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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.
Reading this volume I understood anew how this is so. Merton wrote his soul, he wrote his life. We ARE THERE as we read it. I actually find answers to some of my life questions as I share the life of this Trappist monk. Many other people do, too.
This book is helpful because it puts so much of Thomas Merton's life between its covers. And, easy as he is to befriend, he is endlessly mysterious, perhaps just because he reveals so much. So many threads - what a complex and endearing man.
review by Janet Knori, author of Awakening in God
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telling him as he continued as a young monk. The final passage in the book reads, in part, "But
you shall taste the true solitude of My anguish and My poverty and I shall lead you into the high
places of my joy and you shall die in Me and find all things in My mercy which has created you
for this end. . . That you may become the brother of God and learn to know the Christ of the
burnt men." And that is how Merton died, a burnt man in a monastic habit on a bathroom floor in
Thailand, electrocuted by a faulty fan switch as he stepped out of the shower. Eerie how things
work out sometimes. The Asian Journals record the end--spiritual as well as temporal--of
Merton's journey, and I tend to think that he found what he was looking for. I like to think he did,
and when I visited Gethsemani myself, it was the Asian Journal, even more than Thoughts in
Solitude, that convinced me of this. Of course, Merton had all but left Gethsemani behind when
he took down the Journals; there is speculation that he was at some point going to ask his abbot
to approve him staying in Asia as a hermit of some sort, and the fruits of that adventure in
following God are lost to us, among so much else that was lost when we lost Fr. Louis, our
Thomas Merton.
The Asian Journal is many things. It is both a travelogue and a tribute to place, strangely
comparable to Matthiessen's Snow Leopard or Merwin's Lost Upland. It is a record left by one of
the greatest Christian spiritual mentors of the 20th century of visits with two of the most
important Buddhist spiritual mentors of the 20th century, the current Dalai Lama and Thich Nhat
Hanh. It is a sustained rhapsody on both Hinduism and Theravada Buddhism by a Christian
monastic most influenced in his "Eastern path" by Rinzai Zen and Confucianism. It is a fairly
good work of Buddhist art criticism, particularly if you are interested in comparative
iconography. But more than all this, it is just Merton, plain and simple. It is unvarnished, the man
knew he was no saint, though he also knew he was looked upon as such by an increasing number
of people. This from a man who wrote on the back of his ordination card the passage from
Genesis referring to Enoch, "He walked with God and was seen no more, for God took him"!
Merton wanted a deeper solitude. He found it, and eventually found it in death, in Asia. All this,
and more, is recorded in Merton's Asian Journal. His account of his final enlightenment
experience at Polonnaruwa, when he writes "I mean, I know and have seen what I was obscurely
looking for," is alone worth the price of the book. It is easily Merton's most personal work,
though much unlike the multi-volume set of journals published after the restrictions in Merton's
will ran out. Seven Story Mountain was also personal, but was written by a precociously brilliant
young writer still in the somewhat triumphalistic flush of his conversion to Roman Catholicism.
The Asian Journals are, quite literally, the last things Merton ever wrote, and in them he is at the
height of his powers, and he is deep into the divine mystery of God when he writes these
journals, even when he is joking about parrots or Indian food. Throw in all the photos taken by
Merton himself (the man experiences dai kensho and still has the presence of mind to take
pictures of the reclining Buddhas!?) and the documents relating to his death, and there is no
excuse for a lover of Merton's life and teachings not to own this book.
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Henschel gives the reader the knowledge of the difficulty of not just living through a war, but living through a life after surviving a war.
An engrossing read.
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I found each chapter to be full of useful and thought provoking material for the coach and manager alike. The distinctions between a boss and a coach on page 121 are excellent. In fact, I've posted them in my office to remind me daily.
Every time I pick up this book I find pearls of wisdom, what makes the book unique is how the author presents them in such a user-friendly manner. I found reading this book easy and informative. I find applying what I learned profound.
The quotes sprinkled throughout the book are an added bonus.
This is a must read for anyone who wants to be more effective interacting with others!
Finally, don't skip over the section of the book dealing with the personal side of coaching, the "heart" of the transformational coach. In this section, you will find the "Transformational Coach's Credo". The credo may not state anything which is revolutionarily new but, if followed consistently, the credo would certainly help the typical department workplace to exude greater enthusiasm, productivity and camaraderie (come to think of it, maybe such results could be considered revolutionary!).
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The authors take a European perspective to challenge the traditional way that financial markets have operated in the United States and elsewhere. They point out, correctly I think, that the revolution is here. Fully automated markets now do the bulk of the worldwide futures trading. For example the Chicago Board of Trade was overtaken in futures volume by the fully automated German-Swiss EUREX in Frankfurt in 1998. London was charging from behind to take a big piece of the automated futures business as well. Automated trading experiments are going on in a number of other places, as well.
The vision the authors have is captured by a quote from Ludwig von Mises: "Economic history is the story of the gradual extension of the economic community beyond its original limits of the single household to embrace the nation and the world."
This vision is essentially of convergence into one global market, with one clearinghouse, and one regulator to do everything. The need to get costs down will require that convergence as the ultimate solution. How imminent this vision is has to be a guess (the authors convey the vision in the form of a dream), but the stories in the book show how often the complacent, traditional view has been wrong. The authors are good at pointing out the speed bumps that will delay progress, and outline good ideas for better and faster implementation.
But they are definitely tolling the bell in the near future for face-to-face selling. "In the future there will only be electronic traders." They also see a rise of small traders, small banks (doing direct placements of IPOs over the Internet with traders without underwriting syndicates), and greatly squeezed paychecks for traditional investment banking and trading activities.
I found the book to be consistent with my own vision. I was still left with the question of why the transition has not been a faster one. Financial markets should be converging at a much faster rate, if one looks only at the technology and the use of the Internet. Which aspects of human stalls are the worst delayers? Probably the tradition and bureaucratic stalls, because the existing markets and regulators are very slow to see new opportunity. Consider how recently fixed trading commissions disappeared. Those should have been gone in the Roaring Twenties.
If you want good detailed information on the state of the electronic market revolution, this book is essential reading. If you own a seat on an exchange, your pocketbook requires immediate attention.
There is an excellent section on how to prepare for the transition, and another one on the dangers to be cautious of.
Good look in building your wealth faster through more efficient markets!
I recommend this book to anyone interested in an overview of the recent history of the futures, equity and FX markets and a plausible view where the markets are heading.
I would also recommend Capital Markets Revolution to industry insiders who are well aware of the events and ideas discussed, as they can benefit from the framework and view of the future into which current events are placed.
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RE: Footworks II, The Patient's Guide to the Foot and Ankle
Footworks II is a welcome addition to my medical library. As a family practitioner for nearly 30 years, I regret not learning and applying the principles in Dr.'s O'Connor and Schaller's book earlier in my career. I highly recommend this wonderfully clear, practical work on the foot and ankle that is appropriate not only for patients and physicians, but also for parents, teachers, and athletes.
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.