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Mark Watts compiled this work from his father's extensive journals and audiotapes of famous lectures he delivered, in his later years, across the country. In three parts Alan Watts explains the basic philosophy of meditation, how individuals can practice a variety of meditations, and how inner wisdom grows naturally.

Alan Watts introduced millions of Western listeners to Zen and other Eastern philosophies, but he’s also recognized as a brilliant commentator on Judeo-Christian traditions as well as a celebrity philosopher who exemplified the ideas — and lifestyle — of the 1960s counterculture.

Alan Watts became famous first as a brilliant intellectual and then as a serious student of Buddhism and meditation. In the 1970s, the last years of his life, he retreated to a small, isolated cabin deep in the woods. He meditated every morning and then wrote. Still the Mind consists of several talks he gave in his later years, recorded and edited by his son, Mark Watts, and then published as a book. His speaking shows a maturity and wisdom that can only come after years of meditation.

Alan Watts discusses the word tathata, which is translated from the Sanskrit as "suchness" or "thusness." The term is used in Mahayana Buddhism to suggest how things look to a Buddha, to one who has experienced enlightenment or liberation and is, therefore, called a Tathagata - one who comes (and goes) thus. Watts shares the sense of this nonsense in Buddhist philosophy, and its practical demonstration in Zen.

Alan Watts discusses the Indian philosophy of the world as maya - under its multiple meanings as illusion, art, magic, creative power, measure, etc. Various techniques in the arts are used to illustrate the delicate and vibrational character of the material world, and to suggest a new approach to the old philosophy that the universe is "mind" only.

Alan Watts discusses the fundamental attitudes that run through all religions or "ways of liberation," as the Far Eastern disciplines might better be described. By following these practices to the extremes of repentance, rebellion, and resignation, one may be freed from the endless cycles of reincarnation which perpetuate the human condition.

Space is considered to be nothingness by many. But after all it is the background in which we see everything. It is against space and within the dimension of time that we experience everything we experience. Space and time are the two basic dimensions of our world but are uncommonly illusive. We can say they are our way of thinking of the universe as being a system of patterns. And our awe at the vastness of space may be man's astonishment at himself.