English-born American Philosopher, Writer, Exponent of Zen Buddhism
Alan Watts, fully Alan Wilson Watts
English-born American Philosopher, Writer, Exponent of Zen Buddhism
We do not "come into" into this world; we come out of it, as leaves from a tree. As the ocean "waves," the universe "peoples." Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated "egos" inside bags of skin.
We do not dance to reach a certain point on the floor, but simply to dance. Energy itself, as William Blake said, is eternal delight?and all life is to be lived in the spirit of rapt absorption in an arabesque of rhythms.
We fail so easily to see the difference between fear of the unknown and respect for the unknown, thinking that those who do not hasten in with bright lights and knives are deterred by a holy and superstitious fear. Respect for the unknown is the attitude of those who, instead of raping nature, woo her until she gives herself. But what she gives, even then, is not the cold clarity of the surface but the warm inwardness of the body - a mysteriousness which is not merely a negation, a blank absence of knowledge, but that positive substance which we call wonderful.
We feel that our actions are voluntary when they follow a decision and involuntary when they happen without decision. But if a decision itself were voluntary every decision would have to be preceded by a decision to decide - An infinite regression which fortunately does not occur. Oddly enough, if we had to decide to decide, we would not be free to decide
We are at war between consciousness and nature, between the desire for permanence and the fact of flux. It is ourself against ourselves.
We have been accustomed to make this existence worth-while by the belief that there is more than the outward appearance--that we live for a future beyond this life here. For the outward appearance does not seem to make sense. If living is to end in pain, incompleteness, and nothingness, it seems a cruel and futile experience for being who are born to reason, hope, create, and love. Man, as a being of sense, wants his life to make sense, and he has found it hard to believe that it does so unless there is more than what he sees-- unless there is an eternal order and an eternal life behind the uncertain and momentary experience of life-and-death.
We are becoming accustomed to a conception of the universe so mysterious and so impressive that even the best father-image will no longer do for an explanation of what makes it run. But the problem then is that it is impossible for us to conceive an image higher than the human image. Few of us have ever met an angel, and probably would not recognize it if we saw one, and our images of an impersonal or supra-personal God are hopelessly subhuman?jello, featureless light, homogenized space, or a whopping jolt of electricity. However, our image of man is changing as it becomes clearer and clearer that the human being is not simply and only his physical organism. My body is also my total environment, and this must be measured by light-years in the billions. Hitherto the poets and philosophers of science have used the vast expanse and duration of the universe as a pretext for reflections on the unimportance of man, forgetting that man with "that enchanted loom, the brain" is precisely what transforms this immense electrical pulsation into light and color, shape and sound, large and small, hard and heavy, long and short. In knowing the world we humanize it, and if, as we discover it, we are astonished at its dimensions and its complexity, we should be just as astonished that we have the brains to perceive it.
We have made a problem for ourselves by confusing the intelligible with the fixed. We think that making sense out of life is impossible unless the flow of events can somehow be fitted into a framework of rigid forms. To be meaningful, life must be understandable in terms of fixed ideas and laws, and these in turn must correspond to unchanging and eternal realities behind the shifting scene. But if this what making sense out of life means, we have set ourselves the impossible task of making fixity out of flux.
We are convinced that sleep is a waste of valuable time and continue to chase these fantasies far into the night.
We have untold stacks of recorded music from every age and culture, and the most superb means of playing it. But who actually listens? Maybe a few pot-smokers.
We are living in a culture entirely hypnotized by the illusion of time, in which the so-called present moment is felt as nothing but an infinitesimal hairline between an all-powerfully causative past and an absorbingly important future. We have no present. Our consciousness is almost completely preoccupied with memory and expectation. We do not realize that there never was, is, nor will be any other experience than present experience. We are therefore out of touch with reality. We confuse the world as talked about, described, and measured with the world which actually is. We are sick with a fascination for the useful tools of names and numbers, of symbols, signs, conceptions and ideas.
We identify in our experience a differentiation between what we do and what happens to us.
We are not trying to have an "intellectual discussion." We are being aware of the fact that any separate "I" who thinks thoughts and experiences experience is an illusion. To understand this is to realize that life is entirely momentary, that there is neither permanence nor security, and that there is no "I" which can be protected.
We must abandon completely the notion of blaming the past for any kind of situation we're in and reverse our thinking and see that the past always flows back form the present. That now is the creative point of life. So you see it?s like the idea of forgiving somebody, you change the meaning of the past by doing that... Also watch the flow of music. The melody as its expressed is changed by notes that come later. Just as the meaning of a sentence... you wait till later to find out what the sentence means... The present is always changing the past.
We are seeing, then, that our experience is altogether momentary. From one point of view, each moment is so elusive and so brief that we cannot even think about it before it has gone. From another point of view, this moment is always here, since we know no other moment than the present moment. It is always dying, always becoming past more rapidly than imagination can conceive. Yet at the same time it is always being born, always new, emerging just as rapidly from that complete unknown which we call the future. Thinking about it almost makes you breathless.
We must see that consciousness is neither an isolated soul nor the mere function of a single nervous system, but of that totality of interrelated stars and galaxies which makes a nervous system possible.
We are sick with fascination for the useful tools of names and numbers, of symbols, signs, conceptions and ideas. Meditation is therefore the art of suspending verbal and symbolic thinking for a time, somewhat as a courteous audience will stop talking when a concert is about to begin.
We can hardly begin to consider this problem unless it is clear that the craving for security is itself a pain and a contradiction, and that the more we pursue it, the more painful it becomes. This is true in whatever form security may be conceived. Herein lies the crux of the matter. To stand face to face with insecurity is still not to understand it. To understand it, you must not face it but be it.
We can?t re-impose old myths on ourselves or believe in new ones made up out of a desire for comfort; therefore, the path of self-examination is the only one a person of conscience can reasonably follow.
Understanding comes through awareness. Can we, then, approach our experience--our sensations, feelings, and thoughts--quite simply, as if we had never known them before, and, without prejudice, look at what is going on? You may ask, "Which experiences, which sensations and feelings, shall we look at?" I will answer, "Which ones can you look at?" The answer is that you must look at the ones you have now.
Unless one is able to live fully in the present, the future is a hoax. There is no point whatever in making plans for a future which you will never be able to enjoy. When your plans mature, you will still be living for some other future beyond.
Waking up to who you are requires letting go of who you imagine yourself to be.
Wars based on principle are far more destructive... the attacker will not destroy that which he is after.
We accepted a definition of ourselves which confined the self to the source and to the limitations of conscious attention. This definition is miserably insufficient, for in fact we know how to grow brains and eyes, ears and fingers, hearts and bones, in just the same way that we know how to walk and breathe, talk and think?only we can't put it into words. Words are too slow and too clumsy for describing such things, and conscious attention is too narrow for keeping track of all their details.
We adopted the prevalent view that the existence of God, of any absolutes, and of an eternal order beyond this world is without logical support or meaning. We accepted the notion that such ideas are of no value for scientific prediction, and that all known events can be explained more simply without them. At the same time, we said that religion had no need to oppose this view, for almost all the spiritual traditions recognize that there is a stage in man's development when belief -- in contrast to faith -- and its securities have to be left behind. It states that this world was made by God, and that he made it for a purpose which will be fulfilled in the distant future, in "the life of the world to come." It insists, furthermore, that man has an immortal soul, and prophesies that it will survive his physical death and live everlastingly. The scientist therefore seems justified in saying that such predictions cannot be verified, and that they are made with precious little reference to past events known to have happened... Religious people hope or believe that these things will be true. Nevertheless, in the history of every important religion, there have been those who understood religious ideas and statements in a very different way... From this other and, we think, deeper point of view, religion is not a system of predictions. Its doctrines have to do, not with the future and the everlasting, but with the present and the eternal. They are not a set of beliefs and hopes but, on the contrary, a set of graphic symbols about present experience.