Alan Watts Quotes

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.

"[W]u-wei means "nondoing" simply in the sense that by no action of our own can we bring ourselves into harmony with Tao, for [...] the secret of this harmony in the moment is not action but acceptance of a harmony already achieved by Tao itself. We do not alter the actual situation; but our attitude toward it undergoes a change whereby we feel harmony where before we felt discord."

one who thinks in Chinese has little difficulty in seeing that objects are also events, that our world is a collection of processes rather than entities.

Millennia ago, some genius discovered that such wiggles as fish and
rabbits could be caught in nets. Much later, some other genius thought
of catching the world in a net.

Everyone knows that the Buddha nature is “within” oneself and is not to be sought outside, so that no student would be fooled by being told to seek it by going to India or by reading a certain sutra.

Now it is my contention and my basic metaphysical axiom that existence — the physical universe — is basically playful. There is no necessity for it whatsoever. It is not going anywhere; that is to say, it does not have some destination at which it ought to arrive. It is best understood by analogy with music because music as an art form is essentially playful. We say, “You play the piano.” You do not work the piano.

"[F]or several thousand years we have been obsessed with a false humility — on the one hand, putting ourselves down as mere creatures" who came into this world by the whim of God or the fluke of blind forces, and on the other, conceiving ourselves as separate personal egos fighting to control the physical world. We have lacked the real humility of recognizing that we are members of the biosphere, the "harmony of contained conflicts" in which we cannot exist at all without the cooperation of plants, insects, fish, cattle, and bacteria. In the same measure, we have lacked the proper self-respect of recognizing that I, the individual organism, am a structure of such fabulous ingenuity that it calls the whole universe into being. In the act of putting everything at a distance so as to describe and control it, we have orphaned ourselves both from the surrounding world and from our own bodies — leaving "I" as a discontented and alienated spook, anxious, guilty, unrelated, and alone.

He learns the art of “letting things happen,” which is no mere passivity but, on the contrary, a creative technique familiar to the activity of many artists, musicians, and inventors in our own culture, whereby skill and insight are found to be the fruits of a certain “dynamic” relaxation.

Thus if man is to realize again his fundamental unity and harmony with life he must proceed by the roundabout way of trying to get that which he already has until he convinces himself of his own folly. For it is only by trying to accept life as a whole that we can make ourselves aware that there was never any real need to try, and that spirituality is in fact a matter of “becoming what we are.

To look at life without words is not to lose the ability to form words — to think, remember, and plan. To be silent is not to lose your tongue. On the contrary, it is only through silence that one can discover something new to talk about. One who talked incessantly, without stopping to look and listen, would repeat himself ad nauseam. It is the same with thinking, which is really silent talking. It is not, by itself, open to the discovery of anything new, for its only novelties are simply rearrangements of old words and ideas.

images sway our emotions more deeply than conceptions.

When I do philosophy — like I’m doing now — I feel it is entertainment, but I hope it resembles listening to someone play beautiful music. I am not being serious, but I am being sincere. The difference between seriousness and sincerity is that seriousness is someone speaking in the context of the possibility of tragedy.

This whole illusion has its history in ways of thinking — in the images, models, myths, and language systems which we have used for thousands of years to make sense of the world. These have had an effect on our perceptions which seems to be strictly hypnotic. It is largely by talking that a hypnotist produces illusions and strange behavioral changes in his subjects — talking coupled with relaxed fixation of the subject’s conscious attention. The stage magician, too, performs most of his illusions by patter and misdirection of attention. Hypnotic illusions can be vividly sensuous and real to the subject, even after he has come out of the so-called “hypnotic trance.” It is, then, as if the human race had hypnotized or talked itself into the hoax of egocentricity. There is no one to blame but ourselves.

This is why I am not overly enthusiastic about the various “spiritual exercises” in meditation or yoga which some consider essential for release from the ego. For when practiced in order to “get” some kind of spiritual illumination or awakening, they strengthen the fallacy that the ego can toss itself away by a tug at its own bootstraps. But there is nothing wrong with meditating just to meditate, in the same way that you listen to music just for the music. If you go to concerts to “get culture” or to improve your mind, you will sit there as deaf as a doorpost.

Who wants to serve in a police vice squad, spending hours peeking into men’s johns to detect acts of homosexuality? Who wants a job as a debt-collection agent, spending his whole day being nasty to people? What sort of person voluntarily serves as a prison guard or hangman? Also, alas, one might ask what kind of individual would want to spend millions of dollars to become president of the United States, never away from the telephone, guarded around the clock by agents of the Secret Service, reading tomes of amazingly uninteresting documents, and being accompanied day and night by a warrant officer carrying a black bag containing the mechanisms to set off the atomic bomb? We believe that all such occupations, dreary or dangerous as they may be, are exercises of high responsibility and even of glory, despite the maxim that “the paths of glory lead but to the grave.” But what is their actual end and purpose? Towards what is Progress? In fact, what on Earth are we doing? No one has even the ghost of a notion, save perhaps a few simple-minded people who live to smell flowers, to listen to the sea, to watch trees in the wind, to climb mountains, to eat pâté de veau en croûte, to drink the Malvasia wine from Ruby Hill, and to cuddle up with a lovely woman — and such pursuits are not really expensive, as compared with the trillions spent on the Kingdom, the Power, and the Glory.