This nOde last
updated January 27th, 2003 and is permanently morphing...
(2 K'an (Lizard) / 17 Muwan (Owl)
- 184/260 - 220.127.116.11.4)
. . . does not confuse spirituality with thinking about God while one is
Zen spirituality is just to peel the potatoes.
Alan Watts (1915-73), British-born
U.S. philosopher, author. The Way of Zen, pt. 2, ch. 2 (1957).
Trying to define yourself
is like trying to bite your own teeth.
Alan Watts (1915-73), British-born
U.S. philosopher, author. Life (New York, 21 April 1961).
"Heaven need not wait for a grave." - Alan Watts
A highly respected Zen
master and Eastern philosopher who had as much in common with Neal Cassady and Timothy
Leary as he did with traditional academics. On his 1967 Warner Brothers
release, Watts takes the listener through a basic introduction to Hindu thought
and tradition, backed all the while by some very cool drone rock performed on
traditional Indian instruments.
- from the liner notes of _The Infinite Zero
Almanac 1996 Volume V_ compilation CD
on American - track: _Om,
The Sound of Hinduisim_
_Seeing Through The Net_
(talk to IBM employees) MP3 (96k)(from
the program Love Of Wisdom)(51:30)
In The Future Pt. 1 Seg 1_ MP3 (64k)(15:52)
& The Church_ MP3
_Swimming Headless_ MP3 (96k)(55:02)(38.7megs)
"in the ordinary way you
see, you say 'well that made quite an impression
on me' as if you were a slate, or a blackboard upon which life makes an
impression as a chalk does on a slate or a blackboard... so we say 'well,
here are these events and i am the observer of all these events... and
i remember them and they make an impression on me...' but in the
psychology of taoism,
there is no difference between you as observer, and whatever it is you
observe... the only thing that is you, is the observation of life from a
certain point of view... i said a little while ago, you think your
heads are empty and blank, but the actual inside of your head is felt in
terms of everything you see on the outside... we make an opposition you
see, between the thinker and the thought, the experiencer and the experience,
the knower and the known. because we think about knowledge in terms
of certain metaphors. the metaphor of the stylus on the writing sheet,
the reflection on the mirror, all those sort of images come into our idea
of knowledge... but in the taoist theory of knowledge it is quite different.
there isn't a knower FACING the known. it would be more like, say,
that if there is any knower at all, it contains the known.
your mind, if you have one, is not in your head. your head is in
your mind. because your mind understood from the standpoint of vision,
his space. the chinese use this word 'ku' which means 'sky', 'space',
and sometimes 'emptiness'... and there is a saying that form, or shape
and color, and this, are said to be identical. space or emptiness
is precisely shape/color and shape/color is precisely emptiness.
this is actually a buddhist saying from the Treidia Sutra... so that all
that we call space contains the myriads of shapes and colors and bodies
and weights and so on... it doesn't reflect them as a mirror, but it is
the absence which guarantees their presence, and it is their presence which
guarantees their absence. so there is this mutual relationship again,
the mutual arising expression between voidness and form, between existence
and non-existence, being and non-being... these are never felt as alternatives
or things that are in some kind of contest. so then, when it is said
that there is NOT any thinker behind thoughts, not any experiencer who
has experiences... this is a way of saying that experiencing, knowing,
is not an encounter between strangers. western thought concentrates
very much on knowledge as an encounter.
and it is thus that we talk about 'facing facts', 'facing reality',
as if somehow or other the knower and the known came from two completely
different worlds and met each other like that... whereas actually the phenomenon
of knowledge is almost the precise opposite of that. instead of being
a collision between two wandering bodies in space, knowledge is much more
like the expansion of a flower from the stem and the bud. where the
opposite points of the flower are the knower and the known... they are
the terms of something which as it were, lies between them.
let me repeat... we tend, in all our metaphors and common speech, to think
of life as an encounter between the knowing human, the knowing mind, and
the world. they think of it, not as an encounter but as an expression,
not an impression. an expression... of a process
that has polarized itself. coming out from a center, and expressed
itself in terms of opposites... of course this is the basis of the whole
_The Limits Of Language_
1973 lecture in Philadelphia, PA)
dub track _Gamma Goblins (It's Turtles All The Way Down Mix)_ MP3 (192k)
off of _Hallucinogen In Dub_
samples Alan Watts talking about drama
- _Not What Should Be, Not What Might Be, But What Is_
1971 - radio series #5 Myth & Religion)
- _Sense Of Nonsene_ MP3 (96k)(22:28)(15megs)
- _Consciousness, The I-Ching
& Civilization_ MP3 (160k)(17:41)
- _Identical Differences_ MP3 (96k)(6:00)(4megs)
- _Wisdom Of The Ridiculous_ MP3 (96k)(18:02)
- _World As Play
3_ MP3 (32k)(11:14)
- _I Think_ MP3 (64k)(truncated
- _The Tea
- _Who Is It Who Knows There Is No Ego_ MP3
- _Uncarved Block_ MP3 (32k)(42:47)
- _Coincidence Of Opposites_ MP3
And The Art Of Controlled Accidents_ MP3
- sampled in 604
track _Uhkasakkoja Natsihipeille_ MP3 (192k)
- "when we make music, we
don't do it in order to reach a certain point such as the end of a conversaion...
if that were the purpose of music, to get to the end of the piece, then
obviously the fastest players would be the best. so likewise when
we are not aiming to arrive at a place on the floor, as we would be if we
are taking a journey... when we dance, the journey itself is the point.
when we play music, the playing itself is the point... [...] grooving
with the eternal now..."