Alan Watts was a British-born philosopher, writer, and speaker. Best known for making Eastern philosophy digestible to Western minds, his radio broadcasts, books and talks turned people on to new ways of thinking. He introduced the youth culture to The Way of Zen, he put forward the idea that Buddhism could be seen as a form of psychotherapy rather than a religion, he engaged with and explored ideas of human consciousness as well as man’s relationship with nature…to me at least he embodies the world-thinker, astride cultures, taking what is relevant or useful and leaving the dogma. He died in 1973 at the age of 58, at his cabin on Mount Tamalpais. Recently though, people have been setting extracts from his lectures to animations and montages, uploading them to YouTube where his words are enjoying a renaissance.
He was bright, exploring various types of meditation as a teen – he even met D.T. Suzuki – and then moved to America in 1938, just before war broke out. He became an Anglican priest, his thesis at the seminary attempting to blend contemporary Christian worship, mystical Christianity and Asian philosophy. Leaving the ministry after an affair, he went back to academics, teaching at the American Academy of Asian Studies in San Francisco, and bouncing around various other places in following years as he toured the lecture circuit, travelled in Europe, had a TV show and wrote more books.
He expanded his studies into cybernetics, Vedanta and more; experimented with psychedelics in the early 1960s; and for several years was a Fellow at Harvard. He was enjoyed by intellectuals, but had a harder time with academics. Perhaps because – as Watts said himself – he was more “philosophical entertainer” than academic philosopher.
The excellent Wikipedia entry on him, which includes tonnes of links as well as the following:
Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytising — no matter if they were found within Judaism, Christianity, Islam, Hinduism, or Buddhism….he has been criticised by Buddhists such as Philip Kapleau and D. T. Suzuki for allegedly misinterpreting several key Zen Buddhist concepts. In particular, he drew criticism from those who believe that zazen can only be achieved by a strict and specific means of sitting, as opposed to a cultivated state of mind available at any moment in any situation. In his talks, Watts addressed the issue of defining zazen practice when he said, “A cat sits until it is tired of sitting, then gets up, stretches, and walks away.” [he also said about experimenting with drugs: “if you get the message, hang up the phone”.]
Though known for his Zen teachings, he was equally if not more influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine Reality Man that Man misses, how the contradiction of opposites is the method of life and the means of cosmic and human evolution, how our fundamental Ignorance is rooted in the exclusive nature of mind and ego, how to come in touch with the Field of Consciousness and Light, and other cosmic principles. His books frequently include discussions reflecting his keen interest in patterns that occur in nature and which are repeated in various ways and at a wide range of scales – including the patterns to be discerned in the history of civilizations.
And so on with the quotes…
“I have realized that the past and future are real illusions, that they exist in the present, which is what there is and all there is.”
“Playing a violin is, after all, only scraping a cat’s entrails with horsehair.”
“You will never get to the irreducible definition of anything because you will never be able to explain why you want to explain, and so on. The system will gobble itself up.”
“We therefore work, not for the work’s sake, but for money—and money is supposed to get us what we really want in our hours of leisure and play. In the United States even poor people have lots of money compared with the wretched and skinny millions of India, Africa, and China, while our middle and upper classes (or should we say “income groups”) are as prosperous as princes. Yet, by and large, they have but slight taste for pleasure. Money alone cannot buy pleasure, though it can help. For enjoyment is an art and a skill for which we have little talent or energy.”
“What we see as death, empty space, or nothingness is only the trough between the crests of this endlessly waving ocean. It is all part of the illusion that there should seem to be something to be gained in the future, and that there is an urgent necessity to go on and on until we get it. Yet just as there is no time but the present, and no one except the all-and-everything, there is never anything to be gained—though the zest of the game is to pretend that there is.”
“Your body does not eliminate poisons by knowing their names. To try to control fear or depression or boredom by calling them names is to resort to superstition of trust in curses and invocations. It is so easy to see why this does not work. Obviously, we try to know, name, and define fear in order to make it “objective,” that is, separate from “I.”
“I owe my solitude to other people.”
“Like too much alcohol, self-consciousness makes us see ourselves double, and we make the double image for two selves – mental and material, controlling and controlled, reflective and spontaneous. Thus instead of suffering we suffer about suffering, and suffer about suffering about suffering.”
“To put is still more plainly: the desire for security and the feeling of insecurity are the same thing. To hold your breath is to lose your breath. A society based on the quest for security is nothing but a breath-retention contest in which everyone is as taut as a drum and as purple as a beet.”
“The religious idea of God cannot do full duty for the metaphysical infinity.”
“Naturally, for a person who finds his identity in something other than his full organism is less than half a man. He is cut off from complete participation in nature. Instead of being a body, he ‘has’ a body. Instead of living and loving he ‘has’ instincts for survival and copulation.”
“Jesus Christ knew he was God. So wake up and find out eventually who you really are. In our culture, of course, they’ll say you’re crazy and you’re blasphemous, and they’ll either put you in jail or in a nut house (which is pretty much the same thing). However if you wake up in India and tell your friends and relations, ‘My goodness, I’ve just discovered that I’m God,’ they’ll laugh and say, ‘Oh, congratulations, at last you found out.”
“If we cling to belief in God, we cannot likewise have faith, since faith is not clinging but letting go.”
“Jesus was not the man he was as a result of making Jesus Christ his personal saviour.”
“And people get all fouled up because they want the world to have meaning as if it were words… As if you had a meaning, as if you were a mere word, as if you were something that could be looked up in a dictionary. You are meaning.”
“Trying to define yourself is like trying to bite your own teeth.”
“Every intelligent individual wants to know what makes him tick, and yet is at once fascinated and frustrated by the fact that oneself is the most difficult of all things to know.”
“Zen is a liberation from time. For if we open our eyes and see clearly, it becomes obvious that there is no other time than this instant, and that the past and the future are abstractions without any concrete reality.”
“Hospitals should be arranged in such a way as to make being sick an interesting experience. One learns a great deal sometimes from being sick. ”
“A priest once quoted to me the Roman saying that a religion is dead when the priests laugh at each other across the altar. I always laugh at the altar, be it Christian, Hindu, or Buddhist, because real religion is the transformation of anxiety into laughter.”
“It is interesting that Hindus, when they speak of the creation of the universe do not call it the work of God, they call it the play of God, the Vishnu lila, lila meaning play. And they look upon the whole manifestation of all the universes as a play, as a sport, as a kind of dance — lila perhaps being somewhat related to our word lilt”
“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 … but it is absurd to take money too seriously, to confuse it with real wealth … In somewhat the same way, thoughts, ideas and words are “coins” for real things.”
“I am what happens between the maternity ward and the Crematorium”
“A successful college president once complained to me, I’m so busy that I’m going to have to get a helicopter! Well, I answered, you’ll be ahead so long as you’re the only president who has one. But don’t get it. Everyone will expect more out of you.”
“The more a thing tends to be permanent, the more it tends to be lifeless.”
“The world is filled with love-play, from animal lust to sublime compassion.”
“Through our eyes, the universe is perceiving itself. Through our ears, the universe is listening to its harmonies. We are the witnesses through which the universe becomes conscious of its glory, of its magnificence.”
“Things are as they are. Looking out into the universe at night, we make no comparisons between right and wrong stars, nor between well and badly arranged constellations.”
“You are a function of what the whole universe is doing in the same way that a wave is a function of what the whole ocean is doing.”
“The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves.”
“The art of living… is neither careless drifting on the one hand nor fearful clinging to the past on the other. It consists in being sensitive to each moment, in regarding it as utterly new and unique, in having the mind open and wholly receptive.”
“Advice? I don’t have advice. Stop aspiring and start writing. If you’re writing, you’re a writer. Write like you’re a goddamn death row inmate and the governor is out of the country and there’s no chance for a pardon. Write like you’re clinging to the edge of a cliff, white knuckles, on your last breath, and you’ve got just one last thing to say, like you’re a bird flying over us and you can see everything, and please, for God’s sake, tell us something that will save us from ourselves. Take a deep breath and tell us your deepest, darkest secret, so we can wipe our brow and know that we’re not alone. Write like you have a message from the king. Or don’t. Who knows, maybe you’re one of the lucky ones who doesn’t have to.”
“For 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. You will never, never be able to sit back with full contentment and say, “Now, I’ve arrived!” Your entire education has deprived you of this capacity because it was preparing you for the future, instead of showing you how to be alive now.”
“We seldom realize, for example that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society.”
“To have faith is to trust yourself to the water. When you swim you don’t grab hold of the water, because if you do you will sink and drown. Instead you relax, and float.”
“It’s like you took a bottle of ink and you threw it at a wall. Smash! And all that ink spread. And in the middle, it’s dense, isn’t it? And as it gets out on the edge, the little droplets get finer and finer and make more complicated patterns, see? So in the same way, there was a big bang at the beginning of things and it spread. And you and I, sitting here in this room, as complicated human beings, are way, way out on the fringe of that bang. We are the complicated little patterns on the end of it. Very interesting. But so we define ourselves as being only that. If you think that you are only inside your skin, you define yourself as one very complicated little curlique, way out on the edge of that explosion. Way out in space, and way out in time. Billions of years ago, you were a big bang, but now you’re a complicated human being. And then we cut ourselves off, and don’t feel that we’re still the big bang. But you are. Depends how you define yourself. You are actually–if this is the way things started, if there was a big bang in the beginning– you’re not something that’s a result of the big bang. You’re not something that is a sort of puppet on the end of the process. You are still the process. You are the big bang, the original force of the universe, coming on as whoever you are. When I meet you, I see not just what you define yourself as –Mr so-and- so, Ms so-and-so, Mrs so-and-so– I see every one of you as the primordial energy of the universe coming on at me in this particular way. I know I’m that, too. But we’ve learned to define ourselves as separate from it. ”
[[ps – please check out some of my other quote collections here – The Guy Quote]]
The great swindle. Roger Scruton on how fake ideas and fake emotions have elbowed out truth and beauty
Roger Scruton is a writer, philosopher and public commentator. His most recent book is Our Church: A Personal History of the Church of England (2012). Hat tip to Funsh, article comes via: AEON MAGAZINE”
A high culture is the self-consciousness of a society. It contains the works of art, literature, scholarship and philosophy that establish a shared frame of reference among educated people. High culture is a precarious achievement, and endures only if it is underpinned by a sense of tradition, and by a broad endorsement of the surrounding social norms. When those things evaporate, as inevitably happens, high culture is superseded by a culture of fakes.
Faking depends on a measure of complicity between the perpetrator and the victim, who together conspire to believe what they don’t believe and to feel what they are incapable of feeling. There are fake beliefs, fake opinions, fake kinds of expertise. There is also fake emotion, which comes about when people debase the forms and the language in which true feeling can take root, so that they are no longer fully aware of the difference between the true and the false. Kitsch is one very important example of this. The kitsch work of art is not a response to the real world, but a fabrication designed to replace it. Yet both producer and consumer conspire to persuade each other that what they feel in and through the kitsch work of art is something deep, important and real.
Anyone can lie. One need only have the requisite intention — in other words, to say something with the intention to deceive. Faking, by contrast, is an achievement. To fake things you have to take people in, yourself included. In an important sense, therefore, faking is not something that can be intended, even though it comes about through intentional actions. The liar can pretend to be shocked when his lies are exposed, but his pretence is merely a continuation of his lying strategy. The fake really is shocked when he is exposed, since he had created around himself a community of trust, of which he himself was a member. Understanding this phenomenon is, it seems to me, integral to understanding how a high culture works, and how it can become corrupted.
We are interested in high culture because we are interested in the life of the mind, and we entrust the life of the mind to institutions because it is a social benefit. Even if only a few people are capable of living this life to the full, we all benefit from its results, in the form of knowledge, technology, legal and political understanding, and the works of art, literature and music that evoke the human condition and also reconcile us to it. Aristotle went further, identifying contemplation (theoria) as the highest goal of mankind, and leisure (schole) as the means to it. Only in contemplation, he suggested, are our rational needs and desires properly fulfilled. Kantians might prefer to say that in the life of the mind we reach through the world of means to the kingdom of ends. We leave behind the routines of instrumental reasoning and enter a world in which ideas, artefacts and expressions exist for their own sake, as objects of intrinsic value. We are then granted the true homecoming of the spirit. Such seems to be implied by Friedrich Schiller, in his Letters Upon the Aesthetic Education of Man (1794). Similar views underlie the German romantic view of Bildung: self-cultivation as the goal of education and the foundation of the university curriculum.
The life of the mind has its intrinsic methods and rewards. It is concerned with the true, the beautiful and the good, which between them define the scope of reasoning and the goals of serious enquiry. But each of those goals can be faked, and one of the most interesting developments in our educational and cultural institutions over the past half century is the extent to which fake culture and fake scholarship have driven out the true varieties. It is important to ask why.
The most important way of clearing intellectual space for fake scholarship and culture is to marginalise the concept of truth. This looks difficult at first. After all, every utterance, every discussion, seems to be aimed at truth by its very nature. How can knowledge come to us, if we are indifferent to the truth of what we read? But this is too simple. There is a way of debating that disregards the truth of another’s words, since it is concerned to diagnose them, to discover ‘where they are coming from’, and to reveal the emotional, moral and political attitudes that underlie a given choice of words. The habit of ‘going behind’ your opponent’s words stems from Karl Marx’s theory of ideology, which tells us that, in bourgeois conditions, concepts, habits of thought and ways of seeing the world are adopted because of their socio-economic function, not their truth. The idea of justice, for instance, which sees the world in terms of rights and responsibilities and assigns ownership and obligations across society, was dismissed by early Marxists as a piece of bourgeois ‘ideology’. The ideological purpose of the concept is to validate ‘bourgeois relations of production’ which, from another perspective, can be seen to violate the very requirements that the concept of justice lays down. Therefore, the concept of justice is in conflict with itself, and serves merely to mask a social reality that has to be understood in other terms — in terms of the powers to which people are subject, rather than the rights that they claim.
The Marxist theory of ideology is extremely contentious, not least because it is tied to socio-economic hypotheses that are no longer believable. However, it survives in the work of Michel Foucault, and other intellectuals, notably in The Order of Things (1966) and in his witty essays on the origins of the prison and the mad-house. These are exuberant exercises in rhetoric, full of paradoxes and historical fabrications, sweeping the reader along with a kind of facetious indifference to the standards of rational argument. Instead of argument, Foucault sees ‘discourse’; in the place of truth he sees power. In Foucault’s view, all discourse gains acceptance by expressing, fortifying and concealing the power of those who maintain it; and those who, from time to time, perceive this fact are invariably imprisoned as criminals or locked away as mad — a fate that Foucault himself unaccountably avoided.
Foucault’s approach reduces culture to a power-game, and scholarship to a kind of refereeing in the endless ‘struggle’ between oppressed and oppressing groups. The shift of emphasis from the content of an utterance to the power that speaks through it leads to a new kind of scholarship, which by-passes entirely questions of truth and rationality, and can even reject those questions as themselves ideological.
The pragmatism of the late American philosopher Richard Rorty is of similar effect. It expressly set itself against the idea of objective truth, giving a variety of arguments for thinking that truth is a negotiable thing, that what matters in the end is which side you are on. If a doctrine is useful in the struggle that liberates your group, then you are entitled to dismiss the alternatives.
Whatever you think of Foucault and Rorty, there is no doubt that they were intelligent writers and genuine scholars with a distinctive vision of reality. They opened the way to fakes but were not fakes themselves. Matters are quite otherwise with many of their contemporaries. Consider the following sentence:
Or this:
Those sentences are from the French philosopher Louis Althusser and the French psychoanalyst Jacques Lacan respectively. These authors emerged from the revolutionary ferment of Paris in 1968 to achieve an astonishing reputation, not least in America, where between them they run up more references in the academic literature than Kant and Goethe combined. Yet it is surely clear that these sentences are nonsense. Their claims to scholarship and erudite knowledge intimidate the critic and maintain fortified defences against critical assault. They illustrate a peculiar kind of academic Newspeak: each sentence is curled round like an in-growing toe-nail, hard, ugly, and pointing only to itself.
The fake intellectual invites you to conspire in his own self-deception, to join in creating a fantasy world. He is the teacher of genius, you the brilliant pupil. Faking is a social activity in which people act together to draw a veil over unwanted realities and encourage each other in the exercise of their illusory powers. The arrival of fake thought and fake scholarship in our universities should not therefore be attributed to any explicit desire to deceive. It has come about through the complicit opening of territory to the propagation of nonsense. Nonsense of this kind is a bid to be accepted. It asks for the response: by God, you are right, it is like that. And if you have earned your academic career by learning to push around the nonsensical mantras of the impostors, combining them in the impenetrable syntax that hoodwinks the person who composes it as much as the person who reads it, no doubt you will react indignantly to everything I have said so far and cease to read further.
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