Spirituality Books

It was hard to obtain a copy of this book... Anyhow, a broken down look at Faith, Dr. Price gives you numerous examples on what faith is and how it works which makes it easy for you to understand. Highly recommended... I think a copy of this book should be included with every copy of the Bible sold. A wonderful look at faith!

I enjoyed this book, but the series is better. Hearing the word of God preached on this subject will shed much light on just how FAITH works.

This book is good and interesting, Dr. Price, quite well expresses his view of how faith works. To put it simply his opinion (which differs from mine), is that once you have prayed for anything you then began to thank God for His answer that you expect to receive. That's good and apparently has worked for him. But he never refers to Elijah sending Elisha to look for a cloud several times, before the rain came, in the OT, and in the NT we are told to not only ask, seek, knock, but to keep on asking, seeking, and knocking, until we get our answer. This is a positive book and a good book and Dr. Price does use scriptures to agree with his opinion, however, I feel where the Bible is concerned we should not be tunnel visioned if more than one way of looking at something as important as prayer is shown, not once but at least twice and both the Old Testament and the New Testament.

If this book doesn't change your life for the better, nothing will.

This is a very powerful book that can change your life!! It is well written and 100% backed up with scripture. It covers various areas and is quite deep, yet definitely simple enough for a new Christian. Teaches that faith is acting on the word of God and many biblical examples are given and are presented with great detail. Dr Price also goes over the prayer of faith in details, which is really the key to receiving. Simply put...this book teaches you how to move God's hand!!

I have read this book through cover to cover, it is very well written, and practical. It gives excellent information, useful tips, and techniques. It is part of my permanent library and an invaluable resource. It will not disappoint you nor leave you wanting more. It's an outstanding read and I commend the author. I could not recommend it more highly! Great job Mary Moore, a terrific addition to anyone's library. A delightfull read.

Do wish that things could always remain the same? Have you found that they don't? Are you afraid that you lack the strength and ability to cope with on-going change in your life? Ms. Moore offers the concept that changes are gifts from a loving God, and invites us to consider the benefits, the inherent blessings contained in these gifts. She shares her own personal experiences in surviving cancer, and bankruptcy, just to mention a few. She also includes refreshing, insightful exercises to help one surpass the "helpless victim consciousness", and re-gain mastery over any situation. The book is further enhanced by true experiences of many of Ms. Moore's friends. Each recognized their need to change, for personal and spiritual growth. I especially liked the "Daily Problem Solver" passage, and the "Asking God a Question" exercise on pages 117-118. They are among the many tips presented in this remarkable book to help anyone handle life's difficult moments.

I keep referring to this book because life is made of constant change. The author gives practical advice for going through change gracefully, gaining power as we go. She also gives examples from her own life to illustrate and inspire.

Through the honesty and courage expressed in this book, Mary Carroll Moore helped me facilitate change in my life! The exercises are simple, practical, and life-changing. It has become a handbook for me--every time I find myself facing a new level of change, I pull it out. Invariable, I put my hands on exactly what I need!

Recent changes in my life have made me feel confused and lostabout myself and my life. I am still quite young and in the prime ofmy life for change and personal growth. I really was looking for a book that wasn't "out there" but was more down to earth and could help me deal with my feelings of confusion and help me set a path to my life. I am taking my days one at a time now and looking for the positive in every experience thanks to this book. I am a pretty conservative person and this book has helped me to open my mind and my heart. I highly recommend it to anyone experiencing any confusion about life or anyone who feels they need some guidance. This book is guaranteed to make you feel much more in control of your own destiny and feelings.

This is a wonderful straight forward, scripturally based book about our authority as Christians against evil of all kinds. Please read this with an open heart and mind. I have met this man and heard him speak in a small group of about 25 people. Even though he has an extensive education and years of practical experience tempered with humility, it's those qualities that he brings out in his books that makes them so easy to read. I would highly recommend ALL of his books for anyone that really wants to grow spiritually.

This book was part of a leaders class that I had taken at my church. When I started reading I couldn't put it down. Below is an exerpt from my report that I wrote up on this book.

This book to me was empowerment. I not only feel empowered to change the circumstances around me, but to be able to lead others to change the circumstances around themselves. Just in reading this book, I've learned to have a deeper faith and to not fear the dark world as I once did. I am now a woman speaking in authority. Although I may even see myself falling back at times, the Holy Spirit allows me to hear myself and challenges me to change my situation through prayer.

Throughout the book is a learning lesson, almost by the numbers, in dealing with exercising authority. It not only taught me my authority, but backed it up with the power behind the authority God gave me to remove strongholds, and gave examples on how to do so. Mr. Kraft's constant encouragement in dealing with demonic forces and experimenting with what my rights are, and also breaking down the legalistic issues behind the breaking of strongholds was all I needed to experiment within my own home on the strongholds there. God is so awesome because I began to see strongholds being broken almost immediately. I even had a spirit speak to me. There was no fear anymore.

"I Give You Authority" is essentially a book about spiritual warfare. It is excellent across many facets. One is its balanced, biblical approach. But what stands out above all else is Dr. Kraft's ability to anticipate questions in the mind of the reader and to address them. As an example, oftentimes, when one reads about spiritual warfare, at some point, one thinks: "This is too scary. Do I want to voluntarily enter this realm, or this ministry." Anticipating this, Charles Kraft writes in his book:

"On several occasions, people have come saying something like this: "I had fewer problems in life before I became a Christian than I have had since. Can you tell me why?"
In return, I ask, "If you were the enemy, whom would you attack -your friends, those who are on your side, and doing your bidding; or your enemies, those committed to Christ, who could hurt you?"
Other people ask whether, if they get into spiritual warfare, their families are in danger. I answer yes. Then I ask them how they prefer to lose a battle - running, hiding or fighting.
For we are at war, whether we like it or not. And in war, if we are not fighting - if we are simply standing around, or hiding from the reality of war, or actually running away from it - we are being defeated. I would rather lose while fighting than in any other way. If we are fighting, though we may lose some of the time, we often win."

What I like about the book is that Charles Kraft doesn't gloss over the difficult questions of spiritual warfare. Is someone who is committed to pushing back the boundaries of darkness likely to be on Satan's radar screen? The answer is yes. Isn't that foolish? Well, no. Because God who is our master is so much more powerful that the Evil One. What many of us don't know is that with the authority God confers to us, His children, we too are more powerful than the Evil One. "I Give You Authority" is eye-opening in that way. It tells us that as Christians, it is like God is deposited a million dollars in our bank account. We just need to know it and use it.

This is a step by step manual for mid-level spiritual warfare. As the bible tells us, we are all in the war, but we don't always know it. Kraft is an excellent writer, he tells us where the authority comes from, how to use it, why to use it, and when to use it. If you are a beginner, I'd recommend you start with Power Healing by Wimber and then move into this. Excellent book! Should be given out with bibles when you become a believer!

This is a classic. It is easy to read yet full of deep truths on the subject of authority and the Kingdom of God. Kraft reveals how the power of Christ is appropriated through the church and to every believer. It will transform peoples' understanding of ministry. It will empower and enthuse those who seek to serve Christ. Charles Kraft is a wonderful teacher. Reading this book is transformational. You will definitely never be the same again.

I know, I know, everyone will point to Campbell's astonishing Hero with a Thousand Faces, and his 4-part book series on different traditions, but I love this book. I think it's because it is Campbell in his later years, synthesizing all he has learned over decades of study, and applying it to the future. It also is one of the more accessible Campbell books in terms of folks who don't usually read high-end academic works being able to follow it without re-reading every other paragraph. (That is NOT a criticism -- Joseph Campbell packed a lot into each of his brilliant thoughts). Another book I'd recommend is the biography on him, "Fire in the Mind."

Reading Campbells' work can indeed be an enlightening experience and "The Inner Reaches of Outer Space" is no exception...mostly. The book however strays dangerously close to the "New Age" in several places. In an early chapter he presents Kants' idea of a priori knowlage as proven fact (it is far from proven). In another chapter he lapses into a discussion that sounds suspiciously like numerology (Mr. Campbell, someone as smart as you should know that there is no connection between the number of bumps on a golf ball and hindu mythology.) These minor flaws aside, it is a brilliant book and a great summation of Campbells work.

THE INNER REACHES OF OUTER SPACE is one of the books being published by The Joseph Campbell Foundation as part of THE COLLECTED WORKS OF JOSEPH CAMPBELL. I agree with another reviewer that it makes sense to first read THOU ART THAT which is an earlier volume in this series.

Any book by Campbell will usually be loaded with insights. In THE INNER REACHES OF OUTER SPACE one of my favorite chapters deals partially with a discussion of the Infinite and in this segment the author's extensive knowledge of Eastern religions and mythology is most apparent.

After reading this book it is even easier than before to appreciate why Joseph Campbell has managed to acquire such a devoted following.

In THE INNER REACHES OF OUTER SPACE Joseph Campbell repeats some of the familiar observations of his earlier works in which he shows how certain mythic motifs can be found buried in all of the world's religious traditions. The similarities may not be easily recognized because the same motifs are usually understood and developed in different ways because of cultural differences. These repetitive motifs are called elementary ideas and in the local forms where they appear in various religions they are known as ethnic or folk ideas. As examples of elementary ideas Campbell offers the concepts of the Promised Land and the Virgin Birth. In writing about the similarities of symbols found in ancient civilizations, Campbell mentions discoveries among such diverse societies as those that existed in the Indus Valley, Mesopotamia, Egypt, China and Ireland.

Because of the great advances in learning which have become accelerated and dramatized by space exploration, Campbell points out that our old gods are either already dead or dying. The big question now is what new mythology will emerge from a modern understanding of a unified planet amidst a vast universe.

The creation of any new mythology will certainly depend in part on the contributions of art because artists will be the ones who will produce the images of the future. Those images will come from our knowledge of a constantly changing and expanding universe. Campbell writes about the connection between art and mythology with conviction, no doubt due to the long-standing influence of his wife, Jean Erdman, a well-known dancer and choreographer.

The most remarkable feature evident in THE INNER REACHES OF OUTER SPACE is the breadth and depth of the author's knowledge and understanding of mythology. Joseph Campbell led an enviable life driven by a singular passion and his writings are the best reflection of that life.

Joseph Campbell introduces us to the world of mythology and reality making the case that for most of human history, they are one in the same.

I give this book 5 stars because it is the best presentation of this type of information for laymen I have found.

His writings have brought up the argument that what is lacking in America today is an education in mythology. This is something that would not only enhance an individuals life by adding value to our culture which is in my opinion too often dismissed as empty, but also would enhance our connection with our past and our future.

Joseph Campbell has influenced many people and many creative efforts. George Lucas credits Mr Campbell with making StarWars a better movie. In fact Mr Campbell's interviews with Bill Moyers (on many PBS stations) was taped at Skywalker Ranch. I found this link indranet.com/welcometoearth having searched for information about Mr Campbell.

In addition to those seeking anthropological or spiritual information, if you enjoy magical stories like Harry Potter or science fiction stories then you will enjoy The Inner Reaches of Outer Space.

Last May I visited Gethsemane Abbey where Thomas Merton lived his life as a monk. I wanted the opportunity to see Thomas Merton's hermitage, where he wrote some of his greatest writings. I guess the image of the writer in me decided that I would be inspired by visiting the beloved private space of one of the twentieth century's most famous and influential spiritual writers. I'd be inspired to finish my novel, write a spiritual treatise or two, and it would all be due to my visit to Merton's hermitage. Far fetched? Perhaps, but you'd be surprised at the ideas that come to mind after driving from Boston to Bardstown, Kentucky, alone. Sixteen hours of driving spread over two days can produce all sorts of grand ideas. Well, the hermitage was in use and I wouldn't be able to visit it and since I was at the abbey for a retreat, the hermitage would probably have been a distraction. Anyone who has ever read Merton knows what he thought of distractions, so it was probably in keeping with the spirit of Merton's life and message that I didn't visit the hermitage, but something interesting did happen when I was visiting. I went for a walk and passed through the cemetery where the monks are buried. I wasn't paying all that much attention but I did look down and saw a simple white cross with the name Fr. Louis and the year 1968 on it. I was standing where Thomas Merton was buried. Suddenly a man I admired as a priest, writer, and person seemed more real and human which is what I believe gives Merton such an appeal to so many. He knew what the human heart was searching for, which is the appeal of his writings, yet he was not some sort of remote guru. He was human like everyone else and had his triumphs, but also his struggles.

Thomas Merton's diaries are essential for understanding Merton. He kept journals throughout his lifetime, and many of his entries have been published. The earlier entries are somewhat pious and sanitized, due to his initial monastic fervor and the fact that his superiors were his final editors. Sometimes the superiors are accused of censoring, and Merton himself believes this from time to time, but it really wasn't censoring as we think of it, at least in the United States. He was allowed to write for the good of the Trappist order and the Abbey of Gethsemane, not for his own fulfillment, so those who asked him to write for this purpose did have the right to say what would and would not be for the good of the order. Yes they were too restrictive, and no doubt they deleted essential information that is now lost, but that was the reality of religious life at the time. As the rules became more relaxed, Merton's writings expressed more of his struggles, foibles, and the challenges he faced in life. The later journal entries are hardly the sanitized entries that make up THE SIGN OF JONAS. Brother Patrick Hart and Jonathan Montaldo have edited what remains of Merton's journals and the result is a seven volume set of Merton's most personal writings. THE INTIMATE MERTON contains excerpts from the seven volumes that give the reader a general idea of Merton's life from his point of view and give the readers a glimpse behind the great writer and spiritual figure.

This particular volume arranges the materials chronologically and presents the material in the order in which it was written rather than piecing the entries together to form a biography. Some of the entries are mini-masterpieces, others are almost fragments, but anyone who has kept a journal knows that this is part of journaling.

I do have one suggestion for readers who purchase this book. Make sure you have a basic outline of Merton's life available when reading this volume. The editors have decided to let Merton's writings stand on their own, but for people not familiar with Merton's life and writings, it's easy to get lost. There is very little biographical information in the book which can make the information a bit overwhelming. If the book contained a few paragraphs of commentary at the beginning of each section to situate the reader, it would be helpful, but even without the commentary, it's a great introduction to the journals of Thomas Merton.

One may wonder why another book on Thomas Merton, one of the most self-chronicled lives of the twentieth century, is needed, but The Intimate Merton serves a valuable purpose. Only academics and fanatical devotees of the famous writer and monk will have the time and interest to read all seven volumes of his personal journals. And yet, as this selection of entries from them demonstrates, Merton's journals are a treasury of autobiographical revelation, psychological honesty, and spiritual insight.

Just a few of the more memorable entries justify the book. These include an hilarious account of Merton the non-driver taking a jeep for a spin, a beautiful description of a night watch as a dark night of the soul, and Merton's sober yet grateful meditations on his 50th birthday.

Nevertheless, it is the sweep of years, the chronicle of a soul, that make these meditations most interesting. The Intimate Merton wisely focuses on the journal entries from the 1960s, material not covered by The Seven Storey Mountain and other earlier works. Thus we see a self-portrait of the older Merton wrestling with his need to be an individual versus his need to love and be loved, fitfully learning to accept his failures and to appreciate the gifts of others, and searching for his home in this world and beyond.

Thomas Merton was a complicated, Thoreauvian figure who considered himself to be, among other things, an "amateur theologian." Yet an amateur is essentially a lover, and Merton, for all his faults and doubts, was certainly a lover of God. Other lovers of God will enjoy tracing his spiritual journey through these pages.

The book `The Intimate Merton', edited by Brother Patrick Hart and Jonathan Montaldo, is a great encapsulation of the journals which Thomas Merton, monk, writer, activist and spiritual guide (I believe he would eschew the word leader, kept from the time he began considering a vocation (both as a monk and as a writer) to the time of his death nearly thirty years later.

The book is broken into sections reflective of Merton's monastic life. Each section is composed of selections, representative and/or significant, from his regular daily journals. Merton actually kept voluminous journals (published in seven thick volumes), much of which served as a basis and self-reflective sounding board for his other writings. This book is a user-friendly spiritual autobiography, distilled from the wisdom gained over twenty-nine years of teaching, prayer, reflection, prayer, writing, prayer, activity, and yet more prayer.

Merton was not (and still is not) universally loved, even by the church and monastic hierarchies who claim him as a shining example of one of their own. Merton's life is a quest for meaning, and quest for unity before God of all peoples, and a quest for love. These were not always in keeping with the practices of the church, which found itself more often than Merton cared for embroiled in political action in support of the state, or at least the status quo.

Merton was a Trappist monk. The Trappists derive their name from la Trappe, the sole survivor of a reformed Cistercian order in France about the time of the Revolution. This order of Cistercians (white-robed monks) had fairly strict observances which included the usual monastic trappings of vows of chastity, stability, obedience, poverty -- and a regime of prayer and psalm recitals coupled with daily work and study that is not at all for the faint-hearted (or faint-spirited). It was to this order that Merton pledged himself, in his beginning search for meaning and fulfillment.

`The great work of sunrise again today.
The awful solemnity of it. The sacredness. Unbearable without prayer and worship. I mean unbearable if you really put everything aside and see what is happening! Many, no doubt, are vaguely aware that it is dawn, but they are protected from the solemnity of it by the neutralising worship of their own society, their own world, in which the sun no longer rises and sets.'

Poetry in prose -- this passage, from the section on The Pivotal Years, reflects a searching nearing a conclusion, but still far from grasping, and far from complete. It also reflects the need for sharing, the drive toward caring, the simplest of things in the world, available to all, free of charge -- and most will never take possession.

God is calling in the sunrise. Merton recognises the call. He wants to deliver this sunrise in a package to the world. But he cannot. This is Merton's endless frustration, and the drive to do more, while yet being, as he would say himself, selfish in wanting to grasp it for himself, too. His time in the Hermitage, a time during which he was removed even from the company of fellow monks -- reflects this duality of vocation in Merton. He recognises that in some ways, it is an escape, but other ways, a fulfillment.

Even late in his life, after he was called away from his solitude at the Hermitage, because the world needed him, he was still humble and seeking. After nearly three decades of monastic practice and reflection on the level that Merton had done, one would expect a certain 'expertise' to have permeated his thinking. And yet, he would write:

`I have to change the superficial ideas and judgments I have made about the contemplative religious life, the contemplative orders. They were silly and arbitrary and without faith.'

This, on the basis of one retreat in December of 1967, with laypersons and clerics and monastics outside his Trappist order -- this is his conclusion, his resolute determination to not be boxed in, even by his own thinking. The true search can lead anywhere, even to the conclusion that one has been wrong all along.

And yet, Merton was not wrong. There was value in each of his spiritual discoveries as he discovered them. They still resonate for all of us today.

`Since Hayden Carruth's reprimand I have had more esteem for the crows around here, and I find, in fact, that we seem to get on much more peacefully. Two sat high in an oak beyond my gate as I walked on the brow of the hill at sunrise saying the Little Hours. They listened without protest to my singing of the antiphons. We are part of a menage, a liturgy, a fellowship of sorts.'

Near the end of his life, Merton was becoming more and more one with all around him, with all of God's creation, with nature, with people, with friends and strangers. And yet, he missed his privacy, his time for personal reflection and solitude.

`Everyone now knows where the hermitage is, and in May I am going to the convent of the Redwoods in California. Once I start traveling around, what hope will there be?'

Merton had premonitions that 1968 was a year `that things are finally and inexorably spelling themselves out', prophetic indeed, for in the same year the world lost Dr. Martin Luther King, Jr. and Robert Kennedy, and Brother Thomas Merton. He never was able to reclaim the solitude, pouring himself out for his friends ('what greater love hath anyone...'), who he counted as the entire world.

May Brother Thomas' journey enlighten your own.

In Notebook 17, Merton writes "I am thrown into contradiction:/ to realize it is a mercy,/ to accept it is love,/ to help others do the same is compassion." (269) From a year or two before he died, this recognition shows what his journals, excerpted here from the seven complete volumes, chart. These take you beyond the more familiar writings that made Merton famous, and show by extension his more frail, doubting, and pensive side.

These pages begin in 1939-41, as he wrestles with being rejected by the Franciscans, works with the poor, reads and thinks at Columbia and upstate New York, and decides to enter the Trappists. His fervor as a recent convert energizes his visit to Cuba. He is full of ideas and energy, but seeks and needs focus. Early on, he realizes the trouble with a journal. If it's written for publication, "then you can tear pages out of it, emend it, correct it, write with art. If it is a personal document, every emendation amounts to a crisis of conscience and a confession, not an artistic correction."(12/4/1940; p. 21) He decides to keep his diary for posterity, for others to read.

The second chapter, although dated 1941-1952, begins five years after his entrance to the Order, at the end of 1946. He has written his soon to be bestselling memoir, and prepares for the fame that he desires but recoils from. His ordination in 1949 enlivens his spirits, and monastery at this point has not wearied him. Even then, the wish for solitude begins to take hold, to be apart from what will be, in the wake of "The Seven Storey Mountain," a rush of aspirants for Gethsemani Abbey. Ironically or justifiably, he will be appointed Master of Novices and later of Scholastics, the students attracted by his very writings. Surprisingly, he writes little of the daily conferences and dealings with his fellow monks in this journal, perhaps out of respect for their confidings, but also, one suspects, out of a disenchantment with the noise, the cheese factory, the tractors and the press of new faces into what had been for him the place where he sought to be alone with God.

This contradiction drives him towards a hermitage on the property, a compromise he battles out. He is famous, and he seeks anonymity. He wants a public to speak to, and welcomes visits. He learns that his freedom allows him to go out on the town with his friends, and temptations will arise as his freedom increases, and his vocation is crucially tested.

1951 sparks a burst of mystical longing. His journals become more contemplative, as his time alone increases and his duties to the Abbey lessen somewhat. By the mid-1950s, he is living full-time at the hermitage. He thrives on study and contemplation. "Perhaps the Book of Life, in the end, is the book of what one has lived, and, if one has lived nothing, he is not in the Book of Life."(7/17/1956) He reads wisdom from the Eastern Christian and Asian traditions.

Musings on Boris Pasternak, Marxism and Latin American struggles begin to enter his journal, followed by Civil Rights and antiwar activist reports. He wishes to be drawn into the world he once thought he would and could leave behind. His advice is sought out by many, and the retreat becomes instead a visitor's center. This is partially by choice, and partially by fame.

The reforms of Vatican II appear to have come slowly to the Order and not altogether smoothly. He laments the end of Latin prayers and Gregorian chant; he records Dan Berrigan saying a non-canonical Mass circa `66 that presages the daring poses of relevance that unsettle Merton, who eschews violence and grandstanding by his more radical, media-hungry, confreres.

But, he knows that he can no longer remain within the walls of the monastery in this time of change and tumult. He wrestles with loyalties. On the fourteenth anniversary of his ordination, he feels defeated. Untraditional, unable to conform, he agonizes. "Perhaps that is good. I am not a J.F. Powers character. But the frustration is the same." Although neither Greene's whiskey priest nor a despairing curate as in Bernanos, his sincerity seems a charade. He acts a lie. Depressions grow as he nears fifty. "People think I am happy." He does seek solace in the Mass. "I suppose that in the end what I have done is that I have resisted the superimposition of a complete priestly form, a complete monastic pattern. I have stubbornly saved myself from becoming absorbed in the priesthood, and I do not know if this was cowardice or integrity. There seems to be no real way for me to tell." (5/26/1963; pp. 206-7) The next few years of revolt and reaction outside the monastery and travel within and beyond its no longer totally enclosed walls will test his indecision severely and unexpectedly.

He falls in love and- although not explicitly stated in these excerpts- consummates a relationship with a nurse who seems about half his age, who cares for him in a Louisville hospital in the spring of 1966. These are the most human and gripping entries of the volume. We witness in the first-person- if at an oblique angle that increases the perspective of realism-- an intelligent, tender, and righteous man break his vows, and then his promises to renew his commitment at great personal and psychic and physical sacrifice. He learns to treat "M" with dignity and does the right thing by her and himself, and reconciles his failing with the immediate joy he has foolishly if understandably embraced briefly.

In his fifth decade, Merton grows up. "Vocation is more than just a matter of being in a certain place and wearing a certain type of costume. There are too many people in the world who rely on the fact that I am serious about deepening an inner dimension of experience that they desire and is closed to them. It is not closed to me: this is a gift that has been given me not for myself but for everyone, even including M." Tempted again to sneak into the city to see her, he realizes: "In the end I would ruin her along with myself."(6/22/1966; p. 295) Here, Merton's saintliness shows itself most movingly to me. I recognize my own faults in his, and now realize his own integrity. If you have only read "Seven Storey Mountain," you only know the honeymoon period. The journals show the whole committment, the lifetime after the infatuation wears off.

In November 1968, a month and a day before his death, he records during his visit to the Dalai Lama in exile the three types of "bodhicitta." Kingly ones save one's self and then others. Boatmen ferry themselves with others into salvation. Shepherds guide others first and enter salvation last. I think of Merton, so near unawares his own sudden "liberation," as one who by his writings and example led many into spiritual heights.

These pages record how he labored, lonely among hundreds of other monks. How many, I wonder, who resented his popularity, worshipped his celebrity, or benefitted from his writing and the nights of loneliness that flowed into his pages? He lived as a flawed monk among others no less so, and this obvious but gradual admission comes to bring him and his community and so many other millions of readers the past fifty years the grace to accept the need for guides wiser than us to help lead us into nirvana.

Rather than review the book _The Intimate Merton_, I have chosen to review the persona who presents himself within these pages. For it is this persona that has attracted readers to his works, and through his works, to his life. If we are to profit at all from a man's personal journals, we must be certain that first he intends to be truthful and forthright about the time's of his life. And we are not to be dissappointed here by the subject of this work, as he assiduously presents his story with his most intimate thoughts.

We see, as the title of this review reflects, a man who has become entranced by his own idea of himself and his vocation, at once both a passionate writer and a solitary monk, bound to live the same day over and over again until he got it right. We see this reflected in the editor's introduction when they say: "He got up and fell down, he got up and fell down, he got up over and over again." He was as much a product of his times and the events that molded and influenced him as he was a simple human being longing for release. Only toward the end of his life, though, did he begin to travel down the road toward learning about who he really was, as opposed to the persona he carried around with him the majority of his life. His journals, condensed here from the seven that were ultimately published, are a testiment to how not to lead the spiritual life, and for that honesty of truthfulness with which these entries are presented, we are in debt to the man himself.

What the reader learns of Thomas Merton the man and the Trappist monk is that he was as sincere about what he wanted to accomplish with his life as he was in leaving us with a candid accounting of that life. His sincere wish can be summed up in an entry made in December of 1946 in which he states: "Meanwhile, for myself I have only one desire, and that is the desire for solitude -- to disappear into God, to be submerged in His peace, to be lost in the secret of His Face." What we learn about the truth of this sentiment is that Merton spent the majority of his twenty-seven years as a monk searching for that silence of peace into which to merge himself, but that he only on rare occasions found it. For the most part, his days were taken up with endless rounds of duties and projects which kept him busy and estranged from the solitude which he sought, and yet it was only in the final years of his life that he was finally able to begin to realize that solitude through having separated himself from the monastic community at Gethsemani and living at a private hermitage on the property.

We are shown this through such passages as the following, in which a forty-eight year old Merton laments the anniversary of his ordination to the priesthood: "Today is the fourteenth anniversary of my Ordination to the priesthood. . . . I have certainly not fitted into the conventional -- or even traditional -- mold. Perhaps that is good. I am not a J. F. Powers character. Yet the frustration is the same. (I do not know if I am a George Bernanos character. I am not a Graham Greene character.) But this business of defeat is there and I see it is perhaps in some way permanent. As if in a way my priestly life has been sad and fruitless -- the defeat and failure of my monastic life. (Perhaps. For after all how do I know?) I have a very real sense that it has all been some kind of a lie, a charade. With all my blundering attempts at sincerity, I have actually done nothing to change this."

Repeatedly, we are shown instances of this kind of self-admonishment throughout the latter sections of the book, and after a while, we begin to wonder "will he ever learn?" In that same journal entry we find the following, perhaps unparalleled in its honesty and self-disgust in the annals of autobiographical works: "Probably the chief weakness has been lack of real courage to bear up under the attention of monastic and priestly life. Anyway, I am worn down. I am easily discouraged. The depressions are deeper, more frequent. I am near fifty. People think I am happy." This was Merton as he appeared to himself on his worst days. Fortunately for him, these moments were as fleeting and impermanent as the very thoughts that went into expressing them. And yet his genius is that he shows us his struggle, time and again, to bear up under the task he has outlined for himself.

He is aware that his life is artificial in many ways and that the circumstances under which he has agreed to live have contributed to this artificialness. "I am convinced that the tensions of our community life are delusions and obsessions because of the unreality of our activities -- the basic unreality of our relationships. Unreal because much too artificial and contrived." Yet we see by these many observations that he is honestly seeking to evaluate his life in the manner of a genuine contemplative.

On occasion, he shows us some glimmer of hope as in the following entry from June of 1963: "Identity. I can see now where the work is to be done. I have been coming here into solitude to find myself, and now I must also lose myself: not simply rest in the calm, the peace, the identity that is made up of my experienced relationship with nature in solitude. This is healthier than my 'identity' as a writer or a monk, but it is still a false identity, though it has a temporary meaning and validity. It is the cocoon that masks the transition stage between what crawls and what flies." It was during this next period of his life, the last five years, that he began coming upon some of the ideas that helped him to begin putting the pieces of his life's puzzle together.

As it is always darkest before the dawn, at the turn of the year to 1964 we find the forty-nine year old Merton once again lamenting his situation: ". . . twenty-two years of relative confusion, often coming close to doubt and infidelity, agonized aspirations for 'something better,' criticism of what I have, inexplicable inner suffering that is largely my own fault, insufficient efforts to overcome myself, inability to find my way, perhaps culpably straying off into things that do not concern me." Yet even here he is on the brink of a discovery, for just a few short weeks later his contemplations begin to yield some much needed light. The darkness begins to lift ever so slightly as he makes the realization that his "real self" was nothing other than "the self that one is. . . . However, the emperical self is not to be taken as fully 'real' either. Here is where the illusion begins." It is during this time period that he begins to explore the religious traditions of China, Tibet, Japan, and ancient India, and the light that he has been seeking is about to dawn for him.

Yet for all his spiritual wandering during the next few years, for all his reading and digesting of new concepts and writing books on Taoism and Zen Buddhism, the hold and lure of Christian imagery and conceptual iconography keeps calling him back over and over again. When all else fails comprehension, he returns to the familiar. Even so, his subconscious mind is working on all he is learning, churning it over, integrating certain ideas, seeking for common ground with the already familiar.

For perhaps the first time in his monastic career, he was beginning to realize what his real work in this contemplative tradition was all about: "It would do no good to anyone if I just went around talking -- no matter how articulately -- in this condition. There is still so much to learn, so much deepening to be done, so much to surrender. . . . The best thing I can give to others is to liberate myself from the common delusions and be, for myself and for them, free. Then grace can work in and through me for everyone." He added the preceding journal entry in late June of 1968, just a little over five months before his untimely passing. And what is sad is that he was never to realize this accomplishment in his lifetime. And yet in the same breath, what was hopeful is that he realized this -- what he needed to accomplish -- before his passing, as he wrote in July of that same year: "I have to go my own way in terms of needs that to me are fundamental: need to live a life of prayer, need to liberate myself from my own 'cares' and 'unique' need for authentic monastic solitude (not mere privacy), and need for a real understanding and use of Asian insights in religion."

He arrived in the Orient in October of 1968, where he was to spent the better part of two months meeting with various Eastern religious, including an unprecedented three audiences with the Dalai Lama. His experience in the Orient was a much needed education for Merton as he began to reassess his own possibilities for his continuation in the contemplative life back home. Far from being indisputably drawn to the East, his roots were calling him back to the West. But it would not be the same there as it had been. There would of necessity need to be changes made in order to suit his new understanding of what he needed to accomplished. Ironically, he was never to return to Kentucky and the monastery at Gethsemani, but rather to end his days in Bangkok, accidentally electrocuted on December 10th, 1968. On that day he found peace from this life.

This book has helped to change my life! It has not left my bedside table since the day I bought it! I don't think it will ever be filed away onto the bookshelf! It has taught me so much about myself and my own ability to really help myself and to know myself. I have gotten so much out of the exercises which, by the way, are all conveniently located at the back of the book, that I have advised everyone I know to get a copy. I have some friends, who once they read it and work with the exercises, have bought many copies to give away as gifts. It could be such a wonderful world if everyone would follow these guidelines and really get to know themselves and help others to do the same. I think it should be mandatory reading for everyone! Enjoy it! Namaste!

If you are truly ready to change, but need some vital direction, then read this book. It will have deep effects.
This book is a strong reminder to commit to yourself spiritually. The open, honest, and perceptive narrative, followed by easily applied exercises (many dealing with chakras and energy), helped give insights that had a real impact. I could sense shifts occurring that have already allowed me to view myself, others, and the purpose of life, differently. You can "feel" the truth of what she is saying. It helped develop an inner wisdom that, in turn, brought me closer to an inner peace.
Content included:
Clear description of properties of chakras and how to see and work with their energy.
Explanation and exercises to enable one to "know" your intuitive ability.
A clearer understanding of our journey through the physical plane.
The exercises are ones you can take with you wherever you are.
She manages to do all this, while reminding us that she too, experiences the work we are all here to do.
Everyone will get what they need from this book.
Laura Alden Kamm has been given a gift that she is kindly using to help others along their path.

A clear, informative, fascinating read. Laura Kamm is a medical intuitive with a difference, not only can she perceive the energetic configurations of health and wellness, but she can also act as a catalyst to healing.
Beautifully written and very encouraging for those who wish to develop their intuitive faculties.
There are some unique exercises in the book that help develop greater awareness. Laura Kamm also looks at major illnesses and their energy signature, she suggests what kind of emotional or psychological attitude might have created them. A worthwhile read for everyone in the healing and consciousness arena.

This book really guides one to use our inner powers to heal. Please read it
many times to get all it has to offer.

INTUITIVE WELLNESS: USING YOUR BODY'S INNER WISDOM TO HEAL began with the author's recovery from a near-death experience twenty years ago, leaving her with the ability to telepathically scan the structure of a person's body to see inner disturbances. INTUITIVE WELLNESS uses this foundation of experience plus her ability to train others in the skill, providing chapters which offer easy exercises to help readers learn about their own unique energy systems. An excellent survey expands the 'how to' world of healing and is a recommended pick for any new age collection strong in psychic knowledge or health.

Diane C. Donovan
California Bookwatch

The JGirl's Guide is an invaluable book for young girls. If you would like your friend, daughter, student, cousin.... to get much more out of their bat-mitzvah, and so much more out of being a Jewish teenager - struggling with identity, as well as common teen issues such as food and peer pressure. What a wonderful idea to finally come out with something fun and interesting in an era where we sometimes need to be reminded that even though life can be a party, we must not forget how meaningful it is- and when we are reminded and taught, then it because that much more fun!

The subtitle tells it all. This volume addresses teenage girls directly on topics such as Jewish identity, friendship, honoring parents, body image issues, sexuality, health, gossip, social responsibility and more. Three authors make for a somewhat disjointed reading experience. A very long introduction greets readers and tells them (repeatedly) what to expect. The format of each chapter, with its many sections, quotes, questions and exercises, wrings every last drop out of every topic. The style of the book is a breathlessly excited, energetic charge up a mountain of information. The Jewish aspect of each topic under discussion is explained through historical and modern viewpoints, with plenty of back up from original texts. A consciously neutral point of view embraces all streams of Judaism and levels of observance. This book would be an excellent resource for youth group leaders to use in leading discussions or workshops on teen issues. It may also serve as a guide for parents struggling to talk with their kids about sensitive topics. Self-aware young women may enjoy the navel-gazing quality of the book, while others will find it tiresome. Some kids may be turned off by the attempt of the adult authors to sound "cool" by inventing the term "JGirl." Recommended for ages 12 - 18 where Jewish teens are heavily served.
Reviewed by Heidi Estrin

Thanks to the JGirl's guide, I finally understand my daughter and wife and all that touchy-feely shechina stuff........you can't go wrong with this book, and I mean this whether or not you are starting from scratch or studying talmud with the Baal Shem Tov !

My daughter asked me to get this for her after she heard so much about it in school from her friends. I ended up reading it myself right after she finished it. We both enjoyed it immensely and I would definitely recommend it to anyone. It was insightful and has even helped me better relate to my daughter during this changing time in her life.

Enjoy!

I recently purchased this book as a bat mitzvah gift for a young friend, and couldn't help reading through several chapters myself. I was very impressed with the breadth of topical advice, which is presented in a very lively and engaging manner. The authors did such a skillfull job demonstrating the relevancy and beauty of Jewish traditions and history that, raised as a Christian, I found myself becoming a tad envious of the heritage! I definitely recommend this book as a worthwhile read.

This book about a Roman Catholic monk, Mark Gruber, and his extra-ordinary journey from the green fields of the U.S. to the deserts of Egypt is just breathtaking. As a member of the Coptic Orthodox church, and of Egyptian stock, i simply found Mr Gruber's plain and truthful telling of his experiance just so refreshing. It's funny, this man spoke more wonderfully about the Coptic people then most people at my church think of themselves. He showed them for their weaknesses, and their strengths, just as he saw it. It has helped me to appreciate who I am, my background, and my traditions so much more.

This book is great if you enjoy stories regarding exotic lands and peoples, and an honest telling of their journey.

The comtemplative monk is a baffling figure to Westerners, even to many Catholics, and moreover, most Westerners probably do not think very much of the Christians in Egypt, which we tend to think of as a wholly Muslim nation.

Fr. Gruber's evocative descriptions of Coptic monasticism and spirituality beautifully illustrate how inner conversion and contemplation are the heart of the Church. In the West we often hear an emphasis on practical action, or social justice, over and above contemplative prayer. Fr. Gruber's writings about the Copts show how contemplative prayer nurtures us and gives life to all our actions. It is a great window into a neglected and persecuted Christian population, and an inspiration for our daily lives and relationship with God.

This memoir of the year that Fr. Gruber spent among the Coptic monasteries of Egypt is fascinating. Fr. Gruber lovingly describes these men and their piety, along with the phenomenal faith of the Coptic lay people. There appears to be a direct line back to the conferences of John Cassian in the lives of these monks, but that perhaps is because Fr. Gruber has crafted the chapters in such a way to invite the comparison. But maybe not. These men live lives of remarkable holiness. I loved the image of people grabbing them by the ankle and holding on till the monk will bless them. I also loved the hike in 130 degree heat, and realization that the cave he has been brought to, and in which he spends the next three days, probably saves his life, in that it is much cooler than the monastery, nothing is swimming in the drinking water, etc. At any rate, I highly recommend this book. I do agree with the review that states this treats more of his exterior life than interior, but why should he discuss his private life with us. Also, there is another book (can't recall the author) called "Coptic Nuns" that makes a nice companion to this book, in terms of knowing more about the culture.

I just finished this book and absolutely loved it. It thrills me to see someone who is not Coptic, slowly develop a deep since of your mindset and feelings. The monks must have truly accepted the author to share so much with him and in turn, the author poetically describes everything to the reader.

For anyone that is curious about us (the Copts) and our religion, this book is a wonderful introduction. It capture a very true sense of who we are, what we believe, and how we worship God. I can't thank the author enough for bringing to light, this hidden treasures of my culture.

I don't know which was more interesting, the author's anthropological observations or his spiritual journey. Both fascinating and enlightening. Originally, Br. Gruber sets out to study the fathers of monasticism with a scholar's eye (albeit a fellow Monk-scholar), but the desert and those who live there transform him eternally.

This book is a fresh drink of water! Here are my favorite passages:

"In all of this," Abuna Elia said, "the desert was a teacher for Abraham. The desert teaches us how helpless we are, how much we depend upon one another for survival. It is with a complete sense of dependence, a complete sense of helplessness that we must approach God, and that we must approach one another in terms of possessiveness and control."

"By complete openness and availability to one another, we are obedient to each other in matters of charity. We are at each other's service.... But at the same time... our relationships must be ordered by a surrender, a letting go, a sacrifice. We own no one; we possess no one."

"Abuna Elia assured me that the sacrifices we make in our lives as Monks, as Christians, will always be enfolded in layer upon layer of the sacrifices that went before us."

"Abuna Elia said, 'When God asks us to make heroic sacrifices, it is not because he is heedless of what we are giving up; he is profoundly aware of it. When we are offering gifts to God, we are not really offering much, unless, at the same time, we are also submitting all those things that are valuable to us. We must submit to God's will everything which is dearest to us, that which is our only one of something, that which we love, that which is even beyond our ordinary capacity to imagine losing. Otherwise, all of our prayers and protestations of fidelity are somewhat strategic and not genuine or sincere." pp42-43


Later, during a time of pilgrim visits, the author is left with the small children to care for. He builds a fire and answers their endless questions about heaven, about "what it is like to see Jesus there," about Mary, about who God is. Night falls and the children keep talking until they fall asleep by the fire.

"So there I was, sitting by the dying fire, with all of these sleeping children around me. I looked at them in the starlight and the moonlight and was touched by the fact that they are so filled with faith so innocently seeking God. This is the second time since coming here to Egypt that I have found myself in exactly the same setting, surrounded by young people asking questions and listening to answers, tiring themselves out into exhaustion and sleep. And, just as before, there is once again that stabbing realization that none of these are my children, that I shall never have children such as these to instruct and teach."

"I looked up at the sky on this beauiful, clear desert night. I thought to myself that I had never seen such an array of stars, so numerous and so bright. Then, of course, at this moment, the passage from the Book of Genesis came to mind where God said to Abraham, 'Look up into the night sky and count the stars, if you can. Just so shall your descendants be' (cf. Genesis 15:5). So there I was sitting, looking up at the night sky, knowing how impossible it is in the desert night to count the stars. And even while I was feeling the special poignancy of not having children, I suddenly realized that these children all around me are not only children of Abraham, but they are also mine as well. For I have instructed them in faith, and I have given them tonight a greater realization of their own religion, their own spirituality. I have placed them confidently in the presence of God." pp 84-85

Ross Bishop has been there and back again. He's taken the hits, wound up in the ditches, and seen the high side, all for a price: to find his way along the path. In his case a path that led him to discover that he is a natural healer, a shaman.

To our good fortune he is also one of those compassionate beings that realizes that spreading the word of what he learned helps us all and the planet we so precariously live on.

Ross has a knack for explaining things, always a helpful attribute. Our Universe is complex, a gazillion learning experiences happening simultaneously, all guiding us along our path. We sometimes need help along this path and Journey To Enlightenment can fill this need.

A wealth of information is offered to us in this book. Some of it the kind one must go over several times to ingest. I noticed right from the start that this is going to become an importance reference book in a lot of people's lives. To his benefit, Ross has endowed this book with an easy to follow format: principles we can gather and begin to assimilate and an index to help us find our way back to particularly meaningful bits.

I am always delighted when authors pull quotes from knowledgeable sources and then expound on them or use them to guide us to an important junction. Ross calls on the likes of Ghandi, Rumi, Ramana Maharshi, Juan Ramon Jimenez, Clarissa Pinkola Estes, and Black Elk to name just a few. He uses stories where they do a particularly good job of illustrating his point. The best of these being Steve Job's infamous, "Stay Hungry, Stay Foolish" commencement address at Stanford.

So, where can this book take it's readers? Pretty much anywhere you want to go, but most importantly to find what Bishop calls the God Space. The work involved is not easy, and it will take time. But as you work thru his suggestions and exercises dealing with your inner child, entities that may have attached themselves to you or past lives that need to be visited you will little by little, or in astonishing leaps find your way. Remember, as Principle No. One states LOVE EVERYTHING. Just imagine how far that could take you towards your own personal God Space.

This 248 page journey into self love was a great treat to review. The format was easy to follow and I fell totally in love with the author's compassionate down to earth style. It was so comfortable it was like sitting with my best friend and mentor discussing the road map to enlightenment over a cup of tea. I was energized and comforted all at the same time.

The book touched on many areas that I have found sticking points through out my life and then proceeded through personal stories and great insights to give me a way out of my pain and the blocks that have held me back for so long. There was a meditation that really helped me get more in touch with my spiritual self and I was amazed how simple it was to accomplish. I would recommend this awesome teacher to anyone serious about reaching to the light in a more focused and supported way. Thanks Ross, your blessed contributions have helped many.

Reviewed by Irene Watson for RebeccasReads (3/08)

Ross Bishop is a natural shaman that writes from the heart and his truth. He says "No matter how you slice it, it's about compassion. Certainly about compassion for others, but mostly it is about compassion for yourself." He couldn't be much closer to the truth. Bishop explains in "Journey to Enlightenment" being compassionate toward oneself, letting go of limiting beliefs, acceptance of challenges in life and steps on what to do about them. According to Bishop, understanding why we created the beliefs and challenges is the first step to enlightenment.

However, as Bishop explains, this is not an easy task. He quotes Carl Jung "He who looks outside, dreams. He who looks inside, awakens." Dreaming is easy but wakening is often a task we consider as being difficult. Bishop talks about awakening and why we struggle against it. According to Bishop, our inner child is usually damaged due to parental dysfunctional behaviors as well as disharmony within the environment - home and outside influences. Changing our pictures and rewriting the scripts, combined with resolution is the first step to awakening. Bishop contends we "came to Earth to resolve" the issues.

Bishop further challenges us, when we are worried, upset, or have "problems" we "take a deep breath and recognize that this is not occurring as punishment, or because we are unworthy, or that we are messed-up. It is happening because we need to learn to open our heart." He feels this is an opportunity that presented itself to us to learn how to open up our heart. However, we can choose to take it as an opportunity or we can wallow in our issues and feel sorry for ourselves, usually getting nowhere but deeper in our "stuff" and further away from enlightenment.

Bishop explains that according to traditional concepts blood pressure, high cholesterol, joint issues, or cancer are systemic illnesses. According to non-traditional healers these are just "natural progressions from unhealed psychic or emotional disturbances." This is where Bishop comes is, as a healer in non-traditional means. "Journey to Enlightenment" not only explains why we have challenges but Bishop gives the process of awakening through a "journey" of an ancient shamanic healing process (in a Western concept.) But, he doesn't just leave you there; he explains how to deal with issues that manifested during the process and move past the obstacle stage to awakening and enlightenment.

I give Ross Bishop's book, "Journey to Enlightenment" a resounding YES! Being a student of the enlightenment process myself, I've read many books and attended many workshops. I've even facilitated workshops and retreats myself. From my personal experience, I must say this is one of the most concise, yet simple books I have come across. Bishop writes with extraordinary precision, giving the readers the opportunity to look at their own beliefs and interferences in a gentle way while bringing an end result of compassion to oneself and enlightenment.

According to Shaman Ross Bishop, "Enlightenment may not be as unreachable as you think." In his important book, Journey to Enlightenment, Bishop provides readers with a new way to view their life experiences as well as recommendations to reconnect with "God space." Readers are given concrete techniques for addressing "obstacles" on the path to enlightenment. Bishop encourages readers to live a life of compassion rather than fear and encourages readers to make their spiritual growth the most important thing in their lives. Bishop presents 13 core principles as a guide to finding one's way to the Divine. Among these principles are: Love everything or it will become a lesson. Bishop also provides specific exercise to work and heal the inner child as well as information about healing ritual with the Shamanic Journey Process. The book is a fantastic resource readers are sure to refer to as they advance on their pathway to enlightenment.

This book truly allows you to "see the light." I was fascinated with Ross's background with him being in the Advertising field and he is now a Shaman! This is my hope for others to take a look at their journey and figure out if it is the right one for them. He was led kicking and screaming onto his new path, what a way to go!! We should all be so lucky to have his wonderful insites on the how to of this journey of enlightenment. You will not be disappointed with his easy to understand and helpful suggestions to encourage you on your spiritual path. Happy Journeys!

Visser, as I stated before has done a great job in explaining the works of Ken Wilber. Yet Wilber denounces this book because of Visser's affinity for Theosophy. Wilber is not a theosophist or a Alice Bailey follower even though his first two books were published by the Theosophical Society. Interestingly, Wilber wrote the forward to this book. Wilber, and rightfully so does not want to be catagorized as a Theosophist. He has worked many years to bring legitimacy and validity to transpersonal studies through hardcore analysis and synthesis of the sciences, the humanities, and philosophies. Some think he is overly sensitive to being labeled a new ager or even a theosophist, but given the trashing he has received concerning many of his books, it is probably founded. Anyway, please read this book, but know that the Theosophical connection in the last chapter is solely Visser's.

I bought this book b/c I was interested in knowing more about Ken Wilber and his theory. I came away with both so I would consider the book a success. I did find it ironic that Wilber purports to read 3 books a day but did not read this book while providing the foreward to it. I almost felt that he didn't want to endorse the book, not b/c he didn't read it but b/c then he would give others fresh ammo to attack his theory. Nonetheless, I felt the author was complete and performed a remarkable feat in compiling and organizing Wilber's material and theory. Recommended if you are interested in a theory that expands on psychological theories to include the spiritual realm.

March 04, 2004

If you want a well researched, thorough overview of the work of Ken Wilber, then Frank Visser's Ken Wilber: Thought as Passion is a great choice. It covers a broad scope and is a relatively easy read. That's the short version.

The long version must take into account Wilber's five periods or models to date. Visser's book nicely introduces the first four periods in a general way, and sets the stage for further study of the oeuvre. Wilber-5, so-called, has emerged in the last few years and will be published for the first time in the upcoming Kosmos, Vol. 2 (whose working title is Kosmic Karma and Creativity). One of the novel aspects of Wilber-5 is what he calls a post-metaphysical approach (among other things), which relies on empiricism in the three great domains of body, mind, and spirit. So the jury is still out on the niggly details of Wilber-5, and how its critic's will respond. But one thing is certain, once published it may be easy to misconstrue criticism of this Visser opus because it's NOT Wilber-5 and appropriately focuses on the influence of the perennial traditions in Wilber-1 through Wilber-4. But to Frank's credit, he mentions Wilber-5 several times and acknowledges that Wilber's views continue to develop.

Having said that, if you really want to get inside Wilber's head, or at the very least, into his heart, then it's appropriate to study his work beginning with Wilber-1. Why? First, Wilber is a developmental, evolutionary, transcendentalist thinker and doer. It's apt to see how his theory developed as it was informed by his own bodily, mental, and spiritual growth. Second, even though Wilber no longer recommends his first two books, The Spectrum of Consciousness (1977) and No Boundary (1979), they're required reading because we can trace the "integral impulse" at work from the very beginning along with what are now acknowledged flaws (the so-called pre/trans fallacy in particular). That integral impulse included nascent awareness that the three great domains of body, mind, and spiritual science must be included in any integral approach. Put another way, it reflected Ken's precocious understanding that transcendental experience is not solely pathological, and properly developed could greatly inform human development. He also refined transpersonal psychological theory to include the full spectrum of consciousness, from body to mind to soul to nondual spirit, along with identifying appropriate pathology and therapies.

Thus, Visser's book handles Wilber-1 through Wilber-4 with the skillful means of one who is far more than a journeyman with the material. In fact, Frank includes a great deal of biographical material that provides a human face and heart, background in the transpersonal field in general to situate Wilber's oeuvre, major critics, a summary of their differences, as well as his own critiques. He also includes a thorough bibliography of Wilber's work that alone is worth the price of the book! In the closing chapter Visser offers further insights and suggestions that may help refine the inchoate Wilber-5 model based upon his theosophical background.

In summary, if you're seriously interested in learning about Wilber's work, this is a great place to start. Ken personally recommends A Theory of Everything (2000) because it's concise, and A Brief History of Everything (1996). Together, they give a full accounting the major insights of Wilber-1 to Wilber-4, now called AQAL: all quadrants, levels, lines, states, types (and the kitchen sink. It is a thorough model :-).

All in all, let's give Frank Visser a hearty congratulations for a job well done!

I have read most of Ken Wilber's work and have been studying his thought for years. The breadth of his work is incredible and difficult for the average person to wrap their arms around. It is also very difficult to know where to start or to position any particular work in the evolution of his thought. This book is an excellent roadmap in this respect.

In a nutshell, this work provides an introduction to Ken Wilber's most important ideas and the man behind them. Ken is a popular figure, but he doesn't attend many conferences, appear in public, do a lot of interviews, etc. This makes it difficult to understand him as a person and contextualize his work with his own personal evolution. This book will give you a good feel for Ken Wilber the person, the major milestones in his life and how they correlate to the evolution of his ideas.

While this is an excellent book and fills in some important gaps, it is not a comprehensive introduction to Ken Wilber's body of work. This would be impossible in a book of this size. However, if you purchased Kosmic Consciousness or A Brief History of Everything to go along with it, you would be in excellent shape to move forward and make good decisions about what to read next. You would also be very well prepared to speak intelligently about Wilber's thought and the development of his Integral Model.

Another product that could be very useful as an accompaniment to reading more of Wilber's books would be Embracing Reality, which is sort of a Cliff's notes of Ken's major works. If you got all three of the resources I mentioned on this page and Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World, you would have a good end-to-end sense of Wilber up to his most current thought.

I personally think Ken Wilber is a very major figure and will go down in history as an extremely important thinker. Among other things, he has a 20 year track record of writing and 30 books which have been in print continuously since he wrote them -- a rare achievement for a largely academic writer. In addition, Random House is compiling the collected works of Ken Wilber who is a living author! It is very unusual for a major publishing house to undertake such a large project while a prolific writer is still living. I think this speaks for itself in terms of the quality and enduring impact of his thought on this period in history. In short, I think what we are seeing now is only the tip of the iceberg. In my opinion, Ken's work has the potential to transform how we do business, medicine, education, ecology and every other major human endeavor.

While I don't think Ken Wilber is flawless and above being human, he is an intellectual giant with a lot to offer modern society in a search for meaning and a model to apply to solve contemporary problems. I am glad to see that he is getting more and more traction in the marketplace.

On a critical note, I think that Wilber himself has evolved into a major figure and I would love to see more editing and organization in his books going forward. In much of his work, there is a lot of repitition, overlap and unnecessary meandering. This certainly does not reflect upon the quality of his thought, but Visser's book certainly helps someone new cut to the chase and get a handle on the best way to navigate the voluminous Ken Wilber body of work.

I've tried to read K.Wilber in the past, i've never got more than through the first few chapters. I realize i ought to come to grips with his ideas and this book is an excellent place to start. For not only does it carefully look at the thought but is stimulating enough to get me (i hope) through some of the hard spots in K.Wilber's writings, in the near future. That makes it an outstanding book, not just informative but inspirational, nice job.

The book is basically a chronological look at the evolution of K.Wilber's transpersonal philosophy/psychology. It is not strictly intellectual but rather does a rather nice job of presenting K.Wilber as a man, as a mediator, and in the tear provoking chapter on his wife Treya, as a care giver for a terminally ill spouse. All in all much more satisfying a look then a strictly intellectual examination of a philosophic system. The major point of the book is that K.Wilber is interested in synthesising the Western scientific viewpoint on human development with the Eastern, primarily Tibetan Buddhist, in order to reach a syncretism of what human beings know about themselves. The book presents his thought as a dialogue with pieces of each world, what K.Wilber was interested in understanding, in the overall context of the development of his systematic philosophy/psychology. The structure is both accessible and interesting, rarely did i find interest flagging, more often i had to set the book down for a minute to think about what i had just read and try to make connections. This book, like the philosophy it outlines is not easy, nor simple, nor without dozens of references and rabbit paths to wander down, it is well documented, both in the text and in excellent endnotes, and as expected a substantial index that i for one used many times.

As for a chapter to read to get an idea of the book, i don't think this is a book you can pickup in the middle and profitably read, i'd stick to either of the first two chapters, introduction and who is ken wilber, although the chapter 5, Love death and rebirth, about his wife is worth a try to read by itself, if only for the window into his soul it presents. Generally, it is a read from the beginning, take notes, run to the computer to google a word or phrase, run to amazon to look at customer reviews of books cited, hightlighting on every page, some pages more than 1/2 coated, etc type of book. It took me about 3 times as long to read as a "normal" book of it's length, mostly because of the constant dialogue with the author i was mentally involved in while reading, not an argument as much as a constant series of questions and desire for more background and explanation.

Well, "who is Ken Wilber?" and "why should anyone care to read him?"
He has for 25 years set himself to a daunting task that only few authors have ever attempted, a comprehensive analysis of what human beings know about themselves and how all these systems can be unified (integrated) into a system that allows them to genuinely talk and interact with each other, rather than catfighting forever. To that endeavor he has read several books per day for decades on end, produced a flow of readable words that fill 11 volumes of his collected works, mediated several hours per day until he had a spiritual vision of non-duality that remains a constant companion. A lifetime apparently well spent in pursuit of his goals.

He has ideas and pictures that are valuable to anyone thinking about these issues. How do people grow and develop? How do cultures grow, is there a similarity between the two? What are we made of? What can i do to develop (although this is not a major goal of the book) further? How do different systems interact, like Western psychology and Eastern mysticism? Can this knowledge be unified so that we can remember it, deal with things that are similar in the same ways while avoiding putting different things into the same unappropriate boxes?

It is questions like this that make a comprehensive system like K.Wilber's worth studying, even if you disagree with several or even all of the basic assumptions and goals. Thinkgs like: the 3 eyes: physical, mental, spiritual; the great chain of being; development from prepersonal, personal to transpersonal, interiority vs exteriority on the same graph as individual vs collective; etc. are all useful conceptions and maps that i can use, certainly a gift from a dynamic and fruitful mind.

So i think this a very good introduction to K.Wilber and i am interested in getting into a few of his books now. with this background i hope it will be a little easier and less confusing then in the past. thanks to the author for a very good book.