The Daoist canon is the definitive fifteenth century compilation of texts, however many of these texts are undated and anonymous. This book brings together an extraordinary compendium of data on alchemical knowledge in China, describing the methods used for dating important alchemical texts in the Daoist canon.

The authors in this volume consider the intersection of Daoism and ecology, looking at the theoretical and historical implications associated with a Daoist approach to the environment. They also analyze perspectives found in Daoist religious texts and within the larger Chinese cultural context in order to delineate key issues found in the classical texts.

This is the fi rst work devoted to an expositi on on Daoist metaphysics and presenti ng Dao as a feminine principle. The work should be of interest to scholars and general readers in many disciplines: Comparati ve philosophy, religious studies, metaphysics, Asian studies, Chinese studies... etc.

How can Daoism, China's indigenous religion, give us the aesthetic, ethical, political, and spiritual tools to address the root causes of our ecological crisis and construct a sustainable future? In China's Green Religion, James Miller shows how Daoism orients individuals toward a holistic understanding of religion and nature. Explicitly connecting human flourishing to the thriving of nature, Daoism fosters a "green" subjectivity and agency that transforms what it means to live a flourishing life on earth. Through a groundbreaking reconstruction of Daoist philosophy and religion, Miller argues for four key, green insights: a vision of nature as a subjective power that informs human life; an anthropological idea of the porous body based on a sense of qi flowing through landscapes and human beings; a tradition of knowing founded on the experience of transformative power in specific landscapes and topographies; and an aesthetic and moral sensibility based on an affective sensitivity to how the world pervades the body and the body pervades the world. Environmentalists struggle to raise consciousness for their cause, Miller argues, because their activism relies on a quasi-Christian concept of "saving the earth." Instead, environmentalists should integrate nature and culture more seamlessly, cultivating through a contemporary intellectual vocabulary a compelling vision of how the earth materially and spiritually supports human flourishing.

Like the other volumes in the acclaimed Love of Wisdom Library from Tuttle, Taoism: Way Beyond Seeking compiles lectures delivered by Alan Watts between 1968 and 1973. Essays include The Philosophy of the Tao, Being in the Way, and Landscape, Soundscape. In Taoism, Watts offers the possibility that an ancient oriental way of being in touch with the true nature of nature might guide a technological culture toward reunification with the rest of the planet.

In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought.

Qigong Teacher and Daoist Priest Michael Rinaldini has written a book on the modern day practices of a Daoist. His book, A Daoist Practice Journal: Come Laugh With Me offers the cultivation methods for walking the Daoist path. The entries cover topics like zuowang meditation, scriptures, qigong, the value of silence and solitude, and Daoist, Buddhist and Catholic mysticism, tea drinking and more. Here are some samples of his entries, which provide a glimpse into the heart of his writings.2012 January 14Sky Farm HermitageSolitary RetreatIn silence and solitude I begin another retreat on Saturday afternoon, January 14, 2012. The rest of Saturday afternoon was spent un-packing and settling into a 6-day retreat. 6:15pm What does a Daoist eat while on retreat? Tonight, I made a soup with soba noodles and assorted vegetables. I forgot to bring ginger root.9:40pmI vow to practice ... in silence and solitude, until I realize Complete Perfection.January 158:30pmOne of my goals for this retreat is to write about the common practices between the Daoist and the Christian paths. I am specifically interested in the Daoist zuowang meditation method of sitting in forgetfulness or oblivion, and the Christian fourteenth-century mystical text, The Cloud of Unknowing. Both of these ways of meditation or contemplation feature an emphasis on placing the mind's activities into a state of forgetting or the cloud of forgetting. The Cloud, was written by an anonymous author, and it is speculated that the author was a Carthusian monk, and if not, possibly a Catholic priest living a hermetic lifestyle. And so what are the similarities, the common practices between zuowang meditation, and the contemplative practices as presented in The Cloud of Unknowing?January 162pmSitting in silence outside on the porch,The only sounds-birds singing,An occasional movement of the wind,And very faint voices from neighbors down the valley.Odd at how sound travels.And right now, there was the sound of a car, actually,What I heard was the sound of the road,A gritty gravel sound.My mind filled in the blanks,And I instantly labeled it, "a car driving nearby,"Though it could have been a truck.And now my sneezes and coughing,And blowing my nose, all disrupt the silenceA large crow just landed in my valley,Returning me to silence.January 17Sitting on the porch, all bundled up.Drinking Scottish Christmas tea and a banana, and one cookie.A large part of being in silence and solitude is simply listening.Even the wind down the valley.You can hear it as it makes it way up the hills,And now, I feel it against my body,It flaps the page of this journal book.And before you know it-It's gone, and the silence returns.Except for the birds, sound of distant dogs, chickens,And that same sound that cars/trucks make on the gravel road.12:30pmThe Cloud's author says:Forget what you know. Forget everything God made and everybody who exists and everything that's going on in the world, until your thoughts and emotions aren't focused on or reaching toward anything, not in a general way and not in any particular way. Let them be. For the moment, don't care about anything (11).And finally, why even bother to think? From the zuowang tradition:I forget the vastness even of Heaven and Earth,Never mind the minuteness of the hair in autumn.Resting in serenity and silence,I listen to Pure Harmony.Still, I am free, away from it all!Movement stilled, language silenced-Why ever think? (212).January 184:30 pmInspired from yesterday's research, and last full day of retreat.Forget everything,Put nothing, between myself,And the Great Emptiness of Ultimate Stillness.That's the nameless Dao!End of Retreat

In this new collection of previously unpublished papers, Daoism is a philosophy, and it is presented not exclusively as a religion but as a practical way of life related to all aspects of human beings and the natural environment. Since its origins in China thousands of years ago, Daoism has meant harmony with nature and other human beings. Its principles may be applied successfully by those with any or no religion who seek a world of greater understanding, harmony, and peace. Addressed to a broad audience ranging from newcomers to seasoned professionals, this book introduces the concepts of Dao, Daoism, and its pioneering philosophers (e.g., Laozi, Zhuangzi, and Liezi). The book describes the importance of Dao and Daoist ideas for scientists, humanists, and practitioners while offering practical steps and guidance for our lives today. Like the familiar taiji (also known as tai chi) symbol associated with Daoism, this book is divided into two complementary sections. The first explores how Dao and Daoist ideas are related to science, humanities, and the arts. The second part focuses on Daoist practices and applications. The essays, written by experts in their fields of study, address a number of topics, including the Dao of sciences (e.g., statistics) and arts, similarities between natural Dao and Darwin's evolutionary science, and Daoist contribution to sciences and technology. Other subjects include the growing interest in Daoist ideas in the West, Daoist cognitive science and the yin-yang dialectical mind, Daoism's relationship to peace psychology and ecology psychology (via self-observation and self-understanding), and Zhuangzhou's aesthetic view on the naturalness of things (i.e., the most beautiful entities are those that are naturally created by the Dao). In addition to these theoretical explorations, the book offers abundant practical applications of Daoist ideas to our lives and work. Practical guidance is offered in applying Daoist principles to physical and mental health, meditation and dantian cultivation, classroom learning, and diversity management. Clear-cut directions offer insight into applying Daoist ideas to leadership training, clinical therapy, and administration. The book provides readers with the universal applicability of Daoist principles and the benefit of living in harmony with nature, Dao, and others. This book is unique in its appeal to a wide range of readers. On the one hand, it provides an introduction for those with minimal knowledge of Daoism. On the other hand, sophisticated Daoist scholars, researchers, or practitioners may also be enriched and enlightened by its presentation of recent research findings, scholarly discussions, and hands-on applications. Years in the making, this book project represents a milestone of achievement for its writers and editors. Nova Science Publishers is pleased to offer readers this long-overdue compendium of Daoist wisdom, from basic information to tools for transformation in the 21st century. Happy reading!

Reveals dimensions of the interaction between Buddhism and Taoism in medieval China. This book demonstrates the competition and complementarity of the two great Chinese religions in their quest to address personal and collective fears of diverse ills, including sorcery, famine, and untimely death.

In the hills of China’s central Hunan province, an anxious young apprentice officiates over a Daoist ritual known as the Banner Rite to Summon Sire Yin. Before a crowd of masters, relatives, and villagers—and the entire pantheon of gods and deceased masters ritually invited to witness the event—he seeks to summon Celestial Lord Yin Jiao, the ferocious deity who supplies the exorcistic power to protect and heal bodies and spaces from illness and misfortune. If the apprentice cannot bring forth the deity, the rite is considered a failure and the ordination suspended: His entire professional career hangs in the balance before it even begins. This richly textured study asks how the Banner Rite works or fails to work in its own terms. How do the cosmological, theological, and anthropological assumptions ensconced in the ritual itself account for its own efficacy or inefficacy? Weaving together ethnography, textual analysis, photography, and film, David J. Mozina invites readers into the religious world of ritual masters in today’s south China. He shows that the efficacy of rituals like the Banner Rite is driven by the ability of a ritual master to form an intimate relationship with exorcistic deities like Yin Jiao, which is far from guaranteed. Mozina reveals the ways in which such ritual claims are rooted in the great liturgical movements of the Song and Yuan dynasties (960–1368) and how they are performed these days amid the social and economic pressures of rural life in the post-Mao era. Written for students and scholars of Daoism and Chinese religion, Knotting the Banner will also appeal to anthropologists and comparative religionists, especially those working on ritual.