Any study of D? oism is a paradox.

The first line of the D? odé Jīng declares:

"The way that can be spoken of is not the constant way."

This inherent contradiction-attempting to define the indefinable-lies at the heart of the tradition. Yet it is precisely this tension that makes D? oism so rich and enduring. Born in the tumultuous Warring States Period, D? oism emerged as the mystical counterpart to Confucianism, looking beyond social convention to the unnameable principle of the cosmos.

We begin with the three philosophical pillars: the D? odé Jīng ot Tao te Ching (presented in two translations by Legge and Giles), the allegorical Zhuāngzǐ or Chuang Tsu, and the practical Lièzǐ or Lieh Tzu (including the radical "Yáng Zhū's Garden of Pleasure").

From these roots, the canon expands to include works of Huáng-Lǎo thought synthesizing cosmology with statecraft in the Sūnzǐ Bīngfǎ, (Art Of War), Yì Jīng (I Ching), Sù Shū, Hóng Liè Zhu? n, Yīnfú Jīng, and the D? tóng Jīng. The medieval period gives us revealed scriptures as D? oism evolves into a comprehensive religion through temple inscriptions, talismanic texts like the Chìwén Dòng, liturgical works such as the Yùshū Jīng, and Lǎozǐ Mi? o Bēi.

The Sòng dynasty saw a turn toward internal alchemy and meditative practice in the Tāixí Jīng, Xīnyìn Jīng, and Qīngjìng Jīng, and towards moral guidance through morality books in the T? ish? ng Gǎnyìng Piān, Yīnzhì Wén, and D? tóng Jīng. Aside from the texts themselves, this volume includes two essays by James Legge explore D? oism's origins and core beliefs, a glossary of terms, and extensive introductions to D? oism, the works, and the translators (Giles, Legge, Balfour, Morgan, and Forke), creating an indispensable resource for anyone seeking to understand the depth and wisdom of the D? o.

Includes 孙子兵法,老子庙碑,庄子,?? 書,列子,道德經,皇烈傳,胎息經,赤文洞,清静经,心印經,玉枢经,日用经,阴骘文,大同經,易经,太上感应篇