Aldous Huxley in "The Perennial Philosophy (1945)" notes that there are two main types of philosophical approaches to how we conduct ourselves: time-based and eternal. Time-based philosophies are concerned with the temporal world and seek to achieve material goals, such as power, wealth, and fame. Eternal philosophies, on the other hand, are concerned with the timeless and universal aspects of existence, seeking to attain spiritual goals, such as wisdom, compassion, and union with the divine.

Huxley argues that we should move away from time-based philosophies to those that are eternal:

"some time-obsessed philosophies are primarily concerned with the past, not the future, and their politics are entirely a matter of preserving or restoring the status quo and getting back to the good old days. But the retrospective time-worshippers have one thing in common with the revolutionary devotees of the bigger and better future; they are prepared to use unlimited violence to achieve their ends. It is here that we discover the essential difference between the politics of eternity-philosophers and the politics of time-philosophers. For the latter, the ultimate good is to be found in the temporal world-in a future, where everyone will be happy because all are doing and, thinking something either entirely new and unprecedented or, alternatively, something Old, traditional and hallowed. And because the ultimate good lies in time, they feel justified in making use of any temporal means for achieving it...From the records of history it seems to be abundantly clear that most of the religions and philosophies which take time too seriously are correlated with political theories that inculcate and justify the use of large-scale violence."

"Passing now from theory to historical fact, we find that the religions, whose theology has been least preoccupied with events in time and most concerned with eternity, have been consistently the least violent and the most humane in political practice. Unlike early Judaism, Christianity and Mohammedanism (all of them obsessed with time), Hinduism and Buddhism have never been persecuting faiths, have preached almost no holy wars and have refrained from that proselytizing religious imperialism, which has gone hand in hand with the political and economic oppression of the coloured peoples. For four hundred years, from the beginning of the sixteenth century to the beginning of the twentieth, most of the Christian nations of Europe have spent a good part of their time and energy in attacking, conquering and exploiting their non-Christian neighbours in other continents. In the course of these centuries many individual churchmen did their best to mitigate the consequences of such iniquities; but none of the major Christian churches officially condemned them. The first collective protest against the slave system, introduced by the English and the Spaniards into the New World, was made in 1688 by the Quaker Meeting of Germantown. This fact is highly significant. Of all Christian sects in the seventeenth century, the Quakers were the least obsessed with history, the least addicted to the idolatry of things in time. They believed that the inner light was in all human beings and that salvation came to those who lived in conformity with that light and was not dependent on the profession of belief in historical or pseudo-historical events, nor on the performance of certain rites, nor on the support of a particular ecclesiastical organization."

Huxley's solution:

"Like any other form of imperialism, theological imperialism is a menace to permanent world peace. The reign of violence will never come to an end until, first, most human beings accept the same, true philosophy of life; until, second, this Perennial Philosophy is recognized as the highest factor common to all the world religions; until, third, the adherents of every religion renounce the idolatrous time-philosophies, with which, in their own particular faith, the Perennial Philosophy of eternity has been overlaid; until, fourth, there is a world-wide rejection of all the political pseudo-religions, which place man's supreme good in future time and therefore justify and commend the commission of every sort of present iniquity as a means to that end. If these conditions are not fulfilled, no amount of political planning, no economic blue-prints however ingeniously drawn, can prevent the recrudescence of war and revolution." nostr:note1spwwxvsq2yr28paxsd9es3ay20e3x7yy6g9q0udzk33x8fwfkwjs2jya2p