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The Wisdom of Insecurity: A Message for an Age of Anxiety Kindle Edition
The brain can only assume its proper behavior when consciousness is doing what it is designed for: not writhing and whirling to get out of present experience, but being effortlessly aware of it.
Alan Watts draws on the wisdom of Eastern philosophy and religion in this timeless and classic guide to living a more fulfilling life. His central insight is more relevant now than ever: when we spend all of our time worrying about the future and lamenting the past, we are unable to enjoy the present moment—the only one we are actually able to inhabit.
Watts offers the liberating message that true certitude and security come only from understanding that impermanence and insecurity are the essence of our existence. He highlights the futility of endlessly chasing moving goalposts, whether they consist of financial success, stability, or escape from pain, and shows that it is only by acknowledging what we do not know that we can learn anything truly worth knowing.
In The Wisdom of Insecurity, Watts explains complex concepts in beautifully simple terms, making this the kind of book you can return to again and again for comfort and insight in challenging times.
“Perhaps the foremost interpreter of Eastern disciplines for the contemporary West, Watts had the rare gift of ‘writing beautifully the unwritable.’” —Los Angeles Times
- LanguageEnglish
- PublisherVintage
- Publication dateNovember 16, 2011
- File size3236 KB
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Editorial Reviews
Review
—Los Angeles Times
“The wisdom of insecurity is not a way of evasion, but of carrying on wherever we happen to be stationed—carrying on, however, without imagining that the burden of the world, or even of the next moment, is ours. It is a philosophy not of nihilism but of the reality of the present—always remembering that to be of the present is to be, and candidly know ourselves to be, on the crest of a breaking wave.”
—Philip Wheelwright, Arts and Letters
“This book proposes a complete reversal of all ordinary thinking about the present state of man. The critical condition of the world compels us to face this problem: how is man to live in a world in which he can never be secure, deprived, as many are, of the consolations of religious belief? The author shows that this problem contains its own solution—that the highest happiness, the supreme spiritual insight and certitude are found only in our awareness that impermanence and insecurity are inescapable and inseparable from life. Written in a simple and lucid style, it is a timely message.”
—Book Exchange (London)
From the Inside Flap
About the Author
Excerpt. © Reprinted by permission. All rights reserved.
By ALL OUTWARD APPEARANCES OUR LIFE IS A SPARK of light between one eternal darkness and another. Nor is the interval between these two nights an unclouded day, for the more we are able to feel pleasure, the more we are vulnerable to pain—and, whether in background or foreground, the pain is always with us. We have been accustomed to make this existence worthwhile by the belief that there is more than the outward appearance—that we live for a future beyond this life here. For the outward appearance does not seem to make sense. If living is to end in pain, incompleteness, and nothingness, it seems a cruel and futile experience for beings who are born to reason, hope, create, and love. Man, as a being of sense, wants his life to make sense, and he has found it hard to believe that it does so unless there is more than what he sees—unless there is an eternal order and an eternal life behind the uncertain and momentary experience of life-and-death.
I may not, perhaps, be forgiven for introducing sober matters with a frivolous notion, but the problem of making sense out of the seeming chaos of experience reminds me of my childish desire to send someone a parcel of water in the mail. The recipient unties the string, releasing the deluge in his lap. But the game would never work, since it is irritatingly impossible to wrap and tie a pound of water in a paper package. There are kinds of paper which won't disintegrate when wet, but the trouble is to get the water itself into any manageable shape, and to tie the string without bursting the bundle.
The more one studies attempted solutions to problems in politics and economics, in art, philosophy, and religion, the more one has the impression of extremely gifted people wearing out their ingenuity at the impossible and futile task of trying to get the water of life into neat and permanent packages.
There are many reasons why this should be particularly evident to a person living today. We know so much about history, about all the packages which have been tied and which have duly come apart. We know so much detail about the problems of life that they resist easy simplification, and seem more complex and shapeless than ever. Furthermore, science and industry have so increased both the tempo and the violence of living that our packages seem to come apart faster and faster every day.
There is, then, the feeling that we live in a time of unusual insecurity. In the past hundred years so many long-established traditions have broken down—traditions of family and social life, of government, of the economic order, and of religious belief. As the years go by, there seem to be fewer and fewer rocks to which we can hold, fewer things which we can regard as absolutely right and true, and fixed for all time.
To some this is a welcome release from the restraints of moral, social, and spiritual dogma. To others it is a dangerous and terrifying breach with reason and sanity, tending to plunge human life into hopeless chaos. To most, perhaps, the immediate sense of release has given a brief exhilaration, to be followed by the deepest anxiety. For if all is relative, if life is a torrent without form or goal in whose flood absolutely nothing save change itself can last, it seems to be something in which there is "no future" and thus no hope.
Human beings appear to be happy just so long as they have a future to which they can look forward—whether it be a "good time" tomorrow or an everlasting life beyond the grave. For various reasons, more and more people find it hard to believe in the latter. On the other hand, the former has the disadvantage that when this "good time" arrives, it is difficult to enjoy it to the full without some promise of more to come. If happiness always depends on something expected in the future, we are chasing a will-o'-the-wisp that ever eludes our grasp, until the future, and ourselves, vanish into the abyss of death.
As a matter of fact, our age is no more insecure than any other. Poverty, disease, war, change, and death are nothing new. In the best of times "security" has never been more than temporary and apparent. But it has been possible to make the insecurity of human life supportable by belief in unchanging things beyond the reach of calamity—in God, in man's immortal soul, and in the government of the universe by eternal laws of right.
Today such convictions are rare, even in religious circles. There is no level of society, there must even be few individuals, touched by modern education, where there is not some trace of the leaven of doubt. It is simply self-evident that during the past century the authority of science has taken the place of the authority of religion in the popular imagination, and that scepticism, at least in spiritual things, has become more general than belief.
The decay of belief has come about through the honest doubt, the careful and fearless thinking of highly intelligent men of science and philosophy. Moved by a zeal and reverence for facts, they have tried to see, understand, and face life as it is without wishful thinking. Yet for all that they have done to improve the conditions of life, their picture of the universe seems to leave the individual without ultimate hope. The price of their miracles in this world has been the disappearance of the world-to-come, and one is inclined to ask the old question, "What shall it profit a man if he gain the whole world and lose his soul?" Logic, intelligence, and reason are satisfied, but the heart goes hungry. For the heart has learned to feel that we live for the future. Science may, slowly and uncertainly, gives us a better future—for a few years. And then, for each of us, it will end. It will all end. However long postponed, everything composed must decompose.
Despite some opinions to the contrary, this is still the general view of science. In literary and religious circles it is now often supposed that the conflict between science and belief is a thing of the past. There are even some rather wishful scientists who feel that when modern physics abandoned a crude atomistic materialism, the chief reasons for this conflict were removed. But this is not at all the case. In most of our great centers of learning, those who make it their business to study the full implications of science and its methods are as far as ever from what they understand as a religious point of view.
Nuclear physics and relativity have, it is true, done away with the old materialism, but they now give us a view of the universe in which there is even less room for ideas of any absolute purpose or design. The modern scientist is not so naive as to deny God because he cannot be found with a telescope, or the soul because it is not revealed by the scalpel. He has merely noted that the idea of God is logically unnecessary. He even doubts that it has any meaning. It does not help him to explain anything which he cannot explain in some other, and simpler, way.
He argues that if everything which happens is said to be under the providence and control of God, this actually amounts to saying nothing. To say that everything is governed and created by God is like saying, "Everything is up,"—which means nothing at all. The notion does not help us to make any verifiable predictions, and so, from the scientific standpoint, is of no value whatsoever. Scientists may be right in this respect. They may be wrong. It is not our purpose here to argue this point. We need only note that such scepticism has immense influence, and sets the prevailing mood of the age.
What science has said, in sum, is this: We do not, and in all probability cannot, know whether God exists. Nothing that we do know suggests that he does, and all the arguments which claim to prove his existence are found to be without logical meaning. There is nothing, indeed, to prove that there is no God, but the burden of proof rests with those who propose the idea. If, the scientists would say, you believe in God, you must do so on purely emotional grounds, without basis in logic or fact. Practically speaking, this may amount to atheism. Theoretically, it is simple agnosticism. For it is of the essence of scientific honesty that you do not pretend to know what you do not know, and of the essence of scientific method that you do not employ hypotheses which cannot be tested.
The immediate results of this honesty have been deeply unsettling and depressing. For man seems to be unable to live without myth, without the belief that the routine and drudgery, the pain and fear of this life have some meaning and goal in the future. At once new myths come into being—political and economic myths with extravagant promises of the best of futures in the present world. These myths give the individual a certain sense of meaning by making him part of a vast social effort, in which he loses something of his own emptiness and loneliness. Yet the very violence of these political religions betrays the anxiety beneath them—for they are but men huddling together and shouting to give themselves courage in the dark.
Once there is the suspicion that a religion is a myth, its power has gone. It may be necessary for man to have a myth, but he cannot self-consciously prescribe one as he can mix a pill for a headache. A myth can only "work" when it is thought to be truth, and man cannot for long knowingly and intentionally "kid" himself.
Even the best modern apologists for religion seem to overlook this fact. For their most forceful arguments for some sort of return to orthodoxy are those which show the social and moral advantages of belief in God. But this does not prove that God is a reality. It proves, at most, that believing in God is useful. "If God did not exist, it would be necessary to invent him." Perhaps. But if the public has any suspicion that he does not exist, the invention is in vain.
It is for this reason that most of the current return to orthodoxy in some intellectual circles has a rather hollow ring. So much of it is more ...
Product details
- ASIN : B005YNPBH0
- Publisher : Vintage (November 16, 2011)
- Publication date : November 16, 2011
- Language : English
- File size : 3236 KB
- Text-to-Speech : Enabled
- Screen Reader : Supported
- Enhanced typesetting : Enabled
- X-Ray : Enabled
- Word Wise : Enabled
- Sticky notes : On Kindle Scribe
- Print length : 162 pages
- Best Sellers Rank: #71,615 in Kindle Store (See Top 100 in Kindle Store)
- #6 in Modern Philosophy (Kindle Store)
- #6 in Zen Buddhism (Kindle Store)
- #28 in Occult Spiritualism
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About the author

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British-born American philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, England, 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 in 1945, then left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.
Bio from Wikipedia, the free encyclopedia.
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Watts begins right at the heart of the matter by emphasizing why it is illogical to live for the future or to dwell on the past. He writes, “If happiness always depends on something expected in the future, we are chasing a will-o’-the-wisp that ever eludes our grasp, until the future, and ourselves, vanish into the abyss of death” (15). He takes time to explore how the modern western mind is plagued by anxiety and hope for the future while forgetting that the future is an eternally moving goalpost. While some of his ideas certainly buck the prevailing mindset--especially that held by wide swaths of Christians--Watts proceeds graciously and with respect to the difficulty some will have with digesting the idea that we ought not be fixated on heaven but experience the eternal in the present moment alone.
Watts continues with some linguistically based logical arguments exploring the concepts of faith, belief, God. He peppers in difficult concepts and then immediately explains them with such clarity that his system of thought is obviously in concert with the workings of the universe. Watts’ next chapter argues for the need of accepting both pleasure and pain in the present moment and to avoid chasing the future as it invalidates the present. In writing about the pursuit of financial stability, he notes, “Instead of earning a living [many people] are mostly earning an earning and thus when the time comes to relax they are unable to do so” (36).
Change, Watts proclaims in his next chapter, is an unchanging reality of life. Everything changes and “when we fail to see that our life is change, we set ourselves against ourselves and become like the Ouroboros” (43). Watts argues that words cannot capture reality, but are only symbols representing parts of the infinitely complex, interconnected universe. He takes time to explore the inadequacy of both science and religion in grasping reality through defining it--a slippery and unsatisfying pursuit. So, what is reality? It is “this ultimate something which cannot be defined or fixed [and] can be represented by the word God” (55).
Some more interesting ideas:
“Since what we know of the future is made up of purely abstract and logical elements--inferences, guesses, deductions--it cannot be eaten, felt, smelled, seen, heard, or otherwise enjoyed. To pursue it is to pursue a constantly retreating phantom, and the faster you chase it, the faster it runs ahead” (60-61).
“The brain can only assume its proper behavior when consciousness is doing what it is designed for: not writhing and whirling to get out of present experience, but being effortlessly aware of it” (73).
“A society based on the quest for security is nothing but a breath-retention contest in which everyone is as taut as a drum and as purple as a beet” (78).
“The craving for security is itself a pain and a contradiction...the more we pursue it, the more painful it becomes” (78).
“To be aware of reality, of the living present, is to discover that each moment the experience is all. There is nothing else beside it--no experience of ‘you’ experiencing the experience” (89).
On being the present moment (Watts says we are not to live in the present moment so much as to realize that we inescapably are the present moment) and experiencing pain: “Seeing that there is no escape from the pain, the mind yields to it, absorbs it, and becomes conscious of just pain without any ‘I’ feeling it or resisting it. It experiences pain in the same complete, unselfconscious way in which it experiences pleasure. Pain is the nature of this present moment, and I can only live in this moment...pain and the effort to be separate from it are the same thing” (97-98).
“Realize that you live in, that indeed you are this moment now, and no other, that apart from this there is no past and no future, you must relax and taste to the full, whether it be pleasure or pain” (115-116). While some of these notions may seem so abstract, Watts takes time and care to illustrate how Western religions have put forward the same ideas couched in different language and distorted by time.
If I keep writing quotations, you’ll eventually read the whole book. Much of the power of Watts’ thought, I’m realizing, cannot be captured in soundbytes, but must be considered in context. I would encourage any reader seeking to find simple fulfillment in the present moment to give Watts a chance. I will certainly return to this book in the future and I look forward to reading more of what Watts has to say.
A-
His two main themes from my perspective, at least in the first half that I found much more enlightening, were that humans do not need traditional religion and that humans should not fight anxiety. In the first case, his analysis is not that science has solved everything, a topic lively today and likely to continue as a perpetual debate. It is more that the human soul can find nourishment and understanding in other ways, and does not need the tenets of religion to make life whole. He does, however, concede that belief has been undermined by the ceaseless march of human intelligence, while claiming that the coldly intellectual angle often leaves the human soul unsatisfied. Mystery helps feed the mind and spirit.
Mr. Watts' insights on anxiety as the necessary complement to freedom and pleasure were particularly succinct and sharp. A favorite quote is, "If, then, we are to be fully human and fully alive and aware, it seems that we must be willing to suffer for our pleasures. Without such willingness there can be no growth in the intensity of consciousness. Yet, generally speaking, we are not willing, and it may be thought strange to suppose that we can be. For 'nature in us' so rebels against pain that the very notion of 'willingness' to put up with it beyond a certain point may appear impossible and meaningless.
"Under these circumstances, the life that we live is a contradiction and a conflict. Because consciousness must involve both pleasure and pain, to strive for pleasure to the exclusion of pain is, in effect, to strive for the loss of consciousness. Because such a loss is in principle the same as death, this means that the more we struggle for life (as pleasure), the more we are actually killing what we love."
Well stated, obviously, and that is one of many. I endorse the modest length of the book, its lack of deep theological argument, and light touch on Eastern thought. Those topics are best served in other works dedicated to the proper depth and sophistication.
I especially recommend a look back at Mr. Watts with the wave of anti-religion books by Hitchens, et al. Read them and compare to Alan Watts.
This is what I got from the book decipher it for yourselves LOL.
I needed to write six more words to submit this
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