Can I Upload Alan Watts to Spotify

English language writer and lecturer

Alan Watts
Born	Alan Wilson Watts (1915-01-06)half dozen January 1915 Chislehurst, Kent, England
Died	16 November 1973(1973-11-16) (anile 58) Mountain Tamalpais, California, US
Alma mater	Seabury-Western Theological Seminary
Notable piece of work	Behold the Spirit (1947) The Way of Zen (1957) Tao: The Watercourse Manner (1975)
Spouse(s)	Eleanor Everett ​ ​ (chiliad. 1938; div. 1949)​ Dorothy DeWitt ​ ​ (m. 1950; div. 1963)​ Mary Jane Yates King ​ ​ (grand. 1964)​
Era	20th-century philosophy
School	Zen perennialism[ane]
Institutions	American University of Asian Studies California Institute of Integral Studies San Jose Land Academy
Main interests	Aesthetics metaphysics mysticism philosophy of life philosophy of mind philosophy of religion philosophy of self psychology theology
Influences Bankei Yōtaku Christmas Humphreys Ruth Fuller Sasaki D. T. Suzuki Carl Jung K.K. Chesterton Joseph Campbell Jean Brunt Haridas Chaudhuri Jiddu Krishnamurti Nagarjuna
Influenced Aldous Huxley Allen Ginsberg Gary Snyder Chungliang Al Huang Monica Furlong Seraphim Rose Robert Anton Wilson
Website	alanwatts.org
Signature

Alan Wilson Watts (six Jan 1915 – 16 Nov 1973) was an English writer, speaker and cocky-styled "philosophical entertainer",^[2] known for interpreting and popularizing Indian and Chinese traditions of Buddhist, Taoist, and Hindu philosophy for a Western audition. Built-in in Chislehurst, England, he moved to the United States in 1938 and began Zen preparation in New York. He received a main's degree in theology from Seabury-Western Theological Seminary and became an Episcopal priest in 1945. He left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.^[3]

Watts gained a following while working every bit a volunteer programmer at the KPFA radio station in Berkeley. He wrote more than 25 books and articles on religion and philosophy, introducing the emerging hippie counterculture to The Fashion of Zen (1957), ane of the start bestselling books on Buddhism. In Psychotherapy East and W (1961), he argued that Buddhism could be thought of every bit a class of psychotherapy. He considered Nature, Man and Woman (1958) to be, "from a literary bespeak of view—the best book I have always written".^[iv] He also explored human consciousness and psychedelics in works such equally "The New Alchemy" (1958) and The Joyous Cosmology (1962).

Later on Watts's death, his lectures establish posthumous popularity through regular broadcasts on public radio, specially in California and New York, and more than recently on the net, on sites and apps such as YouTube ^[5] and Spotify.

Early years [edit]

Watts was born to middle-class parents in the village of Chislehurst, Kent (now south-due east London), on six January 1915, living at Rowan Tree Cottage, 3 (now 5) Holbrook Lane.^[6] Watts'southward father, Laurence Wilson Watts, was a representative for the London office of the Michelin tyre company. His female parent, Emily Mary Watts (née Buchan), was a housewife whose male parent had been a missionary. With modest financial means, they chose to live in pastoral environs, and Watts, an simply kid, grew up playing at Brookside, learning the names of wildflowers and butterflies.^[7] Probably because of the influence of his mother'south religious family^[8] the Buchans, an interest in "ultimate things" seeped in. It mixed with Watts'southward ain interests in storybook fables and romantic tales of the mysterious Far Eastward.^[9]

Watts also later wrote of a mystical dream he experienced while ill with a fever as a kid.^[10] During this time he was influenced by Far Eastern landscape paintings and embroideries that had been given to his mother by missionaries returning from China. The few Chinese paintings Watts was able to see in England riveted him, and he wrote "I was aesthetically fascinated with a certain clarity, transparency, and spaciousness in Chinese and Japanese art. It seemed to float..."^[11] These works of art emphasised the participatory relationship of people in nature, a theme that stood fast throughout his life and i that he oftentimes wrote about. (See, for instance, the last chapter in The Way of Zen.^[12])

Buddhism [edit]

Past his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to boarding schools (which included both bookish and religious training of the "Muscular Christian" sort) from early on years. Of this religious training, he remarked "Throughout my schooling, my religious indoctrination was grim and maudlin."^[xiii]

Watts spent several holidays in France in his teen years, accompanied by Francis Croshaw, a wealthy Epicurean with potent interests in both Buddhism and exotic little-known aspects of European civilization. Information technology was not long subsequently that Watts felt forced to decide between the Anglican Christianity he had been exposed to and the Buddhism he had read about in various libraries, including Croshaw's. He chose Buddhism, and sought membership in the London Buddhist Lodge, which had been established past Theosophists, and was and so run by the barrister and QC Christmas Humphreys, (who later became a estimate at the Old Bailey). Watts became the organization'south secretary at 16 (1931). The young Watts explored several styles of meditation during these years.^{[ commendation needed ]}

Education [edit]

Watts attended The Rex's Schoolhouse, Canterbury, in the grounds of Canterbury Cathedral. Though he was oft at the height of his classes scholastically and was given responsibilities at school, he botched an opportunity for a scholarship to Oxford past styling a crucial test essay in a manner that was read as "presumptuous and arbitrary".^[14]

When he left secondary school, Watts worked in a printing firm and after a bank. He spent his spare time involved with the Buddhist Club and also nether the tutelage of a "rascal guru" named Dimitrije Mitrinović. (Mitrinović was himself influenced by Peter Demianovich Ouspensky, M. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler.) Watts too read widely in philosophy, history, psychology, psychiatry, and Eastern wisdom.

By his ain reckoning, and also past that of his biographer Monica Furlong, Watts was primarily an autodidact. His involvement with the Buddhist Club in London afforded Watts a considerable number of opportunities for personal growth. Through Humphreys, he contacted eminent spiritual authors, due east.thou. the artist, scholar, and mystic Nicholas Roerich, Sarvapalli Radhakrishnan, and prominent theosophists like Alice Bailey.

In 1936, aged 21, he attended the Earth Congress of Faiths at the Academy of London, where he met the esteemed scholar of Zen Buddhism, D. T. Suzuki, who was in that location presenting a paper.^[15] Beyond attending discussions, Watts studied the bachelor scholarly literature, learning the fundamental concepts and terminology of Indian and East Asian philosophy.

Influences and outset publication [edit]

Watts'south fascination with the Zen (or Ch'an) tradition—first during the 1930s—developed because that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Piece of work, and Art in the Far East. "Piece of work", "life", and "art" were not demoted due to a spiritual focus. In his writing, he referred to it as "the great Ch'an (or Zen) synthesis of Taoism, Confucianism and Buddhism subsequently AD 700 in China."^[sixteen] Watts published his beginning book, The Spirit of Zen, in 1936. Ii decades later, in The Style of Zen ^[17] he disparaged The Spirit of Zen as a "popularisation of Suzuki'southward earlier works, and besides being very unscholarly it is in many respects out of date and misleading."

Watts married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. Ruth Fuller afterward married the Zen master (or "roshi"), Sokei-an Sasaki, who served as a sort of model and mentor to Watts, though he chose not to enter into a formal Zen training relationship with Sasaki. During these years, according to his later writings, Watts had some other mystical experience while on a walk with his wife. In 1938 they left England to live in the United States. Watts became a United States citizen in 1943.^[18]

Christian priest and afterwards [edit]

Watts left formal Zen training in New York because the method of the teacher did not adapt him. He was not ordained as a Zen monk, but he felt a demand to observe a vocational outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Episcopal (Anglican) school in Evanston, Illinois, where he studied Christian scriptures, theology, and church history. He attempted to work out a alloy of gimmicky Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a chief'due south degree in theology in response to his thesis, which he published equally a popular edition under the title Behold the Spirit: A Study in the Necessity of Mystical Religion.

He later published Myth & Ritual in Christianity (1953), an eisegesis of traditional Roman Cosmic doctrine and ritual in Buddhist terms. Nevertheless, the pattern was fix, in that Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytizing—no matter if they were plant within Judaism, Christianity, Islam, Hinduism, or Buddhism.

In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Hither he taught from 1951 to 1957 alongside Saburo Hasegawa (1906–1957), Frederic Spiegelberg, Haridas Chaudhuri, lama Tada Tōkan (1890–1967), and various visiting experts and professors. Hasegawa, in detail, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature. It was during this time he met the poet Jean Burden, with whom he had a four-year love affair.^[19]

Alan credited Burden as an "important influence" in his life and gave her dedicatory cryptograph in his book Nature, Man and Woman, to which he alludes in his autobiography (p. 297). Besides education, Watts served for several years equally the Academy's ambassador. One notable student of his was Eugene Rose, who later went on to become a noted Eastern Orthodox Christian hieromonk and controversial theologian within the Orthodox Church in America nether the jurisdiction of ROCOR. Rose's ain disciple, a young man monastic priest published under the name Hieromonk Damascene, produced a book entitled Christ the Eternal Tao, in which the author draws parallels between the concept of the Tao in Chinese philosophy and the concept of the Logos in classical Greek philosophy and Eastern Christian theology.

Watts besides studied written Chinese and practiced Chinese brush calligraphy with Hasegawa as well as with some of the Chinese students who enrolled at the academy. While Watts was noted for an interest in Zen Buddhism, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, procedure philosophy, natural history, and the anthropology of sexuality.

Middle years [edit]

Watts left the faculty in the mid-1950s. In 1953, he began what became a long-running weekly radio program at Pacifica Radio station KPFA in Berkeley. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts. These weekly broadcasts continued until 1962, by which time he had attracted a "legion of regular listeners".^{[20] [21]}

Watts continued to requite numerous talks and seminars, recordings of which were circulate on KPFA and other radio stations during his life. These recordings are circulate to this mean solar day. For example, in 1970 Watts lectures were broadcast on Sunday mornings on San Francisco radio station KSAN;^[22] and even today a number of radio stations continue to have an Alan Watts program in their weekly program schedules.^{[23] [24] [25]} Original tapes of his broadcasts and talks are currently held by the Pacifica Radio Athenaeum, based at KPFK in Los Angeles, and at the Electronic University archive founded past his son, Mark Watts.

In 1957 Watts, then 42, published i of his best-known books, The Way of Zen, which focused on philosophical explication and history. Besides drawing on the lifestyle and philosophical groundwork of Zen in India and China, Watts introduced ideas fatigued from general semantics (directly from the writings of Alfred Korzybski) and also from Norbert Wiener's early work on cybernetics, which had recently been published. Watts offered analogies from cybernetic principles possibly applicable to the Zen life. The volume sold well, eventually becoming a modern archetype, and helped widen his lecture circuit.

In 1958, Watts toured parts of Europe with his father, meeting the Swiss psychiatrist Carl Jung and the German psychotherapist Karlfried Graf Dürckheim.^[26]

Upon returning to the United States, Watts recorded two seasons of a tv serial (1959–1960) for KQED public boob tube in San Francisco, "Eastern Wisdom and Modern Life".^[27]

In the 1960s, Watts became interested in how identifiable patterns in nature tend to echo themselves from the smallest of scales to the most immense. This became ane of his passions in his inquiry and thought.^[28]

Though never affiliated for long with any ane academic institution, he was Professor of Comparative Philosophy at the California Institute of Integral Studies (equally mentioned in a higher place), had a fellowship at Harvard University (1962–1964), and was a Scholar at San Jose State Academy (1968).^[29] He also lectured college and university students too every bit the full general public.^[thirty] His lectures and books gave him influence on the American intelligentsia of the 1950s–1970s, but he was often seen every bit an outsider in academia.^[31] When questioned sharply by students during his talk at University of California, Santa Cruz, in 1970, Watts responded, as he had from the early sixties, that he was not an academic philosopher only rather "a philosophical entertainer".^[i]

Experimentation [edit]

Some of Watts's writings published in 1958 (e.thousand., his volume Nature, Human and Adult female and his essay "The New Alchemy") mentioned some of his early on views on the use of psychedelic drugs for mystical insight. Watts had begun to experiment with psychedelics, initially with mescaline given to him by Oscar Janiger. He tried LSD several times in 1958, with diverse research teams led by Keith S. Ditman, Sterling Bunnell Jr., and Michael Agron. He as well tried marijuana and concluded that it was a useful and interesting psychoactive drug that gave the impression of time slowing down. Watts'due south books of the '60s reveal the influence of these chemical adventures on his outlook.^[32]

He after said about psychedelic drug use, "If y'all become the message, hang up the telephone. For psychedelic drugs are simply instruments, like microscopes, telescopes, and telephones. The biologist does non sit down with eye permanently glued to the microscope, he goes away and works on what he has seen."^[32]

Applied aesthetics [edit]

Watts sometimes ate with his group of neighbours in Druid Heights (near Factory Valley, California) who had endeavoured to combine architecture, gardening, and carpentry skills to brand a beautiful and comfortable life for themselves. These neighbours achieved this by relying on their own talents and using their own hands, every bit they lived in what has been chosen "shared bohemian poverty".^[33] Druid Heights was founded by the author Elsa Gidlow,^[34] and Watts dedicated his book The Joyous Cosmology to the people of this neighbourhood.^[35] He afterward defended his autobiography to Elsa Gidlow, for whom he held a great affection.

Regarding his intentions, Watts attempted to lessen the alienation that accompanies the experience of existence human that he felt plagued the modern Westerner, and (like his swain British departer and friend, Aldous Huxley) to lessen the ill will that was an unintentional by-product of breach from the natural world. He felt such teaching could amend the earth, at to the lowest degree to a degree. He besides articulated the possibilities for greater incorporation of aesthetics (for case: improve compages, more than art, more than fine cuisine) in American life. In his autobiography he wrote, "… cultural renewal comes about when highly differentiated cultures mix".^[36]

In his concluding novel, Island (1962), Huxley mentions the religious do of maithuna as beingness something like that which Roman Catholics call "coitus reservatus". A few years before, Watts had discussed the theme in his own volume, Nature, Man and Woman, in which he discusses the possibility of the practice being known to early on Christians and of it beingness kept secretly by the Church.

Later years [edit]

In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of Chán (Zen) in the Far Eastward, for information technology had fostered farmers, architects, builders, folk physicians, artists, and administrators among the monks who had lived in the monasteries of its lineages. In his mature piece of work, he presents himself every bit "Zennist" in spirit as he wrote in his last book, Tao: The Watercourse Style. Kid rearing, the arts, cuisine, education, constabulary and freedom, architecture, sexuality, and the uses and abuses of technology were all of great interest to him.^{[ citation needed ]}

Though known for his discourses on Zen, he was also influenced by aboriginal Hindu scriptures, especially Vedanta and Yoga. He spoke extensively about the nature of the divine reality which Homo misses: how the contradiction of opposites is the method of life and the ways of cosmic and human development, how our fundamental Ignorance is rooted in the exclusive nature of mind and ego, how to come in touch with the Field of Consciousness and Low-cal, and other cosmic principles.^[37]

Watts sought to resolve his feelings of breach from the institutions of marriage and the values of American club, every bit revealed in his comments on love relationships in "Divine Madness" and on perception of the organism-environment in "The Philosophy of Nature". In looking at social issues he was concerned with the necessity for international peace, for tolerance, and agreement among disparate cultures.^{[ commendation needed ]}

Watts also came to feel acutely witting of a growing ecological predicament.^[38] Writing, for instance, in the early on 1960s: "Can any melting or called-for imaginable get rid of these ever-rising mountains of ruin—especially when the things we make and build are beginning to expect more and more like rubbish even before they are thrown away?"^[39] These concerns were later expressed in a television airplane pilot made for NET (National Educational Television set) filmed at his mountain retreat in 1971 in which he noted that the unmarried track of conscious attention was wholly inadequate for interactions with a multi-tracked earth.^{[ commendation needed ]}

Decease and legacy [edit]

The Alan Watts Library in Druid Heights, where some of Watts' ashes were cached.^[twoscore]

In Oct 1973, Watts returned from a European lecture bout to his cabin in Druid Heights, California. Friends of Watts had been concerned nigh him for some time over his alcoholism.^{[41] [42]} On 16 November 1973, at age 58, he died in the Mandala House in Druid Heights.^[40] He was reported to have been under treatment for a heart condition.^[43] Before regime could attend, his body was removed from his home and cremated on a forest pyre at a nearby beach by Buddhist monks.^[44] Marker Watts relates that Watts was cremated on Muir Embankment at 8:30am after existence discovered deceased at six:00am.^[45]

His ashes were separate, with half cached well-nigh his library at Druid Heights and half at the Green Gulch Monastery.^[46]

His son, Marking Watts, investigated his death and found that his father had planned his ain passing meticulously:^[47]

My father died to all of us very unexpectedly, only non to himself, and there were questions raised effectually his passing as to ... what had happened and particularly since in that location were various characters involved that ... helped to remove his body. And then at that place were questions about both had it happened for natural causes [or] was it not of natural causes, I hateful there were conspiracy theories, every mode of opinion on this going effectually, and and then I gear up out to try and effigy it out. And there was a group of Yamabushi Buddhists, Ajari [real name Neville Warwick, 1932–1993, a doctor also known as "Dr Ajari"] was the fellow'south proper noun who ran it, and they really showed up and took control of the site, and got my male parent's torso and all of this, and there was some question as to how they had arrived there so quickly, and before anybody else, and they whisked his trunk off before the County opens its offices. ... Then there was definitely some questions about [Ajari'due south] function. What was Mary Jane'south function? In that location were these kind of things, and and then I actually got into figuring it out, sort of equally a puzzle, and in the course of information technology I interviewed a beau who was part of this [Yamabushi] sect many years earlier. He flew in from the American Samoas and we interviewed him, and it turned out he was a completely unreliable person to interview because he would make up this, make up that, so at first we thought we had some really valuable information, but as time went on he was spouting every dissimilar theory that we'd ever heard and and so... But David Chadwick had come to hear this and David Chadwick is the archivist for the San Francisco Zen Eye, and Suzuki and my father had been good friends, and Richard Bakery, rōshi Baker, had presided over my father'due south funeral. So afterwards this video interview, David said to me: "I ever did call back it was funny that your father came and planned his own funeral" and I said "He did what?" and he described to me the meeting of Richard Baker and my begetter six months before he died, where he planned his funeral, and then I realized that was exactly the same time that he changed... his Will too, so I realized that most half dozen months to the day before my father died, that he was planning his ain passing. And and then once I had that piece of the puzzle, I realized that, as I expect more carefully, that my father had really been ill for some time, and that he was enlightened of, very enlightened of, his mortality and impending problems, and who knows, he may take really done something to hasten his death, or, we don't know, merely he was very aware that... he was going to laissez passer on, and he planned for information technology, and one time I got the full picture my determination was that Ajari had helped him, and really been part of the plan at that place. So I think information technology was, like many things in his life, information technology was well thought out, well orchestrated, and well executed.

—Marker Watts

His wife, Mary Jane Watts, wrote afterward in a letter that Watts had said to her "The secret of life is knowing when to terminate".^[2]

A personal business relationship of Watts's last years and approach to decease is given past Al Chung-liang Huang in Tao: The Watercourse Way.^[48]

Views [edit]

On spiritual and social identity [edit]

Regarding his ethical outlook, Watts felt that absolute morality had nothing to do with the central realization of i's deep spiritual identity. He advocated social rather than personal ethics. In his writings, Watts was increasingly concerned with ethics applied to relations between humanity and the natural surround and betwixt governments and citizens. He wrote out of an appreciation of a racially and culturally diverse social landscape.^{[ citation needed ]}

He frequently said that he wished to act as a span betwixt the ancient and the mod, betwixt East and West, and between culture and nature.^{[ citation needed ]}

Watts led some tours for Westerners to the Buddhist temples of Nippon. He as well studied some movements from the traditional Chinese martial art taijiquan, with an Asian colleague, Al Chung-liang Huang.^{[ citation needed ]}

Worldview [edit]

In several of his afterward publications, specially Across Theology and The Book: On the Taboo Against Knowing Who You Are, Watts put forward a worldview, drawing on Hinduism, Chinese philosophy, pantheism or panentheism, and mod science, in which he maintains that the whole universe consists of a cosmic Self-playing hide-and-seek (Lila); hiding from itself (Maya) past becoming all the living and non-living things in the universe and forgetting what it really is – the upshot being that we are all It in disguise. In this worldview, Watts asserts that our conception of ourselves every bit an "ego in a pocketbook of skin", or "skin-encapsulated ego" is a myth; the entities we telephone call the separate "things" are merely aspects or features of the whole.

Watts's books frequently include discussions reflecting his keen interest in patterns that occur in nature and which are repeated in various ways and at a wide range of scales – including the patterns to exist discerned in the history of civilizations.^{[49] [fifty]}

Supporters and critics [edit]

Watts' explorations and teaching brought him into contact with many noted intellectuals, artists, and American teachers in the human potential movement. His friendship with poet Gary Snyder nurtured his sympathies with the budding environmental movement, to which Watts gave philosophical support. He also encountered Robert Anton Wilson, who credited Watts with existence i of his "Calorie-free[s] forth the Mode" in the opening appreciation of his 1977 book Cosmic Trigger: The Concluding Secret of the Illuminati. Werner Erhard attended workshops given past Alan Watts and said of him, "He pointed me toward what I now call the stardom between Self and Heed. After my encounter with Alan, the context in which I was working shifted."^[51]

Watts has been criticized by Buddhists such as Philip Kapleau and D. T. Suzuki for allegedly misinterpreting several key Zen Buddhist concepts. In particular, he drew criticism from those who believe that zazen must entail a strict and specific means of sitting, as opposed to a cultivated state of mind bachelor at any moment in any situation. Typical of these is Kapleau's merits that Watts dismissed zazen on the ground of merely half a koan.^[52]

In regard to the aforementioned koan, Robert Baker Aitken reports that Suzuki told him, "I regret to say that Mr. Watts did not empathize that story."^[53] In his talks, Watts addressed the event of defining zazen practice by saying, "A cat sits until information technology is tired of sitting, then gets upward, stretches, and walks abroad", and referring^[54] to Zen chief Bankei: "Fifty-fifty when you're sitting in meditation, if at that place's something you've got to do, it'southward quite all right to get up and exit".^[55]

However, Watts did have his supporters in the Zen customs, including Shunryu Suzuki, the founder of the San Francisco Zen Heart. As David Chadwick recounted in his biography of Suzuki, Crooked Cucumber: the Life and Zen Didactics of Shunryu Suzuki, when a student of Suzuki's disparaged Watts past saying "we used to think he was profound until we constitute the real thing", Suzuki fumed with a sudden intensity, saying, "You lot completely miss the bespeak about Alan Watts! You should notice what he has washed. He is a neat bodhisattva."^[56]

Watts'southward biographers saw him, later his stint equally an Anglican priest, as representative of no religion merely equally a lone-wolf thinker and social rascal. In David Stuart'southward warts-and-all biography of the man, Watts is seen as an unusually gifted speaker and writer driven past his ain interests, enthusiasms, and demons.^[57] Elsa Gidlow, whom Watts chosen "sister", refused to exist interviewed for this piece of work just subsequently painted a kinder picture of Watts's life in her own autobiography, Elsa, I Come with My Songs. Co-ordinate to critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."^[58]

Unabashed, Watts was not averse to acknowledging his rascal nature, referring to himself in his autobiography In My Ain Way equally "a sedentary and contemplative character, an intellectual, a Brahmin, a mystic and too somewhat of a disreputable gluttonous who has 3 wives, 7 children and v grandchildren".^[43]

Personal life [edit]

Watts married iii times and had 7 children (five daughters and two sons).

Watts met Eleanor Everett in 1936, when her mother, Ruth Fuller Everett, brought her to London to written report piano. They met at the Buddhist Club, were engaged the following twelvemonth and married in April 1938. A daughter, Joan, was built-in in November 1938 and another, Anne, was born in 1942. Their wedlock concluded in 1949, but Watts continued to correspond with his former mother-in-law.^[59]

In 1950, Watts married Dorothy DeWitt. He moved to San Francisco in early 1951 to teach. They began a family that grew to include v children: Tia, Mark, Richard, Lila, and Diane. The couple separated in the early on 1960s afterwards Watts met Mary Jane Yates Rex (called "Jano" in his circumvolve) while lecturing in New York. Later a difficult divorce,^{[ commendation needed ]} he married King in 1964. The couple divided their time between Sausalito, California,^[lx] where they lived on a houseboat called the Vallejo,^[61] and a secluded cabin in Druid Heights, on the southwest flank of Mountain Tamalpais north of San Francisco. King died in 1993.

He too maintained relations with Jean Burden, his lover and the inspiration/editor of Nature, Homo and Woman. ^[62]

Watts was a heavy smoker throughout his life^[42] and in his later on years drank heavily.^[42]

In popular culture [edit]

• His quote "We think of time equally a one-mode motion," from his lecture Time & The More Information technology Changes appears at the beginning of the season 1 finale of the Loki TV show along with quotes from Neil Armstrong, Greta Thunberg, Malala Yousafzai, Nelson Mandela, Ellen Johnson Sirleaf, and Maya Angelou.^{[63] [64]}
• Several songs by the American indie rock band STRFKR sample audio from Watts' lectures.^[65]
• The 2013 Spike Jonze flick Her, ready in the most future, includes an AI based on Watts.^[66]

Works [edit]

Note: ISBN'southward for titles originally published prior to 1974 are for reprint editions.

• 1932 An Outline of Zen Buddhism, The Golden Vista Press (32-page pamphlet)
• 1936 The Spirit of Zen: A Way of Life, Work and Art in the Far East, E.P. Dutton ISBN 0-8021-3056-9
• 1937 The Legacy of Asia and Western Man, University of Chicago Press
• 1940 The Meaning of Happiness. (reprinted, Harper & Row, 1979, ISBN 0-06-080178-6)
• 1944 Theologia Mystica: Being the Treatise of Saint Dionysius, Pseudo-Areopagite, on Mystical Theology, Together with the Offset and 5th Epistles, West Park, New York: Holy Cross Press OCLC 2353671
• 1947 Behold the Spirit: A Written report in the Necessity of Mystical Religion, Pantheon Books, ISBN 0-394-71761-nine
• 1948 Zen, James Ladd Delkin, Stanford, California
• 1950 Easter: Its Story and Pregnant New York: Schuman
• 1950 The Supreme Identity: An Essay on Oriental Metaphysic and the Christian Religion, Noonday Printing/Farrar, Straus & Giroux, OCLC 3429188 ISBN 0-394-71835-6
• 1951 The Wisdom of Insecurity: A Message for an Age of Anxiety. Pantheon Books. 1951. ISBN0-394-70468-1.
• 1953 Myth and Ritual in Christianity, Thames and Hudson, ISBN 0-8070-1375-7, including essay "God and Satan"
• 1957 The Way of Zen, Pantheon Books ISBN 0-375-70510-4
• 1958 Nature, Homo and Woman, Pantheon Books, ISBN 0-679-73233-0
• 1959 Beat Zen Square Zen and Zen, San Francisco: Metropolis Lights Books, ASIN B000F2RQL4
• 1960 This Is It and Other Essays on Zen and Spiritual Experience, Pantheon Books, ISBN 0-394-71904-ii
• 1961 Psychotherapy East and Due west, Pantheon Books, ISBN 0-394-71609-4
• 1962 The Joyous Cosmology: Adventures in the Chemistry of Consciousness, Pantheon Books
• 1963 The Two Hands of God: The Myths of Polarity, George Braziller
• 1964 Beyond Theology: The Fine art of Godmanship, Pantheon Books, ISBN 0-394-71923-9
• 1966 The Book: On the Taboo Against Knowing Who You Are. Pantheon Books. 1966. ISBN0-679-72300-v.
• 1967 Nonsense, illustrations by Greg Irons (a collection of literary nonsense), San Francisco: Stolen Paper Editions OCLC 3992418
• 1968 Cloud-subconscious, Whereabouts Unknown: A Mountain Journal, Pantheon Books. Also published in Canada in 1974 by Jonathan Greatcoat, ISBN 0224009729, 0-394-71999-9
• 1970 Does It Matter?: Essays on Man'south Relation to Materiality, Pantheon Books, ISBN 0-394-71665-v
• 1971 The Temple of Konarak: Erotic Spirituality, with photographs by Eliot Elisofon, London: Thames and Hudson. Also published every bit Erotic Spirituality: The Vision of Konarak, New York: Macmillan
• 1972 The Fine art of Contemplation: A Facsimile Manuscript with Doodles, Pantheon Books
• In My Ain Mode: An Autobiography 1915–1965. Pantheon Books. 1972. ISBN978-1577315841. , Vintage Books pocket edition 1973, ISBN 0-394-71951-iv, New World Library edition, 2007, ISBN 1-57731-584-7

Posthumous publications [edit]

• 1974 The Essence of Alan Watts, ed. Mary Jane Watts, Celestial Arts
• 1975 Tao: The Watercourse Way, with Chungliang Al Huang, Pantheon
• 1976 Essential Alan Watts, ed. Marker Watts,
• 1978 Uncarved Block, Unbleached Silk: The Mystery of Life
• 1979 Om: Creative Meditations, ed. Mark Watts
• 1982 Play to Live, ed. Mark Watts
• 1983 Way of Liberation: Essays and Lectures on the Transformation of the Self, ed. Mark Watts
• 1985 Out of the Trap, ed. Marking Watts
• 1986 Diamond Web, ed. Marking Watts
• 1987 The Early Writings of Alan Watts, ed. John Snelling, Dennis T. Sibley, and Marker Watts
• 1990 The Modern Mystic: A New Collection of the Early Writings of Alan Watts, ed. John Snelling and Mark Watts
• 1994 Talking Zen, ed. Mark Watts
• 1995 Go What You Are, Shambhala, expanded ed. 2003. ISBN 1-57062-940-iv
• 1995 Buddhism: The Religion of No-Religion, ed. Marker Watts A preview from Google Books
• 1995 The Philosophies of Asia, ed. Mark Watts
• 1995 The Tao of Philosophy, ed. Marker Watts, edited transcripts, Tuttle Publishing, 1999. ISBN 0-8048-3204-viii
• 1996 Myth and Organized religion, ed. Marker Watts
• 1997 Taoism: Mode Beyond Seeking, ed. Mark Watts
• 1997 Zen and the Beat out Way, ed. Mark Watts
• 1998 Culture of Counterculture, ed. Mark Watts
• 1999 Buddhism: The Organized religion of No-Faith, ed. Mark Watts, edited transcripts, Tuttle Publishing. ISBN 0-8048-3203-X
• 2000 Eastern Wisdom, ed. Mark Watts, MJF Books. ISBN 1-56731-491-0, three books in one volume: What is Zen?, What is Tao?, and An Introduction to Meditation (However the Mind). Assembled from transcriptions of audio record recordings fabricated by his son Mark, of lectures and seminars given by Alan Watts during the last decade of his life.
• 2000 Still the Listen: An Introduction to Meditation, ed. Marking Watts, New Globe Library. ISBN 1-57731-214-7
• 2000 What Is Tao?, ed. Marking Watts, New World Library. ISBN ane-57731-168-10
• 2000 What Is Zen?, ed. Mark Watts, New Globe Library. ISBN 0-394-71951-iv A preview from Google Books
• 2002 Zen, the Supreme Experience: The Newly Discovered Scripts, ed. Mark Watts, Vega
• 2006 Eastern Wisdom, Modern Life: Nerveless Talks, 1960–1969, New Globe Library
• 2017 Collected Messages of Alan Watts, Ed. Joan Watts & Anne Watts, New Globe Library. ISBN 978-1608684151

Sound and video works, essays [edit]

Including recordings of lectures at major universities and multi-session seminars.

• 1960 Eastern Wisdom and Modern Life, tv series, Season one (1959) and Season 2 (1960)
• 1960 Essential Lectures
• 1960 From Time to Eternity
• 1960 Lecture on Zen
• 1960 Nature of Consciousness (here)
• 1960 Taoism
• 1960 The Cross of Cards
• 1960 The Value of Psychotic Experience
• 1960 The Globe Equally Emptiness
• 1962 Haiku (Long playing album - MEA LP 1001)
• 1962 This Is It - Alan Watts and friends in a spontaneous musical happening (Long playing album - MEA LP 1007)
• 1968 Psychedelics & Religious Experience, in California Police Review (here)
• 1969 Why Not At present: The Art of Meditation
• 1971 A Chat With Myself: Part i on YouTube, Part 2 on YouTube, Role 3 on YouTube, Role 4 on YouTube
• 1972 The Art of Contemplation, Village Press
• 1972 The Way of Liberation in Zen Buddhism, Alan Watts Journal, vol. ii, nr 1
• 1994 Zen: The Best of Alan Watts (VHS)
• 2004 Out of Your Listen: Essential Listening from the Alan Watts Audio Archives, Sounds True, Inc. Entire edition,
• 2005 Do You Do It, or Does It Do You?: How to allow the universe meditate you (CD)
• 2007 Zen Meditations with Alan Watts, DVD (here)
• 2013 What If Money Was No Object? (three minutes) on YouTube
• 2016 "Yous Are The Universe" Youtube
• 2019 PY1 Multimedia Show py1.co
• 2021 'Delta Goodrem' 'PLAY' Bridge Over Troubled Dreams

Biographical publications [edit]

• Furlong, Monica (1986). Genuine False: A Biography of Alan Watts. Heinemann (or titled Zen Effects: The Life of Alan Watts as published by Houghton Mifflin Company, Boston, ISBN 0-395-45392-v).
• Lhermite, Pierre (1983) Alan Watts, Taoïste d'Occident, éd. La Tabular array Ronde.
• Stuart, David (pseudonym for Edwin Palmer Hoyt Jr.)(1976). Alan Watts: The Rising and Refuse of the Ordained Shaman of the Counterculture. Chilton Volume Co., Pa. ISBN 978-0801959653

References [edit]

1. ^ ^{a b} Lowe, Scott (February 2019). "Alan Watts – In the Academy: Essays and Lectures ed. by Peter J. Columbus and Donadrian L. Rice (review)". Nova Religio. 22 (3): 129–130. doi:10.1525/nr.2019.22.3.129. S2CID 151087402.
2. ^ ^{a b} Furlong, Monica (March 2001). Zen Effects: The Life of Alan Watts (1 ed.). SkyLight Paths. p. 150. ISBN1893361322.
3. ^ James Craig Holte The Conversion Experience in America: A 'Sourcebook on American Religious Conversion Autobiography page 199
4. ^ Watts, Alan W. (1973). In My Own Way: An Autobiography 1915–1965. New York: Pantheon Books. p. 280.
5. ^ Braswell, Sean (8 October 2019). "A Dead Philosopher Makes New Connections on YouTube". www.ozy.com . Retrieved 15 October 2019.
6. ^ In a 1973 interview, reading from his ain autobiography, Watts estimates his time of birth equally half-dozen.20 am
7. ^ Watts, Alan West. 1973, Part 1
8. ^ Zen Furnishings: The Life of Alan Watts, past Monica Furlong, p. 12.
9. ^ Zen Effects: The Life of Alan Watts, by Monica Furlong, p. 22
10. ^ Watts, Alan Westward. 1973, p. 322
11. ^ Watts, Alan W. 1973, pp. 71–72.
12. ^ Watts, Alan W. 1957, Part 2, Affiliate 4
13. ^ Watts, Alan W. 1973, p. 60
14. ^ Watts, Alan W. 1973, p. 102
15. ^ Watts, Alan W. 1973, pp. 78–82
16. ^ Watts, Alan W. 1947/1971 Behold the Spirit, revised edition. New York: Random House / Vintage. p. 32
17. ^ Watts, Alan W., 1957, p.xi
18. ^ "Alan Wilson Watts". Encyclopedia of Globe Biography.
19. ^ Hudson, Berkley (xvi August 1992). "She'due south Well-Versed in the Art of Writing Well : Poetry: Author, editor, and teacher Jean Burden shares her lifelong obsession through invitation-only workshops in her home". Los Angeles Times . Retrieved 17 January 2018.
20. ^ KPFA Folio, Volume 13, no. i, nine–22 April 1962, p. 14. Retrieved at archive.org on 26 November 2014.
21. ^ KPFA Folio, Volume 14, no. 1, 8–21 April 1963, p. 19. Retrieved at archive.org on 26 November 2014.
22. ^ Susan Krieger, Hip Capitalism, 1979, Sage Publications, Beverly Hills, ISBN 0-8039-1263-3 pbk., p. 170.
23. ^ KKUP Program Schedule Archived ten May 2022 at the Wayback Machine. Retrieved on 26 November 2014.
24. ^ KPFK Program Schedule Archived ii December 2022 at the Wayback Machine. Retrieved on 26 November 2014.
25. ^ KGNU Program Schedule. Retrieved on 26 November 2014.
26. ^ Watts, Alan West. 1973, p. 321.
27. ^ Alan Watts, "Eastern Wisdom and Modern Life, Season one (1959)" and Season 2 (1960), KQED public television series, San Francisco
28. ^ Ropp, Robert S. de 1995, 2002 Warrior'south Fashion: a Twentieth Century Odyssey. Nevada City, CA: Gateways, pp. 333–334.
29. ^ "Alan Watts – Life and Works". Archived from the original on ii Baronial 2014. Retrieved 25 July 2014.
30. ^ "Deoxy Org: Alan Watts". Archived from the original on 19 Baronial 2007.
31. ^ Weidenbaum, Jonathan. "Complaining about Alan Watts". Archived from the original on 3 Baronial 2014.
32. ^ ^{a b} The Joyous Cosmology: Adventures in the Chemistry of Consciousness (the quote is new to the 1965/1970 edition (page 26), and not independent in the original 1962 edition of the volume).
33. ^ ^ Davis, Erik (May 2005). Druids and Ferries "Druids and Ferries". Arthur (Brooklyn: Arthur Publishing Corp.) (16). "Druids and Ferries (Archived copy)". Archived from the original on sixteen October 2012. Retrieved 13 Dec 2012.
34. ^ Davis, Erik (May 2005). "Druids and Ferries". Arthur. Brooklyn: Arthur Publishing Corp. (16). Archived from the original on 16 October 2012.
35. ^ The Joyous Cosmology, p. five
36. ^ Watts, Alan W. 1973, p. 247.
37. ^ Alan Watts: Well-nigh Hinduism, Upanishads and Vedanta | Function 1 , retrieved eight May 2021
38. ^ Watts himself talking in 1970 about the ecological crisis and its spiritual background
39. ^ The Joyous Cosmology, p. 63
40. ^ ^{a b} "Druids and Ferries: A History of Druid Heights". Techgnosis. 21 September 2006. Retrieved 6 March 2022.
41. ^ Zen Effects: The Life of Alan Watts, by Monica Furlong
42. ^ ^{a b c} Guy, David. "Alan Watts Reconsidered". Tricycle: The Buddhist Review . Retrieved fifteen Oct 2019.
43. ^ ^{a b} "Alan Watts, Zen Philosopher, Author and instructor, 58, Dies" (PDF). The New York Times. sixteen November 1973. Retrieved half dozen March 2013.
44. ^ Tweti, Mira (22 January 2016). "The Sensualist". Tricycle: The Buddhist Review . Retrieved five March 2022.
45. ^ Watts, Mark. "Mark Watts - An Oral History Interview Conducted past Debra Schwartz in 2018" (PDF). Manufactory Valley Oral History Program. Retrieved eleven March 2022.
46. ^ Alive Fully Now: Mark Watts, interview at Druid Heights motel by Volvo Cars (posted to YouTube on 22 February 2017)
47. ^ Mill Valley, Library. "Following Alan Watts with Mark Watts". YouTube. Retrieved 5 March 2022.
48. ^ Watts, Alan (1975). Huang, Chungliang Al (ed.). TAO: The Watercourse Way (Foreword). New York: Pantheon Books. pp. seven–thirteen. ISBN0-394-73311-eight.
49. ^ De Ropp, Robert S. 2002 Warrior's Way. Nevada Urban center, CA: Gateways, p. 334.
50. ^ Watts, Alan W. 1947/1971, pp. 25–28.
51. ^ William Warren Bartley, Werner Erhard, The Transformation of a Man
52. ^ Kapleau 1967, pp. 21–22
53. ^ Aitken 1997, p. thirty. [i]
54. ^ Alan Watts: The truth of the birthless mind, from Out of You Mind, Session 8, Lecture 8.
55. ^ Peter Haskel (ed.): Bankei Zen: Translations from The Record of Bankei. Grove Press, New York 1984. p. 59.
56. ^ Chadwick, D: Crooked Cucumber: The Life and Zen Didactics of Shunryu Suzuki, Broadway Books, 2000
57. ^ Stuart, David 1976 Alan Watts. Pennsylvania: Chilton.
58. ^ David, Erik (2006). The Visionary State: A Journeying through California's Spiritual Landscape. Chronicle Books. ISBN0-8118-4835-3.
59. ^ Stirling 2006, p. 27
60. ^ The Book on the Taboo Confronting Knowing Who You Are (1966)
61. ^ Watts, Alan, 1973, pp. 300–304
62. ^ Watts, Alan W. (1973). In My Ain Way: An Autobiography 1915–1965. New York: Pantheon Books. p. 297.
63. ^ "Loki finale has a Bollywood connection, Curiosity leaves Indian fans excited". 17 July 2021.
64. ^ "Loki: Did y'all observe the Bollywood connect in the finale episode?".
65. ^ Mak, Sarina (ten November 2016). "STRFKR – Being No One, Going Nowhere". Radio UTD. Retrieved 14 September 2021.
66. ^ "Why Her is the All-time Film of the Year". The Atlantic. twenty Dec 2013.

Bibliography [edit]

• Aitken, Robert. Original Dwelling Identify. Counterpoint. Washington, D.C. 1997. ISBN 1-887178-41-4 (paperback)
• Charters, Ann (ed.). The Portable Beat Reader. Penguin Books. New York. 1992. ISBN 0-670-83885-iii (hardcover); ISBN 0-14-015102-8 (paperback).
• Furlong, Monica, Zen Effects: The Life of Alan Watts. Houghton Mifflin. New York. 1986 ISBN 0-395-45392-5, Skylight Paths 2001 edition of the biography, with new foreword by author: ISBN ane-893361-32-two.
• Gidlow, Elsa, Elsa: I Come with My Songs. Bootlegger Press and Druid Heights Books, San Francisco. 1986. ISBN 0-912932-12-0.
• Kapleau, Philip. Three Pillars of Zen (1967) Beacon Press. ISBN 0-8070-5975-vii.
• Stirling, Isabel. Zen Pioneer: The Life & Works of Ruth Fuller Sasak, Shoemaker & Hoard. 2006. ISBN 978-1-59376-110-3.
• Van Morrison "Alan Watts Dejection". Album: Poetic Champions Compose, 1987
• Watts, Alan, In My Own Mode. New York. Random House Pantheon. 1973 ISBN 0-394-46911-9 (his autobiography).

Farther reading [edit]

• Clark, David K. The Pantheism of Alan Watts. Downers Grove, Illinois: Inter-Varsity Press. 1978. ISBN 0-87784-724-X

External links [edit]

• AlanWatts.org official site run by Watts's son Mark through the non-profit setup by Mark and Watts
• Alan Watts Electronic University – Alan Watts's audio and video courses, co-founded by Alan Watts, Mark Watts, and Henry Jacobs in 1973.
• "Alan Watts on YouTube, Due south Park". Archived from the original on ix September 2010. Retrieved 9 September 2009. {{cite web}}: CS1 maint: bot: original URL status unknown (link) interview with Mark Watts on the resurgence of his father'due south work
• "What if money was no object?" interpretation of Watts's lecture at ZenPencils.com
• Alan Watts Lectures and Essays audio, video, essays, and articles – resources from deoxy.org
• Alan Watts Mount Center north of San Francisco
• Alan Watts on Cuke.com
• Alan Watts Online – Projection Unicorn (also Archived 31 Oct 2004 at the Wayback Motorcar)
• Alan Watts Resource Compilation audio and video links of his lectures and essays
• Alan Watts'due south This Is It: The Offset Psychedelic LP essay by Patrick Lundborg
• Tribute to Alan Wilson Watts
• Watts essay on Nothingness
• Why Non Now? film trailer

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Source: https://en.wikipedia.org/wiki/Alan_Watts

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