This book offers a fundamentally new interpretation of the philosophy of the Chuang-Tzu. It is the first full-length work of its kind which argues that a deep level cognitive structure exists beneath an otherwise random collection of literary anecdotes, cryptic sayings, and dark allusions. The author carefully analyzes myths, legends, monstrous characters, paradoxes, parables and linguistic puzzles as strategically placed techniques for systematically tapping and channeling the spiritual dimensions of the mind. Allinson takes issue with commentators who have treated the Chuang-Tzu as a minor foray into relativism. Chapter titles are re-translated, textual fragments are relocated, and inauthentic, outer miscellaneous chapters are carefully separated from the transformatory message of the authentic, inner chapters. Each of the inner chapters is shown to be a building block to the next so that they can only be understood as forming a developmental sequence. In the end, the reader is presented with a clear, consistent and coherent view of the Chuang-Tzu that is more in accord with its stature as a major philosophical work.

This book offers a fundamentally new interpretation of the philosophy of the Chuang-Tzu. It is the first full-length work of its kind which argues that a deep level cognitive structure exists beneath an otherwise random collection of literary anecdotes, cryptic sayings, and dark allusions. The author carefully analyzes myths, legends, monstrous characters, paradoxes, parables and linguistic puzzles as strategically placed techniques for systematically tapping and channeling the spiritual dimensions of the mind. Allinson takes issue with commentators who have treated the Chuang-Tzu as a minor foray into relativism. Chapter titles are re-translated, textual fragments are relocated, and inauthentic, outer miscellaneous chapters are carefully separated from the transformatory message of the authentic, inner chapters. Each of the inner chapters is shown to be a building block to the next so that they can only be understood as forming a developmental sequence. In the end, the reader is presented with a clear, consistent and coherent view of the Chuang-Tzu that is more in accord with its stature as a major philosophical work.

"Words,"writes Chuang Tzu, "are for catching ideas; once you've caught the idea, you can forget the words." In Do Nothing, author Siroj Sorajjakool lends us some of his insightful words to help us all "catch" the provocative ideas of one of China's most important literary and philosophical giants—one who emerged at a time when China had several such giants philosophizing on Tao or "the Way." Though his thinking dates back to the fourth century, Chuang Tzu's Tao has profound implications for our modern lives. He welcomes an existence that is radically removed from the image of normalcy that society often projects, wherein the individual must always strive for more, always seek greater productivity, and always try to better him or herself and his or her place in life. Chuang Tzu would posit that the definitions of normalcy, success, and happiness are arbitrarily assigned and that our rigid and unquestioning adherence to these so-called "norms" leads to existential restlessness and unease. Instead of striving, he would say, be still. Instead of acquiring, embrace nothingness. Instead of seeking to understand the limitlessness of the universe during your brief and extremely limited existence, enjoy the wonder of it. Siroj Sorajjakool suggests that when we can embrace nothingness, we undergo a spiritual transformation that liberates us to see more clearly and truly find ourselves. He offers a very personal exploration of Chuang Tzu's Tao, first in its historical and literary context, and then in the context of our twenty-first century existence. What emerges is a liberating and highly readable meditation on the many lessons we can "catch" from Chuang Tzu on how we view our aspirations, our joys and sorrows, our successes and failures, and what it means to be a worthwhile person.

Classic writings from the great Zen master in exquisite versions by Thomas Merton, in a new edition with a preface by His Holiness the Dalai Lama. Working from existing translations, Thomas Merton composed a series of his own versions of the classic sayings of Chuang Tzu, the most spiritual of Chinese philosophers. Chuang Tzu, who wrote in the fourth and third centuries B.C., is the chief authentic historical spokesperson for Taoism and its founder Lao Tzu (a legendary character known largely through Chuang Tzu’s writings). Indeed it was because of Chuang Tzu and the other Taoist sages that Indian Buddhism was transformed, in China, into the unique vehicle we now call by its Japanese name—Zen. The Chinese sage abounds in wit and paradox and shattering insights into the true ground of being. Thomas Merton, no stranger to Asian thought, brings a vivid, modern idiom to the timeless wisdom of Tao.

This is a short interpretation of the ancient Taoist classic named after its author, Chuang Tzu. This ancient text, originating in China in the fourth century BC, stands as one of the world's profoundest manuals of spiritual transformation. In ten short chapters, the author explores the key ideas of the Chuang Tzu, revealing the way to enlightenment and inner peace as taught by this ancient Taoist teacher. The book is illustrated with traditional Chinese cut-paper designs.

This book draws upon the classic work of the ancient Taoist storyteller/philosopher Chuang Tzu (370-286 b.c.e.) to critique our society’s conventional understanding of aging and its biased interpretations of the qualities exhibited by elders as well as alternative positive “ways” for an elder to develop his or her often neglected potentials and powers for elder growth. To accomplish this the chapters of the book are meant to explore how the crazy wisdom of the Chuang Tzu (and to a lesser degree, the Lieh Tzu) can assist us in reaching four goals: 1) Contribute to a recognition of modern society’s uncreative stereotypes and declinist prejudices associated with the meaning and process of aging as well as the social conformities that prepare children and adults to ignore the fires of personal growth. 2) Present Chuang Tzu’s alternative and positive interpretations of psychological and behavioral phenomena often criticized by family and friends which can and often do negatively affect an elder’s sense of self. Chuang Tzu explores the deeper positive possibilities opened up through forgetting, wandering, and being useless. 3) Suggest ways (taos/daos) by which elders can explore, engage with and be energized by an integrated functioning of body, heart-mind and spirit or spiritual energy (shen qi). 4) Help elders (and others) develop an appreciation for and sensitivity to the dynamic, harmonious and diverse unity of the wider cosmic-earth process as well as to learn how to move with it, and thus be uplifted by its felt-presence and inspired by its innate wisdom. Pondering and emotionally and spiritually opening to the nature of the human life/death cycle in this wider context can be transforming especially for wise elders, according to Taoists Chuang Tzu and Lieh Tzu.