Aldous Huxley in "The Perennial Philosophy (1945)" adds that every being engages in idolatry, knowingly or without-knowing, in time-based approaches of: church-worship, state-worship, revolutionary future-worship, humanistic self-worship; which essentially hinders the path to true "charity" and egolessness; Huxley adds that people believe that "particular natural objects are gods, or that certain symbols and images are the very forms of divine entities and as such must be worshipped and propitiated...much fetishistic superstition survives even today."

Huxley classifies idolatry into three categories:

"The many varieties of higher idolatry may be classed under three main heads: technological, political and moral. Technological idolatry is the most ingenuous and primitive of the three; for its devotees, like those of the lower idolatry, believe that their redemption and liberation depend upon material objects-in this case gadgets. Technological idolatry is the religion whose doctrines are promulgated, explicitly or by implication, in the advertisement pages of our newspapers and magazines-the source, we may add parenthetically, from which millions of men, women and children in the capitalistic countries derive their working philosophy of life. In Soviet Russia too, technological idolatry was strenuously preached, becoming, during the years of that country's industrialization, a kind of state religion. So whole-hearted is the modern faith in technological idols that (despite all the lessons of mechanized warfare) it is impossible to discover in the popular thinking of our time any trace of the ancient and profoundly realistic doctrine of hubris and inevitable nemesis. There is a very general belief that, where gadgets are concerned, we can get something for nothing can enjoy all the advantages of an elaborate, top-heavy and constantly advancing technology without having to pay for them by any compensating disadvantages.

Only a little less ingenuous are the political idolaters. For the worship of redemptive gadgets these have substituted the worship of redemptive social and economic organizations. Impose the right kind of organizations upon human beings, and all their problems, from sin and unhappiness to nationalism and war, will automatically disappear. Most political idolaters are also technological idolaters and this in spite of the fact that the two pseudo-religions are finally incompatible, since technological progress at its present rate makes nonsense of any political blue-print, however ingeniously drawn, within a matter, not of generations, but of years and sometimes even of months. Further, the human being is, unfortunately, a crea-ture endowed with free will; and if, for any reason, individuals do not choose to make it work, even the best organization will not produce the results it was intended to produce.

The moral idolaters are realists inasmuch as they see that gadgets and organizations are not enough to guarantee the triumph of virtue and the increase of happiness, and that the individuals who compose societies and use machines are the arbiters who finally determine whether there shall be decency in personal relationship, order or disorder in society. Material and organizational instruments are indispensable, and a good tool is preferable to a bad one. But in listless or malicious hands the finest instrument is either useless or a means to evil.

The moralists cease to be realistic and commit idolatry inasmuch as they worship, not God, but their own ethical ideals, inasmuch as they treat virtue as an end in itself and not as the necessary condition of the knowledge and love of God--a knowledge and love without which that virtue will never be made perfect or even socially effective."

Huxley adds that political idolatry is artificial and only breeds negative emotions while perpetuating evil:

"the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. "

Huxley observes that the institutional focus on time rather than eternity caused the rise of political-time-based idolatry:

"...wrong beliefs had one element in common--namely, an over-valuation of happenings in time and an under-valuation of the everlasting, timeless fact of eternity. Thus, belief in the supreme importance for salvation of remote historical events resulted in bloody disputes over the interpretation of the not very adequate and often conflicting records...The same over-valuation of events in time, which once caused Christians to persecute and fight religious wars, led at last to a widespread indifference to a religion that, in spite of everything, was still in part preoccupied with eternity. But nature abhors a vacuum, and into the yawning void of this indifference there flowed the tide of political idolatry."

Huxley criticises those who engage in church-worship who wallow in their emotions and mistake it for something divine:

"...psychological idolatry, in which God is identified with the ego's affective attitude towards God and finally the emotion becomes an end in itself, to be eagerly sought after and worshipped, as the addicts of a drug spend life in the pursuit of their artificial paradise. All this is obvious enough...Some of these choose to wallow in emotionalism and, becoming idolaters of feeling, pay for the good of their religion by a spiritual evil that may actually outweigh that good. Others resist the temptation to self-enhancement and go forward to the mortification of self, including the self's emotional side, and to the worship of God rather than of their own feelings and fancies about God. The further they go in this direction, the less they have to pay for the good which emotionalism brought them and which, but for emotionalism, most of them might never have had." nostr:note14m0xhqp53ehq6qss0yffn9l2963uhkdzte6yltc4ypt20g8sw0psknpadj