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Nature, Man and Woman , by Alan Watts, by Alan W. Watts
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A provocative and enduring work that reexamines humanity's place in the natural world -- and the spirit's relation to the flesh -- in the light of Chinese Taoism. That human beings stand separate from a nature that must be controlled, that the mind is somehow superior to the body, and that all sexuality entails a seduction -- a danger and a problem-are all assumptions upon which much of Western thought and culture is based. And all of them in some way underlie our exploitation of the earth, our distrust of emotion, and our loneliness and reluctance to love. Few books have challenged those assumptions as directly as this erudite and engaging work by the author of The Way of Zen. Drawing on the precepts of Taoism, Alan Watts offers an alternative vision of man and the universe -- one in which the distinctions between self and other, spirit and matter give way to a more holistic way of seeing. Nature, Man and Woman is a book of great elegance and far-reaching implication -- one of those rare texts that can change the way we think, feel, and love.
- Sales Rank: #1269678 in Books
- Published on: 1960
- Binding: Paperback
Most helpful customer reviews
3 of 3 people found the following review helpful.
WATTS DISCUSSES PHYSICAL LOVE, SPIRITUAL RESTRICTIONS, AND THE WORLD AROUND US
By Steven H Propp
Alan Wilson Watts (1915-1973) was a British-born philosopher, writer, and speaker, best known as a populariser of Eastern philosophy. He and his then-wife left England for America in 1938 on the eve of WWII, and he became an Episcopal priest---but he left the priesthood in 1950 and moved to California, where he became a cult figure in the Beat movement of the 1950s and later. He wrote many popular books, such as The Spirit of Zen, The Way of Zen, This Is It, Psychotherapy East & West, Beyond Theology, The Book: On the Taboo Against Knowing Who You Are, Does It Matter?, Cloud-Hidden, Whereabouts Unknown, Tao: The Watercourse Way, and his autobiography, In My Own Way.
He wrote in the Preface to this 1958 book, "I have been puzzled by the way in which exponents of the life of the spirit do not seem to be at home in nature and in their bodies... So often have I sympathized with bold pagan rebellion against this bodiless spirituality, and yet never joined it because the final word of this ... philosophy is always despair... But is the alternative to joy in the body delight in the discarnate spirit?" (Pg. x) He states, "Above all, sexual love is the most intense and dramatic of the common ways in which a human being comes into union and conscious relationship with something outside himself... cultures in which the individual feels isolated from nature are also cultures wherein men feel squeamish about the sexual relationship, often regarding it as degrading and evil---especially for those dedicated to the life of the spirit." (Pg. 11) He adds, "Theoretically, the Christian sacrament of Holy Matrimony is supposed to sanctify the relationship, but in practice it does to only by indirection and by prohibitions... This grudging toleration of sexuality as an unbearable pressure which, sometimes and under strict conditions, has to be released puts it on the level of an urge to stool, of a regrettable vestige of animality, happily to be left behind in the Kingdom of Heaven." (Pg. 12-13) He suggests, "there is a deep and quite extraordinary incompatibility between the atmosphere of Christianity and the atmosphere of the natural world... Yet if God made this world, how is it possible to feel so powerful a difference of style between the God of church and altar... and the world of the open sky?" (Pg. 27-28) He adds, "Christian doctrine admits, in theory, that God is immanent, but in practice it is always his transcendence, his otherness, which is always stressed." (Pg. 40)
He points out, "the skin DIVIDES the body from the rest of the world as one thing from others in thought but not in nature. In nature the skin is as much a joiner as a divider, being, as it were, the bridge whereby the inner organs have contact with air, warmth, and light." (Pg. 55) Later, he states, "Man meets the world outside with a soft skin, with a delicate eyeball and eardrum, and finds communion with it through a warm, melting, vaguely defined, and caressing touch whereby the world is not set at a distance like an enemy to be shot, but embraced to become one flesh, like a beloved wife." (Pg. 81) He suggests, "circumstances of religious ardor, sexual passion, or medical assurance create an atmosphere in which the organism can permit its own spontaneous reactions to the full. Under these conditions the organism is no longer split into the natural animal and the controlling ego. The whole being is one with its own spontaneity and feels free to let go with the utmost abandon." (Pg. 108)
He observes, "Perhaps we may now see why men have an almost universal tendency to seek relief from their own kind among the trees and plants, the mountains and waters... perhaps the reason for this love of nonhuman nature is that communion with it restores us to a level of our own human nature at which we are still sane, free from humbug, and untouched by anxieties about the meaning and purpose of our lives... The birds and beasts indeed pursue their business of eating and breeding with the utmost devotion. But they do not justify it, they do not pretend that it serves higher ends, or that it makes a significant contribution to the progress of the world." (Pg. 122-123)
He asserts, "The common mistake of the religious celibate has been to suppose that the highest spiritual life absolutely demands the renunciation of sexuality, as if the knowledge of God were an alternative to the knowledge of woman, or to any other form of experience... But this raises the question as to whether renunciation as such is sacrifice in the proper sense of an act which 'makes holy'... the thing offered. For if sexuality is a relationship and an activity, can it be offered when neither the relationship nor the activity exists?" (Pg. 147) He states, "a truly natural sexuality is by no means a spontaneity in the sense of promiscuity breaking loose from restraint... The experience of sexual love is therefore no longer to be sought as the repetition of a familiar ecstasy, prejudiced by the expectation of what we already know. It will be the exploration of our relationship with an ever-changing, ever unknown partner, unknown because he or she is not in truth ... the set of conditioned reflexes which society has imposed... the woman is always a mystery to man, and man to woman." (Pg. 158-159) He adds, "the 'pure' male and the 'pure' female have nothing in common and no means of communication with each other... What a REAL man or woman is always remains inconceivable, since their reality lies in nature, not in the verbal world of concepts." (Pg. 179)
This is perhaps Watts’ most lyrical, thought-provoking and emotionally moving book. Not only his readers, but students of many forms of spirituality will find much to treasure in this book.
2 of 2 people found the following review helpful.
The Champion of Gnosis
By Klaus Seaquist
You can't go wrong with Alan . . . the man's intellect is astounding!
0 of 0 people found the following review helpful.
As Good as The Wisdom of Insecurity
By Zach H
Alan Watts himself, in his auto-biography, said this might be his best writing. Blew me away, even after reading his other books and listening to his lectures.
This book is seriously underrated
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