English-born American Philosopher, Writer, Exponent of Zen Buddhism
Alan Watts, fully Alan Wilson Watts
English-born American Philosopher, Writer, Exponent of Zen Buddhism
There is only this now. It does not come from anywhere; it is not going anywhere. It is not permanent, but it is not impermanent. Though moving, it is always still. When we try to catch it, it seems to run away, and yet it is always here and there is no escape from it. And when we turn around to find the self which knows this moment, we find that it has vanished like the past.
There is, indeed, a viewpoint from which this rationalization of life is not rational. The brain is clever enough to see the vicious circle which it has made for itself. But it can do nothing about it. Seeing that it is unreasonable to worry does not stop worrying; rather, you worry the more at being unreasonable.
The true splendor of science is not so much that it names and classifies, records and predicts, but that it observes and desires to know the facts, whatever they may turn out to be. However much it may confuse facts with conventions, and reality with arbitrary divisions, in this openness and sincerity of mind it bears some resemblance to religion, understood in its other and deeper sense. The greater the scientist, the more he is impressed with his ignorance of reality, and the more he realizes that his laws and labels, descriptions and definitions, are the products of his own thought. They help him to use the world for purposes of his own devising rather than to understand and explain it. The more he analyzes the universe into infinitesimals, the more things he finds to classify, and the more he perceives the relativity of all classification. What he does not know seems to increase in geometric progression to what he knows. Steadily he approaches the point where what is unknown is not a mere blank space in a web of words but a window in the mind, a window whose name is not ignorance but wonder.
There is, then, an analogy?and perhaps more than mere analogy?between central vision and conscious, one-at-a-time thinking, and between peripheral vision and the rather mysterious process which enables us to regulate the incredible complexity of our bodies without thinking at all. It should be noted, further, that we call our bodies complex as a result of trying to understand them in terms of linear thought, of words and concepts. But the complexity is not so much in our bodies as in the task of trying to understand them by this means of thinking.
The way of Wisdom lies, therefore, in recognizing things which happen to you as your own karma?not as punishments for misdeeds or rewards for virtue (for there really is no bad or good karma), but as your own doing. For in this way you come to see that the real you includes both the controlled and the uncontrolled aspects of your experience.
There must then be numberless features and dimensions of the world to which our senses respond without our conscious attention, let alone vibrations (such as cosmic rays) having wave-lengths to which our senses are not tuned at all. To perceive all vibrations at once would be pandemonium, as when someone slams down all the keys of the piano at the same time. But there are two ignored factors which can very well come into our awareness, and our ignorance of them is the mainstay of the ego-illusion and of the failure to know that we are each the one Self in disguise. The first is not realizing that so-called opposites, such as light and darkness, sound and silence, solid and space, on and off, inside and outside, appearing and disappearing, cause and effect, are poles or aspects of the same thing. But we have no word for that thing, save such vague concepts as Existence, Being, God, or the Ultimate Ground of Being. For the most part these remain nebulous ideas without becoming vivid feelings or experiences. The second, closely related, is that we are so absorbed in conscious attention, so convinced that this narrowed kind of perception is not only the real way of seeing the world, but also the very basic sensation of oneself.
The whole idea of there being only space, and nothing else at all is not only inconceivable but perfectly meaningless, because we always know what we mean by contrast.
There was a young man who said though, it seems that I know that I know, but what I would like to see is the I that knows me when I know that I know that I know.
The world is filled with love-play, from animal lust to sublime compassion.
There was never a time when the world began, because it goes round and round like a circle, and there is no place on a circle where it begins. Look at my watch, which tells the time; it goes round, and so the world repeats itself again and again. But just as the hour-hand of the watch goes up to twelve and down to six, so, too, there is day and night, waking and sleeping, living and dying, summer and winter. You can't have any one of these without the other, because you wouldn't be able to know what black is unless you had seen it side-by-side with white, or white unless side-by-side with black.
The world is in an extremely dangerous situation, and serious diseases often require the risk of a dangerous cure ? like the Pasteur serum for rabies.
Therefore, at about the age of twenty-one, I made to myself the solemn vow that I would never be an employee or put up with a regular job. I have not always been able to fulfill this vow. I have had to work (in a reasonably independent manner) for the Church and for a graduate school, but since the age of forty-two I have been a freelance, a rolling stone, and a shaman.
The younger members of our society have for some time been in growing rebellion against paternal authority and the paternal state. For one reason, the home in an industrial society is chiefly a dormitory, and the father does not work there, with the result that wife and children have no part in his vocation. He is just a character who brings in money, and after working hours he is supposed to forget about his job and have fun. Novels, magazines, television, and popular cartoons therefore portray "Dad" as an incompetent clown. And the image has some truth in it because Dad has fallen for the hoax that work is simply something you do to make money, and with money you can get anything you want. It is no wonder that an increasing proportion of college students want no part in Dad's world, and will do anything to avoid the rat-race of the salesman, commuter, clerk, and corporate executive. Professional men, too?architects, doctors, lawyers, ministers, and professors?have offices away from home, and thus, because the demands of their families boil down more and more to money, are ever more tempted to regard even professional vocations as ways of making money. All this is further aggravated by the fact that parents no longer educate their own children. Thus the child does not grow up with understanding of or enthusiasm for his father's work. Instead, he is sent to an understaffed school run mostly by women which, under the circumstances, can do no more than hand out mass-produced education which prepares the child for everything and nothing. It has no relation whatever to his father's vocation.
The precious? uniqueness which the human individual claims is conferred on him not by possession of an immortal soul but by possession of a mortal body? If death gives life individuality and if man is the organism which represses death, then man is the organism which represses his own individuality.
The self-styled practical man of affairs who pooh-poohs philosophy as a lot of windy notions is himself a pragmatist or a positivist, and a bad one at that, since he has given no thought to his position.
The prevalent sensation of oneself as a separate ego enclosed in a bag of skin is a hallucination which accords neither with Western science nor with the experimental philosophy-religions of the East ? in particular the central and germinal Vedanta philosophy of Hinduism. This hallucination underlies the misuse of technology for the violent subjugation of man's natural environment and, consequently, its eventual destruction. We are therefore in urgent need of a sense of our own existence which is in accord with the physical facts and which overcomes our feeling of alienation from the universe.
The sense of wrong is simply failure to see where something fits into a pattern, to be confused as to the hierarchical level upon which an event belongs.
The problem comes up because we ask the question in the wrong way. We supposed that solids were one thing and space quite another or just nothing whatever. Then it appeared that space was no mere nothing, because solids couldn't do without it. But the mistake in the beginning was to think of solids and space as two different things, instead of as two aspects of the same thing. The point is that they are different but inseparable, like the front end and the rear end of a cat. Cut them apart, and the cat dies. Take away the crest of the wave, and there is no trough.
The source of all light is in the eye.
The psychotherapist ? tries to help the individual to be himself and to go it alone without giving unnecessary offense to his community, to be in the world (of social convention) but not of the world.
The startling truth is that our best efforts for civil rights, international peace, population control, conservation of natural resources, and assistance to the starving of the earth?urgent as they are?will destroy rather than help if made in the present spirit. For, as things stand, we have nothing to give. If our own riches and our own way of life are not enjoyed here, they will not be enjoyed anywhere else. Certainly they will supply the immediate jolt of energy and hope that methedrine, and similar drugs, give in extreme fatigue. But peace can be made only by those who are peaceful, and love can be shown only by those who love. No work of love will flourish out of guilt, fear, or hollowness of heart, just as no valid plans for the future can be made by those who have no capacity for living now.
The question "What shall we do about it?" is only asked by those who do not understand the problem. If a problem can be solved at all, to understand it and to know what to do about it are the same thing... You have to see and feel what you are experiencing as it is, and not as it is named. This very simple "opening of the eyes" brings about the most extraordinary transformation of understanding and living, and shows that many of our most baffling problems are pure illusion. This may sound like an over-simplification because most people imagine themselves to be fully enough aware of the present already, but we shall see that this is far from true.
The structure of your organism, of your senses and nerves, endows the world with all its sensible and measurable properties?for rocks cannot seem to be hard except in relation to soft skin.
The morning glory which blooms for an hour differs not at heart from the giant pine, which lives for a thousand years.
The real you is not a puppet which life pushes around.