The Book by Alan Watts (Book Summary)

This is a book summary of The Book: On the Taboo Against Knowing Who You Are by Alan Watts (Amazon).

🔒 Premium members have access to the companion post: Alan Watts Synthesis: How to Answer the Ultimate Question of “Who am I?”

Quick Housekeeping:

All content in “quotation marks” is from the author (otherwise it’s paraphrased).
All content is organized into my own themes (not the author’s chapters).
Emphasis has been added in bold for readability/skimmability.

Book Summary Contents:

The Book & The Taboo
Society & Socialization
Ego & I
Universe & Nature
Question & Realization
You are IT

**The Ultimate Taboo: The Book by Alan Watts (Book Summary)**

The Book & The Taboo

“This book explores an unrecognized but mighty taboo—our tacit conspiracy to ignore who, or what, we really are. Briefly, the thesis is that the prevalent sensation of oneself as a separate ego enclosed in a bag of skin is a hallucination which accords neither with Western science nor with the experimental philosophy-religions of the East … This hallucination underlies the misuse of technology for the violent subjugation of man’s natural environment and, consequently, its eventual destruction … We are therefore in urgent need of a sense of our own existence which is in accord with the physical facts and which overcomes our feeling of alienation from the universe.”

The Book:

“The Book that I would like to slip to my children would itself be slippery. It would slip them into a new domain, not of ideas alone, but of experience and feeling.”

“The Book I would pass to my children would contain no sermons, no shoulds and oughts. Genuine love comes from knowledge, not from a sense of duty or guilt.”
“The Book I am thinking about would not be religious in the usual sense, but it would have to discuss many things with which religions have been concerned—the universe and man’s place in it, the mysterious center of experience which we call ‘I myself,’ the problems of life and love, pain and death, and the whole question of whether existence has meaning in any sense of the word.”

The Taboo:

“The most strongly enforced of all known taboos is the taboo against knowing who or what you really are behind the mask of your apparently separate, independent, and isolated ego.”

“We do not need a new religion or a new bible. We need a new experience—a new feeling of what it is to be ‘I.’ The lowdown (which is, of course, the secret and profound view) on life is that our normal sensation of self is a hoax, or, at best, a temporary role that we are playing, or have been conned into playing—with our own tacit consent, just as every hypnotized person is basically willing to be hypnotized.”
“This inner revolution of the mind has been confined to rather isolated individuals; it has never, to my knowledge, been widely characteristic of communities or societies. It has often been thought too dangerous for that. Hence the taboo.”
“The Ultimate Ground of Being is you. Not, of course, the everyday you which the Ground is assuming, or ‘pretending’ to be, but that inmost Self which escapes inspection because it’s always the inspector. This, then, is the taboo of taboos: you’re IT!”

Society & Socialization

“The inside information is that yourself as ‘just little me’ who ‘came into this world’ and lives temporarily in a bag of skin is a hoax and a fake.”

As Children:

“Society pulls this trick on every child from earliest infancy. In the first place, the child is taught that he is responsible, that he is a free agent, an independent origin of thoughts and actions—a sort of miniature First Cause. He accepts this make-believe for the very reason that it is not true. He can’t help accepting it, just as he can’t help accepting membership in the community where he was born. He has no way of resisting this kind of social indoctrination. It is constantly reinforced with rewards and punishments. It is built into the basic structure of the language he is learning.”

“When we are children, our other selves, our families, friends, and teachers, do everything possible to confirm us in the illusion of separateness—to help us to be genuine fakes, which is precisely what is meant by ‘being a real person.’ For the person, from the Latin persona, was originally the megaphone-mouthed mask used by actors in the open-air theaters of ancient Greece and Rome, the mask through (per) which the sound (sonus) came. In death we doff the persona, as actors take off their masks and costumes in the green room behind the scenes.”
“The child is tricked into the ego-feeling by the attitudes, words, and actions of the society which surrounds him—his parents, relatives, teachers, and, above all, his similarly hoodwinked peers. Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted.”
“We seldom realize that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society … Our social environment has this power just because we do not exist apart from a society. Society is our extended mind and body.”

Double-Bind & Illusion Implantation:

“Our society is defining the individual with a double-bind, commanding him to be free and separate from the world, which he is not, for otherwise the command would not work. Under the circumstances, it works only in the sense of implanting an illusion of separateness, just as the commands of a hypnotist can create illusions.”

“The innocent victim of this indoctrination cannot understand the paradox. He is being told that he must be free. An irresistible pressure is being put on him to make him believe that no such pressure exists. The community of which he is necessarily a dependent member defines him as an independent member.”
“The very society from which the individual is inseparable is using its whole irresistible force to persuade the individual that he is indeed separate! Society as we now know it is therefore playing a game with self-contradictory rules. Just because we do not exist apart from the community, the community is able to convince us that we do—that each one of us is an independent source of action with a mind of its own. The more successfully the community implants this feeling, the more trouble it has in getting the individual to cooperate, with the result that children raised in such an environment are almost permanently confused.”
“The self-imposed task of our society and all its members is a contradiction: to force things to happen which are acceptable only when they happen without force. This, in turn, arises from the definition of man as an independent agent—in the universe but not of it—saddled with the job of bending the world to his will. No amount of preaching and moralizing will tame the type of man so defined, for the hypnotic hallucination of himself as something separate from the world renders him incapable of seeing that life is a system of geological and biological cooperation.”
“Thus bamboozled, the individual—instead of fulfilling his unique function in the world—is exhausted and frustrated in efforts to accomplish, self-contradictory goals. Because he is now so largely defined as a separate person caught up in a mindless and alien universe, his principal task is to get one-up on the universe and to conquer nature. This is palpably absurd, and since the task is never achieved, the individual is taught to live and work for some future in which the impossible will at last happen, if not for him, then at least for his children. We are thus breeding a type of human being incapable of living in the present—that is, of really living … You will never, never be able to sit back with full contentment and say, ‘Now, I’ve arrived!’ Your entire education has deprived you of this capacity because it was preparing you for the future, instead of showing you how to be alive now.”
“Hoaxed into the illusion of being an independent, responsible source of actions, he cannot understand why what he does never comes up to what he should do, for a society which has defined him as separate cannot persuade him to behave as if he really belonged. Thus he feels chronic guilt and makes the most heroic efforts to placate his conscience.”

Ego & I

“The ego is indeed a fake—a wall of defense around a wall of defense … around nothing … Far from being the free center of personality, it is an automatic mechanism implanted since childhood by social authority, with—perhaps—a touch of heredity thrown in.”

Ego Feeling:

“The sensation of ‘I’ as a lonely and isolated center of being is so powerful and commonsensical, and so fundamental to our modes of speech and thought, to our laws and social institutions, that we cannot experience selfhood except as something superficial in the scheme of the universe.”

“Most of us have the sensation that ‘I myself’ is a separate center of feeling and action, living inside and bounded by the physical body—a center which ‘confronts’ an ‘external’ world of people and things, making contact through the senses with a universe both alien and strange.”
“We seem to use ‘I’ for something in the body but not really of the body, for much of what goes on in the body seems to happen to ‘I’ in the same way as external events. ‘I’ is used as the center of voluntary behavior and conscious attention, but not consistently.”
“Most Westerners locate the ego in the head, from which center the rest of us dangles. The ego is somewhere behind the eyes and between the ears. It is as if there sat beneath the dome of the skull a controlling officer who wears earphones wired to the ears, and watches a television screen wired to the eyes. Before him stands a great panel of dials and switches connected with all other parts of the body that yield conscious information or respond to the officer’s will. This controlling officer ‘sees’ sights, ‘hears’ sounds, ‘feels’ feelings, and ‘has’ experiences. These are common but redundant ways of talking, for seeing a sight is just seeing, hearing a sound is just hearing, feeling a feeling is just feeling, and having an experience is just experiencing. But that these redundant phrases are so commonly used shows that most people think of themselves as separate from their thoughts and experiences. All this can get marvelously complicated when we begin to wonder whether our officer has another officer inside his head, and so ad infinitum!” (Note: See the homunculus fallacy)

Ego Hoax/Hallucination:

“Your independent ego is a fiction. It simply isn’t there, either to do anything or to be pushed around by external forces, to change things or to submit to change. The sense of ‘I,’ which should have been identified with the whole universe of your experience, was instead cut off and isolated as a detached observer of that universe.”

“The problem of man and technics is almost always stated in the wrong way. It is said that humanity has evolved one-sidedly, growing in technical power without any comparable growth in moral integrity, or, as some would prefer to say, without comparable progress in education and rational thinking. Yet the problem is more basic. The root of the matter is the way in which we feel and conceive ourselves as human beings, our sensation of being alive, of individual existence and identity. We suffer from a hallucination, from a false and distorted sensation of our own existence as living organisms.”
“The hallucination of separateness prevents one from seeing that to cherish the ego is to cherish misery. We do not realize that our so-called love and concern for the individual is simply the other face of our own fear of death or rejection. In his exaggerated valuation of separate identity, the personal ego is sawing off the branch on which he is sitting, and then getting more and more anxious about the coming crash!”
“Because it is a hoax from the beginning, the personal ego can make only a phony response to life.”
“No one who has been hoaxed into the belief that he is nothing but his ego, or nothing but his individual organism, can be chivalrous, let alone a civilized, sensitive, and intelligent member of the cosmos.”

There are two ignored factors which can very well come into our awareness, and our ignorance of them is the mainstay of the ego-illusion and of the failure to know that we are each the one Self in disguise:

“The first is not realizing that so-called opposites, such as light and darkness, sound and silence, solid and space, on and off, inside and outside, appearing and disappearing, cause and effect, are poles or aspects of the same thing.”
“The second, closely related, is that we are so absorbed in conscious attention, so convinced that this narrowed kind of perception is not only the real way of seeing the world, but also the very basic sensation of oneself as a conscious being, that we are fully hypnotized by its disjointed vision of the universe. We really feel that this world is indeed an assemblage of separate things that have somehow come together or, perhaps, fallen apart, and that we are each only one of them.”

Universe & Nature

“The ego-fiction is in no way essential to the individual, to the total human organism, in fulfilling and expressing his individuality. For every individual is a unique manifestation of the Whole, as every branch is a particular outreaching of the tree. To manifest individuality, every branch must have a sensitive connection with the tree, just as our independently moving and differentiated fingers must have a sensitive connection with the whole body. The point, which can hardly be repeated too often, is that differentiation is not separation. The head and the feet are different, but not separate, and though man is not connected to the universe by exactly the same physical relation as branch to tree or feet to head, he is nonetheless connected—and by physical relations of fascinating complexity.”

Individual & Whole:

“We do not ‘come into’ this world; we come out of it, as leaves from a tree. As the ocean ‘waves,’ the universe ‘peoples.’ Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals.”

“The fact is that because no one thing or feature of this universe is separable from the whole, the only real You, or Self, is the whole.”
“However much we divide, count, sort, or classify this wiggling into particular things and events, this is no more than a way of thinking about the world: it is never actually divided.”
“The truth is that in looking at the world bit by bit we convince ourselves that it consists of separate things, and so give ourselves the problem of how these things are connected and how they cause and effect each other. The problem would never have arisen if we had been aware that it was just our way of looking at the world which had chopped it up into separate bits, things, events, causes, and effects.”
“We might ‘conquer’ nature if we could first, or at the same time, conquer our own nature, though we do not see that human nature and ‘outside’ nature are all of a piece. In the same way, we do not see that ‘I’ as the knower and controller am the same fellow as ‘myself’ as something to be known and controlled.”
“A human body is like a whirlpool; there seems to be a constant form, called the whirlpool, but it functions for the very reason that no water stays in it. The very molecules and atoms of the water are also ‘whirlpools’—patterns of motion containing no constant and irreducible ‘stuff.’ Every person is the form taken by a stream—a marvelous torrent of milk, water, bread, beefsteak, fruit, vegetables, air, light, radiation—all of which are streams in their own turn.”

Organism & Environment:

“‘Individual’ is the Latin form of the Greek ‘atom’—that which cannot be cut or divided any further into separate parts … The only true atom is the universe—that total system of interdependent ‘thing-events’ which can be separated from each other only in name … In precisely the same way, the individual is separate from his universal environment only in name. When this is not recognized, you have been fooled by your name. Confusing names with nature, you come to believe that having a separate name makes you a separate being. This is—rather literally—to be spellbound.”

“The relation between an organism and its environment is mutual, that neither one is the ’cause’ or determinant of the other since the arrangement between them is polar.”
“Just as no thing or organism exists on its own, it does not act on its own. Furthermore, every organism is a process: thus the organism is not other than its actions. To put it clumsily: it is what it does. More precisely, the organism, including its behavior, is a process which is to be understood only in relation to the larger and longer process of its environment.”
“If the definition of a thing or event must include definition of its environment, we realize that any given thing goes with a given environment so intimately and inseparably that it is more difficult to draw a clear boundary between the thing and its surroundings.”
“The hostile attitude of conquering nature ignores the basic interdependence of all things and events—that the world beyond the skin is actually an extension of our own bodies—and will end in destroying the very environment from which we emerge and upon which our whole life depends.”

Question & Realization

“If, then, after understanding, at least in theory, that the ego-trick is a hoax and that, beneath everything, ‘I’ and ‘universe’ are one, you ask, ‘So what? What is the next step, the practical application?’—I will answer that the absolutely vital thing is to consolidate your understanding, to become capable of enjoyment, of living in the present, and of the discipline which this involves. Without this you have nothing to give.”

Inquiry & Investigation:

“The more resolutely you plumb the question ‘Who or what am I?’—the more unavoidable is the realization that you are nothing at all apart from everything else.”

“The basic thing is to dispel, by experiment and experience, the illusion of oneself as a separate ego.”
“Don’t try to get rid of the ego-sensation. Take it, so long as it lasts, as a feature or play of the total process—like a cloud or wave, or like feeling warm or cold, or anything else that happens of itself. Getting rid of one’s ego is the last resort of invincible egoism! It simply confirms and strengthens the reality of the feeling. But when this feeling of separateness is approached and accepted like any other sensation, it evaporates like the mirage that it is.”
“The ego-trick must be overcome through intensified self-consciousness. For there is no way of getting rid of the feeling of separateness by a so-called ‘act of will,’ by trying to forget yourself, or by getting absorbed in some other interest.”
“The difficulty in realizing this to be so is that conceptual thinking cannot grasp it. It is as if the eyes were trying to look at themselves directly, or as if one were trying to describe the color of a mirror in terms of colors reflected in the mirror. Just as sight is something more than all things seen, the foundation or ‘ground’ of our existence and our awareness cannot be understood in terms of things that are known.”
“Self-knowledge leads to wonder, and wonder to curiosity and investigation, so that nothing interests people more than people, even if only one’s own person. Every intelligent individual wants to know what makes him tick, and yet is at once fascinated and frustrated by the fact that oneself is the most difficult of all things to know. For the human organism is, apparently, the most complex of all organisms, and while one has the advantage of knowing one’s own organism so intimately— from the inside—there is also the disadvantage of being so close to it that one can never quite get at it. Nothing so eludes conscious inspection as consciousness itself.”

Witness & Realization:

“The realization that the only real ‘I’ is the whole endless process … You don’t die because you were never born. You had just forgotten who you are.”

“We are close to the final showdown. A line of separation is now drawn between everything that happens to me, including my own feelings, on the one side, and on the other, I myself as the conscious witness. Isn’t it easy to see that this line is imaginary, and that it, and the witness behind it, are the same old faking process automatically learned in childhood? The same old cleft between the knower and the known? The same old split between the organism/environment and the organism’s feedback, or self-conscious mechanism? If, then, there is no choice in what happens to me, on one side of the line, there is equally no choice on the other, on the witnessing side, as to whether I should accept what happens or reject it. I accept, I reject, I witness just as automatically as things happen or as my emotions reflect my physiological chemistry.”
“When the line between myself and what happens to me is dissolved and there is no stronghold left for an ego even as a passive witness, I find myself not in a world but as a world which is neither compulsive nor capricious. What happens is neither automatic nor arbitrary: it just happens, and all happenings are mutually interdependent in a way that seems unbelievably harmonious. Every this goes with every that. Without others there is no self, and without somewhere else there is no here, so that—in this sense—self is other and here is there.”
“You must be other than God so long as you conceive yourself as the separate ego, but when we realize that this form of identity is no more than a social institution, and one which has ceased to be a workable life-game, the sharp division between oneself and the ultimate reality is no longer relevant.”
“When you know for sure that your separate ego is a fiction, you actually feel yourself as the whole process and pattern of life. Experience and experiencer become one experiencing, known and knower one knowing … There is the feeling that you are not doing it yourself, but that it is somehow happening on its own.”

You are IT

“The individual may be understood neither as an isolated person nor as an expendable, humanoid working-machine. He may be seen, instead, as one particular focal point at which the whole universe expresses itself—as an incarnation of the Self, of the Godhead, or whatever one may choose to call IT. This view retains and, indeed, amplifies our apprehension that the individual is in some way sacred. At the same time it dissolves the paradox of the personal ego, which is to have attained the ‘precious state’ of being a unique person at the price of perpetual anxiety for one’s survival.”

Hide & Seek:

“On seeing through the illusion of the ego, it is impossible to think of oneself as better than, or superior to, others for having done so. In every direction there is just the one Self playing its myriad games of hide-and-seek.”

“One’s actual self is the Self which plays the universe.”
“It could be said that the best answer to ‘What is everything?’ is ‘Look and see!’ … This mysterious something has been called God, the Absolute, Nature, Substance, Energy, Space, Ether, Mind, Being, the Void, the Infinite.”
“The universe is at root a magical illusion and a fabulous game, and that there is no separate ‘you’ to get something out of it, as if life were a bank to be robbed. The only real ‘you’ is the one that comes and goes, manifests and withdraws itself eternally in and as every conscious being. For ‘you’ is the universe looking at itself from billions of points of view, points that come and go so that the vision is forever new.”
“God is the Self of the world, but you can’t see God for the same reason that, without a mirror, you can’t see your own eyes, and you certainly can’t bite your own teeth or look inside your head. Your self is that cleverly hidden because it is God hiding.”
“God also likes to play hide-and-seek, but because there is nothing outside God, he has no one but himself to play with. But he gets over this difficulty by pretending that he is not himself. This is his way of hiding from himself. He pretends that he is you and I and all the people in the world, all the animals, all the plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. Now when God plays hide and pretends that he is you and I, he does it so well that it takes him a long time to remember where and how he hid himself. But that’s the whole fun of it—just what he wanted to do. He doesn’t want to find himself too quickly, for that would spoil the game. That is why it is so difficult for you and me to find out that we are God in disguise, pretending not to be himself. But when the game has gone on long enough, all of us will wake up, stop pretending, and remember that we are all one single Self—the God who is all that there is and who lives for ever and ever.”

You are IT:

“If self and other, subject and object, organism and environment are the poles of a single process, THAT is my true existence. As the Upanishads say, ‘That is the Self. That is the real. That art thou!’ But I cannot think or say anything about THAT, or, as I shall now call it, IT, unless I resort to the convention of using dualistic language as the lines of perspective are used to show depth on a flat surface.”

“Those who really know that they are IT invariably say they do not understand it, for IT understands understanding—not the other way about.”
“We can still awaken the sense that all this, too, is the self—a self, however, which is far beyond the image of the ego, or of the human body as limited by the skin. We then behold the Self wherever we look, and its image is the universe in its light and in its darkness, in its bodies and in its spaces. This is the new image of man, but it is still an image. For there remains—to use dualistic words—’behind,’ ‘under,’ ‘encompassing,’ and ‘central’ to it all the unthinkable IT, polarizing itself in the visible contrasts of waves and troughs, solids and spaces. But the odd thing is that this IT, however inconceivable, is no vapid abstraction: it is very simply and truly yourself.”
“In looking out upon the world, we forget that the world is looking at itself—through our eyes and IT’s.”
“You don’t come on (that is, on stage) like IT because you really are IT, and the point of the stage is to show on, not to show off. To come on like IT—to play at being God—is to play the Self as a role, which is just what it isn’t. When IT plays, it plays at being everything else.”
“As my sensation of ‘I-ness,’ of being alive, once came into being without conscious memory or intent, so it will arise again and again, as the ‘central’ Self—the IT—appears as the self/other situation in its myriads of pulsating forms—always the same and always new, a here in the midst of a there, a now in the midst of then, and a one in the midst of many. And if I forget how many times I have been here, and in how many shapes, this forgetting is the necessary interval of darkness between every pulsation of light. I return in every baby born.”

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