One of the best-selling English-language translations of the Taoteching.

"A refreshing new translation. . . . Highly recommended."--"Library Journal"

"With its clarity and scholarly range, this version of the "Taoteching" works as both a readable text and a valuable resource of Taoist interpretation."--"Publishers Weekly"

"Read it in confidence that it comes as close as possible to expressing the Chinese text in English."--Victor Mair, professor of Chinese studies, University of Pennsylvania

"Lao-tzu's""Taoteching" is an essential volume of world literature, and Red Pine's nuanced and authoritative English translation--reissued and published with the Chinese text "en face"--is one of the best-selling versions. What sets this volume apart from other translations are its commentaries by scores of Taoist scholars, poets, monks, recluses, adepts, and emperors spanning more than two thousand years. "I envisioned this book," Red Pine notes in his introduction, "as a discussion between Lao-tzu and a group of people who have thought deeply about his text."

"Sages have no mind of their own"
"their mind is the mind of the people"
"to the good they are good"
"to the bad they are good"
"until they become good"
"to the true they are true"
"to the false they are true"
"until they become true . . ."

Lao-tzu (ca. 600 BCE) was a Chinese sage who Confucius called "a dragon among men." He served as Keeper of the Royal Archives and authored the "Taoteching."

Red Pine is one of the world's foremost translators of Chinese literary and religious texts.

In a time of social distancing and isolation, a meditation on the beauty of solitude from renowned Buddhist writer Stephen Batchelor A Los Angeles Review of Books "Best of the Year" selection "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."-Kirkus Reviews "Elegant and formally ingenious."-Geoff Wisner, Wall Street Journal When world renowned Buddhist writer Stephen Batchelor turned sixty, he took a sabbatical from his teaching and turned his attention to solitude, a practice integral to the meditative traditions he has long studied and taught. He aimed to venture more deeply into solitude, discovering its full extent and depth. This beautiful literary collage documents his multifaceted explorations. Spending time in remote places, appreciating and making art, practicing meditation and participating in retreats, drinking peyote and ayahuasca, and training himself to keep an open, questioning mind have all contributed to Batchelor's ability to be simultaneously alone and at ease. Mixed in with his personal narrative are inspiring stories from solitude's devoted practitioners, from the Buddha to Montaigne, from Vermeer to Agnes Martin. In a hyperconnected world that is at the same time plagued by social isolation, this book shows how to enjoy the inescapable solitude that is at the heart of human life.

Brimming with mythical imagination, poetic sallies, and often ferociously witty remarks, the Zhuangzi is one of China’s greatest literary and philosophical masterpieces. Yet the complexities of this classical text can make it a challenging read. This English translation leads you confidently through the comic scenes and virtuoso writing style, introducing all the little stories Zhuangzi invented and unpicking its philosophical insights through close commentaries and helpful asides. Romain Graziani opens up the text as never before, showing how Zhuangzi uses the stories as an answer to Mencius’s conception of sacrifice and self-cultivation, restoring the critical interplay with Confucius’ Analects, and guiding you through the themes of the animal world, sacrifice, political violence, meditation, illness, and death. In Graziani’s translation, the co-founder of Taoism emerges as a remarkable thinker: a dedicated disparager of moral virtues who stubbornly resists any form of allegiance to social norms and the only Warring States figure to improvise with the darkest irony on the weaknesses of men and their docile subservience to the unquestioned authority of language. For anyone coming to Chinese philosophy or the Zhuangzi for the first time, this introduction and translation is a must-read, one that reminds us of the importance of thinking beyond our limited, everyday perspectives.

This is the first book-length study of the thought of Sri Chinmoy (1931-2007), who became well known during his lifetime as the exponent of a dynamic spirituality of integral transformation, which he set forth in an extensive body of writings in both prose and poetry, mostly in English but also in his native Bengali. He held that all fields of human endeavor can be venues of spiritual transformation when founded in aspiration and contemplative practice. He is noted not only as a spiritual teacher but also as an advocate of peace, a composer and musician, an artist and a sportsman who created innovative programs promoting self-transcendence and understanding between people of all cultures and walks of life. This study of Sri Chinmoy's philosophy refers to these diverse activities, especially in the biographical first chapter, but is mainly based on his written works. The book's aim is to give to the reader a straightforward and unembroidered account of Sri Chinmoy's philosophy. It makes every attempt to allow Sri Chinmoy to speak for himself in his own words, and thus provides ample quotation and draws on his poetic works as much as on his other writings.

Pamela D. Winfield offers a fascinating juxtaposition and comparison of the thoughts of two pre-modern Japanese Buddhist masters on the role of imagery in the enlightenment experience. Kukai (774-835) believed that real and imagined forms were indispensable to his new esoteric Mikkyo method for ''becoming a Buddha in this very body'' (sokushin jobutsu), yet he deconstructed the significance of such imagery in his poetic and doctrinal works. Conversely, Dogen (1200-1253) believed that ''just sitting'' in Zen meditation without any visual props or mental elaborations could lead one to realize that ''this very mind is Buddha'' (sokushin zebutsu), but he too privileged select Zen icons as worthy of veneration. In considering the nuanced views of Kukai and Dogen, Icons and Iconoclasm in Japanese Buddhism updates previous comparisons of their oeuvres and engages their texts and images together for the first time in two decades. Winfield liberates them from sectarian scholarship, which has long pigeon-holed them into iconographic/ritual vs. philological/philosophical categories, and restores the historical symbiosis between religious thought and artistic expression that was lost in the nineteenth-century disciplinary distinction between religious studies and art history. Winfield breaks new methodological ground by proposing space and time as organizing principles for analyzing both meditative experience as well as visual/material culture and presents a wider vision of how Japanese Buddhists themselves understood the role of imagery before, during, and after awakening.

Philosophies in several ancient traditions aimed to alleviate people's anxieties and improve their lives. In contrast to the contemporay world, in which philosophy is mostly an academic subject and personal concerns are commonly addressed by psychological therapies, philosophy in these traditions often played a central role in programs that aspired to enable people to achieve a good life. In this volume, Christopher W. Gowans argues that the idea of self-cultivation philosophy provides a valuable approach for comprehending and reflecting on several philosophies in ancient India, Greece and China. Self-cultivation philosophies put forward a program of development for ameliorating the lives of human beings. On the basis of an account of human nature and the place of human beings in the world, they claim that our lives can be substantially transformed from what is thought to be a problematic condition into what purports to be an ideal state of being. Self-cultivation philosophies are preeminently practical in their aspirations: their purpose is to change human life in fundamental ways. Yet, in pursuing these practical ends, these philosophies typically make significant theoretical as well as empirical claims about human nature and the world. The book shows how the concept of self-cultivation philosophy provides an interpretive framework for understanding, comparing, assessing and learning from several philosophical outlooks in India, the Greco-Roman world, and China. The self-cultivation philosophies in India are those expressed in: the Bhagavad Gita; the Samkhya and Yoga philosophies of Isvarakrsna and Patanjali; and the teaching of the Buddha and his followers Buddhaghosa and Santideva. The philosophies originating in Greece, with subsequent development in the Roman world, are the most prominent Hellenistic approaches: the Epicureanism of Epicurus, Lucretius, and Philodemus; the Stoicism of Chrysippus, Epictetus, and Seneca; and Pyrrho and the Pyrrhonism of Sextus Empiricus. The self-cultivation philosophies from China are the early Confucian outlooks of Confucius, Mencius, and Xunzi; the classical Daoist perspectives of the Daodejing and the Zhuangzi; and the Chan tradition of Bodhidharma, Huineng and Linji. Though these philosophies developed in very different traditions, Gowans shows the connections between them in this compelling work of comparative philosophy.

There is an intense love of freedom evident in the "Xing zi mingchu," a text last seen when it was buried in a Chinese tomb in 300 B.C.E. It tells us that both joy and sadness are the ecstatic zenith of what the text terms "qing." Combining emotions into qing allows them to serve as a stepping stone to the Dao, the transcendent source of morality for the world. There is a process one must follow to prepare qing: it must be beautified by learning from the classics written by ancient sages. What is absent from the process is any indication that the emotions themselves need to be suppressed or regulated, as is found in most other texts from this time. The Confucian principles of humanity and righteousness are not rejected, but they are seen as needing our qing and the Dao. Holloway argues that the Dao here is the same Dao of Laozi's Daode jing. As a missing link between what came to be called Confucianism and Daoism, the "Xing zi mingchu" is changing the way we look at the history of religion in early China.

An important manifesto on how we can change our world for the better from the unique mind of the Dalai Lama, penned by the internationally bestselling author of Emotional Intelligence 'It is not enough merely to espouse a noble vision, the Dalai Lama tells us - we need to move toward it. The Dalai Lama's vision beckons us all. Every one of us can be a force for good' The Dalai Lama has for decades travelled the world, meeting people from all backgrounds and sharing with them his wisdom and compassion. In his encounters with everyone, from heads to state to inhabitants of shanty towns, he has come across similar problems: values that help the wealthy to advance beyond the poor, an environmental disregard that could lead to global catastrophe and governments in paralysis, bereft of any positive, progressive policies. The Dalai Lama offers here his unique vision for a global economic system, one that applies principals of fairness and which values fulfilment, focusing on what is truly urgent and why. It is a manifesto that has the potential to reshape humanity as we know it and bring hope to millions.

In The Dysfunction of Ritual in Early Confucianism Michael Ing describes how early Confucians coped with situations where their rituals failed to achieve their intended aims. In contrast to most contemporary interpreters of Confucianism, Ing demonstrates that early Confucian texts can be read as arguments for ambiguity in ritual failure. If, as discussed in one text, Confucius builds a tomb for his parents unlike the tombs of antiquity, and rains fall causing the tomb to collapse, it is not immediately clear whether this failure was the result of random misfortune or the result of Confucius straying from the ritual script by building a tomb incongruent with those of antiquity. The Liji (Record of Ritual)-one of the most significant, yet least studied, texts of Confucianism-poses many of these situations and suggests that the line between preventable and unpreventable failures of ritual is not always clear. Ritual performance, in this view, is a performance of risk. It entails rendering oneself vulnerable to the agency of others; and resigning oneself to the need to vary from the successful rituals of past, thereby moving into untested and uncertain territory. Ing's book is the first monograph in English about the Liji-a text that purports to be the writings of Confucius' immediate disciples, and part of the earliest canon of Confucian texts called ''The Five Classics,'' included in the canon several centuries before the Analects. It challenges some common assumptions of contemporary interpreters of Confucian ethics-in particular the assumption that a cultivated ritual agent is able to recognize which failures are within his sphere of control to prevent and thereby render his happiness invulnerable to ritual failure.

A message of love, compassion and the spiritual unity of
humankind from one of India s visionary teachers

Vivekananda s message gives us hope for the future. His love for humanity gave him the mandate for his message, and his innate purity gave him an irresistible power that nobody could match. The same love that was born as Buddha, the Compassionate One, once again assumed human form as Vivekananda. from the Introduction

At the World s Parliament of Religions in Chicago in 1893, a young Hindu monk caused a sensation. At the utterance of his simple opening words Sisters and Brothers of America the audience broke into spontaneous applause for Swami Vivekananda. What followed was a stunning speech about the validity and unity of all religions. In just a little over a century, Vivekananda s message has spread throughout the world.

In this book for spiritual seekers of all faiths and backgrounds, and for all who yearn for solutions to the ideological conflicts that threaten our world, Swami Adiswarananda presents a selection of Vivekananda s most profound and inspiring lectures and an intimate glimpse of his life through newspaper reports from the time, personal reminiscences from disciples and others close to him, and impressions of his life and message from world leaders. A chapter by Swami Nikhilananda, founder of the Ramakrishna-Vivekananda Center of New York, offers a fascinating view of Vivekananda s spiritual mission to America a mission that brought the ideals of spiritual freedom and spiritual democracy to the forefront of Western religious thought.

The wisdom of Confucius, China's greatest teacher and sage, can guide each of us in our own time.

Twenty-six centuries after their origination, the principles laid down in the Analects of Confucius still act as the foundation of Chinese philosophy, ethics, society and government, and play a formative role in the development of many Eastern philosophies. In this intriguing look at the ethical and spiritual meaning of the Analects, Rodney L. Taylor, the foremost American researcher of Confucius as a religious and spiritual figure, explains their profound and universal wisdom for our own time. He shows how Confucius advocates learning and self-cultivation to follow the "path of the sage" or Way of Heaven a journey that promises to promote reason, peace and understanding.

Alongside an updated version of the classic translation by Sinologist James Legge, Taylor provides informative and accessible commentary that illuminates the meaning behind selected passages from the Analects and their insights on character development, respect and reverence, and the nature of learning, goodness, truthfulness and righteousness."

The definitive guide to yogic breathing from B.K.S. Iyengar, the world's most respected yoga teacher. B.K.S. Iyengar has devoted his life to the practice and study of yoga. It was B.K.S. Iyengar's unique teaching style, bringing precision and clarity to the practice, as well as a mindset of 'yoga for all', which has made it into a worldwide phenomenon. His seminal book, 'Light on Yoga', is widely called 'the bible of yoga' and has served as the source book for generations of yoga students around they world. In 'Light on Pranayama', he establishes the same definitive level of authority on the art of breathing. For the serious yoga practitioner, the study of Pranayama is an essential. This work, from the most respected yoga teacher in the world, B.K.S. Iyengar, offers the most comprehensive and instructive work available in the world. With 190 photos of B.K.S. Iyengar himself, the book highlights a progressive 200-week practice, highlighting the best techniques and the common errors in them.

Wang Fuzhi (1619-1692), a Ming loyalist, was forced to find solutions for both cultural and political crises of his time. In this book Mingran Tan provides a comprehensive review of Wang Fuzhi's understanding of historical events and his interpretation of the Confucian classics. Tan explains what kind of Confucian system Wang Fuzhi was trying to construct according to his motto, "The Six Classics require me to create something new". He sought a basis for Confucian values such as filial piety, humanity and ritual propriety from political, moral and cosmological perspectives, arguing that they could cultivate a noble personality, beatify political governance, and improve social and cosmological harmony. This inspired Wang Fuzhi's attempt to establish a syncretic blend of the three branches of Neo-Confucianism, i.e., Zhu Xi's (1130-1200) philosophy of principle , Wang Yangming's (1472-1529) philosophy of mind and Zhang Zai's (1020-1077) philosophy of qi (material force). The most thorough work on Wang Fuzhi available in English, this study corrects some general misunderstanding of the nature of Wang Fuzhi's philosophy and helps readers to understand Wang Fuzhi from an organic perspective. Building upon previous scholars' research on Wang Fuzhi's notion of moral cultivation, Tan gives a comprehensive understanding of how Wang Fuzhi improves social and cosmological harmony through compliance with Confucian rituals.

Why did some Buddhist translators in China interpolate terms designating an agent which did not appear in the original texts? The Chinese made use of raw material imported from India; however, they added some seasoningsA" peculiar to China and developed their own recipesA" about how to construct the ideas of Buddhism. While Indian Buddhists constructed their ideas of self by means of empiricism, anti-Brahmanism and analytic reasoning, the Chinese Buddhists constructed their ideas of self by means of non-analytic insights, utilising pre-established epistemology and cosmogony. Furthermore, many of the basic renderings had specific implications that were peculiar to China. For example, while shen in philosophical Daoism originally signified an agent of thought, which disintegrates after bodily death, Buddhists added to it the property of permanent existence. Since many Buddhists in China read the reinterpreted term shen with the implications of the established epistemology and cosmogony, they came to develop their own ideas of self. After the late 6C, highly educated Buddhist theorists came to avoid including the idea of an imperishable soul in their doctrinal system. However, the idea of a permanent agent of perception remained vividly alive even during the development of Chinese Buddhism after the 7C.

A fresh, modern re-imagining of the essential Osho meditation text For decades Meditation: The First and Last Freedom has been the essential guide to meditation and Osho meditation techniques. Developed specifically for a contemporary audience, this foundational guide shows that meditation need not be a specific "spiritual discipline" that is set apart from the real world. Rather, in essence, it is simply the art of becoming aware of what is going on inside and around us and developing the capacity to respond creatively to whatever comes our way. As we acquire the knack, meditation can be our companion wherever we are--at work, at play, at rest. This newly revised edition includes: - New meditations for daily practice, including many that can be seamlessly integrated into the activities of everyday life. - Updated presentations of the classic Osho Active Meditations, gathered together in one volume for the first time in print. - Detailed instructions for each method, many with links to online tutorials and specific music composed to support each technique. - Vital active physical meditations such as the Osho Dynamic Meditation and Osho Kundalini Meditation. - Meditation techniques suitable for children. Whether you are an experienced meditator, a beginner, or just curious about meditation's benefits, an introvert or extrovert, an intellectual or emotional type, this comprehensive guide offers a method uniquely suited to you, and the support you need to experiment with it. When mind knows, we call it knowledge. When heart knows, we call it love. And when being knows, we call it meditation. - Osho

This volume is a systematic and comprehensive introduction to one of the most read texts in South Asia, the Bhagavad-gita. The Bhagavad-gita is at its core a religious text, a philosophical treatise and a literary work, which has occupied an authoritative position within Hinduism for the past millennium. This book brings together themes central to the study of the Gita, as it is popularly known - such as the Bhagavad-gita's structure, the history of its exegesis, its acceptance by different traditions within Hinduism and its national and global relevance. It highlights the richness of the Gita's interpretations, examines its great interpretive flexibility and at the same time offers a conceptual structure based on a traditional commentarial tradition. With contributions from major scholars across the world, this book will be indispensable for scholars and researchers of religious studies, especially Hinduism, Indian philosophy, Asian philosophy, Indian history, literature and South Asian studies.

This book offers an original phenomenological description of mindfulness and related phenomena, such as concentration (sam�dhi) and the practice of insight (vipassan�). It demonstrates that phenomenological method has the power to reanimate ancient Buddhist texts, giving new life to the phenomena at which those texts point. Beginning with descriptions of how mindfulness is encountered in everyday, pre-philosophical life, the book moves on to an analysis of how the Pali Nik�yas of Theravada Buddhism define mindfulness and the practice of cultivating it. It then offers a critique of the contemporary attempts to explain mindfulness as a kind of attention. The author argues that mindfulness is not attention, nor can it be understood as a mere modification of the attentive process. Rather, becoming mindful involves a radical shift in perspective. According to the author’s account, being mindful is the feeling of being tuned-in to the open horizon, which is contrasted with Edmund Husserl’s transcendental horizon. The book also elucidates the difference between the practice of cultivating mindfulness with the practice of the phenomenological epoché, which reveals new possibilities for the practice of phenomenology itself. Phenomenological Reflections on Mindfulness in the Buddhist Tradition will appeal to scholars and advanced students interested in phenomenology, Buddhist philosophy, and comparative philosophy.

This book is an analysis of the philosophical chapters of the Tattvarthadhigama (TA), a foundational text for the Jaina tradition and the first text that presented the Jaina worldview in a clear and systematic way. The book also includes the first English translation of its oldest commentary, the Tattvarthadhigamabhasya (TABh). Focusing on the philosophical sections of the TA and TABh, which deviate from the traditional views and introduce several new concepts for the Jaina tradition, the analysis suggests that the TA and the TABh were written by different authors, and that both texts contain several historical layers. The texts reflect aspects of the concurrent intellectual movements, and the textual analysis includes comparisons with the views of other schools, such as the Nyaya and Vaisesika traditions, and offers an in-depth analysis of the philosophical content of these works. The appendix contains an English translation from the original Sanskrit text of the TA and provides the first English translation of the commentary on these passages from the TABh. Situating the text in the wider history of Indian philosophy, the book offers a better understanding of the role of the Jainas in the history of Indian thought. It will be of interest to those studying Indian philosophy, Indian thought and Asian Religions.