Rather tedious ramblings of a middle-aged, handicapped lesbian trying to decide whether her spiritual home is a Zen center in California or a meditation retreat in New York. Tollifson, whose lack of a right hand made her an outsider from birth, says that by the age of 33 she had ``tried alcohol and drugs of every kind, sex of all imaginable varieties, several forms of therapy, and revolution.'' A radical feminist committed to revolutionary violence when she first encountered Zen practice, she soon became a resident of the Berkeley Zen Center and even pictured herself becoming a priest there. Before this could happen, however, Toni Packer, a New York teacher of a form of meditation lacking the rituals and paraphernalia of Zen, captured her imagination. Enthralled with Packer, Tollifson left Berkeley and entered Packer's Springwater Center for Meditative Inquiry and Retreats. From 1988 to 1995, the eight-year period that is the focus of this memoir, Tollifson ricocheted between these two centers, continually searching not just for a spiritual home but for the perfect one. To a nonpractitioner of meditation, her concern over whether it is better to meditate on a cushion or in an armchair seems petty, her hero worship of her teachers seems juvenile, and her repeated changes of mind about the form of meditation that is right for her become wearisome. What Tollifson skims over and what might have made an interesting story is her transformation from a drug-dealing addict and alcoholic living in bars to an ultraleftist dedicated to fomenting revolution and then to a sober and celibate meditator. Tollifson's life has not been an ordinary one, and if she chose to, she could undoubtedly tell an extraordinary story. A mostly dull, often repetitious exercise in self-indulgence.
Pub Date: Oct. 1, 1996
ISBN: 0-517-88792-4
Page Count: 256
Publisher: Bell Tower/Crown
Review Posted Online: May 19, 2010
Kirkus Reviews Issue: Aug. 15, 1996
A very welcome instance of philosophy that can help readers live a good life.
A teacher and scholar of Buddhism offers a formally varied account of the available rewards of solitude.
“As Mother Ayahuasca takes me in her arms, I realize that last night I vomited up my attachment to Buddhism. In passing out, I died. In coming to, I was, so to speak, reborn. I no longer have to fight these battles, I repeat to myself. I am no longer a combatant in the dharma wars. It feels as if the course of my life has shifted onto another vector, like a train shunted off its familiar track onto a new trajectory.” Readers of Batchelor’s previous books (Secular Buddhism: Imagining the Dharma in an Uncertain World, 2017, etc.) will recognize in this passage the culmination of his decadeslong shift away from the religious commitments of Buddhism toward an ecumenical and homegrown philosophy of life. Writing in a variety of modes—memoir, history, collage, essay, biography, and meditation instruction—the author doesn’t argue for his approach to solitude as much as offer it for contemplation. Essentially, Batchelor implies that if you read what Buddha said here and what Montaigne said there, and if you consider something the author has noticed, and if you reflect on your own experience, you have the possibility to improve the quality of your life. For introspective readers, it’s easy to hear in this approach a direct response to Pascal’s claim that “all of humanity's problems stem from man's inability to sit quietly in a room alone.” Batchelor wants to relieve us of this inability by offering his example of how to do just that. “Solitude is an art. Mental training is needed to refine and stabilize it,” he writes. “When you practice solitude, you dedicate yourself to the care of the soul.” Whatever a soul is, the author goes a long way toward soothing it.
A very welcome instance of philosophy that can help readers live a good life.Pub Date: Feb. 18, 2020
ISBN: 978-0-300-25093-0
Page Count: 200
Publisher: Yale Univ.
Review Posted Online: Nov. 24, 2019
Kirkus Reviews Issue: Dec. 15, 2019
BOOK REVIEW
Readers unfamiliar with the anecdotal material Greene presents may find interesting avenues to pursue, but they should...
Greene (The 33 Strategies of War, 2007, etc.) believes that genius can be learned if we pay attention and reject social conformity.
The author suggests that our emergence as a species with stereoscopic, frontal vision and sophisticated hand-eye coordination gave us an advantage over earlier humans and primates because it allowed us to contemplate a situation and ponder alternatives for action. This, along with the advantages conferred by mirror neurons, which allow us to intuit what others may be thinking, contributed to our ability to learn, pass on inventions to future generations and improve our problem-solving ability. Throughout most of human history, we were hunter-gatherers, and our brains are engineered accordingly. The author has a jaundiced view of our modern technological society, which, he writes, encourages quick, rash judgments. We fail to spend the time needed to develop thorough mastery of a subject. Greene writes that every human is “born unique,” with specific potential that we can develop if we listen to our inner voice. He offers many interesting but tendentious examples to illustrate his theory, including Einstein, Darwin, Mozart and Temple Grandin. In the case of Darwin, Greene ignores the formative intellectual influences that shaped his thought, including the discovery of geological evolution with which he was familiar before his famous voyage. The author uses Grandin's struggle to overcome autistic social handicaps as a model for the necessity for everyone to create a deceptive social mask.
Readers unfamiliar with the anecdotal material Greene presents may find interesting avenues to pursue, but they should beware of the author's quirky, sometimes misleading brush-stroke characterizations.Pub Date: Nov. 13, 2012
ISBN: 978-0-670-02496-4
Page Count: 320
Publisher: Viking
Review Posted Online: Sept. 12, 2012
Kirkus Reviews Issue: Oct. 1, 2012
BOOK REVIEW
BOOK REVIEW
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