Man and nature; or, Physical geography as modified by human action is a book written by George Perkins Marsh in 1864.

It is one of the first works to document the effects of human action on the environment and it helped to launch the modern conservation movement. Marsh argued that ancient Mediterranean civilizations collapsed through environmental degradation. Deforestation led to eroded soils that led to decreased soil productivity. Additionally, the same trends could be found occurring in the United States. The book was instrumental in the creation of Adirondack Park in New York and the United States National Forest. Gifford Pinchot, first Chief of the United States Forest Service, called it "epoch making" and Stewart Udall wrote that it was "the beginning of land wisdom in this country."

The book is divided into six chapters.

• Introductory
• Transfer, Modification, and Extirpation of Vegetable and of Animal Species
• The Woods
• The Waters
• The Sands
• Projected or Possible Geographical Changes by Man

External links[link]

• Full Text of Book from the Library of Congress

This article about a non-fiction book is a stub. You can help Wikipedia by expanding it. v t e

Alan Wilson Watts

Born	(1915-01-06)6 January 1915 Chislehurst, Kent, England
Died	16 November 1973(1973-11-16) (aged 58) Mt. Tamalpais, California, USA
Era	Contemporary philosophy
Region	Eastern Philosophy
School	Zen Buddhism · Hinduism · Pantheism · Religious naturalism · Taoism
Main interests	Personal identity · Higher consciousness · Aesthetics  · Public Ethics

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser 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 Episcopal 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 thought of as a form of psychotherapy and 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 by his son, Mark Watts, and by many of his recorded talks and lectures that have found new life on the Internet. According to the critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."^[1]

Early years[link]

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.^[2] Probably because of the influence of his mother’s religious family^[3] 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.^[4]

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...".^[5] These works of art emphasized the participative relationship of man in nature, a theme that stood fast throughout his life.

Buddhism[link]

Seated Great Buddha (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…”^[6] 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[link]

Watts attended The 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.^[7]

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. His involvement with the Buddhist Lodge in London 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[link]

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 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 another mystical experience while on a walk with his wife.

Watts' fascination with the Zen (or Chan) tradition—beginning 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[link]

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, Frederic 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. One notable student of his was Eugene Rose, who later went on to become a famous Hieromonk and theologian in the Eastern Orthodox Church of America.

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, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.

Middle years[link]

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[link]

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."^[8]

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[link]

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.^[9] 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."^[10] 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 a 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."^[11]

Applied aesthetics[link]

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."^[12] Druid Heights was founded by the writer Elsa Gidlow,^[13] and Watts dedicated his book The Joyous Cosmology to the people of this neighborhood.^[14]

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".^[15]

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[link]

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, Tao: The Watercourse Way. 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 Your 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?"^[16] 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[link]

Distrusting both the established political left and right, Watts found political inspiration in the Chinese sage Chuang-Tzu, an ancient Taoist thinker^{[citation needed]}. 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^{[citation needed]}.

On spiritual and social identity[link]

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[link]

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 ourselves 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[link]

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 user-animated videos all around the net.^[17]

Personal life[link]

Watts 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.

Watts 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 to correspond with his former mother-in-law.^[18]

After leaving Eleanor in 1950, 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 Mary Jane in Sausalito, California, in the mid-60s.^[19] He lived his later years at times on a houseboat in Sausalito called the Vallejo,^[20] and at times in a secluded cabin on Mount Tamalpais.

In October 1973, Watts returned from an exhausting European lecture tour to his cabin in Mount Tamalpais. On November 16, 1973, he died in his sleep of heart failure.

Publications[link]

• 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[link]

• 1974 The Essence of Alan Watts, ed. Mark 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 ed. Mark 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. Mark Watts,
• 1986 Diamond Web ed. Mark Watts,
• 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 ed. Mark Watts,
• 1995 Become What You Are, Shambhala Expanded ed. 2003, ISBN 1-57062-940-4
• 1995 Buddhism: The Religion of No-Religion ed. Mark Watts, A preview from Google Books
• 1995 The Philosophies of Asia ed. Mark Watts,
• 1995 The Tao of Philosophy, ed. Mark Watts, edited transcripts, Tuttle Publishing 1999, ISBN 0-8048-3204-8
• 1996 Myth and Religion ed. Mark Watts,
• 1997 Taoism: Way Beyond Seeking ed. Mark Watts,
• 1997 Zen and the Beat Way ed. Mark Watts,
• 1998 Culture of Counterculture ed. Mark Watts,
• 1999 Buddhism: The Religion of No-Religion, ed. Mark Watts, 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.
• 2002 Zen, the Supreme Experience: The Newly Discovered Scripts, ed. Mark Watts, Vega
• 2006 Eastern Wisdom, Modern Life: Collected Talks, 1960-1969, New World Library

Audio and video works, essays[link]

Including recordings of lectures at major universities and multi-session seminars: Many of his works have made it easier for western people to apprehend eastern esoteric thinking, which until now required western people to travel to Asia and spend years learning the subtle nuances of the profound traditions.

• 1960 Eastern Wisdom and 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)

Biographical publications[link]

• Genuine Fake: a Biography of Alan Watts, by Monica Furlong, Published by Heinemann, 1986

Academic connections[link]

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.^{[citation needed]}

Notes[link]

References[link]

• 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 1-893361-32-2
• 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[link]

Wikiquote has a collection of quotations related to: Alan Watts

• 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)
• Works by or about Alan Watts in libraries (WorldCat catalog)
• Watts essay on Nothingness (This link no longer functions.)
• Alan Watts Lectures and Essays Audio, video, essays and articles – resources from deoxy.org
• Alan Watts' This Is IT: The First Psychedelic LP essay by Patrick Lundborg
• 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.
• Alan Watts. The Book: On The Taboo Against Knowing Who You Are

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2012)

"The Man" is a slang phrase that may refer to the government or to some other authority in a position of power. In addition to this derogatory connotation, it may also serve as a term of respect and praise.

The phrase "the Man is keeping me down" is commonly used to describe oppression. The phrase "stick it to the Man" encourages resistance to authority, and essentially means "fight back" or "resist", either openly or via sabotage.^[1]

History[link]

The earliest recorded use^{[citation needed]} of the term "the Man" in the American sense dates back to a letter written by a young Alexander Hamilton in September 1772, when he was 15. In a letter to his father James Hamilton, published in the Royal Dutch-American Gazette, he described the response of the Dutch governor of St. Croix to a hurricane that raked that island on August 31, 1772. "Our General has issued several very salutary and humane regulations and both in his publick and private measures, has shewn himself the Man." ^{[2][dubious – discuss]} In the Southern U.S. states, the phrase came to be applied to any man or any group in a position of authority, or to authority in the abstract. From about the 1950s the phrase was also an underworld code word for police, the warden of a prison or other law enforcement or penal authorities.

It was also used as a term for a drug dealer in the 1950s and 1960s and can be seen in such media as Curtis Mayfield's "No Thing On Me", William Burroughs's novel Naked Lunch, and in the Velvet Underground song "I'm Waiting for the Man", in which Lou Reed sings about going to Uptown Manhattan, specifically Lexington Avenue and 125th Street, to buy heroin.

The use of this term was expanded to counterculture groups and their battles against authority, such as the Yippies, which, according to a May 19, 1969 article in U.S. News and World Report, had the "avowed aim ... to destroy 'The Man', their term for the present system of government". The term eventually found its way into humorous usage, such as in a December 1979 motorcycle ad from the magazine Easyriders which featured the tagline, "California residents: Add 6% sales tax for The Man."

In present day, the phrase has been popularized in commercials and cinema, featuring particularly prominently as a recurring motif in the 2003 film School of Rock.^[3][4][5][6]

Use as praise[link]

The term has also been used as an approbation or form of praise. This may refer to the recipient's status as the leader or authority within a particular context, or it might be assumed to be a shortened form of a phrase like "He is the man (who is in charge)." One example of this usage dates to 1879 when Otto von Bismarck commented, referring to Benjamin Disraeli's pre-eminent position at the Congress of Berlin, "The old Jew, he is the man."^{[7][dubious – discuss]}

In more modern usage, it can be a superlative compliment ("you da man!") indicating that the subject is currently standing out amongst his peers even though they have no special designation or rank, such as a basketball player who is performing better than the other players on the court. It can also be used as a genuine compliment with an implied, slightly exaggerated or sarcastic tone, usually indicating that the person has indeed impressed the speaker but by doing something relatively trivial.

See also[link]

• Absentee landlord
• Big Brother (Nineteen Eighty-Four)
• New World Order (conspiracy theory)
• Ruling class
• The Establishment
• Power elite
• Corrections officer
• YTMND

Notes[link]

References[link]

• Lighter, J.E. (Ed.). (1997). Random House Dictionary of American Slang. New York: Random House.

Richard Ashcroft
Richard Ashcroft in 2005
Background information
Birth name	Richard Paul Steven Ashcroft
Born	(1971-09-11) 11 September 1971 (age 40) Billinge, England
Origin	Wigan, Lancashire England
Genres	Alternative rock, Britpop, Shoegazing, Space rock, Neo-psychedelia
Occupations	Singer-songwriter, composer
Instruments	Vocals, Guitar, Bass guitar, Drums, Piano, Keyboards, Wurlitzer, Organ, Melodica, Mellotron, Synthesizer
Years active	1990–present
Labels	Hut Records Virgin Records Parlophone
Associated acts	The Verve RPA & The United Nations of Sound UNKLE DJ Shadow Oasis The Chemical Brothers Pino Palladino Coldplay[1]
Website	richardashcroft.com

Richard Paul Steven Ashcroft (born 11 September 1971 in Billinge, Wigan, England)^[2] is an English singer-songwriter. He was the lead singer and occasional guitarist of alternative rock band The Verve from their formation in 1990 until their split in 1999, and continues as a lead vocalist working with guitars and keyboards. He became a successful solo artist in his own right, releasing three UK top three solo albums. The Verve reformed in 2007 but again broke up by summer 2009. Ashcroft then founded a new band, RPA & The United Nations of Sound, and released a new album on 19 July 2010.

Early life[link]

Ashcroft was the only son of office worker Frank and hairdresser Louise (maiden name Baxter); he also has two younger sisters.^[3] His middle name 'Paul' is the name of his father's brother. When Ashcroft was 11, his father died suddenly of a brain hemorrhage.^[3] Ashcroft soon "fell under the influence of his stepfather", who belonged to the Rosicrucians.^[4]

Ashcroft attended Up Holland High School, along with future bandmates Simon Jones, Peter Salisbury and Simon Tong,^[4] and then attended Winstanley College, where he met Nick McCabe.^[3] His teachers referred to him as "the cancer of the class",^[5] though one member of staff recalled him being "incredibly intelligent".^[6] Ashcroft was an avid football player, playing junior football for Wigan Athletic.^[7] For some time Ashcroft wanted to be a professional football player, idolising George Best, but as he grew older he lost interest in this, turning to music instead.^[8]

Richard channels his love of football with the occasional run out for The Legends and played in the Celtic FC vs Man U - The Legends game at Celtic Park on 9 August 2011.The Scottish Sun, 27 July 2011

The Verve[link]

Ashcroft formed The Verve (originally just Verve) in 1990 with McCabe, Jones and Salisbury. The band signed to Hut Records and became well known for their appetite for both psychedelic music and drugs. They also became a part of the Britpop movement. The band split in 1995, and around this time Ashcroft wrote a collection of songs he intended to release as his first solo album.^[9] However, by 1997 he had changed his mind and asked McCabe to return (alongside new member Tong), reforming The Verve and releasing the very successful album Urban Hymns. Ashcroft was at the forefront of the band's popularity, receiving an Ivor Novello Award for his songwriting^[10] and being referred to by the press as "the unmistakable face of the Number One rock band in England".^[11] However, the pressures of touring and the tensions within the band led to McCabe's departure in mid-1998 and the announcement of the band's break-up in April 1999.

In early 2007, Ashcroft made peace with McCabe and Jones and The Verve's reunion was announced in June. The band played gigs later that year and continued touring in 2008, headlining at several festivals around the world. A new album, Forth, was released in August.

In August 2009 it was announced by The Guardian that The Verve had broken up for the third time.

Solo career[link]

[edit] Alone with Everybody and Human Conditions: 2000–2004

Ashcroft's first solo single, "A Song for the Lovers", peaked at #3 in the UK charts in April.^[12] It was followed by the single "Money To Burn" which reached the UK Top 20 at #17.^[12] The album, Alone with Everybody, was released in June, reaching number 1 and receiving platinum status in the UK. Album reviews were generally positive.^[13] In September, a third single was released – "C'mon People (We're Making It Now)" – entering the charts at #21.^[12] Richard does not publish the lyrics to his songs in the inlay cards of his albums or singles as he feels they are personal to him.

Ashcroft began work on his second album Human Conditions in 2002. The lead single, "Check the Meaning", was released in early October, and peaked at #11 on the UK Singles Chart.^[12] The album was released later that month and reached #3 in the UK Album Chart.^[12] Reception to the album was largely negative.^[14] Despite the general panning, Coldplay's Chris Martin - a fan of both Ashcroft and The Verve - defended the album's merits which "made an impression" on Ashcroft.^[15] The appreciation shown would later result in a support slot for Ashcroft, serving as the opening act for Coldplay during a European tour.^[15] The album's second single, "Science of Silence", was released the following January and charted at #14 in the UK.^[12] On 26 March, Ashcroft made his first live appearance of 2003 at London's Royal Albert Hall as part of the third annual Teenage Cancer Trust charity fundraising event,^[16] before "Buy It in Bottles", the third and final single to be taken from the album, was released on 7 April, charting at #26.^[12]

Aside from a limited number of appearances in 2003, Ashcroft was absent from the music business for about two years. He later explained this in 2006, stating that "[e]veryone got it into their heads over the last few years that I was in my ivory tower like Lennon, baking bread all day. The fact of the matter was that I was bringing up kids".^[17]

[edit] Live 8 and Keys to the World: 2005–2007

Ashcroft began playing gigs again in mid-2005, and, on 2 July at the Live 8 concert in Hyde Park, Coldplay invited him to perform with them during their set. They performed The Verve's hit "Bitter Sweet Symphony", after having previously rehearsed the song in Crystal Palace. Ashcroft's performance of the song was introduced by Chris Martin as "the best song ever written, sung by the best singer in the world",^[7][15] helping to create renewed interest in Ashcroft. At Christmas 2005, a documentary entitled Live 8: A Bitter Sweet Symphony was aired on the BBC reliving moments of the day featuring a portion of Ashcroft's performance as the show's opening soundtrack.

After the disintegration of Hut Records in 2004, Ashcroft signed to Parlophone^[7] where he released his third solo album, Keys to the World, on 23 January 2006. The first single from the album, "Break the Night with Colour", was released on 9 January 2006, and entered the UK Singles Chart at number 3.^[12] Following his performance at Live 8, Ashcroft was booked as a support act for Coldplay's Twisted Logic Tour throughout North America and the UK, which started on 14 March in Ottawa, Canada. Ashcroft saw the support slot as "a good chance to play to a significant amount of people and say, ‘I’m back. And this is what I do’".^[15]

The album's second single, "Music Is Power", charted at number 20.^[12] On 18 April 2006, he recorded the Live from London EP, the ninth in a series of EPs released exclusively as digital downloads from Apple's iTunes Store. The EP was released just 6 days later on 24 April. With the release of Keys to the World, the general consensus was that Ashcroft was "back at the top of his musical game",^[15] as he announced his largest UK tour for years for May 2006, culminating in three nights at London's Brixton Academy. Following the tour, Ashcroft had hoped to perform two "Homecoming" shows at Wigan Athletic's 25,000 seater JJB Stadium in June 2006, but was unable to do so as the proposed venue lacked the "appropriate licence".^[18] As a consequence, he chose to play at Lancashire County Cricket Club in Old Trafford, in what was to be his biggest solo show to date. He was supported at the gig by acts such as Razorlight and The Feeling, whilst DJ Shadow joined Richard on stage during his set to perform "Lonely Soul", their UNKLE collaboration from 1998's Psyence Fiction LP.^[19] Another UK tour followed five months later, culminating in a show at Manchester's M.E.N. Arena on 30 November.^[14] Ashcroft did not tour Keys To The World outside of Europe.^[14]

Ashcroft hinted at the possible release of a new version of his previous single "C'mon People (We're Making It Now)" for the Bobby Moore Cancer Fund,^[20] which would coincide with England's participation in the 2006 Football World Cup, but the single never materialised. Instead, his next release was "Words Just Get in the Way", which charted lower than his previous single, peaking at #40 in the UK Singles Chart.^[12] On 4 December, the double a-side "Why Not Nothing" / "Sweet Brother Malcolm" was released on limited edition 7" vinyl.^[21]

On 11 December 2006, Ashcroft recorded a live performance for Live From Abbey Road^{[citation needed]}. The programme was broadcast in the UK on Channel 4 in March 2007, and in the USA on the Sundance Channel in June 2007.

RPA & The United Nations of Sound: 2009–present[link]

Ashcroft is contractually obligated to record another album for Parlophone.^[22] Ashcroft played a solo gig on 25 August 2008 as part of the Last Days of Summer Festival in Buckingham.^[23] The Verve broke up for a third time sometime between the last rehearsals in late 2008 and the summer of 2009. It was announced in August 2009 by a band's friend.

A b-side compilation was considered a possibility, as Richard's team has asked the fans through his site about their feelings on such an album, but it's now very unlikely. In December 2009, Richard contributed the lead soundtrack song for the documentary The Journey.^[24] The song, available for purchase at iTunes can be streamed and a video was posted at Ashcroft's site.^[25] Also, through his blog BRAIN, he has stated that he will release a new album in 2010. Sources reveal he has worked on some 20-30 new songs in New York, Los Angeles and London with producer No I.D., who Richard sought after because he liked his work in the Jay-Z song "D.O.A. (Death of Auto-Tune)" and read an interview where he states how many producers destroy records in order to boost sales.^[26]

Ashcroft is currently working with a new band called RPA & The United Nations of Sound, who have released a promo single from the upcoming album called "Are You Ready?", which was premiered exclusively on the NME website on 18 January 2010. From 9 April 2010 an exclusive RPA Club-only track, "Third Eye (Colombus Circle)", is also available as a download on his official website. The album "United Nations of Sound" (former working title "Redemption") and the first proper single "Born Again" were released on 19 July 2010. The full album leaked on 15 July and the NME started streaming the album the following day. The new sound seems to emulate many of Richard's influences described over the years in interviews and seems to close a circle for his solo career. Strings, beats, rock-guitar-riffs, voice-loops, ballads and heroic-choir-anthems are the core of the album's sound with Ashcroft's craft for pop tunes and unique melody-making. Also found in the songs are the ever-present spiritual lyrics for Richard, although here in fuller form.

After two months of silence, on 15 October Ashcroft released through his website a second fanclub-only track, "Here We Go Again". On the same day the song "Are You Ready?" was released as the first official single from the new album in the United States.^[27] During the same month Ashcroft had signed with the record company Razor & Tie in the United States. The radio edit of "Are You Ready?" is available for free on the US version of Richard's website.

The album United Nations of Sound was released across the Atlantic on 22 March 2011 under the name "Richard Ashcroft" and the lead single "Are You Ready?" was featured over the closing credits of the film The Adjustment Bureau in March 2011, along with the new song "Future's Bright", written and performed specifically for the film's opening by Richard and ten-time Oscar-nominated composer Thomas Newman.^[28]

For the US release of "Are You Ready?", Richard Ashcroft and Big Life Management commissioned Giorgio Testi for the promo – to be created out of live footage from a show at Shepherd’s Bush Empire. The video premiered on 7 February on the official website of Pulse Films, the production company.^[29]

On 1 March the song "Future's Bright" was premiered on Stereogum.^[30] On the official website of the movie The Adjustment Bureau there is also a video created for the song by director George Nolfi.^[31]

Personal life[link]

Ashcroft is married to Kate Radley, a former member of Spiritualized.^[32] They married in 1995 and it was years before it was publicly revealed that the pair had married. Together, they have two sons: Sonny, born in 2000, and Cassius, born in 2004. The family live in Ledbury in Herefordshire. Ashcroft is a Manchester United fan.

He is good friends with Oasis' Noel Gallagher, Liam Gallagher and Coldplay's Chris Martin (whom Ashcroft once thanked for "letting me be myself again"). The Gallagher brothers for a long time have expressed the greatest of respect to Ashcroft, with Noel fondly nicknaming Ashcroft 'Captain Rock'. The Oasis track "Cast No Shadow", from the successful 1995 album (What's the Story) Morning Glory? is dedicated to him, and it is believed that Ashcroft dedicated the title track of A Northern Soul to Gallagher as a response. Ashcroft also provided backing vocals on the Oasis song "All Around the World" in 1997, for Oasis' Be Here Now.

In a 2006 interview, Ashcroft mentioned taking Prozac to help him with clinical depression, but said that they didn't help, referring to the pills as "very, very synthetic." Ashcroft has said that he's always been "a depressive, someone who suffers from depression", and that music and creativity help him cope with his illness.^[33]

Controversy[link]

Controversy exists over The Verve's biggest hit, "Bitter Sweet Symphony", on which Ashcroft is the sole band member to share a co-writing credit.^[34] The song uses a sample of Andrew Oldham Orchestra's recording of The Rolling Stones' 1965 song "The Last Time". The Verve had negotiated this legally; however, The Rolling Stones' record company successfully sued and argued that they had used "too much." The Verve was subsequently forced to give ABKCO 100 percent of the royalties^[4] from "Bitter Sweet Symphony", and Mick Jagger and Keith Richards were given songwriting credits along with Ashcroft.^[34]

In 2006, he was arrested in Wiltshire after coming into a youth centre and asking to work with the teenagers present at the club. He refused to leave and employees called the police, resulting in Ashcroft being arrested and fined £80 for disorderly conduct.^[35]

Ashcroft stormed off stage after only one song at Australia's 2010 Splendour in the Grass festival at Woodford, apparently angry at the lack of attendance at his stage.^[36] He had been scheduled as one of three headliners but attendees mainly filled the stages of the other two headliners, alternative rockers The Pixies and local Australian dance act Empire of the Sun. A statement from Ashcroft's management posted on Richardashcroft.co.uk blamed the cancellation on his voice giving out. "After three gigs in two days, including a two-hour show in Sydney on Saturday night, we knew Richard would have to look after his voice for the Splendour In The Grass set so we cancelled all promotional activity for Sunday," the statement said. It continued: "It wasn't until he got on stage on Sunday night at Splendour that he realised his voice wouldn't make it through the set." Ashcroft was reportedly "ordered not to speak or sing for 72 hours" by a doctor.^[37]

Discography[link]

Albums[link]

Singles[link]

Promotional singles[link]

Charity singles[link]

EPs[link]

Cameos[link]

• "Lonely Soul" ~ UNKLE, on the album Psyence Fiction.
• "The Test" ~ The Chemical Brothers, on the album Come with Us.

References[link]

This article uses bare URLs for citations. Please consider adding full citations so that the article remains verifiable. Several templates and the Reflinks tool are available to assist in formatting. (Reflinks documentation) (January 2012)

External links[link]

• Official website (UK)
• Official website (US)
• Richard Ashcroft Online
• Richard Ashcroft at the Internet Movie Database