As a child, Huxley's nickname was "Ogie", diminutive for "Ogre".[19] He was described by his brother, Julian, as someone who frequently contemplated "the strangeness of things".[19] According to his cousin and contemporary Gervas Huxley, he had an early interest indrawing.[19]
Huxley's education began in his father's well-equipped botanical laboratory, after which he enrolled at Hillside School near Godalming.[20][21] He was taught there by his own mother for several years until she became terminally ill. After Hillside he went on toEton College. His mother died in 1908, when he was 14 (his father later remarried).He contracted the eye diseasekeratitis punctata in 1911; this "left [him] practically blind for two to three years"[22] and "ended his early dreams of becoming a doctor".[23] In October 1913, Huxley enteredBalliol College, Oxford, where he studied English literature.[24] He volunteered for theBritish Army in January 1916 amidst theFirst World War; however, he was rejected on health grounds, being half-blind in one eye.[24] His eyesight later partly recovered. He editedOxford Poetry in 1916, and in June of that year graduatedBA withfirst class honours.[24] His brother Julian wrote:
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.[25]
Following his years at Balliol, Huxley, being financially indebted to his father, decided to find employment. He taughtFrench for a year atEton College, where Eric Blair (who was to take the pen nameGeorge Orwell) andSteven Runciman were among his pupils. He was mainly remembered as being an incompetent schoolmaster unable to keep order in class. Nevertheless, Blair and others spoke highly of his excellent command of language.[26]
Huxley also worked for a time during the 1920s atBrunner and Mond, an advanced chemical plant inBillingham inCounty Durham, northeast England. According to an introduction to his science fiction novelBrave New World (1932), the experience he had there of "an ordered universe in a world of planless incoherence" was an important source for the novel.[27]
Painting of Huxley (at age 32) byJohn Collier (1927)
Huxley completed his first (unpublished) novel at the age of 17 and began writing seriously in his early twenties, establishing himself as a successful writer and social satirist. His first published novels were social satires,Crome Yellow (1921),Antic Hay (1923),Those Barren Leaves (1925) andPoint Counter Point (1928).Brave New World (1932) was his fifth novel and first dystopian work. In the 1920s, he was also a contributor toVanity Fair andBritishVogue magazines.[28]
During theFirst World War Huxley spent much of his time atGarsington Manor near Oxford, home ofLady Ottoline Morrell, working as a farm labourer. While at the Manor, he met severalBloomsbury Group figures, includingBertrand Russell,Alfred North Whitehead[29] andClive Bell. Later, inCrome Yellow (1921), he caricatured the Garsington lifestyle. Jobs were very scarce, but in 1919John Middleton Murry was reorganising theAthenaeum and invited Huxley to join the staff. He accepted immediately, and quickly married the Belgian refugee Maria Nys (1899–1955), also at Garsington.[30] They lived with their young son in Italy part of the time during the 1920s, where Huxley would visit his friendD. H. Lawrence. Following Lawrence's death in 1930 (he and Maria were present at his death in Provence), Huxley edited Lawrence's letters (1932).[31] Very early in 1929, in London, Huxley metGerald Heard, a writer and broadcaster, philosopher and interpreter of contemporary science. Heard was nearly five years older than Huxley, and introduced him to a variety of profound ideas, subtle interconnections, and various emerging spiritual and psychotherapy methods.[32]
Works of this period included novels about the dehumanising aspects ofscientific progress, (hismagnum opusBrave New World), and on pacifist themes (Eyeless in Gaza).[33] InBrave New World, set in a dystopian London, Huxley portrays a society operating on the principles of mass production andPavlovian conditioning.[34] Huxley was strongly influenced byF. Matthias Alexander, on whom he based a character inEyeless in Gaza.[35]
During this period, Huxley began to write and edit non-fiction works on pacifist issues, includingEnds and Means (1937),An Encyclopedia of Pacifism andPacifism and Philosophy, and was an active member of thePeace Pledge Union (PPU).[36]
In 1937 Huxley moved toHollywood, Los Angeles, United States, with his wife Maria, sonMatthew Huxley, and friend Gerald Heard.Cyril Connolly wrote, of the two intellectuals (Huxley and Heard) in the late 1930s, "all European avenues had been exhausted in the search for a way forward – politics, art, science – pitching them both toward the US in 1937."[37] Huxley lived in the U.S., mainly southernCalifornia,[38][39][40] until his death, and for a time inTaos, New Mexico, where he wroteEnds and Means (1937). The book contains tracts onwar,[41]inequality,[42]religion[43] andethics.[44]
Heard introduced Huxley toVedanta (Upanishad-centered philosophy),meditation andvegetarianism through the principle ofahimsa. In 1938 Huxley befriendedJiddu Krishnamurti, whose teachings he greatly admired. Huxley and Krishnamurti entered into an enduring exchange (sometimes edging on debate) over many years, with Krishnamurti representing the more rarefied, detached, ivory-tower perspective and Huxley, with his pragmatic concerns, the more socially and historically informed position. Huxley wrote a foreword to Krishnamurti's quintessential statement,The First and Last Freedom (1954).[45]
Huxley and Heard became Vedantists in the group formed aroundHinduSwami Prabhavananda, and subsequently introducedChristopher Isherwood to the circle. Not long afterwards, Huxley wrote his book on widely held spiritual values and ideas,The Perennial Philosophy, which discussed the teachings of renowned mystics of the world.[46][47]
Huxley became a close friend of Remsen Bird, president ofOccidental College. He spent much time at the college in theEagle Rock neighbourhood of Los Angeles. The college appears as "Tarzana College" in his satirical novelAfter Many a Summer (1939). The novel won Huxley a British literary award, the 1939James Tait Black Memorial Prize for fiction.[48] Huxley also incorporated Bird into the novel.[49]
During this period Huxley earned a substantial income as a Hollywood screenwriter;Christopher Isherwood, in his autobiographyMy Guru and His Disciple, states that Huxley earned more than US$3,000 per week (approximately $50,000[50] in 2020 dollars) as a screenwriter, and that he used much of it to transport Jewish and left-wing writer and artist refugees from Hitler's Germany to the US.[51] In March 1938 Huxley's friendAnita Loos, a novelist and screenwriter, put him in touch withMetro-Goldwyn-Mayer (MGM), which hired him forMadame Curie which was originally to starGreta Garbo and be directed byGeorge Cukor. (Eventually, the film was completed by MGM in 1943 with a differentdirector andcast.) Huxley received screen credit forPride and Prejudice (1940) and was paid for his work on a number of other films, includingJane Eyre (1944). He was commissioned byWalt Disney in 1945 to write a script based onAlice's Adventures in Wonderland and the biography of the story's author,Lewis Carroll. The script was not used, however.[52]
Huxley wrote an introduction to the posthumous publication ofJ. D. Unwin's 1940 bookHopousia or The Sexual and Economic Foundations of a New Society.[53]
On 21 October 1949 Huxley wrote to George Orwell, a former student of Huxley at Eton[54] and author ofNineteen Eighty-Four, congratulating him on "how fine and how profoundly important the book is". In his letter he predicted:
"Within the next generation I believe that the world's leaders will discover that infant conditioning andnarcohypnosis are more efficient, as instruments of government, than clubs and 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."[55]
In 1953 Huxley and Maria applied forUnited States citizenship and presented themselves for examination. When Huxley refused to bear arms for the US and would not state that his objections were based on religious ideals, the only excuse allowed under theMcCarran Act, the judge had to adjourn the proceedings.[56][57] He withdrew his application. Nevertheless, he remained in the US. In 1959, Huxley turned down an offer to be made aKnight Bachelor by theMacmillan government without giving a reason; his brother Julian had been knighted in 1958, while his brother Andrew would be knighted in 1974.[58]
In the autumn semester of 1960 Huxley was invited by ProfessorHuston Smith to be the Carnegie Visiting professor of humanities at theMassachusetts Institute of Technology (MIT).[59] As part of the MIT centennial program of events organised by the Department of Humanities, Huxley presented a series of lectures titled, "What a Piece of Work is a Man" which concerned history, language, and art.[60]
Robert S. de Ropp (scientist, humanitarian, and author), who had spent time with Huxley in England in the 1930s, connected with him again in the US in the early 1960s and wrote that "the enormous intellect, the beautifully modulated voice, the gentle objectivity, all were unchanged. He was one of the most highly civilized human beings I had ever met."[61]
Biographer Harold H. Watts wrote that Huxley's writings in the "final and extended period of his life" are "the work of a man who is meditating on the central problems of many modern men".[62] Huxley had deeply felt apprehensions about the future the developed world might make for itself. From these, he made some warnings in his writings and talks. In a 1958 televised interview conducted by journalistMike Wallace, Huxley outlined several major concerns: the difficulties and dangers of world overpopulation; the tendency towards distinctly hierarchical social organisation; the crucial importance of evaluating the use of technology in mass societies susceptible to persuasion; the tendency to promote modern politicians to a naive public as well-marketed commodities.[63] In a December 1962 letter to brother Julian, summarizing a paper he had presented inSanta Barbara, he wrote, "What I said was that if we didn't pretty quickly start thinking of human problems in ecological terms rather than in terms of power politics we should very soon be in a bad way."[64]
Huxley's engagement with Eastern wisdom traditions was entirely compatible with a strong appreciation ofmodern science. Biographer Milton Birnbaum wrote that Huxley "ended by embracing both science and Eastern religion".[65] In his last book,Literature and Science, Huxley wrote that "The ethical and philosophical implications of modern science are more Buddhist than Christian...."[66] In "A Philosopher's Visionary Prediction", published one month before he died, Huxley endorsed training ingeneral semantics and "the nonverbal world of culturally uncontaminated consciousness", writing that "We must learn how to be mentally silent, we must cultivate the art of pure receptivity.... [T]he individual must learn to decondition himself, must be able to cut holes in the fence of verbalized symbols that hems him in."[67]
For much of his life Huxley described himself asagnostic, a word coined by his grandfatherThomas Henry Huxley, a scientist who championed thescientific method and was a major supporter of Darwin's theories. This is the definition he gave, “…it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty.”[68] Aldous Huxley's agnosticism, together with his speculative propensity, made it difficult for him to fully embrace any form of institutionalised religion.[69] Over the last 30 years of his life, he accepted and wrote about concepts found inVedanta and was a leading advocate of thePerennial Philosophy, which holds that the same metaphysical truths are found in all the major religions of the world.[70][71][72]
In the 1920s Huxley was sceptical of religion. "Earlier in his career he had rejected mysticism, often poking fun at it in his novels..." according to his biographerDana Sawyer.[73]Gerald Heard became an influential friend of Huxley, and since the mid-1920s had been exploring Vedanta,[74] as a way of understanding individual human life and the individual's relationship to the universe. Heard and Huxley both saw the political implications of Vedanta, which could help bring about peace, specifically that there is an underlying reality that all humans and the universe are a part of. In the 1930s, Huxley and Gerald Heard both became active in the effort to avoid another world war, writing essays and eventually publicly speaking in support of thePeace Pledge Union. But, they remained frustrated by the conflicting goals of the political left – some favoring pacifism (as did Huxley and Heard), while other wanting to take up arms against fascism in theSpanish Civil War.[75]
After joining the PPU, Huxley expressed his frustration with politics in a letter from 1935, “…the thing finally resolves itself into a religious problem — an uncomfortable fact which one must be prepared to face and which I have come during the last year to find it easier to face.”[76] Huxley and Heard turned their attention to addressing the big problems of the world through transforming the individual, "[...] a forest is only as green as the individual trees of the forest is green [...]"[74] This was the genesis of theHuman Potential Movement, that gained traction in the 1960s.[77][78]
In the late 1930s Huxley and Heard immigrated to the United States, and beginning in 1939 and continuing until his death in 1963, Huxley had an extensive association with theVedanta Society of Southern California, founded and headed bySwami Prabhavananda. Together with Heard, Isherwood and other followers, he was initiated by the Swami and was taught meditation and spiritual practices.[13] From 1941 until 1960, Huxley contributed 48 articles toVedanta and the West, published by the society. He also served on the editorial board with Isherwood, Heard, and playwrightJohn Van Druten from 1951 through 1962.
In 1944 Huxley wrote the introduction to theBhagavad Gita – The Song of God,[81] translated by Swami Prabhavananda and Christopher Isherwood, which was published by the Vedanta Society of Southern California. As an advocate of the perennial philosophy, Huxley was drawn to theGita, as he explained in the Introduction, written during theSecond World War, when it was still not clear who would win:
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.[81]
As a means of personally realizing the "divine Reality", he described a "Minimum Working Hypothesis" in the Introduction to Swami Prabhavananda's and Christopher Isherwood's translation of theBhagavad Gita and in a free-standing essay inVedanta and the West,[82] a publication ofVedanta Press. This is the outline, that Huxley elaborates on in the article:
For those of us who are not congenitally the members of an organized church, who have found that humanism and nature-worship are not enough, who are not content to remain in the darkness of ignorance, the squalor of vice or the other squalor of respectability, the minimum working hypothesis would seem to run to about this:
That there is a Godhead, Ground, Brahman, Clear Light of the Void, which is the unmanifested principle of all manifestations.
That the Ground is at once transcendent and immanent.
That it is possible for human beings to love, know and, from virtually, to become actually identical with the divine Ground.
That to achieve this unitive knowledge of the Godhead is the final end and purpose of human existence.
That there is a Law or Dharma which must be obeyed, a Tao or Way which must be followed, if men are to achieve their final end.[82]
For Huxley, one of the attractive features of Vedanta is that it provided a historic and established philosophy and practice that embraced thePerennial Philosophy; that there is a commonality of experiences across all the mystical branches of the world's religions.[83] Huxley wrote in the introduction of his bookThe Perennial Philosophy:
The Perennial Philosophy is primarily concerned with the one, divine Reality substantial to the manifold world of things and lives and minds. But the nature of this one Reality is such that it cannot be directly and immediately apprehended except by those who have chosen to fulfill certain conditions, making themselves loving, pure in heart, and poor in spirit.[84]
Huxley also occasionally lectured at the Hollywood and Santa Barbara Vedanta temples. Two of those lectures have been released on CD:Knowledge and Understanding andWho Are We? from 1955.
Many of Huxley's contemporaries and critics were disappointed by Huxley's turn to mysticism;[85] Isherwood describes in his diary how he had to explain the criticism to Huxley's widow, Laura:
[December 11, 1963, a few weeks after Aldous Huxley’s death] The publisher had suggested John Lehmann should write the biography. Laura [Huxley] asked me what I thought of the idea, so I had to tell her that John disbelieves in, and is aggressive toward, the metaphysical beliefs that Aldous held. All he would describe would be a clever young intellectual who later was corrupted by Hollywood and went astray after spooks.[86]
In early 1953 Huxley had his first experience with the psychedelic drugmescaline. Huxley had initiated a correspondence withHumphry Osmond, a British psychiatrist then employed in a Canadian institution, and eventually asked him to supply a dose of mescaline; Osmond obliged and supervised Huxley's session in southern California. After the publication ofThe Doors of Perception, in which he recounted this experience, Huxley and Swami Prabhavananda disagreed about the meaning and importance of the psychedelic drug experience, which may have caused the relationship to cool, but Huxley continued to write articles for the society's journal, lecture at the temple, and attend social functions. Huxley later had anexperience on mescaline that he considered more profound than those detailed inThe Doors of Perception.
Huxley wrote that "The mystical experience is doubly valuable; it is valuable because it gives the experiencer a better understanding of himself and the world and because it may help him to lead a less self-centered and more creative life."[87]
Having triedLSD in the 1950s, he became an advisor toTimothy Leary andRichard Alpert in their early-1960s research work with psychedelic drugs atHarvard University. Personality differences led Huxley to distance himself from Leary, when Huxley grew concerned that Leary had become too keen on indiscriminately promoting the drugs.[88][89]
Huxley (age 52) in 1947, his right eye affected bykeratitis, which he had contracted in 1911
Differing accounts exist about the details of the quality of Huxley's eyesight at specific points in his life. Circa 1939 Huxley encountered theBates method, in which he was instructed byMargaret Darst Corbett. In 1940 Huxley relocated from Hollywood to a 40-acre (16 ha)ranchito in the high desert hamlet ofLlano, California, in northernLos Angeles County. Huxley then said that his sight improved dramatically with the Bates method and the extreme and pure natural lighting of the southwestern American desert. He reported that, for the first time in more than 25 years, he was able to read without glasses and without strain. He even tried driving a car along the dirt road beside the ranch. He wrote a book about his experiences with the Bates method,The Art of Seeing, which was published in the US in 1942 and in Britain in 1943. The book contained some generally disputed theories, and after its publication there was a growing popular controversy about Huxley's eyesight.[90]
It was, and is, widely believed that Huxley was nearly blind since the illness in his teens, despite the partial recovery that had enabled him to study at Oxford. For example, some ten years after publication ofThe Art of Seeing, in 1952,Bennett Cerf was present when Huxley spoke at a Hollywood banquet, wearing no glasses and apparently reading his paper from the lectern without difficulty:
Then suddenly he faltered—and the disturbing truth became obvious. He wasn't reading his address at all. He had learned it by heart. To refresh his memory he brought the paper closer and closer to his eyes. When it was only an inch or so away he still couldn't read it, and had to fish for a magnifying glass in his pocket to make the typing visible to him. It was an agonising moment.[91]
The Brazilian authorJoão Ubaldo Ribeiro, who as a young journalist spent several evenings in the Huxleys' company in the late 1950s, wrote that Huxley had said to him, with a wry smile: "I can hardly see at all. And I don't give a damn, really."[92]
On the other hand, Huxley's second wife Laura later emphasised in her biographical account,This Timeless Moment: "One of the great achievements of his life: that of having regained his sight." After revealing a letter she wrote to theLos Angeles Times disclaiming the label of Huxley as a "poor fellow who can hardly see" byWalter C. Alvarez, she tempered her statement:
Although I feel it was an injustice to treat Aldous as though he were blind, it is true there were many indications of his impaired vision. For instance, although Aldous did not wear glasses, he would quite often use a magnifying lens.[93]
Laura Huxley proceeded to elaborate a few nuances of inconsistency peculiar to Huxley's vision. Her account, in this respect, agrees with the following sample of Huxley's own words fromThe Art of Seeing:
The most characteristic fact about the functioning of the total organism, or any part of the organism, is that it is not constant, but highly variable.[94]
Nevertheless, the topic of Huxley's eyesight has continued to endure similar, significant controversy.[95] The American popular science authorSteven Johnson, in his bookMind Wide Open, quotes Huxley about his difficulties withvisual encoding:
I am and, for as long as I can remember, I have always been a poor visualizer. Words, even the pregnant words of poets,do not evoke pictures in my mind. No hypnagogic visions greet me on the verge of sleep. When I recall something, the memory does not present itself to me as a vividly seen event or object. By an effort of the will, I can evoke a not very vivid image of what happened yesterday afternoon ...[96][97]
Huxley was married on 10 July 1919[98] to Maria Nys (10 September 1899 – 12 February 1955), a Belgian refugee fromBellem,[98] a village nearAalter, whom he met atGarsington, Oxfordshire, in 1919. They had one child,Matthew Huxley (19 April 1920 – 10 February 2005), who had a career as an author, anthropologist and a prominentepidemiologist.[99] Maria died of cancer in 1955.[23]
In 1956 Huxley marriedLaura Archera (1911–2007), also an author, as well as a violinist and psychotherapist.[23] She wroteThis Timeless Moment, a biography of Huxley. She told the story of their marriage through Mary Ann Braubach's 2010 documentary,Huxley on Huxley.[100]
On 9 April 1962 Huxley was informed he had been elected Companion of Literature by theRoyal Society of Literature, the senior literary organisation in Britain, and he accepted the title via letter on 28 April 1962.[105] The correspondence between Huxley and the society is kept at theCambridge University Library.[105] The society invited Huxley to appear at a banquet and give a lecture atSomerset House, London, in June 1963. Huxley wrote a draft of the speech he intended to give at the society; however, his deteriorating health meant he was not able to attend.[105]
In 1960 Huxley was diagnosed with oral cancer and for the next three years his health steadily declined. On 4 November 1963, less than three weeks before Huxley's death, the authorChristopher Isherwood, a friend of 25 years, visited him atCedars Sinai Hospital and wrote his impressions:
I came away with the picture of a great noble vessel sinking quietly into the deep; many of its delicate marvelous mechanisms still in perfect order, all its lights still shining.[106]
At home on his deathbed, unable to speak owing to cancer that had metastasized, Huxley made a written request to his wife Laura for "LSD, 100μg,intramuscular." According to her account of his death[107] inThis Timeless Moment, she obliged with an injection at 11:20 am and a second dose an hour later; Huxley died aged 69, at 5:20 pmPST on 22 November 1963.[108]
Media coverage of Huxley's death, along with that of the writerC. S. Lewis, was overshadowed by theassassination of John F. Kennedy on the same day, less than seven hours before Huxley's death.[109] In a 2009 article forNew York magazine titled "The Eclipsed Celebrity Death Club", Christopher Bonanos wrote:
The championship trophy for badly timed death, though, goes to a pair of British writers. Aldous Huxley, the author ofBrave New World, died the same day as C. S. Lewis, who wrote theChronicles of Narnia series. Unfortunately for both of their legacies, that day was November 22, 1963, just as John Kennedy's motorcade passed theTexas School Book Depository. Huxley, at least, made it interesting: At his request, his wife shot him up with LSD a couple of hours before the end, and he tripped his way out of this world.[110]
The grave of Aldous Huxley in the cemetery at theWatts Cemetery Chapel in Compton in Surrey in 2026
Huxley's memorial service took place in London in December 1963; it was led by his elder brother Julian. On 27 October 1971,[112] his ashes were interred in the family grave at the Watts Cemetery, home of theWatts Mortuary Chapel inCompton, Guildford, Surrey, England.[113]
Huxley had been a long-time friend of the Russian composerIgor Stravinsky, who dedicated his last orchestral composition to Huxley. What becameVariations: Aldous Huxley in memoriam was begun in July 1963, completed in October 1964, and premiered by the Chicago Symphony Orchestra on 17 April 1965.[114][115]
In 2021 Huxley was one of six British writers commemorated on aseries of British postage stamps issued byRoyal Mail to celebrate British science fiction.[120] One classic science fiction novel from each author was depicted;Brave New World was chosen to represent Huxley.[120]
^Watt, Donald, ed. (1975).Aldous Huxley. Routledge. p. 366.ISBN978-0-415-15915-9.Inge's agreement with Huxley on several essential points indicates the respect Huxley's position commanded from some important philosophers ... And now we have a book by Aldous Huxley, duly labelledThe Perennial Philosophy. ... He is now quite definitely a mystical philosopher.
^Sion, Ronald T. (2010).Aldous Huxley and the Search for Meaning: A Study of the Eleven Novels. McFarland & Company, Inc. p. 2.ISBN978-0-7864-4746-6.Aldous Huxley, as a writer of fiction in the 20th century, willingly assumes the role of a modern philosopher-king or literary prophet by examining the essence of what it means to be human in the modern age. ... Huxley was a prolific genius who was always searching throughout his life for an understanding of self and one's place within the universe.
^Reiff 2009, p. 7: "He was also a philosopher, mystic, social prophet, political thinker, and world traveler who had a detailed knowledge of music, medicine, science, technology, history, literature and Eastern religions."
^Sawyer 2002, p. 187: "Huxley was a philosopher but his viewpoint was not determined by the intellect alone. He believed the rational mind could only speculate about truth and never find it directly."
^"Mr Aldous Huxley".The Times. No. 55867. London. 25 November 1963. p. 14.
^Susser, Eric (2006). Grayling, A.C.; Goulder, Naomi; Pyle, Andrew (eds.)."Huxley, Aldous Leonard".The Continuum Encyclopedia of British Philosophy. Continuum.doi:10.1093/acref/9780199754694.001.0001.ISBN978-0-19-975469-4. Retrieved14 July 2024.Aldous Huxley was born in Godalming, Surrey on 26 July 1894 and died in Los Angeles, California on 17 December
^Clark, Ronald W (1968),The Huxleys, London: William Heinemann.
^Woodcock, George (2007).Dawn and the Darkest Hour: A Study of Aldous Huxley. Black Rose Books. p. 240..
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^Vitoux, Peter (1972). "Structure and Meaning in Aldous Huxley's 'Eyeless in Gaza'".The Yearbook of English Studies.2:212–224.doi:10.2307/3506521.JSTOR3506521.
^Firchow, Peter (1975). "Science and Conscience in Huxley's "Brave New World"".Contemporary Literature.16 (3):301–316.doi:10.2307/1207404.JSTOR1207404.
^Watts Estrich, Helen (1939). "Jesting Pilate Tells the Answer: Aldous Huxley".The Sewanee Review.47 (1):63–81.JSTOR27535511.
^"Aldous Huxley". Peace Pledge Union.Archived from the original on 6 June 2011. Retrieved15 May 2011.
^Robb, David (1985). "Brahmins from abroad: English expatriates and spiritual consciousness in modern America".American Studies.26 (2):45–60.JSTOR40641960.
^Mason, Emily (2017).Democracy, Deeds and Dilemmas: Support for the Spanish Republic Within British Civil Society, 1936-1939. Sussex Academic Press. p. 65.ISBN9781845198855.
^Smith, Grover (1969).Letters of Aldous Huxley. Harper & Row. p. 398.ISBN978-1199770608.
^Isherwood, Christopher (2010).The Sixties - Diaries Volume Two 1960 - 1969, Edited and Introduced by Katherine Bucknell. Chatto & Windus. p. 299.ISBN9780701169404.
^Huxley, "Moksha: Aldous Huxley's Classic Writings on Psychedelics and the Visionary Experience"
^Huxley, Aldous letter 26 December 1962 to Humphry Osmond, in Smith, Grover (1969)The Letters of Aldous Huxley. Harper and Row: New York, p. 965.
^McBride, Jason "The Untapped Promise of LSD," in March 2009, The Walrus:Toronto.
^abcPeter Edgerly Firchow, Hermann Josef Real (2005).The Perennial Satirist: Essays in Honour of Bernfried Nugel, Presented on the Occasion of His 65th Birthday, p. 1. LIT Verlag Münster
^Isherwood, Christopher (1980).My Guru and His Disciple. Farrar Straus Giroux. p. 259.ISBN978-0-374-21702-0.
^Kreeft, Peter (1982).Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis & Aldous Huxley. Downers Grove, Illinois: InterVarsity Press. back cover.ISBN978-0-87784-389-4.On November 22, 1963, three great men died within hours of each other: C. S. Lewis, John F. Kennedy, and Aldous Huxley. All three believed, in different ways, that death is not the end of human life. Suppose they were right, and suppose they met after death. How might the conversation go?
^Wilson, Scott.Resting Places: The Burial Sites of More Than 14,000 Famous Persons, 3d ed.: 2 (Kindle Location 22888). McFarland & Company. Kindle Edition.
^"All Awards".American Academy of Arts and Letters. Retrieved14 July 2024.The Award of Merit Medal is accompanied by $25,000 and given each year, in rotation, to outstanding American painters, short story writers, sculptors, novelists, poets, and playwrights. ... Aldous Huxley ... Novel ... 1959
^Chevalier, Tracy (1997).Encyclopedia of the Essay. Routledge. p. 416.ISBN978-1-57958-342-2.
Thody, Philipe (1973).Huxley: A Biographical Introduction. Scribner.ISBN978-0-289-70188-1.
White, Eric Walter (1979).Stravinsky: The Composer and His Works (2nd ed.). Berkeley and Los Angeles: University of California Press.ISBN0-520-03985-8.
Atkins, John (1956).Aldous Huxley: A Literary Study. J. Calder.
Barnes, Clive (1 April 1966). "Ballet: Still Another Balanchine-Stravinsky Pearl; City Troupe Performs in Premiere HereVariations for Huxley at State Theater".The New York Times. p. 28.
Bromer, David; Struble, Shannon (2011).Aun Aprendo: A Comprehensive Bibliography of the Writings of Aldous Leonard Huxley. Boston: Bromer Booksellers.
Grant, Patrick (1979). "Belief in mysticism: Aldous Huxley, from Grey Eminence to Island".Six Modern Authors and Problems of Belief. MacMillan.ISBN978-0-333-26340-2.
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Meckier, Jerome (2006). Firchow, Peter Edgerly; Nugel, Bernfried (eds.).Aldous Huxley: Modern Satirical Novelist of Ideas. LIT Verlag Berlin-Hamburg-Münster.ISBN3-8258-9668-4.
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Poller, Jake (2019).Aldous Huxley and Alternative Spirituality. Brill.ISBN978-90-04-40689-6.
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Shadurski, Maxim (2020). "Chapter 5".The Nationality of Utopia: H. G. Wells, England, and the World State. New York and London: Routledge.ISBN978-0-36733-049-1.
