Taoisme

This translation of Tao Te Ching draws on the author's many years of diligent study and practice of traditional Chinese arts under highly accomplished masters in China - arts such as Chinese calligraphy, ink wash painting, Chinese standing yoga, and tai chi. It therefore offers a highly practical perspective on the Taoist principles of living in harmony with nature and achieving more satisfying flow in life. Additionally, this book contains thorough instructions on how to apply the Tao Te Ching's teachings in daily life as part of a mindfulness meditation practice - since the author is a qualified and experienced western secular mindfulness meditation instructor. In this respect, Tao Te Ching for Mindfulness is packed with fascinating modern insights into the ancient Taoist classic text - no matter whether you are a seasoned mindfulness practitioner or just starting out on your journey.

A new translation of the 6th-century Taoist text Bai Yao Lu (Statutes of the Hundred Remedies), with practical commentary

The Tao Te Ching, a more than two-thousand-year-old collection of eighty-one poems, offers timeless insight into how to live in harmony with oneself and the world. The central concept of the Tao Te Ching, wu wei (¿¿¿L¿¿¿¿), literally meaning "inexertion," "inaction," or "effortless action," is presented as the means of achieving ziran (¿&[¿¿M), a state of "as-it-isness." The Tao Te Ching is one of the most treasured and widely translated works of all time, and one that has influenced art and literature the world over. This edition presents the time-honored translation by James Legge with his original notes to each chapter of the Tao Te Ching. Also included is the essay on early Chinese philosophy by renowned scholar and teacher Daisetz Teitaro Suzuki and a biographical note.

The Silk Road provides a depth of wisdom in bridging gaps between the major religions and philosophies of both Eastern and Western cultures.

Argues that Daoism and dandyism, linked by likeminded philosophies of "carefree wandering," deconstruct the puritanism and political correctness sought by Confucianism, Victorianism, and contemporary neoliberal culture.

The third collection from acclaimed poet Leo Jenkins, A Word Like God, is a cosmic exploration of belief, where beliefs come from, what we do with them, and why - the night sky, viewed through technicolored eyes. A Word Like God takes the reader on a journey from humble origin, past the veil, and into the great beyond.

¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿DAO is the MOTHER of all. SHE is FORTUNE; SHE is PROVIDENCE. I do not know HER name, so I have to name HER as DAO; SHE is invisible, inaudible, and intangible, so I can not describe HER. DAO's law: all is one cycle from not-being to being and to not-being again.

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.

Provides a new perspective on important linguistic issues in philosophical and religious Daoism through the comparative lens of twentieth-century European philosophies of language.

An anthology of English translations of primary texts of the Quanzhen (Complete Perfection) school of Daoism.

As a whole, this work offers a panoramic view of ancient Chinese thought, which is not a thought structured after the Western style, since the Chinese ask their Sages for subjects conducive to free meditation, not ideas, much less dogmas. It does not matter whether they classify the Master who awakens in them the play of the intellect as Taoist or Confucian; it does not matter whether the practices that prepare them for the liberation of their spirit are aimed at creating the impression of unconditioned autonomy or at creating the feeling of the sovereign dignity of man. Neither the actual purpose of the training, nor the spirit of the methods themselves differ. It is always a matter of training the whole being. Whether holiness or wisdom is sought, whether it is accomplished by sanctifying games or ennobling rites, this training is always inspired by a desire for liberation, and it is always done in a spirit of freedom.The first three Books-or sections-of this work aim to make known Chinese conceptions that the author considered neither possible, nor advantageous to present otherwise than as common notions, that denote certain habits of mind to which the Chinese seem to attribute imperative power. Granet reserves for the fourth and last book (Sects and Schools) those conceptions that he considered possible to study comfortably in relation to specific works that testify to certain directions of Chinese thought; these conceptions point to less constant or less profound tendencies and are remarkable precisely because of their varying fortunes; their main interest is that they can contribute to giving an idea of the orientation that Chinese thought as a whole has acquired.