Bringing the rich Japanese Shinto artistic tradition to life, this handsome volume explores the significance of calligraphy, painting, sculpture, and the decorative arts within traditional kami veneration ceremonies A central feature of Japanese culture for many centuries, the veneration of kami deities-a practice often referred to as Shinto-has been a driving force behind a broad swath of visual art. Focusing on the Heian period (795-1185) through the Edo period (1615-1868), this generously illustrated volume brings the rich Shinto artistic tradition to life through works of calligraphy, painting, sculpture, and the decorative arts. Thematic essays authored by both American and Japanese scholars explore different dimensions of kami veneration and examine the significance of these objects-many of which have never been seen outside of Japan-in Shinto ceremonies.

Ancestors, Kings, and the Dao outlines the evolution of musical performance in early China, first within and then ultimately away from the socio-religious context of ancestor worship. Examining newly discovered bamboo texts from the Warring States period, Constance A. Cook compares the rhetoric of Western Zhou (1046-771 BCE) and Spring and Autumn (770-481 BCE) bronze inscriptions with later occurrences of similar terms in which ritual music began to be used as a form of self-cultivation and education. Cook's analysis links the creation of such classics as the Book of Odes with the ascendance of the individual practitioner, further connecting the social actors in three types of ritual: boys coming of age, heirs promoted into ancestral government positions, and the philosophical stages of transcendence experienced in self-cultivation. The focus of this study is on excavated texts; it is the first to use both bronze and bamboo narratives to show the evolution of a single ritual practice. By viewing the ancient inscribed materials and the transmitted classics from this new perspective, Cook uncovers new linkages in terms of how the materials were shaped and reshaped over time and illuminates the development of eulogy and song in changing ritual contexts.

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.

The Tao Te Ching is a spiritual, inspirational work that guides us through life, helping us to live within each moment and find the beauty that is all around each of us. Simple, beautiful, and life changing. The Tao Te Ching is fundamental to the Taoist school of Chinese philosophy (Dojia) and strongly influenced other schools, such as Legalism and Neo-Confucianism. This ancient book is also central in Chinese Buddhism, which when first introduced into China was largely interpreted through the use of Taoist words and concepts. Many Chinese artists, including poets, painters, calligraphers, and even gardeners have used the Tao Te Ching as a source of inspiration.

The guide to engaging and directing the three primordial forces of Earth, Heaven, and Higher Self to achieve enlightenment and immortality
- Explains how to circulate the life force, or chi, by balancing yang (male) and yin (female) currents of bioenergy
- Includes an overview of the complete Taoist body/mind/spirit system along with newly refined methods of activating the life force
- The sequel to the classic "Awaken Healing Energy Through the Tao"
In 1983, Mantak Chia introduced the "Microcosmic Orbit" to the West. Prior to that time, most of the Eastern energy practices transmitted to the West were incomplete, dealing only with the ascending yang/masculine channel, which shoots life-force energy up the spine. The Microcosmic Orbit showed practitioners how to establish the descending yin/feminine channel of the life-force energy loop. Within Taoist systems, cultivating feminine energy has always been seen as the key to gaining balance and wholeness.
"Healing Light of the Tao" presents the more advanced methods of chi cultivation in the Microcosmic Orbit, offering a full understanding of Taoist spiritual theory through its comprehensive overview of the complete Taoist body/mind/spirit system. The book also includes more advanced meditation methods for absorbing the higher frequencies of Earth Force, Cosmic Force, and Universal Force (Heavenly chi) into the basic orbit. It establishes a spiritual science that not only emphasizes practical benefits to health, sexual vitality, and emotional balance, but also shows how changes made in the energy body can lead to physical rejuvenation that the Taoists called immortality.

In the long river of human history, if one person can represent the civilization of a whole nation, it is perhaps Master Kong, better known as Confucius in the West. If there is one single book that can be upheld as the common code of a whole people, it is perhaps Lun Yu, or The Analects. Surely few individuals in history have shaped their country's civilization more profoundly than Master Kong. The great Han historiographer, Si-ma Qian, writing 2,100 years ago said, "He may be called the wisest indeed!" And, as recently as 1988, at a final session of the first international conference of Nobel prize-winners in Paris, the seventy-five participants, fifty-two of whom were scientists, concluded: "If mankind is to survive, it must go back twenty- five centuries in time to tap the wisdom of Confucius". This is a man whose influence in world history is truly incomparable. His sayings (and those of his disciples) form the basis of a distinct social, ethical, and intellectual system.They have retained their freshness and vigour for two and a half millennia, and are still admired in today's China. Compiled by pupils of Confucius's disciples half a century after the Master's death, The Analects of Confucius laid the foundation of his philosophy of humanity--a philosophy aimed at "cultivating the individual's moral conduct, achieving family harmony, bringing good order to the state and peace to the empire". Containing 501 very succinct chapters (the longest do not exceed fifteen lines and the shortest are less than one) and organized into twenty books, the collection comprises mostly dialogues between the Master and his disciples and contemporaries. The ethical tenets Confucius put forth not only became the norm of conduct for the officialdom and intelligentsia, but also had a profound impact on the behaviour of the common people.The great sage's unique integration of humanity and righteousness (love and reason) struck a powerful chord in all who attempted to understand his moral philosophy. As the translator Chichung Huang contends, "What ethical principle laid down by man could be more sensible that none which blends the best our heart can offer with the best our mind can offer as the guiding light for our conduct throughout our lives?". Ever timely, Confucius's teachings on humanity (family harmony in particular) and righteousness may well serve as a ready-made cure for today's ills in an era which human beings are blinded by force and lust, not unlike Confucius's own day. Far more literal than any English version still in circulation, this brilliant new rendition of The Analects helps the reader not only to acquire and accurate and lucid understanding of the original text, but also to appreciate the imagery, imagery, parallelism, and concision of its classical style.The translator Chichung Huang, a Chinese scholar born in a family of Confucian teachers and schooled in one of the last village Confucian schools in South China, brings to this treasure of world literature a sure voice that captures the power and subtleties of the original. Vivid, simple, and eminently readable, this illuminating work makes the golden teachings of the sage of the East readily available to anyone in search of them.

This study examines how political and legal disputes regarding the performance of death rituals contributed to an 11th-century revival of Confucianism in Northern Song China. Under Emperor Renzong (r. 1022-1063), court officials came to a consensus that the Confucian tradition was the sole legitimate source for imperial rituals, and thus put an end to the controversial civil program of honoring the royal ancestors with the Daoist liturgy. New legislation on the legal obligation of civil officers to observe the three-year period of mourning gave rise to frequent allegations of ritual violation, which in turn necessitated further studies of the classical ritual texts, the passing of additional laws, and the writing of new ritual manuals. Amid fierce factional divisions, a group of scholar-officials led by Sima Guang envisioned a statecraft that would lend more power to the bureaucracy, and provoked a series of political disputes with their criticism of the emperor's ritual violations. This group advocated the moral reformation of society. They believed in the canonical rituals' capacity to bring hierarchical social order, and waged campaigns against Buddhist and Daoist rituals, challenging their alleged capacity to ensure the well-being of the deceased in the world -beyond. Despite their efforts, funerary and burial practices would continue to be sites of contestation between ritual agents and their differing notions about life after death as well as for ritual preferences linked to their social status, political visions, and religious belief.

In China, the debate over the moral status of emotions began around the 4th century BCE, when early philosophers first began to invoke psychological categories such as the mind (xin), human nature (xing), and emotions (qing) to explain the sources of ethical authority and the foundations of our knowledge about the world. Although some thinkers during this period proposed that human emotions and desires were temporary physiological disturbances in the mind caused by the impact of things in the world, this was not the account that would eventually gain currency. The consensus among those thinkers who would come to be recognized as the foundational figures of the Confucian and Daoist philosophical traditions was that the emotions represented the underlying, dispositional constitution of a person, and that they embodied the patterned workings of the cosmos itself. This book sets out to explain why the emotions were such a central preoccupation among early thinkers, and what was at stake in the entire discussion, situating the entire debate within developments in thinking about the self, the cosmos, and the political order. It shows that the mainstream account of emotions as patterned reality emerged as part of a major conceptual shift towards the recognition of natural reality as intelligible, orderly and coherent. And that the idea that all human beings possessed a shared, underlying, dispositional nature, was itself one of the consequences of this idea. The mainstream account of emotions thus played a crucial role in summoning the very idea of the human being as a universal category - an idea that would be of particular interest during the subsequent period of empire - and in establishing the cognitive and practical agency of human beings.

Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are.;Perhaps the most widely read thinker of all time, Confucius transformed Chinese philosophy with his belief that the greatest goal in life was pursuit of The Way': a search for virtue not as a means to rewards in this world or the next, but as the pinnacle of human existence.

The Tao Te Ching is one of the worlds best loved sacred texts, introducing you to the beliefs of Taoism. An evocative translation of a great ancient Chineses treasure, Ralph Alan Dale's book on Lao Tzu's Tao Te Ching captures the beauty and essence of this spiritual masterpiece. Stunning photographs printed in black and silver enhance the verses and stimulate the imagination. A superb edition of a classic work.

By looking at the activities of Taoist clerics in Peking, this book explores the workings of religion as a profession in one Chinese city during a period of dramatic modernization. The author focuses on ordinary religious professionals, most of whom remained obscure temple employees. Although almost forgotten, they were all major actors in urban religious and cultural life.

The clerics at the heart of this study spent their time training disciples, practicing and teaching self-cultivation, performing rituals, and managing temples. Vincent Goossaert shows that these Taoists were neither the socially despised illiterates dismissed in so many studies, nor otherworldly ascetics, but active participants in the religious economy of the city. In exploring exactly what their crucial role was, he addresses the day-to-day life of modern Chinese religion from the perspective of ordinary religious specialists. This approach highlights the social processes, institutions, and networks that transmit religious knowledge and mediate between prestigious religious traditions and the people in the street. In modern Chinese religion, the Taoists are such key actors. Without them, "Taoist ritual" and "Taoist self-cultivation" are just empty words.

Mount Putuo, also known as the "Island of Guanyin," is a small island in the East China Sea known as the single most important pilgrimage site for the worship of the Bodhisattva Guanyin. The Bodhisattva of compassion is one of Asia's most popular deities and is worshipped from Sri Lanka to Japan. Established in the tenth century, Mount Putuo continues to attract thousands of visitors every year, and is counted among the "Four Great and Famous Buddhist Mountains" of China. Over the centuries, poems, biographies, maps, and legends about Mount Putuo, as well as descriptions of its landscape and temples, have been collected in a series of local histories called "gazetteers." Following the structure of a gazetteer, with each chapter dedicated to a particular genre, this book discusses the function of each in the depiction of Mount Putuo and illustrates them with a number of examples, none of which have been translated before. Written for all who are interested in the history of Asian Buddhism and the sacred sites of China, this book demonstrates the textual construction of this Buddhist sacred site across a variety of genres.

Most commentators imagine contemporary China to be monolithic, atheistic, and materialist, and wholly divorced from its earlier customs, but Kenneth Dean combines evidence from historical texts and extensive fieldwork to reveal an entirely different picture. Since 1979, when the Chinese government relaxed some of its most stringent controls on religion, villagers in the isolated areas of Southeast China have maintained an "underground" effort to restore traditional rituals and local cults. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

In this major contribution to the study of the Chinese classics and comparative religion, John Henderson uses the history of exegesis to illuminate mental patterns that have universal and perennial significance for intellectual history. Henderson relates the Confucian commentarial tradition to other primary exegetical traditions, particularly the Homeric tradition, Vedanta, rabbinic Judaism, ancient and medieval Christian biblical exegesis, and Qur'anic exegesis. In making such comparisons, he discusses some basic assumptions common to all these traditions--such as that the classics or scriptures are comprehensive or that they contain all significant knowledge or truth and analyzes the strategies deployed to support these presuppositions. As shown here, primary differences among commentarial or exegetical traditions arose from variations in their emphasis on one or another of these assumptions and strategies. Henderson demonstrates that exegetical modes of thought were far from arcane: they dominated the post-classical/premodern intellectual world. Some have persisted or re-emerged in modern times, particularly in ideologies such as Marxism. Written in an engaging and accessible style, Scripture, Canon, and Commentary is not only a challenging interpretation of comparative scriptural traditions but also an excellent introduction to the study of the Confucian classics. Originally published in 1991. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The contributors to this volume range over 2,000 years of history as they show how Confucian values spread throughout the region in premodern times and how these values were transformed in an age of modernization. The introduction by Gilbert Rozman discusses the special character of East Asia. In Part I Patricia Ebrey analyzes the Confucianization of China; JaHyun Kim Haboush, that of Korea; and Martin Collcutt, the much later diffusion of Confucianism in Japan. In Part II Rozman compares types of Confucianism in nineteenth-century China and Japan and their adaptability in the twentieth century, while Michael Robinson adds an overview of modern Korean perceptions of Confucianism.

Originally published in 1993.

The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Kumazawa Banzan's (1619-1691) Responding to the Great Learning (Daigaku wakumon) stands as the first major writing on political economy in early modern Japanese history. John A. Tucker's translation is the first English rendition of this controversial text to be published in eighty years. The introduction offers an accessible and incisive commentary, including detailed analyses of Banzan's text within the context of his life, as well as broader historical and intellectual developments in East Asian Confucian thought. Emphasizing parallels between Banzan's life events, such as his relief efforts in the Okayama domain following devastating flooding, and his later writings advocating compassionate government, environmental initiatives, and projects for growing wealth, Tucker sheds light on Banzan's main objective of 'governing the realm and bringing peace and prosperity to all below heaven'. In Responding to the Great Learning, Banzan was doing more than writing a philosophical commentary, he was advising the Tokugawa shogunate to undertake a major reorganization of the polity - or face the consequences.