Alan Watts: Exploring His Philosophy and Spiritual Teachings

The issue of homosexuality in Judaeo-Christian societies is intertwined with the broader topic of civil rights and the extent to which the State can regulate private morals, particularly in a republic like the United States, where church and state are constitutionally separated. There is some complexity in delineating public from private morals or distinguishing between crimes with victims and those without. For example, one might argue that issues like drunkenness, drug addiction, and gambling can have victims when the offender neglects dependents or endangers the public by operating vehicles in intoxication. Similarly, one could contend that promiscuity that leads to unwanted children can be viewed as a public offense. However, it is challenging to classify certain consensual sexual relationships between adults as crimes, especially from the perspective of religions lacking an understanding of biology and psychology, as is often seen in discussions around gay history and LGBT activism.

The fundamental misconception of such uninformed religions is that semen is akin to blood, with the act of ejaculation deemed as 'spending' a certain amount of psychophysical energy. This leads to the belief that semen should only be 'spent' for procreation, particularly in agricultural societies where every child is seen as a potential economic asset. Yet, without the benefit of scientific knowledge, one could not grasp that in any ejaculation, only one spermatozoon in a million succeeds. Nature, from a reproductive standpoint, is undoubtedly extravagant.

It was St. Augustine of Hippo who purportedly suggested that every animal feels sadness after intercourse, revealing his limited understanding of the experience, mistaking relaxation for sadness. In my view, based on personal experience, sexual orgasm is not debilitating but rather invigorating, providing a profound sense of self-transcendence and connection with nature or one’s partner. Afterward, I find myself eager to return to my work-play. I believe that fulfilling, guilt-free sexual encounters enhance circulation, digestion, and overall well-being, serving as the best physical medicine available.

While I have many male friends, including homosexual men, my preference is for women. This is merely personal taste, and it would never occur to me to impose my preferences on others through preaching or by having law enforcement enforce my views. Officers volunteering for vice squads often embody a disturbing mindset, equating sex with filth and deriving pleasure from voyeuristic behavior that harms others, thus committing a crime with a victim.

Moreover, many men who choose careers in policing or corrections are often 'tough guys' attempting to assert their masculinity, sometimes stemming from their own repressed homosexual feelings. Their aggression often manifests in brutal treatment of other men, which complicates discussions around healthy sexual expression. While I hesitate to label sexual preferences as 'kinky,' I recognize that all forms of consensual sexual play can be enjoyable; however, non-consensual acts invariably result in victims of violent intrusion. Current laws suggest that police may commit more acts of violence than those involved in gambling, prostitution, homosexuality, substance abuse, or addiction, especially when the latter are driven to crime by economic pressures, such as the high cost of heroin.

Homosexuals may resist being categorized alongside gamblers, prostitutes, and addicts; however, the law has historically placed them in such company. To promote an honest and effective police force, it is crucial to abolish sumptuary laws—those that regulate personal habits based on moral or religious community standards. The regulation of such behaviors should fall under the purview of preachers, physicians, and therapists, who can influence through persuasion rather than force. Police should focus on protecting life and property, directing traffic, and assisting those in need.

Even if we concede that 'drinking, gambling, and immorality' carry some physical or mental risks, a free society must accept the inherent risks of allowing individuals to make their own choices, as long as they do not inflict direct harm on others. This risk is the price of freedom. The alternative is a police state, where anything not explicitly permitted is prohibited—a society characterized by mutual distrust. A system devoid of risk, surprise, or variety is stagnant and self-destructive. The contrast between 'self' and 'other,' along with the awareness of potential threats, is essential to the essence of life, and those who embrace this complexity are truly wise.

Religious communities, both Jewish and Christian, should understand that according to their own teachings, no action is genuinely moral if it is performed out of fear of punishment. If I were drawn to a sexual enjoyment forbidden by my faith, abstaining out of fear of state-imposed imprisonment or divine damnation would not constitute true virtue. A morally sound action, by religious doctrine, is one undertaken solely out of love for God or others. Rarely does sexual intercourse, whether between same-sex or opposite-sex partners, stem from hatred. The biological and psychophysical capacity to connect with others in this manner is miraculous, deserving of gratitude and reverence through all ages.