"What's this you're writing?... asked Pooh, climbing onto the writing table. "The Tao of Pooh,... I replied. "The how of Pooh?... asked Pooh, smudging one of the words I had just written. "The Tao of Pooh,... I replied, poking his paw away with my pencil. "It seems more like ow! of Pooh,... said Pooh, rubbing his paw. "Well, it's not,... I replied huffily. "What's it about?... asked Pooh, leaning forward and smearing another word. "It's about how to stay happy and calm under all circumstances!... I yelled. "Have you read it?... asked Pooh... ...Winnie-the-Pooh has a certain way about him, a way of doing things that has made him the world's most beloved bear, and Pooh's Way, as Benjamin Hoff brilliantly demonstrates, seems strangely close to the ancient Chinese principles of Taoism. Follow the Pooh Way in this humorous and enlightening introduction to Taoism, with classic decorations by E.H.Shepard throughout. Over a million copies sold.

After a century during which Confucianism was viewed by academics as a relic of the imperial past or, at best, a philosophical resource, its striking comeback in Chinese society today raises a number of questions about the role that this ancient tradition-re-appropriated, reinvented, and sometimes instrumentalized-might play in a contemporary context. The Sage and the People, originally published in French, is the first comprehensive enquiry into the "Confucian revival" that began in China during the 2000s. It explores its various dimensions in fields as diverse as education, self-cultivation, religion, ritual, and politics. Resulting from a research project that the two authors launched together in 2004, the book is based on the extensive anthropological fieldwork they carried out in various parts of China over the next eight years. Sebastien Billioud and Joel Thoraval suspected, despite the prevailing academic consensus, that fragments of the Confucian tradition would sooner or later be re-appropriated within Chinese society and they decided to their hypothesis. The reality greatly exceeded their initial expectations, as the later years of their project saw the rapid development of what is now called the "Confucian revival" or "Confucian renaissance". Using a cross-disciplinary approach that links the fields of sociology, anthropology, and history, this book unveils the complexity of the "Confucian Revival" and the relations between the different actors involved, in addition to shedding light on likely future developments.

With over four million copies in print, Parmahansa Yogananda's autobiography has been translated into thirty-three languages, and it still serves as a gateway into yoga and alternative spirituality for countless North American practitioners. This book examines Yogananda's life and work to clarify linkages between the seemingly disparate aspects of modern yoga, and illuminates the intimate connections between yoga and metaphysically-leaning American traditions such as Unitarianism, New Thought, and Theosophy. Instead of treating yoga as a stable practice, Anya P. Foxen proposes that it is the figure of the Yogi that give the practice of his followers both form and meaning. Focusing on Yogis rather than yoga during the period of transnational popularization highlights the continuities in the concept of the Yogi as superhuman even as it illuminates the transformation of the practice itself. Skillfully balancing traditional yogic ritual, metaphysical spirituality, physical culture, and a flair for the stage, Foxen shows, Yogananda taught a proto-modern yoga to his American audiences. His Yogoda program has remained under the radar of yoga scholarship due to its lack of reliance on recognizable postures. However, as a regimen of training for the modern Yogi, Yogananda's method synthesizes the spiritual and superhuman aspirations of Indian traditions with the metaphysical and health-oriented sensibilities of Euro-American progressivism in a way that exactly prefigures present-day transnational yoga culture. Yet, at the heart of it all, Yogananda retains a sense of what it means to be a Yogi: his message is that the natural destiny of the human is the superhuman.

While the resonance of Giambattista Vico's hermeneutics for postcolonialism has long been recognised, a rupture has been perceived between his intercultural sensibility and the actual content of his philological investigations, which have often been criticised as being Eurocentric and philologically spurious. China is a case in point. In his magnum opus New Science, Vico portrays China as backward and philosophically primitive compared to Europe. In this first study dedicated to China in Vico's thought, Daniel Canaris shows that scholars have been beguiled by Vico's value judgements of China without considering the function of these value judgements in his theory of divine providence. This monograph illustrates that Vico's image of China is best appreciated within the contemporary theological controversies surrounding the Jesuit accommodation of Confucianism. Through close examination of Vico's sources and intellectual context, Canaris argues that by refusing to consider Confucius as a "filosofo", Vico dismantles the rationalist premises of the theological accommodation proposed by the Jesuits and proposes a new functionalist valorisation of non-Christian religion that anticipates post-colonial critiques of the Enlightenment.

The study of religions is essential for understanding other cultures, building a sense of belonging in a multicultural world and fostering a global intercultural dialogue. Exploring Chinese religions as one interlocutor in this dialogue, Diana Arghirescu engages with Song-dynasty Confucian and Buddhist theoretical developments through a detailed study of the original texts of the Chan scholar-monk Qisong (1007-1072) and the Neo-Confucian master Zhu Xi (1130-1200). Starting with these figures, she builds an interpretive theory focusing on "ethical interrelatedness" and proposes it as a theoretical tool for the study of the Chinese religious traditions. By actively engaging with other contemporary theories of religion and refusing to approach Chinese religions with Western frameworks, Arghirescu's comparative perspective makes it possible to uncover differences between the various Western and Chinese cultural presuppositions upon which these theories are built. As such, this book breaks new ground in the methodology of religious studies, comparative philosophy and furthers our understanding of the Confucian-Buddhist interaction.

Kung joins with three esteemed colleagues to address the question: "Can we break through the barriers of noncommunication, fear, and mistrust that separate the followers of the world's great religions?" The authors analyze the main lines of approach taken by Islam, Hinduism, and Buddhism, and give Christian responses to the values and challenges each tradition presents.

This book interprets the Tao Te Ching from the perspective of personal cultivation. The Tao Te Ching of Lao Tzu is regarded as one of the greatest books of wisdom ever written in history, but few can grasp what it says in entirety. Embedded in each of its 5,000 Chinese characters are highly profound messages. Master Sim Pooh Ho is a Tai Chi Master and the leader of a Tai Chi lineage that traces back centuries. In his book Decoding the Tao Te Ching, he combines the ancestral teachings of Tai Chi with his practice and provides readers with unique insights into Lao Tzu's ancient book.The Tao Te Ching is difficult to comprehend because many of the concepts it introduces are elusive. What is Tao and Te, being and non-being or yin and yang? The concepts, however, are discernible in Tai Chi because they are what make the practice work. Decoding the Tao Te Ching is written in a simple manner by a Tai Chi master, and translated in an accessible way by his senior disciple Tekson TEO, thus making it an enlightening read to all English readers interested in this topic.

In Philosophical Enactment and Bodily Cultivation in Early Daoism, Thomas Michael illuminates the formative early history of the Daodejing and the social, political, religious, and philosophical trends that indelibly marked it. This book centers on the matrix of the Daodejing that harbors a penetrating phenomenology of the Dao together with a rigorous system of bodily cultivation. It traces the historical journey of the text from its earliest oral circulations to its later transcriptions seen in a growing collection of ancient Chinese excavated manuscripts. It examines the ways in which Huang-Lao thinkers from the Han Dynasty transformed the original phenomenology of the Daodejing into a metaphysics that reconfigured its original matrix, and it explores the success of the Wei-Jin Daoist Ge Hong in bringing the matrix back into its original alignment. This book is an important contribution to cross-cultural studies, bringing contemporary Chinese scholarship on Daoism into direct conversation with Western scholarship on Daoism. The book also concludes with a discussion of Martin Heidegger's recognition of the position and value of the Daodejing for the future of comparative philosophy.

This very important work offers penetrating dialogues between the great spiritual leader and the renowned physicist that shed light on the fundamental nature of existence. Krishnamurti and David Bohm probe such questions as 'why has humanity made thought so important in every aspect of life? How does one cleanse the mind of the 'accumulation of time' and break the 'pattern of ego -centered activity'?The Ending of Time concludes by referring to the wrong turn humanity has taken, but does not see this as something from which there is no escape. There is an insistence that mankind can change fundamentally; but this requires going from one's narrow and particular interests toward the general, and ultimately moving still deeper into that purity of compassion, love and intelligence that originates beyond thought, time, or even emptiness.

Allerd Stikker witnessed and actively participated in the Daoist resurgence, together with the Alliance of Religions and Conservation. Strikker shares his fascination for Daoism, and explains how nature conservation is deeply rooted in its philosophy and practice. He tells the story of his cooperation with ARC in assisting Daoist masters to build the first Daoist Ecology Temple in China, and how this ecology movement has spread throughout China in recent years. He shares his joy when the Chinese government picked up on this success and officially declared that Daoism should be restored as the heart of Chinese culture, in order to overcome the ecological and societal problems that China is facing - thereby putting Daoism officially back on the map.