which is better—to be born stupid into an intelligent society or intelligent into an insane one?”

“If one chooses to,” said Mrs. Narayan, “one can always substitute a bad ready-made notion for the best insights of receptivity. The question is, why should one want to make that kind of choice? Why shouldn’t one choose to listen to both parties and harmonize their views? The analyzing tradition-bound concept maker and the alertly passive insight receiver—neither is infallible; but both together can do a reasonably good job.”

“If you can get out of your own way, you won’t be in anyone else’s.”

Lightly, child, lightly. You’ve got to learn to do everything lightly. Think lightly, act lightly, feel lightly. Yes, feel lightly, even though you’re feeling deeply. Just lightly let things happen and lightly cope with them.’

Even when it comes to dying. Nothing ponderous, or portentous, or emphatic. No rhetoric, no tremolos, no self-conscious persona putting on its celebrated imitation of Christ or Goethe or Little Nell. And, of course, no theology, no metaphysics. Just the fact of dying and the fact of the Clear Light. So throw away all your baggage and go forward. There are quicksands all about you, sucking at your feet, trying to suck you down into fear and self-pity and despair. That’s why you must walk so lightly. Lightly, my darling. On tiptoes; and no luggage, not even a sponge bag. Completely unencumbered.”

Ultimately and essentially there was only a luminous bliss, only a knowledgeless understanding, only union with unity in a limitless, undifferentiated awareness. This, self-evidently, was the mind’s natural state.

“Poor idiot” came up in a bubble of ironic comment. The poor idiot hadn’t wanted to take yes for an answer in any field but the aesthetic. And all the time he had been denying, by the mere fact of being himself, all the beauty and meaning he so passionately longed to say yes to. William Asquith Farnaby was nothing but a muddy filter, on the hither side of which human beings, nature, and even his beloved art had emerged bedimmed and bemired, less, other and uglier than themselves.

“No escape,” he whispered, and the words confirmed the fact, transformed it into a hideous certitude that kept opening out, opening down, into depth below depth of malignant vulgarity, hell beyond hell of utterly pointless suffering. And this suffering (it came to him with the force of a revelation)—this suffering was not merely pointless; it was also cumulative, it was also self-perpetuating. Surely enough, frightfully enough, as it had come to Molly and Aunt Mary and all the others, death would come also to him. Would come to him, but never to this fear, this sickening disgust, these lacerations of remorse and self-loathing. Immortal in its pointlessness, suffering would go on forever. In all other respects one was grotesquely, despicably finite. Not in respect to suffering. This dark little inspissated clot that one called “I” was capable of suffering to infinity and, in spite of death, the suffering would go on forever. The pains of living and the pains of dying, the routine of successive agonies in the bargain basement and the final crucifixion in a blaze of tin and plastic vulgarity—reverberating, continuously amplified, they would always be there. And the pains were incommunicable, the isolation complete. The awareness that one existed was an awareness that one was always alone. Just as much alone in Babs’s musky alcove as one had been alone with one’s earache or one’s broken arm, as one would be alone with one’s final cancer, alone, when one thought it was all over...

“Sunyata implies karuna. The Void is light; but it’s also compassion. Greedy contemplatives want to possess themselves of the light without bothering about compassion. Merely good people try to be compassionate and refuse to bother about the light. As usual, it’s a question of making the best of both worlds.

“Attention, Karuna.” Will looked down at his burning bush and saw the Suchness of the world and his own being blazing away with the clear light that was also (how obviously now!) compassion—the clear light that, like everyone else, he had always chosen to be blind to, the compassion to which he had always preferred his tortures, endured or inflicted, in a bargain basement, his squalid solitudes, with the living Babs or the dying Molly in the foreground, with Joe Aldehyde in the middle distance and, in the remoter background, the great world of impersonal forces and proliferating numbers, of collective paranoias, and organized diabolism.