View the Table of Contents.
Read the Introduction.

"Heehs includes selections and transcriptions of about 200 texts, both written and oral...The selections represent a great diversity of spirtual perspectives."
-- "Library Journal"

Indian Religions is an expansive collection of the key written and oral texts by spiritual teachers from South Asia, covering 3,500 years and all the major traditions-Buddhism, Jainism, Hinduism, Islam, Sikhism, and "new" Indian religions.

The volume provides clear translations of extracts from original documents and texts from most of the well-known and many of the lesser-known individuals and traditions. Overlapping parts and sections each comprise a historically and thematically defined stage of a tradition. The reader is thus able to follow the chronological development of the various traditions without isolating them from one another. Each section includes a context-setting introduction which provides historical, cultural, and textual background. A general introduction lays the foundations for the text's theoretical framework and approach.

Indian Religions is the most complete and best-organized anthology of Indian religious/spiritual texts published to date. It serves as an introduction to the history of religions in South Asia, and will appeal to readers interested in India and Eastern religions as well as students of religion and South Asian culture.

Spirituality without God is the first global survey of "godless" spirituality. Long before "spiritual but not religious" became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality." Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

The self has a history. In the West, the idea of the soul entered Christianity with the Church Fathers, notably Augustine. During the Renaissance the idea of the individual attained preeminence, as in the works of Montaigne. In the seventeenth century, philosophers such as Descartes formulated notions of selfhood that did not require a divine foundation; in the next century, Hume grew skeptical of the self's very existence. Ideas of the self have changed markedly since the Romantic period and most scholars today regard it as at best a mental construct. First-person genres such as diaries and memoirs have provided an outlet for self-expression. Protestant diaries replaced the Catholic confessional, but secular diaries such as Pepys's may reveal yet more about the self. After Richardson, novels competed with diaries and memoirs as vehicles of self-expression, though memoirs survived and continue to thrive, while the diary has found a new incarnation in the personal blog. Writing the Self narrates the intertwined histories of the self and of self-expression through first-person literature.

View the Table of Contents.
Read the Introduction.

"Heehs includes selections and transcriptions of about 200 texts, both written and oral...The selections represent a great diversity of spirtual perspectives."
-- "Library Journal"

Indian Religions is an expansive collection of the key written and oral texts by spiritual teachers from South Asia, covering 3,500 years and all the major traditions-Buddhism, Jainism, Hinduism, Islam, Sikhism, and "new" Indian religions.

The volume provides clear translations of extracts from original documents and texts from most of the well-known and many of the lesser-known individuals and traditions. Overlapping parts and sections each comprise a historically and thematically defined stage of a tradition. The reader is thus able to follow the chronological development of the various traditions without isolating them from one another. Each section includes a context-setting introduction which provides historical, cultural, and textual background. A general introduction lays the foundations for the text's theoretical framework and approach.

Indian Religions is the most complete and best-organized anthology of Indian religious/spiritual texts published to date. It serves as an introduction to the history of religions in South Asia, and will appeal to readers interested in India and Eastern religions as well as students of religion and South Asian culture.

Since his death in 1950, Sri Aurobindo Ghose has been known primarily as a yogi and a philosopher of spiritual evolution who was nominated for the Nobel Prize in peace and literature. But the years Aurobindo spent in yogic retirement were preceded by nearly four decades of rich public and intellectual work. Biographers usually focus solely on Aurobindo's life as a politician or sage, but he was also a scholar, a revolutionary, a poet, a philosopher, a social and cultural theorist, and the inspiration for an experiment in communal living.

Peter Heehs, one of the founders of the Sri Aurobindo Ashram Archives, is the first to relate all the aspects of Aurobindo's life in its entirety. Consulting rare primary sources, Heehs describes the leader's role in the freedom movement and in the framing of modern Indian spirituality. He examines the thinker's literary, cultural, and sociological writings and the Sanskrit, Bengali, English, and French literature that influenced them, and he finds the foundations of Aurobindo's yoga practice in his diaries and unpublished letters. Heehs's biography is a sensitive, honest portrait of a life that also provides surprising insights into twentieth-century Indian history.

Spirituality without God is the first global survey of "godless" spirituality. Long before "spiritual but not religious" became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality." Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

The self has a history. In the West, the idea of the soul entered Christianity with the Church Fathers, notably Augustine. During the Renaissance the idea of the individual attained preeminence, as in the works of Montaigne. In the seventeenth century, philosophers such as Descartes formulated notions of selfhood that did not require a divine foundation; in the next century, Hume grew skeptical of the self's very existence. Ideas of the self have changed markedly since the Romantic period and most scholars today regard it as at best a mental construct. First-person genres such as diaries and memoirs have provided an outlet for self-expression. Protestant diaries replaced the Catholic confessional, but secular diaries such as Pepys's may reveal yet more about the self. After Richardson, novels competed with diaries and memoirs as vehicles of self-expression, though memoirs survived and continue to thrive, while the diary has found a new incarnation in the personal blog. Writing the Self narrates the intertwined histories of the self and of self-expression through first-person literature. >