“Religion may and must be man, each being an “arrangement of God,” and stylistically differentiated, inasmuch as thing known can be the knower according to the mode of the knower, hence they say in India, “ He takes the forms that are the image of His worshipers, “ or as Eckhart expresses it, “I am the Cause that God is God.” And that is why religious beliefs as much as they have united man, have divided men against each other.”
“The principle of comparative religion, the true end of which science…should demonstrate the common metaphysical basis of all religions and diverse cultures are fundamentally related to one another as being dialects of a common spiritual and intellectual language; for whoever realizes this will no longer assert that ‘‘My religion is best,’’ but that my religion is best, but that it is the “best for me.”
“This thought of “no-mind,” exist, as it were, on a knife-edge between the carelessness of the average sensual man and the strained overeagerness of the zealot for salvation. To achieve it, one must walk delicately and to maintain it, must combine the most intense alertness with a tranquil and self-denying passivity, the most indomitable determination with a perfect submission to the leadings of the spirit. “When no mind is sought after by the mind,” says Huang Po, “that is the making it a particular object of thought. There is only testimony of silence; it goes beyond thinking.” In other words, we as separate individuals must not try to think it, but rather permit ourselves to be thought by it. Similarly in the Diamond Sutra we read that if a Bodhisattva, in an attempt to realize Suchness, “remains the thought of an ego, a person, a separate being, or a soul, he is no longer a Bodhisattva.” Al Ghazzali, the philosopher of Sufism, also stresses the need for intellectual humbleness and docility. “If the thought that he is effaced self occurs to one who is in fana ( a term responding to Zen’s “no mind” or mushin), that is a defect. The highest state is to be effaced from effacement.” There is an ecstatic state of effacement from effacement in the interior heights of the Atman-Brahman; and there is another more comprehensive effacement from effacement, not only in the inner heights but in and through the world, in the everyday knowledge of God and his fullness.
“A man must become truly poor and free from his own creaturely will as he was when he was
born. And I tell you, by the Eternal truth, so long as you have desire to fulfil the will of God,
and after Eternity and God, for just as long you are not truly poor. He alone has spiritual poverty
poverty who will nothing and knows nothing, desires nothing, ” Meister Eckhart”
page 73 of Aldous Huxley “The Perennial Philsophy”
Aldous Leonard Huxley (26 July 1894 – 22 November 1963) was an English writer. Best known for his novels including Brave New World and a wide-ranging output of essays, Huxley also edited the magazine Oxford Poetry, and published short stories, poetry, travel writing, film stories and scripts. Huxley spent the later part of his life in the United States, living in Los Angeles from 1937 until his death. Aldous Huxley was a humanist, pacifist, satirist and interested in spiritual subjects.