Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British
philosopher, writer, and speaker, best known as an interpreter and popularizer of
Eastern philosophy for a
Western audience. Born in
Chislehurst, he moved to the United States in 1938 and began
Zen training in New York. Pursuing a career, he attended
Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopalian priest but left the ministry in 1950 and moved to
California where he joined the faculty of the
American Academy of Asian Studies.
Living on the West Coast, Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be best thought of as a form of psychotherapy, not just a religion. Like Aldous Huxley before him, he explored human consciousness in the essay, "The New Alchemy" (1958), and in the book, The Joyous Cosmology (1962).
Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. His legacy has been kept alive with the help of his son, Mark Watts, and many of his recorded talks and lectures have found new life on the internet. Critic Erik Davis notes the freshness, longevity, and continuing relevance of Watts's work today, observing that his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."
Early years
Watts was born to
middle class parents in the village of
Chislehurst,
Kent, in 1915, living at 3 (now 5) Holbrook Lane. His father was a representative for the London office of the
Michelin Tyre Company, his mother a housewife whose father had been a
missionary. With modest financial means, they chose to live in pastoral surroundings and Alan, an only child, grew up playing at brookside, learning the names of wildflowers and butterflies. Probably because of the influence of his mother’s religious family the Buchans, an interest in "ultimate things" seeped in. But it mixed with Alan’s own interests in storybook fables and romantic tales of the mysterious Far East.
Watts also later wrote of a mystical vision he experienced while ill with a fever as a child. 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...". These works of art emphasized the participative relationship of man in nature, a theme that stood fast throughout his life.
Buddhism
(
Daibutsu), Kamakura, Japan]]
By his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to
boarding schools (which included both academic and religious training of the
Muscular Christianity sort) from early years. Of this religious training, he remarked “Throughout my schooling my religious indoctrination was grim and maudlin…” During holidays in his teen years, Francis Croshaw, a wealthy
Epicurean with strong interests in both
Buddhism and the exotic little-known aspects of European culture, took Watts on a trip through France. It was not long afterward 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 by
Theosophists, and was now run by the barrister
Christmas Humphreys. Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of
meditation during these years.
Education
Watts attended King's School next door to
Canterbury Cathedral. Though he was frequently at the top of his classes scholastically, and was given responsibilities at school, he botched an opportunity for a
scholarship to
Oxford by styling a crucial examination essay in a way that was read as presumptuous and capricious.
Hence, when he graduated from secondary school, Watts was thrust into the world of employment, working in a printing house and later a bank. He spent his spare time involved with the Buddhist Lodge and also under the tutelage of a "rascal guru" named Dimitrije Mitrinović. (Mitrinović was himself influenced by Peter Demianovich Ouspensky, G. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler.) Watts also read widely in philosophy, history, psychology, psychiatry and Eastern wisdom. By his own reckoning, and also by that of his biographer Monica Furlong, Watts was primarily an autodidact. Living in London and his involvement with the Buddhist Lodge afforded Watts a considerable number of opportunities for personal growth. Through Humphreys, he contacted eminent spiritual authors (e.g., Nicholas Roerich, Dr. Sarvapalli Radhakrishnan) and prominent theosophists like Alice Bailey. In 1936, aged 21, he attended the World Congress of Faiths at the University of London, heard D.T. Suzuki read a paper, and afterwards was able to meet this esteemed scholar of Zen Buddhism. Beyond these discussions and personal encounters, Watts absorbed, by studying the available scholarly literature, the fundamental concepts and terminology of the main philosophies of India and East Asia.
Influences and first publication
In 1936, Watts' first book was published,
The Spirit of Zen, which he later acknowledged to be mainly digested from the writings of Suzuki.
In 1938 he and his bride left England to live in America. He had married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. A few years later, Ruth Fuller married the Zen master (or "roshi"), Sokei-an Sasaki, and this Japanese gentleman served as a sort of model and mentor to Alan, though Watts chose not to enter into a formal Zen training relationship with Sasaki.
During these years, according to his later writings, Watts had another mystical experience while on a walk with his wife.
Watts' fascination with the Zen (or Chan) tradition – which began for him 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, Work, and Art in the Far East". "Work," "life," and "art" were not demoted due to a spiritual focus.
Priesthood and after
Watts left formal Zen training in New York because the method of the teacher didn't suit him. He was not ordained as a Zen monk, but he felt a need to find a professional outlet for his philosophical inclinations. He entered
Seabury-Western Theological Seminary, an Anglican (Episcopalian) school in Evanston, Illinois, where he studied Christian scriptures, theology, and Church history. He attempted to work out a blend of contemporary Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a master's degree in theology in response to his thesis, which he published as a popular edition under the title
Behold the Spirit. The pattern was set, 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 found within
Judaism,
Christianity,
Hinduism, or Buddhism.
All seemed to go reasonably well in his next role, as Episcopalian priest (beginning in 1945, aged 30), until an extramarital affair resulted in his young wife having their marriage annulled. It also resulted in Watts leaving the ministry by 1950. He spent the New Year getting to know Joseph Campbell; his wife, Jean Erdman; and John Cage.
In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Here he taught alongside Saburō Hasegawa, Frederick Spiegelberg, Haridas Chaudhuri, lama Tokwan Tada, and various visiting experts and professors. Hasegawa, in particular, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature.
Besides teaching, Watts served for several years as the Academy's administrator. When he left the Academy, the position was inherited by another faculty member, the Sanskrit scholar, former Theosophy insider, and practicing yogi Ernest Wood.
Watts also 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, with its origins in China, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.
Middle years
After heading up the Academy for a few years, Watts left the faculty for a freelance career in the mid 1950s. In 1953, he began what became a long-running weekly radio program at
Pacifica Radio station
KPFA in
Berkeley, which continued until his death in 1973. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts; they did, however, gain him a large following in the
San Francisco Bay Area. These programs were later carried by additional Pacifica stations, and were re-broadcast many times over in the decades following his death. The original tapes are currently held by the
Pacifica Radio Archives, based at
KPFK in Los Angeles, and at the Electronic University archive founded by his son, Mark Watts (alanwatts.org).
In 1957 when 42, Watts published one of his best known books, The Way of Zen, which focused on philosophical explication and history. Besides drawing on the lifestyle and philosophical background of Zen, in India and China, Watts introduced ideas drawn 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 book sold well, eventually becoming a modern classic, and helped widen his lecture circuit.
Around this time, Watts toured parts of Europe with his father, meeting the renowned psychiatrist Carl Jung. In relation to modern psychology, Watts's instincts were closer to Jung's or Abraham Maslow's than to those of Freud.
Experimentation
When he returned to the United States, he began to dabble in
psychedelic drug experiences, initially with
mescaline given to him by Dr.
Oscar Janiger. He tried
LSD several times with various research teams led by Drs. Keith Ditman, Sterling Bunnell, and Michael Agron. He also tried
marijuana and concluded that it was a useful and interesting psychoactive drug that gave the impression of time slowing down. Watts’ books of the 60s reveal the influence of these chemical adventures on his outlook. He would later comment about psychedelic drug use, "When you get the message, hang up the phone."
For a time, Watts came to prefer writing in the language of modern science and psychology (Psychotherapy East and West is a good example), finding a parallel between mystical experiences and the theories of the material universe proposed by 20th-century physicists. He later equated mystical experience with ecological awareness, and typically emphasized whichever approach seemed best suited to the audience he was addressing.
Supporters and critics
Watts's 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 being one of his 'Light[s] along the Way' in the opening appreciation of
Cosmic Trigger.
Though never affiliated for long with any one academic institution, he did have a fellowship for several years at Harvard University. He also lectured to many college and university students. His lectures and books gave him far-reaching influence on the American intelligentsia of the 1950s-1970s, but he was often seen as an outsider in academia. When questioned sharply by students during his talk at University of California Santa Cruz in 1970, Watts responded that he was not an academic philosopher but rather "a philosophical entertainer."
Watts has been criticized by Buddhists such as Roshi Philip Kapleau, John Daido Loori, and D. T. Suzuki for allegedly misinterpreting several key concepts of Zen Buddhism. Examples of the criticisms by those who believe that zazen can only be achieved by a strict and specific means of sitting as opposed to a cultivated state of mind available at any moment in any situation would be when Kapleau claimed that Watts dismissed zazen on the basis of only half a koan. In regard to the aforementioned koan, Robert Baker Aitken reports that Suzuki told him "I regret to say that Mr. Watts did not understand that story." In Loori's translation of Dogen's The True Dharma Eye, the author also mentions this and expands further to suggest that Zen in its essence is zazen, and cannot be grasped without the practice. This had been the predominant interpretation of Zen in the West before Alan Watts began to write. One major point raised today, however, is that the state of Zen is like that of dog, always in the moment, regretting nothing. Although in one Koan Zhaozhou is said to have answered that a Dog does not have Buddha nature, in a different Koan from the same period Zhaozhou answered the same question in the positive, demonstrating the disagreements between the sects of 'walking monks' and 'sitting monks' that go back thousands of years. In his talks, Watts addressed the issue of defining zazen practice when he said, "A cat sits until it is tired of sitting, then gets up, stretches, and walks away."
He did, however, have his supporters in the Zen community, including Shunryu Suzuki, the founder of the San Francisco Zen Center. As David Chadwick recounted in his biography of Suzuki, when a student of Suzuki's disparaged Watts by saying “we used to think he was profound until we found the real thing," Suzuki "fumed with a sudden intensity," saying, "You completely miss the point about Alan Watts! You should notice what he has done. He is a great bodhisattva"
Applied aesthetics
Watts often wrote about, or sometimes alluded to, a group of neighbors in
Druid Heights (near
Mill Valley, California), who had endeavored to combine architecture, gardening, and carpentry skills to make a beautiful and comfortable life for themselves. These neighbors accomplished this by relying on their own talents and using their own hands, as they lived in what has been called "shared bohemian poverty." Druid Heights was founded by the writer
Elsa Gidlow, and Watts dedicated his book
The Joyous Cosmology to the people of this neighborhood.
Regarding his intentions, Watts attempted to lessen the alienation that accompanies the experience of being human that he felt plagued the modern Westerner, and (like his fellow British expatriate and friend, Aldous Huxley) to lessen the ill will that was an unintentional by-product of alienation from the natural world. He felt such teaching could improve the world, at least to a degree. He also articulated the possibilities for greater incorporation of aesthetics (for example: better architecture, more art, more fine cuisine) in American life. In his autobiography he wrote, "… cultural renewal comes about when highly differentiated cultures mix".
In his last novel Island (1962), Aldous Huxley mentions the religious practice of maithuna as being something like what Roman Catholics call "coitus reservatus". A few years before, Alan Watts had discussed the theme in his own book Nature, Man and Woman. There, he discusses the possibility of the practice being known to early Christians and of it being kept secretly by the Church.
Later years
In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of
Chán (Zen) in the Far East, for it 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 work, he presents himself as "Zennist" in spirit as he wrote in his last book, . Child rearing, the arts, cuisine, education, law and freedom, architecture, sexuality, and the uses and abuses of technology were all of great interest to him.
Though known for his Zen teachings, he was equally if not more influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine Reality Man that Man misses, how the contradiction of opposites is the method of life and the means of cosmic and human evolution, 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 Light, and other cosmic principles. These are discussed in great detail in dozens of hours of audio that are in part captured in the ‘Out of Our Mind’ series.
On the personal level, Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his classic 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 quite concerned with the necessity for international peace, for tolerance and understanding among disparate cultures. He also came to feel acutely conscious of a growing ecological predicament; as one instance, in the early 1960s he wrote: “Can any melting or burning imaginable get rid of these ever-rising mountains of ruin – especially when the things we make and build are beginning to look more and more like rubbish even before they are thrown away?" These concerns were later expressed in a television pilot made for NET filmed at his mountain retreat in 1971 in which he noted that the single track of conscious attention was wholly inadequate for interactions with a multi-tracked world.
Political stance
In his writings, Watts alluded to his own political shift from
Republican conservatism to a more libertarian legal and political outlook. Distrusting both the established political left and right, he found inspiration in the Chinese sage
Chuang-Tzu. He disliked much in the conventional idea of "progress." He hoped for change, but personally he preferred amiable, semi-isolated rural social enclaves, and also believed in tolerance for urban tenderloins, social misfits, and eccentric artists. Watts decried the suburbanization of the countryside and the way of life that went with it.
In one campus lecture tour, which Watts titled "The End to the Put-Down of Man", Watts presented positive images for both nature and humanity, spoke in favor of the various stages of human growth (including the teenage years), reproached excessive cynicism and rivalry, and extolled intelligent creativity, good architecture and food.
On spiritual and social identity
Watts felt that
absolute morality had nothing to do with the fundamental realization of one’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 environment and between governments and citizens. He wrote out of an appreciation of a racially and culturally diverse social landscape.
He often said that he wished to act as a bridge between the ancient and the modern, between East and West, and between culture and nature.
Watts led some tours for Westerners to the Buddhist temples of Japan. He also studied some movements from the traditional Chinese martial art T'ai Chi Ch'uan, with an Asian colleague, Al Chung-liang Huang.
Worldview
In several of his later publications, especially
Beyond Theology and
The Book on the Taboo Against Knowing Who You Are, Watts put forward a
worldview, drawing on Hinduism, Chinese philosophy, pantheism, and modern science, in which he maintains that the whole universe consists of a cosmic self playing hide-and-seek (
Lila), hiding from itself (
Maya) by becoming all the living and non-living things in the universe, forgetting what it really is; the upshot being that we are all IT in disguise. In this worldview, Watts asserts that our conception of ourself as an "ego in a bag of skin" is a myth; the entities we call the separate "things" are merely processes of the whole.
Internet phenomenon
Since the inception of alanwattspodcast.com by Amber Star of Zencast.org, and the success of internet based user-generated videos, many of Alan's audio contents have been made into videos.
As part of his growing popularity, Matt Stone and Trey Parker—creators of the animated series South Park—have also contributed a video tribute by animating some of his lectures. This has spawned a culture of many hundreds of user animated videos all around the net.
Personal life
Alan Watts was married three times and had seven children, five daughters and two sons. His oldest son, Mark Watts, currently serves as curator of his father's work.
He met Eleanor Everett in 1936, when her mother, Ruth Fuller Everett, brought her to London to study piano. They met at the Buddhist Lodge, were engaged the following year, and married in April 1938. A daughter, Joan, was born November 1938, and another, Anne, was born in 1943. Their marriage ended eleven years later, but Watts continued after that to correspond with his ex-mother-in-law.
After leaving Eleanor in 1950 Alan Watts married Dorothy DeWitt and moved to San Francisco in early 1951 to teach. They began a family that grew to include five children: Tia, Mark, Richard, Lila, and Diane. However the couple separated in the early sixties after Watts met Mary Jane Yates King while lecturing in New York. After a difficult divorce he married Mary Jane in 1964.
Watts lived with his wife Mary Jane in Sausalito, California in the mid-60s. He lived his later years at times on a houseboat in Sausalito and at times in a secluded cabin on Mount Tamalpais. Laden with social and financial responsibilities, he struggled increasingly with alcohol addiction, which may have contributed to his premature death.
In October 1973, Watts returned from an exhausting European lecture tour. He died of heart failure in his sleep at his home on Mt. Tamalpais the following month, at the age of 58.
Books
1936 The Spirit of Zen, Paperback. 1969 ISBN 0-8021-3056-9 A preview from Google Books
1937 The Legacy of Asia and Western Man
1940 The Meaning of Happiness, Paperback. 1970, ISBN 0-06-080178-6
1944 Theologica Mystica of St. Dionysius, (translation from Greek of pseudo-Dionysius, available online)
1948 Behold the Spirit:A Study in the Necessity of Mystical Religion, Vintage ed. 1972, ISBN 0-394-71761-9
1950 Easter - Its Story and Meaning
1950 The Supreme Identity, Vintage ed. 1972, ISBN 0-394-71835-6
1951 The Wisdom of Insecurity, Vintage ed. 1968, ISBN 0-394-70468-1
1953 Myth and Ritual in Christianity, Beacon Press 1971, ISBN 0-8070-1375-7
1957 The Way of Zen, Vintage Spiritual Classics 1999, ISBN 0-375-70510-4
1958 Nature, Man, and Woman, Vintage reissue 1991, ISBN 0-679-73233-0
1959 Beat Zen Square Zen and Zen, Paperback, ASIN B000F2RQL4
1960 "This Is It" and Other Essays on Zen and Spiritual Experience, Vintage reprint 1973, ISBN 0-394-71904-2
1961 Psychotherapy East and West, Vintage ed. 1975, ISBN 0-394-71609-4 An excerpt
1962 The Joyous Cosmology - Adventures in the Chemistry of Consciousness
1963 The Two Hands of God - The Myths of Polarity
1964 Beyond Theology - The Art of Godmanship, Vintage 1973, ISBN 0-394-71923-9
1966 The Book - On the Taboo Against Knowing Who You Are, Vintage reissue 1989, ISBN 0-679-72300-5 An excerpt
1967 Nonsense, ISBN 0-525-47463-3. (This book is a spiritual application of literary nonsense).
1970 Does It Matter?: Essays on Man's Relation to Materiality, Vintage ed. 1971, ISBN 0-394-71665-5
1971 Erotic Spirituality - The Vision of Konarak
1972 The Art of Contemplation
1972 In My Own Way - An Autobiography 1915-1965, Vintage 1973, ISBN 0-394-71951-4 A preview from Google Books
1973 Cloud-hidden, Whereabouts Unknown: A Mountain Journal, Vintage 1974, ISBN 0-394-71999-9
Posthumous publications
1974 The Essence of Alan Watts, Celestial Arts 1977, ISBN 0-89087-210-4
1975 Tao: The Watercourse Way, with Al Chung-liang Huang, Pantheon 1977, ISBN 0-394-73311-8
1976 Essential Alan Watts
1978 Uncarved Block, Unbleached Silk: The Mystery of Life
1979 Om: Creative Meditations
1982 Play to Live
1983 Way of Liberation: Essays and Lectures on the Transformation of the Self
1985 Out of the Trap
1986 Diamond Web
1987 The Early Writings of Alan Watts, Paperback. 1995, ISBN 0-89087-794-7
1990 The Modern Mystic: A New Collection of Early Writings
1994 Talking Zen
1995 Become What You Are, Shambhala Expanded ed. 2003, ISBN 1-57062-940-4
1995 Buddhism: The Religion of No-Religion A preview from Google Books
1995 The Philosophies of Asia
1995 The Tao of Philosophy, edited transcripts, Tuttle Publishing 1999, ISBN 0-8048-3204-8
1996 Myth and Religion
1997 Taoism: Way Beyond Seeking
1997 Zen and the Beat Way
1998 Culture of Counterculture
1999 Buddhism: The Religion of No-Religion, edited transcripts, Tuttle Publishing, ISBN 0-8048-3203-X
2000 What Is Zen?, editor: Mark Watts, New World Library, ISBN 0-394-71951-4 A preview from Google Books
2000 What Is Tao?, ed. Mark Watts, New World Library, ISBN 1-57731-168-X
2000 Still the Mind: An Introduction to Meditation, ed. Mark Watts, New World Library, ISBN 1-57731-214-7
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 (Still the Mind). These were assembled from transcriptions of audio tape recordings made by his son Mark, of lectures and seminars given by Alan Watts during the last decade of his life. They constitute simplified introductions to the philosophies he taught.
Audio and video works, essays
Including recordings of lectures at major universities and multi-session seminars:
1960 Eastern Wisdom in Modern Life, television series, (here)
1960 Essential Lectures, audio recordings, (here)
1960 Nature of Consciousness, essay, (here)
1960 The Value of Psychotic Experience
1960 The World As Emptiness
1960 From Time to Eternity
1960 Lecture On Zen
1960 The Cross of Cards
1960 Taoism
1962 This Is IT
1968 "Psychedelics & Religious Experience", in California Law Review (here)
1969 Why Not Now: The Art of Meditation
1971 A Conversation With Myself (part 1 part 2part 3)
1994 Zen: The Best of Alan Watts (VHS)
2005 Do You Do It, or Does It Do You?: how to let the universe meditate you (CD)
2007 Zen Meditations with Alan Watts, DVD, (here)
Other books
Genuine Fake: a Biography of Alan Watts, by Monica Furlong, Published by Heinemann, 1986
Academic connections
Saybrook University offers the only course on Watts in the United States and perhaps the world (HTP 3075: The Life of Alan Watts). Saybrook also has the only Watts academic chair in the world, which is held by
Stanley Krippner, Executive Faculty Member.
Notes
References
Aitken, Robert. Original Dwelling Place. Counterpoint. Washington, D.C. 1997. ISBN 1-887178-41-4 (paperback)
Charters, Ann (ed.). The Portable Beat Reader. Penguin Books. New York. 1992. ISBN 0-670-83885-3 (hard cover); 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 1-89336132-2
Kapleau, Philip. Three Pillars of Zen (1967) Beacon Press. ISBN 0-8070-5975-7
Stirling, Isabel. "Zen Pioneer: The Life & Works of Ruth Fuller Sasaki" Shoemaker & Hoard. 2006. ISBN 978-1-59376-110-3
Watts, Alan, In My Own Way New York. Random House Pantheon. 1973 ISBN 0-394-46911-9 (his autobiography)
External links
The Alan Watts Electronic University- Alan Watts audio and video courses, co-founded by Alan Watts, Mark Watts, and Henry Jacobs in 1973.
Alan Watts Podcast - The official Podcast of Alan Watts
Master Enlightenments Arts Seminars and Lectures by Alan Watts - Looking at many different forms of enlightenment - Recorded by Henry Jacobs in 1964/65 who set up the original Alan Watts radio network.
Alan Watts Online - Project Unicorn (also via Archive.org)
Watts essay on Nothingness
"Alan Watts Theatre" - audio recordings of Watts set to animations
Alan Watts audio archive from the DIY Dharma website
Alan Watts Lectures and Essays Audio, video, essays and articles - resources from deoxy.org
Alan Watts Resource Compilation A collection of audio and video links of Alan Watts lecture and essays
Alan Watts on YouTube, South Park Interview with Mark Watts on the resurgence of his father's work
watts.progressiveradionetwork.org Gary Nulls online station with Alan Watts show including some archived audio lectures.
www.souljerky.com Collection of Trey Parker and Matt Stone animations.
Alan Watts. The Book: On The Taboo Against Knowing Who You Are
Category:1915 births
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