Download Free Taoist Mystical Philosophy Book in PDF and EPUB Free Download. You can read online Taoist Mystical Philosophy and write the review.

Did Chinese mysticism vanish after its first appearance in ancient Taoist philosophy, to surface only after a thousand years had passed, when the Chinese had adapted Buddhism to their own culture? This first integrated survey of the mystical dimension of Taoism disputes the commonly accepted idea of such a hiatus. Covering the period from the Daode jing to the end of the Tang, Livia Kohn reveals an often misunderstood Chinese mystical tradition that continued through the ages. Influenced by but ultimately independent of Buddhism, it took forms more various than the quietistic withdrawal of Laozi or the sudden enlightenment of the Chan Buddhists. On the basis of a new theoretical evaluation of mysticism, this study analyzes the relationship between philosophical and religious Taoism and between Buddhism and the native Chinese tradition. Kohn shows how the quietistic and socially oriented Daode jing was combined with the ecstatic and individualistic mysticism of the Zhuangzi, with immortality beliefs and practices, and with Buddhist insight meditation, mind analysis, and doctrines of karma and retribution. She goes on to demonstrate that Chinese mysticism, a complex synthesis by the late Six Dynasties, reached its zenith in the Tang, laying the foundations for later developments in the Song traditions of Inner Alchemy, Chan Buddhism, and Neo-Confucianism.
The Scripture of Western Ascension is a central text of medieval Taoist mysticism. Written by an unknown author in the fifth century A.D., it closely resembles the Tao te ching in structure and contents. Edited and commented on several times until the twelfth century, the text played an important role in Taoist religious thought. Kohn presents the first Western introduction to this aspect of traditional Chinese religion and culture. Through her careful textual study and fully annotated translation of the Scripture of Western Ascension, she delineates the history, structure, and contents of what mystical thought meant within the Taoist religion. She also discusses the religious background of the text and provides detailed analyses of the philosophical concepts of “The Physical Universe,” “Mind, Knowledge, Language,” and “The Way of the Sage.”
Here is an introduction to the magical and mystical realm of Taoism through biographical and historical sketches of Taoist adepts over two thousand years. This panoramic view of the many faces of Taoism and its intimate connection with Chinese culture and society includes intriguing accounts of the Taoist secret societies that carried out mystical exercises and powerful consciousness-altering techniques, including sensory deprivation, incantation, visualization, and concentration. This collection of sketches, compiled by Zhang Tianyu, a Taoist priest in the fourteenth century, and translated by renowned translator Thomas Cleary, portrays more than one hundred remarkable individuals from the eleventh century B.C.E. to the thirteenth century C.E. It introduces us to a broad and fascinating range of personalities including philosophers and scholars, magicians and mediums, alchemists and physicians, seers and soothsayers, and artists and poets, among many others. Cleary’s expert translation and informative footnotes make this collection a lively and accessible read.
In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu turns his attention to an analysis of parallel concepts of two great Taoist thinkers, Lao-tzu and Chuang-tzu. Only after laying bare the fundamental structure of each world view does Izutsu embark, in the final section of the book, upon a comparative analysis. Only thus, he argues, can he be sure to avoid easy and superficial comparisons. Izutsu maintains that both the Sufi and Taoist world views are based on two pivots—the Absolute Man and the Perfect Man—with a whole system of oncological thought being developed between these two pivots. Izutsu discusses similarities in these ontological systems and advances the hypothesis that certain patterns of mystical and metaphysical thought may be shared even by systems with no apparent historical connection. This second edition of Sufism and Taoism is the first published in the United States. The original edition, published in English and in Japan, was prized by the few English-speaking scholars who knew of it as a model in the field of comparative philosophy. Making available in English much new material on both sides of its comparison, Sufism and Taoism richly fulfills Izutsu's motivating desire "to open a new vista in the domain of comparative philosophy."
Presents a translation and commentary to the oldest known extant Taoist text, Inward Training (Nei-yeh), which is composed of short poetic verses devoted to the practice of breath meditation and its resultant insights about human nature and the cosmos. Roth argues that Inward Training is the basis of early Taoism, and suggests that there may be more continuity between early philosophical Taoism and later Taoist religion than scholars have thought.
Containing sixty translations from a large variety of texts, this is an accessible yet thorough introduction to the major concepts, doctrines, and practices of Taoism. It presents the philosophy, rituals, and health techniques of the ancients as well as the practices and ideas of Taoists today. Divided into four sections, it follows the Taoist Path: The Tao, Long Life, Eternal Vision, and Immortality. It shows how the world of the Tao is perceived from within the tradition, what fervent Taoists did, and how practitioners saw their path and goals. The Taoist Experience is unique in that it presents the whole of Taoist tradition in the very words of its active practitioners. It conveys not only a sense of the depth of the Taoist religious experience but also of the underlying unity of the various schools and strands.
The Scripture of Western Ascension is a central text of medieval Taoist mysticism. Written by an unknown author in the fifth century A.D., it closely resembles the Tao te ching in structure and contents. Edited and commented on several times until the twelfth century, the text played an important role in Taoist religious thought. Kohn presents the first Western introduction to this aspect of traditional Chinese religion and culture. Through her careful textual study and fully annotated translation of the Scripture of Western Ascension, she delineates the history, structure, and contents of what mystical thought meant within the Taoist religion. She also discusses the religious background of the text and provides detailed analyses of the philosophical concepts of "The Physical Universe," "Mind, Knowledge, Language," and "The Way of the Sage."
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.