Watts - The Way of Liberation

OF LIBERATION
Essays and Lectures on the Transformation of the Seif
ALAN WATTS
$9.95
f /I / ords can express no more than a tiny frag-

\J V ment of human knowledge, for what we can
say and think is always immeasurably less than what
we experience.
Alan Watts wrote this in 19jf, in preparation

for publishing the now classic Way of Zen.
Between that time and his death he both learned
and unlearned a great deal more about Zen and
life.
For this volume, a series of essays and lectures
have been assembled by the author's son. From
Watts’s first essay oh Zen Buddhism to his'final
seminar—given only weeks before his death—
the chapters contained herein offer the reader
a unique insight into the meaning of life.
Although approached from many angles, the
basic theme is that liberation of any kind can
only be achieved through the art of finding and
following what Watts called “the watercourse
way,” known to the ancient Chinese as the Tao.
“Play and Survival,” his last seminar, shows

how his thought evolved and stresses the im¬
portance of play in our lives.
This concept of playful interaction with every¬
thing we come upon in our lives culminates in
“The Relevance of Oriental • Philosophy," in
which Watts examines the significance of
Eastern teachings in terms readily understandable
to Westerners.
Western man’s attempts at self-improvement
inevitably give rise to conflicts, and the re¬
conciliation of these is addressed in “Suspension
of Judgment," which suggests the Taoist concept
of mi-ivei, or of letting go, as a solution.
11" Watts introduces that Chi-
e necessity of in the
THE WAY OF LIBERATION
If you think
by sitting
you can become a buddha . . .
THE WAY OF
U DERATION
Essays and Lectures
on the
Transformation
of the Sef
ALAN WATTS
edited and transcribed by
Mark Watts and Rebecca Shropshire
WEATHERHILL
New York <$_ Tokyo
Reproduced on the title page is
a Zen painting by Sengai (1750-1837)
from the collection of the Idemitsu Art Gallery.
First edition, 1983

Fourth printing, 1987
Published by John Weatherhill, Inc.,

of New York and Tokyo,
with editorial offices at
7-6-13 Roppongi, Minato-ku, Tokyo 106, Japan.
Protected by copyright under terms of
the International Copyright Union;
all rights reserved.
Printed in Japan.
Library of Congress Cataloging in Publication Data:

. Watts, Alan, 1915—73.
Essays and lectures on the transformation of the self.
Contents: The way of liberation in Zen Buddhism—
Play and survival—•
The relevance of Oriental philosophy—[etc.]
1. Philosophy, Oriental—Addresses, essays, lectures.
2. Salvation—Addresses, essays, lectures.
3. Meditation—Addresses, essays, lectures.
I. Watts, Mark. II. Shropshire, Rebecca. III. Title.
B945.W321 19S3 128 82-21917
ISBN 0-8348-0181-7 '
TO
OUR FATHERS
AND
OUR MOTHERS
, H ,
' •
t,.' i. .
CONTENTS
Preface, by Mark Watts ix
Foreword, by George Ingles xi
1 The Way of Liberation in Zen Buddhism 3
2 Play and Survival: Are They in Necessary

Contradiction? 23
3 The Relevance of Oriental Philosophy 39
4 Suspension of Judgment: The Tangles of

Transformation 55
5 Chuang-tzu: Wisdom of the Ridiculous 73
The Practice of Meditation 91
Notes 97
contents vii
.
,
PREFACE
T HE FOLLOWING chapters hold for the reader a

rich selection of literary works and transcribed lec¬
tures by the late Alan Watts. They comprise a representative
view of his career, from his first essay on Zen Buddhism
to his final seminar given only weeks before he died in 1973.
Herein, one will find an overview of the formative in¬
fluences which shaped Watts’s philosophy, and which
in turn offer the reader a unique insight into the process of
realization that, through his works, has given the Western
world an unprecedented perspective of Eastern thought.
The opening essay, “The Way of Liberation in Zen
Buddhism,” was written in 1955, prior to Watts’s more
extensive work on the subject, The Way of Zen. Although
The Way of Zen contains many of the same concepts as
presented in this essay, the essay offers a refreshingly
concise and inspired approach to Zen by Watts.
In juxtaposition to the first essay, the subsequent tran¬
scription of Watts’s last seminar, “Play and Survival,”
PREFACE IX
shows how his thought evolved through all that followed.
The flowering of his inquiry into Eastern philosophy is
perceived as culminating in a playful synthesis of philosoph¬
ical insight. This interaction is crystallized in the next
selection, “The Relevance of Oriental Philosophy,” in
which Watts discusses the fundamental questions posed by
Eastern religions to Westerners of a Christian background.
The next chapter is a lecture transcription, “Suspension
of Judgment,” in which Watts addresses the inevitable
questions and conflicts that arise from the Western man’s
attempts at self-improvement, and reconciles these with
the Eastern concept of wu wei, or of letting go, and of
non-interference with the way the world is.
In the next chapter, “Chuang-tzu: Wisdom of the Ridi¬
culous,” Watts introduces the Chinese philosopher who
he feels is most unique in the whole history of philosophy.
He presents Chuang-tzu’s humorous approach to the pur¬
poselessness of existence, and, in doing so, points out that
all activity directed toward future goals is meaningless with¬
out the continuous, fully embraced realization of the pre¬
sent moment.
How to “live in the present” is delightfully discussed in
“The Practice of Meditation,” presented here in Watts’s
own calligraphy and illustrated by one of his drawings of
Bodhidharma.
In the developing of this work, I am extremely grateful
to Rebecca Shropshire for transcribing and editing the
spoken lectures, and to George Ingles for his literary
assistance and scholarly advice.
Mark Watts
Mill Valley, California
September 1982
X PREFACE
FOREWORD
T O MANY people, the late Alan Watts remains the

guru par excellence even though he made no claims to
such exalted titles, and rather fashioned himself as a “phil¬
osophical entertainer” who merely pointed out the
obvious in his own whimsical, yet extremely talented way.
His sense of hilarity, his humor and ability to play, his easy
laughter, and his claim not to be^serious but to always be
sincere are truly characteristic of a highly developed
degree of consciousness. One is reminded here of the divine
in Vedantic philosophy who is always at play, Brahman,
totally involved in his lila, playing the entire universe; or
the Hindu myth of Shiva, who dances the cosmic illusion
in his aspect of Nataraja. Watts had a lifelong interest in
these themes, and he frequently spoke about them with his
usual excellence of interpretation in numerous lectures and
prolific writings.
Like all philosophers and mystics who represent the
“Perennial Philosophy,” Watts’s work grew out of a
FOREWORD XI
central experience usually referred to as samadhi, satori,
cosmic consciousness, or spiritual union with God. In truth,
it is this experience that allows a distinction between an
enlightened mind, with its clear depth of vision, and the
mere abstractions of a groping intellect.
Philosophia Perennis is a phrase which, as far as we know,
was first used by the seventeenth-century German philos¬
opher, Leibnitz. At present, it may be used to explain the
collective wisdom that grows out of the samadhi experience
and that has been universally recorded in the world’s great
literature, sacred writings, myths, and symbols, from
prerecorded time to the present day. Although there have
been many attempts to describe this experience of the
foremost and highest state of consciousness, it is usually
considered futile to attempt any description since this
great experience is ineffable.
The Chinese sage Lao-tzu declared in his opening state¬
ment to the Tao Te Ching, “The Tao that can be explained
is not the true Tao,” and yet he went on to compose a
whole book about it. So too, Shakyamuni Buddha is re¬
ported to have said, “What I have to teach cannot be
taught,” and yet he went on to teach for over forty-five
years. In the gospel of St. John we read that when the cyni¬
cal Pontius Pilate asked Jesus, “What is truth?” there was
no reply. Alan Watts was fond of using the Greek word
muein, which he liked to translate as meaning “mum’s
the word”—it cannot be spoken. But as is well known,
Watts could never be accused of silence, since he has left
us over twenty books, countless articles, and an innumera¬
ble amount of lectures that fortunately have been recorded
on tape. This outpouring of words is indicative of the in¬
tellectual’s need to verbalize and the poet’s need to embel¬
lish in order to extract some comprehension from the
experience. Thus we have the “Perennial Philosophy.”
To the mystic this experience is the criterion of the
soteriological, or the confirmation of the redemptive
XU FOREWORD
aspect within the entire spectrum of religious experience.
Although it can never be imagined, preconceived, or com¬
prehended by the intellect, it seems to occur most fre¬
quently through a total and unreserved surrender to the
divine. Most often it follows a rock bottom, extremely
painful, and intensely desperate state of mind, a strange
coincidence of the opposites when abyssmal darkness turns
into the most glorious light. Just as the lotus flower grows
out of the mud, there is an emergence from a chaotic state
to the heights of ecstatic bliss. This brings to mind the
occurrence in the life of Ramakrishna as he was about to
commit suicide immediately prior to his samadhi in the
form of a “revelation of the Divine Mother.”
As Alan Watts made vividly clear in one of his finest es¬

says, “This Is It,” the individual will interpret this sublime
experience within the context of the religious and philosoph¬
ical milieu of his particular culture, and will express
it as a confrontation with or an interior realization of the
divine:
The terms in which a man interprets this experience

are naturally drawn from the religious and philosophi¬
cal ideas of his culture and their differences often con¬
ceal its basic identity. As water seeks the course of
least resistance, so the emotions clothe themselves in
the symbols that lie most readily at hand, and the as¬
sociation is so swift and automatic that the symbol may
appear to be the very heart of the experience. Clarity
—the disappearance of problems—suggests light, and
in moments of such acute clarity there may be
a sensation of light penetrating everything. . . . One
feels himself taken up and united with a life infinitely
other than his own. But as the beating of the heart
may be regarded as something that happens to you or
something that you do, depending on the point of
view, so another will feel that he has experienced, not
FOREWORD xiH
a transcendent God, but his own inmost natuie. One
will get the sense that his ego or self has expanded to
become the entire universe, whereas another will feel
that he has lost himself altogether and that what he
called his ego was never anything but an abstraction.
One will describe himself as infinitely enriched, while
another will speak of being brought to such absolute
poverty that he owns not even his mind and body,
and has not a care in the world.1
In the afterglow of this experience, one may realize the

cosmic purpose and spiritual siginificance of all life. Total
existence becomes sacred. One is overwhelmed with love
and humility. All things are affirmed just as they are,
and it is felt that everything has always been just right.
Although the rapture diminishes in time, the mind retains
a sense of certainty and an element that gradually grows into
an integral state of being which is eventually expressed in
the recipient’s everyday life.
Through interior cultivation or by the removal of various
obstructions and simply letting “It” flow, some attain the
final flowering of the spiritual quest in altruism or loving
service. One of the greatest examples we have in the
world at the present time is in the life and work of Mother
Teresa in Calcutta. However, to these few it does not seem
that they attain anything, but rather receive “It” as a gift
by grace alone.
But let us give the last word on this to the great historian
of religions, Mircea Eliade, quoting from his book, The Two
and the One, in which he sums up the chapter “Experiences
of the Mystic Light” :
For all conceptualization is irremediably linked with

language, and consequently with culture and history.
One can say that the meaning of the supernatural light
is directly conveyed to the soul of the man who ex¬
periences it—and yet this meaning can only come
XIV FOREWORD
fully to his consciousness clothed in a preexistent
ideology. Here lies the paradox: the meaning of the
light is, on the one hand, ultimately a personal dis¬
covery and, on the other, each man discovers what he
was spiritually and culturally prepared to discover. Yet
there remains this fact which seems to us fundamental:
whatever his previous ideological conditioning, a meet¬
ing with the Light produces a break in the subject’s
existence, revealing to him—-or making clearer than
before—the world of the Spirit, of holiness and of
freedom, in brief, existence as a divine creation, or
the world sanctified by the presence of God.2
From a very early age in his life, Watts was fascinated and
intensely interested in “all things of the Orient.” It is
needless to say here that his gifted interpretations of Eas¬
tern religion and philosophy are included among the very
best. And yet, for some odd reason, there have been both
critics and admirers who, having made superficial evalua¬
tions of his work, refer to him as a “popularizer” of Zen
Buddhism. To the discerning mind, however, it will be
apparent that his major contribution is in his interpretation
and celebration of the mystical experience. As he himself
wrote when he was about halfway through his career:
I saw everything, just as it is now, is IT—is the

whole point of there being life and a universe. I saw
that when the Upanishads said, “That thou art!” or
“All this world is Brahman,” they meant just exactly
what they said. Each thing, each event, each ex¬
perience in its inescapable nowness and in all its own
particular individuality was precisely what it should
be, and so much so that it acquired a divine authority
and originality. It struck me with the fullest clarity that
none of this depended on my seeing it to be so; that
was the way things were, whether I understood it
or not, and if I did not understand, that was IT too.
FOREWORD XV
Furthermore, I felt that I now understood what
Christianity might mean by the love of God—namely,
that despite the commonsensical imperfection of
things, they were nonetheless loved by God just as
they are, and that this loving of them was at the same
time the godding of them. This time the vivid sensation
of lightness and clarity lasted a full week.
These experiences, reinforced by others that have
followed, have been the enlivening force of all my
work in writing and in philosophy since that time.3
The genius of Alan Watts was in his originality and

method—in his ability to remove all obstructions from the
mind flow and to simply allow a frolic of words to gush
forth in a seemingly magical arrangement of gaiety, wit,
and humor with profound meaning and instruction; his
gifted use of the English language; his extraordinary me¬
mory; and his wide range of interests and learning, which
took in not only the history of religious and philosophical
thought, but also included the work of such eminent
scientists as L. L. Whyte, Gregory Bateson, David Bohm,
Joseph Needham, and others, including Korzybski, Sapir,
Whorf, and Wittgenstein.
Through his representation of the “Perennial Philoso¬
phy,” and his synthesis of the views of Vedanta, Mahayana
Buddhism, and Taoism, Watts’s work has become respected
among the less dogmatic and more liberal-minded members
of the scientific community. This in turn has opened up
more dialogue and communication between Eastern reli¬
gionists and modern empiricists, which in the course of
time should influence even the most elementary educational
systems.
In the following lectures, which have been selected and

edited by Alan’s son, Mark Watts, we have some exemplary
talks that Dr. Watts gave between the years 1966 and
XVI FOREWORD
1973. Also included is one earlier work that was written
in 1955.
One may discover that throughout most of his life
Watts possessed an attitude of grand affirmation and joyous
participation in all existence. He enjoyed himself under
almost alay circumstances, had good fortune, and seemed
to ride the crest of a wave throughout his entire life.
By familiarizing ourselves with his many writings and
lectures, we may find that this same attitude can be awak¬
ened in us, and we can join Watts in singing along with
Nammalvar:
He is not: He is.
Thus it is impossible to speak of Him,
Who has pierced the earth and the sky
And become the inner ruler in all.
He is unaffected by defects.
He is the abode of bliss.
Such a person have I attained.4
George Ingles
Berkeley, California
March 1982
FOREWORD xvii
CHAPTER ONE

IN ZEN BUDDHISM
W ORDS CAN express no more than a tiny fragment

of human knowledge, for what we can say and think
is always immeasurably less than what we experience. This
is not only because there are no limits to the exhaustive
description of an event, as there are no limits to the possible
divisions of an inch; it is also because there are experiences
which defy the very structure of our language, as water can¬
not be carried in a sieve. But the intellectual, the man who
has a great skill with words, is always in danger of restrict¬
ing what can be known to what can be described. He is
therefore apt to be puzzled and suspicious when anyone
tries to use ordinary language to convey an experience
which shatters its logic, an experience which words can
express only at the cost of losing their meaning. He is
suspicious of fuzzy and ill-conceived thinking, and concludes
that there is no experience that can correspond to such
apparently nonsensical forms of words.
This is particularly true of an idea which crops up re-
LIBERATION IN ZEN 3
peatedly in the history of philosophy and religion—the
idea that the seeming multiplicity of facts, things, and
events is in reality One, or, more correctly, beyond duality.
This idea is usually intended to convey more than a specu¬
lative theory; it is intended to convey the actual experience
of unity, which may also be described as the sense that
everything that happens or can happen is right and natural
in so positive a way that it can even be called divine. To put
it in the words of the Shinjinmei:
One is all;
All is one.
If only it can be thus,
Why trouble about being imperfect?
To the logician such an utterance is meaningless, and to the

moralist it is plainly subversive. Even the psychologist
mav wonder whether there can be a state of mind or feeling
that such words can faithfully represent. For he may
insist that sensations or feelings are recognizable only by
their mutual differences, as we know white by contrast
with black, and that therefore a sensation of non-difference,
of absolute oneness, could never be realized. At most it
would be like putting on rose-tinted spectacles. One would
at first be aware of rosy clouds by contrast with the me¬
mory of white clouds, but in time the contrast would fade,
and the all-pervasive hue would vanish from consciousness.
Yet the literature* of Zen Buddhism does not suggest that
the experience of unity or non-duality is recognized only
temporarily, by contrast with the former experience of
multiplicity. It suggests that it is an abiding experience
that by no means fades with familiarity. Our best way of
understanding it will be to follow, as best we can, the inner
process through which the experience is realized. This
will mean, in the first place, treating it from the psycho¬
logical point of view, to find out whether the words ex-
4 THE WAY OF LIBERATION

press any psychological reality, let alone any logical sense
or moral propriety.
It may be assumed that the starting point is the ordinary
man’s feeling of conflict between himself and his environ¬
ment, between his desires and the hard facts of nature,
betweerf his own will and the jarring wills of other people.
The ordinary man’s desire to replace this sense of conflict
by a sense of harmony has its parallel in the age-old concern
of philosophers and scientists to understand nature in terms
of a unity—in the human mind’s perennial discontent with
dualism. We shall see that this is in many ways a rather
unsatisfactory starting point. The problem of telling any¬
one how to proceed from this point to the experience of
unity reminds one of the yokel who was asked the way to
an obscure village. He scratched his head for a while and
then answered, “Well, sir, I know where it is, but if I
were you I wouldn’t start from here.” But unfortunately
this is just where we are.
Let us, then, consider some of the ways in which the Zen
masters have handled this problem. There are four ways in
particular that seem to deserve special attention, and these
may be listed briefly as follows:
1. To answer that all things are in reality One.

2. To answer that all things are in reality Nothing, Void.
3. To answer that all things are perfectly all right and
natural just as they are.
4. To say that the answer is the question, or the ques¬
tioner.
The question itself may assume many different forms, but
essentially it is the problem of liberation from conflict,
from dualism, from what Buddhism calls the samsara or
vicious circle of birth-and-death.
1. As an example of the first type of answer, the assertion
that all things are in reality One, consider the words of Eka:
LIBERATION IN ZEN 5
The profound truth is the principle of ultimate
identity.
Under delusion the mani gem may be called
a broken tile,
But when you enter truly into self-awakening
it is a real pearl.
Ignorance and wisdom are alike without differ¬
ence.
For you should know that the ten thousand
things are all Suchness (tathata).
It is out of pity for those disciples who hold

a dualistic view
That I put words in writing and send this
letter.
Regarding this body and the Buddha as neither
differing nor separate,
Why, then, should we seek for something that
does not need to be added to us?1
The implication of this answer is that liberation from the

conflict of dualism does not require any effort to change
anything. One has only to realize that every experience
is identical with the One, the Buddha-nature, or the Tao,
and then the problem will simply vanish. Similarly, when
Joshu asked Nansen, “What is the Tao?” Nansen replied,
“Your ordinary mind is the Tao.” “How,” asked Joshu,
“can one return into accord with it?” Nansen answered,
“By intending to accord you immediately deviate.”2
The psychological response to answers of this kind will
be an attempt to feel that every experience, every thought,
sensation, or feeling is the Tao—that somehow the good
is the same as the bad, the pleasant the same as the pain¬
ful. This may take the form of trying to attach the symbol-
thought “this is the Tao” to each experience as it arises,
though obviously it will be hard to realize much content,
much meaning, in a symbol which applies equally to every

possible experience. Yet as the frustration of not realizing
any content arises, it is asserted that this, too, is the
Tao—so that any grasp of what the nature of this One that
is All may be becomes more and more elusive.
2. Thus another, and perhaps better, way of answering

the original question is to assert that all things are in
reality No-thing or Void (shunyata), following the doc¬
trine of the Prajnaparamita-hridaya-sutra. “Form is precisely
the void; the void is precisely form.” This answer
provokes no attempt to find content or meaning in the term
used to represent the One reality. In Buddhism the word
shunya or Void implies inconceivability rather than mere
nothingness. The psychological response to the assertion
that all is One might be described as an attempt to say
“Yes” to every experience as it arises, as an attempt to
achieve a total acceptance or affirmation of life in all its
aspects. Contrariwise, the psychological response sug¬
gested by the assertion that all is Void would be an at¬
tempt to say “No” to each experience.
This is found also in the Vedanta, where the formula neti,
neti, “not this, not this,” is used to support the under¬
standing that no experience is the One reality. In Zen, the
word mu3 —no, not, or nothing—is used in a similar way,
and is often employed as a koan4 or initiatory problem in
meditation for beginners in such a way that at all times and
under all circumstances one persists in saying the word
“No.” Hence the reply of Joshu to the question, “How will
it be when I come to you without a single thing?” “Throw
it down!”5
3. Then there are the answers which seem to imply that

nothing has to be done at all, neither saying “Yes” to
everything nor “No” to everything. The point here is
rather to leave one’s experience and one’s own mind alone
and allow them to be just as they are. Consider the follow¬
ing from Rinzai:
LIBERATION IN ZEN 7
“One can only resolve past karma as the circumstances
arise. When it’s time to dress, put your clothes on. When
you have to walk, then walk. When you have to sit, then
sit. Don’t have a single thought in your mind about seeking
for Buddhahood. How can this be? The ancients say, ‘If
you desire deliberately to seek the Buddha, your Buddha
is just Samsara.’ . . . Followers of the Tao, there is no
place in Buddhism for using effort. Just be ordinary,
without anything special. Relieve your bowels, pass water,
put on your clothes, and eat your food. When you’re tired,
go and lie down. Ignorant people may laugh at me, but the
wise will understand. . . . The ancients say, ‘To happen
to meet a man of Tao upon the road, you must first not be
facing the Tao.’ Thus it is said that if a person practices the
Tao, the Tao will not work.”6
Similarly, a monk asked Bokuju, “We dress and eat every
day, and how do we escape from having to put on clothes
and eat food?” The master answered, “We dress; we eat.”
“I don’t understand.” “If you don’t understand,” said the
master, ‘ ‘put on your clothes and eat your food. ”7 In other
incidents the state of non-duality is sometimes represented
as beyond the opposites of heat and cold, but when asked
to describe this state Zen will say:
When cold, we gather round the hearth before

the blazing fire;
When hot, we sit on the bank of the mountain
stream in the bamboo grove.8
The psychological response here seems to be one of

letting one’s mind respond to circumstances as it feels
inclined, not to quarrel with feeling hot in summer or
cold in winter, and—it must also be added—not to quarrel
with the feeling that there is some feeling you want to
quarrel with! It is as if to say that the way you are actually
feeling is the right way to feel, and that the basic conflict
with life and oneself arises from trying to change or get

rid of one’s present feeling. Yet this very desire to feel
differently may also be the present feeling which is not to
be changed.
4. There is finally the fourth type of answer which turns

the question back on itself, or on the questioner himself.
Eka said to Bodhidharma, “I have no peace of mind. Please
pacify my mind.” Bodhidharma replied, “Bring out your
mind here before me, and I will pacify it!” “But when
I seek my own mind,” said Eka, “I cannot find it.”
“There!” concluded Bodhidharma, “I have pacified your
mind!”9
Doshin asked Sosan, “What is the method of liberation?”
The master replied, “Who binds you?” “No one binds
me.” “Why then,” said the master, “should you seek
liberation?”10 There are other instances where the answer
is simply the repetition of the question, or some such reply
as “Your question is perfectly clear. Why ask me?”
Replies of this type seem to throw attention back upon
the state of mind from which the question arises, as if to
say, “If your feelings are troubling you, find out who or
what it is that is being troubled.” The psychological res¬
ponse is therefore to try to feel what feels and to know
what knows—to make an object of the subject. Yet, as
Obaku says, “To make the Buddha seek after himself, or
to make the mind take hold of itself—this is an impossibi¬
lity to the end of eternity.” According to Ekai, “It is much
like looking for an ox when you are riding on it’ ’—or, as
one of the poems in the Zenrin Kushu puts it, it is
Like a sword that wounds, but cannot

wound itself;
Like an eye that sees, but cannot see
itself.
In the words of an old Chinese popular saying, “A single

hand cannot make a clap.” Yet Hakuin always introduced
LIBERATION IN ZEN 9
his students to Zen by asking them to hear the sound of
one hand clapping!
It is not difficult to see that there is a common pattern

underlying all these four types of answers, since all the
answers are circular. If all things are the One, then my
feeling of conflict between dualities is also the One, as well
as my objection to this feeling. If all things are Void, then
the thought that this is so is also Void, and I feel as if I
am being asked to fall into a hole and pull the hole in after
me. If everything that happens is perfectly right and na¬
tural just as it is, then the wrong and unnatural is also
natural. If I am just to let things happen, what happens
when one of these things is precisely my desire to interfere
with the course of events? And finally, if the root of the
conflict is a lack of self-understanding, how can I under¬
stand the self which is trying to understand itself? In short,
the root of the problem is the question. If you do not ask
the question, the problem will not arise. To put it in an¬
other way, the problem of how to escape from conflict is
the very conflict one is trying to escape.
If all these answers are not particularly helpful, this is
only to say that the human situation is one for which there
is no help. Every remedy for suffering is after all like chang¬
ing one’s position on a hard bed, and every advance in the
control of our environment makes the environment harder
to control. Nevertheless, all this mental circulation does at
least seem to produce two rather definite conclusions. The
first is that if we do not try to help ourselves, we shall never
realize how helpless we are. Only by ceaseless questioning
can we begin to realize the limits, and thus the very form,
of the human mind. The second is that when we do at last
realize the depths of our helplessness, we are at peace. We
have given ourselves up for lost, and this is what is meant
by losing oneself, or by self-surrender, or self-sacrifice.
Perhaps this will throw some light on the Buddhist doc-

trine of the Void, on the saying that all is in reality empty
or in vain. For if the deepest impulse of my being is to
escape from a conflict which is substantially identical with
my desire to escape from conflict, if, in other words, the
entire structure of myself, my ego, is an attempt to do the
impossible, then I am in vain or void to the very core. I
am simply an itch which has nothing upon which to
scratch itself. Trying to scratch makes the itch worse,
but an itch is, by definition, what wants to be scratched.
Zen is therefore trying to communicate a vivid realiza¬
tion of the vicious circularity, the helplessness, and the
plain impossibility of the human situation, of that desire for
harmony, which is precisely conflict, that desire at our core,
which is our very will-to-live. This would be a masochistic
discipline of pure self-frustration, were it not for a very
curious and seemingly paradoxical consequence. When it
is clear beyond all doubt that the itch cannot be scratched,
it stops itching by itself. When it is realized that our basic
desire is a vicious circle, it stops circling of its own accord.
But this happens only when it has become utterly clear and
certain that there is no way of making it stop.
The attempt to make oneself do or not do something im¬
plies, of course, an inner, subjective duality—a splitting
asunder of the mind’s integrity which brings about a paral¬
ysis of action. To some extent, then, the statement that
all is One and One is all is actually expressing the end of
this inner split, and the discovery of the mind’s original
unity and autonomy. It is not unlike learning the use of a
new muscle—when suddenly you move it from inside, or
rather, it moves itself, after all efforts to force it from with¬
out have been unavailing. This type of experience is vivid
enough, but, as we all know, practically impossible to
communicate.
It is important to remember that the state of mind out
of which this new experience of unity arises is one of total
futility. In Zen it is likened to the predicament of a mos-
LIBERATION IN ZEN 11
quito biting an iron bull, or, as another poem in the Zemin
Kushu expresses it:
To trample upon the Great Void

The iron bull must sweat.
But how will an iron bull sweat? It is the same question as

“How can I escape from conflict?” or “How can I catch
hold of myself, or of my own hand?”
Now in the intensity of this complete impasse, in which
the radical impotence of the ego is vividly understood, it
is suddenly realized that—nevertheless—there is a great
process of life still going on. “I stand and I sit; I clothe
myself and I eat. . . . The wind blows in the trees, and cars
honk in the distance.” With my ordinary self reduced to
nothing but a completely useless straining I suddenly re¬
alize that all this is my real activity—that the activity of
my ego has been displaced by the total activity of life, in
such a way that the rigid boundary between myself and
everything else has completely disappeared. All events
whatsoever, whether the raising of my own hand or the
chattering of a bird outside, are seen to be happening shizenx 1
—by themselves or automatically, in the spontaneous as
distinct from the mechanical sense of the word.
The blue mountains are of themselves

blue mountains;
The white clouds are of themselves
white clouds.12
And the raising of a hand, the thinking of a thought, or the

making of a decision happen in just the same way. It
becomes clear that this is, in fact, the way things have
always been happening, and that therefore all my efforts
to move myself or to control myself have been irrelevant—
having had the sole value of proving that it cannot be done.
The whole concept of self-control has been misconstrued,
since it is as impossible to make oneself relax, or make oneself

do anything, as to open one’s mouth by the exclusively
mental act of willing it to open. No matter how much the
will is strained and thought is concentrated on the idea of
opening, the mouth will remain unmoved until it opens it¬
self. It was out of this sense of all events happening by
themselves that the poet Ho Koji wrote:
Miraculous 'power and marvelous activity—

Drawing water and hewing wood!13
This state of consciousness is by no means a psycholo¬

gical impossibility, even as a more or less continuous feel¬
ing. Throughout the course of their lives most people seem
to feel more or less continuously the rigid distinction
between the ego and its environment. Release from this
feeling is like release from a chronic illness, and is fol¬
lowed by a sense of lightness and ease comparable to being
relieved of the burden of a huge plaster cast. Naturally the
immediate sense of euphoria or ecstasy wears off in the
course of time, but the permanent absence of the rigid ego-
environment boundary remains as a significant change in the
structure of our experience. It is of no consequence that
the ecstasy wears off, for the compulsive craving for ecstasy
disappears, having formerly existed by way of compen¬
sation for the chronic frustration of living in a vicious
circle.
To some extent the rigid distinction between ego and
environment is equivalent to that between mind and body,
or between the voluntary and involuntary neural systems.
This is probably the reason why Zen and yoga disciplines
pay so much attention to breathing, to watching over the
breath (anapanasmriti), since it is in this organic function
that we can see most easily the essential identity of volun¬
tary and involuntary action. We cannot help breathing, and
yet it seems that breath is under our control; we both
breathe and are breathed. For the distinction of the volun¬
tary and the involuntary is valid only within a somewhat
limited perspective. Strictly speaking, I will or decide
involuntarily. Were it not so, it would always be necessary
for me to decide to decide and to decide to decide to decide
in an infinite regress. Now the involuntary processes of the
body, such as the beating of the heart, do not seem to differ
very much in principle from other involuntary actions
going on outside the body. Both are, as it were, environ¬
mental. When, therefore, the distinction of voluntary and
involuntary is transcended within the body, it is also trans¬
cended with respect to events outside the body.
When, therefore, it is understood that these ego-
environment and voluntary-involuntary distinctions are
conventional, and valid only within limited and somewhat
arbitrary perspectives, we find ourselves in a kind of ex¬
periencing to which such expressions as “One is All and All
is One” are quite appropriate. For this one-ness represents
the disapearance of a fixed barrier, of a rigid dualism. But
it is in no sense a “one-thing-ness”—a type of pantheism
or monism asserting that all so-called things are the illusory
forms of one homogeneous “stuff.” The experience of
release from dualism is not to be understood as the sudden
disappearance of mountains and trees, houses and people,
into a uniform mass of light or transparent voidness.
For this reason the Zen masters have always recognized
that “the One” is a somewhat misleading term. In the
words of the Shinjinmei:
There are two because there is One,

Yet cling not to this One. . . .
In the dharma-world of true Suchness
There is neither “other” nor “self.”
If you want an immediate answer,
We can only say “Not two.”
Hence the koan question, “When the many are reduced to

the One, to what shall the One be reduced?’ To this Joshu
replied, “When I was in Seishu Province, I made a linen

robe weighing seven pounds.”14 Strange as it may sound,
it is in this type of language that Zen expresses itself most
plainly, for this is a direct language without the least ele¬
ment of symbolism or conceptualism. After all, it is so
easy to forget that what is being expressed here is not an
idea or an opinion, but an experience. For Zen does not
speak from the external standpoint of one who stands out¬
side life and comments upon it. This is a standpoint from
which effective understanding is impossible, just as it is
impossible to move a muscle by nothing more than verbal
commands, however strenuously spoken.
There is, of course, a permanent value in being able, as
it were, to stand aside from life and reflect upon it, in being
aware of one’s own existence, in having what communi¬
cations engineers would call a psychological feedback
system which enables us to criticize and correct our ac¬
tions. But systems of this kind have their limitations, and a
moment’s consideration of the analogy of feedback will
show where they lie. Probably the most familiar example of
feedback is the electrical thermostat which regulates the
heating of a house. By setting an upper and a lower limit
of desired temperature, a thermometer is so connected
that it will switch the heat on when the lower limit is
reached, and off when the upper limit is reached. The tem¬
perature of the rooms is thus kept within the desired limits.
We might say, then, that the thermostat is a kind of sensitive
organ which the furnace acquires in order to regulate its
own conduct, and that this is a very rudimentary analogy of
human self-consciousness.
But having thus constructed a self-regulating furnace, how
about constructing a self-regulating thermostat. We are all
familiar enough with the vagaries of thermostats, and it
might be a fine idea to install a second feedback system to
control the first. But then there arises the problem of how
far this can go. Followed logically to its limits, it implies
an indefinite series of feedbacks controlling feedbacks,
which, beyond a certain point, would paralyze the whole
system with the confusion of complexity. If this is to be
avoided, there must, somewhere at the end of the line, be
a thermostat or a source of intelligence whose information
and authority is to be trusted, and not subjected to further
checks and controls. To this the only alternative is an
infinite series of controls, which is absurd, since a point
would arrive when the information would never reach the
furnace. It might seem that another alternative would be a
circular system of control, as when the civilian is con¬
trolled by the policeman, who is controlled by the mayor,
who is controlled by the civilian. But this works only when
each member trusts the one above it, or, to put it in another
way, when the system trusts itself—and does not keep
on trying to stand outside itself to correct itself.
This gives us a rather vivid picture of the human predica¬
ment. Our life consists essentially in action, but we have
the power to check action by reflection. Too much re¬
flection inhibits and paralyzes action, but because action is
a matter of life or death, how much reflection is necessary?
In so far as Zen describes its fundamental attitude as mushin
or munenls —no-mind or no-thought—it seems to stand
for action as against reflection.
In walking, just walk. In sitting, just sit.

Above all, don’t wobble.16
Joshu’s answer to the question about the many and the

One was simply unreflective action, unpremeditated speech.
“When I was in Seishu Province I made a linen robe weigh¬
ing seven pounds.”
But reflection is also action, and Zen might equally well
say: “In acting, just act. In thinking, just think. Above all,
don’t wobble.” In other words, if you are going to reflect
or to think, just reflect, but do not reflect about reflecting.
And Zen would also agree that reflection about reflection is

action, provided that in doing it we do just that, and have
no tendency to drift off into the infinite regression of trying
always to stand above or outside the level upon which we are
acting. In short, Zen is also a liberation from the dualism of
thought versus action, for it thinks as it acts—with the same
quality of abandon, commitment, or faith. Thus the attitude
of mushin is by no means an anti-intellectualist exclusion of
thinking. It is action upon any level whatsoever, physical
or psychic, without trying at the same moment to observe
and check the action from outside, that is, without wob¬
bling or anxiety.
Needless to say, what is true of the relationship of think¬
ing to action is also true of feeling, since our feelings or
emotions about life are as much a type of feedback as our
thoughts. Feeling blocks action, and blocks itself as a form
of action, when it gets caught in this same tendency to ob¬
serve or feel itself indefinitely—as, for example, when,
in the midst of enjoying myself thoroughly, I examine my¬
self to see if I am getting the utmost out of the occasion. Not
content with tasting the food, I am trying also to taste my
tongue. Not content with feeling happy, I want to feel
myself feeling happy—so as to be sure not to miss any-
Obviously there is no fixed way of determining the exact

point where reflection must turn into action in any given
situation, of knowing that we have given the matter enough
thought to act without regret. This is always a problem of
sensibility, of nice judgment. But the fact remains that how¬
ever skillfully, however carefully our reflecting is done, its
conclusions are always a long way short of certainty. Ul¬
timately, every action is a leap into the dark. The only real
certainty that we have about the future is that unknown
quantity called death, standing as the final symbol of the fact
that our lives are not in our own control. In other words,
human life is founded upon an irreducible element of the
unknown and the uncontrolled, which is the Buddhist
shunya or Void and which is the mushin, or no-mind, of
Zen. But Zen is—beyond this—the realization that I do not
merely stand on this unknown, or float upon it in the frail
barque of my body: it is the realization that this unknown
is myself.
From the standpoint of vision, my own head is an empty
space in the midst of experience—an invisible and inconcei¬
vable void that is neither dark nor light. This same voidness
stands behind each one of our senses—both the external
or exteroceptive and the internal or proprioceptive senses.
It stands, too, beyond the beginnings of my life, beyond my
conception in my mother’s womb. It stands at the center
of the very nuclear structure of my organism. For when the
physicist tries to penetrate this structure he finds that the
very act of looking into it obscures what he wants to see.
This is an example of the same principle that we have en¬
countered all along—that in trying to look for themselves,
the eyes turn away from themselves. This is why it is usual
to begin training in Zen with one of the many forms of the
koan, ‘‘Who are you?”; “Before you had a father and mo¬
ther, what was your original nature?”; “Who is it that
carries this corpse around?”
By such means it is discovered that our “self-nature”
(svabhava) is “no-nature,” that our real mind (shin) is
“no-mind” (mushin). To the extent, then, that we realize
that the unknown and the inconceivable is our own original
nature, it no longer stands over against us as a threatening
object. It is not so much the abyss into which we are fall¬
ing; it is rather that out of which we act and live, think
and feel.
Again, we can see the appropriateness of the language of
unity. There is no longer a fixed dualism between reflection
and action. More important still, there is no longer a sep¬
aration of the knower on the one hand and the unknown

on the other. Reflection is action, and the knower is the
unknown. We can see, too, the appropriateness of such
remarks as Ekai’s ‘‘Act as you will; go on as you feel, with¬
out second thought. This is the incomparable Way.” For
sayings of this kind are not intended to discourage ordinary
reflection, judgment, and restraint. Their application is
not superficial but profound. That is to say, in the final
analysis we have to act and think, live and die, from a source
beyond all our knowledge and control. If this is unfor¬
tunate, no amount of care and hesitancy, no amount of in¬
trospection and searching of our motives, can make any
ultimate difference to it. We are therefore compelled to
choose between a shuddering paralysis or a leap into action
regardless of the ultimate consequences. Superficially speak¬
ing, our actions may be right or wrong with respect to
relative standards. But our decisions upon this superficial
level must be supported by the underlying conviction that
whatever we do and whatever happens to us is ultimately
right—which is a way of saying that we must enter into it
without second thought without the arriere pensee of regret,
hesitancy, doubt, or self-recrimination. Thus when Ummon
was asked, “What is the Tao?” he answered simply, “Walk
on!”17 But to act without second thought is not by any
means a mere precept for our imitation. It is actually
impossible to realize this kind of action until we have
understood that we have no other alternative, until we have
realized that we ourselves are the unknown and the un¬
controlled.
So far as Zen is concerned, this realization is little more
than the first step in a long course of study. For it must
be remembered that Zen is a form of Mahayana Buddhism,
in which Nirvana—liberation from the vicious circle of
Samsara—is not so much the final goal as the beginning of
the life of the Bodhisattva. The concern of the Bodhisattva
is upaya or hoben, the application of this realization
to every aspect of life for the “liberation of all sentient
beings,” not only human and animal, but also trees, grass,
and the very dust.
In Zen, however, the idea of Samsara as a process of cy¬
clic reincarnation is not taken literally, and thus Zen has
its own special meaning for the Bodhisattva s task of
delivering all beings from the course of endless birth and
death. In one sense, the cycle of birth and death is from
moment to moment, and a person may be said to be involved
in Samsara to the extent that he identifies himself with an
ego continuing through time. It might be said, then, that
the real discipline of Zen begins only at the point where
the individual has altogether stopped trying to improve
himself. This appears to be a contradiction because we are
almost completely unaccustomed to the idea of effortless
effort, of tension without conflict and concentration with¬
out strain.
But it is fundamental to Zen that a person who is trying
to improve himself, to become something more than he is,
is incapable of creative action. In the words of Rinzai, “If
you seek deliberately to become a Buddha, your Buddha is
just Samsara.” Or again, “If a person seeks the Tao, that
person loses the Tao.”18 The reason is simply that the
attempt to improve or act upon oneself is a way of locking
action in a vicious circle, like trying to bite one’s own
teeth. Release from this ridiculous predicament is achieved,
at the very beginning of Zen discipline, by understanding
that “you yourself as you are, are a Buddha.” For the
object of Zen is not so much to become a Buddha as to act
like one. Therefore no progress can be made in the
life of the Bodhisattva so long as there is the least anxiety
or striving to become more than what one is. Similarly, a
person who tries to concentrate upon a certain task with a
result in mind will forget the task in thinking about its re¬
sult.

The irrelevance of self-improvement is expressed in two
poems of the Zenrin Kushu:
A long thing is the long body of Buddha;

A short thing is the short body of Buddha.
In the landscape of spring there is no

measure of worth or value;
The flowering branches are naturally short
and long.
Or the following from Goso :
If you look for the Buddha, you will not

see the Buddha;
If you seek the Patriarch, you will not see
the Patriarch.
The sweet melon is sweet even through
the stem;
The bitter gourd is bitter even to the roots.19
Some Buddhas are short and some are long; some students
are beginners, and others are far advanced, but each is
“right” just exactly as he is. For if he strives to make
himself better, he falls into the vicious circle of egoism.
It is perhaps difficult for the Western mind to appreciate
that man develops by growth rather than self-improvement,
and that neither the body nor the mind grows by stretching
itself. As the seed becomes the tree, the short Buddha be¬
comes the long Buddha. It is not a question of improve¬
ment, for a tree is not an improved seed, and it is even in
perfect accord with nature or Tao that many seeds never
become trees. Seeds lead to plants, and plants lead to
seeds. There is no question of higher or lower, better or
worse, for the process is fulfilled in each moment of
its activity.
A philosophy of non-striving or mui20 always raises the
problem of incentive, for if people are right or Buddhas
just as they are, does not this self-acceptance destroy the
creative urge? The answer is that there is nothing truly
creative about actions which spring from incentives, for
these are not so much free or creative actions as conditioned
reactions. True creation is always purposeless, without
ulterior motive, which is why it is said that the true
artist copies nature in the manner of her operation and un¬
derstands the real meaning of “art for art’s sake.” As
Kojisei wrote in his Saikontan:
“If your true nature has the creative force of Nature it¬
self, wherever you may go, you will see (all things as) fishes
leaping and geese flying.”

CHAPTER TWO
PLAY AND SURVIVAL

Are They in Necessary Contradiction?
L IVING, it seems to me, is a spontaneous process. The

Chinese term for nature is tzu-jan, which means that
which is so of itself, that which happens. It is very curious
that because of our grammar, which we speak in all standard
European languages, we are unable to imagine a process
which happens of itself. Every verb must have a noun as its
subject, a director, and we think nothing is in order unless
someone or something orders it—unless there is somebody
in charge; thus, the idea of a process which happens of it¬
self and by itself is frightening because there seems to be no
authority. In the United States we are in a serious social
and political conflict because we think we ought to be living
in a republic when the great majority of citizens believe
that the universe is a monarchy. You cannot be a loyal
citizen of the United States unless you believe that a republic
is the best form of government, and yet we are always seek¬
ing a monarch, someone else upon whom to push the res¬
ponsibility. We will not take it ourselves, and we are
PLAY AND SURVIVAL 23

always complaining that where we are is the result of our
past: “My mother and father were neurotic, and therefore
they made me neurotic. And their fathers and mothers were
neurotic, which made them neurotic” . . . and so it goes
back to Adam and Eve. And you remember what happened
in the Garden of Eden: God set a trap. He said there was a
specific tree, the fruit of which must not be eaten. If he had
really not wanted Adam and Eve to eat the fruit, he would
not have said anything about it. But by drawing attention
to it, it was obvious that they were going to eat it.
So when God saw Adam looking guilty he said, “Adam,
hast thou eaten of the fruit of the tree whereof I told thee
thou shouldst not eat?”, and Adam said, “The woman you
gave me, she tempted me and I did eat.” Then God looked
very severely at Eve and said, “Eve, hast thou eaten of the
fruit of the tree whereof I told thee thou shouldst not
eat?”, and Eve said, “The serpent, he beguiled me!”—
passing the buck, you see. So God looked at the serpent, and
this is not written in the Bible, but they winked at each
other. They had planned long in advance that the universe
was not going to be a merely obedient arrangement where
I-God-say-you-shall-do-thus-and-so, and you will automat¬
ically do it. There would be no fun in that because there
would be no surprises. So it is in Hebrew theology that God
put into the heart of Adam at the creation a thing called
the Yetzer Ha-ra, which means “the wayward spirit.” Just
as when you make a stew and want to put some salt into
it, you do not want the whole stew to be salty—just a
touch. So God, in creating Adam, put just a touch of wick¬
edness in him so that something surprising and different
would happen that God would not be able to prognosticate.
Now this is very important. What I am talking about is our
sense of identity, our sense of alienation, and the com¬
plications we put ourselves into by regarding our survival
as a duty.
If you imagine yourself in the position of being God, in

the popular sense of God, the Father Almighty, it means
that you are a male chauvinist pig, and that you are in
charge of everything. You know all past, you know all fu¬
tures, you are completely in control of the cosmos, you
have absolute power, and you are bored to death. So you
say to yourself, “Man, get lo6t! I want a surprise.” And
here you are; only you must not admit it. The hallmark
of insanity is to know that you are God. It is absolutely
taboo, especially in the Christian religion.
Jesus got crucified for knowing it and the Christians said,
“Okay, okay, Jesus was God, but let it stop right there.
Nobody else.” But the Gospel is a revelation to us all of
something that the Hindus have known all along, tat tvam
asi, you are it! If Jesus had lived in India, they would have
congratulated him for finding out rather than crucified him.
There have been many people in India who knew they were
God in disguise. Sri Ramakrishna, Sri Ramana, Krishna,
and the Buddha—they all discovered it, because it is not an
exclusive claim that I alone am that, but that you all are,
and as I look into your eyes I see the universe looking back
at me.
So we are in a situation where it is taboo to know that we
are God, and we must not admit that we know who we are
so as to have the thrill, the sort of self-goosing effect of
feeling lost, feeling strange, feeling alone, and of not be¬
longing. We say in popular speech that we come into this
world, but we do nothing of the kind. We come out of it.
In the same way as the fruit comes out of the tree, the egg
from the chicken, and the baby from the womb, we are
symptomatic of the universe. Just as in the retina there are
myriads of little nerve endings, we are the nerve endings
of the universe. And fascinating things happen. Because
there are so many of us the universe is many-sided; thus,
its point of view of itself will not be prejudiced. Here we
are, and we want to find out what it is that is going on.
We look through telescopes to find the farthest-out things,

and with microscopes to find the farthest-in things, and
the more sophisticated our instruments become, the more
the world runs away from us. As our telescopes become
more powerful, the universe expands. It is ourselves run¬
ning away from ourselves.
You know, some years ago we thought we had it. We
had found a thing called the atom and that was that. But
then whoops! the electron turned up. And then bang!
there was a proton. Then when we got past all those there
came all kinds of things—mesons, antiparticles, and it got
worse and worse. We are a self-observing system which is
like the snake, the ouroboros, that bites its own tail and
endeavors to swallow itself to find out what it is. And this
is like the whole quest of “Who Am I?” We are saying,
“I would like to see me,” but look at your own head.
Can you see it? It is not black, and there is not even a blank
space behind the eyes—it’s just plain nowhere. And thereby
hangs the tale. Most of us assume as a matter of common
sense that space is nothing, that it’s not important and
has no energy. But as a matter of fact, space is the basis of
existence. How could you have stars without space? Stars
shine out of space and something comes out of nothing just
in the same way as when you listen, in an unprejudiced
way, you hear all sounds coming out of silence. It is amazing.
Silence is the origin of sound just as space is the origin of
stars, and woman is the origin of man. If you listen and pay
close attention to what is, you will discover that there is
no past, no future, and no one listening. You cannot hear
yourself listening. You live in the eternal now and you are
that. It is really extremely simple, and that is the way it is.
Now then, I started out by saying that survival, going on
living, is a spontaneous process, and love is much the
same. The trouble is that when we were children our
elders and betters told us that it was our duty to love them.
God said: “Thou shalt love the Lord thy God with all thy
heart, with all thy soul, with all thy mind, and with all thy

strength, and love thy neighbor as thyself.” And so our
mothers said to us, You must have a bowel movement after
breakfast,” “Try to go to sleep,” “Take that look off your
face,” “Stop pouting,” “Oh, you’re blushing,” “Pull
yourself together!”, and “Pay attention!” And all these
are commands, the basic rule of which is as follows: You
are required to do that which will be acceptable only if
you do it voluntarily. That is the formula. You must love me.
It is a double bind, and everyone is completely mixed up
because of this. The husband says to his wife, “Darling,
do you really love me?”, and she says, “Well, I’m trying
my best to do so.” But nobody wants that answer. They
want to be told, “I love you so much I could eat you. I
can’t help loving you, I’m your hopeless victim.” So, we
are under the compulsion to go on loving just as we are
under the compulsion to go on living. We feel we must
go on, that it is our duty. We are tired of living and scared
of dying, but we must go on. Why? Well, you say, “I have
dependents, I have children, and I have to go on working to
support them.” But all that does is teach them the same
attitude so that they will go dragging along to support
their children, who will in turn learn it from them to go
dragging along, fighting this thing out.
So I watch with total amazement the goings-on of the
world. I see all these people commuting, driving cars like
maniacs to get to an office where they are going to make
money—for what? So that they can go on doing the same
thing, and very few of them enjoy it. Sensible people get
paid for playing—that is the art of life. But the whole idea
of struggling and beating your brains out in order to go
on living is completely ridiculous. Albert Camus, in the
beginning of his book The Myth of Sisyphus, made this very
sensible statement: “The only real philosophical ques¬
tion is whether or not to commit suicide.” Think that one
over. Must you go on? It would be so much simpler to
stop. No problems, nobody around to regret that it was

not going on any longer. What is it like—death ? To go to
sleep and never wake up. Oh, how terrible to be in the
dark forever! But it would not be like that. It would
not be like being buried alive forever. It would be as if you
had never existed at all. Not only that you had never
existed, but that nothing at all had ever existed; and that
was just the way it was before you were born.
Just as you have an invisible head, your ultimate reality,
the ground of your being, is nothing. Shunyata is the Bud¬
dhist term for the void—which is space, which is con¬
sciousness, which is that in which “we live and move and
have our being”—God, the Great Void. Fortunately, there
is no way of knowing what it is, because if we could know,
we would be bored.
There was a great Dutch philosopher by the name of
Van Der Leeuw who said, “The mystery of life is not a
problem to be solved, but a reality to be experienced.”
Fortunately, you see, we have in the middle of all con¬
sciousness a perpetual question, the perpetual problem that
we do not know what it is. Therefore, life remains interest¬
ing. We are always trying to find out, but life will not yield
the answer. The only way to answer the question “What is
reality?” is by classification. Is you is, or is you ain’t? Are
you male, or are you female? Are you republican or are you
democrat? Are you animal, vegetable, mineral, tinker, tai¬
lor, soldier, sailor, rich man, poor man, beggar man, thief?
We are all put in a class, but what it is that fundamentally
is, cannot be classified. Nobody knows what it is and you
cannot really ask the question in a meaningful way.
There are many philosophical theories about what reality
is. Some people say, “Well, reality is material—you know,
there’s something called stuff.” And philosophers, be¬
cause they are always lecturing in front of tables in univer¬
sities, always bang the table and say, “Now, does this table
have reality or doesn’t it?” When Dr. Johnson heard about
Bishop Berkeley’s theory that everything is in fact mental,

he disproved it by kicking a stone and saying, “Surely, to
every person of common sense this stone is really material
and physical.” Whereas on the other hand, more subtle
thinkers say, “No, there’s nothing material, it’s all a mental
construction. The whole world is a phenomenon of cons-
ciousnes^f” In Bishop Berkeley’s time they did not know
much about neurology. But now we know a great deal more
about it and we can state the same position in a much more
sophisticated way: it is the structure of your nervous system
that determines the world which you see. In other words,
in a world of no eyes, the sun would not be light. In a
world of no tactile nerve ends, fire would not be hot. In a
world of no muscles, rocks would not be heavy, and in a
world without soft skin, the rocks would not be hard. It is
all relationship, you see. In the old question: when a tree
falls in a forest and nobody is listening, does it or does it
not make a sound, the answer is perfectly simple. Sound is
a relationship between vibrations in the air and the ear¬
drums. If I hit a drum which has no skin on it, no matter
how hard I hit it, it will not make a sound. So the air can
go on vibrating forever, but if there is no eardrum or
auditory nervous system there is no noise. We, by virtue
of our physical structure, evoke the world from the vibra¬
tions that would otherwise be the void. We are creating the
void, but we are also in the world. Our bodies, our nervous
systems, are something in the external world. You are in my
external world, and I am in your external world. So it is an
egg and hen situation—perfectly fascinating. We are, from
a very hard-boiled, neurological point of view, evoking the
world in which we live, and at the same time we are
something which the world is doing. After all, the physicist
will explain that you are a buzzing of electronic substances
and processes, just like anything else. It is all one jazz, and
it is absolutely marvelous because it is aware of itself
through you.
The whole of existence is a vibration, and all vibrations

have two basic aspects. We will call one “on” and the
other “off.” If I am sitting next to a girl in the movies
and I feel attracted to her and I put my hand on her knee
and I leave it there, she will notice it at first, but if I do not
move my hand she will become unaware of it. Then, if in¬
stead of just leaving my hand there I start stroking or patting
her knee, the sensation goes on and off, on and olf, and she
realizes that I am paying attention. Everything that is hap¬
pening to us is going on-off-on-off-on-off-on-off-on-off.
Take the sensation of light. The vibration of light is so fast
that the retina does not register the off, it retains the
impression of the on, and so with our eyes we see things as
relatively stable. But if we close our eyes and listen, we hear
both the on and the off, especially in the low registers of
sound. In the high registers you cannot hear the off, you
hear the on. But when you get into the low register you hear
the on and the olf of vibration. Actually, everything that is
physically existing is a throbbing, it is positive and nega¬
tive electricity. Read the first two paragraphs of the article
of electricity in the fourteenth edition of the Encyclopedia
Britannica. It is a learned scientific article with all kinds of
formulas and technical information, but it starts out with
pure metaphysics. “Electricity”, says the author, “is an
absolute. We do not know anything else that is like it. It
is a fundamental. . . .”—and you know he is talking
pure theology.
So this is it—everything goes on and olf, male and
female, yang and yin, now you see it, now you don’t. With
our ninteenth-century background we have been brought
up to think that this energy that goes on and olf is inherently
stupid, that it is a mechanical thing. Freud called it libido.
Others have called it blind energy, and therefore we feel
that we as human beings are flukes. A million monkeys
working on a million typewriters for a million years might
statistically type the Bible. Of course, thereafter, as soon
as they got to the end of it they would dissolve again into

nonsense. So, we have been brought up to feel that we are
flukes, that we are simply accidents. This is alienation, and
this is the great problem. It seems to me completely obvious
that we are not accidents. Some people say we are nothing
but a little bacterium that crawls around on a ball of rock
that circles an unimportant star on the outer fringes of a
minor galaxy. Why do people say things like that? Because
they want to say, “I am a real realistic guy. I am tough.
I look at the facts and they are hard facts. The idea that
there is somebody up there who cares is for little old ladies
and weaklings, and I think this universe is a bunch of crap.”
That is the message you get from certain people. Always
look into a person’s philosophy to see what he or she is
saying about themself. Your philosophy is your role, the
game you put on. I admit that my philosophy is my game
that I put on. It is my big act. And if I am going to put on
an act, I am going to put on the biggest act I can think of
and say, “To hell with all that nonsense, I know very well
that I am impermanent, that I am an impermanent manifes¬
tation of the which than which there is no whicher. ’ ’ And
that is just the way I want it. I am a manisfestation of the
root and ground of the universe, which is what all men call
God, Atman, or Brahman. And I think it is fun to know that.
It is fun to know it not merely as a theory, but as a positive
sensation that you can actually feel. Therefore, my function
is, if at all possible, to share this feeling so that you will
not need anymore psychotherapy, not need anymore gurus,
and not need anymore religion—just take off!
There is, however, something called religion for kicks.
My favorite church is the Russian Orthodox cathedral in
Paris where they really live it up. They have gold, incense,
icons, masses of candles, and gorgeous music. The priests
come out from the secret sanctuary behind the royal doors
which divide the main church from the inner sanctum, and
when the doors open, somebody comes out looking like
God the Father, dressed in beautiful robes, and it goes

on and on and on, and when you get bored you go across
the street to a vodka shop where they sell vodka, caviar,
and piroshki. Everybody lives it up, and then they go back
to church again. That kind of religion is like dancing, it is
a joyous expression, and it is not telling God what to do
because it is all in old church Slavonic which nobody under¬
stands anyway. Everybody is just making great and glorious
noises. This is essentially music, and music is essentially
play.
Now, herein lies one of the great mysteries of being,
because music, like survival, does not really have to happen.
Music is a fantasy with no destination. Dancing is the same
thing only in motion. When we dance we are not going
anywhere except round and round, thus, music and dance
are models of the universe. The universe, according
to Hindu theories, is going round and round; but according
to St. Augustine of Hippo, the universe is going along in
a straight line. Now, this was one of the most disastrous
ideas that was ever visited upon Western civilization. If
time is cyclic, Jesus Christ would have to be crucified again
and again. There would not be, therefore, that one perfect
and sufficient sacrifice, oblation, and satisfaction for the sins
of the whole world. Time had to be a straight line from
the creation to the consummation to the last judgment.
At that point everybody stopped thinking because they did
not know what they were going to do when they got to
heaven. They kn'ew what they were going to do in hell.
If you look at Jan van Eyck’s painting of the Last Judgment
in the Metropolitan Museum, it is perfectly clear that
everybody in heaven is completely bored. They are sitting
there looking like the cat that swallowed the canary. Rows
and rows of them with the Lord God Almighty presiding
and looking equally bored. But down below there is a bat¬
winged skull spreading out its ghastly wings, and all-nude
bodies writhing and being eaten by snakes and chewing each
other. Down below they are having an orgy. But all those

stately people up in heaven are destined to stay in church
forever, in an obvious state of ultimate boredom.
Also observe Gustav Dore’s illustrations of Dante’s Divina
Commedia. He was a magnificent engraver, and while he is
on the theme of the Inferno he is full of imagination, but
when h^gets to the Paradiso his imagination is shot. All he
has is ladies in white nighties trailing in circles through
the skies; you know, angels. He has no idea what an angel
is! It is a very rare person, indeed, who has a true vision
of paradise. And it is extraordinary that our idea of para¬
dise is so weak. Students should write about their idea of
heaven to get the imagination going. The point is, we
have never admitted that our idea of heaven is a perfectly
useless state. What purpose is served by our idea of God?
Obviously none at all. Like children when they are little
and wise: they make goo-goo noises; the sounds have no
meaning, no purpose—and the universe is just like that.
The point is then that life is like music for its own sake.
We are living in an eternal now, and when we listen to
music we are not listening to the past, we are not listening
to the future, we are listening to an expanded present.
Just as we have a field of vision that is an expanded width
and distance, so the present moment is not just a hairline
as the clock indicates. The present moment is a field of
experience that is much more than an instant. To hear a
melody is to hear the interval between tones. Within the
present moment we can hear intervals and see rhythms.
Thus, within each moment we can feel a sequence going on.
So, when I speak of the eternal now, please do not confuse
it with a split second; it is not the same kind of thing. The
eternal now is roomy, easy, and rich, but also frivolous!
This reminds me of a wonderful tale about a clergyman of
Christ’s Church, Oxford, who had terribly bad handwrit¬
ing. It was so bad that he could not even read it himself.
One day he was preaching a sermon and as he started out
reading his notes he said: “You who are frivolous, of

course, . . . uh, You who are frivolous of course, . . .
Ah! You who are followers of Christ!” But do you see
the connection? “Consider the lilies of the field how
they grow; they toil not, neither do they spin, and yet
Solomon in all his glory was not clothed like one of these.”
This is saying: do not be anxious for the morrow, you who
are frivolous, of course.
There is a divine frivolity. The love that moves the sun
and other stars is frivolity. Therefore, God might be des¬
cribed as being sincere, but not serious. If a woman who
is beautiful and attractive says to me: ‘ ‘I love you’ ’, and I
say to her, “Are you serious, or are you just playing with
me?”, that is the wrong response because I hope she will
not be serious and that she will play with me. So I should
say to her, “Are you sincere or are you just toying with
me?” You see, playfulness is the very essence of the energy
of the universe. It is music. And in my opinion, good music,
as written by Bach, has no meaning. Classical music, wheth¬
er it be of the West, of the Hindus, or of the Chinese,
has no meaning other than its own sound. And words, like
music, have no meaning. Words are noises that represent
and point to something other than themselves. Dollar bills
represent wealth, maps represent territory, and words al¬
ways represent something else. The sound “water” will
not make you wet. You cannot drink the noise “water.”
Therefore, the word is symbolic and points to something
other than itself. And yet we say of words that they have
meaning. And people get all fouled up because they want
life to have meaning as if it were words. Goethe was hung
up on this: “ . . .all that is mortal is but a symbol. ’ ’ Of
what? What do you mean? As if you had to have 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.
This is the point: the meaning, the goodie about life is
exactly here and now. We are not going anywhere. Look
out in the street and you will see people frantically think-

ing they are going somewhere; that they have important
business. They have a far-out look in their eyes and their
noses stick out in front. They are going somewhere, they are
on purpose, they have something to achieve. Here and now,
sitting wherever you happen to be, do you realize you do
not haveTto go anywhere ? Right where you are is where it
is at. That is why the Hindus call the true self of us all
the atman, the man where it is at. There is a being in Bud¬
dhist iconography called Avalokiteshvara, who is also
known as Kannon in Japanese, Kuan-yin in Chinese, and
Chenrezigs in Tibetan. These names are usually interpreted
as “god(dess) of mercy,” and (s)he is represented with
1,000 arms all radiating outward; (s)he is the cosmic milli¬
pede, the embodiment of compassion. However, (s)he is
not completely a “she.” She is hermaphroditic, male/
female. Avalokiteshvara means the watchful one, the one
who is always caring. The name is easy to remember be¬
cause as the cockneys say, “ ’avea look it”—“Take a look
at it. ’ ’
Language is simply fascinating. We could go into this and
play all kinds of games with words and their music and
magic. But now, here is the thing that I am getting at: a
culture which excludes frivolity has lost the point of life,
and this is where the Chinese communists are in extreme
danger. They are the most earnest of people, the most
dedicated to survival. The style of life in China and also
in Russia is drab because they think that the point of life
is to go on living, and so long as you get by, no matter how
horrible the food is, how drab your dress, you are getting
by. And this is completely missing the point. The mistake
is on page 224 of Mao Tse-Tung s red book where he
says, “It is essential to have a furrowed brow to think,”
as if straining the muscles of the forehead has anything to
do with clear thinking. This is against Lao-tzu, who is
the greatest of all Chinese philosophers, the Father of
Wisdom. You cannot make your mind or your nervous

system efficient by straining; this is basic to psycho-physical
functioning. Mao Tse-Tung makes this mistake and this
indicates an excessive seriousness. This is the point I am
getting at: life is not worth living if it is compulsive. One
might ask why more people do not commit suicide? The
vast majority of people could be said not to commit suicide
because either they are terrified of it and feel it is an ab¬
solute necessity to go on, that is, “while there is life, there
is hope” (and that is a terrible motto), or they do not com¬
mit suicide simply because they are enjoying the dance.
Even if you are not very rich and live in a fairly simple
way, nevertheless, the companionship with other people,
the sight of the sun and the stars, the rustling of grasses
and the sound of water provide your life with its own
explanation. As a haiku poem says: “The long night, the
sound of the water says what I think.”
Herein we have what I am trying to describe as play.
Play in Sanskrit is lila. Lila is the root of our word “lilt,”
and the universe is called Vishnu-lila, the sport or play of
Vishnu. Now, when we talk about the play, we also think
of the theatre. The theatre is a very curious phenomenon
because it is defined by a stage and a proscenium arch.
But behind the scenes is a greenroom where the actors
dress up. They know who they are in reality before they
assume their personas. “Persona” means a mask through
which sound passes, per-sona, because the masks were worn
in the open-air theatre of Graeco-Roman drama. They had
megaphonic mouthpieces so that the sound could be pro¬
jected out-of-doors just as your personality projects your
image of yourself, which is not you at all—it is your mask.
So, the actors come on, and their strategem is to convince
the audience that what is happening on the stage is real. The
audience knows by virtue of the proscenium arch, and the
fencing off of the stage from the spectators, that what is
happening on the stage is not really for real, but the actors
are going to act so well that they will have people weeping,

laughing, crying, and sitting on the edge of their seats in
anxiety. Now, imagine pushing this to a far extreme: the
finest actors with the most appreciative audience—and here
we are! You see, it is a play. But we take it seriously, and
therefore we cannot see through it. We exploit and kill
each other, and are mean to each other, but have no real
reason whatsoever. Even so, we can understand and see
through it, we can know that this whole life is a joke. After
all, what is the joker in the deck of cards but the wild card
that can play any role. The joker is the symbol of God in the
pack. Kings, in ancient times, would always have a jester
at court and who was the jester but the man who was
crazy. He was a schizophrenic who made unpredictable
remarks, and everybody would roar with laughter because
he said things out of context. Schizophrenics are in a way
liberated because they do not give a damn. A schizophrenic
child does not care if he is knocked down by a car—
whatever happens, happens. So, the kings had these schizo¬
phrenics who were funny people, and they sat at the
foot of the king’s throne to remind the king not to take
himself seriously, as in Richard II:
Within the hollow crown

That rounds the mortal temples of a king,
Keeps Death his court; and there the antic sits,
Scoffing his state, and grinning at his pomp;
Allowing him a breath, a little scene
To monarcharize, be fear’d, and kill with looks;
Infusing him with self and vain conceit,—
As if his flesh, which walls about our life,
Were brass impregnable; and humour’d thus,
Comes at the last, and with a little pin
Bores through his castle wall, and—farewell, king!
[3. 2. 160-70]
Shakespeare is full of this kind of wisdom; The Tempest

talks of the transcience of life:

Our revels now are ended: these our actors,
As I foretold you, were all spirits, and
Are melted into air, into thin air:
And, like the baseless fabric of this vision,
The cloud-capp’d towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve,
And, like this insubstantial pageant faded,
Leave not a rack behind: We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep.
[4. 1. 148-58]
The most fantastic things in poetry work on the theme of

insubstantiality, of transcience. It is all fading away. We,
each one of us, are not a substantial entity, we are like a
flame. A flame is a stream of hot gas, like a whirlpool in
a river, it is always moving, always changing, and yet it
always appears the same. Each one of us is a flowing, and if
you resist it, you go crazy. You are like somebody trying
to grab water in his hands—the harder you squeeze it, the
faster it slips through your fingers. So, the principle of the
enjoyment of life is—and this is not a precept, this is not a
moralization, this has nothing to do with what you ought,
should, et cetera, it is completely practical—do not hang
onto it—let it go.

CHAPTER THREE
THE RELEVANCE
OF ORIENTAL PHILOSOPHY
(The following lecture was given before

the members of a Christian theological in¬
stitution, so Watts’s remarks are directed
primarily along the lines of the relevance
of Asian philosophy to Christianity.)
W ESTERN theology has not had a very distinguished

record in promoting the study of other than the
Christian religion, and most study of comparative religion
that has gone on in theological schools has historically
been missionary oriented. This is rather puzzling. The
student of theology has always been encouraged to find out
the weird ideas of the opposing prospects so as to be able
to undermine them. But if you believe in the first place
that yours is the only true religion, is there really any
point in studying any other one? You would very quickly
find reasons for showing the others to be inferior because
that was a foregone conclusion—they had to be. There¬
fore, in all the arguments about the respective merits of
various religions, the judge and the advocate are the same.
If, for example, Christians get into discussions as to whe¬
ther Jesus Christ was a more profound and spiritual
ORIENTAL PHILOSOPHY 39
character than the Buddha, they arrive at their decision on
the basis of a scale of values that are, of course, Christian—
making the judge and the advocate the same. I really do
marvel at this Christian imperialism because it prevails
even among theological liberals, and in practice it reaches
its final absurdity in religionless religion—the doctrine
that there is no God and Jesus Christ is his only son. It is
at this point that we begin to see the anxiety that, even
though we do not generally believe in God any more,
somehow we have still got to be Christians.
Obviously, the Christian church is a very curious or¬
ganization that must be understood. The inner meaning
of the Church, as it works in fact, is a society of the saved,
and a society of the saved necessarily requires a society of
the not saved. All social groups with claims to some kind
of special status must necessarily create aliens and foreign¬
ers. St. Thomas Aquinas let the cat out of the bag one
day when he said that the saints in heaven would occasionally
peer over the battlements into hell and praise God for the
just punishment visited upon evil doers.
Now, I realize I am not being very fair or very kind to
modern theology, but there is this strange persistence of
insisting that our group is the best group, and I feel that
there is in this something peculiarly irreligious, and that
furthermore it exhibits a very strange lack of faith. There
is a very strong distinction between faith on the one hand,
and belief on the other. Belief is, as a matter of fact,
quite contrary to faith. Belief is really wishing. It comes
from the Anglo-Saxon root lief, “to wish,” and, as ex¬
pressed in the Apostles’ Creed, belief is a fervent hope,
a hope that the universe will turn out to be thus and so.
In this sense, therefore, belief precludes the possibility
of faith. Faith is openness to truth, to reality, whatever
it may turn out to be. “I want to know the truth”—that
is the attitude of faith. Most Christians use ideas about the
universe and about God as something to hang onto in the

spirit of “Rock of Ages cleft for me.” Hymnal imagery is
full of such rocks: “A mighty fortress is our God,” “Un¬
harmed upon the eternal rock, the eternal city stands.”
There is something very rigid about a rock, but we are find¬
ing our rock getting rather worn out in an age where it
is becoming more and more obvious that our world is a
floating world. Ours is a world floating in space where
all positions are relative, and any point may be regarded
as the center. Our world does not float on anything, and
therefore, the religious attitude appropriate to our time
is not one of clinging to rocks but of learning how to swim.
You know that if you get in the water and have nothing to
hold onto, but try to behave as you would on dry land, you
will drown. But if, on the other hand, you trust yourself
to the water and let go, you will float. And this is exactly
the situation of faith. In the New Testament when Jesus
began to foretell his own death, his disciples became greatly
disturbed because it was written in the Law that the Messiah
would not die. To this Jesus replied: “Unless a grain of
wheat falls into the earth and dies, it remains alone; but if
it dies, it brings forth much fruit.”1 There is also the
curious incident after the Resurrection when Mary Mag-
delene, being so delighted to see the Master again, reached
out to grab hold of him, and Jesus said, “Do not cling to
me!” On another occasion he said to the disciples: “It
is expedient for you that I go away, for if I go not away,
the Holy Spirit cannot come to you.”2 Somehow we have
reversed all this.
Jesus, it seems to me, was one of those rare and re¬
markable individuals who had a particular kind of spiritual
experience that, in terms of Hebrew theology, he found
most difficult to express without blasphemy. He said, “I and
the Father are One” ; in other words, “I am God.” Now,
if you are a Hindu, that is a rather natural statement to
make; but in our culture, which has Hebrew theology in
its background, anyone who says “I am God is either
blasphemous or insane. It is our image of God as Our
Father” that really influences our conception of God, and
the image has far more emotional power than any amount
of theology or abstraction. It is not like Tillich’s decontam¬
inated name for God, “The Ground of Being, nor like
Professor Northrop’s, “Undifferentiated Aesthetic Continu¬
um.” These expressions are not very moving, even though
subtle theologians prefer such descriptions. They tell us
that when we call God “The Father” we do not have to
believe literally that he is a cosmic male parent, and still
less that he has a white beard and sits on a golden throne
above the stars. No serious theologian ever believed in such
a God. But nevertheless, the image of the monotheistic God
of the West affects us because it is political. The title “King
of Kings and Lord of Lords” is the title of the emperors of
ancient Persia. Our image of God is based on the Pharoahs,
on the great rulers of the Chaldeans, and on the kings of
Persia; it is the image of the political governor and Lord
of the Universe who keeps order and who rules it from,
metaphorically speaking, above.
Our image of the world in the West is that the world is
a construct. Thus, it is very natural for a child to say to
his mother, “How was I made?”, as if we were somehow
put together. This imagery goes back to Genesis, where
the story is told of how God created Adam out of a clay
figurine by breathing the breath of life into the nostrils of
this figurine, and bringing it to life. This reflects the funda¬
mental supposition, that even underlies the development of
Western science, that everything has been made, that
someone knows how it was made, and that you can find out
because behind the universe there is an architect. This
could be called “the ceramic model of the universe” be¬
cause it upholds the basic feeling that there are two things
in existence: one is “stuff,” or material, and the other
is form. Now, material such as clay, by itself, is rather
stupid; it has no life in it. So, for matter to assume orderly

forms, it requires that an external intelligence be in¬
troduced to shape it. Now, with that deeply embedded in
our common sense, it is very difficult for people to realize
that this image is not necessarily appropriate for a descrip¬
tion of the world. Indeed, the entire concept of “stuff” is
completely absent from modern physics, which studies the
physical universe purely in terms of pattern and structure.
On the other hand, the Hindu model of the universe is a
drama. The world is not made, it is acted. And behind every
face—human, animal, plant, or mineral—there is the face,
or non-face, of the central self, the atman, which is Brah¬
man, the final reality that cannot be defined. Obviously,
that which is the center cannot be made an object of
knowledge any more than you can bite your own teeth, or
lift yourself up by your own bootstraps; it is the basis
of what there is, and you are it. The idea being that the na¬
ture of reality is a game of hide and seek, which is really
the only game there is—now you see it, now you don’t.
This Hindu image is one that is particularly disturbing
to Christians because in it is the element of a very special
theological profanity called “pantheism.” Pantheism is
the feeling that every part in the drama of life is being
played by the Supreme Lord, and this makes Christians
think that all the real distinctions between good and
evil are obliterated. But practically speaking, that is the big¬
gest bit of nonsense ever uttered. Distinctions between
good and evil do not have to be eternal distinctions to be
real distinctions, and to say that a distinction that is not
eternal is not real is a highly un-Christian thing to say,
and certainly a very un-Jewish thing to say. One of the
fundamental principles of the Hebrew attitude is that all
finite things that have been created by God are good, and
therefore a thing does not have to be infinite to be good.
Furthermore, to invoke the authority of heaven in matters
of moral regulation is like putting a two million volt current
through your electric shaver. As the Chinese say “Do not
swat a fly on a friend’s head with a hatchet’ ’. Like all kinds
of judicial torture and harsh justice, such ideas bring law
into disrespect. Such a fierce God, and such an unbending
attitude, results in people disbelieving in God altogether,
and, shall we say, “throwing out the baby with the bath
water.” This is one among many reasons why people today
are saying, “God is Dead.” It is very inconvenient to have
the kind of God who is an authoritarian boss over the world,
peering down over your shoulders all the time, knowing
your innermost thoughts and judging you. In the so-called
“Ages of Faith” people were just as immoral as they are
today, so it has never significantly improved anyone’s beha¬
vior; it is a very uncomfortable feeling, and everyone is
happy to be rid of it.
If thou shalt not make any graven image of anything that
is in the heavens above, then all these fixed notions of God
are idolatrous. The most dangerous and pernicious images
are not those made of wood or stone—nobody takes those
seriously—they are the images made of imagination, con¬
ception, and thought. This is why, in the fundamental
approach to the Godhead, both the Hindu and the Buddhist,
and for that matter the Taoist, take what is called the
negative approach. St. Thomas Aquinas said that to proceed
to the knowledge of God, it is necessary to go by the way
of remotion—of saying what God is not—since God by his
immensity exceeds every conception to which our intellect
can attain. Wheti of the Godhead the Hindu says, “All that
can truly be said is ilneti, neti” or “not this, not this,” and
when the Buddhist uses such a term for the final reality as
shunyata, which means voidness or emptiness, textbook
after textbook on comparative religion by various theolo¬
gians complain that this is terrible negativism, or nihilism.
But it is nothing of the kind. If, for example, you have a
window on which there is a fine painting of the sun, your
act of faith in the real sun will be to scrape the painting

off so that you can let the real sunlight in. So, in the same
way, pictures of God on the windows of the mind need
scraping off, otherwise they become idolatrous substitutes
for the reality.
Now, I am hoping that this sort of understanding will
issue froin the “God is Dead” theology, but I am not quite
sure whether it is going to. As a matter of fact, there are
precedents within the Christian tradition for an intelligent
theology such as this, for what I would call “atheism in the
name of God.” In other words, one completely lets go of
clinging to images of God because all such images only get
in the way of reality. The highest form of prayer is that in
which all concepts of God have been left behind—this is the
supreme act of faith. But the moment you insist on the
Christian image, you support the Church as a huge, im¬
perialistic, vested-interest organization. After all, il the
Church is the Body of Christ, is it not through the break¬
ing of the Body of Christ that life is given to the world?
But the Church does not want to be broken up, by Jove,
no ! It goes around canvassing for new members.
Consider the difference between a physician and a clergy¬
man: the physician wants to get rid of his patients, so he
gives them medicine and hopes they will not get hooked on
it; the clergyman, on the other hand, is usually forced to
make his patients become addicts so that they will continue
to pay their dues. The doctor has faith in turnover, he
knows that there will always be sick people. The clergy
should also have faith in turnover. Clergymen, get rid of
your congregations! Say to your people, “You’ve heard
all I have to tell you. Go away. If you want to get together
for making celestial whoopee, which is worship, all right;
but if you come to church out of a sense of duty, you are
not wanted.” When I was a chaplain at Northwestern
University, I used to tell the students that if they did not
want to be at Mass they would only be skeletons at the feast,
and it would be much better if they went swimming or
stayed in bed because we were going to celebrate the Holy
Communion and I meant celebrate!
I think it is a shame that we take religion in such dead
earnest. I remember when I was a boy, how wicked I
thought it was to laugh in church. We do not realize that,
as Chesterton reminded us, the angels fly because they take
themselves so lightly. So too, in the Paradiso, when Dante
heard the song of the angels he said it sounded like the
laughter of the universe. They were singing, “Alleluia,
Alleluia, Alleluia,” which does not mean anything; it is
sublime nonsense. So in the same way, there are Hindu
and Buddhist texts that are the chants of the buddhas, or
the divine beings, and that do not mean anything at all
and never did.
The point that I wish to make most strongly is that
behind a vital religious life for the West there has to be a
faith that is not expressed as ideas and opinions to which
you cling in a kind of desperation. Faith is the act of
letting go, and that must begin with letting go of God. This
is not atheism in the ordinary sense, because atheism in
the ordinary sense is fervently hoping that there is no God.
Thus, faith is letting God go.
Someone once described “Christian Secularism” as the
assumption that there is nothing at all to life except a
pilgrimage between the maternity ward and the crema¬
torium, and that it is within that span that Christian
concern must be exercised because that is all there is. So I
am afraid that this is what the “God is Dead” movement
might evolve into. It is true that this is pretty much com¬
mon sense these days. I very much doubt whether most
religious people really believe in their religion; it has be¬
come implausible. Even Jehovah Witnesses are pretty
polite when they come around to the door. If they really
believed what they were talking about they would be
screaming in the streets. If Catholics believed what they

were talking about they would be making an awful fuss—
they would be having horrendous television programs
that would put pro-football to shame, and they would have
full-page ads in the papers about the terrible things that
would happen if “you didn’t,” and more so if “you did.”
They would also be very serious about it, but nobody is.
And so, it has become extremely plausible that this trip
between the maternity ward and the crematorium is what
there is to life.
You see, we still have going into our common sense the
nineteenth-century myth of the universe which succeeded
“the ceramic myth” in Western history. I call it “the
myth of the fully automatic model,” namely, that it is stu¬
pid, blind force. Hegel’s phrase, “the fortuitous congress
of atoms,” which is of the same vintage as Freud’s libido,
is the blind surge of lust at the basis of human pyschology.
These men of the nineteenth century were indulging in a
put-down attitude of the world, and by making it seem as
banal as it possibly could be, they were advertising their
own hard-headedness. This was a kind of role playing.
On the other hand, if we think about the existence of things
and our place in the universe, we might be absolutely
amazed to discover ourselves on this ‘ ‘ball of rock’ ’ rotating
around a spherical fire; it is a very odd situation.
The more I look at things, I cannot get rid of the feeling
that existence is quite weird. You see, a philosopher is a
sort of intellectual yokel who gawks at things that sensible
people take for granted. Sensible people say, “Existence is
nothing at all, just go on and do something.” So, too, the
current movement in philosophy, logical analysis, says you
must not even think about existence, it is a meaningless
concept. Therefore, philosophy has become the discussion
of trivia, and philosophical journals are as satisfactorily dull
as any other kind of purely technical inquiry. No good
philosopher lies awake at night worrying about the destiny
of man and the nature of God because a philosopher today
is a practical fellow who goes to the university with his
briefcase at nine and leaves at five. He “does” philosophy
during the day by discussing whether certain sentences
have meaning and, if so, what. However, as William Earle
said in a very funny essay, “He would come to work in a
white coat if he thought he could get away with it.”
The problem is that the philosopher of today has lost his
wonder, because wonder, in modern philosophy, is some¬
thing you must not have; it is like enthusiasm in eighteenth-
century England—it is very bad form. I wonder about the
universe, but it is not a question that I wonder about, it
is a feeling that I have. I do not even know what question
to ask! What would you ask? Imagine if you had an inter¬
view with God and were allowed to ask one question.
What would it be ? If you do not rush to answer, you will
soon find that you have no idea what to ask. I simply
cannot formulate the question that contains my wonder.
The moment my mouth opens to utter it, I suddenly find
I am talking nonsense. Yet this should not prevent wonder
from being the foundation of philosophy. As Aristotle
said, “Wonder is the beginning of philosophy.” To the
philosopher, existence seems very strange, and even more
so when he realizes that we are all embraced within a
neurological contraption that is able to center itself in the
midst of an incredible expanse of galaxies and then start
measuring the whole thing. Existence is relationship, and
we are smack in the middle of it.
Obviously, there is a place in life for a religious attitude
in the sense of awe, of astonishment at existence. And this
is also a basis of respect for existence—which is something
we do not have very much of in this culture, even though
we call it materialistic. A materialist is a person who loves
material, but in our culture today we are bent on the total
destruction of material and its conversion into junk and poi¬
sonous gas as quickly as possible. Ours is not a materialistic
culture because it has no respect for material. And respect

is, in turn, based on wonder—on feeling the marvel of just
an ordinary pebble in your fingers.
So I am afraid that the <{God is Dead” theology will
sort of drift off into secular do-goodery in the name of
Jesus. And this, I think, is where we can be strongly re¬
vivified *and stimulated by the introduction into our
spiritual life of certain things that are Oriental. Now, it
must be understood that the crux of the Hindu and Bud¬
dhist disciplines is an experience; it is not a theory, nor
is it a belief. If we say that a religion is a combination of
creed, code, and cult—as is true of Judaism, Islam, and
Christianity—then Buddhism is not. A creed is a revela¬
tion, a revealed symbolism of what the universe is about,
and you are commanded to believe in it on divine au¬
thority; a code is the revealed will of God for man, which
you are commanded to obey; and a cult is the divinely
revealed form of worship that you must practice. The Ten
Commandments must be obeyed because God is boss. He
is the ruler, King of Kings and Lord of Lords. But the
discipline of yoga in Hinduism, or in the various forms of
Buddhist meditation, do not require you to believe any¬
thing, and they contain no commandments. They do indeed
have precepts, but they are really vows that you undertake
on your own responsibility, not as an obedience to some¬
one. They are experimental techniques for changing
consciousness, and the thing that they are mainly concerned
with is helping human beings to get rid of the hallucination
that each one of us is a skin-encapsulated ego-—a little man
inside our head located between the ears and behind the
eyes who is the source of conscious attention and voluntary
behavior. Most people do not really think that they are
anything but that, and that the body is a thing that you have.
“Mommie, who would I have been if my father had been
someone else?”, as though your parents give you the body
and you pop the soul into it at some point—conception or
parturition, nobody could ever decide.
This attitude, that we are something in a body, is one
that lingers with us. We are taught to experience the
beating of the heart as something that happens to us,
whereas talking or walking is something that we do. But,,
do you not beat your heart? Language will not allow you
to think that; it is not customary. How do you even think?
How do you manage to be conscious? Do you know? How
do you open and close your hand? If you are a physiologist,
you may be able to say, but that does not help you to open
and close your hand any better than I do. I know how to-
do it, but I cannot put it into words. In the same way,
the Hindu god knows how he creates this whole universe
because he does it, but he could not explain it. He might
as well try to drink the Pacific Ocean with a fork. So when
a Hindu gets enlightened and he recovers from the hallu¬
cination of being a skin-encapsulated ego, he finds out
that central to his own self is the eternal self of the universe,
and if you go up to him and say, ‘ ‘How do you do all this ?”,
he is apt to say, “Well, just like you open and close your
hand.”
Whenever questioners would go to Sri Ramana, the
great Hindu sage who died a few years ago, they would say
to him, “Master, was I living before in a previous in¬
carnation, and if so, who was I?”, and he would say to them,
“Who is asking the question? Who are you?” What a spiri¬
tual teacher in both Hinduism and Buddhism does to awaken
you, to get you ‘over the hallucination of being the skin-
encapsulated ego, is to bug you in a certain way. He has a
funny look in his eyes as if to say, “Come off it, Shiva, I
know what you are up to, I know what you are doing.”
And you say, “What, me?” So he looks at you in a funny
way, until finally you get the feeling that he sees all the way
through you; and that all your selfishness and evil, nasty
thoughts are transparent to his gaze. Then you have to try
and alter them. He suggests that you practice the control
of the mind, that you become desireless, and that you give

up selfish desires so as to be a skin-encapsulated self. Then
you may have some success in quieting your mind and in
concentrating. But after that, he will throw a curve at you,
which is: But are you not still desiring not to desire ? Why
are you trying to be unselfish? Well, the answer is, “I
want toê on the side of the big battalions. I think it is
going to pay off better to be unselfish than to be selfish.”
Luther saw that, and St. Augustine saw it also. But there
it is—he has begun to make you see the unreality and the
hallucinatory quality of a separate self. Such a self is merely
conventional reality, in the same sense as lines of latitude
and longitude and the measurements of the clock; which
is why one of the means of maya, illusion, is measurement.
Things are measurements; they are units of thought, like
inches are units of measurement. There are no things in phy¬
sical nature. How many things is a thing? However many
you want. A “thing” is a “think,” a unit of thought; it
is as much reality as you can catch hold of in one idea.
So when this realization of the hallucination of the
separate self comes about, it comes about through discover¬
ing that your alleged separate self cannot do anything—it
cannot improve itself either by doing something about it,
or by doing nothing about it, and both ways are based on
illusion. You see, this is what you have to do to get people
out of hallucinations—you make them act consistently on
the suppositions of their hallucinations. The guru, whether
Hindu or Buddhist, performs a reductio ad ahsurdum on the
premise of the skin-encapsulated ego. So, what happens
then? You might imagine from garbled accounts of Eastern
mysticism that one thereupon disappears into an infinite
sea of faintly mauve jello, and that you become so lost to
the world, and so entranced, that you forget your name,
address, telephone number, and function in life. But noth¬
ing of the kind happens. The state of mystical illumination,
although it may in its sudden onset be accompanied by a
sensation of tremendous luminance and transparency, when
you get used to it, it is just like everyday life. Here are the
people that you formerly thought were separate individuals,
and here is the “you” whom you formerly thought was
merely confronting these other people. When the great
Dr. D. T. Suzuki was asked, “What is it like to be en¬
lightened?” he said, “It is just like ordinary, everyday
experience, except about two inches off the ground.” You
see, what is altered is not the way your senses perceive;
what is altered is the way you think about it—your definitions
of what you see, and your evaluation of it. When you do not
cling to the world, and when you no longer have a hostile
attitude toward it, you know the world is you. Taken from
the point of view of biology, the behavior of a living
organism cannot possibly be described without simul¬
taneously describing the behavior of the environment. To
describe organisms in environments is to describe a uni¬
fied field of behavior called an “organism-environment.”
The environment does not push the organism around and
the organism does not push the environment around. They
are two aspects, or poles, of the same process.
This attitude toward nature—seeing the fundamental
unity of the self that manifests it all—is not an attitude
that, as missionaries are apt to suppose, denies the value
of differentiation. You must understand the principle of
what are called identical differences. Take a coin. The
head side is a different side from the tail side, and yet the
two are inseparable. Take the operation of buying and
selling. Selling is a separate operation from buying, but you
cannot buy anything unless somebody sells something at
the same time, and vice versa. This is what is meant by the
underlying unity of opposites, what is called Advaita, or
nonduality, in Hinduism; and what the Chinese mean
when they use the word tao to designate the way of opera¬
tion of the positive and negative principles, the yang and
the yin. It is not a unity that annihilates differences, but a
unity that is manifested by the very differentiations that we

perceive. It is all polar, like the two poles of one magnet.
So when we say that Oriental monism is a point of view
toward life that merges everything into a kind of sickening
goo, this is terribly unfair; it just is not so. If you argue
that this sort of doctrine, in which everybody is really the
Godheadff destroys the possibility of love between indi¬
viduals because you have to be definitively “other” in order
to love, otherwise it is all self-love, then that argument
collapses in view of the doctrine of the Trinity. If the three
persons are one God, then they cannot love each other by
the same argument. Hinduism simply uses the idea that is
in the Christian Trinity, only it uses the idea of a multi¬
trinity. Instead of a three-in-one, it is a one-in-All.
Of course, the thorn in the flesh, when approaching a
doctrine that seems to be monistic or pantheistic, is always:
what about evil? Are we to make the ground of being
responsible for evil? No, we do not want to do that because
we want to keep God’s skirts clean. In spite of the fact
that our Hebrew Bible says: “I am the Lord, and there
is none else; I form the light and create darkness; I make
peace, and create evil. I the Lord do all these things.”3
Who is it that sits at the left hand of God ? (We know who
sits at the right hand.) All word about the one who sits on
the left is hushed up because that is the side on which the
district attorney sits. Of course, in the Book of Job, it is
Satan who is the district attorney in the court of heaven.
He is the prosecutor and faithful servant of the court. The
whole problem is that it would be very bad indeed if God
were the author of evil, and we were his victims. That is to
say, if we keep the model of the king of the universe in
which the creatures are all subjects of the king, then a
God who is responsible for evil is being very unkind to the
people. But in the Hindu theory, God is not another per¬
son. There are no victims of God. He is never anything but
His own victim. You are responsible. If you want to stay in
the state of illusion, stay in it. But you can always wake up.
.
■ ;
CHAPTER FOUR
SUSPENSION OF JUDGMENT
The Tangle of Transformation
H UMAN beings have for a long time been concerned

about transforming their minds. But may I ask: is
there any way in which one’s mind can be transformed, or
is it simply a process that is nothing more than a vicious
circle? In so many people’s minds there is an urgent
feeling that “I must improve me,” and this is critically
important. In the very idea that “I must improve me” there
is the obvious difficulty that if I am in need of improvement,
the “I” who is going to do the improving is the one who
needs to be improved; and there, immediately, we have
a vicious circle.
If I may put this in theological terms: how does man
follow the will of God if the will of man is perverse ? The¬
ologians say you cannot follow the will of God without
having divine grace. How, then, do you get grace? Why is
grace given to some and not to others ? If I cannot follow
the will of God by my own effort because my will is selfish,
how will my will, which is selfish, be transformed into an
SUSPENSION OF JUDGMENT 55
unselfish will? If I cannot do it, then grace must do it. If
grace has not already done it, why not? Because I did not
accept it? But by definition I had no power to accept
it because my will was selfish. Must I then become a
Calvinist and say that only those people who are predestined
to receive grace will be able to live the good life ? Following
this line of questioning, we come to the inadmissable
position that people who lead evil lives do not get grace
because they are not predestined to it out of the infinite
wisdom of the Godhead, and that God himself must then be
held responsible for their evil deeds. This is a nice little
tangle.
In the language of Oriental philosophy, the problem of
transformation sounds something like this: the Buddha said
that wisdom can come only from the abandonment of
selfish craving, or desire. One who abandons that desire
attains nirvana, which means supreme peace and liberation.
In Sanskrit, nirvana means to blow out, to exhale the
breath. Its opposite, desire, is to breathe in. Now, if you
breathe in and hold it, you lose your breath; but if you
breathe out it comes back to you. So the point is: if you
want life, do not cling to it, let it go. Still there is the prob¬
lem that if I desire not to desire, is that not already desire?
How can I desire not to desire ? How can I surrender myself
when myself is precisely an urge to hold on, to cling, to
cling to life, to continue to survive? I can see rationally
that by clinging to myself I may strangle myself, and so I
may chose to be like a person who has a bad habit as a result
of which he is committing suicide because the means of
death are so sweet.
I am sure you have observed how people who get in¬
terested in improving themselves behave. They usually
shop around quite a bit. They try out psychoanalysis, psy¬
chodrama, encounter groups, yoga, Scientology, Christian
Science, Roman Catholicism, Zen Buddhism, or Tibetan
Buddhism, and whenever they have hold of one of these

things it is the absolute rage—“Man, you’ve got to dig
this.” But we notice that nothing fundamentally different
happens. It is always the same old guy going around with a
new bag of tricks. He does not really change, only his
ways of trying to change do.
One of the basic forms in which you notice that there is
no change is the nature of what I will call the self-improve¬
ment game. This is a game we are all playing from one
point of view or another. I could ask: what are you looking
for? Would it be too presumptuous of me to say that you
are looking for help ? That you would like to hear someone
who has something of relevance to say to you as a member of
a world which is running into the most intense difficulty?
Our world is beset by a complex of problems, any one of
which is bad enough; but when you add together all the
great political, social, and ecological problems with which
we are faced, it is appalling. One might naturally say that
the reason why we are in such a mess is not simply that
we have wrong systems for doing things, whether they
be technological, political, or religious, but that we have
the wrong people. The systems may be all right, but they
are in the wrong hands, because we are all in various
ways self-seeking, lacking in wisdom, lacking in courage,
afraid of death, afraid of pain, unwilling really to cooperate
with others, and unwilling to be open to others. So we all
think: “It’s really me that’s wrong. If only I could be the
right person. And is this man going to tell me something
that will make me be a more creative and cooperative mem¬
ber of the human race? I sincerely would like to improve.”
So I imagine that many of you hope that I will tell you
something to make you better, better in whatever sense
you want to use that word—to feel better, to be morally
better, to be a better citizen, or to have a higher state of
consciousness. Perhaps some of you have mystical am¬
bitions and want to transcend your feeling of egocentricity,
of being an isolated center of consciousness inside a bag
of skin; perhaps you would like to experience cosmic
consciousness and to feel that you yourself are basically
identical with the infinite energy of this universe. Mystics
have often had that experience, and you would like it; and
you would also appreciate getting from me some advice
as to how that might come about. You may say, “I need
some help in this process, and I am going to find someone
else to help me.” You may chose a therapist, or a cler¬
gyman, or even a guru—any kind of person who teaches a
technique of self-improvement. But how will you know
whether this person is able to teach you? How can you
judge, for example, whether a psychotherapist is effective
or just a charlatan? How can you judge whether a guru is
himself spiritually wise or merely a good chatterbox? Well,
of course you ask your friends, or you ask his other students
or patients, and, of course, they are all enthusiastic. You
have to be enthusiastic when you have bought something
expensive. If you have bought an automobile that has turned
out to be a lemon, it is very difficult to admit that it is a
lemon and that you have been fooled. And it is the same
when you buy a religion or an expensive operation. But
what people do not sufficiently realize is that when you
picked an authority, whether it is a psychotherapeutic or a
religious one, you chose it. In other words, that this fellow,
or this book, or this system, is the right one is your opin¬
ion. If you are saying to this other person, or other source:
“I think you are the authority”—that is your opinion.
And how are you competent to judge? You cannot really
judge whether an authority is sound unless you yourself
are. Otherwise, you might just be fooled. You may say,
‘‘I believe that the Bible is the word of God”—all right,
that is your opinion. I know the Bible says it is the word
of God, but it is your opinion that the Bible is telling the
truth. The Church says that the Bible is the word of God,
but it is your opinion that the Church is right. You
cannot escape from this situation—it is your opinion.

At this point, it might be obvious to you that when se¬
lecting an authority who will help you to improve yourself
it is like hiring the police out of jour tax money and putting
them in charge of seeing that you obey the law. This seems
pretty silly—can we not take care of ourselves? Is this the
land of the free and the home of the brave, or not? Nobody
seems to want to be in charge of themselves because they
feel they cannot do it. As St. Paul said, “To will is present
with me. But how to do good I find not, for the good that I
would, I do not, and the evil that I would not, that I do.”
Here at once we are in difficulty because trying to improve
ourselves is like trying to lift ourselves up into the air by
tugging at our own bootstraps. It just cannot be done!
There are, however, all sorts of ways in which religious
people try to explain that it can be done. But you cannot do
the job by yourself because the improving “you” is the one
that needs to be improved. Therefore, you have to say,
“God help me.” Of course, that God exists is your opin¬
ion ; that God will answer your prayer is your opinion; and
your idea of God is jour idea of God. If you bought someone
else’s script—you bought it! Maybe your mother and father
talked to you about God in a very impressive way, but basi¬
cally, you bought their idea. You may be a father yourself.
I am a grandfather now. I have five grandchildren, and I
know I am as stupid as my own grandfather must have
been. I sit in the position from which they look at me and
think, “Oh, wow! There’s an important man! ” But I know
I am just like anyone else. So I hope my children are not
believing things on my authority, because it is always
their authority. If I look impressive and make big noises at
them, they have just been taken in.
So let us suppose there is God, and that there is available
grace—the divine power that gives the human being a rope
to climb upon instead of just pulling at his own boot¬
straps. All right, you want grace. A theologian will tell
you, “Yes, God gives His grace freely. He gives it to all
because He loves all. It is here like the air, all you have to
do is receive it.” Or, a more orthodox, perhaps Catholic,
Christian will say, “All you have to do is be baptized and
take the holy sacrament of the altar, the bread and wine,
the body and blood of Christ. There is grace right there.
It is given by these simple physical means so that it is very
easily available.” Well, a lot of people have been baptized,
but it does not always take. People fall from grace. Why
do they? You see, we are still talking about the same
old problem but we have put it one step up. “How can I
improve myself?”, was the first problem, and the second
problem is, “How can I accept graee?”, but they are both
the same problem because in each case you have got to make
a move that will put yourself out of your own control into
the control of a “better.” And if you do not believe in the
Christian kind of a God you can believe in the Hindu kind
of a God who is your inner self. You have a lower self that
you call your ego—that is that little scoundrelly fellow
that is always out for “me.” But behind the ego there is
the atman, the inner self, or the inward light, as the Quak¬
ers call it; it is the real self, the spirit that is substantially
identical with God. So you have to meditate in such a
way that you identify with your higher self.
But how do you do that? Well, you start by watching all
of your thoughts very carefully. You watch your feelings,
you watch your emotions, and you begin to build up a sense
of separation between the watcher and what is watched. In
this way, you are no longer carried away by your own stream
of consciousness. You remain the witness, impassively,
impartially suspending judgment and watching it all go on.
Now, this seems to be something like progress—at least
you are taking an objective view of what is happening, and
you are beginning to be in a position to control it. But just
wait a minute! Who is this self behind the self, the watch¬
ing self? Can you watch that one? It is interesting if you do
because you find out, of course, that the watching self, or

the observing self, behind all your thoughts and feelings is
itself a thought. That is to say, when the police enter a house
in which there are thieves, the thieves go up from the
ground floor to the first floor. When the police arrive on
the first floor, the thieves have gone up to the second, and
so on to me third and finally out onto the roof. Just so, when
the ego is about to be unmasked, it immediately identifies
with the higher self. It goes up a level, because the religious
game version is simply a refined and high-brow version of
the ordinary game: “How can I outwit me?” So if I find,
for example, that in the quest for pleasure, the ordinary
pleasures of the world—food, sex, power, possessions—
become a drag and I think, “No, it is not that,” and then
I go in for the arts, literature, poetry, and music, and I
absorb myself in those pleasures, then after awhile I find
that they are not the answer either. So then I go in for
psychoanalysis, and I find out that is not the answer, and
then I turn to religion, but I’m still seeking what I was
seeking when I wanted candy bars! I want to get that goodie.
Only I see now that it is not going to be a material goodie
because all material goodies fall apart; but maybe there is
a spiritual goodie that will not. Still, the spiritual quest
is no different than the quest for the candy bar. Same old
story, only you have refined the candy bar and made it
abstract and holy and blessed and so on. So it is with the
higher self. The higher self is your same old ego, but you
sure hope it is eternal, indestructable, and all-wise.
The great problem is how to get this higher self working.
How does it make any difference to what you do and what
you think? I know all kinds of people who have this higher
self going. They practice their yoga, and they are just like
ordinary people, sometimes a little worse. You see, they too
can fool themselves. They can say, “My point of view in
religion is very liberal. I believe that all religions have divine
revelations in them, so I do not understand the way you
people fight about it.” Others say, “Well, God has given
the spirit through all the traditions but our’s is the most
refined and mature.” Then somebody else comes along
and says, “Well, as I said, they are all equally revelations
of the divine and in seeing this, of course, I am much more
tolerant than you are.” You see how this game is going to
work?
Suppose I take this position: Let us say you regard me
as some kind of a guru. Well, you know how gurus hate
each other and are always putting each other down. But I
could say, “Well, I do not put other gurus down,” and
that outwits them all. You see, we are always doing this.
We are always finding a way to be one up, and by the most
incredibly subtle means. You may say, “I realize that I am
always doing that, now tell me, how do I not do that?”
And I will say, “Why do you want to know?” “Well, I
would be better that way”, you would say. “Yes, but why
do you want to be better?” You see, the reason why you
want to be better is the reason why you are not—it is be¬
cause you want to be, and do not realize that you already are.
“The road to hell is paved with good intentions” because
the do-gooders in the world, whether they are doing good
for others or doing good for themselves, are troublemakers
on the basis of: “Kindly let me help you or you will
drown,” said the monkey putting the fish safely up in a tree.
We European-Americans have been on the rampage for
the last one hundred years or more to improve the world.
We have given the benefits of our culture—our religion
and our technology—to everyone (except perhaps the
Australian aborigines). We have insisted that they receive
the benefits of our culture and even our political style:
“You better be democratic, or we will shoot you!” And
having conferred these blessings all over the place we won¬
der why the rest of the world dislikes us. Sometimes doing
good to others, and even doing good to oneself, is amazingly
destructive. And it is also full of conceit. How do you know
what is good for other people? How do you know what

is good for you? If you say that you want to improve, then
you ought to know what is good for you, but obviously
you do not, because if you did you would already be im-
So we do not know. It is like the problem that genet¬

icists are faced with today. I went to a meeting of genet¬
icists not so long ago where they gathered in a group of
philosophers and theologians and said, “Now look here,
we need help. We are now on the verge of figuring out how
to breed any kind of human character we might want to
have. We could give you saints, philosophers, scientists,
great politicians, anything you want. Just tell us. What kind
of human beings ought we to breed?” So I said, “How will
those of us who are genetically unregenerate make up our
minds what genetically generate people might be? I am
very much afraid that our selection of virtues may not work.
It may be like this new kind of high-yield grain that is be¬
coming ecologically destructive. When we interfere with
the processes of nature and breed efficient plants and ani¬
mals, there is always some way in which we have to pay for
it. And I can well see that eugenically produced human
beings might be dreadful.” Do you not realize that we could
have a plague of virtuous people? I mean, any animal con¬
sidered by itself is virtuous, doing its own thing, but in
crowds they are awful. Like a crowd of ants or locusts on
the rampage, I could imagine a perfectly pestiferous mass
of a million saints. So I said to the geneticists, “Just be sure
that a vast variety of human beings are maintained. Please
do not breed us down to a few excellent types—excellent
for what? We never know how circumstances are going
to change, or how our need for different kinds of people
might change. At one time we may need very individualistic
and aggressive people, at another time we may need very
cooperative, team-working people, and at another time we
may need people who are full of interest in the dexterous
manipulation of the external world. Still, at another time
we may need people who can explore their own psychology
and are introspective. There is no knowing, but it is obvious
that the more varieties and the more skills we have, the
better off we will be.”
So, the problem comes out in genetics. We do not really
know how to interfere with the way things are. The world
actually is an enormously complex interrelated organism.
The same problem arises in medicine because the body,
too, is a very complexly interrelated organism. If you look
at the body in a superficial way you may see there is some¬
thing wrong with it and end up only treating the outward
manifestation rather than the cause. Let us say you have
chicken pox, the cause of which is something in the blood;
it is some kind of a bug and it comes out in itchy spots all
over the body. But you do not want to cut off the spots;
what you have to do is kill the bug. So you kill the bug.
Well, then you find you have real problems because you
have to introduce other bugs to kill that bug. It is like
bringing rabbits into Australia, everything gets out of hand.
So you think, “Well, now wait a minute. It was not just
the bugs in the blood; there are bugs all over the place. The
problem with chicken pox is that the blood system suddenly
becomes vulnerable to those particular bugs. It must have
been that my resistance was down. What I should have taken
was not antibiotics but vitamins.” Okay, so you are going
to build up your resistance, but resistance to what? You may
build up resistance to all these types of bugs, but then there
is another type that just loves that situation and moves right
in. Medically, we always look at the human being in bits and
pieces—we have heart specialists, lung specialists, bone
specialists, nerve specialists, et cetera—and they each see
the human being from their own point of view. There are a
few general practitioners, but they realize that the human
body is so complicated that no one mind can understand it.
Furthermore, supposing we do succeed in healing all these
people of their diseases, then what do we do about the pop-

ulation problem? We have stopped cholera, the bubonic
plague, we are getting the better of tuberculosis, and we
may even fix cancer and heart disease. Then what will
people die of? Well, they will just go on living. There
will be pormous quantities of us, and so we will have to
fix the problem of birth control—pills for everyone. But
what about the side effects of those pills, and the psycho¬
logical effects upon men and women who do not breed
children in the usual way? What are they going to do?
Are they going to become homosexuals? We do not know.
What seems a good thing today, or yesterday, like DDT,
turns out tomorrow to have been a disaster. What seemed,
in the moral or spiritual sphere, like great virtues in times
past, are easily seen today as hideous evils.
Take, for example, the Inquisition. In its own day,
among Catholics, the Holy Inquisition was regarded as we
today regard the practice of psychiatry. A heretic was a very
sick man. He was much to be pitied because if he held a
false view he was doomed to suffer forever in the most
exquisite torture chamber ever imagined. Think of en¬
tertaining that idea as seriously as we regard cancer or
schizophrenia today. We feel that in curing a person of
disease almost anything is justified: the most complex
operations; people suspended for days on the end of tubes
with x-ray penetration burning of diseased tissue with lasers;
people undergoing shock treatment; people locked in the
colorless, monotonous corridors of mental institutions not
knowing if they will ever get out because they cannot
understand what is expected of them, and the psychiatrists
do not know either. It is a kind of Kafka-like nightmare.
We think these surgeons and psychiatrists are very good
people, that they are righteous men working to alleviate
human suffering. Well, they thought exactly the same thing
about the Inquisitors. In all good faith, they knew that
witchcraft and heresy were terrible things, awful plagues
imperiling people’s souls forever. Any means were justified
to cure people of heresy; and we have not changed. We
are doing the same thing today but under different names.
We can look back at those people and see how evil that was,
but we cannot see it in ourselves.
So beware of virtue! The Chinese philosopher, Lao-tzu,
said that the highest virtue is not conscious of itself as
virtue, and therefore really is virtue; but lower virtue is so
self-conscious of itself as virtue that it is not virtue. In other
words, when you breathe, you do not congratulate yourself
on being virtuous, but breathing is a great virtue; it is living.
When you are born with beautiful eyes, blue, brown, or
green, as the case may be, you do not congratulate yourself
for having grown two of the most fabulous jewels on earth.
You say, “Oh, they are just eyes.” But do you not account
it a virtue to see, to entertain the miracles of color and
form? You say, “Well, that is just seeing.” But that is real
virtue. Real virtue, in the old sense of the word, infers
strength, as when you speak of the healing virtue of a plant.
The other virtues are just stuck on, they are imitation
virtues, and they usually create trouble. More diabolical
things are done in the name of righteousness, and you can
be assured that everyone, of whatever nationality or political
frame of mind or religion, always goes to war with a sense
of complete rightness—the other side is the devil. Our
opponents, whether in China, Russia, or Vietnam, have the
same feeling of righteousness about what they are doing as
we have on our side. And “a plague on both houses!” As
Confucius said, “The goody-goodies are the thieves of vir¬
tue,” which is another form of our own proverb, “The
road to hell is paved with good intentions.”
So the moral, or the immoral, of these considerations is
that if you are really aware of your own inner workings,
you will realize that there is nothing you can do to im¬
prove yourself. You do not even know what “better” is,
and, in any case, the you who will do the improving is the
one who needs to be improved . This also goes for society.

We can change society. We can get enormously enthusiastic
about the idea that there is a revolution afoot, and that it
will set everything to right. But do you know a revolution
that has ever set everything to right? It does not matter
whether the revolution came from the left wing or from
the right" wing. The best forms of government that have ever
existed in the world are those that muddled through, those
that did not have any clear setup of control. They had what
I would call “controlled anarchy,” and this system seems to
work out better than anything else. When you have a great
system and real power to put it into effect there is always
more violence, more bloodshed, more trouble. It makes no
difference whether it be Chairman Mao or Adolf Hitler.
We cannot outwit ourselves, we cannot be unself-conscious
on purpose, we cannot be designedly spontaneous, and we
cannot be genuinely loving by intending to love. Either you
love someone or you do not. If you pretend to love a person,
you deceive them and build up reasons for resentment.
Today we hear a lot of songs about love, and the mention
of the big love thing on the way. You know what I would do ?
I would buy a gun and bar my door because I would know
there is a storm of hypocrisy brewing. You know, a bunch
of little buggers come around and say, “Well, you should
not mind our taking your stuff; after all, nothing really
belongs to anybody and surely you are a loving and spiritual
person and want to share everything.”
Let us look at this from another point of view, one that
you will at first think highly depressing. Let us suppose that
we cannot do anything to change ourselves. Suppose we are
stuck with it. Now that is the worst thing an American au¬
dience can hear—there is no way of improving yourselves.
Every kind of culture in this country is dedicated to self-
improvement. Why do some people go to the opera or the
symphony? Only a small fraction of the audience goes to the
symphony to enjoy it. The rest go to be seen there and to
see themselves there because that is culture, that is doing
what is good for you. Take jogging, that deplorable prac¬
tice. It is a very nice thing to run and go dancing across
the hills at a fast speed, but we see these joggers shaking
their bones, rattling their brains, and running on their
heels. There is a grimness about it because it is so deter-
minately good for you. Why do you go to school? There is
only one reason for going to school, and that is because
someone there has something that you want to find out. The
whole point of going to school is that you are interested in
something. You do not go to improve yourself, but the
trouble is that the schools have the wrong idea—they give
people honors for learning. The reward for studying
French should be the ability to speak French, to enjoy
reading French, and to have fun with French people. But
when you get a degree for it, then the degree becomes the
point in a game of one-upmanship.
Of course, one-upmanship is the main business of the
educational community today. You learn all the rules of how
to be a good professor. It is very instructive to go to a pro¬
fessor’s meeting. In my field, which is philosophy, you go
to a congress of philosophers and you find that when they
all get together in the bar or the restaurant, or in someone’s
room, the one thing they never talk about is philosophy.
It is very bad form, indeed, to show interest in philosophy
among your colleagues. The same is exactly true in clergy
gatherings. The one thing they do not talk about is religion.
What they both' do talk about is church and academic poli¬
tics. You see, it is bad form to be brilliant on the faculty
because if outclasses your colleagues. Therefore, faculty
people tend to cultivate a studied mediocrity. You have to
watch out because if you have mobs of students coming
to your lectures, you get pretty black looks from your
colleagues. Then, of course, there is a whole world of one-
upmanship in research and publication, of learned papers
and the relative quantity of footnotes to basic text, and
footnotes on footnotes, and the various ways of making your

bibliography painfully accurate. It is endless. But you see,
what it is, it is scholarship about scholarship. Just as learning
because learning is good for you is irrelevant to learning,
the whole idea of improving yourself by learning is irrele¬
vant to the learning process. In the same way, doing
business is doing business. Being a manufacturer of clothing
is a very good thing to do. I could conceive that it would be
extremely enjoyable, something one could be very proud
of, to make good clothes. Of course, you would need to
sell them because you need to eat. But to make clothes to
make money raises another question, because then your
interest is not in making clothes, it is in making money,
and then you are going to cheat on the clothes. Suppose
you get an awful lot of money, then what would you do with
it? You cannot eat ten roasts of beef in one day. You cannot
live in six houses at once. You cannot drive three Rolls
Royces at the same time. What could you do? Well, you
could just go make more money and put it back, you could
invest it in something else so that it would make more,
and not give a damn how it is made so long as you make it.
You do not care if they foul the rivers, put oil fumes
throughout the air everywhere, and kill off all the fish. So
long as you see these figures happening, you are not aware
of anything else.
So you went out to do a self-improvement thing—making
money is a measure of improvement, a measure of your
economic worth, or at least that is what it is supposed to
be—but you went out, in other words, for the status
instead of the actuality. If you are a musician, why do you
play music? The only reason for playing music is to enjoy
it. If you play music to imrpess an audience or to read about
yourself in the newspaper, then you are not interested in
music.
Here is the situation: the whole idea of self-improvement
is a will-o’-the-wisp and a hoax. Let us begin where we are.
What happens if you know beyond any shadow of a doubt
that there is nothing that you can do to be better? Well,
it is a kind of relief. I am what I am, there it is. So you say,
“Now what will I do?”, and there is a little fidget that
comes up because we are so used to making things better—
“leave the world a little better than when you found it”
sort of thing, or “I want to be of service to other people,”
and all such dreadfully hazy ideas. There is that little itch
still. But if we realize that there really is nothing we can
do to improve ourselves or to improve the world, it gives
us a breather in the course of which we may simply watch
what is happening. No one ever does this. It sounds terribly
simple, it sounds so simple that it looks almost as if it is not
worth doing. But have you ever just watched what is hap¬
pening, and what you are doing by way of reaction to it?
Just watch it happen, and do not be in a hurry to think you
know what it is. People look and say, “Well, that is the
external world.” How do you know? The whole thing,
from a neurological point of view, is just a happening in
your head. That you think there is something outside the
skull is a notion in your nervous system. There may or may
not be. That this is the material world, is someone’s phil¬
osophical idea. Or maybe you think the world is spiritual;
that, too, is someone’s philosophical idea. The real world
is not spiritual, it is not material, the real world is simply
as it is.
Do you think we could look at things in this way, with¬
out, as it were, fixing labels, names, gradations, and
judgments on everything? Could we just watch what
happens, watch what we do? If you do that, you do at
least give yourself a chance. And it may be that when
you are in this way freed from being out to improve every¬
thing, that your own nature will begin to take care of itself.
Once you get out of your own way, you will begin to find
out that the great things that you do are really happenings.
No great genius can explain how he does it. He says, “Yes,
I have learned a technique to express myself because I had

something in me that had to come out. I had to learn how
to give it.” If you are a musician you have to learn how
music is produced, or if you want to describe something
you have to learn a language so that others can understand
you. You need a technique. But beyond that, can you tell
someon^ how you were able to use that technique to
express the mysterious thing that you wanted to tell them ?
If we could tell people that, we would have schools in
which we could infallibly train musical geniuses and
scientific miracle minds. There would be so many of them
that geniuses would be a dime a dozen. Then we would
say, “Well, these people are not very ingenious after
all.” The fascinating element about genius is that it pro¬
duces something we cannot understand, it surprises us. But
do you not see that, just in the same way, we cannot even
understand our own brains, which is only to say that the
brain is a lot smarter that neurology. Our brain is such that
it can perform all these extraordinary intellectual and
cultural miracles; we do not know how we do it, but we do.
We did not campaign to have an improved brain over the
monkeys, or whatever may have been our ancestors; it just
happened.
All growth is fundamentally something that happens, but
for it to happen, two things are important. The first is, as
I have said, you must have the technical ability to express
what happens; and secondly, you must get out of your own
way. But right at the bottom of the problem of control is
“How am I to get out of my own way?” If I showed you
a system—“Let’s all practice getting out of our own way”
—it would only turn into another form of self-improve¬
ment. We find this problem repeatedly throughout the
entire history of human spirituality. In the phraseology of
Zen Buddhism, “You cannot achieve this by thinking,
you cannot achieve this by not thinking.” Getting out of
your own way comes about only when doing so ceases to
be a matter of choice, because you see that there is noth-
ing else for you to do. In other words, it happens when you
see that doing something about your situation is not going
to help you, and that trying not to do anything about it
is equally not going to help you. Then where do you stand?
You are nonplussed. You are simply reduced to watching,
and letting it be.

y
CHAPTER FIVE
CHUANG-TZU
Wisdom of the Ridiculous
T HE CHINESE philosopher, Chuang-tzu, who lived

about 300 b.c., or perhaps even a little earlier, was
a very remarkable person. He is one of the only phil¬
osophers from the whole of antiquity who has any real
humor, and therefore, he is an immensely encouraging
person to read.
Part of Chuang-tzu’s humor is in the art of exaggeration,
which is something I think we must always allow for. So in
reading his work we must realize that he is pulling his own leg
to some extent. He is like a group of enthusiasts who, when
talking amongst themselves, carry their own ideas to ludi¬
crous extremes and roar with laughter about them. Chuang-
tzu does this, but in doing so he has a lot to say about the
value of the useless life.
The whole notion that any event in life might be useful,
that is to say, serving the end of some future event, is to
a Taoist absurd. The universe is viewed as purposeless and
useless through and through. It is a game, and yet it is more
CHUANG-TZU 73
than that, because to call it a game does not really convey
the sense of it. For example, when a Taoist sage is wander¬
ing through the forest, he is not going anywhere, he is
just wandering. When he watches the clouds, he loves them
because they have no special destination. He watches birds
flying, and he watches waves slapping on the shore. Just
because all this is not busy in the way that human beings are
normally busy, and because it serves no end other than
being what it is now, he admires it. It is for this reason that
you get the peculiar styles of Chinese painting in the T’ang,
Sung, and later dynasties, where nature in its aimless,
wandering way is the main subject of interest. Usually,
when we say that something is without purpose, that is a
put-down phrase. We say, “Well, there is no future
in it. What is the use?” It is funny that we say, “What is
the use?”, and I think we should realize that this question
reflects our insanity. The joy for the Taoist is that things
have no use, and the future is not important.
Now, one can exaggerate this, and Chuang-tzu does so
in a very humorous way when he describes the ideal,
useless man. This man is a hunchback who is so deformed
that his chin rests on his navel, and yet he is very' admirable
because it appears to everyone else that he has found the
secret to life. When the social service workers come
around, he is the first to get a free handout, and when the
military officers come around to conscript people for the
army he is the first to be rejected. Therefore, he lives a long
life.
Chuang-tzu tells another story in which he describes a
group of travelers who came across an enormous tree. Never
had anyone seen such a fantastic tree, so they went up to
see if it might be useful for some purpose. First they tested
the leaves, but found them too rough and disagreeable and
not good to eat. Then they looked at the branches and
found them all twisted and absolutely no good for using as
sticks; so then they examined the wood, but found it was

full of pith and absolutely no good to use in building. As
a result, no one ever disturbed this tree. It was not useful
for any purpose whatsoever, and so it had grown to an
enormous size and was of great age. Chuang-tzu is not
exactly^ king us to take this literally, but this is his way of
doing things.
In another story he describes the behavior of the highest
form of man:
The man of character lives at home without exer¬

cising his mind and performs actions without worry.
The notions of right and wrong and the praise and
blame of others do not disturb him. When within
the four seas all people can enjoy themselves, that
is happiness for him. When all people are well-
provided, that is peace for him. Sorrowful in coun¬
tenance, he looks like a baby who has lost his mother;
appearing stupid, he goes about like one who has lost
his way. He has plenty of money to spend, but does not
know where it comes from. He drinks and eats just
enough and does not know where the food comes from.
This is the demeanor of the man of character.
Then, by contrast:
The hypocrites are those people who regard as good
whatever the world acclaims as good, and regard as
right whatever the world acclaims as right. When
you tell them that they are men of Tao, then their
countenances change with satisfaction. When you call
them hypocrites, then they look displeased. All their
lives they call themselves “men of Tao,” and all their
lives they remain hypocrites. They know how to give
a good speech and tell appropriate anecdotes to attract
a good crowd. But from the very beginning to the very
end, they do not know what it is all about. They put
on the proper garb, and dress in the proper colors.
They put on a decorous appearance in order to make
CHUANG-TZU 75
themselves popular, but refuse to admit that they are
hypocrites.1
This explanation of man who is stupid in countenance

and appearance, and is wandering about as if he has lost his
way and does not know anything, is based on the text of
Lao-tzu, where he says:
The people of the world are merrymaking,

As if partaking of the sacrificial feasts.
As if mounting the terrace in spring;
1 alone am mild, like one unemployed,
Like a new-born babe that cannot yet smile,
Unattached, like one without a home.
The people of the world have enough and

to spare,
But I am like one left out,
My heart must be that of a fool,
Being muddled, nebulous!
The vulgar are knowing, luminous;

I alone am dull, confused.
The vulgar are clever, self-assured;
I alone, depressed.
Patient as the sea,
Adrift, seemingly aimless.
The people of the world all have a purpose;

I alone appear stubborn and uncouth.
I alone differ from the other people,
And value drawing sustenance from the
Mother.2
There is about the character of the Taoist sage, as

depicted by Chuang-tzu, something of the fool. The fool is
a person who does not know enough to come in out of the
rain, and who does not compete. Everyone else gets to the

material prizes of life before him, and even to the spiritual
prizes. The fool is the person who is not going anywhere,
He sits by the side of the road talking nonsense. The fool
is like a Mongoloid child who is not interested in survival,
and wlp will take a plate of food and run his finger around
in it, make a wonderful slosh with the stew, and then
watch it drip from the tip of his finger. He will not eat it
for quite a while, and then he will play with it in all
sorts of ways until his attention is distracted by something
else, and he will chase after that. So long as you do not
cross him he remains the most wonderfully friendly sort of
person, but he does not have any kind of ambition; he does
not fight for himself, and nobody can ever get him to.
One might understand why the fool has always been used
as a kind of analog of the sage, when, as Shankara says:
Sometimes naked, sometimes mad,

Now as a scholar, now as a fool.
Thus, they appear on earth,
the free men.
The biographies of the early life of Sri Ramakrishna, or Sri

Ramana reflect this type of understanding, and they are
absolutely wild. But, just as in reading Chuang-tzu, you
must not take them too literally. These things are said by
way of a kind of overstress to correct another kind of
overstress in the opposite direction.
Many years ago when a Japanese scholar explained the
teaching of Buddhism to me, he said something I have never
heard anyone else say since. He said that the Buddha taught
that life is suffering in order to correct the wrong view that
it ought to be pleasure. He said that everything is im¬
permanent in order to correct the wrong view that reality
lasts forever in time. The idea of the middle way is set up
in this fashion—of going to one extreme to correct the
other. This is a very common Asian technique, and it is
found especially in Zen. For example, when teachers are
CHUANG-TZU 77
asked about something sacred they will always answer in
terms of something secular. When asked, “What is the
Buddha?”, they might answer, “The tree in the garden.”
Then, when you ask about something secular, they answer
in terms of something sacred. For example, a master and his
student were working in the field, using a knife to prune.
The student suddenly said to the master, “Give me the
knife.” So the master gave it to him point first. Then the
student said, “Please, let me have the other end,” and the
teacher said, “What will you do with the other end?” You
see, the questions immediately turn into a kind of meta¬
physical exhange; and this play, back and forth between
the extremes, the interior design of awakening the mind
to polarity, to mutual arising.
Chuang-tzu’s philosophy is one of relativity. He thorough¬
ly stresses the point that there is no absolute standard of
great or small, of important or unimportant. He tells a
story about a certain keeper of monkeys who said with
regard to their ration of nuts that each monkey should
have three in the morning and four at night. But at this
the monkeys were very angry. So the keeper said they
might have four in the morning and three at night, with
which arrangement they were all pleased. Now, the number
of nuts was the same, he goes on to say, but there was an
adaptation to the likes and dislikes of those concerned.
This, he says, is the way of conduct of the sage. With
Chuang-tzu you begin to get the point of view that small
things are as big as big things can be, and that big things
are as small as small things can be. Everything can be
looked at as great and small, important and unimportant,
as well as all the steps in between. His conception of the
world is essentially cyclic.
Teaching by circles is a method often used by Taoist and
Zen teachers. The center of a circle is understood as any
point on the circumference, and you can begin anywhere.
There is a Zen koan which asks the question: “Indra built

the seamless tower; where did he start?” Now, a seamless
tower is like a sleeve without a seam in it, it is a continuous
cylindrical tower. Where do you start? In the same way,
where does the circle start? The circle of life, or the cycle
of life ^ the interdependence of bees and flowers, and the
interdependence of long and short—it is all circular. There
is nowhere, and there is everywhere, that it can begin.
When Chuang-tzu discusses the organs of the body he makes
a catalog of all these organs, and says, ‘‘Now, which do
you prefer? Which one comes first, and which one follows?
Which one rules, and which ones are servants?” It semeed
that there might be a governor in all this, but nobody could
ever find it. Thus, there is no notion in Taoist philosophy—
one might almost say in Chinese philosophy as a whole—
of the world as responding to a boss. Within the body
there is no ruling organ; its order is the consequence of, or
the operation of, every part of it existing together, simul¬
taneously, arising mutually. There is no governor. Now, the
difficulty which arises in trying to understand Chuang-tzu’s
philosophy is that people begin to think in terms of govern¬
ing and ruling, and they set out to dominate themselves and
their surroundings, which invariably leads to a mess.
Chuang-tzu tells a story of an ancient man by the name of
Po Loh. Po Loh was a horse trainer, and this is perhaps
where we get the word “polo.” Chuang-tzu says that
horses were nice, charming creatures before Po Loh inter¬
fered with them and ruined their nature. In other places he
says that a good carpenter does not need a square or a
compass; he works without them. This is fantastically true
of Japanese carpenters. One of the fascinating things in
going to Japan is watching these old-style carpenters
working from the roughest architectural plans you could
imagine. They use the strangest instruments, and have an
uncanny knack for fitting things by feel and by eye.
A great story is told of the ceremonial raising of the
ridgepole of a new temple. It was being done by a certain
CHUANG-TZU 79
guild of carpenters, but there was a rival guild in town that
had not got the contract, and was very sore about it. So
during the night one of the members of the rival guild
came and chopped off six feet or so of the ridgepole.
When the master craftsman came in the morning, and
all the priests had arrived for the ceremony of raising the
roof beam, he looked at it and said, Somebody has in¬
terfered with this. It must have been our enemy guild. They
have cut off six feet of the ridgepole. Oh well,” he said,
“I will put it right.” So he took his hammer and cere¬
monially struck the beam, then said, “Raise it.” It was
raised and it fit exactly. The story is, of course, that he
knew that this would happen and so he made the beam
too long. This sort of story is always associated with the
carpenter’s art. He needs no square because the sense of
skill that is in his organism, in his nerves, in his senses, is
much more subtle than anything that could be made with
instruments.
There are many stories about artists of the Far East who
excel in this kind of thing—knowing with tremendous
precision exactly where something should go. There is a
story told about a master who was decorating a ceremonial
tea room with his students, when one of the students asked
him where to put a hook for hanging a bamboo vase for
flowers on the wall. The master said with exactness,
“There.” So the student made a little mark. Well, some¬
what later, the student intentionally rubbed out the mark,
but he remembered where it should go by a tiny little prick
in the wall. Then he said to the teacher, “Excuse me, sir,
but I forgot where you said the vase should go.” The
teacher said, “It was there,” and he put his finger exactly
on the same spot as before. This is the sort of thing that
is admired by students in the Far East.
The whole principle which Chuang-tzu explains at great
length is one of success in life through not pushing it
around, through not trying to govern it. For example, he

explains that music has been ruined by the five notes. He
says:
The five notes will make a man deaf;

The five colors will make a man blind.
r
What he means by this is that if you think there are only
five notes, you cannot hear, and if you think there are only
five colors, you cannot see. This is a problem we have with
music in the West. We have a notation system that in¬
dicates our chromatic scale and the staff, and the way we
write music is limited to that possibility. But there are
all kinds of subtleties between every one of our notes.
In writing our rhythm we have to go in steps from whole
note, half note, quarter note, eighth note, sixteenth note,
and so on; and we can increase the value by one half by
dotting it. But that is the extent of our rhythmic expres¬
sion. In Oriental music they have an infinite continuum of
rhythm and tone, and so they make the most extraordinarily
complicated rhythms. The way they learn music is not from
notation, or from measures, but from the living body of
their teacher as he demonstrates the ways of playing a
certain instrument. They follow the teacher, the man,
instead of the words and symbols.
There is an absolutely absurd translation of Chuang-tzu
put out by a professor of Chinese at Harvard. I am sure this
professor must be an ex-missionary because he keeps using
the word “God,” when there is no expression in the
Chuang-tzu for God. The notion of God as we understand it
is, indeed, very foreign to Taoist thought. The missionaries,
you must understand, have been the foundation of Chinese
scholarship in the West. In order to translate the scriptures
into English, they had to study Chinese, and they have been
slipping Christian ideas into Chinese classics ever since. But
the notion of God, in the sense of the personal ruler of the
world, is totally foreign to Chinese thought. There is the
expression ch’ien-jan which has almost the same meaning
CHUANG-TZU 81
as tzu-jan—spontaneity, or “self-so-ness.” Ch’ien-jan refers
to something that is so through the power of heaven. Hea¬
ven, or ch’ien, means simply the universe. As you look out
from Earth, which is, as it were, the center or the base,
everything else in the whole expanse of the cosmos is ch’ien,
heaven. But in Chuang-tzu, there is no connection in the
idea of heaven with some sort of personal ruler of the
universe. When you see someone translating ch’ien as
“God,” it gives a very wrong impression of this teaching.
There is a passage in which a student asks the master,
“Can one get the Tao so as to have it for one’s own?”
And the sage answers, “Your body is not your own, it is
the delegated image of ch’ien.” The missionaries translate
this as “God” because they have read in the Bible that
man is made in the image of God. But the master says:
Your life is not your own, it is the delegated adapta¬

bility of heaven. Your offspring are not your own, they
are the delegated seeds of heaven. You move, you know
not how; you are at rest, you know not why. These are
the operations of the ways of Tao.
So how could you get the Tao so as to have it for your own ?
Similarly, there is a passage which says that when a
drunk man falls out of a cart, though he may suffer, he
does not die. Because his spirit is in a condition of security,
he does not suffer from contact with objects of existences.
If such security may be got from wine, how much more
from ch’ien-jan?
What is revealed here is the effortlessness of being
in accord with the spontaneous rhythm of the universe.
In Chinese thought there is not even an idea for what we call
the law of nature. The motions of the body and the har¬
mony of the organism are not what they are because of any
obedience to a law. The Chinese do have an idea of law
which is expressed by the word tzu. There was a time
when the laws were inscribed on the sacrificial vessels so

that when people came to offer their sacrifices they would
read the laws. Certain sages objected to this and said that if
the people were expected to know what the laws were
in the fixed terms of writing they would develop a literary
spirit. JTiat is to say, they would start haggling about what
it really said. Well, as you know, this is the principle
occupation of lawyers. But the point that the Taoist sages
were making is that you must not write it down like that.
They describe the Tao as wu-tzu, which we would translate
literally as “lawless”; but what it means is the tran¬
scending of this kind of law, which is specific or positive
law.
In continuing to explain this principle of lawlessness,
Chuang-tzu employs a very funny little trick. He often
puts his own wisdom into the mouth of Confucius, and
this is to the immense confusion of everyone else. He tells
us that one day Confucius was standing by a river near where
there was a tremendous cataract plunging down. Suddenly
he saw an old man coming out of the forest who fell into
the river and disappeared into the cataract. So he said,
“Oh, dear, too bad. Probably some old fellow tired of life
wanted to put an end to it all.” But in the next moment,
way down the stream, the old man gets out of the water
and starts bouncing along. Confucius is amazed! He sends
one of his disciples to catch this fellow before he disappears.
On meeting him he says, “Sir, I was thinking that you
were going to commit suicide and I suddenly find that you
have come out of that cataract alive. Do you have some spe¬
cial method by which you did this?” “No, I have no
special method,” said the old man, “I just go in with a
whirl and come out with a swirl. I do not resist the water,
I entirely identify myself with it.” So here is this old man,
utterly relaxed, rolling around in the current and not re¬
sisting in any way, and so he is preserved. He goes with
the stream and he rolls with the punch.
Again, of course, there is exaggeration in a story of this
CHUANG-TZU 83
kind, because true wu-wei, or letting go, noninterference,
is an exaggeration stressing the yin point of view to com¬
pensate for the yang. Relaxation is simply something that
happens when there is too much yang in you—too much of
the active principle that needs to be balanced out by the
passive, or yin principle. The trouble is that human beings
in their anxiety to control things exhibit too much yang
aggressiveness; and yet, in balancing this out with the yin
principle of letting go, one must not confuse it with, for
example, flabbiness. A lot of people when they are trying
to relax, merely become flabby. Furthermore, there is the
obvious difficulty that if, in trying to relax, you feel you
must relax, you only get anxious and create further tension
in the process. I remember reading a book called You Must
Relax. Now, you cannot achieve wu-wei like that. Even in
trying to relax you are tense; you are anxious that it must
happen, and afraid that it will not. Then how on earth do
you do it? First of all you have to understand that you do
not have to do anything. As the Old Man said, there is no
method. Taoists use the term wu-tzu, lawlessness, to mean
that there is no method that you can master to do it. It is all
based on the understanding, or what our psychologists call
insight, that there is nothing that you can do as a source
and cause of action separate from everything; else. When
you know that, that there is no separate-acting you, then
there is no need to try to relax. The flow of the Tao goes on.
You can try and swim against the river if you wish, but it
really is much easier to go with it. Just like the flow of
time—you cannot get out of the present moment. You
can think about the past and you can think about the future,
but since you do that thinking now, the present is ines¬
capable. All right, now the present moment does, does
it not, have a sense of flow. Time is going along; life is
going along. Clock time is simply a measure of flow, a way
of going tick, tick, tick, tick, and counting the ticks.
Well, we have lived through so many ticks, but neverthe-

less, real time, as distinct from ticking, is a flowing; yet,
it is still. Is it not fascinating that it moves, but you are
always there; it is always now. You never get out of now.
This is the principle of flowing. It is beautifully simple.
But yoy, can think of all kinds of very clever ways to post¬
pone finding this out. You can say, “Well, this is a very
spiritual matter, and I am an unevolved person, so it will
take me a very long time to realize this in more than an
intellectual way.” But this is just an excuse for playing
your own game, and not finding this out. There are all
sorts of elaborate ways of doing this, and you can put it off
by indulging in the most complicated systems of spiritual
culture, or yoga, and so on, and so forth. And that, is all
right, I have no objection to your putting it off if that is
what you want to do. But actually, it is always here and
now. Just as you cannot get away from now, you cannot
get out of the Tao. That is the humor of the whole thing,
and that is why Chuang-tzu has this beautiful light touch.
He says:
The heron is white without a daily bath.

The crow is black without being painted
in ink.
Therefore, there are blondes and brunettes, fat people and

skinny people, tall people and short people, cultured people
and vulgar people. Even the Christian hymn says:
The rich man in his castle,

the poor man at his gate,
God made them high and lowly,
and ordered their estate.
Of course, we do not sing that much now, because we

have too much social conscience.
Chuang-tzu has this to say about that:
Those who say that they would have right without

its correlate wrong, or good government without its
CHUANG-TZU 85
correlate misrule, do not apprehend the great
principle of the universe, nor the nature of all
creation. One might as well talk of the existence of
heaven without earth, or of the negative principle,
yin, without the positive, yang; which is clearly
impossible. If people keep on discussing it without
stop, such people must be either fools or knaves.
Of course, one could always reply to Chuang-tzu that

there have to be fools and knaves so that we can re¬
cognize the existence of sages! He says as much in another
way here:
Speech is not mere blowing of breath, it is intended

to say something, only what it is intended to say cannot
yet be determined. Is there speech indeed, or is there
not? Can we, or can we not, distinguish it from the
chirping of young birds?
How can Tao be so obscured that there can be a
distinction of true and false? How can speech be so ob¬
scured that there can be a distinction of right and
wrong? Where can you go and find Tao not to exist?
Where can you go and find that words cannot be
proved? The Tao is obscured by our inadequate
understanding, and words are obscured by flowery
expressions. Hence, the affirmations and denials of
the Confucian and the Mohian schools, each denying
what the other'affirms and affirming what the other
denies. Each denying what the other affirms and af¬
firming what the other denies brings us only confusion.
There is nothing which is not this, there is nothing
which is not that. What cannot be seen by “that” (the
other person) can be known by myself; hence, I say,
“this” emanates from “that”; “that” also derives
from “this.” This is the theory of the interdependence
of “this” and “that.” Nevertheless, life arises from
death and vice versa. Possibility arises from impossi-

bility, and vice versa. Affirmation is based upon denial,
and vice versa. Which being the case, the true sage
rejects all distinctions and takes refuge in heaven.
For one may base it on this, yet this is also that,
ancffihat is also this. This also has its right and wrong,
and that has its right and wrong; does then, the dis¬
tinction between this and that really exist or not?
When this, the subjective, and that, the objective,
are both without their correlates, that is the very axis
of Tao. And when that axis passes through the center
at which all infinities converge, affirmations and denials
alike blend into the Infinite One. Hence, it is said that
there is nothing like using the Light.
You see, the axis of the opposites is the perception of

their polarity. The difference between them is explicit,
but the unity of them is implicit. There is the explicit
difference between two ends of a stick, and the implicit
unity that they are ends of the same stick. This is what is
understood as the axis. The axis of Tao is what you might
call the “secret conspiracy” that lies between all poles
and opposites. It is implicit, or esoteric, that they are
fundamentally one. Unity, whether it is between you and
the universe, or any polarity, is not something that has to
be brought into being. If one brings it into being one
assumes that it does not exist, and this is called in Zen,
putting “legs on a snake” or “a beard on a eunuch”—it
is just unnecessary. Unity exists; it is always there. You
can see it so vividly, and actually almost put your finger on
it and sense it. But, of course, if you try to grab the present
moment and say, “Get ready, get ready, now!”—it is
gone! The finer and finer we draw the hairline on the watch
to know exactly when now is, the closer we eventually get
to where we cannot see it at all. But, if you leave it alone
and do not try to grab the moment as it flies, it is always
there. You do not have to mark it, you do not have to put
CHU ANG-TZU 87
your finger on it, because it is everything that there is.
And so, the present moment suddenly expands. It contains
the whole of time, all past, all future, everything. You nev¬
er have to hold on to it. If you can feel that, then realize
that the movement of the Tao is exactly the same thing as
the present moment—that which we call now is the same
thing as the Tao. The Tao, the course of things, the eternal
now, the presence of God, anything you want to call it—
that is now! And you cannot get out of it. There is no need
to get with it because you cannot get away from it! That
is beautiful. You just relax, and you are there.

THE PRACTICE OF
MEDITATION
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THE PRACTICE OF MEDITATION 91

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■
*
NOTES
Foreword
1. Alan Watts, This Is It (New York: Vintage Books, 1973),

pp. 19, 21.
2. Mircea Eliade, The Two and the One (New York: Harper
& Row, 1952), p. 77.
3. Watts, op. cit., pp. 30-31.
4. K. C. Varadachari, Alvars of South India (Bombay: Bhara¬
tiya Vidya Bhavan, 1970), p. 178.
Chapter one
1. Zoku-Kosoden (Ch., Hsu Kao-seng Chuan).

2. Mumonkan (Ch., Wu-men Kuan), case 19.
3. In Chinese, wu (no, nothing).
4. In Chinese, kung-an (public case).
5. Kattoshu (Ch., Ko-t’eng Chi).
6. Kinzai Roku: Shishu (Ch., Lin-chi Lu: Shih-chung).
7. Bokuju Roku (Ch., Mu-chou Lu).
8. Zenrin Ruiju, ch. 2.
9. Mumonkan, case 41.
NOTES 97
10. Keitoku Dento Roku (Ch., Ching-te ch’uan-teng Lu), vol. 3.
11. In Chinese, tzu-jan (spontaneity or naturalness).
12. Zenrin Kushu.
13. Keitoku Dento Roku, ch. 8.
14. Joshu Shinsai Zenji Go Roku (Ch., Chao-chou Chen-chi Ch’an-
shih Yu-lu).
15. In Chinese, wu-hsin (no-mind, or unself-consciousness) and
wu-nien (no-thought, or letting go of thoughts and impressions).
16. Ummon Roku (Ch., Yun-men Lu).
17. Ibid.
18. Rinzai Roku.
19. Goso Roku (Ch., Wu-tsu Lu).
20. In Chinese, wu-wei (not-making, or growing naturally).
Chapter three
1. John 12:24
2. John 16:7
3. Isaiah 45:6-7
Chapter five
1. See Herbert A. Giles, ed. and trans., Chuang-tzu: Mystic,

Moralist, and Social Reformer (Shanghai: Kelly and Walsh, 1926)
for all references to the Chuang-tzu.
2. See Lin Yutang, ed. and trans., The Wisdom of Lao-tse (New
York: Modern Library, 1948).
98 NOTES
The “weathermark” identifies this book as a
production ojJohn Weatherhill, Inc., publishers of
fine books on Asia and the Pacific. Book design and typography by
Miriam F. Yamaguchi and Stephen B. Comee. Composition by Samhwa
Printing Company, Seoul. Printing by Shobundo Printing Company,
Tokyo. Binding by the Makoto Binderies, Tokyo. The typeface used is
Monotype Perpetua.
.
» t!U
,
*
(continual from front flap)
discussed in “The Practice of Meditation,”

presented here in Watts’s own calligraphy.
Drawing upon the wisdom of the ancients
as well as upon his own wit, Alan Watts has
attempted to communicate the meaning, signi¬
ficance, and joy of the quest for liberation.
Alan Watts, born in England in 191 f, is

widely recognized not only as one of the most
penetrating and readable interpreters of Eastern
philosophy for the West but also as one of the
most stimulating philosophers of our time. His
life and work-as an Anglican priest, editor,
professor, dean, and free-lance author-lecturer
—reflect his varied interests. The author of over
two dozen books, he specialized in the philo¬
sophies of Zen Buddhism and Taoism.
Watts was most famous as the major proponent
of a contemplative kind of meditation in which
a temporary cessation of the naming and classi¬
fying of all we experience is reached. This stop
in the constant flow of thought allows us to slip
more easily in the flow of life, and reveals that
we are living in an eternal now in which there
is no real difference between what happens to
us and what we do.
Alan Watts died in 1973.
Other Weatherhill Titles of Interest
ZEN INKLINGS: Some Stories, Fables, Parables,

Sermons, and Prints, with Notes and Commentaries
by Donald Richie.
THE WAY TO LIFE; At the Heart of the Tao
Te Ching by Benjamin Hoff.
The cover shows calligraphy by Alan Watts representing

the Sanskrit mantra “Aum" (front) and the concept that
there is “nothing to cling to” in this world (back). Design
by Susie Agoston.
Printed in Japan.
New York -WEATHERHILL Tokyo
ISBN 0-834.8-0181-

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OF LIBERATION

Essays and Lectures on the Transformation of the Seif

f /I / ords can express no more than a tiny frag-

Alan Watts wrote this in 19jf, in preparation

“Play and Survival,” his last seminar, shows

Mark Watts and Rebecca Shropshire

First edition, 1983

Published by John Weatherhill, Inc.,

Library of Congress Cataloging in Publication Data:

Preface, by Mark Watts ix

Foreword, by George Ingles xi

1 The Way of Liberation in Zen Buddhism 3

2 Play and Survival: Are They in Necessary

3 The Relevance of Oriental Philosophy 39

4 Suspension of Judgment: The Tangles of

The Practice of Meditation 91

T HE FOLLOWING chapters hold for the reader a

T O MANY people, the late Alan Watts remains the

As Alan Watts made vividly clear in one of his finest es¬

The terms in which a man interprets this experience

In the afterglow of this experience, one may realize the

For all conceptualization is irremediably linked with

I saw everything, just as it is now, is IT—is the

The genius of Alan Watts was in his originality and

In the following lectures, which have been selected and

THE WAY OF LIBERATION

W ORDS CAN express no more than a tiny fragment

To the logician such an utterance is meaningless, and to the

4 THE WAY OF LIBERATION

1. To answer that all things are in reality One.

It is out of pity for those disciples who hold

The implication of this answer is that liberation from the

6 THE WAY OF LIBERATION

2. Thus another, and perhaps better, way of answering

3. Then there are the answers which seem to imply that

When cold, we gather round the hearth before

The psychological response here seems to be one of

8 THE WAY OF LIBERATION

4. There is finally the fourth type of answer which turns

Like a sword that wounds, but cannot

In the words of an old Chinese popular saying, “A single

It is not difficult to see that there is a common pattern

10 THE WAY OF LIBERATION

To trample upon the Great Void

But how will an iron bull sweat? It is the same question as

The blue mountains are of themselves

And the raising of a hand, the thinking of a thought, or the

12 THE WAY OF LIBERATION

Miraculous 'power and marvelous activity—

This state of consciousness is by no means a psycholo¬

There are two because there is One,

Hence the koan question, “When the many are reduced to

14 THE WAY OF LIBERATION

In walking, just walk. In sitting, just sit.

Joshu’s answer to the question about the many and the

16 THE WAY OF LIBERATION

Obviously there is no fixed way of determining the exact

18 THE WAY OF LIBERATION

20 THE WAY OF LIBERATION

A long thing is the long body of Buddha;