Zen Master Alan Watts Discovers the Secrets of Aldous Huxley and His Art of Dying

Few fig­ures were as influ­en­tial as Alan Watts and Aldous Hux­ley in pop­u­lar­iz­ing exper­i­ments with psy­che­del­ic drugs and East­ern reli­gion in the 20th cen­tu­ry. Watts did more to intro­duce West­ern­ers to Zen Bud­dhism than almost any­one before or since; Huxley’s exper­i­ments with mesca­line and LSD—as well as his lit­er­ary cri­tiques of West­ern tech­no­crat­ic rationalism—are well-known. But in a coun­ter­cul­tur­al move­ment large­ly dom­i­nat­ed by men—Watts and Hux­ley, Ken Kesey, Tim­o­thy Leary, Allen Gins­berg, etc—Huxley’s wid­ow Lau­ra came to play a sig­nif­i­cant role after her husband’s death.

In fact, as we’ve dis­cussed before, she played a sig­nif­i­cant role dur­ing his death, inject­ing him with LSD and read­ing to him from The Tibetan Book of the Dead as he passed away. In the inter­view above, Lau­ra speaks with Watts about that expe­ri­ence, one she learned from Aldous, who per­formed a sim­i­lar ser­vice for his first wife as she died in 1955. The occa­sion of the interview—conducted at Watts’ Sausal­i­to home in 1968—is the pub­li­ca­tion of Lau­ra Huxley’s mem­oir of life with her hus­band, This Time­less Moment. But talk of the book soon prompts dis­cus­sion of Huxley’s grace­ful exit, which Watts calls “a high­ly intel­li­gent form of dying.”

Watts relates an anec­dote about Goethe’s last hours, dur­ing which a vis­i­tor was told that he was “busy dying.” “Dying is an art,” says Watts, “and it’s also an adven­ture,” Lau­ra adds. Their dis­cus­sion then turns to Huxley’s final nov­el, Island (which you can read in PDF here). Island has rarely been favor­ably reviewed as a lit­er­ary endeav­or. And yet, as Watts points out, it wasn’t intend­ed as lit­er­a­ture, but as a “soci­o­log­i­cal blue­print in the form of a nov­el.” Lau­ra Hux­ley, upset at the book’s chilly recep­tion, wish­es her hus­band had “writ­ten it straight.” Nonethe­less, she points out that Island was much more than a Utopi­an fan­ta­sy or philo­soph­i­cal thought exper­i­ment. It was a doc­u­ment in which “every method, every recipe… is some­thing he exper­i­ment­ed with him­self in his own life.” As Lau­ra wrote in This Time­less Moment:

Every sin­gle thing that is writ­ten in Island has hap­pened and it’s pos­si­ble and actu­al … Island is real­ly vision­ary com­mon sense. Things that Aldous and many oth­er peo­ple said, that were seen as so auda­cious — they are com­mon sense, but they were vision­ary because they had not yet hap­pened.

Those things includ­ed not only rad­i­cal forms of liv­ing, but also, as Hux­ley him­self demon­strat­ed, rad­i­cal ways of dying.

Relat­ed Con­tent:

Aldous Huxley’s Most Beau­ti­ful, LSD-Assist­ed Death: A Let­ter from His Wid­ow

Aldous Hux­ley Reads Dra­ma­tized Ver­sion of Brave New World

Leonard Cohen Nar­rates Film on The Tibetan Book of the Dead, Fea­tur­ing the Dalai Lama (1994)

Josh Jones is a writer and musi­cian based in Wash­ing­ton, DC. Fol­low him at @jdmagness

Atheist Ira Glass Believes Christians Get the Short End of the Media Stick

So, an athe­ist and a devout Chris­t­ian walk into a Taco­ma hotel restau­rant-bar…

Wait, though, it’s not what you think! The athe­ist in ques­tion is pub­lic radio star Ira Glass, ami­ably sit­ting for an inter­view with ama­teur spir­i­tu­al anthro­pol­o­gist and for­mer This Amer­i­can Life guest Jim Hen­der­son. The mutu­al respect is refresh­ing. Hen­der­son makes it his mis­sion to seek out influ­en­tial peo­ple who are “unusu­al­ly inter­est­ed in oth­ers,” and will­ing to “stay in the room with dif­fer­ence.” Glass’ relaxed and chat­ty demeanor trans­lates to mis­sion accom­plished.

The non-believ­ing child of sec­u­lar Jews does his tribe proud by vol­un­teer­ing the opin­ion that Chris­tians get a bum rap in the nation­al media. The por­tray­al of Chris­tians as “doc­tri­naire crazy hot­head peo­ple” does­n’t square with fond rec­ol­lec­tions of for­mer pub­lic radio col­leagues who kept Bibles on their desks and invit­ed him to screen­ings of Rap­ture movies (At WBEZ? Real­ly?).

The civil­i­ty of the dis­course could renew your faith in mankind, what­ev­er your beliefs.

You can watch oth­er parts of the longer inter­view on YouTube here.

Relat­ed Con­tent:

Ira Glass on the Art and Craft of Telling Great Radio Sto­ries

The Unbe­liev­ers, A New Film Star­ring Richard Dawkins, Lawrence Krauss, Wern­er Her­zog, Woody Allen, & Cor­mac McCarthy

Does God Exist? Christo­pher Hitchens Debates Chris­t­ian Philoso­pher William Lane Craig

Alain de Bot­ton Wants a Reli­gion for Athe­ists: Intro­duc­ing Athe­ism 2.0

Ayun Hal­l­i­day is in Ira’s camp. Fol­low her @AyunHalliday

The Religious Affiliation of Comic Book Heroes

Atheist comics

Spi­der-Man, he was appar­ent­ly a Protes­tant. The Hulk, a lapsed Catholic. Thor, a wor­ship­per of a Teu­ton­ic deity. The X‑Men, an assem­blage of Catholics and Epis­co­palians. And Stan­ley Lee, the cre­ator of these famous com­ic book fig­ures, he’s Jew­ish. If you’re a com­ic book fan with a thing for triv­ia, you can peruse this data­base of over 10,000 char­ac­ters and fig­ure out the reli­gious affil­i­a­tion of Bat­man and Won­der Woman, plus less­er-known char­ac­ters like Chameleon BoySwamp Thing, and Poi­son Ivy.

P.S. The crea­tures in the image above, they’re athe­ists, a cat­e­go­ry also tracked by this most thor­ough data­base.

via @wfmu

Relat­ed Con­tent:

Nine Clas­sic Super­man Car­toons Restored and Now on YouTube

Free Gold­en Age Comics

When Super Heroes Get Old and Retire to Mia­mi

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Take a 3D Virtual Tour of the Sistine Chapel, St. Peter’s Basilica and Other Art-Adorned Vatican Spaces

For­get the air­ports, the tick­et lines, and the crowds. Now you can step right into the Vat­i­can’s most sacred spaces and inspect the won­ders of Renais­sance art and archi­tec­ture with just a click of a mouse. The Vat­i­can has post­ed a series of vir­tu­al tours cre­at­ed by stu­dents and fac­ul­ty in the com­mu­ni­ca­tion and com­put­ing sci­ence depart­ments at Penn­syl­va­ni­a’s Vil­lano­va Uni­ver­si­ty. The four Papal Basil­i­cas are includ­ed, along with the small­er Sis­tine and Pauline chapels. Here are six links to six amaz­ing vir­tu­al tours:

Basil­i­ca of St. Peter: Designed by Michelan­ge­lo and oth­ers, St. Peter’s is the focal point of the Vat­i­can, and per­haps the most famous exam­ple of Renais­sance archi­tec­ture. You can scroll up and down to inspect the walls and ceilings–including the famous dome–and zoom in for a close look at Michelan­gelo’s mas­ter­piece the Pietà or Bernini’s ornate canopy, or bal­dachin, over the Papal Altar.

The Sis­tine Chapel: The most famous build­ing in the Vat­i­can, after St. Peter’s, is the Sis­tine Chapel, a part of the Pope’s offi­cial res­i­dence, the Apos­tolic Palace. Fres­coes by Raphael, Berni­ni, Bot­ti­cel­li and oth­ers adorn the walls–and on the ceil­ing, one of the great mas­ter­pieces in the his­to­ry of art: Michelan­gelo’s ear­ly 16th cen­tu­ry depic­tion of scenes from the Book of Gen­e­sis, cov­er­ing some 12,000 square feet. On a walk­ing tour you would bare­ly have enough time to rec­og­nize some of the major scenes. With this vir­tu­al tour you can spend all the time you want scan­ning around and zoom­ing in to study the details.

Arch­basil­i­ca of St. John Lat­er­an: The Pope’s offi­cial eccle­si­as­ti­cal seat, St. John Lat­er­an is the old­est Papal Basil­i­ca. But many of its most famous fea­tures are rel­a­tive­ly recent.  The basil­i­ca is per­haps best known for its neo­clas­si­cal façade by Alessan­dro Galilei, com­plet­ed in 1735.

Basil­i­ca of Paul Out­side-the-Walls: Built out­side the old city walls, this basil­i­ca con­tains the tomb of St. Paul. You can see the tomb and oth­er fea­tures of the grace­ful church (which was rebuilt in the 19th cen­tu­ry after a dev­as­tat­ing fire) on the tour.

Basil­i­ca of St. Mary Major: This basil­i­ca is actu­al­ly locat­ed out­side the Vat­i­can City com­pound, in Rome, but has extrater­ri­to­r­i­al sta­tus sim­i­lar to that of a for­eign embassy. Built in the fifth cen­tu­ry, with some lat­er addi­tions, the basil­i­ca is a beau­ti­ful exam­ple of clas­si­cal Roman archi­tec­ture.

The Pauline Chapel: Anoth­er chapel in the Apos­tolic Palace, the Pauline Chapel is sep­a­rat­ed from the Sis­tine Chapel by the Sala Regia, or “Regal Room.” Although less well-known than the Sis­tine Chapel, the Pauline Chapel hous­es two great fres­coes by Michelan­ge­lo: “The Con­ver­sion of Saul” and “The Cru­ci­fix­ion of St. Peter.”

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

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Frank Lloyd Wright Reflects on Creativity, Nature and Religion in Rare 1957 Audio

Frank Lloyd Wright was one of the most admired and influ­en­tial archi­tects of the 20th cen­tu­ry. He was a flam­boy­ant, unabashed­ly arro­gant man who viewed him­self from an ear­ly age as a genius. Oth­ers tend­ed to agree. In 1991, The Amer­i­can Insti­tute of Archi­tects named Wright the great­est Amer­i­can archi­tect of all time.

Wright believed that the adage “form fol­lows func­tion” was some­thing of a mis­state­ment. “Form and func­tion should be one,” he said, “joined in a spir­i­tu­al union.” A sense of spir­i­tu­al union ran all through Wright’s work. He iden­ti­fied God with Nature (which he spelled with a cap­i­tal “N”) and strove to design build­ings that were in har­mo­ny with their nat­ur­al sur­round­ings. “No house should ever be on a hill or on any­thing,” Wright wrote in his 1932 auto­bi­og­ra­phy. “It should be of the hill. Belong­ing to it. Hill and house should live togeth­er each the hap­pi­er for the oth­er.”

Wright spoke about life and the cre­ativ­i­ty of man in mys­ti­cal terms. In this rare record­ing from June 18, 1957, a 90-year-old Wright describes his phi­los­o­phy. “Man is a phase of Nature,” he says, “and only as he is relat­ed to Nature does he mat­ter, does he have any account what­ev­er above the dust.”

Relat­ed con­tent:

The Gas Sta­tion Designed by Frank Lloyd Wright

Falling­wa­ter, One of Frank Lloyd Wright’s Finest Cre­ations, Ani­mat­ed

Neil deGrasse Tyson Explains Why He’s Uncomfortable Being Labeled an ‘Atheist’

The evo­lu­tion­ary biol­o­gist Stephen Jay Gould famous­ly said that sci­ence and reli­gion are “nonover­lap­ping mag­is­te­ria”:

The net of sci­ence cov­ers the empir­i­cal uni­verse: what is it made of (fact) and why does it work this way (the­o­ry). The net of reli­gion extends over ques­tions of moral mean­ing and val­ue. These two mag­is­te­ria do not over­lap, nor do they encom­pass all inquiry (con­sid­er, for starters, the mag­is­teri­um of art and the mean­ing of beau­ty). To cite the arch clich­es, we get the age of rocks, and reli­gion retains the rock of ages; we study how the heav­ens go, and they deter­mine how to go to heav­en.

But sci­ence and reli­gion, as it is wide­ly prac­ticed, do over­lap. They both make spe­cif­ic claims about the nature and his­to­ry of the Uni­verse. Some reli­gion­ists do indeed make claims about the age of rocks.

Giv­en the obvi­ous over­lap, it’s not sur­pris­ing that scientists–particularly those who work in the most fun­da­men­tal and gen­er­al of fields, like physics and cosmology–are often asked for their views on reli­gion. In this short video from Big Think, astro­physi­cist and pop­u­lar sci­ence writer Neil deGrasse Tyson explains why he is loathe to take sides on the issue, and why he dis­likes the word “athe­ist.”

“The moment when some­one attach­es you to a phi­los­o­phy or a move­ment,” says Tyson, “then they assign all the bag­gage, and all the rest of the phi­los­o­phy that goes with it, to you. And when you want to have a con­ver­sa­tion, they will assert that they already know every­thing impor­tant that there is to know about you because of that asso­ci­a­tion. And that’s not the way to have a con­ver­sa­tion.”

Relat­ed Con­tent:

Neil deGrasse Tyson Lists 8 (Free) Books Every Intel­li­gent Per­son Should Read

Neil deGrasse Tyson Deliv­ers the Great­est Sci­ence Ser­mon Ever

Alain de Bot­ton Wants a Reli­gion for Athe­ists: Intro­duc­ing Athe­ism 2.0

Stephen Col­bert Talks Sci­ence with Astro­physi­cist Neil deGrasse Tyson

The Zen Wisdom of Alan Watts Animated by the Creators of South Park, Trey Parker and Matt Stone

Alan Watts began pop­u­lar­iz­ing the teach­ings of Zen Bud­dhism, Hin­duism, and Tao­ism in Amer­i­ca dur­ing the 1950s. He taught at the Acad­e­my of Asian Stud­ies in San Fran­cis­co, wrote Way of Zen and oth­er best­selling books, gave talks on the radio (lis­ten here), and devel­oped TV pro­grams intro­duc­ing Amer­i­cans to the seem­ing­ly exot­ic prac­tice of med­i­ta­tion. Don’t miss his 1960 TV pro­gram called “The Silent Mind.”

Watts died almost 40 years ago, but his lega­cy remains alive, part­ly thanks to his son, part­ly thanks to vin­tage videos cap­tured on YouTube, and part­ly thanks to peo­ple like Trey Park­er and Matt Stone — that’s right, the cre­ators of South Park. There’s not much infor­ma­tion known about them, but some­where back in 2007, Park­er and Stone pro­duced videos that ani­mat­ed (audio) lec­tures giv­en by Watts many moons ago. The top­ics deal with music, life, and philo­soph­i­cal per­son­al­i­ty types. Mean­while, the aes­thet­ic is dis­tinct­ly South Parkean, minus the out­ra­geous pot­ty humor, of course. The project is an old favorite of ours and today we decid­ed to bring it back.

Relat­ed Con­tent:

Alan Watts Intro­duces Amer­i­ca to Med­i­ta­tion & East­ern Phi­los­o­phy (1960)

Alan Watts On Why Our Minds And Tech­nol­o­gy Can’t Grasp Real­i­ty

“The Cen­tral Phi­los­o­phy of Tibet” by Robert Thur­man, Colum­bia Uni­ver­si­ty. Added to the Phi­los­o­phy Sec­tion of our list of Free Online Cours­es

What If Mon­ey Was No Object?: Thoughts on the Art of Liv­ing from East­ern Philoso­pher Alan Watts

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Leonard Cohen Narrates Film on The Tibetan Book of the Dead, Featuring the Dalai Lama (1994)

Accord­ing to Bud­dhist schol­ar and trans­la­tor Robert Thur­man (father of Uma), The Tibetan Book of the Dead, or Bar­do Thodol“orga­nizes the expe­ri­ences of the between—(Tibetan, bar-do) usu­al­ly refer­ring to the state between death and rebirth.” While The Book of the Dead has, of course, a long and illus­tri­ous his­to­ry in Tibetan Bud­dhist life, it also has its place in the his­to­ry of the West, par­tic­u­lar­ly among 20th cen­tu­ry intel­lec­tu­als and artists. In the 1950s, for exam­ple, there was talk among Igor Stravin­sky, Martha Gra­ham, and Aldous Hux­ley to turn the Bar­do into a bal­let with a Greek cho­rus. Hux­ley, who famous­ly spent his final hours on an acid trip, asked that a pas­sage from the book be read to him as he lay dying: “Hey! Noble one, you named Aldous Hux­ley! Now the time has come for you to seek the way….”

In anoth­er, less trip­py, exam­ple of East­ern mys­ti­cism meets West­ern artist, the video above (con­tin­ued below) fea­tures poet and trou­ba­dour Leonard Cohen nar­rat­ing a two-part doc­u­men­tary series from 1994 that explores the ancient Tibetan teach­ings on death and dying. As Cohen tells it above, in Tibetan tra­di­tion, the time spent in the between sup­pos­ed­ly lasts 49 days after a person’s death. Dur­ing that time, a Bud­dhist yogi reads the Bar­do each day, while the con­scious­ness of the dead per­son, so it is believed, hov­ers between one life and anoth­er, and can hear the instruc­tions read to him or her. The film gives us an inti­mate look at this cer­e­mo­ny, per­formed after the death of a villager—with its intri­cate rit­u­als and ancient, unbound, hand-print­ed text of the book—and touch­es on the tricky polit­i­cal issues of Bud­dhist prac­tice in large­ly Chi­nese-con­trolled Tibet. In this first install­ment above, The Tibetan Book of the Dead: A Way of Life, the Dalai Lama weighs in with his own views on life and death (at 33:22). Before his appear­ance, the film pro­vides some brief con­text of his sup­posed incar­na­tion from the 13th Dalai Lama and his rise to gov­er­nance, then exile.

The sec­ond install­ment of the series, The Great Lib­er­a­tion (also above), fol­lows an old Bud­dhist lama and a thir­teen-year-old novice monk as they guide anoth­er deceased per­son with the text of the Bar­do. The Nation­al Film Board of Cana­da, who pro­duced the series (you can pur­chase the DVD on their web­site), did well in their choice of Cohen as nar­ra­tor. Not only is his deep, sooth­ing voice the kind of thing you might want to hear read­ing to you as you slipped into the between realms (or just slipped off to sleep), but his own jour­ney has brought him to an abid­ing appre­ci­a­tion for Bud­dhism. Although Cohen has always iden­ti­fied strong­ly with Judaism—incorporating Jew­ish themes and texts into his songs and poetry—he found refuge in Zen Bud­dhism late in life. Two years after this film, he was ordained as a Zen Bud­dhist monk at age 62, at the Mount Baldy Zen Cen­ter east of Los Ange­les (where Ram Dass, Oliv­er Stone, and Richard Gere also prac­ticed). Cohen’s  “Dhar­ma name”? Jikan, or “Silent One.”

Relat­ed Con­tent:

Leonard Cohen Plays a Spell­bind­ing Set at the 1970 Isle of Wight Fes­ti­val

Aldous Huxley’s Most Beau­ti­ful, LSD-Assist­ed Death: A Let­ter from His Wid­ow

The Dalai Lama on the Neu­ro­science of Com­pas­sion

Josh Jones is a writer, edi­tor, and musi­cian based in Wash­ing­ton, DC. Fol­low him @jdmagness

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