Share this page: Beauty for some provides escape, Who gain a happiness in eyeing The gorgeous buttocks of the ape Or Autumn sunsets exquisitely dying. -- 'Ninth Philosopher's Song' (1920) When will you women understand that one isn’t insanely in love? All one asks for is a quiet life, which you won’t allow one to have. -- "The Gioconda smile" (short story), 1921; presented as a play in 1950 The proper study of mankind is books. -- Crome Yellow (1921), Ch. 27 There are few who would not rather be taken in adultery than in provincialism. -- Antic Hay (1923), Ch. 10 There are quiet places also in the mind', he said meditatively. 'But we build bandstands and factories on them. Deliberately — to put a stop to the quietness. -- Antic Hay (1923) I'm afraid of losing my obscurity. Genuineness only thrives in the dark. Like celery. -- Those Barren Leaves (1925). Facts do not cease to exist because they are ignored. -- Proper Studies (1927), "Note on Dogma". Those who believe that they are exclusively in the right are generally those who achieve something. -- Proper Studies (1927), "Note on Dogma". That all men are equal is a proposition which at ordinary times no sane individual has ever given his assent. -- Proper Studies (1927), "The Idea of Equality". The more powerful and original a mind, the more it will incline towards the religion of solitude. -- Proper Studies (1927) Defined in psychological terms, a fanatic is a man who consciously over-compensates a secret doubt. -- Proper Studies (1927), "The Substitutes for Religion, The Religion of Sex". Several excuses are always less convincing than one. -- Point Counter Point (1928), Ch. 1. To the gross senses the chair seems solid and substantial. But the gross senses and be refined by means of instruments. Closer observations are made, as the result of which we are forced to conclude that the chair is “really” a swarm of electric charges whizzing about in empty space. … While the substantial chair is an abstraction easily made from the from the memories of innumerable sensations of sight and touch, the electric charge chair is a difficult and far-fetched abstraction from certain visual sensations so excessively rare (they can only come to us in the course of elaborate experiments) that not one man in a million has ever been in the position to make it for himself. The overwhelming majority of us accept the electric-charge chair on authority, as good Catholics accept transubstantiation. -- Do What You Will (1929), “One and Many" Too much consistency is as bad for the mind as it is for the body. Consistency is contrary to nature, contrary to life. The only completely consistent people are the dead. Consistent intellectualism and spirituality may be socially valuable, up to a point; but they make, gradually, for individual death. -- Do What You Will (1929), "Wordsworth in the Tropics" There was a time when I should have felt terribly ashamed of not being up-to-date. I lived in a chronic apprehension lest I might, so to speak, miss the last bus, and so find myself stranded and benighted, in a desert of demodedness, while others, more nimble than myself, had already climbed on board, taken their tickets and set out toward those bright but, alas, ever receding goals of Modernity and Sophistication. Now, however, I have grown shameless, I have lost my fears. I can watch unmoved the departure of the last social-cultural bus—the innumerable last buses, which are starting at every instant in all the world’s capitals. I make no effort to board them, and when the noise of each departure has died down, “Thank goodness!” is what I say to myself in the solitude. I find nowadays that I simply don’t want to be up-to-date. I have lost all desire to see and do the things, the seeing and doing of which entitle a man to regard himself as superiorly knowing, sophisticated, unprovincial; I have lost all desire to frequent the places and people that a man simply must frequent, if he is not to be regarded as a poor creature hopelessly out of the swim. “Be up-to-date!” is the categorical imperative of those who scramble for the last bus. But it is an imperative whose cogency I refuse to admit. When it is a question of doing something which I regard as a duty I am as ready as anyone else to put up with discomfort. But being up-to-date and in the swim has ceased, so far as I am concerned, to be a duty. Why should I have my feelings outraged, why should I submit to being bored and disgusted for the sake of somebody else’s categorical imperative? Why? There is no reason. So I simply avoid most of the manifestations of that so-called “life” which my contemporaries seem to be so unaccountably anxious to “see”; I keep out of range of the “art” they think is so vitally necessary to “keep up with”; I flee from those “good times” in the “having” of which they are prepared to spend so lavishly of their energy and cash. -- Do What You Will (1929), "Silence is Golden" In the old dramas it was love that had to be sacrificed to painful duty. In the modern instance the sacrifice is at the shrine of what William James called “the Bitch Goddess, Success.” Love is to be abandoned for the stern pursuit of newspaper notoriety and dollars. -- Do What You Will (1929), "Silence is Golden" The film concludes with … the most nauseatingly luscious, the most penetratingly vulgar mammy song that it has ever been my lot to hear. My flesh crept as the loud speaker poured out those sodden words, the greasy, sagging melody. I felt ashamed of myself for listening to such things, for even being a member of the species to which such things are addressed. -- Do What You Will (1929), "Silence is Golden" To aspire to be superhuman is a most discreditable admission that you lack the guts, the wit, the moderating judgment to be successfully and consummately human. -- Do What You Will (1929), “Spinoza’s Worm,” p. 75. I met, not long ago, a young man who aspired to become a novelist. Knowing that I was in the profession, he asked me to tell him how he should set to work to realize his ambition. I did my best to explain. 'The first thing,' I said, 'is to buy quite a lot of paper, a bottle of ink, and a pen. After that you merely have to write.' -- Music at Night and Other Essays (1931), "Sermons in Cats" Speed, it seems to me, provides the one genuinely modern pleasure. -- Music at Night and Other Essays (1931), "Wanted, A New Pleasure" If we could sniff or swallow something that would, for five or six hours each day, abolish our solitude as individuals, atone us with our fellows in a glowing exaltation of affection and make life in all its aspects seem not only worth living, but divinely beautiful and significant, and if this heavenly, world-transfiguring drug were of such a kind that we could wake up next morning with a clear head and an undamaged constitution-then, it seems to me, all our problems (and not merely the one small problem of discovering a novel pleasure) would be wholly solved and earth would become paradise. -- Music at Night and Other Essays (1931), "Wanted, A New Pleasure" Experience teaches only the teachable… -- Music at Night and Other Essays (1931), "Tragedy and the Whole Truth" The poet is, etymologically, the maker. Like all makers, he requires a stock of raw materials — in his case, experience. Now experience is not a matter of having actually swum the Hellespont, or danced with the dervishes, or slept in a doss-house. It is a matter of sensibility and intuition, of seeing and hearing the significant things, of paying attention at the right moments, of understanding and coordinating. Experience is not what happens to a man; it is what a man does with what happens to him. It is a gift for dealing with the accidents of existence, not the accidents themselves. By a happy dispensation of nature, the poet generally possesses the gift of experience in conjunction with that of expression. -- Texts and Pretexts (1932) It is man's intelligence that makes him so often behave more stupidly than the beasts. … Man is impelled to invent theories to account for what happens in the world. Unfortunately, he is not quite intelligent enough, in most cases, to find correct explanations. So that when he acts on his theories, he behaves very often like a lunatic. Thus, no animal is clever enough, when there is a drought, to imagine that the rain is being withheld by evil spirits, or as punishment for its transgressions. Therefore you never see animals going through the absurd and often horrible fooleries of magic and religion. No horse, for example would kill one of its foals to make the wind change direction. Dogs do not ritually urinate in the hope of persuading heaven to do the same and send down rain. Asses do not bray a liturgy to cloudless skies. Nor do cats attempt, by abstinence from cat's meat, to wheedle the feline spirits into benevolence. Only man behaves with such gratuitous folly. It is the price he has to pay for being intelligent but not, as yet, intelligent enough. -- Texts and Pretexts (1932) Unless we choose to decentralize and to use applied science, not as the end to which human beings are to be made the means, but as the means to producing a race of free individuals, we have only two alternatives to choose from: either a number of national, militarized totalitarianisms, having as their root the terror of the atomic bomb and as their consequence the destruction of civilization (or, if the warfare is limited, the perpetuation of militarism); or else one supra-national totalitarianism, called into existence by the social chaos resulting from rapid technological progress in general and the atomic revolution in particular, and developing, under the need for efficiency and stability, into the welfare-tyranny of Utopia. You pays your money and you takes your choice. -- Brave New World (1932), Foreword to the 1946 edition Sleep teaching was actually prohibited in England. There was something called liberalism. Parliament, if you know what that was, passed a law against it. The records survive. Speeches about liberty of the subject. Liberty to be inefficient and miserable. Freedom to be a round peg in a square hole. -- Brave New World (1932), Ch. 3. To his dog, every man is Napoleon; hence the constant popularity of dogs. -- Readers Digest (1934) Death is the only thing we haven't succeeded in completely vulgarizing. -- Eyeless in Gaza (1936) Chastity -- the most unatural of all the sexual perversions. -- Eyeless in Gaza (1936), Ch. 27 The propagandist's purpose is to make one set of people forget that certain other sets of people are human. -- The Olive Tree (1936) History teaches us that war is not inevitable. Once again, it is for us to choose whether we use war or some other method of settling the ordinary and unavoidable conflicts between groups of men. -- "What Are You Going To Do About It? The case for constructive peace" (1936) All war propaganda consists, in the last resort, in substituting diabolical abstractions for human beings. Similarly, those who defend war have invented a pleasant sounding vocabulary of abstractions in which to describe the process of mass murder. -- "Pacifism and Philosophy" (1936). So long as men worship the Caesars and Napoleons, Caesars and Napoleons will duly rise and make them miserable. -- Ends and Means (1937), Ch. 8 For myself as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claimed that in some way they embodied the meaning (a Christian meaning, they insisted) of the world. There was an admirably simple method of confuting these people and at the same time justifying ourselves in our political and erotic revolt: we could deny that the world had any meaning whatsoever. Similar tactics had been adopted during the eighteenth century and for the same reasons… The men of the new Enlightenment, which occurred in the middle years of the nineteenth century, once again used meaninglessness as a weapon against the reactionaries. The Victorian passion for respectability was, however, so great that, during the period when they were formulated, neither Positivism nor Darwinism was used as a justification for sexual indulgence. -- Ends and Means (1937) First Shakespeare sonnets seem meaningless; first Bach fugues, a bore; first differential equations, sheer torture. But training changes the nature of our spiritual experiences. In due course, contact with an obscurely beautiful poem, an elaborate piece of counterpoint or of mathematical reasoning, causes us to feel direct intuitions of beauty and significance. It is the same in the moral world. -- Ends and Means (1937) Wherever we turn we find that the real obstacles to peace are human will and feeling, human convictions, prejudices, opinions. If we want to get rid of war we must get rid first of all of its psychological causes. Only when this has been done will the rulers of the nations even desire to get rid of the economic and political causes. -- Ends and Means (1937) Because machines could be made progressively more and more efficient, Western man came to believe that men and societies would automatically register a corresponding moral and spiritual improvement. Attention and allegiance came to be paid, not to Eternity, but to the Utopian future. External circumstances came to be regarded as more important than states of mind about external circumstances, and the end of human life was held to be action, with contemplation as a means to that end. These false and historically, aberrant and heretical doctrines are now systematically taught in our schools and repeated, day in, day out, by those anonymous writers of advertising copy who, more than any other teachers, provide European and American adults with their current philosophy of life. And so effective has been the propaganda that even professing Christians accept the heresy unquestioningly and are quite unconscious of its complete incompatibility with their own or anybody else’s religion. -- Introduction to the Bhagavad-Gita: The Song of God (1944), Swami Prabhavananda and Christopher Isherwood, trs. Human beings are not born identical. There are many different temperaments and constitutions; and within each psycho-physical class one can find people at very different stages of spiritual development. Forms of worship and spiritual discipline which may be valuable for one individual maybe useless or even positively harmful for another belonging to a different class and standing, within that class, at a lower or higher level of development. -- Introduction to the Bhagavad-Gita: The Song of God (1944) I have tried to show that the Perennial Philosophy and its ethical corollaries constitute a Highest Common Factor, present in all the major religions of the world. To affirm this truth has never been more imperatively necessary than at the present time. There will never be enduring peace unless and until human beings come to accept a philosophy of life more adequate to the cosmic and psychological facts than the insane idolatries of nationalism and the advertising man’s apocalyptic faith in Progress towards a mechanized New Jerusalem. All the elements of this philosophy are present, as we have seen, in the traditional religions. But in existing circumstances there is not the slightest chance that any of the traditional religions will obtain universal acceptance. Europeans and Americans will see no reason for being converted to Hinduism, say, or Buddhism. And the people of Asia can hardly be expected to renounce their own traditions for the Christianity professed, often sincerely, by the imperialists who, for four hundred years and more, have been systematically attacking, exploiting, and oppressing, and are now trying to finish off the work of destruction by “educating” them. -- Introduction to the Bhagavad-Gita: The Song of God (1944) The Bhagavad-Gita is perhaps the most systematic scriptural statement of the Perennial Philosophy. To a world at war, a world that, because it lacks the intellectual and spiritual prerequisites to peace, can only hope to patch up some kind of precarious armed truce, it stands pointing, clearly and unmistakably, to the only road of escape from the self-imposed necessity of self-destruction. -- Introduction to the Bhagavad-Gita: The Song of God (1944) There's only one corner of the universe you can be certain of improving, and that's your own self. -- Time Must Have a Stop (1944). Happiness is not achieved by the conscious pursuit of happiness; it is generally the by-product of other activities. -- Essay "Distractions I" in Vedanta for the Western World (1945). edited by Christopher Isherwood A belief in hell and the knowledge that every ambition is doomed to frustration at the hands of a skeleton have never prevented the majority of human beings from behaving as though death were no more than an unfounded rumour, and survival a thing beyond the bounds of possibility. -- Themes and Variations (1950). At least two thirds of our miseries spring from human stupidity, human malice, and those great motivators and justifiers of malice and stupidity, idealism, dogmatism and proselytizing zeal on behalf of religious or political idols. -- Tomorrow and Tomorrow and Tomorrow (1952). "Is it agreeable?" somebody asked. "Neither agreeable nor disagreeable," I answered. "it just is." Istigkeit - wasn't that the word Meister Eckhart liked to use? "Is-ness." The Being of Platonic philosophy - except that Plato seems to have made the enormous, the grotesque mistake of separating Being from becoming and identifying it with the mathematical abstraction of the Idea. He could never, poor fellow, have seen a bunch of flowers shining with their own inner light and all but quivering under the pressure of the significance with which they were charged; could never have perceived that what rose and iris and carnation so intensely signified was nothing more, and nothing less, than what they were - a transience that was yet eternal life, a perpetual perishing that was at the same time pure Being, a bundle of minute, unique particulars in which, by some unspeakable and yet self-evident paradox, was to be seen the divine source of all existence. -- The Doors of Perception (1954) The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less sure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable mystery which it tries, forever vainly, to comprehend. -- The Doors of Perception (1954) All that the conscious ego can do is to formulate wishes, which are then carried out by forces which it controls very little and understands not at all. -- The Doors of Perception (1954) I was looking at my furniture, not as the utilitarian who has to sit on chairs, to write at desks and tables, and not as the cameraman or scientific recorder, but as the pure aesthete whose concern is only with forms and their relationships within the field of vision or the picture space. But as I looked, this purely aesthetic, Cubist's-eye view gave place to what I can only describe as the sacramental vision of reality. I was back where I had been when I was looking at the flowers—back in a world where everything shone with the Inner Light, and was infinite in its significance. -- Describing his experiment with mescaline, in: The Doors of Perception (1954) These effects of mescalin are the sort of effects you could expect to follow the administration of a drug having the power to impair the efficiency of the cerebral reducing valve. When the brain runs out of sugar, the undernourished ego grows weak, can't be bothered to undertake the necessary chores, and loses all interest in those spatial and temporal relationships which mean so much to an organism bent on getting on in the world. As Mind at Large seeps past the no longer watertight valve, all kinds of biologically useless things start to happen. … Other persons discover a world of visionary beauty. To others again is revealed the glory, the infinite value and meaningfulness of naked existence, of the given, unconceptualized event. -- Describing his experiment with mescaline, in: The Doors of Perception (1954) We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies — all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. -- The Doors of Perception (1954) We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. -- The Doors of Perception (1954) To see ourselves as others see us is a most salutary gift. Hardly less important is the capacity to see others as they see themselves. -- The Doors of Perception (1954) I was seeing what Adam had seen on the morning of his creation — the miracle, moment by moment, of naked existence. -- The Doors of Perception (1954) What the rest of us see only under the influence of mescalin, the artist is congenitally equipped to see all the time. His perception is not limited to what is biologically or socially useful. -- The Doors of Perception (1954) In the days before machinery men and women who wanted to amuse themselves were compelled, in their humble way, to be artists. Now they sit still and permit professionals to entertain them by the aid of machinery. It is difficult to believe that general artistic culture can flourish in this atmosphere of passivity. -- The Doors of Perception (1954) I was sitting on the seashore, half listening to a friend arguing violently about something which merely bored me. Unconsciously to myself, I looked at a film, of sand I had picked up on my hand, when I suddenly saw the exquisite beauty of every little grain of it; instead of being dull, I saw that each particle was made up on a perfect geometrical pattern, with sharp angles, from each of which a brilliant shaft of light was reflected, while each tiny crystal shone like a rainbow. . . . The rays crossed and recrossed, making exquisite patterns of such beauty that they left me breathless. ... Then, suddenly, my consciousness was lighted up from within and I saw in a vivid way how the whole universe was made up of particles of material which, no matter how dull and lifeless they might seem, were nevertheless filled with this intense and vital beauty. For a second or two the whole world appeared as a blaze of glory. When it died down, it left me with something I have never forgotten and which constantly reminds me of the beauty locked up in every minute speck of material around us. -- Heaven and Hell (essay) (1954) Music is an ocean, but the repertory is hardly even a lake; it is a pond. -- Interview, Time magazine, December 1957. Liberty, as we all know, cannot flourish in a country that is permanently on a war footing, or even a near war footing. Permanent crisis justifies permanent control of everybody and everything by the agencies of central government. -- Brave New World Revisited (1958) Democracy can hardly be expected to flourish in societies where political and economic power is being progressively concentrated and centralized. But the progress of technology has led and is still leading to just such a concentration and centralization of power. -- Brave New World Revisited (1958) Never have so many been manipulated so much by so few. -- Brave New World Revisited (1958) Propaganda in favor of action that is consonant with enlightened self-interest appeals to reason by means of logical arguments based upon the best available evidence fully and honestly set forth. Propaganda in favor of action dictated by the impulses that are below self-interest offers false, garbled or incomplete evidence, avoids logical argument and seeks to influence its victims by the mere repetition of catchwords, by the furious denunciation of foreign or domestic scapegoats, and by cunningly associating the lower passions with the highest ideals, so that atrocities come to be perpetrated in the name of God and the most cynical kind of Realpolitik is treated as a matter of religious principle and patriotic duty. -- Brave New World Revisited (1958) “If a nation expects to be ignorant and free,” said Jefferson, “it expects what never was and never will be.” -- Brave New World Revisited (1958) In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or it might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies—the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man’s almost infinite appetite for distraction. -- Brave New World Revisited (1958) Ours is an industrial civilization, in which no society can prosper unless it possesses an elite of highly trained scientists and a considerable army of engineers and technicians. The possession and wide dissemination of a great deal of correct, specialized knowledge has become a prime condition of national survival. In the United States, during the last twenty or thirty years, this fact seems to have been forgotten. Professional educationists have taken John Dewey's theories of ‘learning through doing’ and of ‘education as life adjustment,’ and have applied them in such a way that, in many American schools, there is now doing without learning, along with courses in adjustment to everything except the basic twentieth-century fact that we live in a world where ignorance of science and its methods is the surest, shortest road to national disaster. During the past half century every other nation has made great efforts to impart more knowledge to more young people. In the United States professional educationists have chosen the opposite course.” -- On the ignorance of science and doing without learning in the U.S. education system. In: Collected Essays (1958), "Knowledge and Understanding" Within the next generation I believe that the world's leaders will discover that infant conditioning and narco-hypnosis are more efficient, as instruments of government, than clubs or prisons, and that the lust for power can be just as completely satisfied by suggesting people into loving their servitude as by flogging them and kicking them into obedience. -- Aldous Huxley letter to George Orwell, 21 October 1949, quoted in: Aldous Huxley, Letters of Aldous Huxley. Grover Smith, ed. London, Chatto & Windus, 1969. Words are good servants but bad masters. -- As quoted by Laura Huxley, Pacifica Archives, c. 1968-1973 Quotes about Aldous Huxley I believe his blindness was a blessing in disguise. For one thing, it put paid to his idea of taking up medicine as a career... His uniqueness lay in his universalism. He was able to take all knowledge for his province. -- Julian Huxley, Aldous Huxley 1894-1963: A Memorial Volume. London, Chatto & Windus, 1965 On the morning of November 22nd, a Friday, it became clear the gap between living and dying was closing. Realizing that Aldous [Huxley] might not survive the day, Laura [Huxley's wife] sent a telegram to his son, Matthew, urging him to come at once. At ten in the morning, an almost inaudible Aldous asked for paper and scribbled "If I go" and then some directions about his will. It was his first admission that he might die ... Around noon he asked for a pad of paper and scribbled LSD - try it intermuscular 100mm In a letter circulated to Aldous's friends, Laura Huxley described what followed: 'You know very well the uneasiness in the medical mind about this drug. But no 'authority', not even an army of authorities, could have stopped me then. I went into Aldous's room with the vial of LSD and prepared a syringe. The doctor asked me if I wanted him to give the shot- maybe because he saw that my hands were trembling. His asking me that made me conscious of my hands, and I said, 'No, I must do this.' An hour later she gave Huxley a second 100mm. Then she began to talk, bending close to his ear, whispering, 'light and free you let go, darling; forward and up. You are going forward and up; you are going toward the light. Willingly and consciously you are going willingly and consciously, and you are doing this beautifully — you are going toward the light — you are going toward a greater love … You are going toward Maria's [Huxley's first wife, who had died many years earlier] love with my love. You are going toward a greater love than you have ever known. You are going toward the best, the greatest love, and it is easy, it is so easy, and you are doing it so beautifully.' All struggle ceased. The breathing became slower and slower and slower until, 'like a piece of music just finishing so gently in sempre piu piano, dolcamente,' at twenty past five in the afternoon, Aldous Huxley died. -- Jay Stevens, Storming Heaven: LSD and the American Dream (1987) Aldous Huxley was uncannily prophetic, a more astute guide to the future than any other 20th-century novelist. Even his casual asides have a surprising relevance to our own times. During the first world war, after America's entry, he warned: "I dread the inevitable acceleration of American world domination which will be the result of it all...Europe will no longer be Europe." His sentiment is widely echoed today, though too late for us to do anything about it. The worst fate for a prophet is for his predictions to come true, when everyone resents him for being so clear-eyed. -- J. G. Ballard, "Prophet of Our Present", a review of Aldous Huxley: An English Intellectual by Nicholas Murray. The Guardian, 13th April 2002. 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