The modern world is a violent place. Millions of humans have been murdered in the name of nationalism, idealism, religion, and greed. Vast amounts of resources and energy have been devoted to weaponry. The power to kill is the measure of political power. It seems the world has lost it way.

In Primal Way and the Pathology of Civilization, Dr. Walter Robinson presents a cross-cultural exploration of these deepest issues facing mankind. He investigates the supposition that life was better during past times, and he asks if we can recreate a healthy, viable existence by following the path of indigenous peoples who knew a way of life full of meaning and well-being.

Using the foundation of philosophical Taosim, a normative system of understanding, Robinson evaluates society's state of health. Primal Way and the Pathology of Civilization shows that society must heal and it can be accomplished through the primal Way.

This book has been a favourite for spiritual seekers in India for several centuries. Vasistha Muni demands direct observation of the mind, its motion, its notions, and reasoning.

First published in 1947. The Spirit of Chinese Philosophy covers the major philosophers and philosophical movements in China from Confucius to the middle of the twentieth century including: Confucius, Mencius, Yang Chu and Mo Ti, the Dialecticians and Logicians, Lao Tzu and Chuang Tzu, The Han Scholars, The Mystical School, The Ch'an Tsung of Buddhism, The Neo-Confucianist Philosophy.

First published in 1889. This re-issues the second, revised edition of 1926. Chuang Tzu was to Lao Tzu, the author of Tao Te Ching, as Hui-neng, the sixth Patriarch of Zen Buddhism, was to Bodhidharma, and in some respects St.Paul to Jesus; he expanded the original teaching into a system and was thus the founder of Tao-ism. Whereas Lao Tzu was a contemporary of Confucius in the sixth century B.C, Chuang Tzu lived over two hundred years later. He was one of the greatest minds produced by China; philosopher, metaphysician, moralist and poet. It is impossible to understand the spiritual depth of the Tao Te Ching without the aid of Chuang Tzu.

First published in 1932. One of the most astonishing features of the Confucian teaching to the modern reader is its anticipation of the Spencerian formula of evolution and its adaptation of this to a programme of progress. This volume shows that Confucius' teaching is still relevant in many of its features, not merely for China but also for the West. Contents include: The background of Confucian political philosophy; the state and its origin; political unity and organization; the principle of benevolent government; law and justice; democracy and representation, social evolution.

First published in 1958. This volume translates one of the major works of modern Chinese philosophy and in so doing makes a major contribution to the study of comparative philosophy. The volume contains an extensive introduction structured as follows: 1. Biographical Sketch of K'ang Yu-wei 2. Ta T'ung Shu: The Book 3. A General Discussion of the One-World Philosophy of K'ang Yu-wei

First published in 1938. Previous translations of the Analects of Confucius are based upon a medieval interpretation which reflects the philosophy of the 12th century A.D rather than of the 5th century B.C., when Confucius lived. This book detaches the Analects from the Scholastic interpretation and lets these famous sayings speak for themselves.

First published in 1939. This book consists chiefly of extracts from Chuang Tzu, Mencius and Han Fei Tzu. Chuang Tzu's appeal is to the imagination; the appeal of mencius is to the moral feelings; realism, as expounded by Han Fei Tzu, finds a close parallel in modern Totalitarianism and as a result these extracts from a book of the third century B.C. nonetheless have a very contemporary connection.

First published in 1934. Unlike previous translations, this translation of Lao Tzu's Tao Te Ching is based not on the medieval commentaries but on a close study of the whole of early Chinese literature.

The number of manuscripts produced in the Indian sub-continent is astounding and is the result of a massive enterprise that was carried out over a vast geographical area and over a vast stretch of time. Focusing mainly on areas of Northern India and Nepal between 800 to 1300 CE and on manuscripts containing Sanskrit texts, the present study investigates a fundamental and so far rarely studied aspect of manuscript production: visual organisation. Scribes adopted a variety of visual strategies to distinguish one text from another and to differentiate the various sections within a single text (chapters, sub-chapters, etc.). Their repertoire includes the use of space(s) on the folio, the adoption of different writing styles, the inclusion of symbols of various kind, the application of colours ('rubrication'), or a combination of all these. This study includes a description of these various strategies and an analysis of their different implementations across the selected geographical areas. It sheds light on how manuscripts were produced, as well as on some aspects of their employment in ritual contexts, in different areas of India and Nepal.

Lao Tzu's Tao Te Ching is the source of Zen Buddhism, and is probably the most broadly influential spiritual text in human history. Complete & Unabridged. Part of the Macmillan Collector's Library; a series of stunning, cloth-bound, pocket-sized classics with gold foiled edges and ribbon markers. These beautiful books make perfect gifts or a treat for any book lover. This edition is translated and introduced by David Hinton. Fluent in ancient Chinese and an acclaimed poet, he skilfully reveals how remarkably current and even innovative this text is after 2500 years. According to legend, Lao Tzu left China at the age of eighty, saddened that men would not follow the path to natural goodness. At the border with Tibet, a guard asked him to record his teachings and the Tao Te Ching is what he wrote down before leaving. Lao Tzu's spirituality describes the Cosmos as a harmonious and generative organism, and it shows how the human is an integral part of that cosmos.

1. Introduction.- 2. The Literature of Dance.- 3. The N?tya stra and the Concept of Dance.- 4. L?sya: A Dramatic Art.- 5. Nrtya and Upar?paka.- 6. Bandha and Anibandha.- 7. The De Tradition.- 8. Conclusion.

Though many practitioners of yoga and meditation are familiar with the Sri Cakra yantra, few fully understand the depth of meaning in this representation of the cosmos. Even fewer have been exposed to the practices of mantra and puja (worship) associated with it. Andre Padoux, with Roger Orphe-Jeanty, offers the first English translation of the Yoginihrdaya, a seminal Hindu tantric text dating back to the 10th or 11th century CE. The Yoginihrdaya discloses to initiates the secret of the Heart of the Yogini, or the supreme Reality: the divine plane where the Goddess (Tripurasundari, or Consciousness itself) manifests her power and glory. As Padoux demonstrates, the Yoginihrdaya is not a philosophical treatise aimed at expounding particular metaphysical tenets. It aims to show a way towards liberation, or, more precisely, to a tantric form of liberation in this life--jivanmukti, which grants both liberation from the fetters of the world and domination over it.

In eighty-one brief chapters, Lao-tzu's Tao Te Ching, or Book of the Way, provides advice that imparts balance and perspective, a serene and generous spirit, and teaches us how to work for the good with the effortless skill that comes from being in accord with the Tao&#8212the basic principle of the universe.Stephen Mitchell's bestselling version has been widely acclaimed as a gift to contemporary culture.

By way of a personal note, I can reveal to the reader that I was led to Sanskrit by an exposure to Indian philosophy while still a child. These early mystical interests gave way in the university to scholarly pursuits and, through reading the works of Franklin Edgerton, Louis Renou and Etienne Lamotte, I was introduced to the scientific study of the* past, to philology and the academic study of an ancient literature. In this period I wrote a number of books on Sanskrit aesthetics, concentrating on the sophisticated Indian notions of suggestion. This work has culminated in a three-volume study of the Dhvanyaloka and the Dhvanyalokalocana, for the Harvard Oriental Series. Eventually I found that I wanted to broaden my concern with India, to learn what was at the universal core of my studies and what could be of interest to everyone. In reading Indian literature, I came across so many bizarre tales and ideas that seemed incomprehensible and removed from the concerns of everyday life that I became troubled. Vedantic ideas of the world as a dream, for example, to which I had been particularly partial, seemed grandiose and megalomanic. I turned away with increasing scepticism from what I felt to be the hysterical outpourings of mystical and religious fanaticism.

Serving as a gateway to Chinese thought, this Encyclopedia introduces the significant historical periods of Chinese philosophy ancient and modern and offers insight into the ideas of important thinkers and elementary concepts in philosophical discourse as well as addressing the major conundrums found within various Chinese disciplines. All the major schools of thought are covered and their proponents, followers and critics discussed. There are also essays on the relation of philosophy to other aspects of culture such as history and literature.
The Encyclopedia provides a penetrating look into the thought of China and the Chinese, making it a useful resource for both those already acquainted with Chinese philosophy and those seeking to learn.

The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's deconstructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's deconstruction of the self and his reconstruction of person. Finally, the work explores the concept of reality that emerges in Tsongkhapa's philosophy, and deals with his understanding of the relationship between critical reasoning, no-self, and religious experience.