Alan Watts

It's like your breath: it goes in and out, in and out, and if you try to hold it in all the time you feel terrible. It's also like the game of hide-and-seek, because it's always fun to find new ways of hiding, and to seek for someone who doesn't always hide in the same place.

salvation and sanity consist in the most radical recognition that we have no way of saving ourselves

But what are we to do? The alternatives seem to be two. The first is, somehow or other, to discover a new myth, or convincingly resuscitate an old one. If science cannot prove there is no God, we can try to live and act on the bare chance that he may exist after all. There seems to be nothing to lose in such a gamble, for if death is the end, we shall never know that we have lost. But, obviously, this will never amount to a vital faith, for it is really no more than to say, “Since the whole thing is futile anyhow, let’s pretend it isn’t.” The second is to try grimly to face the fact that life is “a tale told by an idiot,” and make of it what we can, letting science and technology serve us as well as they may in our journey from nothing to nothing.

The power of memories and expectations is such that for most human beings the past and the future are not as real, but more real than the present.

If to enjoy even an enjoyable present we must have the assurance of a happy future, we are “crying for the moon.” We have no such assurance

Under these circumstances we feel in conflict with our own bodies and the world around them, and it is consoling to be able to think that in this contradictory world we are but “strangers and pilgrims.” For if our desires are out of accord with anything that the finite world can offer, it might seem that our nature is not of this world, that our hearts are made, not for the finite, but for infinity. The discontent of our souls would appear to be the sign and seal of their divinity.

But does the desire for something prove that the thing exists? We know that it does not necessarily do so at all. It may be consoling to think that we are citizens of another world than this, and that after our exile upon earth we may return to the true home of our heart’s desire. But if we are citizens of this world, and if there can be no final satisfaction of the soul’s discontent, has not nature, in bringing forth man, made a serious mistake?

For it would seem that, in man, life is in hopeless conflict with itself. To be happy, we must have what we cannot have. In man, nature has conceived desires which it is impossible to satisfy. To drink more fully of the fountain of pleasure, it has brought forth capacities which make man the more susceptible to pain. It has given us the power to control the future but a little—the price of which is the frustration of knowing that we must at last go down in defeat. If we find this absurd, this is only to say that nature has conceived intelligence in us to berate itself for absurdity. Consciousness seems to be nature’s ingenious mode of self-torture.

Of course we do not want to think that this is true. But it would be easy to show that most reasoning to the contrary is but wishful thinking—nature’s method of putting off suicide so that the idiocy can continue. Reasoning, then, is not enough. We must go deeper. We must look into this life, this nature, which has become aware within us, and find out whether it is really in conflict with itself, whether it actually desires the security and the painlessness which its individual forms can never enjoy

Human desire tends to be insatiable. We are so anxious for pleasure that we can never get enough of it.

In the light of these principles, how does the mind absorb suffering? It discovers that resistance and escape—the “I” process—is a false move. The pain is inescapable, and resistance as a defense only makes it worse; the whole system is jarred by the shock. Seeing the impossibility of this course, it must act according to its nature—remain stable and absorb

At once it becomes obvious why this universe exists, why conscious beings have been produced, why sensitive organs, why space, time, and change. The whole problem of justifying nature, of trying to make life mean something in terms of its future, disappears utterly. Obviously, it all exists for this moment. It is a dance, and when you are dancing you are not intent on getting somewhere.