Alan W. Watts

The realm of liberation is absolutely incommensurable with the relativities of higher and lower, better and worse, gain and loss, since these are all disadvantages of the ego.

Problems that remain persistently insoluble should always be suspected as questions asked in the wrong way

For eternally and always there is only now, one and the same now; the present is the only thing that has no end.

If we get rid of all wishful thinking and dubious metaphysical speculations, we can hardly doubt that _ at a time not too distant _ each one of us will simply cease to be. It won__ be like going into darkness forever, for there will be neither darkness, nor time, nor sense of futility, nor anyone to feel anything about it. Try as best you can to imagine this, and keep at it. The universe will, supposedly, be going on as usual, but for each individual it will be as if it had never happened at all; and even that is saying too much, because there won__ be anyone for whom it never happened. Make this prospect as real as possible: the one total certainty. You will be as if you had never existed, which was, however, the way you were before you did exist _ and not only you but everything else. Nevertheless, with such an improbable past, here we are. We begin from nothing and end in nothing. You can say that again. Think it over and over, trying to conceive the fact of coming to never having existed. After a while you will begin to feel rather weird, as if this very apparent something that you are is at the same time nothing at all. Indeed, you seem to be rather firmly and certainly grounded in nothingness, much as your sight seems to emerge from that total blankness behind your eyes. The weird feeling goes with the fact that you are being introduced to a new common sense, a new logic, in which you are beginning to realize the identity of ku and shiki, void and form. All of a sudden it will strike you that this nothingness is the most potent, magical, basic, and reliable thing you ever thought of, and that the reason you can__ form the slight idea of it is that it__ yourself. But not the self you thought you were.

Here's an example: someone says, "Master, please hand me the knife," and he hands them the knife, blade first. "Please give me the other end," he says. And the master replies, "What would you do with the other end?" This is answering an everyday matter in terms of the metaphysical.When the question is, "Master, what is the fundamental principle of Buddhism?" Then he replies, "There is enough breeze in this fan to keep me cool." That is answering the metaphysical in terms of the everyday, and that is, more or less, the principle zen works on. The mundane and the sacred are one and the same.

I owe my solitude to other people.

In the strictest sense, we cannot actually think about life and reality at all, because this would have to include thinking about thinking, thinking about thinking about thinking, and so ad infinitum. One can only attempt a rational, descriptive philosophy of the universe on the assumption that one is totally separate from it. But if you and your thoughts are part of this universe, you cannot stand outside them to describe them.

Working rightly, the brain is the highest form of "instinctual wisdom." Thus it should work like the homing instinct of pigeons and the formation of the foetus in the womb - without verbalizing the process of knowing "how" it does it. The self-conscious brain, like the self-conscious heart, is a disorder, and manifests itself in the acute feeling of separation between "I" and my experience.

To "know" reality you cannot stand outside it and define it; you must enter into it, be it, and feel it.

Life and love generate effort, but effort will not generate them.

The difference between having a job and having a vocation is that a job is some unpleasant work you do in order to make money, with the sole purpose of making money. There are plenty of jobs because there is still a certain amount of dirty work that nobody wants to do, and that therefore they will pay someone to do it. There is essentially less and less of that kind of work because of mechanisation. If you do a job with the sole purpose of making money, you are absurd, because if money becomes the goal__nd it does if you work that way__ou begin increasingly to confuse it with happiness or with pleasure. Yes, one can take a handful of crisp one dollar bills and practically water your mouth over it, but this is a kind of person who is confused like a Pavlov dog, who salivates on the wrong bell.

The difference between having a job and having a vocation is that a job is some unpleasant work you do in order to make money, with the sole purpose of making money. There are plenty of jobs because there is still a certain amount of dirty work that nobody wants to do, and that therefore they will pay someone to do it. There is essentially less and less of that kind of work because of mechanization. If you do a job with the sole purpose of making money, you are absurd, because if money becomes the goal__nd it does if you work that way__ou begin increasingly to confuse it with happiness or with pleasure. Yes, one can take a handful of crisp one dollar bills and practically water your mouth over it, but this is a kind of person who is confused like a Pavlov dog, who salivates on the wrong bell.

[T]he greater part of human activity is designed to make permanent those experiences and joys which are only lovable because they are changing. Music is a delight because of its rhythm and flow. Yet the moment you arrest the flow and prolong a chord or note beyond its time, the rhythm is destroyed. Because life is a flowing process, change and death are its necessary parts. To work for their exclusion is to work against life.

It is fundamental to both Taoist and Confucian thought that the natural man is to be trusted, and from their standpoint it appears that the Western mistrust of human nature-whether theological or technological-is a kind of schizophrenia. It would be impossible, in their view, to believe oneself innately evil without discrediting the very belief, since all the notions of a perverted mind would be perverted notions.

The hostile attitude of conquering nature ignores the basic interdependence of all things and events - that the world beyond the skins is actually an extension of our own bodies - and will end in destroying the very environment form which we emerge and upon which our whole life depends

Technology is destructive only in the hands of people who do not realize that they are one and the same process as the universe.

You and I are all as much continuous with the physical universe as a wave is continuous with the ocean.

The world is filled with love-play, from animal lust to sublime compassion.