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A Thousand Names for Joy: Living in Harmony with the Way Things Are (Anglais) CD – Version coupée, Livre audio

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Descriptions du produit



The tao that can be told

is not the eternal Tao.

You can't express reality in words. You limit it that way. You squeeze it into nouns and verbs and adjectives, and the instant-by-instant Xow is cut oV. The tao that can be told isn't the eternal Tao, because trying to tell it brings it into time. It's stopped in time by the very attempt to name it. Once anything is named, it's no longer eternal. "Eternal" means free, without limit, without a position in time or space, lived without obstacle.

There's no name for what's sitting in this chair right now. I am the experience of the eternal. Even with the thought "God," it all stops and manifests in time, and as I create "God," I have created "not-God." You can substitute anything here--with the thought "tree," I create "tree" and "not-tree"; the mechanism is the same. Before you name anything, the world has no things in it, no meaning. There's nothing but peace in a wordless, questionless world. It's the space where everything is already answered, in joyful silence.

In this world before words, there is only the real--undivided, ungraspable, already present. Any apparently separate thing can't be real, since the mind has created it with its names. When we understand this, the unreal becomes beautiful, because there's nothing that can threaten the real. I don't ever see anything separate called "tree" or "you" or "I." These things are only imagination, believed or unbelieved.

Naming is the origin of all the particular things that make up the world of illusion, the dream world. To break oV part of the everything and name it "tree" is the Wrst dream. I call it "Wrst-generation thinking." Then thought begets thought, and we have "tall tree, beautiful tree, tree that I want to sit under, tree that would make good furniture, tree that I need to save," and the dream goes on and on. It takes a child just a moment to fall into the dream world, the dream of a world, when she Wrst connects word with thing. And it takes you just a moment to question it, to break the spell and be grateful for the Tao of everything--tree, no tree; world, no world.

When the mind believes what it thinks, it names what cannot be named and tries to make it real through a name. It believes that its names are real, that there's a world out there separate from itself. That's an illusion. The whole world is projected. When you're shut down and frightened, the world seems hostile; when you love what is, everything in the world becomes the beloved. Inside and outside always match--they're reXections of each other. The world is the mirror image of your mind.

Not believing your own thoughts, you're free from the primal desire: the thought that reality should be diVerent than it is. You realize the wordless, the unthinkable. You understand that any mystery is only what you yourself have created. In fact, there's no mystery. Everything is as clear as day. It's simple, because there really isn't anything. There's only the story appearing now. And not even that.

In the end, "mystery" is equal to "manifestations." You're just looking from a new perspective. The world is an optical illusion. It's just you, crazed and miserable, or you, delighted and at peace. In the end, "desire" is equal to "free from desire." Desire is a gift; it's about noticing. Everything happens for you, not to you.

I have questioned my thoughts, and I've seen that it's crazy to argue with what is. I don't ever want anything to happen except what's happening. For example, my ninety-year-old mother is dying of pancreatic cancer. I'm taking care of her, cooking and cleaning for her, sleeping beside her, living in her apartment twenty-three hours a day (my husband takes me out for a walk every morning). It has been a month now. It's as if her breath is the pulse of my life. I bathe her, I wash her in the most personal places, I medicate her, and I feel such a sense of gratitude. That's me over there, dying of cancer, spending my last few days sleeping and watching TV and talking, medicated with the most marvelous painkilling drugs. I am amazed at the beauty and intricacies of her body, my body. And the last day of her life, as I sit by her bedside, a shift takes place in her breathing, and I know: it's only a matter of minutes now. And then another shift takes place, and I know. Our eyes lock, and a few moments later she's gone. I look more deeply into the eyes that the mind has vacated, the mindless eyes, the eyes of the no-mind. I wait for a change to take place. I wait for the eyes to show me death, and nothing changes. She's as present as she ever was. I love my story about her. How else could she ever exist?

A man sticks a pistol into my stomach, pulls the hammer back, and says, "I'm going to kill you." I am shocked that he is taking his thoughts so seriously. To someone identiWed as an I, the thought of killing causes guilt that leads to a life of suVering, so I ask him, as kindly as I can, not to do it. I don't tell him that it's his suVering I'm thinking of. He says that he has to do it, and I understand; I remember believing that I had to do things in my old life. I thank him for doing the best he can, and I notice that I'm fascinated. Is this how she dies? Is this how the story ends? And as joy continues to Wll me, I Wnd it miraculous that the story is still going on. You can never know the ending, even as it ends. I am very moved at the sight of sky, clouds, and moonlit trees. I love that I don't miss one moment, one breath, of this amazing life. I wait. And wait. And in the end, he doesn't pull the trigger. He doesn't do that to himself.

What we call "bad" and what we call "good" both come from the same place. The Tao Te Ching says that the source of everything is called "darkness." What a beautiful name (if we must have a name)! Darkness is our source. In the end, it embraces everything. Its nature is love, and in our confusion we name it terror and ugliness, the unacceptable, the unbearable. All our stress results from what we imagine is in that darkness. We imagine darkness as separate from ourselves, and we project something terrible onto it. But in reality, the darkness is always benevolent.

What is the "darkness within darkness"? It's the mind that doesn't know a thing. This don't-know mind is the center of the universe--it is the universe--there's nothing outside it. The reason that darkness is the gateway to all understanding is that once the darkness is understood, you're clear that nothing is separate from you. No name, no thought, can possibly be true in an ultimate sense. It's all provisional; it's all changing. The dark, the nameless, the unthinkable--that is what you can absolutely trust. It doesn't change, and it's benevolent. When you realize this, you just have to laugh. There's nothing serious about life or death.


When people see some things as good,

other things become bad.

When they believe their thoughts, people divide reality into opposites. They think that only certain things are beautiful. But to a clear mind, everything in the world is beautiful in its own way.

Only by believing your own thoughts can you make the real unreal. If you don't separate reality into categories by naming it and believing that your names are real, how can you reject anything or believe that one thing is of less value than another? The mind's job is to prove that what it thinks is true, and it does that by judging and comparing this to that. What good is a this to the mind if it can't prove it with a that? Without proof, how can a this or a that exist?

For example, if you think that only Mozart is beautiful, there's no room in your world for rap. You're entitled to your opinion, of course, but other people think that rap is where it's at. How do you react when you believe that rap is ugly? You grit your teeth when you hear it, and when you have to listen (maybe you're a parent or a grandparent), you're in a torture chamber. I love that when mind is understood, there's room for rap as well as for Mozart. I don't hear anything as noise. To me, a car alarm is as beautiful as a bird singing. It's all the sound of God. By its very nature, the mind is inWnite. Once it has questioned its beliefs, it can Wnd beauty in all things; it's that open and free. This is not a philosophy. This is how the world really is.

If you believe that anyone's action is bad, how can you see the good in it? How can you see the good that comes out of it, maybe years later? If you see anyone as bad, how can you understand that we are all created equal? We're all teachers by the way we live. A blind drunk can teach more about why not to drink than an abstinent man in all his piety. No one has more or less goodness. No one who ever lived is a better or a worse human being than you.

A mind that doesn't question its judgments makes the world very small and dangerous. It must continue to Wll the world with bad things and bad people, and in doing so it creates its own suVering. The worst thing that ever happened exists only in the past, which means that it doesn't exist at all. Right now, it's only a stressful thought in your mind.

Good things, bad things; good people, bad people. These opposites are valid only by contrast. Could it be that whatever seems bad to you is just something you haven't seen clearly enough yet? In reality--as it is in itself--every thing, every person, lies far beyond your capacity to judge.

Once you no longer believe your own thoughts, you act without doing anything, because there's no other possibility. You see that all thoughts of yourself as the doer are simply not true. I watch the hand that I call mine move toward the teacup. It has such intelligence, glides through the air so purposefully, arrives at the cup, Wngers close around the handle, hand lifts cup, brings it to the lips, tilts it, tea Xows into mouth, ahh. And all the time, no one is doing it. The doer is quite another, the one beyond the story of "I am."

Things seem to arise, and the Master lets them go because they're already gone. This apparent letting-go is not some saintly act of surrender. It's just that nothing ever belonged to her in the Wrst place. How could she not let go of what doesn't exist except as the story of a past or a future?

She has only what she believes herself to have, so she has nothing, she needs nothing. She acts and waits for the miracle of what is, expecting nothing that would spoil the surprise. When her work is done, she forgets it, because there's nothing to remember. It's done. It's gone. She can't see what doesn't exist. Was her work good or bad? How ridiculous! Did it penetrate deeply or have no eVect whatsoever? As if that were any of her business! Will it last forever? Did it last even for an instant?


Practice not-doing,

and everything will fall into place.

If you overesteem great men, you can't recognize the greatness within yourself. Any quality that you esteem in others is what you see, after all, and what you see comes from you. You undervalue yourself when you displace it and separate it from its origin. Admire Jesus' compassion or the Buddha's wisdom all you want, but what good can their qualities do you until you Wnd them in yourself?

The mind is always looking for value. When it projects qualities away from itself, it robs itself of its own value. It starts traveling out of itself to Wnd what it thinks it lacks, and its travels are endless, and it can never Wnd its home.

The Master leads simply by being. "Being" looks like doing the dishes, answering the phone and the e-mail, shopping, going to work, driving the kids to school, feeding the dog, doing one thing at a time, without a past or future. She doesn't empty people's minds. She doesn't have to (even if that were possible). The way she helps people is by living out of don't-know, can't-know, no-need-to-know, not-possible-to-know, nothing-to-know. People are attracted to a life lived with such weightlessness, such lightness of heart. They begin to notice where they are, who they are, looking into the living mirror without their stressful thoughts.

I'm preparing a salad. I see Xashes of colors. My hands begin to reach for what calls out to me. Red! and I reach for the beets. Orange! and I reach for the carrots. Green! and my hands move to the spinach. I feel the textures, I feel the dirt. Purple! and I move to the cabbage. All of life is in my hands. There's nothing lovelier than preparing a salad, its greens, reds, oranges, purples, crisp and juicy, rich as blood and fragrant as the earth. I move to the countertop. I begin to slice.

Just when I think that life is so good that it can't get any better, the phone rings and life gets better. I love that music. As I walk toward the phone, there's a knock at the door. Who could it be? I walk toward the door, Wlled with the given, the fragrance of the vegetables, the sound of the phone, and I have done nothing for any of it. I trip and fall. The Xoor is so unfailingly there. I experience its texture, its security, its lack of complaint. In fact, the opposite: it gives its entire self to me. I feel its coolness as I lie on it. Obviously it was time for a little rest. The Xoor accepts me unconditionally and holds me without impatience. As I get up, it doesn't say, "Come back, come back, you're deserting me, you owe me, you didn't thank me, you're ungrateful." No, it's just like me. It does its job. It is what it is. The Wst knocks, the phone rings, the salad waits, the Xoor lets go of me--life is good.

From the Hardcover edition.

Revue de presse

“Byron Katie is one of the truly great and inspiring teachers of our time. She has been enormously helpful to me personally. I love this very wise woman, and I encourage everyone to immerse themselves in this phenomenal book.”
—Dr. Wayne W. Dyer

A Thousand Names for Joy is a vivid and powerful portrait of the awakened mind. I am captivated by Katie’s clear mind and loving heart, which offer the world a simple process to find joy. Who knew? Katie did, and what a blessing she offers to us all.”
—Iyanla Vanzant, founder, Inner Visions Institute

“Katie’s teachings and everyday life are pure wisdom. A Thousand Names for Joy shows us the way to inner peace, and she directs us there fearlessly, relentlessly, and with utmost generosity. I have rarely seen anyone—spiritual teachers included—embody wisdom as powerfully as Katie in her passionate embrace of each and every moment.”
—Roshi Bernie Glassman

“Byron Katie’s Work . . . acts like a razor-sharp sword that cuts through illusion and enables you to know for yourself the timeless essence of your being.”
—Eckhart Tolle, author of The Power of Now

From the Hardcover edition.

Détails sur le produit

  • CD: 5 pages
  • Editeur : Random House Audio; Édition : Abridged (6 février 2007)
  • Langue : Anglais
  • ISBN-10: 073934188X
  • ISBN-13: 978-0739341889
  • Dimensions du produit: 13 x 2,9 x 15,1 cm
  • Moyenne des commentaires client : 5.0 étoiles sur 5  Voir tous les commentaires (2 commentaires client)
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Format: Format Kindle Achat vérifié
Ce livre a été mon livre de chevet pour un certain temps. Je le relis parfois avec beaucoup de bonheur.
Byron Katie partage sa vision de la vie où elle est passée maître dans l'art de démonter les souffrances liées à nos pensées fausses.
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Format: Broché
Thank you so much Katie for your precious words of wisdom!
Bravo Katie! que de mots de sagesse!
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Commentaires client les plus utiles sur Amazon.com (beta)

Amazon.com: 188 commentaires
138 internautes sur 144 ont trouvé ce commentaire utile 
Par Susan - Publié sur Amazon.com
Format: Relié
Katie's work is absolutely different from anyone else's. Most self-help books aren't really about anyone's "self" except the author's. They provide you with their ideas about how you can be happy, and these ideas are supposed to work for everyone. But instead of offering a one-size-fits-all strategy, Katie has shown me how to craft my own solutions, under any and all circumstances. The value of this really can't be overstated.

In addition to helping me with problems after they've arisen, Katie's work showed me how to stop the problems from arising in the first place. I've learned that the way to counterbalance difficult emotions is not necessarily to explore or analyze them, but to catch them as they present themselves, question their validity, and then simply let them go. Once I examine any thought whatsoever, I'm struck by what it really, truly is in the first place: a thought. A thought has no bearing on reality. If you're suffering from a broken heart, for example, when you look, you see that your heart is not really broken. No matter how hard you try, you literally cannot find a broken heart. There is only the thought that a broken heart exists. The funny thing is that if you stop thinking that thought, the heartbreak also stops--not because you've healed it, but because it was never there anyway.

It can be difficult to believe that it's this simple, but it is. Most self-help strategies are detailed commentaries on complex psychological or spiritual theories. But Katie's suggestions are almost pre-psychology and even pre-spirituality. They're about how the mind naturally works, no matter how you were raised or what you believe. She helps you step off the merry-go-round of newer, better, perkier self-help strategies and instead relate plainly and directly to your life as it is, without a lot of sturm und drang. It's so incredibly practical.

Katie's emphasis on self-inquiry shines a light on the present moment, something all spiritual teachers tell us we should do. However, they usually don't tell you how. But Katie does. She taught me how to set aside my beliefs and philosophies about what is going on and instead relate to what is going on. That's pretty deep when you think about it, but it also may be the reason you may not get the power of her work right away. It's so stripped down and essential. It's not a system of belief, and we're not used to things that aren't assigned to a particular school of thought. But because it's a living tool (not a system or belief), it's always relevant and can be customized to meet any situation.

One way this has shown up for me is with my husband. Even though I don't always succeed (ahem), I've learned how to separate my projections about who he should be and how I need him to act from who he really is. It actually strikes me as funny to realize that up until I could do this, I was probably having a relationship with my thoughts about my husband instead of a relationship with him. I like him much better than I like my thoughts about him.

Just like Katie's method of self-inquiry, the Tao Te Ching is not a checklist of actions you can take that will solve all your problems. Instead, it's an uncannily accurate description of how reality works and what the mind responds to. Just as our Western scientists have mapped and catalogued the physical world, the Tao explains human nature. What Katie and the Tao have in common is that both explain how to step out from behind the veil of calcified belief systems and instead meet your world directly. Both explain how the mind works when left to its own devices and that if we can just get out of the way, its natural wisdom will reassert itself and provide exactly the right solution in all cases.
243 internautes sur 259 ont trouvé ce commentaire utile 
This book doesn't make as much sense to me 30 octobre 2007
Par Steven J. Rickard - Publié sur Amazon.com
Format: Relié
I wrote a glowing review for "Loving What Is," so it only seems right that I give my impression of this book. I didn't enjoy it as much, and it left me with a very confused impression of who Byron Katie is, and what she actually believes.

I'm not discounting Katie's experiences, but in reading it I occasionally got a sense of contrived ingenuousness. Sometimes it's innocent enough ("I trip and fall down. It must be time for a rest!") other times it's almost heartless, such as when she runs into friends of the family she hasn't seen in several years, and when they ask "how is your dear mother" she replies, "She's wonderful. She's dead." She goes on to write: "Silence. The smiles were gone. I saw that they were having a problem, but I didn't know what it was. When [my daughter] and I were outside the store, she turned to me and said "Mom, when you talk to people like that, they can't handle it." That hadn't occurred to me. I was just telling the truth."

This is a sixty year old woman writing. No matter what happened to her to change her worldview so substantially, surely she still has an idea of social mores and compassion. When my mother dies someday, and if I run into some old friends of hers, I would expect to tell them the news in a kinder way.

Later in the book she talks about the fact that loving what is can seem heartless, and says that no matter what happens -- no matter how terrible -- she rejoices in it. "When I woke up from the dream of Byron Katie, there was nothing left, and the nothing was benevolent. It's so benevolent that it wouldn't reappear, it wouldn't re-create itself. The worst thing could happen, the worst imagination of horror...and it would see that as grace, it would even celebrate, it would open its arms and sing "Hallelujah! ... It cares totally, and it doesn't care at all, not one bit...it's in love with what is, whatever for that may take."

And yet, she also talks about the fact that she would speak from a place of compassion to a woman hitting a child. But, if the mother is hitting the child, and the child is in pain, obviously this "is" and must be "the best thing that can happen." Why try to change the best thing?

I believe wholeheartedly in accepting reality, but I can't accept that just because it "is" that we are to rejoice in it. When a child is molested and thrown into an outhouse toilet to die, as happened in Colorado about 10 years ago, should I say "Hallelujah!"? I can accept that it happened, and that things like this happen, but I do not see that just because they are, that they are cause for joy. I can agree with Eckhart Tolle ("The Power of Now") when he writes that we should either accept situations completely, or take steps to change them. If I can do anything to protect the children in my family from predators, I will do so. If one of them, god forbid, is kidnapped and hurt, then I will accept that and move forward. But, rejoicing seems wrong.

Katie writes about "being lived" instead of living, about watching her hand move to "hold a cup of anything and drink it, a liquid I call tea, for example, but I can never know that either." Her job, she writes, is to delete herself.

But it sounds as if she was deleted already. She didn't do "the work" to experience her life transformation. By her own account she was in utter despair and unable to be around anyone. She woke up one day no longer "Byron Katie." "At the beginning" she writes, "in 1986, I lived in a state of continuous rapture ... if someone asked what my name was, I might say, 'I don't have one.' They would say 'your name is Katie,' and I'd say 'No, it's not.' The would say 'you're a woman,' and I'd say 'That's not my experience.' ... It's mature now. When people ask me my name, I'll say 'Katie.' I'll say, 'It's cool this evening,' or 'Come look at the clouds, sweetheart' ... if you tell me its a tree, I'll agree with you."

So, it seems that Byron Katie was obliterated one night in 1986, and some non-being, some universal "now" took her place and had to learn to communicate and live in human society. In doing so, she's now teaching anyone who will listen how to get to the same point. But, I don't want to be deleted. I like having an identity, and thoughts, and at least the idea that when my hand moves I'm moving it, not that it's being moved for me.

She implies that such behavior as inviting people to look at a sunset, giving people her name, or putting on clothing is something superficial and even silly, and something she only does because not to do so makes other people uncomfortable. She describes being in the height of ecstasy when she realizes she's been sitting for two hours without one single thought. I get the impression of a person so caught up in the spiritual world that she completely forgets about physical necessities, the sort of person who needs to be reminded to bathe, and dress, and who can't be trusted not to give away all of her money and credit cards to people on the streets; the sort of person who would've been one of those medieval saints who lived in caves and relied on donations of food from the local villagers.

But, I don't think the real Byron Katie is like that. When I've watched her in action on her website, she comes across as occasionally gently sarcastic, she obviously has pretty strong opionions, and judging from her well kept hairstyle, clothing and jewelry, she hasn't completely given up on the finer things of life and moved to the sort of ascetic lifestyle that her self-described mental state would seem to automatically create. That's fine. I believe she should enjoy the fruits of her labors. It's just seems to contradict her self-professed mental state. Maybe it's part of the "show" that she's had to learn to put on after her transformation into whatever she is now. I suppose people in modern society would be less likely to listen to a spiritual leader with matted, unkempt hair and tattered clothing.

My mindset is to accept what works for me, and hold the rest in a state of "I don't know." Byron Katie's "work" really has made a dramatic difference in the way I'm living my life; and even though a lot of what she says appears crazy to me, I also know that she's operating from a completely different viewpoint. I also know that, if what she writes is the truth, she would completely agree with me that she's insane, or wonderful, or evil, or enlightened, or completely lost, thereby allowing me to make my own conclusions and develop my own growth.

I know "the work" works because it's making my life better. As far as the rest of her philosophy, well, I guess if it's true I'll evetually come to realize the truth. If it's not, I'll forget it, and continue with what works for me as I continue to seek truth and health.

The Power of Now: A Guide to Spiritual Enlightenment
144 internautes sur 153 ont trouvé ce commentaire utile 
The Tao Meets The Work 5 mars 2007
Par Janet Boyer - Publié sur Amazon.com
Format: Relié
"To think that we need sadness or outrage to motivate us to do what's right is insane. As if the clearer and happier you get, the less kind you become. As if when someone finds freedom, she just sits around all day with drool running down her chin. My experience is the opposite. Love is action. It's clear, it's kind, it's effortless, and it's irresistible." - From A Thousand Names for Joy

Several years ago, Loving What Is: Four Questions That Can Change Your Life by Byron Katie hit the bestseller list and introduced thousands of people to The Work. Katie then took readers further into this simple, but profound, process in her book I Need Your Love--Is That True?, whereby Katie invited individuals to question everything they say, do or think in order to secure love, approval, or appreciation from others.

Now, in the book A Thousand Names for Joy: Living in Harmony with the Way Things Are, Katie provides an intimate glimpse into a subject that she doesn't normally talk about--her everyday life. From babysitting her grandchild to experiencing painful corneal blisters, sipping a cup of tea to sitting with a dying friend, Katie show us The Work in action--and how she exquisitely inhabits a fluid world without boundaries or demarcation.

Teaming up with her author/translator husband Stephen Mitchell, Katie elaborates on short excerpts from the Tao Te Ching from her own unique standpoint. At core, Katie challenges us--and our most cherished beliefs--by reminding us that unquestioned thoughts are the source of all stress and suffering. No person, lack, diagnosis, death, accident, tsunami, war, or illness causes suffering--only our unquestioned thoughts about such things.

Granted, this idea is a radical one because, for Katie, reality equals what is, and reality is God and reality is always good. A Thousand Names for Joy reveals a sweet, guileless woman who is nevertheless an equal opportunity offender. When she relates the story about a well-known Buddhist teacher describing how appalled and devastated he felt on 9/11, Katie observes that "his suffering had nothing to do with the terrorists or the people who died...[he in that moment] was terrorizing his own mind, causing his own grief."

Katie also addresses Christians and the idea of "knowing Jesus". She says, "I know what it is to enter heaven and not look back, and I know the arrogance of thinking that people need to be saved. If I can walk into the light, so can you. You can't help us with your words: `There it is, over there. Follow me.' No. YOU do it first, then we'll follow. This savior thing is lethal."

At 280 pages, A Thousand Names for Joy reads like part memoir and part devotional--but 100% contrary to almost every book lining the bulging shelves of the Self-Help section. With The Work, individuals embrace everything and resist nothing, for resistance is not only futile, but the root of suffering. Physical pain, love, success, money, abuse, death--Katie address all these topics and more by showing what happens when our thoughts about such issues are met with understanding--and inquiry.

Here are but a few of my favorite passages that I highlighted in the book:

"It's not possible to have a problem without believing a prior thought. To notice this simple truth is the beginning of peace."

"Forgiveness is realizing that what you thought happened didn't. You realize that there was never anything to forgive, and that's what The Work makes evident. It has all just been a misunderstanding within you."

"When you try to be safe, you live your life being very, very careful, and you may wind up having no life at all."

"People will write off even the clearest, most loving person in the world when he opposes their belief system. They will invalidate him, negate him, obliterate him, prove that he's wrong, he's a fraud, he's dangerous to society, so that they can protect what they really believe is important. They'd rather be right than free."

"If I think that I'm supposed to be doing anything but what I'm doing now, I'm insane."

"Of course, freedom doesn't mean that you let unkind things happen--it doesn't mean passivity or masochism. If someone says he's going to cut off your legs, run!"

At the end of A Thousand Names for Joy, Katie briefly describes the four questions of The Work, and provides the "Judge Your Neighbor" template from Loving What Is. She also points readers to her website, [...] for obtaining free worksheets for applying The Work to stressful thoughts.

A Thousand Names for Joy reveals what's on the other side of investigated thoughts--past the stress, the confusion, and the suffering. I am so grateful for The Work because it has helped me come to terms with my Autistic-spectrum son. Instead of meeting his "delays" with frustration and panic, I've been able to (mostly) meet him with patience, love, peacefulness, compassion and clarity.

If you have an affinity for the Tao Te Ching and would enjoy eavesdropping on Katie's wild (but entirely stress-free) world, then A Thousand Names for Joy will no doubt delight you. However, having used The Work for years--and having read all three of Katie's books--I feel that Loving What Is would serve those new to the process of inquiry better than A Thousand Names for Joy.

Why? Well, unless you're quite familiar with The Work, statements like "I see the common good. The common good looks like entire villages being wiped out by one tsunami" may seem disturbing, heartless, and repugnant. On the other hand, Katie would attest that such stressful thoughts would be the perfect time to apply The Work--but only if you want!

Janet Boyer, author of The Back in Time Tarot Book: Picture the Past, Experience the Cards, Understand the Present (coming Fall 2008 from Hampton Roads Publishing)
28 internautes sur 30 ont trouvé ce commentaire utile 
The Tao...the Now...and Finally, the How 7 février 2007
Par Carolwriter - Publié sur Amazon.com
Format: Relié Achat vérifié
Eureka! Once and for all, Byron Katie has proven that enlightenment is not waiting on an oxygen-deprived mountaintop in Tibet, nor hiding in some mysterious, inaccessible cave of the heart known only to Yogis and Kabbalists. It's available right here while we're doing the dishes.

I'd describe A Thousand Names for Joy as "The Tao for Dummies," a truly useful manual for "the rest of us" who want to live a peaceful, happy life. The conversations in this book are Katie's responses to verses from the Tao Te Ching, an ancient text on the art of living by the Chinese philosopher Lao Tzu. (Katie's co-author and husband, Stephen Mitchell, wrote one of the most highly esteemed translations of this text in 1986, coincidentally the same year of Katie's now famous "moment of clarity.") This volume is much more than that. Like so many spiritual classics, the Tao wisely tells us what we should be striving for, but not how to get it. Katie, through the alchemy of self-inquiry, always tells us how.

At the same time, this truly is a portrait of an awakened mind. We get to see life through Katie's eyes as a seemingly ordinary person who, like us, endures many of the kinds of experiences we may wish we didn't have to. We witness her as a woman whose purse is stolen, whose husband ate the snack she'd bought for herself and was so looking forward to having when she got home, who watches as the birth of a granddaughter becomes a medical emergency, who gets a diagnosis of cancer, who takes care of her dying mother, who is threatened at gunpoint, who looks into the eyes of a dead friend, having arrived "too late"...who endures a painful, degenerative disease of the cornea which leaves her largely blind and vulnerable to falling (though she's since had successful corneal transplants). Katie describes these realities with no more drama and no less joy and gratitude than in other scenarios where she plays with her grandchild, prepares a salad, speaks onstage before an appreciative audience of 350, or receives her husband's caresses.

But this is not "the lives of the saints." Katie also provides examples of people like us who have come to know, through a simple process of self-inquiry called The Work, what Katie knows...for instance, a man who, although he loved his wife, was able to celebrate her decision to leave him for another man because he had questioned his anger and fear about his marriage. He stayed in his wife's life as a best friend to whom she could tell everything. (She eventually returned to him; who wouldn't want to live with someone that clear?) In this way, Katie makes the ancient teachings of the Tao come alive for us in the contemporary world.
21 internautes sur 22 ont trouvé ce commentaire utile 
It really works 27 juillet 2007
Par E. Muller - Publié sur Amazon.com
Format: Relié
I had a kundalini awakening in 1996 but still had a lot of baggage I needed to get rid of. Everyone seems to think this type of spiritual awakening leads to a peaceful life. Like U.G. Khrishnamurti, I've discovered most of what's written about this type of awakening is a bunch of bunk. I had all the cool sensations, along with a new ability to heal, but I was still angry inside. I started on a journey to get to the source.

When I came across "The Work" I was intrigued and gave it a try. It really does work. I've uncovered alot about myself, some of it was pretty earth shattering. I'm a completely different person as a result. I would have given it five stars had it not been for the author's lack of warning as to how powerful this technique is. If a person isn't ready to unearth their hidden fears and emotions, the results can be devastating to a person who is not psychologically ready. I tried this technique with my husband. When we got to a tipping point, I stopped and told him to continue this only when he was ready to face his own truth. It wasn't my responsibility to make him see anymore than it was anyone's responsibility to make Katie see. That's the paradox.

Byron Katie is well intentioned. She offers the work for free on her website. You don't even have to read her book to learn this technique. That's what I appreciate about her. However, she's turned into another self-help guru with her own school. I also agree with some reviewers that state she leads people to their conclusions during her sessions. This contradicts her own awakening which can only come from within. The problem is that every self-help icon is eventually overshadowed by their money making enterprise. However, don't let that fool you. The Work really does work. It doesn't matter what Katie's intentions are or aren't or what her world views are. They're her own, and as she says, it's her business alone. So if you want to mind your own business, I think this is a good starting point to learn how. I think the simplicity in that message is pretty amazing...and true as well.

It is amazing as to how much this changed my life. I'm less reactive because I'm more introspective in my daily life. I only talk when it comes from my heart.

Like her or not...she has tapped into something that really works. If you are super honest with yourself, you can knock out all your demons, samskara, whatever you choose to call them, a lot quicker than with a counselor. Just make sure you are ready to face them before attempting this. Another suggestion: Start a journal when you begin this journey. Record all your emotions and then go back and write about your growth. I've started a chart where I list each memory that is brought to the surface. If this ever takes over, pshycho therapy will be a thing of the past.
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