Alan Watts - Taoist Way Full Lecture - Alan Watts Organization Official

This paragraph delves into the concept of karma in Indian philosophy, explaining it as a moral law that dictates the consequences of actions, both good and bad. It discusses the idea that accumulated karmic energy must be resolved before one can achieve liberation. The concept of 'nishkama karma' is introduced, which means performing actions without attachment to their outcomes, to avoid generating future karma. The paragraph also draws parallels between this and the Christian belief in the devil's opposition to spiritual progress, suggesting that sudden changes in behavior can provoke resistance. It concludes with the notion of acting without premeditation as a way to escape karma and opposition, referencing Zen discipline and the story of a man boxing with a bear.

The second paragraph contrasts the Taoist approach to liberation with other spiritual paths, emphasizing its simplicity and reliance on intelligence over effort. It discusses the idea of simultaneous intention and action as a means to escape karma and the devil's influence. The Taoist method is likened to unloading a train by uncoupling the engine from the first car, symbolizing a quick and efficient way to shed accumulated karma. The paragraph also touches on the perception of difficulty in spiritual practices and the human tendency to seek challenges, using Gurdjieff's teaching methods as an example. It concludes by questioning whether using intelligence in spiritual practices could be considered cheating, and how different paths suit different types of people.

This paragraph explores the concept of time in Chinese and Buddhist philosophies, focusing on the idea that the present moment is eternal and unchanging. It discusses the notion that the continuity of life from past to future is an illusion, akin to the movement of a revolving barber pole or the waves created by a pebble in a pond. The text references Dogen, a Japanese Zen Buddhist, and his teachings on the non-progression of time, suggesting that each moment is discrete and not a transition from one state to another. The paragraph also touches on the idea of 'nowness' and how perceiving life as a series of disconnected moments can alleviate suffering and the burden of past and future.

The fourth paragraph uses the metaphor of music to discuss the Taoist way of life, emphasizing the importance of living in the present moment without being burdened by past or future thoughts. It compares the continuity of consciousness to the melody in music, which is perceived through the relationship between past, present, and anticipated future sounds. The paragraph suggests that by breaking the chain of thoughts, one can experience a state of mind similar to that of an enlightened person, where thoughts arise without hesitation or blockage. It concludes by drawing a parallel between this state of mind and the Taoist approach to life, which involves living in the present without the constraints of past and future.

This paragraph expands on the Taoist philosophy of living in the present, discussing the relief and freedom that comes from recognizing the illusory nature of past and future. It suggests that problems arise when we allow the present to be influenced by our past experiences or future concerns. The text uses the example of waking up on a Monday morning and how thoughts of the day's responsibilities can spoil the enjoyment of the present moment. It concludes with the Zen saying 'Every day is a good day' when one lives in the present, and the importance of performing daily activities with full attention and without the burden of past or future.

The final paragraph discusses the freedom that comes from being firmly established in the present moment, allowing one to engage with life's continuities without being haunted by them. It suggests that once the illusion of a continuous self is seen through, one can enjoy anticipating the future and remembering the past without being bound by them. The paragraph concludes with the Zen saying about mountains and waters, illustrating the progression from naive perception to enlightenment and back to a simple appreciation of things as they are, without the need for complex interpretations or attachments.