100 Books Like The Art of Peace and Happiness

I like and dislike this book! Ricard is a scientist and a Buddhist monk, and is reported to be the happiest man on earth. I know, respect, and like Ricard, and this book harkens back to the Stoics by suggesting that moderation is the key to happiness. My research says yes and no to this.  Ricard is correct that spending too much time worrying about the past or future will drag down one's happiness. My research, and that of many others, have shown the positive effect of meditation on happiness and here Ricard is masterful in explaining how and why meditation is important. Calmness and self-insight are very important to avoiding depression and setting the conditions for happiness, but, as Ricard notes, we must be in communities of other people to truly thrive. A little wildness is awesome, go for it!

This book explores the healing capacity of the disciplines of Vedanta and Jungian Psyche for a human being. It describes how the emotional well-being and non-dual wholeness of a human being can be achieved.  The author emphasizes when using Vedanta that the lack of differentiation of self from the mind and the world creates our suffering. Therefore, the solution to our problems lies in self-knowledge only. The degree of identification of self with the non-self is causing one to suffer to that degree. All human beings seek love. When we discover the Vedantic self as the source of love then the search for wholeness completes. When we know that the self of others is myself, then we reach the supreme level of intimacy and know others in truth.

The book clearly states that cognitive change is required to ensure our well-being. Cognitive change is a change in our outlook on ourselves, God, and the outside world. we need to change from within to face ourselves. Vedanta leads to cognitive change in the fundamental way we look at ourselves and the world. Anger is an expression of the unconscious of a human being. Anger must be managed with a better understanding that it is within the universal psychological order. Because a human being is self-conscious, he finds himself as a person who is lacking and always strives to complete himself through various achievements, relations, and objects. The constant urge to be free from all limitations and lack lies in the self-knowledge that “I am happiness itself”.

The author declares that man must be educated in the knowledge of his own divine nature. This self-knowledge is not of our separate ego-natures but of the oneself which is the self of all. We should strive to realize both the delights of social existence and the fulfillment through the spiritual realization of the self. Clinging to the shadows of the sensate experience, taking them to be the whole of reality, man ignores the infinite and immortal dimension of his personality. This is spiritual suicide and man is submerged in the objects of experience and his real self is enveloped in the darkness of despair and suffering.  The man should deepen his awareness of his little self (ego) and realize it as the Atman, ever free, self-luminous, eternal, and pure.

A classic treatise on how the mind works in a social context by two of the most famous social psychologists in the world. Why do people do what they do? It is not just a matter of their character or personality; we all respond to social norms, social pressures, and cultural contexts, more so than we think we do. And to understand someone else, we have to put ourselves inside their head and understand how they see the world, and how culture and the social context shapes that view. Many people who have read this book say it has fundamentally changed the way they view the world.

No work of the great psychologist Sigmund Freud has been more maligned than this book. When the first edition was published in Germany, it was rightly hailed as a literary masterpiece. But Freud kept expanding it over the years, aiming to make it more “scientific,” but only managed to turn it into a turgid object of mockery.

My first attempts to read the final edition all failed. But when, a few decades ago, a fresh and highly accessible English translation of the first edition was published (by Oxford University Press) all my simple minded views about self-knowledge and self-deceit underwent a transformation. It was like growing a new set of eyes.

An autobiography like no other. Though written sixteen centuries ago, Saint Augustine’s Confessions are more gripping and surprising than any contemporary memoir I know. Cast in the form of a prayer to God, the book reveals the inner turmoil of someone who, on the surface, at least, seems happy and talented.

But that is only because he keeps his misery from himself. “I have become a question to myself,” he writes. When a painful moment of self-revelation finally arrives, he sees all his inner pain and blemishes and is horrified. And in that same moment, with God’s help, it all disappears. And life begins again.

“This book was written in good faith, reader.” It’s hard not to love a book that begins with a lie. Written in the late 16th century, during the Wars of Religion, Montaigne’s Essays purport to be the occasional, delightful jottings of a distracted nobleman.

In fact, his large ambition was to ease his readers into a revolutionary new way of thinking about themselves that would temper their passions. He wanted to persuade us that we are always changing our feelings and, tastes and ideas; the only thing constant seems to be our inconstancy. And “that’s ok,” purrs Montaigne, because I’m the same way. Forget sin, you can’t be fully responsible for yourself. Forget heaven, learn to live happy on earth. Saint Augustine fumes….

I didn’t come into contact with Remembrance of Things Past until I was in my late twenties—and was immediately turned off. I thought, what a windbag and slammed the book shut. Later, I gave it another try. Then another. I never did finish Swann's Way and the other novels in Remembrance of Things Past. And yet Proust remains not only a powerful influence on my writing, but a guide in the practice of good prose. What has stayed with me were Proust’s long gorgeous sentences. Any time my writing slackens, or my vision falters, I pick up Proust. I read those long long sentences with my lips moving. They inspire me. They make me pay attention to the most important craft element in the writer’s tool kit—the sentence.

Sigmund Freud and psychoanalysis have cast a long shadow over our understanding of the human mind. Most research psychologists today find Freud’s ideas to be oversimplified, exaggerated, or simply wrong. It is important to understand his legacy, however, and there is no better way to do so than to read this entertaining, gossipy book about psychoanalytic theory and treatment. Malcolm provides a rare peek into the consulting room of the psychoanalyst, with insightful critiques of the practice and theory of psychoanalysis. What is Freud’s legacy, exactly? I discuss that in Strangers to Ourselves, in a chapter entitled, “Freud’s genius, Freud’s myopia.”