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 Laoziwere 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.

J. Krishnamurti was one of the most influential and widely known spiritual teachers of the twentieth century. Here, he inquires with the reader into how remembering and dwelling on past events, both pleasurable and painful, give us a false sense of continuity, causing us to suffer. His instruction is to be attentive and clear in our perceptions and to meet the challenges of life directly in each new moment.

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.

Stephen Eskildsen's book offers an in-depth study of the beliefs and practices of the Quanzhen (Complete Realization) School of Taoism, the predominant school of monastic Taoism in China.The Quanzhen School was founded in the latter half of the twelfth century by the eccentric holy man Wan Zhe (1113-1170), whose work was continued by his famous disciples commonly known as the Seven Realized Ones.This study draws upon surviving texts to examine the Quanzhen masters'approaches to mental discipline, intense asceticism, cultivation of health and longevity, mystical experience, supernormal powers, views of death and dying, charity and evangelism, and ritual. From these primary sources, Eskildsen provides a clear understanding of the nature of Quanzhen Taoism and reveals its core emphasis to be the cultivation of clarity and purity of mind that occurs not only through seated meditation, but also throughout the daily activities of life.

The Fengdao kejie or "Rules and Precepts for Worshiping the Dao" dates from the early seventh century and is a key text of medieval Daoist priesthood and monasticism, which was first formally organized in the sixth century. Compiled to serve the needs of both monastic practitioners and priests in training it describes the fundamental rules, organizational principles, and concrete establishments of Daoist institutions. Speaking in their own voices and presenting the ideal Daoist life of their time, priests and recluses come to life in this fascinating ancient document. Livia Kohn here offers the first complete annotated translation of the Fengdao kejie. She begins with three introductory chapters that outline the development of Daoist organizations and institutions, discuss the date and compilation of the work, and present key issues of terminology and worldview. The text itself contains eighteen sections that address the importance of karma and retribution, the creation of buildings, sacred statues, and scriptures, the design of sacred utensils and ritual clothing, the organization and structure of the ordination hierarchy, as well as a number of essential rituals, from the recitation of the scriptures to the daily devotions and the ordination ceremony. The Daoist Monastic Manual offers a clear and vibrant description of the lifestyle and organizational structures of medieval Daoism, rooting the religion in the concrete reality of daily activities.

Using a combination of newly mined Sung sources and modern ethnography, Robert Hymes addresses questions that have perplexed China scholars in recent years. Were Chinese gods celestial officials, governing the fate and fortunes of their worshippers as China's own bureaucracy governed their worldly lives? Or were they personal beings, patrons or parents or guardians, offering protection in exchange for reverence and sacrifice?
To answer these questions Hymes examines the professional exorcist sects and rising Immortals' cults of the Sung dynasty alongside ritual practices in contemporary Taiwan and Hong Kong, as well as miracle tales, liturgies, spirit law codes, devotional poetry, and sacred geographies of the eleventh through thirteenth centuries. Drawing upon historical and anthropological evidence, he argues that two contrasting and contending models informed how the Chinese saw and see their gods. These models were used separately or in creative combination to articulate widely varying religious standpoints and competing ideas of both secular and divine power. Whether gods were bureaucrats or personal protectors depended, and still depends, says Hymes, on who worships them, in what setting, and for what purposes.

This book represents an ambitious attempt to remove the stumbling blocks that stand in the way of a dialogue between Chinese and world philosophy. Hansen's main goal is to present a unified theory of Classical Chinese thought. What makes his attempt very different from innumerable previous efforts is that he uses Daoism, not Confucianism, as the central and unifying principle.

A CLASSIC BOOK ABOUT THE ART OF LIVING. THE CENTRAL CHARACTER IS THE MASTER, A MAN OR A WOMAN WHO LIVES IN HARMONY WITH TAO.

The essential Taoist book and one of a triad that make up the most influential religious and philosophical writings of Chinese tradition, the "Tao-te Ching" is the subject of hundreds of new interpretive studies each year. As Taoism emerges as one of the East Asian philosophies most interesting to Westerners, an accessible new edition of this great work -- written for English-language readers, yet rendered with an eye toward Chinese understanding -- has been much needed by scholars and general readers.

Richard John Lynn, whose recent translation of the "I Ching" was hailed by the "Times Literary Supplement" as "the best "I Ching" that has so far appeared," presents here another fine translation. Like his "I Ching, " this volume includes the interpretive commentary of the third-century scholar Wang Bi (226-249), who wrote the first and most sophisticated commentary on the "Tao-te Ching."

Lynn's introduction explores the centrality of Wang's commentaries in Chinese thought, the position of the "Tao-te Ching" in East Asian tradition, Wang's short but brilliant life, and the era in which he lived. The text consists of eighty-one short, aphoristic sections presenting a complete view of how the sage rules in accordance with the spontaneous ways of the natural world. Although the "Tao-te Ching" was originally designed to provide advice to the ruler, the Chinese regard its teachings as living and self-cultivation tools applicable to anyone. Wang Bi's commentaries, following each statement, flesh out the text so that it speaks to the modern Western reader as it has to Asians for more than seventeen centuries.

This book is a translation of a concise Taoist alchemical manual known as the Dragon-Tiger Classic, along with its two most important commentaries. The classic, written in ancient times by an unknown author and published during the fifteenth century CE, is regarded by contemporary Taoist practitioners as the most complete guide to spiritual transformation. It covers the three forms of Taoist practice: external alchemy, concerned with the ingestion of minerals, herbs, and other substances to attain health, longevity, and immortality; sexual alchemy, in which the practitioner uses the energy of a sexual partner to cultivate his or her own energy; and internal alchemy, the practice of meditation, calisthenics, and yogic postures to cultivate mind and body. An extensive introduction by the translator and the inclusion of two commentaries by traditional Chinese authors aid the reader in understanding this concise, symbolic text.

This book examines the paradox of intention, the simple idea that we may reach a goal by giving up the attempt to reach it or, conversely, that we may be prevented from reaching a goal by our intentional efforts to achieve it. The nature of this paradox is explored through an examination of texts from ancient and existential philosophy, psychotherapy, and the sacred texts of Buddhism, Christianity, and Taoism. Shaw then subjects the paradox to systematic study by pursuing a series of questions arising from it.
A clearly written and accessible study, The Paradox of Intention adds an intriguing chapter to both comparative ethics and the cross-cultural study of the philosophy of religion.

The notion of "individualism" inevitably creeps into the conversation of Americans who try to compare their country with China. It is something we supposedly have and prize which the Chinese do not now have nor probably ever had. For several generations, noncommunists and communists in China have excoriated individualism as the equivalent of selfishness. For them it is a morally insupportable value, not least because it is thought to fragment societies. Inasmuch as the word "individualism" defines a number of different, though related, value concepts in modern usage, the point of departure for our analysis will be the examination of each of these. This approach will enable us to judge exactly what it is we were supposed to have, whether or not the concept has played a role in Chinese society, past or present, and, if so, what significance has been attached to it. The word "holism" rarely creeps into anyone's conversation, except, perhaps, that of the sociologist or philosopher. It is a scholarly word. Yet there is considerable overlap between lay remarks about individual interest being subordinate to group interest and the scholar's technical descriptions of what some holisms expect of people. The ideas suggested by the term are not exclusively scholarly. It seems to point to some Chinese ways of thinking about relations among individuals that contrast with our ways. But if anything, it is vaguer than "individualism." [1]

In Chinese, Tao means simply way or path, and the mysticism of the early Taoists grew out of the longing and search for union with an eternal "Way." To attune oneself to the rhythms of nature rather than to conform to the artificialities of man-made institutions (embodied in the rigid hierarchies of orthodox Confucianism) became the goal of Taoist masters such as Chuang-tzu, who refused high office so that he could, like the turtle, "drag his tail in the mud." As the British authority on early Chinese religion, D. Howard Smith, expresses it in his lucid introduction to The Wisdom of the Taoists: "To seek and find that mysterious principle, to discover it within one's inmost being, to observe its workings in the great universe outside, and to become utterly engulfed in its serenity and quietude came to be the supreme goal of the Taoist mystics." In presenting the wide spectrum of Taoist thought and experience, Professor Smith has newly translated excerpts from a variety of mystical writings. He concentrates, however, on the two basic sources of Taoism, the humorous and satirical stories of Chuang-tzu (who lived in the fourth century B. C. in Honan) and the Tao-Te-Ching, a classic of mysticism attributed to Lao-tzu. Eventually, Taoism broadened into a magical folk religion, but the dedication to the inward path, the emptying of self, and the search for the nameless principle that could be apprehended only in quiet periods of ecstatic vision contributed to the Chinese form of Buddhism known as Ch'an--which we in the West know better by its Japanese name of Zen.

The philosophy of Lao-Tze is consciously paradoxical and poetic: therapeutic and deconstructional rather than analytic. It offers a guide to practical action which verges on mysticism: how to exercise strength without needing to be strong, how to win by yielding. Lao-Tze's exhortation to act while not-acting or 'doing nothing' has astonished and fascinated Chinese and Westerners alike.

The ancient meditation techniques of Taoism encompass a wide range of practices--with an aim toward cultivating a healthy body as well as an enlightened mind. These selections from classic texts of Taoist meditation represent the entire range of techniques--from sitting meditation practices to internal alchemy. Most of the texts appear here in English for the first time.
Selections are taken from the following classics:
- "Anthology on Cultivation of Realization: " A document from 1739 (Ming Dynasty) that emphasizes development of the natural, social, and spiritual elements in human life.
- "Treatise on Sitting Forgetting: " A Tang Dynasty text that sets meditation practice in terms familiar to Confucians and Buddhists.
- "Sayings of Taoist Master Danyang: " Wisdom of the Taoist wizard and representative of the Complete Reality School.
- "Secret Writings on the Mechanism of Nature: " An anthology taken from one hundred sixty-three Taoist sources, including ancient classics and works on meditation and spiritual alchemy, along with admonitions and teachings of the great Taoist luminaries.
- "Zhang Sanfeng's Taiji Alchemy Secrets: " A treatise on the inner mediation practices that are the proper foundation of the martial art Taiji.
- "Secret Records of Understanding the Way: " A rare and remarkable collection of talks by an anonymous Taoist master of the later Qing dynasty (1644-1911). Traditional teachings with a sometimes strikingly modern bent.

"Of ways you may speak, / but not the Perennial Way; / By names you may name, / but not the Perennial Name." So begins the best-loved of all the classical books of China and the most universally popular, the Daodejing or Classic of the Way and Life-Force. Laozi's 2,500 year-old masterpiece is a work that defies definition. The dominant image is of the Way, the mysterious path through the whole cosmos modeled on the great Silver River or Milky Way that traverses the heavens. A life-giving stream, the Way gives rise to all things and holds them in her motherly embrace. It enables the individual, and society as a whole, to find balance, to let go of useless grasping, and to live in harmony with the great unchanging laws that govern the universe and all its inhabitants. This new translation draws on the latest archaeological finds and brings out the word play and poetry of the original. Straightforward commentary accompanies the text, and the introduction provides helpful historical and interpretative context.
About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

Declarations of the Perfected is the first complete, annotated translation of Zhen'gao, Tao Hongjing's (456-536) masterful compilation of the Shangqing or Higher Clarity revelations, setting the stage for the heyday of medieval Daoism. The present volume presents the Declarations' second part (fasc. 5-8), which focuses on the various difficulties that Daoist practitioners are likely to encounter in a dangerous world, and how to overcome them. It begins with instructions of a more general nature, before moving on to problems faced specifically by Xu Mi (303-376) and his family and fellow officials. This volume also sheds much light on the history of its time-the kinds of moral and philosophical issues that were being debated, as well political intrigues in the Eastern Jin court.

This book explores ancient Daoist philosophy and argues against interpretations that paint the early Daoist philosophers as mystics or cosmologists. It claims that Dao is best understood as awareness and that Daoist concerns are primarily with the nature of human experience, meditation, and our relation to the world. The Dao of Awareness starts by placing Daoist philosophy within the context of ancient Chinese thought. It then proceeds by critically engaging each of the major Daoist thinkers, works, or schools: Laozi, Yang Zhu, Zhuangzi, the Inward Training, Liezi, and Neo-Daoism. It concludes by pointing to ways in which Daoist thought can offer insights into contemporary Western philosophy. Throughout the book, comparisons are drawn with Western thinkers, psychological research, and Buddhist thought. The book is both a scholarly examination of Chinese and cross-cultural philosophy as well as an original work on ethics, metaphysics, and the philosophy of mind.

"Alan Cohen brings to life ancient wisdom for a new era deeply in need of enlightenment. Fresh insights, practical, easy entry, and immense delight!" - Chungliang Al Huang, president-director, Living Tao Foundation, and co-author with Alan Watts of Tao: The Watercourse Way May you live during interesting times: so goes an ancient Chinese blessing-or some say curse. That wish has come true for us. Now what? In this radically illuminating book, Alan Cohen delves into one of the world's most venerated wisdom texts for answers and brings the lofty and enigmatic concepts of the Tao Te Ching down to earth in fresh, easy-to-grasp language with practical, personal examples we can use to uplift our daily lives. Most other interpretations of the Tao march through the stanzas one by one. Here Alan Cohen calls forth the ancient verses around themes that are central to our modern lives -from love to work to the lessons we learn from pain. Then he brings each message to life in short vignettes where he imagines himself a student of Lao Tse and interacts with the master directly and intimately. He invites you to join the ancient sage and the contemporary seeker as they wend their way through the challenges and triumphs of the same journey you're taking yourself.

Daodejing (Tao Te Ching) by Chinese philosopher Laozi (Lao Tzu) is one of the most popular Chinese texts, with more than 100 translations available. Why yet another? Author Charles Q. Wu believes that his explorations of the infinite nature of the Daodejing can ""bring the readers yet another step closer to what Laozi actually says and how he says it through still another translation."" The strength of Wu's version comes from his superior bilingual talents and unique cross-cultural perspective, allowing him to draw widely from both Chinese and Western sources. He provides his target audience of nonacademics and non-Chinese readers with line-by-line bilingual text and commentaries, and tries to retain the original beauty of the poetry and paradoxes of Laozi's writings. His ambition here is for English-speaking readers to experience what Laozi ""sounds"" like, as if they were reading the work in Chinese. Taking a fresh look at what is known as the Wang Bi edition of Laozi's immortal work, Wu makes use of new findings from recent archaeological discoveries, and invites readers to ""participate in the translation and interpretation as an open-door, open-ended process."" Rather than claiming finality in his translation, Wu sees himself as a tour guide-leading readers toward unexpected aha! moments as they encounter a more thorough understanding of the Daodejing.

Rediscovering the Roots of Chinese Thought: Laozi's Philosophy is an English translation of one of the most influential Chinese texts on Daoism of the past century, written by Guying Chen, one of China's foremost scholars of Daoist thought and the author of annotated classical commentaries that serve as standard resources in many Chinese universities. This book offers a unique discussion of the Laozi, arguing-in contrast to standard Western scholarship-that the text goes back to a single author and identifying him as an older contemporary, and even teacher, of Confucius. This places the Confucian Analects after the Laozi and makes the text the most fundamental work of ancient Chinese thought. Chen explores these debates regarding these points, providing evidence based on materials excavated from Mawangdui and Guodian. His book is fascinating documentation of contemporary Chinese arguments and debates previously unavailable in English. It is nothing less than a complete revision of the history of Chinese thought with Daoism as its major focus.