Thcrcfore he gets  nothing new out oí  íuture  events,  
nor from chance, Cor he lives in the Now -moment that is,  
unfailingly,  "in verdure  newly  ciad." When you are dying and coming to lifc in each mo - 
ment, would -bc scicntific predictions about what 
will happen  aftcr  death  are of little  consequencc. The  wholc glory of it is that we do not know. Ideas of  survival and annihilation are alike bascd 
on the past,  on memories of waking and sleeping, 
and,  in their  diffcrent ways, the notions of 
evcrlasting continuity  and everlasting  
nothingness  are without  meaning. It necds but slight imagination to rcalize that 
ever - lasting time is a monstrous nightmare, so 
that be - tween heaven and hell as ordinarily 
understood there  is littlc to choosc. The desire to 
continue always can  only seem auractive when  
one thinks of indef inite  time  rather  than  infinitc  
time. lt is one thing to  have  RELIGION  REVIEWEO  
as much time as you want, but quite another to 
have  Lime  without  end. For there is no joy in continuity, in the 
perpetua!. Wc desirc it only because the prcsent is 
empLy. A pcrson who is trying to cat moncy is 
always hungry. When someone says, "Time to stop 
nowl" he is in a  panic because  he has had nothing  
to eat yet, and wants more and more time to go on 
eating money,  ever hopeful of satisfaction around 
the comer. We do  not really want continuity, but 
rather a present ex - pcrience o( total happincss. Thc thought of wanting  such an expcricnce to go 
on and on is the result of be - ing sclf -conscious in 
thc experience, and thus incom - pletely aware of 
it. So long as there  is the  feeling of  an "I" having 
this experience, thc moment is not all. Eternal life 
is rcalized when the last trace of differ - cncc  
between  ·T' and "now"  has vanished -when  thcre  
is just this "now"  and nothing  else. By contrast, hell or "cverlasting damnation" is 
not Lhc everlastingness of time going on forever, 
but of  the unbrokcn circle,  the continuity  and 
frustration  of going round and round  in pursuit of 
something  which can ncver be attained. Hcll is  the 
fatuity, the  cvcrlasting impossibility, of self -love, 
sclf-conscious - ncss, and sclf-possession. lt is 
trying to sec one's own  cyes,  hear  one's  own  ears,  
and kiss  one's  own  lips. To see, however,  thaL  life is complete  in each  
mo- 
ment -whole, undivided, and evcr new -is to 
under - stand  the scnse  of the doctrine  that  in 
eternal  life THE  WJSDOM  OF INSECURITY  
God, the undefinable this, is ali -in-ali and is the 
Final  Cause or End for ,vhich  everything exists. Because  the future is everlastingly unanainable, 
and, like the  danglcd carrot, always ahead of the 
donkey, the ful - fillment of the divine purpose 
<loes not líe in the fu - ture. lt is found in the 
present, not by an acl of resig - nation  to 
immovable fact, but in seeing that there is no one 
to resign. For this is the meaning of that universal and 
ever - repeated religious principie that to know 
God, man  must givc up himself. lt is as familiar as 
any plati - tude,  and yet nothing has bccn  harder to 
do, and  nothing so  totally misunderstood. How 
can a self,  which  is selfish,  give  icself up? Not,  say 
the theo - logians, by its own power,  but through  
the gift of  divine grace, the power which enables 
man to achieve  what is beyond  his own strength. But is this grace  given to ali or to a chosen few, 
who, when they re - ccive it, have no choice but to 
surrender themselves? Sorne say that it comes to 
ali, but that there are those  who accept its aid and 
those who refuse. Others say  that it comes to a 
chosen elect, but still, for the most  part, insist that 
the individual has the power to take  it or leave  
it. But this does not solvc thc problem at all. It re - 
places  the problcm of holding or surrendering the 
self by  the problem of accepting or refusing divine  
grace,  and the two problems  are identical. The  
Chris - 
146 RELIGION  REVIEWED  
tian religion contains its own hidden anwer to 
the problem in thc idea that man can only 
surrender  himself "in Christ." For "Christ" 
stands for the real - ity that there is no separatc 
sclf to surrender. To give  up "I" is a false 
problem. "Christ" is the realization  that there  is 
no separa  te "l." "I do nothing  of myself  . . . . I and the Father  are one ....   Before  Abra - 
ham  was,  I am." If thcre is any problcm at ali, it is to see that 
in this instant you have no 'T' to surrenclcr. You 
are completely free to do this at any momem, and 
noth - ing whatever is st0pping you. This is our 
freedom. We are not, however, free to improve 
ourselves, to  surrender ourselves, to lay 
ourselves open to grace,  far all sucl1 split -
mindedness is the denial and post - ponement of 
our freedom. It is trying to eat your  momh  
instead  of bread. Is it neccssary  to undcrlinc  the vast  diffcrcnce  
be- 
tween the rcalization that ''I ancl the Father are 
one,"  and the statc of mind of thc pcrson who, as 
we say,  "thinks he is God"? If, still thinking that 
there is an isolated "I," you identify it with God, 
you become  the insufTerable ego -maniac who 
thinks hirnself suc - cessful in attaining thc 
impossible, in dorninating  experience, and in 
pursuing ali vicious circles to satisfactory  
conclusions. I am the master  of my /ate;  
I am the caf,tain  of my soul! 1 47 THE  WISDOM  OF INSECURJTY  
When the snake swallows his tail he has a 
swelled  head. It is quite another thing to see 
that you are  your "fate," and thal there is no one 
either to master  it orto  be mastered,  lo rule  orto  
surrender. Must we also insist that this loss of "l" in God 
is not a mystic miasma in which the "values of 
per- sonality" are obliterated? The 'T' was not, is 
not, and  never will be a parl of human 
personality. There is  nothing unique, or 
"differenL," or interesling about  it. On the 
contrary, the more human beings pursue  it, the 
more uniform, uninteresting, and impersonal  
they become. Thc faster things move in circles, 
the sooner they become indistinguishable blurs. It is ob - vious Lhat the only interesting people 
are interested  people, and to be completely 
interested is to have  forgoLLen  about  "l." 
We can see, thcn, Lhat the basic principies of  
philosophy, religion, and melaphysics may be 
undcr - stood in Lwo cntircly differcnl ·ways. They can be  seen as symbols of the undivided 
mind, expressions  of the truth tbat in each 
moment life and experience  are a complete 
whole. "God" is not a definition of  this stale but 
an cxclamation about it. Ordinarily,  howevcr, 
they are uscd as anempts to srnnd outsidc  
oneself  ancl  the universe  to grasp  them  and to 
rule  
them. This process is circular, however complex 
and devious. Because  men  have  been  circling  for so many  
ages,  
148 REI.IGION  REVIEWEO  
the powers of technology have availed for little 
save  to speed the process Lo a point of unbearable 
tension. Civilizalion is ready to fly apan by sheer 
centrifuga}  force. In such a prcdicament thc self -
conscious type  of religion  t0 which  we have  so 
long been  accustomed  is no cure,  but part  of the 
disease. If scientific  thought has weakened its 
power we need have no re - grets, for the "God" 
to which it could have brought  us was not the 
unknown RealiLy which the name sig- nifies, bul 
only a projecLion of ourselves -a cosmic,  
discarnalc  'T' lording  it over  Lhe universc. The true  splendor  of sciencc  is not so much  that  
it 
names and classifies, records and predicts, but 
that it  observes and desires to know Lhe facts, 
whatever they  may turn out to be. However 
much it may confuse  facts with conventions, and 
reality with arbitrary di - visions, in this openness 
and sincerily of mind it bears  sorne resemblance to 
religion, underst0od in its other  and decpcr sense. Thc greater the scienti sl, the more  he is 
imprcsscd with his ignorance of reality, and the  
more he realizes that his laws and labels, 
descriptions  and definitions, are Lhe products of 
his own thought. They help him to use thc world 
for purposes of his  own devising rather than to 
understand and explain  it. The more he analyzcs the universe into 
infini - tesimals, thc more things he finds to 
classify, and the more  he perceives  Lhe relativity  
of all  classification. 1 49 THE  WISDOM  OF INSECURITY  
What he does not know seems to increase in geo - 
metric progression to what he knows. Steadily he 
ap- proaches the point where what is unknown is 
not a  mere blank space in a web of words but a 
window in che mind, a windo,v whose name is not 
ignorance but  wonder. The timid mind shuts this winclow with a bang,  
and is silent and thoughtless about what it does 
not know  in order  to chatter  the more  about  what  
it thinks it knows. lt fills up che uncharted spaces 
with  mere repetition of what has alr eady been 
explored. But the open mind knows that the most 
minucely ex- plored tcrritories bavc not rcally 
been known at all, but only markecl  and measured  
a thousand  times  over. And the  fascinating 
mystery of what  it is that  we mark  and measure  
must  in the end "tease  us out of thought" until the 
rnind forgcts to circle and to  pursue its own 
processes, and becomes aware that to be at chis  
moment  is pure  miracle. In ways that differ but little,  chis is the  last 
word  of Western and Eastern wisdom alike. The 
Hindu  Upanishads  say:  
He who thinks that God is not comprehended, by him 
God is comprehended; but he who thinks that God is  
comprchended knows him not. God is unknown to those  
who know him, ami is known to those who do not know  
him at ali. Goethe says it in words which, to the modero 
mind,  may  be plainer:  RELIGION  REVIEWED  
The highesl lo which man can auain is wonder; and 
if lhe prime phenomenon makes him wonder, !el him 
be contenl; nothing higher can it give him, and 
nothing  funher  should  he seek  for behind  it; here  is 
the limit. Or lhere  are lhe words  of St. John of thc Cross,  one 
of che greatesL  seers  of lhe Christian  tradition:  
Onc of lhe grcatesl favors beslowed on the soul 
tran - siently in lhis life is to l!nable  il to see so 
distinclly and  lo feel so profoundly thal it cannot 
comprchend God at  al!. These souls are herein 
somewhal like the saints in heaven, where they who 
know him most perfeclly perceive  most clearly that he 
is infinitely incomprehensible;  for those who have 
the lcss clear vision do nol perccivc so clearly as do 
lhesc others how greatly he transccnds thcir  vision. In such  wonder  there  is not hunger  but [ulfill - 
ment. Almost  evcryone  has known  it, bue only  in 
rare  instants  whcn  thc startling  beauty  or slrangc - 
ness o[ a scene drcw the mind away from its self-pur- 
suiL, and for a moment made it unable Lo find words  
for the  fecling. Wc are, then,  most  fortunatc  to be 
living  in a time  when  human  knowlcdge  has gone  
so far that it begins  to be at a loss  for words,  not at 
the strange  and marvclous  alone,  but at the most  
ordinary things. The dust on  the shelves has become  
as much of a mystcry as the remotesL stars; ,ve know  
cnough of both to know that we know noLhing. Ecl- 
dington,  the phy5icist,  is nearest  to the mystics,  not 
in his airicr !lights of fancy,  but when  he says  quite  
simply,  "Something  unknown  is doing  we don't  
know  what." THE  WISDOM  OF INSECURITY  
In such a confession thought has moved full 
circle,  and we are again as children. To those 
still fever - ishly intent upon explaining ali 
things, upon secur - ing the water of life firmly in 
paper and string, this  confession says nothing 
and means nothing but de - feat. To others, che 
fact that thought has completed  a circle is a 
revelation of what man has been doing,  noc only 
in philosophy, religion, and speculative  science, 
but also in psychology and morals, in every - day 
feeling and living. His mind has bccn in a whirl  to 
be away  írom  itself  and to catch  itsclf. Ye su[Jer  from  yourselves,  nonc  elsc 
comfJels,  Nonc other holds you  that ye livc 
and die  And  whir  upon  the wheel,  and  
lwg and  kiss  
its spokes  o/ agony,  
lls tire o/ tears,  its nave  o/ nothing11ess. Discovcring this the mind becomes whole: the 
split  between I and me, man and the world, the 
ideal and  the real, comes to an cnd. Paranoia, the 
mind beside  itself, becomes metanoia, thc mind 
with itself and so  free from itself. Free from 
clutching at themselves  the hands can handle; 
free from looking after them - selves the eyes can 
see; free from trying to undt:rstand  itself thought 
can think. In such feeling, seeing, and  thinking 
life requires no future to complete itsel f nor 
explanation to justify itself. In this moment it is  
finished. ALAN W. WATTS, who holds,both a mastcr·s dcgree  
in  thcolo  y   ami  a <locLOratc   of divi11ity,   is bcst  known  
as an i11tcrprc1cr of Z.en Buddhism in panicular, a11d  
of lndian and Chincsc philosophy in ge11cral. Stand•  
ing apan, howcvcr,  from scnarian  mcmbcrship,  he  
has earncd thc reptmuion of being one o( the most  
original and "unruttcd''  philosophcrs of thc century. He is the author of sorne scventccn  books on  the 
philosophy and psychology of rcligion, including (in  
Vi111.1gc  Books)  The lll ay nf 21"11,  The Joyous  Cos- 
1 1 1 0 / o g y . : 1 1 1 d N11ture,  1\1 ! 1 1 1 , 1 1 / l l l  J l ' o 1 1 1 r 1 1 1 . He has been a 
guest  lccwrcr  at most  of the principal  univcrsities  in 
this country. v., o. 
s
. VINTAGE  WORKS  OF SCIENCE  
ANO  PSYCHOLOGY  
 
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A R I E S ,  P H I L I P P E   Ce111uries  o/ Childhood  
D A T E S ,  M A R S T O N    Thc Forest  and 1/u: Sea 
B E V E R I D G C ,  w. l. B. The Ar/ o/ Scientific  /nves1igatio11  
BIE B ER ,  l. AND ÜT iltRS  l10111osex11ali1y  
DOTTOMORI!,  T. B. Critics  o/ Soclety:  Radical  Tho11ght  in 
North  A111eriw  
B R O N O W S K I ,  J. Tite C o 1 1 1 1 1 1 o n  S e 1 1s e  o/ Society  
l l R O W N ,  NORMAN  Love's  IJody  
C I I U R C I I ,  J O S E P I I   La11g1wgc  and tite  Discovery  o/ Reality  
CIIURCH,  JoSEPH  ( cd.) Tltree Babics: Biograplties o/ 
Cognl - tive Developme111  
E I S E L E Y ,  L O R E N    Tite Jmmmsc Joumey  
E L L U L ,  1 A C Q U E S    Tite Tec/1110/ogical  Society  
E V A N S ,  J C A N    Three  Me11  
F R A 1 ' ' K ,  J E R O M E  D.   Sanity  a11d  S11rl'ival:  Psychologioal  As- 
pucts  o/ War and l'eace  
F R E U D ,  S I O M U N D    Leonardo  da Vinci:  A Study  in l'sycho - 
sexuality  
F R E U D ,  S I O M U N D  A• foses  a11d Mo1101h eism  
f R l l U D ,  S tGMUND     Totem 011(/ Taboo  
F R W N D ,  J U L I E N   Thc Soclology o/ Weber  
GANS ,  HE RH ERT  J. T h e L e1• ittow11ers  
G R O D D E C K ,  G E O R G     The Book  o/ rhe /t 
HELL ER,  WAL T ER  ( c d .) l'erspcctil•es on Eco,wmic 
Growth  H E N R Y ,  J U L E S   C11/111re Against  Ma11  
HtaNRY,  Jut S   ltmg/e  Peop/e  
HERRIGEL,  EUGEN  Zen in the Arto/ llrchery  
H E R S K O V I T S ,  M U L V I I . L l l  J. The f l 1 1 m m 1  Factor  i 1 1 C J u 1 1 1 g i 1 1 g  
A/rica  
H U R L E Y ,  R o D G E R  l'overty  0111/ Mema/  Rerardmio,1:  A Causal  
RelationshitJ  
JUNO,  C. G. Me111ories,  Dreams,  Reflec1io11s  
JUNG,  C. G. A11alytical  Psychology:  lrs Theory  a11d  Prac- tice 
K A U F M A N N ,  W A L T E R   Nietzsche:  Phi/osopher,  Psycf.<J/ogist,  
A111ichris1  
K A U F M A N N ,  W A L TI: R (trans.) The Wi/1 to Power  
KAUfMANN,  WALTER  {trnns.) Beyo11d  Good  a11d  l::vil,  by 
Fricdrich  Nietzsche  
KAUFMANN,  WALI  IR ( t rn n s.)      The /Jirth  o/ Tragedy  a11d  T/,e 
Case  o/ Wagner,  by Friedrich  Niet7  chc 
KAUFMANN,  WALTER  (trnns.) 011 the Ge11enlogy  o/ Morals  
and Ecce  Homo,  by Friedrich  Nietzsche  
Kt::NYAITA,  JoMO  Facing  Motmt  Kenya  
KOMAROVSKY,  MIRRA  Hlue-Collar  Marriage  
K R O E D E R ,  A. L. A N D C L Y D E  K L U C K I I O L N   (cds .) Culture  
KUIIN,  Ti-lOMAS  The Copernietlll  Revolution  
L C F E B R V E ,  H e N R I   The Sociology o/ Marx  
L E K A C I I M A N ,   R o o RT  Thc Age o/ Keynes  
LEsLrn,  C11ARLEs  (cd.) A111hropology  o/ Folk Re/igio11  o.  
 
V-170 
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V-: : : 9 8 L B w 1 s ,  O S C A R     The Children  o/ Stl11c/ rez 
LEWIS,  ÜSCAR  La Vida:  A Puerro  Rlca11  Family  in t/re Cu/- 
t11rc  o/ Poverty -S,m Juan  and New York  
L E W I S ,  Ü S C A R   Pedro  Marri11ez  
L E W I S ,  Ü S C A R  Village Lije in Norr/rem  /11d/a  
L E W I S ,  Ü S C A R  A Dearh  in /he Sdnchez  Fami/y  
L J F T O N ,  R 0 B E R T  J A Y Deaih  in Lije: Survivors  o/ Hiroshima  
LIFTON,  R0BERT  JAY Boundaries  
LIPT0N,  R0BERT  JAY Hisrory  ami /-Juman  Survival  
L INOES Mll  11, ÁL l'RD  The ,1ddict ami rhe Law  
L HH0N,  RAL P II     T/rc Tree  o/ C11/111re  
MAl!CUS E,  HtRDCKT  Eros and Civrlizario11  
N1s11 ET ,  Ron ERT  J\. T radit/0111111< /  H.evolr  
ÜUSPENSKY,  P.  D. Tert/11111  Orgam,m  
ÜUSP ENS KY ,  P. D.  The Fourr/r  Way 
PERLS,  F. S. Ego, H1111ger  and Aggression:  Begiwli11g  o/ 
Gesralr  Therapy  
P1AGET ,  JEAN    Six Psychological  S111dies  
P itT HUS ,   RODERT     The Orga11izario11al  Sociery  
RANK,  Ono   The Myth  o/ rhe Birth  o/ rlw llero  nnd Othcr  
fasnys  
R E D L I C H ,   F R I T Z  M.O. A N O J U N E   l 3 J N G l f A M  The Inside  Sro,y:  
Ps)•chia1ry  anti E.verytlay  Lije 
R0AZEN,  P,,uL  Freud:  Po/1//cai  ami Social  Tho11gh1  
R0BINS0N,  J0AN  Freedom  a11d  Necessity  
R O K E A C I I ,  M I L T O N   The Three  Chrisrs  o/ Ypsi/11111/  
Ross, NANCY  W1LS0N  (ed.) The World o/ Zen  
S A R T R E ,  J E A N -P A U L   Search  /ora Metlwd  
S E X T 0 I ' ,  P A T R I C I A  C A Y O     The Fem/11/zed Mole  
T II 0MAS ,  E L IZAD ETII M A R S I I A L L     The Harmlcs s Peovle 
T I I O R P ,  E D W A R D  Bear  rhe Dealer  
T J0E R,  L I0Nl" L  Me11  ÍII Grollf)S  
WA1TS,  ALAN    Tlze Joyo11s  Cosmology:  Adve11111res  in rhe 
C/10111/sr,y  o/ Co11scio11mess  
WATIS, ÁLAN  T/1e Wisdom o/ /11sec11,i1y  
W A T T S ,  A L A N  Na 1 1 1r e ,  Man,  a11d W o m a 1 1  
WATTS,  ALAN  Does ir Mauer? WATTS,  AuN  The Way o/ Zen  
 
 
 
 
 
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V-;9 VINTAGE  CRITICISM,  
LITERATURE,  MUSIC,  ANO  ART  
A UDEN,  W. H.   Tite Dyer's  Hand  
AUDEN,  W. H.    Tl1e E11clui/ecl  Flood  
13toTNER,  JoSEPII  ond FRllDERlCK  GWYNN  (eds.) Fa11/k11er  
al the U11il·ersity  
D U C K L E Y ,  J E R O M E  11. The V i c t o r / 1 1 1 1   Temper  
D U R K I ! ,  K l l N N E 1 1 1      Tite ! '11ilosop/1y  o/ Litcrary  Fom1  
CARLlSLl',  ÜLOA  l'oets 011 Streetcomers:  Portralts  o/ Fif1u11  
R11ssia11  l'oets  
CARTEY,  \V 1 L r R 1 : 0     W/1/.,pers  / r o 1 1 1 1 1  C o 1 1 r i 1 1 e 1 1 1 :   T J,e  L/1era - 
111re  o/ Comemporary  Black  A/rica  
C A M U S ,  A L B E R T  Tite M,\'lh of S i s ) • p / 1 1 1 s  ami orlter  F . s s a ) ' S  
CAMUS,  AtnERT  Lyrica/  /111(/  Critica/  Essays  
E l S E N ,  J O N A T ! ! A N    The Age o/ Rork:  S011111/s  o/ the America11  
C11lmral  Revo/111io11  
E 1 S E N ,  J O N A T I I A N  The Age o! Rock  2 
E I N S T E I N ,  A L F R l ' D  A Short  l/isror)'  o/ M 1 1 s i c  
F . L L M AN ,  R IC H ARD  ( e d. ) The Art/.,1  as Critic:  Critica/  Wri1 - 
i11gs of Osear  1111/dc 
GILOl!Rl',  STUART  James  Jo)'CC'.i·  Ul}•sses 
G 1 L M A N ,  R 1 c 1 1 A R U    The C o 1 1 / 1 1 s / 0 1 1  of R e a / 1 1 1 s  
G o L O W A T E R ,  R o B C R T  Prim itÍl'ÍS /11  Íll Modem  Art, Rc,•iscd  
Edi1ion  
HAUSER,  ARNOLD  Social Nistory o/ Art, Vol. 1 
H A U S E R ,  A R N O L D  Social  Historr  o/ Arl, Vol. 11 
H A U S E R ,  Á R N O L O  Social  llisrory  o/ Arl, Vol. 111 
HAUSER,  ARNOLO  Social  llisrory  o/ Arr,  Vol. IV 
IIEL!.llR,  ERICII     The Artisr's  Jo11mcy  Íll(O rhe /11tcrior  
Other  Essars  
H ow e,  IRYING     Willia111  Far1/k11er:  A Critrwl  Srml)'  
HYMAN,  S. E.  T/1e  Armed  Vis/011  
J A R R E L L ,  R A N D A L L    Poetr}' a11d  rl,c Age 
K E R M A N ,  J O S E P I I    Opera  as Drama  
K E R M O D E ,  F R A N K    The Roma111/c /mage  
KRAJ,,WR,  JANE  ,11/en  Ginsberg  /11 Ameriw  
K E S S L E ,  GuN,  photographs  by, and J A N ! v l Y R D A L  Angkor  
K R O N E N D E R G E R ,  L O U I S     Ki11gs  a11d Despuate  Me11  
L E S T E R ,  Juuus    The S e 1 · e 1 1 r l r  S 0 1 1 , Vol. 1 
L E S T E R ,  J U L I U S   T ite S e1• e111/,  S011, Vol. 11 
L E V I N ,  H A R R Y    Tite Poll'er  of /Jlacknes•:  1/all'tlrome,  Poe, 
Me/vi/le  
M A C D O N A I . D ,  0W IGI IT  A g a i 1 1 s 1  tire A 1 1 1 e r i c : a 1 1  G r a i 1 1  
M A N N ,  T I I O M A S     EssO)'S  
M I R S K Y ,  D. S. ,t llist0r)'  o/ R 1 1 s . r i a 1 1  Urerar11re  
Mu cH NI C ,  H EL EN     From Gorky  to Pasremak  
M Y R D A L ,   J A N and  photographs   by  GuN  K E S S L E     Angkor  
N E W M A N ,  E R N F . S T   Crea/  Operas,  Vol. J 
NEWMAN,  ERNCSr  Grear  Operas,  Vol. 11 
R A N S O M ,  J O H N  C R O W E  Poems  ami Essays  
S I I A H N ,  D E N Tire Slwpt•  o/ Co111e11I  
S I I A T T U C K ,  R O G H R  The 8011q11e1  Years,  Rcvised  
S T E I N l ! R ,  G E O R O I ! TolstO>• or Oosroevsky  
S T E V l ! N S ,  W A L L A C I ! The Necessary  A11g1•/  
S T R A V I N S K Y ,  I O O R The l'oerics  o/ Music  ª"'
' V-1o t 1 
V- -!) V-z66 
V-229 
V-,¡58 
V-166 
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V-5.¡6 S U L L l " A N ,  J.  W.  N.    D t• t• 1 l to l ' l '11 :  1/i.r  Sp/1/1111111/  Dt'l'rlop1111e1111 
SYPlll'.R,  WYLrn  (ctl.) ;Ir, Hisrory: 1111 Anrholog¡·  o/ Modem  
Cri1icis111  
SYPUER,  WYLII! Loss o/ rhe  Sel/ 
S Y P IICR,  WY L II ,  Roc oco  10 C11bis111  
S Y P H E R ,  W Y L I E   Li1erar11re  1111d  Technology  
SzE, MAt•MAI    Tite Way o/ Chinese  Pai111i11g  
TILLYARD,  E.M. \  V . The Eli berhan   World  Pic11ire  
T I N l > A L L ,  W 1 L L I A M  Y O R K   Forc,•,f  /11 Modem  /Jrirüh  Li1era111re  
V A L l : R Y ,  P A UL     Thc rlrt o/ l'oetr¡•  
WARRCN,  RonrRr l'hNN  Selectetl f."ssays  
W I L S O N ,  E D M U N I )    C/as,ir s & Co11111111ercwls 
W ! M S A  Ir, w. : 1 m l c. Ü R O O K S  Literary  Crírícism  
WrNo,  E D < , A R  ,1 rr a 1 1 d 1 1 1 1 1 1 , c h y  
Y AT ES ,  FRANCES A.     Giord11110  /Jrrmo  mul the Her111eric  Tra- 
dit/011  V IN T A GE  H I S T O R Y -W O R L 0   
 
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V-52.5 AoA ts,  RUTH  (cd.) Comemporary  China  
A R I E S,  P111LI PPE    Cem11ries  o/ C/ri/dhood  
BARNE'n -, A. DoAK    C o11111 11 111i s 1  C hi na  ami Asi a 
BILLINCT0K,  JAMES  H. /con a11d  Axe: A11 lmerpre1i1·e  lfis- 
lOr)' o/ /fossia11  C11/111re  
8RINTON,  CRANf:  T/,e A11t1IOIII)'  o/ Revo/111io11  
0URC 'K IIARDT,   C. J.   Richelie11:  Nis Ri.w 10 l'ower  
CARR,  E. 11. Whm  l.r ll/s1ory? C ARTlaY,  W I L F R C O  oncl MARTIN  KrLS0N  (ccls.) A frien Reatler:  
Co/011/11/  A/rica,  Vol. 1 
CARTt;Y,  WrtFRl.l>  and MARTlN  K ILS0N  (cds.) A/rica  Readcr:  
lndcpcndcnt  Africa,  Vol. 11 
CASTRO,  J0SUE  de Demh  i11 ,he Northeasr:  I'overtr  ()11(/  Rel'- 
ol111io11  in 1/re Nort/reast  o/ /lrazi/  
CmLDE,  V. GoRDON    Tire Daw11  o/ E11ro¡,ea11  Cfrili otio11  
OEHI0,  LUDWIG     f'l,e Precario11s  /Jala11ce  
OUTSCIIER,  lSAAC    The l'rophet 1lr111et/  
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OE UT SC IIC R,  I SAAC     Tire Prophet  0111cas1  
DuvEAU,   G E 0 R O C S      t8.¡8:  Tire M 1 1 k / 1 1 g  o/ ;I R e 1 • 0 / 1 1 1 i o 1 1  
FoN'l'AINE,  ANDRB    HiSIO/')'  o/ 1/w Co/d W11r,  Vol. 1 
Fo:sTAINE,  ANDRI. HütOt)'  o/ 11,e  Cold  Wnr, Vol. 11 
GAY, PETER    ' f/re E11/ig/11e11me111:  The Rise o/ 1\,fotlem  Pagan - 
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GAY,  Pt:. 'IER  Vo/1aire's  J'o/i1ics  
1IAtSIK,  DusAN  Wrirers  ,Jgai11s1  R11/ers  
IIAUSlR,  AR! '0LD   The Social  llis1ory  o/ 1lr1 lhrou¡;h  V-11¡ 
(four vol11mes)  
I I0R0WI  ,z. D A V I D    E 1 1 1 p i 1 c  0 1 1 1 /  R e 1 • 0 / 1 1 1 i o 1 1  
l!uc11Ls,  I!. S1 UART   Co11scio11s11ess  ami Socie1y  
11 UNTIN0T0N,  S A M U E L   I',  The Soldier  {tll(/ 1he S1t 1ie  
JENKINS,  R0MIÍ..LY    Byza11ri11111:  The /111¡,cria/  Ce11111ries  A.D. 
610-10¡1  
KELLY,   AMY     E/ea11or  o/ Aq11it ai11e   ami 1/ r e  F o11r   K i 11 gs  
KlLSON,  MARTIN  and WILrRED  CARTEY  (cds). A/rica Readcr:  
Colo11ial  A/rica. Vol. I 
KILSON,  MARTIN  and W 1 L F R E D  C A R TEY (cds). A/rica  Reader:  
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Kt.•YUCIIIWSKY,  V. Pe1er  tire Grcnr  
KN0WLES,  DAVID  Evo/111io11  uf Medic,•al Tho11g/11  
KR0NI  N D E R 0 E R ,  L0UIS  K i11gs  / 1 1 / ( Í DeJ·perme  /lf II 
LACOU'fURE,  JUAN  Ho C/ri Mirr/¡  
LANOR. WlLLlAM  L.  li11rope a11  rllliar rc e s  """ Ali¡¡11111e 111.1·  
L E F E D V R E ,  G E O R G E S  Tl,c Direciory  
LEFEl lVR E,  G EO RO E S     Tire Ther111ic/oria11s  
LEWIN,  MoSHI! Leni11's  Last S1rnggle  
LtFT0N, RoBERT JAY  J<evolwio11,,,,, J111111or1ali1y:  Mao Tse - 
T1111g  a11d 1/re Chim:se  C11/111ral  R,•,·ol111io11  
LrTT0N,  R0B RT JAY  Denth  in Lije:  Surl'frors  o/ lliroshi11w  
L0CKW00u,  L1m  Ca.1·1w's  Cubn,  Cuba'.•  Firlel  
MATTINULY,  GARRl:TT    Cmheri11c  o/ ilm¡¡o11  
OBSERVLR,  AN   Messagc  /rom /IJOJCOW  
PARES,  SIR BtRNARD    The Fa// o/ 1/re RttrsÍ<l11  Mo11arc/1y  
PARllS,  SIR 8(RNARI)  A f/is,ary  o/ Rw,j•/a  V-::.85 
V-71 !J 
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V-.¡95 P A . R K E S ,  H E N R Y  B. Gods mu/ M e 1 1 
R C E O ,  J o 1 1 N     Te11 Days  7'/wt  Shook  the World  
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SCIIURMANN,  f. aml 0. SCIIHL  (cds.) Tite China Readcr:  
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Cowury  Town
The-Wisdom-of-Insecurity_by_Alan_Watts.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Thcrcfore he gets  nothing new out oí  íuture  events,  
nor from chance, Cor he lives in the Now -moment that is,  
unfailingly,  "in verdure  newly  ciad. " When you are dying and coming to lifc in each mo - 
ment, would -bc scicntific predictions about what 
will happen  aftcr  death  are of little  consequencc. The  wholc glory of it is that we do not know. Ideas of  survival and annihilation are alike bascd 
on the past,  on memories of waking and sleeping, 
and,  in their  diffcrent ways, the notions of 
evcrlasting continuity  and everlasting  
nothingness  are without  meaning. It necds but slight imagination to rcalize that 
ever - lasting time is a monstrous nightmare, so 
that be - tween heaven and hell as ordinarily 
understood there  is littlc to choosc. The desire to 
continue always can  only seem auractive when  
one thinks of indef inite  time  rather  than  infinitc  
time. lt is one thing to  have  RELIGION  REVIEWEO  
as much time as you want, but quite another to 
have  Lime  without  end. For there is no joy in continuity, in the 
perpetua. Wc desirc it only because the prcsent is 
empLy. A pcrson who is trying to cat moncy is 
always hungry. When someone says, "Time to stop 
nowl" he is in a  panic because  he has had nothing  
to eat yet, and wants more and more time to go on 
eating money,  ever hopeful of satisfaction around 
the comer. We do  not really want continuity, but 
rather a present ex - pcrience o( total happincss. Thc thought of wanting  such an expcricnce to go 
on and on is the result of be - ing sclf -conscious in 
thc experience, and thus incom - pletely aware of 
it. So long as there  is the  feeling of  an "I" having 
this experience, thc moment is not all. Eternal life 
is rcalized when the last trace of differ - cncc  
between  ·T' and "now"  has vanished -when  thcre  
is just this "now"  and nothing  else. By contrast, hell or "cverlasting damnation" is 
not Lhc everlastingness of time going on forever, 
but of  the unbrokcn circle,  the continuity  and 
frustration  of going round and round  in pursuit of 
something  which can ncver be attained. Hcll is  the 
fatuity, the  cvcrlasting impossibility, of self -love, 
sclf-conscious - ncss, and sclf-possession. lt is 
trying to sec one's own  cyes,  hear  one's  own  ears,  
and kiss  one's  own  lips. To see, however,  thaL  life is complete  in each  
mo- 
ment -whole, undivided, and evcr new -is to 
under - stand  the scnse  of the doctrine  that  in 
eternal  life THE  WJSDOM  OF INSECURITY  
God, the undefinable this, is ali -in-ali and is the 
Final  Cause or End for,vhich  everything exists. Because  the future is everlastingly unanainable, 
and, like the  danglcd carrot, always ahead of the 
donkey, the ful - fillment of the divine purpose 
<loes not líe in the fu - ture. lt is found in the 
present, not by an acl of resig - nation  to 
immovable fact, but in seeing that there is no one 
to resign. For this is the meaning of that universal and 
ever - repeated religious principie that to know 
God, man  must givc up himself. lt is as familiar as 
any plati - tude,  and yet nothing has bccn  harder to 
do, and  nothing so  totally misunderstood. How 
can a self,  which  is selfish,  give  icself up. Not,  say 
the theo - logians, by its own power,  but through  
the gift of  divine grace, the power which enables 
man to achieve  what is beyond  his own strength. But is this grace  given to ali or to a chosen few, 
who, when they re - ccive it, have no choice but to 
surrender themselves. Sorne say that it comes to 
ali, but that there are those  who accept its aid and 
those who refuse. Others say  that it comes to a 
chosen elect, but still, for the most  part, insist that 
the individual has the power to take  it or leave  
it. But this does not solvc thc problem at all. It re - 
places  the problcm of holding or surrendering the 
self by  the problem of accepting or refusing divine  
grace,  and the two problems  are identical. The  
Chris - 
146 RELIGION  REVIEWED  
tian religion contains its own hidden anwer to 
the problem in thc idea that man can only 
surrender  himself "in Christ. " For "Christ" 
stands for the real - ity that there is no separatc 
sclf to surrender. To give  up "I" is a false 
problem. "Christ" is the realization  that there  is 
no separa  te "l. " "I do nothing  of myself. I and the Father  are one. Before  Abra - 
ham  was,  I am. " If thcre is any problcm at ali, it is to see that 
in this instant you have no 'T' to surrenclcr. You 
are completely free to do this at any momem, and 
noth - ing whatever is st0pping you. This is our 
freedom. We are not, however, free to improve 
ourselves, to  surrender ourselves, to lay 
ourselves open to grace,  far all sucl1 split -
mindedness is the denial and post - ponement of 
our freedom. It is trying to eat your  momh  
instead  of bread. Is it neccssary  to undcrlinc  the vast  diffcrcnce  
be- 
tween the rcalization that ''I ancl the Father are 
one,"  and the statc of mind of thc pcrson who, as 
we say,  "thinks he is God". If, still thinking that 
there is an isolated "I," you identify it with God, 
you become  the insufTerable ego -maniac who 
thinks hirnself suc - cessful in attaining thc 
impossible, in dorninating  experience, and in 
pursuing ali vicious circles to satisfactory  
conclusions. I am the master  of my /ate;  
I am the caf,tain  of my soul. 1 47 THE  WISDOM  OF INSECURJTY  
When the snake swallows his tail he has a 
swelled  head. It is quite another thing to see 
that you are  your "fate," and thal there is no one 
either to master  it orto  be mastered,  lo rule  orto  
surrender. Must we also insist that this loss of "l" in God 
is not a mystic miasma in which the "values of 
per- sonality" are obliterated. The 'T' was not, is 
not, and  never will be a parl of human 
personality. There is  nothing unique, or 
"differenL," or interesling about  it. On the 
contrary, the more human beings pursue  it, the 
more uniform, uninteresting, and impersonal  
they become. Thc faster things move in circles, 
the sooner they become indistinguishable blurs. It is ob - vious Lhat the only interesting people 
are interested  people, and to be completely 
interested is to have  forgoLLen  about  "l. " 
We can see, thcn, Lhat the basic principies of  
philosophy, religion, and melaphysics may be 
undcr - stood in Lwo cntircly differcnl ·ways. They can be  seen as symbols of the undivided 
mind, expressions  of the truth tbat in each 
moment life and experience  are a complete 
whole. "God" is not a definition of  this stale but 
an cxclamation about it. Ordinarily,  howevcr, 
they are uscd as anempts to srnnd outsidc  
oneself  ancl  the universe  to grasp  them  and to 
rule  
them. This process is circular, however complex 
and devious. Because  men  have  been  circling  for so many  
ages,  
148 REI. IGION  REVIEWEO  
the powers of technology have availed for little 
save  to speed the process Lo a point of unbearable 
tension. Civilizalion is ready to fly apan by sheer 
centrifuga}  force. In such a prcdicament thc self -
conscious type  of religion  t0 which  we have  so 
long been  accustomed  is no cure,  but part  of the 
disease. If scientific  thought has weakened its 
power we need have no re - grets, for the "God" 
to which it could have brought  us was not the 
unknown RealiLy which the name sig- nifies, bul 
only a projecLion of ourselves -a cosmic,  
discarnalc  'T' lording  it over  Lhe universc. The true  splendor  of sciencc  is not so much  that  
it 
names and classifies, records and predicts, but 
that it  observes and desires to know Lhe facts, 
whatever they  may turn out to be. However 
much it may confuse  facts with conventions, and 
reality with arbitrary di - visions, in this openness 
and sincerily of mind it bears  sorne resemblance to 
religion, underst0od in its other  and decpcr sense. Thc greater the scienti sl, the more  he is 
imprcsscd with his ignorance of reality, and the  
more he realizes that his laws and labels, 
descriptions  and definitions, are Lhe products of 
his own thought. They help him to use thc world 
for purposes of his  own devising rather than to 
understand and explain  it. The more he analyzcs the universe into 
infini - tesimals, thc more things he finds to 
classify, and the more  he perceives  Lhe relativity  
of all  classification. 1 49 THE  WISDOM  OF INSECURITY  
What he does not know seems to increase in geo - 
metric progression to what he knows. Steadily he 
ap- proaches the point where what is unknown is 
not a  mere blank space in a web of words but a 
window in che mind, a windo,v whose name is not 
ignorance but  wonder. The timid mind shuts this winclow with a bang,  
and is silent and thoughtless about what it does 
not know  in order  to chatter  the more  about  what  
it thinks it knows. lt fills up che uncharted spaces 
with  mere repetition of what has alr eady been 
explored. But the open mind knows that the most 
minucely ex- plored tcrritories bavc not rcally 
been known at all, but only markecl  and measured  
a thousand  times  over. And the  fascinating 
mystery of what  it is that  we mark  and measure  
must  in the end "tease  us out of thought" until the 
rnind forgcts to circle and to  pursue its own 
processes, and becomes aware that to be at chis  
moment  is pure  miracle. In ways that differ but little,  chis is the  last 
word  of Western and Eastern wisdom alike. The 
Hindu  Upanishads  say:  
He who thinks that God is not comprehended, by him 
God is comprehended; but he who thinks that God is  
comprchended knows him not. God is unknown to those  
who know him, ami is known to those who do not know  
him at ali. Goethe says it in words which, to the modero 
mind,  may  be plainer:  RELIGION  REVIEWED  
The highesl lo which man can auain is wonder; and 
if lhe prime phenomenon makes him wonder,. el him 
be contenl; nothing higher can it give him, and 
nothing  funher  should  he seek  for behind  it; here  is 
the limit. Or lhere  are lhe words  of St. John of thc Cross,  one 
of che greatesL  seers  of lhe Christian  tradition:  
Onc of lhe grcatesl favors beslowed on the soul 
tran - siently in lhis life is to l. nable  il to see so 
distinclly and  lo feel so profoundly thal it cannot 
comprchend God at  al. These souls are herein 
somewhal like the saints in heaven, where they who 
know him most perfeclly perceive  most clearly that he 
is infinitely incomprehensible;  for those who have 
the lcss clear vision do nol perccivc so clearly as do 
lhesc others how greatly he transccnds thcir  vision. In such  wonder  there  is not hunger  but [ulfill - 
ment. Almost  evcryone  has known  it, bue only  in 
rare  instants  whcn  thc startling  beauty  or slrangc - 
ness o[ a scene drcw the mind away from its self-pur- 
suiL, and for a moment made it unable Lo find words  
for the  fecling. Wc are, then,  most  fortunatc  to be 
living  in a time  when  human  knowlcdge  has gone  
so far that it begins  to be at a loss  for words,  not at 
the strange  and marvclous  alone,  but at the most  
ordinary things. The dust on  the shelves has become  
as much of a mystcry as the remotesL stars;,ve know  
cnough of both to know that we know noLhing. Ecl- 
dington,  the phy5icist,  is nearest  to the mystics,  not 
in his airicr. lights of fancy,  but when  he says  quite  
simply,  "Something  unknown  is doing  we don't  
know  what. " THE  WISDOM  OF INSECURITY  
In such a confession thought has moved full 
circle,  and we are again as children. To those 
still fever - ishly intent upon explaining ali 
things, upon secur - ing the water of life firmly in 
paper and string, this  confession says nothing 
and means nothing but de - feat. To others, che 
fact that thought has completed  a circle is a 
revelation of what man has been doing,  noc only 
in philosophy, religion, and speculative  science, 
but also in psychology and morals, in every - day 
feeling and living. His mind has bccn in a whirl  to 
be away  írom  itself  and to catch  itsclf. Ye su[Jer  from  yourselves,  nonc  elsc 
comfJels,  Nonc other holds you  that ye livc 
and die  And  whir  upon  the wheel,  and  
lwg and  kiss  
its spokes  o/ agony,  
lls tire o/ tears,  its nave  o/ nothing11ess. Discovcring this the mind becomes whole: the 
split  between I and me, man and the world, the 
ideal and  the real, comes to an cnd. Paranoia, the 
mind beside  itself, becomes metanoia, thc mind 
with itself and so  free from itself. Free from 
clutching at themselves  the hands can handle; 
free from looking after them - selves the eyes can 
see; free from trying to undt:rstand  itself thought 
can think. In such feeling, seeing, and  thinking 
life requires no future to complete itsel f nor 
explanation to justify itself. In this moment it is  
finished. ALAN W. WATTS, who holds,both a mastcr·s dcgree  
in  thcolo  y   ami  a <locLOratc   of divi11ity,   is bcst  known  
as an i11tcrprc1cr of Z. en Buddhism in panicular, a11d  
of lndian and Chincsc philosophy in ge11cral. Stand•  
ing apan, howcvcr,  from scnarian  mcmbcrship,  he  
has earncd thc reptmuion of being one o( the most  
original and "unruttcd''  philosophcrs of thc century. He is the author of sorne scventccn  books on  the 
philosophy and psychology of rcligion, including (in  
Vi111. 1gc  Books)  The lll ay nf 21"11,  The Joyous  Cos- 
1 1 1 0 / o g y. : 1 1 1 d N11ture,  1\1. 1 1 1, 1 1 / l l l  J l'o 1 1 1 r 1 1 1. He has been a 
guest  lccwrcr  at most  of the principal  univcrsities  in 
this country. v. , o. s. VINTAGE  WORKS  OF SCIENCE  
ANO  PSYCHOLOGY  
 
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A R I E S,  P H I L I P P E   Ce111uries  o/ Childhood  
D A T E S,  M A R S T O N    Thc Forest  and 1/u: Sea 
B E V E R I D G C,  w. l. B. The Ar/ o/ Scientific  /nves1igatio11  
BIE B ER,  l. AND ÜT iltRS  l10111osex11ali1y  
DOTTOMORI. ,  T.
The pursuit of self-consciousness and the illusion of control over the future.
What does the author suggest is the reason why people are unhappy and unsatisfied with their lives?
The author argues that the idea of a separate "I" is an illusion, and that true understanding and connection with God come from surrendering this illusion.
What is the author's view on the concept of "I" and its relationship to the idea of God?
The author suggests that the concept of eternal life is a misconception, and that true fulfillment and happiness come from living in the present moment.
What is the author's perspective on the idea of eternal life?
The author suggests that science has limitations and is not the ultimate source of truth. He notes that the pursuit of scientific knowledge can lead to a sense of disconnection and disorientation.
What is the author's view on the role of science in understanding the world?
The author argues that true self-sacrifice and self-denial come from recognizing the illusion of the separate "I" and surrendering it, rather than trying to control or possess it.
What is the author's view on the concept of self-sacrifice and self-denial?