Over the years it has inspired leading American Zen teachers, students, and practitioners. Its popularity is as high today as ever.Zen Flesh, Zen Bones is a book that offers a collection of accessible, primary Zen sources so that readers can struggle over the meaning of Zen for themselves. It includes 101 Zen Stories, a collection of tales that recount actual experiences of Chinese and Japanese Zen teachers over a period of more than five centuries; The Gateless Gate, the famous thirteenth-century collection of Zen koans; Ten Bulls, a twelfth century commentary on the stages of awareness leading to enlightenment; and Centering, a 4,000 year-old teaching from India that some consider to be the roots of Zen.

    There he wrote five scrolls describing the "true principles" required for victory in the martial arts and on the battlefield. Instead of relying on religion or theory, Musashi based his writings on his own experience, observation, and reason.

    Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. Now, in The Great Transformation, Karen Armstrong reveals how the sages of this pivotal "Axial Age" can speak clearly and helpfully to the violence and desperation that we experience in our own times. Armstrong traces the development of the Axial Age chronologically, examining the contributions of such figures as the Buddha, Socrates, Confucius, Jeremiah, Ezekiel, the mystics of the Upanishads, Mencius, and Euripides. All of the Axial Age faiths began in principled and visceral recoil from the unprecedented violence of their time. Despite some differences of emphasis, there was a remarkable consensus in their call for an abandonment of selfishness and a spirituality of compassion. With regard to dealing with fear, despair, hatred, rage, and violence, the Axial sages gave their people and give us, Armstrong says, two important pieces of advice: first there must be personal responsibility and self-criticism, and it must be followed by practical, effective action. In her introduction and concluding chapter, Armstrong urges us to consider how these spiritualities challenge the way we are religious today. In our various institutions, we sometimes seem to be attempting to create exactly the kind of religion that Axial sages and prophets had hoped to eliminate. We often equate faith with doctrinal conformity, but the traditions of the Axial Age were not about dogma. All insisted on the primacy of compassion even in the midst of suffering. In each Axial Age case, a disciplined revulsion from violence and hatred proved to be the major catalyst of spiritual change.

    It has exerted a living influence in China for 3000 years and interest in it has spread in the West. Set down in the dawn of history as a book of oracles, the Book of Changes deepened in meaning when ethical values were attached to the oracular pronouncements; it became a book of wisdom, eventually one of the Five Classics of Confucianism, and provided the common source for both Confucianist and Taoist philosophy. Wilhelm's rendering of the I Ching into German, published in 1924, presented it for the 1st time in a form intelligible to the general reader. Wilhelm, who translated many other ancient Chinese works and who wrote several books on Chinese philosophy and civilization, long resided in China. His close association with its cultural leaders gave him a unique understanding of the text of the I Ching. In the English translation, every effort has been made to preserve Wilhelm's pioneering insight into the spirit of the original.This 3rd edition, completely reset, contains a new forward by Hellmut Wilhelm, one of the most eminent American scholars of Chinese culture. He discusses his father's textual methods and summarizes recent studies of the I Ching both in the West and in present-day China. The new edition contains minor textual corrections, bibliographical revisions and an index.

    And Burton Watson's lucid and beautiful translation has been loved by generations of readers.Chuang Tzu (369?-286? B.C.) was a leading philosopher representing the Taoist strain in Chinese thought. Using parable and anecdote, allegory and paradox, he set forth, in the book that bears his name, the early ideas of what was to become the Taoist school. Central to these is the belief that only by understanding Tao (the Way of Nature) and dwelling in its unity can man achieve true happiness and freedom, in both life and death.Chuang Tzu: Basic Writings includes the seven "inner chapters," which form the heart of the book, three of the "outer chapters," and one of the "miscellaneous chapters." Watson also provides an introduction, placing the philosopher in relation to Chinese history and thought.Witty and imaginative, enriched by brilliant imagery, and making sportive use of both mythological and historical personages (including even Confucius), this timeless classic is sure to appeal to anyone interested in Chinese religion and culture.

    The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.

    We often regard it as an enemy, when we feel it slipping away before we’re ready for time to be up. The Zen view of time is radically different than that: time is not something separate from our life; rather, our life is time. Understand this, says Dainin Katagiri Roshi, and you can live fully and freely right where you are in each moment.  Katagiri bases his teaching on Being Time, a text by the most famous of all Zen masters, Eihei Dogen (1200–1253), to show that time is a creative, dynamic process that continuously produces the universe and everything in it—and that to understand this is to discover a gateway to freedom from the dissatisfactions of everyday life. He guides us in contemplating impermanence, the present moment, and the ungraspable nature of past and future. He discusses time as part of our inner being, made manifest through constant change in ourselves and our surroundings. And these ideas are by no means metaphysical abstractions: they can be directly perceived by any of us through meditation.

    Together they express a philosophy, or a moral code, by which Confucius, one of the most humane thinkers of all time, believed everyone should live. Upholding the ideals of wisdom, self-knowledge, courage and love of one’s fellow man, he argued that the pursuit of virtue should be every individual’s supreme goal. And, while following the Way, or the truth, might not result in immediate or material gain, Confucius showed that it could nevertheless bring its own powerful and lasting spiritual rewards.This edition contains a detailed introduction exploring the concepts of the original work, a bibliography and glossary and appendices on Confucius himself, The Analects and the disciples who compiled them. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

    “For years,” says the Journal of the Buddhist Society, “the newcomer to Buddhism has lacked a simple and reliable introduction to the complexities of the subject. Dr. Rahula’s What the Buddha Taught fills the need as only could be done by one having a firm grasp of the vast material to be sifted. It is a model of what a book should be that is addressed first of all to ‘the educated and intelligent reader.’ Authoritative and clear, logical and sober, this study is as comprehensive as it is masterly.”This edition contains a selection of illustrative texts from the Suttas and the Dhammapada (specially translated by the author), sixteen illustrations, and a bibliography, glossary and index.

    This translation is the definitive English version of the eighth-century Ch'an classic.Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume.Dr. Yampolsky also furnishes a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the "Platform Sutra," and analyzes its contents.

    This translation was compiled with the Western reader in mind, and includes Koan Yamada's clear and penetrating comments on each case. Yamada played a seminal role in bringing Zen Buddhism to the West from Japan, going on to be the head of the Sanbo Kyodan Zen Community.The Gateless Gate would be invaluable if only for the translation and commentary alone, yet it's loaded with extra material and is a fantastic resource to keep close by:An in-depth Introduction to the History of Zen PracticeLineage chartsJapanese-to-Chinese and Chinese-to-Japanese conversion charts for personal names, place names, and names of writingsPlus front- and back-matter from ancient and modern figures: Mumon, Shuan, Kubota Ji'un, Taizan Maezumi, Hugo Enomiya-Lasalle, and Yamada Roshi's son, Masamichi Yamada.A wonderful inspiration for the koan practitioner, and for those with a general interest in Zen Buddhism.

    Yoel Hoffmann explores the attitudes and customs surrounding death in historical and present-day Japan and gives examples of how these have been reflected in the nation's literature in general. The development of writing jisei is then examined—from the poems of longing of the early nobility and the more "masculine" verses of the samurai to the satirical death poems of later centuries. Zen Buddhist ideas about death are also described as a preface to the collection of Chinese death poems by Zen monks that are also included. Finally, the last section contains three hundred twenty haiku, some of which have never been assembled before, in English translation and romanized in Japanese.

    Moon in a Dewdrop contains the key essays of the great master, as well as extensive background materials that will help Western readers to approach this significant work. There is also a selection of Dogen's poetry, most of which has not appeared in English translation before.Dogen's thought runs counter to conventional logic, employing paradoxical language and startling imagery. It illuminates such fundamental concerns as the nature of time, existence, life, death, the self, and what is beyond self.

    Through our imagination we experience more fully the world both around us and within us. Imagination plays a key role in creativity and innovation.Until the seventeenth century, the human imagination was celebrated. Since then, with the emergence of science as the dominant worldview, imagination has been marginalised -- depicted as a way of escaping reality, rather than knowing it more profoundly -- and its significance to our humanity has been downplayed.Yet as we move further into the strange new dimensions of the twenty-first century, the need to regain this lost knowledge seems more necessary than ever before.This insightful and inspiring book argues that, for the sake of our future in the world, we must reclaim the ability to imagine and redress the balance of influence between imagination and science.Through the work of Owen Barfield, Goethe, Henry Corbin, Kathleen Raine, and others, and ranging from the teachings of ancient mystics to the latest developments in neuroscience, The Lost Knowledge of the Imagination draws us back to a philosophy and tradition that restores imagination to its rightful place, essential to our knowing reality to the full, and to our very humanity itself.

    "There is no body to be found. The birds may come and circle for a while... but they soon go elsewhere. When they are gone, the 'nothing,' the 'no-body' that was there, suddenly appears. That is Zen. It was there all the time but the scavengers missed it, because it was not their kind of prey." This gets at the humor, paradox, and joy that one feels in Merton's discoveries of Zen during the last years of his life, a joy very much present in this collection of essays. Exploring the relationship between Christianity and Zen, especially through his dialogue with the great Zen teacher D.T. Suzuki, the book makes an excellent introduction to a comparative study of these two traditions, as well as giving the reader a strong taste of the mature Merton. Never does one feel him losing his own faith in these pages; rather one feels that faith getting deeply clarified and affirmed. Just as the body of "Zen" cannot be found by the scavengers, so too, Merton suggests, with the eternal truth of Christ.