When mortification is perfect, its most characteristic fruit is simplicity.
A simple heart will love all that is most precious on earth, husband or wife, parent or child, brother or friend, without marring its singleness; external things will have no attraction save inasmuch as they lead souls to Him; all exaggeration or unreality, affectation and falsehood must pass away from such a one, as the dews dry up before the sunshine. The single motive is to please God, and hence arises total indifference as to what others say and think, so that words and actions are perfectly simple and natural, as in his sight only. Such Christian simplicity is the very perfection of interior life - God, his will and pleasure, its sole object.
N. Grou
And here is a more extended account of the matter by one of the greatest masters of psychological analysis.
In the world, when people call anyone simple, they generally mean a foolish, ignorant, credulous person. But real simplicity, so far from being foolish, is almost sublime. All good men like and admire it, are conscious of sinning against it, observe it in others and know what it involves; and yet they could not precisely define it. I should say that simplicity is an uprightness of soul which prevents self-consciousness. It is not the same as sincerity, which is a much humbler virtue. Many people are sincere who are not simple. They say nothing but what they believe to be true, and do not aim at appearing anything but what they are. But they are for ever thinking about themselves, weighing their every word and thought, and dwelling upon themselves in apprehension of having done too much or too little. These people are sincere but they are not simple. They are not at their ease with others, nor others with them. There is nothing easy, frank, unrestrained or natural about them. One feels that one would like less admirable people better, who were not so stiff.
To be absorbed in the world around and never turn a thought within, as is the blind condition of some who are carried away by what is pleasant and tangible, is one extreme as opposed to simplicity. And to be self-absorbed in all matters, whether it be duty to God or man, is the other extreme, which makes a person wise in his own conceit - reserved, self-conscious, uneasy at the least thing which disturbs his inward self-complacency. Such false wisdom, in spite of its solemnity, is hardly less vain and foolish than the folly of those who plunge headlong into worldly pleasures. The one is intoxicated by his outward surroundings, the other by what he believes himself to be doing inwardly; but both are in a state of intoxication, and the last is a worse state than the first, because it seems to be wise, though it is not really, and so people do not try to be cured. Real simplicity lies in a juste milieu equally free from thoughtlessness and affectation, in which the soul is not overwhelmed by externals, so as to be unable to reflect, nor yet given up to the endless refinements, which self-consciousness induces. That soul which looks where it is going without losing time arguing over every step, or looking back perpetually, possesses true simplicity. Such simplicity is indeed a great treasure. How shall we attain to it? I would give all I possess for it; it is the costly pearl of Holy Scripture.
The first step, then, is for the soul to put away outward things and look within so as to know its own real interest; so far all is right and natural; thus much is only a wise self-love, which seeks to avoid the intoxication of the world.
In the next step the soul must add the contemplation of God, whom it fears, to that of self. This is a faint approach to the real wisdom, but the soul is still greatly self-absorbed: it is not satisfied with fearing God; it wants to be certain that it does fear Him and fears lest it fear Him not, going round in a perpetual circle of self-consciousness. All this restless dwelling on self is very far from the peace and freedom of real love; but that is yet in the distance; the soul must needs go through a season of trial, and were it suddenly plunged into a state of rest, it would not know how to use it.
The third step is that, ceasing from a restless self-contemplation, the soul begins to dwell upon God instead, and by degrees forgets itself in Him. It becomes full of Him and ceases to feed upon self. Such a soul is not blinded to its own faults or indifferent to its own errors; it is more conscious of them than ever, and increased light shows them in plainer form, but this self-knowledge comes from God, and therefore it is not restless or uneasy.
Fénelon
How admirably acute and subtle this is! One of the most extraordinary, because most gratuitous, pieces of twentieth-century vanity is the assumption that nobody knew anything about psychology before the days of Freud. But the real truth is that most modern psychologists understand human beings less well than did the ablest of their predecessors. Fénelon and La Rochefoucauld knew all about the surface rationalization of deep, discreditable motives in the subconscious, and were fully aware that sexuality and the will to power were, all too often, the effective forces at work under the polite mask of the persona. Machiavelli had drawn Pareto’s distinction between ‘residues’ and ‘derivations’ - between the real, self-interested motives for political action and the fancy theories, principles and ideals in terms of which such action is explained and justified to the credulous public. Like Buddha’s and St Augustine’s, Pascal’s view of human virtue and rationality could not have been more realistically low. But all these men, even La Rochefoucauld, even Machiavelli, were aware of certain facts which twentieth-century psychologists have chosen to ignore - the fact that human nature is tripartite, consisting of a spirit as well as of a mind and body; the fact that we live on the border-line between two worlds, the temporal and the eternal, the physical-vital-human and the divine; the fact that, though nothing in himself, man is ‘a nothing surrounded by God, indigent of God, capable of God and filled with God, if he so desires.’
The Christian simplicity, of which Grou and Fénelon write, is the same thing as the virtue so much admired by Lao Tzu and his successors. According to these Chinese sages, personal sins and social maladjustments are all due to the fact that men have separated themselves from their divine source and live according to their own will and notions, not according to Tao - which is the Great Way, the Logos, the Nature of Things, as it manifests itself on every plane from the physical, up through the animal and the mental, to the spiritual. Enlightenment comes when we give up self-will and make ourselves docile to the workings of Tao in the world around us and in our own bodies, minds and spirits. Sometimes the Taoist philosophers write as though they believed in Rousseau’s Noble Savage, and (being Chinese and therefore much more concerned with the concrete and the practical than with the merely speculative) they are fond of prescribing methods by which rulers may reduce the complexity of civilization and so preserve their subjects from the corrupting influences of man-made and therefore Tao-eclipsing conventions of thought, feeling and action. But the rulers who are to perform this task for the masses must themselves be sages; and to become a sage, one must get rid of all the rigidities of unregenerate adulthood and become again as a little child. For only that which is soft and docile is truly alive; that which conquers and outlives everything is that which adapts itself to everything, that which always seeks the lowest place - not the hard rock, but the water that wears away the everlasting hills. The simplicity and spontaneity of the perfect sage are the fruits of mortification - mortification of the will and, by recollectedness and meditation, of the mind. Only the most highly disciplined artist can recapture, on a higher level, the spontaneity of the child with its first paint-box. Nothing is more difficult than to be simple.
‘May I ask,’ said Yen Hui, ‘in what consists the fasting of the heart?’
‘Cultivate unity,’ replied Confucius. ‘You do your hearing, not with your ears, but with your mind; not with your mind, but with your very soul. But let the hearing stop with the ears. Let the working of the mind stop with itself. Then the soul will be a negative existence, passively responsive to externals. In such a negative existence, only Tao can abide. And that negative state is the fasting of the heart.’
‘Then,’ said Yen Hui, ‘the reason
I could not get the use of this method is my own individuality. If I could get the use of it, my individuality would have gone. Is this what you mean by the negative state?’
‘Exactly so,’ replied the Master. ‘Let me tell you. If you can enter the domain of this prince (a bad ruler whom Yen Hui was ambitious to reform) without offending his amour propre, cheerful if he hears you, passive if he does not; without science, without drugs, simply living there in a state of complete indifference - you will be near success... Look at that window. Through it an empty room becomes bright with scenery; but the landscape stops outside. In this sense you may use your ears and eyes to communicate within, but shut out all wisdom (in the sense of conventional, copybook maxims) from your mind. This is the method for regenerating all creation.’
Chuang Tzu
Mortification may be regarded, in this context, as the process of study, by which we learn at last to have unstudied reactions to events - reactions in harmony with Tao, Suchness, the Will of God. Those who have made themselves docile to the divine Nature of Things, those who respond to circumstances, not with craving and aversion, but with the love that permits them to do spontaneously what they like; those who can truthfully say, Not I, but God in me - such men and women are compared by the exponents of the Perennial Philosophy to children, to fools and simpletons, even sometimes, as in the following passage, to drunkards.
A drunken man who falls out of a cart, though he may suffer, does not die. His bones are the same as other people’s; but he meets his accident in a different way. His spirit is in a condition of security. He is not conscious of riding in the cart; neither is he conscious of falling out of it. Ideas of life, death, fear and the like cannot penetrate his breast; and so he does not suffer from contact with objective existence. If such security is to be got from wine, how much more is it to be got from God?
Chuang Tzu
It is by long obedience and hard work that the artist comes to unforced spontaneity and consummate mastery. Knowing that he can never create anything on his own account, out of the top layers, so to speak, of his personal consciousness, he submits obediently to the workings of ‘inspiration’; and knowing that the medium in which he works has its own self-nature, which must not be ignored or violently overridden, he makes himself its patient servant and, in this way, achieves perfect freedom of expression. But life is also an art, and the man who would become a consummate artist in living must follow, on all the levels of his being, the same procedure as that by which the painter or the sculptor or any other craftsman comes to his own more limited perfection.
Prince Hui’s cook was cutting up a bullock. Every blow of his knife, every heave of his shoulders, every tread of his foot, every whshh of rent flesh, every chhk of the chopper, was in perfect harmony - rhythmical like the Dance of the Mulberry Grove, simultaneous like the chords of the Ching Shou.
‘Well done!’ cried the Prince. ‘Yours is skill indeed.’
‘Sire,’ replied the cook, ‘I have always devoted myself to Tao. It is better than skill. When I first began to cut up bullocks, I saw before me simply whole bullocks. After three years’ practice I saw no more whole animals. And now I work with my mind and not with my eye. When my senses bid me stop, but my mind urges me on, I fall back upon eternal principles. I follow such openings or cavities as there may be, according to the natural constitution of the animal. I do not attempt to cut through joints, still less through large bones.
‘A good cook changes his chopper once a year - because he cuts. An ordinary cook, once a month - because he hacks. But I have had this chopper nineteen years, and though I have cut up many thousands of bullocks, its edge is as if fresh from the whetstone. For at the joints there are always interstices, and the edge of a chopper being without thickness, it remains only to insert that which is without thickness into such an interstice. By these means the interstice will be enlarged, and the blade will find plenty of room. It is thus that I have kept my chopper for nineteen years, as though fresh from the whetstone.
‘Nevertheless, when I come upon a hard part, where the blade meets with a difficulty, I am all caution. I fix my eyes on it. I stay my hand, and gently apply the blade, until with a hwah the part yields like earth crumbling to the ground. Then I withdraw the blade and stand up and look around; and at last I wipe my chopper and put it carefully away.’
‘Bravo!’ cried the Prince. ‘From the words of this cook I have learnt how to take care of my life.’
Chuang Tzu
In the first seven branches of his Eightfold Path the Buddha describes the conditions that must be fulfilled by anyone who desires to come to that right contemplation which is the eighth and final branch. The fulfilment of these conditions entails the undertaking of a course of the most searching and comprehensive mortification - mortification of intellect and will, craving and emotion, thought, speech, action and, finally, means of livelihood. Certain professions are more or less completely incompatible with the achievement of man’s final end; and there are certain ways of making a living which do so much physical and, above all, so much moral, intellectual and spiritual harm that, even if they could be practised in a non-attached spirit (which is generally impossible), they would still have to be eschewed by anyone dedicated to the task of liberating, not only himself, but others. The exponents of the Perennial Philosophy are not content to avoid and forbid the practice of criminal professions, such as brothel-keeping, forgery, racketeering and the like; they also avoid themselves, and warn others against, a number of ways of livelihood commonly regarded as legitimate. Thus, in many Buddhist societies, the manufacture of arms, the concoction of intoxicating liquors and the wholesale purveying of butcher’s meat were not, as in contemporary Christendom, rewarded by wealth, peerages and political influence; they were deplored as businesses which, it was thought, made it particularly difficult for their practitioners and for other members of the communities in which they were practised to achieve enlightenment and liberation. Similarly, in medieval Europe, Christians were forbidden to make a living by the taking of interest on money or by cornering the market. As Tawney and others have shown, it was only after the Reformation that coupon-clipping, usury and gambling in stocks and commodities became respectable and received ecclesiastical approval.
For the Quakers, soldiering was and is a form of wrong livelihood - war being, in their eyes, anti-Christian, not so much because it causes suffering as because it propagates hatred, puts a premium on fraud and cruelty, infects whole societies with anger, fear, pride and uncharitableness. Such passions eclipse the Inner Light, and therefore the wars by which they are aroused and intensified must be regarded, whatever their immediate political outcome, as crusades to make the world safe for spiritual darkness.
It has been found, as a matter of experience, that it is dangerous to lay down detailed and inflexible rules for right livelihood - dangerous, because most people see no reason for being righteous overmuch and consequently respond to the imposition of too rigid a code by hypocrisy or open rebellion. In the Christian tradition, for example, a distinction is made between the precepts, which arc binding on all and sundry, and the counsels of perfection, binding only upon those who feel drawn towards a total renunciation of the world.’ The precepts include the ordinary moral code and the commandment to love God with all one’s heart, strength and mind, and one’s neighbour as oneself. Some of those who make a serious effort to obey this last and greatest commandment find that they cannot do so whole-heartedly unless they follow the counsels and sever all connections with the world. Nevertheless it is possible for men and women to achieve that ‘perfection,’ which is deliverance into the unitive knowledge of God, without abandoning the married state and without selling all they have and giving the price to the poor. Effective poverty (possessing no money) is by no means always affective poverty (being indifferent to money). One man may be poor, but desperately concerned with what money can buy, full of cravings, envy and bitter self-pity. Another may have money, but no att
achment to money or the things, powers and privileges that money can buy. ‘Evangelical poverty’ is a combination of effective with affective poverty; but a genuine poverty of spirit is possible even in those who are not effectively poor. It will be seen, then, that the problems of right livelihood, in so far as they lie outside the jurisdiction of the common moral code, are strictly personal. The way in which any individual problem presents itself and the nature of the appropriate solution depend upon the degree of knowledge, moral sensibility and spiritual insight achieved by the individual concerned. For this reason no universally applicable rules can be formulated except in the most general terms. ‘Here are my three treasures,’ says Lao Tzu. ‘Guard and keep them! The first is pity, the second frugality, the third refusal to be foremost of all things under heaven.’ And when Jesus is asked by a stranger to settle a dispute between himself and his brother over an inheritance, he refuses (since he does not know the circumstances) to be judge in the case and merely utters a general warning against covetousness.
Ga-San instructed his adherents one day: ‘Those who speak against killing, and who desire to spare the lives of all conscious beings, are right. It is good to protect even animals and insects. But what about those persons who kill time, what about those who destroy wealth, and those who murder the economy of their society? We should not overlook them. Again, what of the one who preaches without enlightenment? He is killing Buddhism.’ From ‘One Hundred and One Zen Stories’
Once the noble Ibrahim, as he sat on his throne,
Heard a clamour and noise of cries on the roof,
Complete Works of Aldous Huxley Page 480
