This volume examines a category of Japanese divinities that centered on the concept of "world renewal" (yonaoshi). In the latter half of the Tokugawa period (1603-1867), a number of entities, both natural and supernatural, came to be worshipped as "gods of world renewal." These included disgruntled peasants who demanded their local governments repeal unfair taxation, government bureaucrats who implemented special fiscal measures to help the poor, and a giant subterranean catfish believed to cause earthquakes to punish the hoarding rich. In the modern period, yonaoshi gods took on more explicitly anti-authoritarian characteristics. During a major uprising in Saitama Prefecture in 1884, a yonaoshi god was invoked to deny the legitimacy of the Meiji regime, and in the late nineteenth and early twentieth centuries, the new religion Omoto predicted an apocalyptic end of the world presided over by a messianic yonaoshi god. Using a variety of local documents to analyze the veneration of yonaoshi gods, Takashi Miura looks beyond the traditional modality of research focused on religious professionals, their institutions, and their texts to illuminate the complexity of a lived religion as practiced in communities. He also problematizes the association frequently drawn between the concept of yonaoshi and millenarianism, demonstrating that yonaoshi gods served as divine rectifiers of specific economic injustices and only later, in the modern period and within the context of new religions such as Omoto, were fully millenarian interpretations developed. The scope of world renewal, in other words, changed over time. Agents of World Renewal approaches Japanese religion through the new analytical lens of yonaoshi gods and highlights the necessity of looking beyond the boundary often posited between the early modern and modern periods when researching religious discourses and concepts.

Irene Eber was one of the foremost authorities on Jews in China during the twentieth and twenty-first centuries-a field that, in contrast to the study of the Jewish diaspora in Europe and the Americas, has been critically neglected. This volume gathers fourteen of Eber's most salient articles and essays on the exchanges between Jewish and Chinese cultures, making available to students, scholars, and general readers a representative sample of the range and depth of her important work in the field of Jews in China. Jews in China delineates the centuries-long, reciprocal dialogue between Jews, Jewish culture, and China, all under the overarching theme of cultural translation. The first section of the book sets forth a sweeping overview of the history of Jews in China, beginning in the twelfth century and concluding with a detailed assessment of the two crucial years leading up to the Second World War. The second section examines the translation of Chinese classics into Hebrew and the translation of the Hebrew Bible into Chinese. The third and final section turns to modern literature, bringing together eight essays that underscore the cultural reciprocity that takes place through acts of translation. The centuries-long relationship between Judaism and China is often overlooked in the light of the extensive discourse surrounding European and American Judaism. With this volume, Eber reminds us that we have much to learn from the intersections between Jewish identity and Chinese culture.

This book explores the Daoist encounter with modernity through the activities of Chen Yingning (1880 1969), a famous lay Daoist master, and his group in early twentieth-century Shanghai. In contrast to the usual narrative of Daoist decay, with its focus on monastic decline, clerical corruption, and popular superstitions, this study tells a story of Daoist resilience, reinvigoration, and revival.

Between the 1920s and 1940s, Chen led a group of urban lay followers in pursuing Daoist self-cultivation techniques as a way of ensuring health, promoting spirituality, forging cultural self-identity, building community, and strengthening the nation. In their efforts to renew and reform Daoism, Chen and his followers became deeply engaged with nationalism, science, the religious reform movements, the new urban print culture, and other forces of modernity.

Since Chen and his fellow practitioners conceived of the Daoist self-cultivation tradition as a public resource, they also transformed it from an esoteric pursuit into a public practice, offering a modernizing society a means of managing the body and the mind and of forging a new cultural, spiritual, and religious identity.

This book explores the remarkable religious renaissance that has reformed, revitalized, and renewed the practices of Buddhism and Daoism in Taiwan. "Democracy's Dharma" connects these noteworthy developments to Taiwan's transition to democracy and the burgeoning needs of its new middle classes. Richard Madsen offers fresh thinking on Asian religions and shows that the public religious revival was not only encouraged by the early phases of the democratic transition but has helped to make that transition successful and sustainable. Madsen makes his argument through vivid case studies of four groups - Tzu Chi (the Buddhist Compassion Relief Association), Buddha's Light Mountain, Dharma Drum Mountain, and the Enacting Heaven Temple - and his analysis demonstrates that the Taiwan religious renaissance embraces a democratic modernity.

The early Chinese text Master Zhuang (Zhuangzi) is well known for its relativistic philosophy and colorful anecdotes. In the work, Zhuang Zhou ca. 300 B.C.E.) dreams that he is a butterfly and wonders, upon awaking, if he in fact dreamed that he was a butterfly or if the butterfly is now dreaming that it is Zhuang Zhou. The text also recounts Master Zhuang's encounter with a skull, which praises the pleasures of death over the toil of living. This anecdote became popular with Chinese poets of the second and third century C.E. and found renewed significance with the founders of Quanzhen Daoism in the twelfth century. The Quanzhen masters transformed the skull into a skeleton and treated the object as a metonym for death and a symbol of the refusal of enlightenment. Later preachers made further revisions, adding Master Zhuang's resurrection of the skeleton, a series of accusations made by the skeleton against the philosopher, and the enlightenment of the magistrate who judges their case. The legend of the skeleton was widely popular throughout the Ming dynasty (1368-1644), and the fiction writer Lu Xun (1881-1936) reimagined it in the modern era. The first book in English to trace the development of the legend and its relationship to centuries of change in Chinese philosophy and culture, The Resurrected Skeleton translates and contextualizes the story's major adaptations and draws parallels with the Muslim legend of Jesus's encounter with a skull and the European tradition of the Dance of Death. Translated works include versions of the legend in the form of popular ballads and plays, together with Lu Xun's short story of the 1930s, underlining the continuity between traditional and modern Chinese culture.

Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. Ames and David L. Hall bring the timeless wisdom of the Dao de jing into our contemporary world.

Though attributed to Laozi, “the Old Master,” the Dao de jing is, in fact, of unknown authorship and may well have originated in an oral tradition four hundred years before the time of Christ. Eschewing philosophical dogma, the Dao de jing set forth a series of maxims that outlined a new perspective on reality and invited readers to embark on a regimen of self-cultivation. In the Daoist world view, each particular element in our experience sends out an endless series of ripples throughout the cosmos. The unstated goal of the Dao de jing is self-transformation–the attainment of personal excellence that flows from the world and back into it. Responding to the teachings of Confucius, the Dao de jing revitalizes moral behavior by recommending a spontaneity made possible by the cultivated “habits” of the individual.

In this elegant volume, Ames and Hall feature the original Chinese texts of the Dao de jing and translate them into crisp, chiseled English that reads like poetry. Each of the eighty-one brief chapters is followed by clear, thought-provoking commentary exploring the layers of meaning in the text. The book’s extensive introduction is a model of accessible scholarship in which Ames and Hall consider the origin of the text, place the emergence of Daoist philosophy in its historical and political context, and outline its central tenets.

The Dao de jing is a work of timeless wisdom and beauty, as vital today as it was in ancient China. This new version will stand as both a compelling introduction to the complexities of Daoist thought and as the classic modern English translation.


From the Hardcover edition.

Immortal Wishes is a powerful ethnographic rendering of religious experiences of landscape, healing, and self-fashioning on a northern Japanese sacred mountain. Working at the intersection of anthropology, religion, and Japan studies, Ellen Schattschneider focuses on Akakura Mountain Shrine, a popular Shinto institution founded by a rural woman in the 1920s. For decades, local spirit mediums and worshipers, predominantly women, have undertaken extended periods of shugyo (ascetic discipline) within the shrine and on the mountain's slopes. Schattschneider argues that their elaborate, transforming repertoire of ritual practice and ascetic discipline has been generated by complex social and historical tensions largely emerging out of the uneasy status of the surrounding area within the modern nation's industrial and postindustrial economies.Schattschneider shows how, through dedicated work at the shrine including demanding ascents up the sacred mountain, the worshipers come to associate the rugged mountain landscape with their personal biographies, the life histories of certain exemplary predecessors and ancestors, and the collective biography of the extended congregation. She contends that this body of ritual practice presents worshipers with fields of imaginative possibilities through which they may dramatize or reflect upon the nature of their relations with loved ones, ancestors, and divinities. In some cases, worshipers significantly redress traumas in their own lives or in those of their families. In other instances, these ritualized processes lead to deepening crises of the self, the accelerated fragmentation of local households, and apprehension of possession by demons or ancestral forces. Immortal Wishes reveals how these varied practices and outcomes have over time been incorporated into the changing organization of ritual, space, and time on the mountainscape. For more information about this book and to read an excerpt, please click here.

The unique amalgam of prayer and play at the Sensoji temple in Edo is often cited as proof of the "degenerate Buddhism" of the Tokugawa period. This investigation of the economy and cultural politics of Sensoji, however, shows that its culture of prayer and play reflected changes taking place in Tokugawa Japan, particularly in the city of Edo. Play was an integral part of the business of religion at Sensoji, and the temple supplied both in equal measure to often rootless Edoites.

Hur's reappraisal of prayer and play and their inherent connectedness provides a cultural critique of conventional scholarship on Tokugawa religion and shows how Edo commoners incorporated cultural politics into their daily lives through the pursuit of prayer and play.

Enduring Identities is an attempt to understand the continuing relevance of Shinto to the cultural identity of contemporary Japanese. The enduring significance of this ancient yet innovative religion is evidenced each year by the millions of Japanese who visit its shrines. They might come merely seeking a park-like setting or to make a request of the shrine's deities, asking for a marriage partner, a baby, or success at school or work; or they might come to give thanks for benefits received through the intercession of deities or to legitimate and sacralize civic and political activities. Through an investigation of one of Japan's most important and venerated Shinto shrines, Kamo Wake Ikazuchi Jinja (more commonly Kamigamo Jinja), the book addresses what appears through Western and some Asian eyes to be an exotic and incongruous blend of superstition and reason as well as a photogenic juxtaposition of present and past. Combining theoretical sophistication with extensive fieldwork and a deep knowledge of Japan, John Nelson documents and interprets the ancient Kyoto shrine's yearly cycle of rituals and festivals, its sanctified landscapes, and the people who make it viable. At local and regional levels, Kamigamo Shrine's ritual traditions (such as the famous Hollyhock Festival) and the strategies for their perpetuation and implementation provide points of departure for issues that anthropologists, historians, and scholars of religion will recognize as central to their disciplines. These include the formation of social memory, the role of individual agency within institutional politics, religious practice and performance, the shaping of sacred space and place, ethnic versus cultural identity, and the politics of historical representation and cultural nationalism. Nelson links these themes through a detailed ethnography about a significant place and institution, which until now has been largely closed to both Japanese and foreign scholars. In contrast to conventional notions of ideology and institutions, he shows how a religious tradition's lack of centralized dogma, charismatic leaders, and sacred texts promotes rather than hinders a broad-based public participation with a variety of institutional agendas, most of which have very little to do with belief. He concludes that it is this structural flexibility, coupled with ample economic, human, and cultural resources, that nurtures a reworking of multiple identities--all of which resonate with the past, fully engage the present, and, with care, will endure well into the future.

During the Tang dynasty (618-907), changes in political policies, the religious landscape, and gender relations opened the possibility for Daoist women to play an unprecedented role in religious and public life. Women, from imperial princesses to the daughters of commoner families, could be ordained as Daoist priestesses and become religious leaders, teachers, and practitioners in their own right. Some achieved remarkable accomplishments: one wrote and transmitted texts on meditation and inner cultivation; another, a physician, authored a treatise on therapeutic methods, medical theory, and longevity techniques. Priestess-poets composed major works, and talented priestess-artists produced stunning calligraphy. In Gender, Power, and Talent, Jinhua Jia draws on a wealth of previously untapped sources to explain how Daoist priestesses distinguished themselves as a distinct gendered religious and social group. She describes the life journey of priestesses from palace women to abbesses and ordinary practitioners, touching on their varied reasons for entering the Daoist orders, the role of social and religious institutions, forms of spiritual experience, and the relationships between gendered identities and cultural representations. Jia takes the reader inside convents and cloisters, demonstrating how they functioned both as a female space for self-determination and as a public platform for both religious and social spheres. The first comprehensive study of the lives and roles of Daoist priestesses in Tang China, Gender, Power, and Talent restores women to the landscape of Chinese religion and literature and proposes new methodologies for the growing field of gender and religion.

Most people think of the Tao Te Ching as a book on philosophy or a treatise on leadership. Yet there is a little-known treasure hidden within the familiar passages of Lao Tzu's work: step-by-step practical guidance for the spiritual journey. With Practicing the Tao Te Ching, renowned teacher Solala Towler reveals a new facet to this spiritual classic, offering accessible instructions paired with each of the 81 verses of the Tao Te Ching. "Tao is a way of deep reflection and learning from nature, considered the highest teacher," writes Towler. "It teaches us to follow the energy flows within the heavens, the earth, and our own bodies." With lucid instruction and deep insight, he guides you through meditations, movement and breathing practices, subtle energy exercises, and inner reflections-all to help you to embody Taoist wisdom in every aspect of your life.

What we today call Shinto has been at the heart of Japanese culture for almost as long as there has been a political entity distinguishing itself as Japan. A Year in the Life of a Shinto Shrine describes the ritual cycle at Suwa Shrine, Nagasaki's major Shinto shrine. Conversations with priests, other shrine personnel, and people attending shrine functions supplement John K. Nelson's observations of over fifty shrine rituals and festivals. He elicits their views on the meaning and personal relevance of the religious events and the place of Shinto and Suwa Shrine in Japanese society, culture, and politics. Nelson focuses on the very human side of an ancient institution and provides a detailed look at beliefs and practices that, although grounded in natural cycles, are nonetheless meaningful in late-twentieth-century Japanese society. Nelson explains the history of Suwa Shrine, basic Shinto concepts, and the Shinto worldview, including a discussion of the Kami, supernatural forces that pervade the universe. He explores the meaning of ritual in Japanese culture and society and examines the symbols, gestures, dances, and meanings of a typical shrine ceremony. He then describes the cycle of activities at the shrine during a calendar year: the seasonal rituals and festivals and the petitionary, propitiary, and rite-of-passage ceremonies performed for individuals and specific groups. Among them are the Dolls' Day festival, in which young women participate in a procession and worship service wearing Heian period costumes; the autumn Okunchi festival, which attracts participants from all over Japan and even brings emigrants home for a visit; the ritual invoking the blessing of the Kami for young children; and the ritual sanctifying the earth before a building is constructed. The author also describes the many roles women play in Shinto and includes an interview with a female priest. Shinto has always been attentive to the protection of communities from unpredictable human and divine forces and has imbued its ritual practices with techniques and strategies to aid human life. By observing the Nagasaki shrine's traditions and rituals, the people who make it work, and their interactions with the community at large, the author shows that cosmologies from the past are still very much a part of the cultural codes utilized by the nation and its people to meet the challenges of today.

The explosion of spiritual teachings in recent times has offered countless paths to clairvoyant and metaphysical states of consciousness. This spiritual renaissance, including a renewed interest in Taoism, can be seen as a reflection of the modern individual's need to become aware of spiritual modes of perception and knowledge. However, many of these teachings lead to an ancient form of hazy, indistinct clairvoyance, argues Meyer, in direct opposition to clear, rational but spiritualised thought. Between Goethe's Taoism and Capra's Tao of Physics Meyer guides the reader to the most modern form of Taoism inherent in Rudolf Steiner's work, particularly his Philosophy of Spiritual Activity. Meyer traces the evolution of human consciousness, from the dreamy clairvoyance of Atlantis to the modern ability for clear abstract thought, and through to humanity's newly unfolding clairvoyant faculties.

Daoism is the indigenous higher religion of traditional China. Growing from a philosophical root and developing through practices of longevity and immorality, it has found expression in communal organizations, ritual structures, and age-old lineages. A multifaceted tradition, Daoism in the 2,500 years of its history has related to women in a number of different ways matching the complexity of other religions, where the relationship to the female is often ambiguous and ambivalent. They commonly see motherhood, sexuality, fertility, esoteric knowledge, and secret powers as closely linked with the feminine and evaluate these aspects positively. But many religions also relegate women to inferior status, considering them of a lower nature, impure and irresponsible, and often suppressing them with greater or lesser severity. The complexity of women's positions is particularly poignant in the Daoist case, since the religion is caught between its ideal cosmological premise of the power of yin and the realities of a strongly patriarchal society following the Confucian model. That is to say, cosmologically Daoism sees women as expressions of the pure cosmic force of yin, necessary for the working of the universe, equal and for some schools even superior to yang. Daoism also links the Dao itself, the force of creation at the foundation of the cosmos, to the female and describes it as the mother of all beings. Within the religion there is a widespread attitude of veneration and respect for the feminine, honouring the cosmic connection as well as the productive and nurturing nature of women.

Fingers Pointing Towards the Moon was the first of a series of extraordinary spiritual manifestos written by the anonymous Wei Wu Wei. Like a master instructing every reader who has the dedication to read this book, the author maintains direct and unrelenting perspective, giving Fingers Pointing to the Moon its status as one of Zen Buddhism's essential classics. The depth of understanding evinced by Wei Wu Wei places him with Paul Reps, Alan Watts, and Philip Kapleau as one of the earliest and most profound interpreters of Zen.

These devotions inspired by ancient Shinto rituals are a series of calls-and-response that directly address the awesome power of the natural world to heal and restore the soul. Readers are invited to stand before rivers, stones, and trees, to listen to thunder, and to be touched by the wind and rain in order to cultivate a spirit of reverence for Nature and awaken the cosmic content within the human. Included are steps for conducting misogi (waterfall purification) and resources for learning more about Shinto practice in North America. Stuart Picken, an ordained minister, has taught religion in Japan since 1972 and is international adviser to the High Priest of Tsubaki Grand Shrine. He is author of Essentials of Shinto.

In this richly illustrated book Stanley Abe explores the large body of sculpture, ceramics, and other religious imagery produced for China's common classes from the third to the sixth centuries C.E. Created for those of lesser standing, these works contrast sharply with those made for imperial patrons, illustrious monastics, or other luminaries. They were often modest in scale, mass-produced, and at times incomplete. These "ordinary images" have been considered a largely nebulous, undistinguished mass of works because they cannot be related to well-known historical figures or social groups. Additionally, in a time and place where most inhabitants were not literate, the available textual evidence provides us with a remarkable view of China through the eyes of a small and privileged educated class. There exists precious little written material that embodies the concerns and voices of those of lower standing.
Situating his study in the gaps between conventional categories such as Buddhism, Daoism, and Chinese popular imagery, Abe examines works that were commissioned by patrons of modest standing in specific local contexts. These works include some of the earliest known examples of Buddha-like images in China; a group of small stone stupas from the northwest; inscribed image niches from a cavernous Buddhist cave temple; and large stele with Buddhist, Daoist, and mixed Buddhist-Daoist iconography from Shaanxi province. In these four case studies, Abe questions established notions of art historical practice by treating the works in a manner that allows for more rather than less contradiction, less rather than more certainty. Sensitive to the fragmentary nature of the evidence and hisposition in a long tradition of scholarly writing, the author offers a sustained argument against established paradigms of cultural adaptation and formal development.
Sophisticated and lucidly written," Ordinary Images" offers an unprecedented exploration of the lively and diverse nature of image making and popular practices.

In this fascinating collection culled from teachings never before brought together in book form, Krishnamurti offers wise reflections and fresh perceptions on love, politics, society, death, self-censorship, relationships, solitude, meditation, spiritual growth, and much more.

Through provocative meditations and in-depth answers, Krishnamurti answers such timeless questions as:

• What is meditation?

• What are love and loneliness?

• What should our relationship to authority really be?

Meeting Life also features a number of Krishnamurti's talks, delivered in Switzerland, India, England, and California, Here is the profound wisdom of a beloved teacher who moved millions with his words. This thought-provoking and inspirational volume will provide strength and encouragement to anyone searching for insight.

Representing an unprecedented collaboration among international scholars from Asia, Europe, and the United States, this volume rewrites the history of East Asia by rethinking the contentious relationship between Confucianism and women. The authors discuss the absence of women in the Confucian canonical tradition and examine the presence of women in politics, family, education, and art in premodern China, Korea, and Japan.
What emerges is a concept of Confucianism that is dynamic instead of monolithic in shaping the cultures of East Asian societies. As teachers, mothers, writers, and rulers, women were active agents in this process. Neither rebels nor victims, these women embraced aspects of official norms while resisting others. The essays present a powerful image of what it meant to be female and to live a woman's life in a variety of social settings and historical circumstances. Challenging the conventional notion of Confucianism as an oppressive tradition that victimized women, this provocative book reveals it as a modern construct that does not reflect the social and cultural histories of East Asia before the nineteenth century.

This first Western-language translation of one of the great books of the Daoist religious tradition, the Taiping jing, or Scripture on Great Peace," documents early Chinese medieval thought and lays the groundwork for a more complete understanding of Daoism's origins. Barbara Hendrischke, a leading expert on the Taiping jing in the West, has spent twenty-five years on this magisterial translation, which includes notes that contextualize the scripture's political and religious significance. Virtually unknown to scholars until the 1970s, the Taiping jing raises the hope for salvation in a practical manner by instructing men and women how to appease heaven and satisfy earth and thereby reverse the fate that thousands of years of human wrongdoing has brought about. The scripture stems from the beginnings of the Daoist religious movement, when ideas contained in the ancient Laozi were spread with missionary fervor among the population at large. The Taiping jing demonstrates how early Chinese medieval thought arose from the breakdown of the old imperial order and replaced it with a vision of a new, more diverse and fair society that would integrate outsiders in particular women and people of a non-Chinese background.