Sandra Finley

May 202022

Louisiana’s Democratic Governor, John Bel Edwards, Wednesday reversed the state’s vaccine mandate requiring students to be fully vaccinated beginning the 2022-23 school year.

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Children and students attending daycare, K-12 programs and college in Louisiana, at least for now, will not be required to get the COVID-19 vaccine, Gov. John Bel Edwards announced Wednesday.

The announcement reversed an earlier decision by the governor’s administration and the Louisiana Health Department (LHD) requiring students to be fully vaccinated beginning in the 2022-23 school year.

Edwards said he based the decision on the fact that the U.S. Food and Drug Administration (FDA) has not fully approved the vaccines for people under age 16.

The governor said his administration will continue to recommend all children age 5 and over get the vaccine, a recommendation the LHD endorsed Wednesday in a news release.

In their statements, the governor and the LHD implied COVID-19 vaccines for people over age 16 are fully approved. However, while the FDA did grant full licensing to Pfizer’s Comirnaty and Moderna’s Spikevax COVID-19 vaccines — for people 16 and older and 18 and older, respectively — those vaccines are not available in the U.S.

All COVID-19 vaccines being administered in the U.S. are still available only under Emergency Use Authorization.

Commenting on the governor’s announcement, Robert F. Kennedy, Jr., chairman and chief legal counsel for Children’s Health Defense (CHD), said:

“The science shows this age group is at zero risk from COVID-19 and at high risk of debilitating and sometimes deadly vaccine injury.

“The only thing driving these mandates is the deceptive campaign of orchestrated fear and deliberately induced confusion carried out by reckless and incompetent health officials, their Big Pharma overlords and the gullible politicians who do what they are told rather than conduct their own independent research.”

Kennedy added, “Hats off to Louisiana Attorney General Jeff Landry, who forced Gov. Edwards to back off this insane mandate.”

Landry in December 2021 sued the governor in a bid to block the addition of the COVID-19 vaccine to Louisiana’s immunization schedule for schools and colleges.

CHD on March 16 filed an amicus brief in the lawsuit, arguing the data do not support mandatory COVID-19 vaccines and it is scientifically unjustifiable to impose the requirement on children.

About 4,700 Louisana parents joined CHD in filing the brief.

According to the brief:

“Simply put, the COVID vaccines have not been shown to be either effective or safe for children. The benefits to children are minuscule, while the risks — including the risk of potentially fatal heart damage — are ‘known’ and ‘serious,’ as the [FDA] itself has acknowledged.

“Moreover, it is undisputed that the existing COVID vaccines do not prevent COVID — at best they reduce the incidence of severe disease outcomes — and hence COVID is not a ‘vaccine-preventable’ disease; as a result, COVID vaccines cannot be made mandatory for school attendance under express Louisiana statutory law.”

Landry wasn’t alone in trying to block the mandate — Louisiana’s House Health and Welfare Committee in April filed a resolution to repeal it.

However, in a 4-3 vote, the committee on May 11 rejected the resolution, allowing the mandate to stand until Wednesday’s announcement by the governor.

According to WWNO – New Orleans Public Radio, only 24% of children ages 5 to 17 are fully vaccinated, according to the state.

New Orleans Public Schools is the only district in the state that already requires students to be vaccinated against COVID-19. Because the district doesn’t need state permission to mandate such a policy, the state health department’s announcement isn’t likely to impact the requirement already in place in New Orleans schools, WWNO reported.

May 202022

Commissioner calls on UK government not to extradite Julian Assange


The Council of Europe Commissioner for Human Rights, Dunja Mijatović has called on UK Home Secretary Priti Patel not to extradite Julian Assange.

Writing in view of the impending decision on Mr Assange’s extradition, the Commissioner noted that the wider human rights implications of doing so had not yet been adequately considered in the extradition proceedings. She particularly highlighted that the indictment by the United States against Mr Assange raised important questions about the protection of those that publish classified information in the public interest, including information that exposes human rights violations. She concluded that allowing Mr Assange’s extradition on this basis would have a chilling effect on media freedom, and could ultimately hamper the press in performing its task as purveyor of information and public watchdog in democratic societies.

 Commissioner’s letter to the Home Secretary of the United Kingdom

 Commissioner’s earlier statement dated 20 February 2020: “Julian Assange should not be extradited due to potential impact on press freedom and concerns about ill-treatment”

May 082022

Based on the write-up below,  I will be watching this documentary.

Our network has been heavily involved in nuclear issues for years.  (small font category “nuclear” at the top left of this posting.)

I have been following, but not posting updates.   Instead, just worrying about the propaganda and intentions – – SMR’s (Small Modular Reactors)!!

The last update was fairly comprehensive:  2020-09-23 re Nuclear Issue & the Throne Speech (Small Modular Reactors – SMR’s)

Many Canadians and people from other countries continut their relentless efforts.  God bless them!

– – – – – — – – – – – –

Greetings Friends  (from Stephanie):

Netflix has just released a four part documentary called “Meltdown: Three Mile Island” examining the accident at the reactor in Middletown, Pennsylvania, on March 28, 1979.  Here is an overview:

Here is the link on Netflix:


Review from The Guardian, May 5, 2022:

It’s a compelling piece of filmmaking and essential viewing given the current push for nuclear power (again) in Saskatchewan and across Canada.  One of the central characters in the film is Rick Parks, a navy-trained nuclear power plant operator who went to Middletown in June 1980 to assist with the cleanup.  He realized the Nuclear Regulatory Commission (NRC) and the companies involved were more interested in public relations and saving the nuclear industry than in ensuring the cleanup was done properly.  He ultimately became a whistle blower, sacrificing his career in the industry, to save the East Coast of the United States from a dangerous procedure which could have resulted in widespread radioactive contamination and the evacuation of millions of Americans.

Residents were exposed to radiation during the accident at Three Mile Island however there was no serious monitoring of potential health impacts at the time, and the main industry talking point was/is that ‘no one died’.  The 4th installment of the documentary touches on the health impacts referring to studies showing rates of cancer two or three times higher than average among people who lived downwind from the accident site.

There have only been two commercial nuclear reactors licensed in the U.S. since this disaster, so the industry was right to worry.  The accident at Three Mile Island spawned the anti-nuclear movement in America and around the world.  The current push for Small Modular Reactors (SMRs) in Canada, and elsewhere, is the last gasp of an industry rife with corruption, conflict of interest and hubris.

Canadian photographer and founder of the Atomic Photographers Guild, Robert Del Tredici, travelled to Pennsylvania after the accident to photograph and interview the people there.  In 1980 he published The People of Three Mile Island followed by At Work in The Fields of the Bomb in 1987.  Bob’s work as a photographer and critic of the industry spans decades and his photos have shone a bright light on an industry which relies on secrecy to survive.

Please watch this important film and share it with others.  As we are pummeled with industry propaganda and assurances from a nuclear regulator which actively promotes nuclear power (like the NRC) rather than public safety, we must remember the history of this industry. It matters and informs us.  The risks are extremely high.



May 082022

With thanks to Reclaim the Net:

The Public Health Agency of Canada (PHAC) tracked people’s movements during the pandemic without their knowledge, including trips to pharmacies and liquor stores.

BlueDot, an intelligence analysis company, prepared movement reports for PHAC using anonymized data acquired from mobile devices. The reports helped the public health agency understand movement patterns during the pandemic.

According to the National Post, one of the reports was obtained by the ethics committee in the House of Commons. The report revealed that PHAC was able to get detailed insights into people’s movements, including visits to liquor stores, pharmacies, and grocery stores, as well as visits to friends and stores. The agency also collected data showing visits to other provinces and towns, and time spent in each location.

Members of the ethics committee expressed concerns about the extent of the information collected, although the data did not contain personal identifiable information.

“Questions remain about the specifics of the data provided if Canadians’ rights were violated, and what advice the Liberal government was given,” said Damien Kurek, a Conservative MP.

The ethics committee launched a probe into the PHAC’s data collection during the pandemic. It concluded that the federal government should inform Canadians that their data is being collected and allow the option to opt out.

PHAC claimed that it protected Canadian’s privacy, and that the data collection was “not about following individuals’ trips to a specific location, but rather in understanding whether the number of visits to specific locations have increased or decreased over time.”

“For example, point-of-interest data from BlueDot identifies the number of visits to grocery stores, parks, liquor stores and hospitals,” a spokesman for PHAC said. “All we receive is the location of the point of interest and the number of visits for a specific day.”

The CEO of BlueDot, Kamran Khan said that the company was not interested in the behaviors or movements of people. Its role was to provide “infectious disease insights.”

“Our only goal is to help protect lives and livelihoods from infectious diseases, which requires intelligence about overall trends in populations,” he said.
Khan added that the company did not collect location data directly from devices. It acquired anonymized location data from third-parties.

“None of the information ever includes demographic information or specific identifiers or anything like a name, telephone number, email or address,” he said.

“The data and analysis that we do provide are indicators: statistical summaries of anonymous device information, such as the total number of devices traveling between two cities.”


May 082022    You might wish to subscribe to Reclaim the Net?

YouTube has warned that Canada’s proposed internet regulation bill (Bill C-11) will allow the government to regulate user-generated content because the wording is so broad that it places user-generated content under the purview of regulation by the Canadian Radio-television and Telecommunications Commission (CRTC).

“(Bill C-11) provides the CRTC the discretion to regulate user-generated content like a fan doing a cover song or someone making cooking videos in their kitchen or doing how-to-fix-a-bike videos,” said Jeanette Patell, the head of government affairs for YouTube Canada.

However, the government, specifically the Ministry of Heritage, insists that the CRTC will not regulate user-generated content, ignoring the fact that regulating the platform will ultimately have an impact on the content that it can carry.

A spokesperson for the department said: “We have been extremely clear: Only platforms have obligations. Users and creators will not be regulated. Platforms are in, user-generated content is out.”

In April, CRTC chair Ian Scott said that Canadians should be confident that the CRTC will respect their free speech.

“Users of online and social media services expect freedom of expression, and they will continue to enjoy this under the new Broadcasting Act,” Scott said.

“Put another way, the CRTC issues about 250 broadcasting decisions annually. Not a single one has ever been successfully challenged on the basis that it somehow infringed Canadians’ freedom of expression.”

Other social media companies have also raised concerns about Bill C-11. In a submission to the Heritage Department, Twitter likened the bill to the internet regulation in authoritarian regimes like China.

“The proposal by the government of Canada to allow the Digital Safety Commissioner to block websites is drastic,” Twitter wrote in the submission, sent in September.

“People around the world have been blocked from accessing Twitter and other services in a similar manner as the one proposed by Canada by multiple authoritarian governments (China, North Korea, and Iran, for example) under the false guise of ‘online safety’ impeding peoples’ rights to access information online.”


May 052022

I have an interview of Bashaw which is worth listening to.   If I find it,  I’ll post it here.

A win on one side of the 49th parallel  is a win for people on the other side.  And the strategies to be learned from court decisions  are valuable regardless of where you live.

New (forgotten?!) information on the anthrax forced-vaccination of the U.S. military (court decision – illegally mandated)  is high-lighted below.  The deaths, destruction, and denial associated with that campaign is tragic beyond imagination.  There is plenty of documentation.  I tested the upper right-hand corner “SEARCH” button using “ANTHRAX”.   16 postings were generated.

Forced covid vaccination is not a new concept.   What’s new is the attempt to vaccinate the whole damn population!

Hats off to Lt. Mark Bashaw!   


– – – – – – – – –

Judge Robert Cohen found 1st Lt. Mark Bashaw guilty of refusing to comply with COVID-19 testing and masking requirements, but recommended no additional punishment beyond the conviction.

1st Lt. Mark Bashaw of Maryland, who in April was court-martialed for his refusal to comply with COVID-19 testing and masking requirements, was convicted but will not be punished.

As previously reported by The Defender, the U.S. Army charged Bashaw, under the Article 92, Failure to Obey an Order, with: failure to take a medical test, failure to wear a mask and failure to leave the workplace for telework.

Bashaw formerly served as the Army Public Health Center’s headquarters company commander.

The case, United States v 1LT Mark C. Bashaw, was heard April 28-29 at Aberdeen Proving Grounds, Maryland, home of the Army Public Health Center.

About 30 spectators attended the hearing, which was open to the public.

Bashaw plead not guilty to the charges (a telework work charge was dropped at the hearing). The Army recommended formal reprimand and $25,000 in forfeiture of pay.

Judge Robert Cohen found Bashaw guilty of the two charges but recommended no additional punishment beyond the conviction. Judge Cohen commented on Bashaw’s exemplary 16 years of meritorious service during sentencing.

“Receiving no punishment at a court-martial is not without precedent,” installation spokesperson Amburr Reese told Army Times.

“While the Army does not categorize court-martial convictions as felonies or misdemeanors, many civilian jurisdictions treat a conviction in special court-martial convened by military judge alone, which this one was, as a misdemeanor.”

Because Bashaw is not facing punishment, the flag on his records will be removed and he is now eligible to be promoted to the rank of Captain, which was withheld in November 2021.

Bashaw disagreed with the judge’s determination but respected the decision. Bashaw also said he understood he can appeal the ruling.

He also explained his reasons for challenging what he thought to be an unlawful order, stating he relied on faith.

Judge Cohen determined the Army’s orders to wear an Emergency Use Authorization (EUA) mask and to take an EUA test were lawful.

However, according to the U.S. Food and Drug Administration (FDA), EUA products and tests are voluntary, based on an investigational or experimental status, and lack liability and consumer protections.

Doe v Rumsfeld (2003) decided the U.S. Department of Defense (DOD)’s Anthrax Vaccine Immunization Program was an illegally mandated medical product that was not FDA-approved.

In Bashaw’s testimony and in his role as an army public health officer, he was clear in his statements that EUA masks, tests and vaccines for COVID-19 have serious risks, including death.

Bashaw said his attempts since 2020 to clarify the risks of vaccines and benefits of prophylactic treatments in the Risk Communication Strategy at the Army Public Health Center were ignored and dismissed.

He expressed his frustration with unanswered questions about the safety and efficacy of masking, testing and mRNA vaccines.

Bashaw informed the judge he joined whistleblowers and Sen. Ron Johnson (R-Wis.) to expose the adverse reactions to COVID-19 vaccines documented in the Defense Medical Epidemiology Database (DMED).

The DMED data indicate a 300% to 1000% increase in cases among service members of cancer, myocarditis, pericarditis, and neurological conditions in 2021 compared to the five years prior to the COVID-19 vaccine rollout.

Bashaw emphasized the risks of these EUA products and tests are the full burden of the consenting individual, without liability for the manufacturers or government.

Thousands of service members await clarification

Prior to the court-martial, Bashaw exercised his option to address his grievances with the company commander’s order to take a COVID-19 test by initiating a complaint that was dismissed by the chain of command.

Instead of investigating if the military order was in conflict with a voluntary EUA COVID-19 test, the commander doubled down by restricting Bashaw from the base, suspending his security clearance, flagging his military record and denying him security access to all Army Public Health Center facilities.

Bashaw also filed complaints with the inspector general at the Department of Army, the U.S. Army Communications-Electronics Command, the U.S. Army Medical Command and the Equal Employment Opportunity Commission.

In Bashaw’s case, the Army’s investigation and complaint processes did not determine if the DOD was violating the clear decision of Doe v Rumsfeld. Bashaw was convicted for refusing EUA COVID-19 products.

Notably, Bashaw, like thousands of other service members, has been waiting months for approval of his religious accommodation request to exempt him from the COVID-19 vaccine, but vaccine refusal was not one of the charges in this court-martial.

Service members pending court-martial and/or involuntary separation need a court case to clarify the lawfulness of a DOD order mandating EUA products for COVID-19, or for Congress to explicitly prohibit through legislation the DOD’s COVID-19 EUA product mandates.

May 042022

God!  I like good news!

You might not be familiar with PERK?  I watched an interview of the woman at the helm, Amy Bohn.   She is excellent.  I see the interview on their home page  

– – – – – – – –

California Scores Two Big Wins Against Public School Vaccine Mandates  

Children’s Health Defense, California Chapter and PERK, a California-based child advocacy group, last week scored two important medical freedom victories for California schoolchildren and their parents.

From Children’s Health Defense

Children’s Health Defense, California Chapter (CHD-CA) and Protection of the Educational Rights of Kids (PERK), a California-based child advocacy group, last week scored two important medical freedom victories for California schoolchildren and their parents.

One of those victories involved the Los Angeles Unified School District (LAUSD), the second-largest school district in the U.S., which on April 28 announced it is recommending and will vote on May 10 to delay the requirement for COVID-19 vaccines for students until July 1, 2023.

The announcement followed an April 25 ruling by Judge Mitchell L. Beckloff overruling the district’s motion to dismiss a lawsuit brought in by CHD-CA and PERK against LAUSD alleging the district lacked the legal authority to impose a COVID-19 vaccine requirement on its students aged 12 years and older.

According to the lawsuit, district officials were unlawfully violating students’ and families’ fundamental and constitutional rights to privacy and to make medical decisions for themselves; segregating and discriminating among schoolchildren; and depriving children of their fundamental, constitutional right to an education.

LAUSD filed a motion to dismiss the lawsuit, claiming the COVID-19 vaccine requirement was not actually a mandate, but a “placement determination” within the authority of the district, and that it was not discriminating against schoolchildren or depriving them of any rights because it was their “choice” not to get the shot.

CHD-CA and PERK on April 15 appealed the motion, arguing that even if the mandate was “just” a “placement determination,” it still violated California law because the Education Code does not allow school districts to force children into independent study without the consent of the student and his or her parents, and that the district must allow children to return to campus whenever they wish.

The Education Code also requires independent study program students to have equal access to on-campus services and facilities and comparable, not sub-par, learning.

In overruling the district’s motion to dismiss the lawsuit, Judge Beckloff granted petitioners leave to amend to clarify various violations of the Education Code.

Judge Beckloff also overruled the district’s motion to dismiss other claims, recognizing that CHD-CA and PERK had presented legitimate claims that could proceed in court.

“Judge Beckloff’s ruling granting us leave to amend all claims and outright overruling LAUSD’s motion to dismiss several of our key claims affirms our position that individual school districts do not have the authority to unilaterally require new vaccines to stay in school,” said Jessica Barsotti, attorney for CHD-CA.

“It also affirms our claim that schools cannot simply coerce students into independent study programs without satisfying the legislature’s extensive procedural requirements and due process safeguards,” Barsotti said.

Prior to the ruling on the motion to dismiss, CHD-CA and PERK in December 2021 requested a temporary restraining order to prevent the exclusion of 32,000 students from in-person services and forced enrollment into the district’s overwhelmed, failing remote independent study program.

On Jan. 14, LAUSD voted to delay implementation of the mandate and removal of students until the fall of 2022.

CHD-CA will hold a rally May 10, when the LAUSD board votes to delay implementation of the mandate until July 2023.

Piedmont district repeals COVID vaccine mandate

California’s Piedmont Unified School District on April 28 voted to repeal its COVID-19 vaccine mandate in its entirety for all students in grades kindergarten and up after Alameda County Judge Seligman ordered the district to show why its policy should not be struck down.

The order came after Judge Seligman granted CHD-CA’s and PERK’s Application for an Alternative Writ of Mandate, which prompted settlement negotiations with the district. Under the agreement, the district not only repealed the mandate but also agreed not to consider any similar mandates in the future.

Piedmont’s mandate would have forced students to either get the vaccine or be expelled, as the district provided no remote learning options.

“This is a major victory not only for schoolchildren and families within this district but throughout the state,” said Rita Barnett-Rose, attorney for CHD-CA. “Without the actions of CHD-CA and PERK, this localized policy-violating students’ right to an in-person education without being forced to take an experimental vaccine would still be in place.”

Apr 242022

For earlier coverage of this case, go to

2019-01-28 Intro to the “Strathcona Resolution”Water, with list of related postings



January 27, 2020

Vancouver Sun

Ian Mulgrew:   High court ends decades-old water dispute


West Vancouver entrepreneur Colin Beach’s 30-year-old lawsuit to hold former Premier Bill Vander Zalm accountable has ended not with a bang but a whimper.


The Supreme Court of Canada dismissed his case without so much as an explanation, as is its want.


Beach was shattered — sending passionate emails to his lawyers crying foul about litigation dating back to the days of the negotiations of the first North American Free Trade Agreement, when the bulk export of Canadian freshwater was a red-hot political potato.


In the 1980s, Beach dreamed of exporting water from B.C. to parched California via his firm Rain Coast Water Corp.


But the flamboyant, aptly named businessman was thwarted by Vander Zalm’s now-defunct Social Credit Party administration, which scuttled his plans in 1991 by adopting a moratorium on bulk water exports.


Rain Coast sued.


“I do not believe justice has been served,” Beach lamented.


“The Supreme Court of Canada appears to have abrogated its authority to properly address obvious miscarriage of justice — e.g., how could it fail to overturn the B.C. Court of Appeal with respect to its finding that there was no evidence of misfeasance in relation to the constitutional issues, in particular with respect to the planning and recommendation of the enactment of the Water Protection Act?”


He was incredulous.


“The cabinet submissions in that regard provided incontrovertible evidence of reckless indifference to probable exclusive federal power over water export, and to prospective damages or compensation in the tens of millions of dollars being payable,” he insisted.


There were several national issues bobbing around, Beach maintained: “constitutional authority over the export of Canadian water, access to justice, the proper interpretation of the tort of misfeasance in public office (a.k.a. abuse of office), and whether the government is bound by its own statutes, such as the B.C. Land Act, the B.C. Water Act and the B.C. Crown Proceeding Act.”


“I am concerned that we have no reasons for the SCC decision,” he griped. “In the interest of justice, fairness, due process, etc., aren’t we entitled to receive reasons?”


Short answer: No. The court uses its discretion to hear appeals it deems of public importance and does not usually provide reasons for those it rejects.


Beach was beached, high-and-dry, marooned — the ghosts of long-dead provincial administrations from the last century could finally rest.


It was the end of a quixotic, decades-long legal battle.


After Beach launched his suit, it took him over a decade to obtain more than 2,000 government documents, which caused him in 2009 to amend and re-file the claim, and a year later a judge ruled Rain Coast’s foreshore licence was unlawfully cancelled.


Retired B.C. Supreme Court Justice Peter Leask conducted a trial and issued a stinging 2016 decision lambasting the government.


He found the case “a clear example of giving favourable treatment to one competitor at the expense of others, including the plaintiff, and against the public interest.”


In June, however, the appeal court roasted Leask.


It found he made material factual errors, allowed causes of action that were filed too late, misapplied the tests for liability for misfeasance in public office and the unlawful means tort, and erred by permitting Rain Coast to reopen its case and provide further evidence on damages.


“In my view, Rain Coast’s action must be dismissed in its entirety,” concluded Justice Gail Dickson, dismissing the abuse-of-power claims. “A thorough review of the pleadings, the law and the record reveals no evidence capable of supporting Rain Coast’s allegations of targeted malice or deliberate unlawfulness in the execution of their public duties against the Crown defendants.”


Beach, who once wanted to be a lawyer — he gave up after Osgoode Hall rejected him in 1974 — considered the division’s ruling fatally flawed.


He wanted the country’s highest bench to review it and consider among other errors what he claimed were misleading assertions from government lawyers that the aging pols were too old to testify.


Beach believed at least one bureaucrat’s age was inflated by 20 years.


“There are other issues,” he fumed.


“One of them obviously relates to the 2010 decision by Justice Leask that our foreshore licence was unlawfully cancelled. That decision was not appealed. It is etched in stone. We were improperly denied the opportunity to have damages assessed after Leask found multiple instances of intentional tortious conduct by the Crown and others took place from 1984-1991.”


Beach, who turned 70 in October, wanted the SCC to restore Leask’s verdict or order a new trial.


Instead, the top judges refused to disturb the appeal court verdict and assessed costs against Beach — which he said would probably total tens-of-thousands.


He was dumbfounded: “I believe there has been a gross miscarriage of Justice.”

Apr 242022    

As I understand, this is a recording of Watts, with animation done by After Skool.

Posted Sep 6, 2017,   5,089,339 views as of April 24, 2022

People of my generation may be more familiar with the name

From Wikipedia, the free encyclopedia

Alan Watts
Alan Watts.png
Alan Wilson Watts

6 January 1915

Chislehurst, Kent, England
Died 16 November 1973 (aged 58)

Mount Tamalpais, California, US
Alma mater Seabury-Western Theological Seminary
Notable work
  • Eleanor Everett

    (m. 1938; div. 1949)

  • Dorothy DeWitt

    (m. 1950; div. 1963)

  • Mary Jane Yates King

    (m. 1964)

Era 20th-century philosophy
Region Western philosophy
Main interests

Alan Wilson Watts (6 January 1915 – 16 November 1973) was an English writer, speaker and self-styled “philosophical entertainer”,[2] known for interpreting and popularizing Indian and Chinese traditions of Buddhist, Taoist, and Hindu philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. He received a master’s degree in theology from Seabury-Western Theological Seminary and became an Episcopal priest in 1945. He left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.[3]

Alan Watts signature.svg

Watts gained a following while working as a volunteer programmer at the KPFA radio station in Berkeley. He wrote more than 25 books and articles on religion and philosophy, introducing the emerging hippie counterculture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), he argued that Buddhism could be thought of as a form of psychotherapy. He considered Nature, Man and Woman (1958) to be, “from a literary point of view—the best book I have ever written”.[4] He also explored human consciousness and psychedelics in works such as “The New Alchemy” (1958) and The Joyous Cosmology (1962).

After Watts’s death, his lectures found posthumous popularity through regular broadcasts on public radio, especially in California and New York, and more recently on the internet, on sites and apps such as YouTube [5] and Spotify.

Early years

Watts aged 7

Watts was born to middle-class parents in the village of Chislehurst, Kent (now south-east London), on 6 January 1915, living at Rowan Tree Cottage, 3 (now 5) Holbrook Lane.[6] Watts’s father, Laurence Wilson Watts, was a representative for the London office of the Michelin tyre company. His mother, Emily Mary Watts (née Buchan), was a housewife whose father had been a missionary. With modest financial means, they chose to live in pastoral surroundings, and Watts, an only child, grew up playing at Brookside, learning the names of wildflowers and butterflies.[7] Probably because of the influence of his mother’s religious family[8] the Buchans, an interest in “ultimate things” seeped in. It mixed with Watts’s own interests in storybook fables and romantic tales of the mysterious Far East.[9]

Watts also later wrote of a mystical dream he experienced while ill with a fever as a child.[10] 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…”[11] These works of art emphasised the participatory relationship of people in nature, a theme that stood fast throughout his life and one that he often wrote about. (See, for instance, the last chapter in The Way of Zen.[12])


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 Christian” sort) from early years. Of this religious training, he remarked “Throughout my schooling, my religious indoctrination was grim and maudlin.”[13]

Watts spent several holidays in France in his teen years, accompanied by Francis Croshaw, a wealthy Epicurean with strong interests in both Buddhism and exotic little-known aspects of European culture. 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 then run by the barrister and QC Christmas Humphreys, (who later became a judge at the Old Bailey). Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of meditation during these years.[citation needed]


Watts attended The King’s School, Canterbury, in the grounds of 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”.[14]

When he left secondary school, Watts worked 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. the artist, scholar, and mystic Nicholas Roerich, Sarvapalli Radhakrishnan, and prominent theosophists like Alice Bailey.

In 1936, aged 21, he attended the World Congress of Faiths at the University of London, where he met the esteemed scholar of Zen Buddhism, D. T. Suzuki, who was there presenting a paper.[15] Beyond attending discussions, Watts studied the available scholarly literature, learning the fundamental concepts and terminology of Indian and East Asian philosophy.

Influences and first publication

Watts’s fascination with the Zen (or Ch’an) 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. In his writing, he referred to it as “the great Ch’an (or Zen) synthesis of Taoism, Confucianism and Buddhism after AD 700 in China.”[16] Watts published his first book, The Spirit of Zen, in 1936. Two decades later, in The Way of Zen[17] he disparaged The Spirit of Zen as a “popularisation of Suzuki’s earlier works, and besides being very unscholarly it is in many respects out of date and misleading.”

Watts married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. Ruth Fuller later married the Zen master (or “roshi”), Sokei-an Sasaki, who 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. In 1938 they left England to live in the United States. Watts became a United States citizen in 1943.[18]

Christian priest and afterwards

Watts left formal Zen training in New York because the method of the teacher did not suit him. He was not ordained as a Zen monk, but he felt a need to find a vocational outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Episcopal (Anglican) 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: A Study in the Necessity of Mystical Religion.

He later published Myth & Ritual in Christianity (1953), an eisegesis of traditional Roman Catholic doctrine and ritual in Buddhist terms. However, 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, Islam, Hinduism, or Buddhism.

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 from 1951 to 1957 alongside Saburo Hasegawa (1906–1957), Frederic Spiegelberg, Haridas Chaudhuri, lama Tada Tōkan (1890–1967), 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. It was during this time he met the poet Jean Burden, with whom he had a four-year love affair.[19]

Alan credited Burden as an “important influence” in his life and gave her dedicatory cryptograph in his book Nature, Man and Woman, to which he alludes in his autobiography (p. 297). 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 noted Eastern Orthodox Christian hieromonk and controversial theologian within the Orthodox Church in America under the jurisdiction of ROCOR. Rose’s own disciple, a fellow monastic priest published under the name Hieromonk Damascene, produced a book entitled Christ the Eternal Tao, in which the author draws parallels between the concept of the Tao in Chinese philosophy and the concept of the Logos in classical Greek philosophy and Eastern Christian theology.

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

Watts left the faculty in the mid-1950s. In 1953, he began what became a long-running weekly radio program at Pacifica Radio station KPFA in Berkeley. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts. These weekly broadcasts continued until 1962, by which time he had attracted a “legion of regular listeners”.[20][21]

Watts continued to give numerous talks and seminars, recordings of which were broadcast on KPFA and other radio stations during his life. These recordings are broadcast to this day. For example, in 1970 Watts lectures were broadcast on Sunday mornings on San Francisco radio station KSAN;[22] and even today a number of radio stations continue to have an Alan Watts program in their weekly program schedules.[23][24][25] Original tapes of his broadcasts and talks 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.

In 1957 Watts, then 42, 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.

In 1958, Watts toured parts of Europe with his father, meeting the Swiss psychiatrist Carl Jung and the German psychotherapist Karlfried Graf Dürckheim.[26]

Upon returning to the United States, Watts recorded two seasons of a television series (1959–1960) for KQED public television in San Francisco, “Eastern Wisdom and Modern Life”.[27]

In the 1960s, Watts became interested in how identifiable patterns in nature tend to repeat themselves from the smallest of scales to the most immense. This became one of his passions in his research and thought.[28]

Though never affiliated for long with any one academic institution, he was Professor of Comparative Philosophy at the California Institute of Integral Studies (as mentioned above), had a fellowship at Harvard University (1962–1964), and was a Scholar at San Jose State University (1968).[29] He also lectured college and university students as well as the general public.[30] His lectures and books gave him influence on the American intelligentsia of the 1950s–1970s, but he was often seen as an outsider in academia.[31] When questioned sharply by students during his talk at University of California, Santa Cruz, in 1970, Watts responded, as he had from the early sixties, that he was not an academic philosopher but rather “a philosophical entertainer”.[1]


Some of Watts’s writings published in 1958 (e.g., his book Nature, Man and Woman and his essay “The New Alchemy”) mentioned some of his early views on the use of psychedelic drugs for mystical insight. Watts had begun to experiment with psychedelics, initially with mescaline given to him by Oscar Janiger. He tried LSD several times in 1958, with various research teams led by Keith S. Ditman, Sterling Bunnell Jr., 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’s books of the ’60s reveal the influence of these chemical adventures on his outlook.[32]

He later said about psychedelic drug use, “If you get the message, hang up the phone. For psychedelic drugs are simply instruments, like microscopes, telescopes, and telephones. The biologist does not sit with eye permanently glued to the microscope, he goes away and works on what he has seen.”[32]

Applied aesthetics

Watts sometimes ate with his group of neighbours in Druid Heights (near Mill Valley, California) who had endeavoured to combine architecture, gardening, and carpentry skills to make a beautiful and comfortable life for themselves. These neighbours accomplished this by relying on their own talents and using their own hands, as they lived in what has been called “shared bohemian poverty”.[33] Druid Heights was founded by the writer Elsa Gidlow,[34] and Watts dedicated his book The Joyous Cosmology to the people of this neighbourhood.[35] He later dedicated his autobiography to Elsa Gidlow, for whom he held a great affection.

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”.[36]

In his last novel, Island (1962), Huxley mentions the religious practice of maithuna as being something like that which Roman Catholics call “coitus reservatus“. A few years before, Watts had discussed the theme in his own book, Nature, Man and Woman, in which he discusses the possibility of the practice being known to early Christians and of it being kept secretly by the Church.

Later years

Philosopher Alan Wilson Watts at the Esalen Institute ca. 1970

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.[citation needed]

Though known for his discourses on Zen, he was also influenced by ancient Hindu scriptures, especially Vedanta and Yoga. He spoke extensively about the nature of the divine reality which 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.[37]

Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his 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 concerned with the necessity for international peace, for tolerance, and understanding among disparate cultures.[citation needed]

Watts also came to feel acutely conscious of a growing ecological predicament.[38] Writing, for example, in the early 1960s: “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?”[39] These concerns were later expressed in a television pilot made for NET (National Educational Television) 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.[citation needed]

Death and legacy

The Alan Watts Library in Druid Heights, where some of Watts’ ashes were buried.[40]

In October 1973, Watts returned from a European lecture tour to his cabin in Druid Heights, California. Friends of Watts had been concerned about him for some time over his alcoholism.[41][42] On 16 November 1973, at age 58, he died in the Mandala House in Druid Heights.[40] He was reported to have been under treatment for a heart condition.[43] Before authorities could attend, his body was removed from his home and cremated on a wood pyre at a nearby beach by Buddhist monks.[44] Mark Watts relates that Watts was cremated on Muir Beach at 8:30 am after being discovered deceased at 6:00 am.[45]

His ashes were split, with half buried near his library at Druid Heights and half at the Green Gulch Monastery.[46]

His son, Mark Watts, investigated his death and found that his father had planned his own passing meticulously:[47]

My father died to all of us very unexpectedly, but not to himself, and there were questions raised around his passing as to … what had happened and particularly since there were various characters involved that … helped to remove his body. And so there were questions about both had it happened for natural causes [or] was it not of natural causes, I mean there were conspiracy theories, every manner of opinion on this going around, and so I set out to try and figure it out. And there was a group of Yamabushi Buddhists, Ajari [real name Neville Warwick, 1932–1993, a physician also known as “Dr Ajari”] was the fellow’s name who ran it, and they actually showed up and took control of the site, and got my father’s body and all of this, and there was some question as to how they had arrived there so quickly, and before anybody else, and they whisked his body off before the County opens its offices. … And so there was definitely some questions about [Ajari’s] role. What was Mary Jane’s role? There were these kind of things, and so I actually got into figuring it out, sort of as a puzzle, and in the course of it I interviewed a fellow who was part of this [Yamabushi] sect many years before. He flew in from the American Samoas and we interviewed him, and it turned out he was a completely unreliable person to interview because he would make up this, make up that, so at first we thought we had some really valuable information, but as time went on he was spouting every different theory that we’d ever heard and so… But David Chadwick had come to hear this and David Chadwick is the archivist for the San Francisco Zen Center, and Suzuki and my father had been good friends, and Richard Baker, rōshi Baker, had presided over my father’s funeral. So after this video interview, David said to me: “I always did think it was funny that your father came and planned his own funeral” and I said “He did what?” and he described to me the meeting of Richard Baker and my father six months before he died, where he planned his funeral, and then I realized that was exactly the same time that he changed… his Will too, so I realized that almost six months to the day before my father died, that he was planning his own passing. And so once I had that piece of the puzzle, I realized that, as I look more carefully, that my father had actually been ill for some time, and that he was aware of, very aware of, his mortality and impending problems, and who knows, he may have actually done something to hasten his death, or, we don’t know, but he was very aware that… he was going to pass on, and he planned for it, and once I got the full picture my conclusion was that Ajari had helped him, and actually been part of the plan there. So I think it was, like many things in his life, it was well thought out, well orchestrated, and well executed.

— Mark Watts

His wife, Mary Jane Watts, wrote later in a letter that Watts had said to her “The secret of life is knowing when to stop”.[2]

A personal account of Watts’s last years and approach to death is given by Al Chung-liang Huang in Tao: The Watercourse Way.[48]


On spiritual and social identity

Regarding his ethical outlook, 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.[citation needed]

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.[citation needed]

Watts led some tours for Westerners to the Buddhist temples of Japan. He also studied some movements from the traditional Chinese martial art taijiquan, with an Asian colleague, Al Chung-liang Huang.[citation needed]


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 or panentheism, 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 and 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”, or “skin-encapsulated ego” is a myth; the entities we call the separate “things” are merely aspects or features of the whole.

Watts’s books frequently include discussions reflecting his keen interest in patterns that occur in nature and which are repeated in various ways and at a wide range of scales – including the patterns to be discerned in the history of civilizations.[49][50]

Supporters and critics

Watts’ 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 his 1977 book Cosmic Trigger: The Final Secret of the Illuminati. Werner Erhard attended workshops given by Alan Watts and said of him, “He pointed me toward what I now call the distinction between Self and Mind. After my encounter with Alan, the context in which I was working shifted.”[51]

Watts has been criticized by Buddhists such as Philip Kapleau and D. T. Suzuki for allegedly misinterpreting several key Zen Buddhist concepts. In particular, he drew criticism from those who believe that zazen must entail a strict and specific means of sitting, as opposed to a cultivated state of mind available at any moment in any situation. Typical of these is Kapleau’s claim that Watts dismissed zazen on the basis of only half a koan.[52]

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.”[53] In his talks, Watts addressed the issue of defining zazen practice by saying, “A cat sits until it is tired of sitting, then gets up, stretches, and walks away”, and referring[54] to Zen master Bankei: “Even when you’re sitting in meditation, if there’s something you’ve got to do, it’s quite all right to get up and leave”.[55]

However, Watts did 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, Crooked Cucumber: the Life and Zen Teaching of Shunryu 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.”[56]

Watts’s biographers saw him, after his stint as an Anglican priest, as representative of no religion but as a lone-wolf thinker and social rascal. In David Stuart’s warts-and-all biography of the man, Watts is seen as an unusually gifted speaker and writer driven by his own interests, enthusiasms, and demons.[57] Elsa Gidlow, whom Watts called “sister”, refused to be interviewed for this work but later painted a kinder picture of Watts’s life in her own autobiography, Elsa, I Come with My Songs. According to critic Erik Davis, his “writings and recorded talks still shimmer with a profound and galvanizing lucidity.”[58]

Unabashed, Watts was not averse to acknowledging his rascal nature, referring to himself in his autobiography In My Own Way as “a sedentary and contemplative character, an intellectual, a Brahmin, a mystic and also somewhat of a disreputable epicurean who has three wives, seven children and five grandchildren”.[43]

Personal life

Watts married three times and had seven children (five daughters and two sons).

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 in November 1938 and another, Anne, was born in 1942. Their marriage ended in 1949, but Watts continued to correspond with his former mother-in-law.[59]

In 1950, Watts married Dorothy DeWitt. He 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. The couple separated in the early 1960s after Watts met Mary Jane Yates King (called “Jano” in his circle) while lecturing in New York. After a difficult divorce,[citation needed] he married King in 1964. The couple divided their time between Sausalito, California,[60] where they lived on a houseboat called the Vallejo,[61] and a secluded cabin in Druid Heights, on the southwest flank of Mount Tamalpais north of San Francisco. King died in 1993.

He also maintained relations with Jean Burden, his lover and the inspiration/editor of Nature, Man and Woman.[62]

Watts was a heavy smoker throughout his life[42] and in his later years drank heavily.[42]

In popular culture


Note: ISBN’s for titles originally published prior to 1974 are for reprint editions.

Posthumous publications

  • 1974 The Essence of Alan Watts, ed. Mary Jane Watts, Celestial Arts
  • 1975 Tao: The Watercourse Way, with Chungliang Al Huang, Pantheon
  • 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, ed. John Snelling, Dennis T. Sibley, and Mark Watts
  • 1990 The Modern Mystic: A New Collection of the Early Writings of Alan Watts, ed. John Snelling and Mark Watts
  • 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 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). 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.
  • 2000 Still the Mind: An Introduction to Meditation, ed. Mark Watts, New World Library. ISBN 1-57731-214-7
  • 2000 What Is Tao?, ed. Mark Watts, New World Library. ISBN 1-57731-168-X
  • 2000 What Is Zen?, ed. Mark Watts, New World Library. ISBN 0-394-71951-4 A preview from Google Books
  • 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
  • 2017 Collected Letters of Alan Watts, Ed. Joan Watts & Anne Watts, New World Library. ISBN 978-1608684151

Audio and video works, essays

Including recordings of lectures at major universities and multi-session seminars.

  • 1960 Eastern Wisdom and Modern Life, television series, Season 1 (1959) and Season 2 (1960)
  • 1960 Essential Lectures
  • 1960 From Time to Eternity
  • 1960 Lecture on Zen
  • 1960 Nature of Consciousness (here)
  • 1960 Taoism
  • 1960 The Cross of Cards
  • 1960 The Value of Psychotic Experience
  • 1960 The World As Emptiness
  • 1962 Haiku (Long playing album – MEA LP 1001)
  • 1962 This Is It – Alan Watts and friends in a spontaneous musical happening (Long playing album – MEA LP 1007)
  • 1968 Psychedelics & Religious Experience, in California Law Review (here)
  • 1969 Why Not Now: The Art of Meditation
  • 1971 A Conversation With Myself: Part 1 on YouTube, Part 2 on YouTube, Part 3 on YouTube, Part 4 on YouTube
  • 1972 The Art of Contemplation, Village Press
  • 1972 The Way of Liberation in Zen Buddhism, Alan Watts Journal, vol. 2, nr 1
  • 1994 Zen: The Best of Alan Watts (VHS)
  • 2004 Out of Your Mind: Essential Listening from the Alan Watts Audio Archives, Sounds True, Inc. Unabridged edition,
  • 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)
  • 2013 What If Money Was No Object? (3 minutes) on YouTube
  • 2016 “You Are The Universe” Youtube
  • 2019 PY1 Multimedia Show
  • 2021 ‘Delta Goodrem’ ‘PLAY’ Bridge Over Troubled Dreams

Biographical publications

  • Furlong, Monica (1986). Genuine Fake: A Biography of Alan Watts. Heinemann (or titled Zen Effects: The Life of Alan Watts as published by Houghton Mifflin Company, Boston, ISBN 0-395-45392-5).
  • Lhermite, Pierre (1983) Alan Watts, Taoïste d’Occident, éd. La Table Ronde.
  • Stuart, David (pseudonym for Edwin Palmer Hoyt Jr.)(1976). Alan Watts: The Rise and Decline of the Ordained Shaman of the Counterculture. Chilton Book Co., Pa. ISBN 978-0801959653



  • 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 (hardcover); 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.
  • Gidlow, Elsa, Elsa: I Come with My Songs. Bootlegger Press and Druid Heights Books, San Francisco. 1986. ISBN 0-912932-12-0.
  • Kapleau, Philip. Three Pillars of Zen (1967) Beacon Press. ISBN 0-8070-5975-7.
  • Stirling, Isabel. Zen Pioneer: The Life & Works of Ruth Fuller Sasak, Shoemaker & Hoard. 2006. ISBN 978-1-59376-110-3.
  • Van Morrison “Alan Watts Blues”. Album: Poetic Champions Compose, 1987
  • Watts, Alan, In My Own Way. New York. Random House Pantheon. 1973 ISBN 0-394-46911-9 (his autobiography).

Further reading

  • Clark, David K. The Pantheism of Alan Watts. Downers Grove, Illinois: Inter-Varsity Press. 1978. ISBN 0-87784-724-X

External links