This new book from Zen teacher, psychiatrist, psychoanalyst, and critical favorite, Barry Magid, inspires us to outgrow the impossible pursuit of happiness, and instead make peace with the perfection of the way things are. Including ourselves! Using wryly gentle prose, Magid invites readers to consider the notion that our certainty that we are broken may be turning our pursuit of happiness into a source of more suffering. He takes an unusual look at our secret practices (what we're really doing, when we say "practicing"), "curative fantasies," and our ideals of what spiritual practices will do for us.
In doing so, he helps us look squarely at some of the pitfalls of spiritual practice, so that we can avoid them. Along the way, Magid lays out a rich roadmap of a new psychological-minded Zen, which may be among the most important spiritual developments of the present-day.
©2008 Barry Magid (P)2013 AudioCATCHWORDS
A Zen primer.
No. I found both his voice, manner of delivery, frequent stumbling over words and frequent mispronunciations most distracting. ("Shun-ree Suzuki" or "Sessions" for sesshins). Not to mention what seems to be the odd paragraph or two suddenly sounding as if it were recorded in a completely different studio. A somewhat amateurish production. Too bad, a stye book's content is useful, insightful stuff.
From 1980 to 1994, I was a local columnist for The Outlook, the daily newspaper in Santa Monica.
I was disappointed in this book. To begin with the title is misleading. A Zen critique of the popular culture's obsession with finding a happy solution to every human problem might have been interesting. But this is a very egocentric book about the author's experience working as a psychoanalyst and a Zen teacher. The stories he tells about his own special experiences fail to demonstrate that he has gained self awareness from his practice of either discipline. He is quick to point out the foibles and failures of past and present Zen teachers and practitioners but it sounds like church gossip. Far from bringing any new perspective to Zen or psychoanalysis the author supports the hierarchical structure that is common to most religions and academies. If I thought the author's views were all there was to Zen, I would want no more to do with it.
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