Alan Watts Quotes

This book explores an unrecognized but mighty taboo — our tacit conspiracy to ignore who, or what, we really are. Briefly, the thesis is that 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.

What we have forgotten is that thoughts and words are conventions, and that it is fatal to take conventions too seriously. A convention is a social convenience, as, for example, money. Money gets rid of the inconveniences of barter. But it is absurd to take money too seriously, to confuse it with real wealth, because it will do you no good to eat it or wear it for clothing. Money is more or less static, for gold, silver, strong paper, or a bank balance can “stay put” for a long time. But real wealth, such as food, is perishable. Thus a community may possess all the gold in the world, but if it does not farm its crops it will starve.

The meaning of being alive is just being alive

To pursue it is to pursue a constantly retreating phantom, and the faster you chase it, the faster it runs ahead, This is why all the affairs of civilization are rushed, why hardly anyone enjoys what he has, and is forever seeking more and more. Happiness, then, will consist, not of solid and substantial realities, but of such abstract and superficial things as promises, hopes, and assurances.

When cultural disciplines are in the service of Eros, ethics are transformed from the rules of repression into the technique of expression, and morality becomes the aesthetics of behavior.

Does it really take any considerable time or effort just to understand that you depend on enemies and outsiders to define yourself, and that without some opposition you would be lost? To see this is to acquire, almost instantly, the virtue of humor, and humor and self-righteousness are mutually exclusive. Humor is the twinkle in the eye of a just judge, who knows that he is also the felon in the dock. How could he be sitting there in stately judgment, being addressed as “Your Honor” or “Mi Lud,” without those poor bastards being dragged before him day after day? It does not undermine his work and his function to recognize this.

For if you know what you want, and will be content with it, you can be trusted. But if you do not know, your desires are limitless and no one can tell how to deal with you. Nothing satisfies an individual incapable of enjoyment.

During World War II a friend of mine used to fly Chinese laborers over the Hump to work on the South end of the Burma Road. The long flight was, of course, ideal for gambling, but since there was not enough cash between them to make the game interesting, the stakes were that the final loser should jump off the plane. No parachute.

"One of the blessings of easy communication between the great cultures of the world is that partisanship in religion and philosophy is ceasing to be intellectually respectable. Pure religions are as rare as pure cultures, and it is mentally crippling to suppose that there must be a number of fixed bodies of doctrine among which one must choose, where choice means accepting the system entirely or not at all. [...].
Those who rove freely through the various traditions, accepting what they can use and rejecting what they cannot, are condemned as undisciplined syncretists. But the use of one's reason is not a lack of discipline, not is there any important religion which is not itself a syncretism, a "growing up together" of ideas and practices of diverse origin."

Since opposed principles, or ideologies, are irreconcilable, wars fought over principle will be wars of mutual annihilation. But wars fought for simple greed will be far less destructive, because the aggressor will be careful not to destroy what he is fighting to capture. Reasonable–that is, human–men will always be capable of compromise, but men who have dehumanized themselves by becoming the blind worshipers of an idea or an ideal are fanatics whose devotion to abstractions makes them the enemies of life.

Nobody believes in God like an atheist: 'There is no God, and I am His prophet.

[T]he ego is the social image or role with which the mind is shamed into identifying itself, since we are taught to act the part which society wants us to play - the part of a reliable and predictable centre of action which resists spontaneous change. But in extreme suffering and death this part cannot be played, and as a result they become associated with all the shame and fear with which, as children, we were forced into becoming acceptable egos. Death and agony are therefore dreaded as loss of status, and their struggles are desperate attempts to maintain the assumed patterns of action and feeling.

This is why all the great Asian philosophies begin with the practice of concentration, that is, of attentive looking. It is as if to say, ‘‘If you want to know what reality is, you must look directly at it and see for yourself. But this needs a certain kind of concentration, because reality is not symbols, it is not words and thoughts, it is not reflections and fantasies. Therefore to see it clearly, your mind must be free from wandering words and from the floating fantasies of memory.

Our trouble is that we have ignored and thus feel insecure in the enormous spectrum of love which lies between rather formal friendship and genital sexuality, and thus are always afraid that once we overstep the bounds of formal friendship we must slide inevitably to the extreme of sexual promiscuity.

[A]wareness of time ceases to be an asset when concern for the future makes it almost impossible to live in the present[.]