{"id":11867,"date":"2010-06-02T00:01:09","date_gmt":"2010-06-02T04:01:09","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=11867"},"modified":"2010-06-02T00:01:09","modified_gmt":"2010-06-02T04:01:09","slug":"the-perennial-philosophy","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/06\/02\/the-perennial-philosophy\/","title":{"rendered":"“The Perennial Philosophy”"},"content":{"rendered":"

\"perennialphilosophy\"<\/a><\/p>\n

One of Frye\u2019s primary sources for mystical texts was Huxley\u2019s <\/em>The Perennial Philosophy<\/a>, where he found his \u201coft-thought good ideas well-expressed as well as [his] bad ones\u201d (CW 13, 24). \u00a0The <\/em>philosophia perennis, a phrase popularized by Leibnitz, was for Huxley the timeless and universal ground of all Being\u2013\u2013what he calls \u201cthe divine Reality.\u201d\u00a0 Metaphysically, the divine Reality underlies everything in the world, including human minds.\u00a0 Psychologically, it is the same thing as the soul.\u00a0 Ethically, the ultimate end of the human enterprise is to be found in the immanent and transcendent ground of Being.\u00a0 Huxley proposes that this ground of Being in all religions is one and the same and that it constitutes the essential core of each religion.\u00a0 His book, which Frye read shortly after it was published in 1945 (<\/em>New York<\/em>: Harper), is an anthology of selections from the tradition of the <\/em>philosophia perennis, sandwiched between Huxley\u2019s commentary. What follows are Frye\u2019s notebook entries that refer to the perennial philosophy.\u00a0 For an account of Frye\u2019s<\/em> reading of Huxley, see<\/em> Northrop Frye: Religious Visionary and Architect of the Spiritual World<\/a>, pp. 176\u201380.<\/em><\/strong><\/p>\n

 <\/p>\n

Thus, without losing its specific historical orientation through Judaism and Christianity, the Bible is an archetypal model of a perennial philosophy or everlasting gospel.\u00a0 At least, that\u2019s what I\u2019d call it if I were writing a book on religion.\u00a0 We really do move from creation to recreation. (CW 5, 28)<\/p>\n

I have an old note about eros and logos, creation by desire and creation by the Word. \u00a0It may be linked with another which quotes Huxley\u2019s Perennial Philosophy<\/em> as saying that the soul is female and the spirit male.\u00a0 Note that the new heaven and the new earth is the real Tao, yang & yin in perfect balance. (CW 5, 10)<\/p>\n

Wisdom in the Bible is an outgrowth of Torah, instruction, the completion of the knowledge of good and evil in its genuine form.\u00a0 Biblical wisdom is not just wisdom, not the wisdom of Egypt or Sumeria, any more than its Yahweh is Ptah or Enki.\u00a0 It has affinities, of course, but not to the point of blurring its identity.\u00a0 That\u2019s why Hebrew wisdom develops dialectically into prophecy, which again is Biblical prophecy, not Zoroaster or Tiresias prophecy.\u00a0 All religions are one, not alike: a metaphorical unity of different things, not a bundle of similarities.\u00a0 In that sense there is no \u201cperennial philosophy\u201d: that\u2019s a collection, at best, of denatured techniques of concentration.\u00a0 As doctrine, it\u2019s platitude: moral maxims that have no application.\u00a0 What there is, luckily, is a perennial struggle. (CW 5, 110)<\/p>\n

In the third lecture I want to proceed from the gospel to the Everlasting Gospel, and yet without going in the theosophic direction of reconciliation or smile-of-a-fool harmony.\u00a0 The synoptics make Jesus distinguish himself from the Father, as not yet more than a prophet: it\u2019s in the \u201cspiritual\u201d gospel of John that he proclaims his own divinity.\u00a0 (That\u2019s approximately true, though one has to fuss and fuddle in writing it out.) \u00a0Yet John is more specifically and pointedly \u201cChristian\u201d than the synoptics: the direction is from one spokesman of the perennial philosophy and a unique incarnation starting a unique event.\u00a0 Buddhism and the like interpenetrate with the Everlasting Gospel: they are to be reconciled with it.\u00a0 I don\u2019t quite yet know what I mean. (CW 6, 618\u201319)<\/p>\n

Huxley\u2019s Perennial Philosophy is a book I must keep in touch with: my point about the soul as female & the spirit as male (p. 174) is there in full force. (CW 13, 360)<\/p>\n

The second stage is the mind\u2019s withdrawal from creation into the death-consciousness of contemplation and observation.\u00a0 God here becomes a first cause and (as in St. Thomas) a clearing-house of absolute terms\u2014essence, being omni- this and that.\u00a0 Here everything is focussed on the judgement that accompanies death, which in turn is the inevitable consequence of an act<\/em> of creation, a making of the world.\u00a0 As it proceeds, its one God becomes less personal, & the stage ends in \u201cThou art That\u201d mysticism, the so-called perennial philosophy.\u00a0 It starts with a personal Creator & ends in a \u201chid divinity,\u201d a God beyond God. (CW 13, 100)<\/p>\n

The third, as I now see, is an essay on the typology of the Bible leading up to the question of what comparative religion compares, or, what does religion as a whole say, when considered, not as religio<\/em> or social observance, or as symbolism, which doesn\u2019t say<\/em> anything, but as doctrine, in the sense of an imaginative vision which is also existential and committed?\u00a0 I don\u2019t believe in a \u201cperennial philosophy,\u201d but there is<\/em> something here. (CW 13, 110)<\/p>\n

<\/p>\n

What\u2019s new here is the use of literature to guide one to the problem of what gets compared in comparative religion.\u00a0 Literature itself doesn\u2019t say anything: if there\u2019s a perennial religion, or rather a total religion, a telos<\/em> of religious impulses, that would say something.\u00a0 I suppose I\u2019m really talking about my ground plan of the conceptual displacements book: maybe I\u2019ve just been hypnotized by the lucidity, almost the luminousness, of my Critical Path<\/em> essay.\u00a0 I feel that a sequel to it that was the Huckleberry Finn to its Tom Sawyer, so to speak, would be something fairly definitive for our time. (CW 13, 113)<\/p>\n

I is what I used to call the Druid analogy; II is my version of the perennial philosophy; III is Biblical. (CW 13, 136)<\/p>\n

And most of the mystics leave out the scherzo (what I used to call the schalk) stage.\u00a0 Huxley\u2019s Perennial Philosophy <\/em>is an impressive example, because the only good things he did as an artist were done in a spirit of demonic savagery.\u00a0 Antic Hay<\/em> is fine; Brave New World<\/em> is superb; but the more he laid his ears back & tried to be a great novelist the worse he got.\u00a0 I especially dislike such froth as Point Counterpoint<\/em> [Point Counter Point<\/em>] & Eyeless in Gaza<\/em> because so many of his ideas run along the same lines as mine, I should make the same errors in taste he makes as a novelist, & I\u2019m afraid to write novels because his are there to suggest how bad my own might be.\u00a0 I do like this book about mystics [The Perennial Philosophy<\/em>]: I find here my oft-thought good ideas well-expressed as well as my bad ones.\u00a0 But I have again that feeling of the Bhakti ducking out the back door.\u00a0 He\u2019s not in there slugging.\u00a0 And that rather unhealthy (as I think) mildness in him makes him miss the point of the great scherzo people\u2014Blake most obviously, the Zen Buddhists, perhaps Rabelais.\u00a0 There\u2019s a curious example of this.\u00a0 He quotes a Chinese Zen as saying \u201cHe (the guru<\/em>) has done all he could for you; he is exhausted\u2014only able to turn round & present you with this iron bar without a hole.\u201d \u00a0\u201cWhat precisely is the significance of that iron bar without a hole?\u201d asks Huxley.\u00a0 \u201cI do not pretend to know.\u00a0 Zen has always specialized in nonsense . .\u00a0 .\u201d\u00a0\u00a0 Well, I know.\u00a0 The road to this kind of spiritual energy lies through paradox, & Huxley has no feeling for paradox. (CW 13, 23\u20134)<\/p>\n

The second part is the Paradiso, the heavenly projection, & what it does is test the mythos hypothesis: that everything in words has a narrative shape.\u00a0 If so, a study of literary plots & of metaphysical & theological arguments can proceed pari passu as mythos & dianoia of one thing.\u00a0 Of what thing? perhaps my version of the \u201cperennial philosophy.\u201d It starts at 34 with a modulation from Dante to St. Thomas, & probably involves the cycle again.\u00a0 The Mikado or Adonis complex, imperial sovereignty with a continuously martyred son, takes place in Aristotle\u2019s teleology in the NW.\u00a0 Thence we go down into Heidegger & the existentialists, re-emerge with the revolutionaries & then go up Eros with Plato & the Hermetic people, ending at Logos again in the Avatamsaka or universally decentralized vision.\u00a0 Still spatial & temporal, but when & where rather than then & there. (CW 9, 241)\u00a0 [For a diagram of the \u201cperennial philosophy,\u201d reconstructed from this notebook entry and from p. 174 of CW 9, see Northrop Frye: Religious Visionary and Architect of the Spiritual World<\/em>, p. 179.<\/p>\n","protected":false},"excerpt":{"rendered":"

One of Frye\u2019s primary sources for mystical texts was Huxley\u2019s The Perennial Philosophy, where he found his \u201coft-thought good ideas well-expressed as well as [his] bad ones\u201d (CW 13, 24). \u00a0The philosophia perennis, a phrase popularized by Leibnitz, was for Huxley the timeless and universal ground of all Being\u2013\u2013what he calls \u201cthe divine Reality.\u201d\u00a0 Metaphysically, […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[16,92],"tags":[],"class_list":["post-11867","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-literary-criticism"],"yoast_head":"\n"The Perennial Philosophy" - 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