Spiritual Authority 2

So as the process goes on, you find there is something awkward about all this, and this awkwardness can be expressed in many different ways. One of them is this. How on Earth are you to get at yourself to do something about yourself? Because it’s a project not unlike trying to pierce the point of the pen with the point of the same pen. In other words, if you feel that you could do with some sort of psychological or spiritual improvement, obviously you are the character who’s going to have to bring this about. But if you are the one who needs to be improved, how are you going to accomplish the improvement? You’re in the predicament of trying to lift yourself up off the floor by pulling at your own boot straps, and as you all know, that cannot be done. And if you attempt to do so, you are likely to land with a bang on your fanny and be lower down than you were in the first place.

So that problem continually arises and it has arisen historically in all the great religious traditions. We find it in Christianity, in the debate between St. Augustine and Pelagius. And Pelagius said that if God had given us a commandment to love him and to love our neighbors, he would not have done so unless we could obey it. St. Augustine countered and said, “Yes, but the commandment was not given in order for it to be obeyed, God never expected that it would be obeyed, because we were incapable of loving anyone but ourselves. The commandment was therefore given to convince us of our sinfulness from which we could be rescued only by divine grace, that is to say by the infusion of our souls with a power beyond them.” And that was more or less the doctrine of which the judge settled.

The puzzle has always been therefore, how to get grace, because grace is apparently freely offered to all, but some people seem to get it and some don’t. With some the medicine takes, and with others it doesn’t. Why? Well, apparently you have the power to resist grace, but if you do, you also have the power not to resist it. We would like therefore to know how not to resist it and to be open. And there you see we are back at exactly the same problem with which we began. It’s like saying you must relax damn you. Let go. Give in. And I know I ought give in. I know I ought to let go and abandoned my will to the divine will, but his son Paul put it so well, “The will is present with me. But how to do that which is good, I find hard, for the good that I would I do not and the evil that I would not, that I do.”

In other words, we all come down to a basis in ourselves which we will call, so first of all since we are in a Jewish Temple, the Yetzer HaRah, or the wayward spirit which God is supposed to have put into the soul of Adam or in my translation, our element of the irreducible rascality, where we're all basically scamps. And if you haven’t found that, you’re very unconscious. I know all sorts of people who are full of outward love, but of course, it always turns out that they need money. And when it comes to money, virtue flies out of the window. So we do have the element in ourselves. We know it very well. And the question is therefore once again, how can it be transformed.

But if the transformer is the one who’s inflicted, who transforms the transformer, it’s the old problem of who guards the guards, who polices the policeman, who governs the governor? And it seems perfectly insoluble for the reason alone that it is a vicious circle.

There’s a great deal of talk about two-selves. We love ourselves (called ego), the higher self called the spirit or the atman, and the duty of the atman seems to be to transform the wretched little ego. Well sometimes it does, but a lot of times it doesn’t. So we ask why doesn’t so and so's atman succeed in getting through? Is his ego too strong? If so, who will weaken it? Is his atman too weak? And if so, why for surely aren’t all atmans the same? The puzzle remains.

So let’s take a look at what we’re trying to accomplish. We’re trying to get better. We are out after that type of experience which we will call the positive, the good, the light, the living, and to get away from the negative, the evil, the dark, and the dead. Unfortunately, however, human experience, human consciousness knows by contrast-- we are equipped with a nervous system where the neurons either fire or don’t fire. All that we are aware of, is made up of an extremely complicated arrangement of yes and no. And by a recording on magnetic tape it impulses there are areas where there is a pulse and there are areas where there’s not a pulse. And by so doing, we can tape almost any form of human experience.

In other words, we can put colored television on the tape so that it is all reduced to a matter of yes and no. And you will understand of course, that that is the philosophy of the Chinese book of changes, the I-Ching, which represents all the situations of life in terms of combinations of the yang, or positive principle, and the yin, or the negative principle. Interestingly enough, a Latin translation of the I-Ching was read by the philosopher Leibniz and from this he invented binary arithmetic wherein all numbers can be represented by zero and one. And that is the number system used by the digital computers, which lies behind all our electronic ingenuity. This great extension of the number system which is based on the same principle.

But you see what we are trying to do. We are trying to have yang without yin. We are trying to arrange a life game in which there is winning without losing. Now how can you arrange such a state of affairs? A game in which everybody wins would end up as W.S. Gilbert put it, “When everybody’s somebody, then no one’s anybody.” If we are all equally happy, it is impossible to know that we are happy because a certain flatness comes over everything. If we lifted up all valleys and lowered all mountains, we should have the sort of thing they’re attempting to do with bulldozers in the Hollywood Hills to the destruction of the ecology, in ghastly fulfillment of the Biblical prophecy that every – every valley should be exhaled and every mountain laid low and the rough places made plain.

And I’m sorry to say it was Isaiah whom was tempted – was dedicated – who made that remark. But the same Isaiah also said something that at least Christians do not often quote, which is this following sentence, “I am the Lord and there is none others. I form the light and create the darkness. I make peace and I create evil. I the Lord, do all these things." In spite of which everybody is busy trying to be good not realizing that we would not recognize saints unless there were sinners, or saviors unless there were fools.

And there is no way out of that dilemma. That is why Buddhism represents existence in terms of a wheel called the Bhavacakra, the wheel of becoming, of birth and death. And on the top of that wheel, there are deva people whom we would call angels. And at the bottom of the wheel, there are Naraka or tormented people in purgatory. And you go round and round, now this way, now that way. It’s really like a squirrel cage where you’re running and running and running to get to the top and yet you have to run faster and faster to stay where you are. And that’s why there is always the sense of the more you succeed in any scale of either worldly or spiritual progress, the more you have the haunting feeling that you’re still in the same place.

So you think now, there must be some way out of that. Perhaps there’s something ambitious and proud and wrong in aspiring to be enlightened or compassionate. Perhaps there’s a great dose of spiritual pride in that I, by my efforts, could make myself into a Buddha or a saint. And therefore, perhaps the thing to do is to try to eliminate all desire, not only the desire for worldly success, but likewise the desire for spiritual success. For the Buddha proposed that desire was the root of suffering and therefore suggested to his arhats that if they eliminated desire or clinging, they might cease from suffering. But you must realize that the circle of teachings of the Buddha are not doctrines in the sense that the Jews and Christians and the Muslims have doctrines. They are proposals. They are the opening steps in a dialogue and if you go away and try not to desire in any way, you will very quickly discover that you are desiring not to desire.

And so we very rapidly come to a situation where you discover that with regard to your own transformation, everything you try to do about it doesn’t work. It may have some sort of temporary success to make you feel better, but again and again we come back to the same old gnawing problem and that is why people interested in spiritual things tend to move from one sect to another, from one teacher to another, always hoping that they will meet one who has the answer. Of course, then there are many teachers who say, indeed, there is nothing you can do and therefore you have to practice non-doing as the Taoist call it wu wei, non-striving.

But then you find in turn that it’s extraordinarily difficult not to strive. It’s like trying not to think of a green elephant and immediately you think of it. And so you come to the dismal conclusion that you can neither achieve what you want to achieve, that is to say liberation from the alternation of the opposites by striving, nor can you achieve it by not striving. And thereby you have learned that you cannot concentrate on purpose. It’s like trying to be unselfconscious on purpose or to be genuine on purpose or to love on purpose, when you say I ought to love, well that puts you in a double bind. And we say to the person, well he’s trained himself to be deliberately unselfconscious or he has very disciplined spontaneity. What we were looking for was somebody whose spontaneity was genuine so that the scaffolding didn’t show. And we believe that there are such people like children, but they don’t know how interesting they are. And when they find out, they become brats.

You have been listening to Alan Watts from the Spoken Word Library of the Electronic University. For copies of this and other Alan Watts programs, please go to alanwatts.com on the World Wide Web or call us toll free at 1-800-W-O-WATTS. That’s A-L-A-N-W-A-T-T-S.com or 1-800-W-O-W-A-T-T-S. The Watts website features free audio downloads, program lists, and information on Watts life and works. Once again, that’s alanwatts.com or 1-800-W-O-WATTS.


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Spiritual Authority 1

[This is part one of a lecture by Alan Watts]

I may take the liberty of beginning by saying something about myself and my role in talking to you about philosophical matters, because I wanted to be understood perfectly clearly that I’m not a guru. In other words, I talk about what we call these things and that comprises a multitude of interests concerning oriental philosophy, psychotherapy, religion, mysticism, et cetera. I talk about these things because I’m interested in them and because I enjoy talking about them. And every sensible person makes his living by doing what he enjoys doing, and that explains me.

Now in saying therefore that I am not a guru, that means also that I’m not trying to help you or improve you. I accept you as you are. I am not out there to save the world. Of course, when a stream, a bubbling spring flows out from the mountains it’s doing it’s thing. And if a thirsty traveler helps himself, well that’s fine. When a bird sings, it doesn’t sing for the advancement of music. But if somebody stops to listen and is delighted, that’s fine.

And so I talk in the same spirit. I don’t have a group of followers. I’m not trying to make disciples, because I work on the principle of a physician rather than a clergyman. A physician is always trying to get rid of his patients and send them away healthy to stand on their own feet, whereas a clergyman is trying to get them as members of a religious organization so that they will continue to pay their pledges, pay off the mortgage on an expensive building, and generally belong to the church, boost its membership, and thereby prove by sheer weight of numbers the veracity of it’s tenants. And my objective is really to get rid of you so that you won’t need me or any other teacher. I’m afraid some of my colleagues would not approve of that attitude, because it is widely believed and said that in order to advance in the spiritual life, whatever that is, it is essential that you have a guru, and that you accord to that guru perfect obedience.

And so I’m often asked the question, is it really necessary to have a guru? I can answer that only by saying, yes, it is necessary if you think so. In the same spirit as it is said that anybody who goes to a psychiatrist ought to have his head examined. Of course, there is more in that saying than meets the ear, because if you really are sincerely concerned with yourself and are in such confusion that you feel you have to go to a psychiatrist to talk over your state, then of course you need to go. Likewise, if you are in need of someone to tell you what to do to practice meditation of to attain a state of liberation, nirvana, moksha, or whatever it may be called, and you feel that necessity very strongly, then you must have it, because as the poet William Blake said, “The fool who persists in his folly will become wise.”

However, I do want to point this out. What is the source of a guru's authority? He can tell you that he can speak from experience. That he has experienced states of consciousness which have made him profoundly blissful or understanding or compassionate or whatever it may be. And you have his word for it. You have the word of other people who likewise agree with him. But each one of them and you in turn, agree with him out of your own opinion and by your own judgment. And so it is you that are the source of the teacher’s authority. And that is true whether he speaks as an individual or whether he speaks as the representative of a tradition or a church. You may say that you take the Bible as your authority or the Roman Catholic Church. And the Roman Catholic following very often says that the individual mystical experience is not to be trusted because of it’s liability to be interpreted in a whimsical and purely personal way, and that it has to be guarded against excess by the substantial and objective traditions of the church. But those traditions are held to be substantial and objective, only because those who follow believe it to be so. They say so. And if you follow it, you say so.

So the question comes back to you. Why do you believe, why do you form this opinion? Upon what basis does all this rest? Well of course, almost everybody is looking for help, and thus when I was younger, so much younger than today, I never needed anybody’s help in any way. But there is this feeling of a certain helplessness of being alone and somewhat confused in an unpredictable wayward external world of happenings. And this world of happenings includes an enormous amount of suffering, tragedy, and we wonder why we’re here, how we got here, and in short, what to do about the capital “P” Problem of capital “L” Life, to which should be added death. Because it seems to be certain that we are all going to die and that death may be a painful process. That those we love are going to die and so what about it? Is there anyway in which we can become masters of the situation?

Well there are all sorts of ways of trying to escape from the human predicament of being a lonely, isolated consciousness in the midst of this enormous and wayward not-self. We can of course, try to beat the game on a material basis by becoming very wealthy or very powerful. We may resort to all kinds of technology to get rid of our sufferings, hunger, pain, sickness, and so forth. But it will be noticed that as we succeed in these enterprises, we’re not satisfied. In other words, if you feel at this moment that an increase in income would solve your problems, and you got an increase in income, this would give you a pleasant feeling for a few weeks.

But then, as you well know if that’s ever happened to you, the feeling wears off and you may stop worrying about paying your debts and start worrying about whether you will get sick. There is always something to worry about. And if you are very rich indeed, you’ve still got the anxiety about sickness and death and also anxieties about revolution and about whether the Internal Revenue Service will take it all away from you or catch you for cheating on your taxes, or put you in prison for no good reason. Now there is always this worry. And so you realize that the problem of life does not really consist in your external circumstances, because you worry whatever they are. The problem consists rather in what you call your mind.

Could you by some method control your mind so that you won’t worry, and how on Earth would you do that? Well, there are those people who tell you that the best answer is to think positive thoughts, to be peaceful, to breathe slowly, and hum gently, and get yourself into a peaceful state of mind by repeating affirmations such as all is light, all is God, all is good, or whatever it may be. But unfortunately, it doesn’t always work because you have a nagging suspicion in the back of your mind that you’re simply hypnotizing yourself and whistling in the dark. What the Germans call a "hinterdanker", which is the thought concealed way, way back behind your intellect, but has annoying persistence. What if?

And so you realize that this matter of controlling the mind is no superficial undertaking, because although you may be able to smooth the ruffles of your consciousness, there is beneath that a vast area of unconsciousness which erupts as unpredictably as events in the external world. And so you consider seriously the possibilities of psychoanalysis to go down and get into those depths and see if oil can be put on those troubled waters. And then of course, you get into the guru business. You have to go to someone against who’s mirror you can reflect those aspects of yourself of which you are not directly aware.

You’ve been listening to Alan Watts from the Spoken Word Library of the Electronic University. For copies of this and other Alan Watts programs, please go to alanwatts.com on the World Wide Web or call us toll free at 1-800-WOWATTS. That’s A-L-A-N W-A-T-T-S.com or 1-800-W-O-W-A-T-T-S. The Watts website features free audio downloads, program lists, and information on Watts life and works. Once again that’s Alan Watts.com or 1-800-W-O-WATTS.


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Fun In Osaka

The Osaka demonstration was great fun. I particularly enjoyed meeting some of our Effortless English members in Japan! My only regret is that I didn’t have time to talk to everyone longer. Next time, we’ll schedule more time to just sit and chat.

Since the Osaka demonstration went well, we’ll be doing more workshops and seminars in the future.

My plan is to develop two kinds of seminars-- one for English teachers, and one for English learners.

There is a huge need for teacher training- as most English teachers either have no training at all, or they are trained in grammar-analysis-practice methods (in other words, they are only trained to use textbooks).

Likewise, I believe there is a need for student training. Most students don’t know about the research. They don’t know there are other ways to learn English. They only know what they have experienced in school-- usually boring, grammar-based, textbook teaching. My goal for student seminars is to teach students a new way to learn—independently.

The Osaka seminar was my first one. It went well, but I felt it was a bit rough and needs improvement. When I get back to San Francisco, I will start doing regular seminars in the city. In this way, I can practice and improve both versions of the seminar. Once I’m satisfied with the quality, we will go “on tour” and do seminars in different cities around the world.


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Conversation With My Sister Pt. 2

[In part 2 of my conversation with my sister, we talk about Todd's motorcycle accident}

Tiffany: So what else have you been up to? Anything much?

A.J.: No, not a lot. Let’s see – doing a little bit of work, you know, and let’s see, went out to Todd’s yesterday, rode my motorcycle out there. I’ve been riding my motorcycle a little bit.

Tiffany: You say you’ve been practicing on that?

A.J.: Yep, yep. And oh, I bought my ticket to Thailand.

Tiffany: Oh, so when you leaving?

A.J.: So I’ll be leaving at the end of this month, and then we’re gonna be staying there for – it looks like we’re gonna be traveling a couple months.

Tiffany: Okay.

A.J.: And then we’re gonna – at the end of the trip we’re gonna do a couple weeks in Japan, which will be fun.

Tiffany: Oh, okay. So when do you actually come home?

A.J.: Then we’ll be coming home in May sometime, I think.

Tiffany: In May; oh, okay. So then are you going anywhere between May and the end of the year, or just gonna be in San Francisco?

A.J.: We’ve talked about doing a little motorcycle tour of California, maybe.

Tiffany: Oh, okay.

A.J.: During the summer.

Tiffany: Now, Grandma said that someone – Mom told her one of your friends got in a motorcycle wreck?

A.J.: Yeah, Todd. Tiffany: Oh, man!

A.J.: He didn’t even leave the driveway. He had this thing, this little plastic piece on the accelerator that’s supposed to like be able to rest his hand, because his wrist hurts him, I guess.

Tiffany: Uh huh.

A.J.: Well, Wat had told him, you know, “Don’t use that thing. It’s dangerous.”

Tiffany: Uh huh.

A.J.: Well, he put it on there anyway, and sure enough, he started it up and he’s just, you know, in the driveway.

Tiffany: Uh huh.

A.J.: And he kind of hit the accelerator, and it – and then it got away from him, and he let go, but that plastic piece, you know, hit his, you know, kind of bumped against his wrist, and it kept the accelerator open.

Tiffany: Oh.

A.J.: So it ended up slamming his bike against a parked car with his leg in between-

Tiffany: Oh.

A.J.: And then falling down, and then it cut this huge massive gash in his calf.

Tiffany: Oh, God!

A.J.: You could see the muscle hanging out.

Tiffany: Oh, man! Could they even stitch it?

A.J.: Yeah, yeah. I took him to the ER, and they – it was, you know, of course an all-day ordeal, but they stitched him up.

Tiffany: Oh, yeah. So it was preventable if you don’t have that little thing on there.

A.J.: Yeah, yeah. I mean, I think if he hadn’t had that thing on there he would’ve been okay.

Tiffany: Okay. I guess he should’ve listened to Wat.

A.J.: Yep. That’s what he said afterwards; he’s like, “Damn it, Wat told me not to use that thing. He said it was dangerous.” So –

Tiffany: Yeah.

A.J.: I guess we should listen to Wat. He’s the experienced rider in our group.

Tiffany: Oh, is he?

A.J.: Yeah.

Tiffany: Man, that sucks.

A.J.: Yeah, it was – oh, it was gruesome. When I saw it, at first my eyes were like –

Tiffany: Oh, man!

A.J.: Wide open. Because he hopped up really quick, and then he, he sort of hopped back into his house, and I didn’t see any blood or anything.

Tiffany: Uh huh.

A.J.: So I thought he – you know, I thought he was banged up, but I thought basically he was fine.

Tiffany: Well, he’s lucky that didn’t hit an artery or something.

A.J.: Yeah, yeah. He’s very lucky. Oh – it was –

Tiffany: Plus he didn’t hit it in a dangerous spot.

A.J.: Yep.


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Conversation With My Sister Pt. 1

In this conversation, my sister and I talk about the Super Bowl (the American Football Championship game). At the end we talk about Payton Manning (a famous player) and his brother Eli (whose team won the Super Bowl).


Tiffany: Hello.

A.J.: Hey.

Tiffany: Oh, hi! What are you doing?

A.J.: Oh, not much.

Tiffany: Oh, sorry I missed you. We – funny thing is we went to see a friend of ours, bought a house out in the country. We were just going on a little drive to see it. Well, the roads you’re on are all windy back there, and we got lost and ended up down in Brown County.

A.J.: Oh, no!

Tiffany: So that’s why we weren’t home till late.

A.J.: Oh, no – you got lost, huh?

Tiffany: Yeah, so at least little Missy got a nice nap out of it, so.

A.J.: Oh, that’s good. So she did okay in the car?

Tiffany: Oh, yeah; oh, yeah. So how are you doing?

A.J.: I’m fine. Yep, doing fine. How’s is it – what’d you think of the game?

Tiffany: Oh, man! I couldn’t believe it. I never in a million trillion years thought the Giants would beat them.

A.J.: No, I didn’t think –

Tiffany: Nope.

A.J.: I didn’t think the Patriots would lose either. I was pretty – pretty shocked.

Tiffany: I wonder what happened? I mean, they have been on a roll.

A.J.: Yeah, and they looked pretty flat, you know?

Tiffany: Yeah, they did.

A.J.: I have no idea what happened. It’s – huh.

Tiffany: Really weird. I bet those Dolphins are celebrating once again.

A.J.: Yeah, really.

Tiffany: Because I thought for sure they would win. Well, everybody did.

A.J.: Yeah, I know, I know. I don’t know if they just got, you know, complacent, you know?

Tiffany: That’s what I’m wondering, if they got kind of cocky like, “Oh, this isn’t gonna be a big deal,” and the Giants were really hungry for it, and –

A.J.: Yeah, yeah. I guess so. I don’t know. It was interesting, though, so yep, the Dolphins are still the only team ever to have a perfect season including the Superbowl.

Tiffany: Are they – so no one before them has even done it?

A.J.: No. Now, I don’t know about like pre-Superbowl times, you know – they –

Tiffany: Oh, okay.

A.J.: When they used to have just like some sort of a championship, but at least in the modern time, since they started the Superbowl, the Dolphins are the only team to have a perfect season including, you know, winning the Superbowl.

Tiffany: That’s pretty amazing. Well, and the thing is to be so close.

A.J.: Oh, and it’s heart-breaking!

Tiffany: To it; I mean, you know it’s gonna be almost impossible to do that again.

A.J.: I know; to make it all the way to the Superbowl without losing, and then to lose the last game. Oh, my God!

Tiffany: Yeah. I mean, those guys just – because you know they wanted that record.

A.J.: Oh, yeah!

Tiffany: They’d been playing all their starters all the time.

A.J.: That’s gotta be crushing.

Tiffany: Oh, yeah!

A.J.: I wonder how they’ll bounce back from that next season?

Tiffany: I don’t know. It should be interesting to see.

A.J.: Yeah, yeah.

Tiffany: But –

A.J.: I’d almost rather – you know, I’d almost just rather lose one beforehand, you know.

Tiffany: Oh, I know, than to make it all that way and then to lose. That seems almost crueler.

A.J.: I think sometimes, you know, at least you always hear in the interviews that, you know, teams that maybe lose one game or something, that it sort of toughens them up a little bit, you know? And so it’s sort of like it’s a reality check, and they’ve gotta – so maybe, you know, that’s what happened. They just never got that –

Tiffany: Uh huh.

A.J.: And maybe it was too hard to start believing all the hype that they were so incredible.

Tiffany: Right, and I’m wondering –

A.J.: So now, you guys’ little bro – I mean, Payton’s brother has got a ring.

Tiffany: I know – good for him! Poor guy, they crucified him for – he had so much to live up to.

A.J.: Yeah, well, he’s in New York, you know. I think it’s a lot rougher than Indiana to be a –

Tiffany: They’re pretty rough there.

A.J.: You know, a sports star there.

Tiffany: Are you there?

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Chat About Vegetarianism

Interviewer (AJ): I just did a podcast about vegetarianism. On the forums there’s this super, super cool learner/member named Sri. She’s actually Indonesian.

Interviewee (Kristin): Um hm.

Interviewer: Anyway, she comments on my blog a lot, she’s really active on the forum, she helps other people out and answers their questions. She’s like the über-super-learner, you know?

Interviewee: Um hm.

Interviewer: It’s like I wish I could be like her with Spanish. I’d be fluent in a month. But anyway, she’s kind of – she’s not vegetarian, but it sounds like she eats sort of quasi-vegetarian.

Interviewee: Um hm.

Interviewer: Like she eats lots of vegetables, eats really well. Well, she started, like scheduled this whole Skype discussion with other members on the topic of vegetarianism.

Interviewee: Hm.

Interviewer: Yeah, it was kind of cool, and so that inspired me to, you know, maybe write a little, do a little podcast about being vegetarian. Maybe I should – I can interview you some time about – because I talked about my story, why I’m vegetarian, but yeah, maybe we could chat about that sometime and record it.

Interviewee: Okay.

Interviewer: Would you be interested in doing that? When did you become vegetarian?

Interviewee: Well, you know, honestly not strictly until some point in Thailand, because I was still occasionally eating fish.

Interviewer: So you were kind of mostly vegetarian, though, before that, right?

Interviewee: Well, yeah. Everything was cut out except for occasional fish when I was 22.

Interviewer: Wow. That’s quite a while.

Interviewee: Yeah.

Interviewer: Because I don’t remember you eating that much fish.

Interviewee: I did in the beginning, and it was more of a rebellious thing because I felt like Todd is the one that pressured me into quitting eating meat, and I wasn’t comfortable with that. And I was like, “Well, you know, I’ve already been thinking of moving along these lines.”

Interviewer: Yeah, but you don’t want somebody –

Interviewee: I was hesitant about giving up fish, and so therefore I’m not going to.

Interviewer: Well, of course you don’t want somebody pushing you. That’s not good.

Interviewee: Right. So in the beginning it was more, and it generally became less and less. But I think I still – you know, I honestly don’t remember ever eating it in Thailand, but I must have because it seemed like there was this turning point when I – when Wat and I went with Gene and Brandy down to Phuket and went out on the boat when they went deep sea fishing. And one of them reeled in this fish, and it’s a big fish and it’s flopping around, and somebody picked up this mallet type thing and hit it, and just knocked it, killed it, instantly. And when I saw that, I was like, “I’m done. I’m not even eating fish any more.”

Interviewer: Yeah, you sort of realize, “Oh, they are alive and sentient.”

Interviewee: Right. Yeah.

Interviewer: You know, they’re aware and they suffer.

Interviewee: Yeah.

Interviewer: Yeah. I kind of get that a little bit when I scuba dive. You realize how like fascinating and intelligent they are.

Interviewee: Um hm.

Interviewer: And it’s – it’s like, “You know, they’re not plants.”

Interviewee: I started realizing, I think, when I had my 75-gallon tank, actually.

Interviewer: Um hm, um hm. I think that’s always been for me, that, you know, the main thing. It’s like if they’re sentient beings with some sort of nervous system that’s capable of suffering, it’s like, yeah, don’t wanna cause that.

Interviewee: Yeah.


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Osaka Demonstration: April 5th, 6-9:30pm

Announcing The First Effortless English Demonstration!

On April 5th, we will demonstrate the Effortless English System in Osaka, Japan.

This is a Free demonstration, open to anyone. During the demonstration, I will teach a sample Mini-Story Lesson. I will also teach a sample Movie Technique Lesson.

We will explain the Effortless English System, and will give suggestions about how to study independently using our methods.

Details:
Location: Osaka Municipal Lifelong Learning Center (Osaka Shiritsu Sougo Shogai Gakushu Center)
1-2-2-500 Kitaku (Umeda) Osaka, Japan
Room: Number 3 (5th Floor)
Time: 18:00 - 21:30

To register for this demonstration (and to get information about future Osaka events), please enter your email below:



Listen To This Article at:
The Effortless English Podcast.