Hostname: page-component-78c5997874-t5tsf Total loading time: 0 Render date: 2024-11-10T07:46:51.060Z Has data issue: false hasContentIssue false
  • English
  • Français

Taoism

Published online by Cambridge University Press:  26 March 2010

Franciscus Verellen
Get access

Extract

Circumscribing the place of taoists in Chinese society is not straightforward for any period: honored by emperors and members of the nobility, they were scorned, as a rule, by literati-officials and treated with a mixture of reverence and familiarity by ordinary people. The paradoxical strength of passivity, the power of compliance, and the endurance of the peripheral already form a central theme in the mystical writings gathered in the fourth and third century b.c.Lao-tzu and Chuang-tzu. The Taoism of these ancient texts advanced a doctrine of liberation through submission, of control by means of noninterference, and of transcendence as a result of physiological and mental regimens. The ideal of liberation from the physical, epistemological, and social constraints of the human condition in time translated into a quest for immortality which, by the Ch'in unification of the empire, became quite explicit. Huang-Lao thought, named for the Yellow Emperor and patron of the immortals (Huang-ti) and Lao-tzu, dominated court politics from this period through the middle of the second century b.c.

Type
Chinese ReligionsThe State of the Field, Part II. Living Religious Traditions: Taoism, Confucianism, Buddhism, Islam and Popular Religion
Information
The Journal of Asian Studies , Volume 54 , Issue 2 , May 1995 , pp. 322 - 346
Copyright
Copyright © The Association for Asian Studies, Inc. 1995

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Allan, Sarah. 1991. The Shape of the Turtle: Myth, Art, and Cosmos in Early China. Albany, N.Y.: State University of New York Press.Google Scholar
Andersen, Poul. 1979. The Method of Holding the Three Ones: a Taoist Manual of Meditation of the Fourth Century A.D. London: Curzon.Google Scholar
Andersen, Poul. 1989/90a. “The Practice of Bugang.” Cahiers d'Extrême-Asie 5:15–53.CrossRefGoogle Scholar
Andersen, Poul. 1989/1990b. “A Visit to Hua-shan.” Cahiers d'Extreme-Asie 5:349–54.CrossRefGoogle Scholar
Ang, Isabelle. 1993. “Le culte de Lü Dongbin des origines jusqu'au début du XlVe siècle: characteristiques et transformations d'un saint immortel dans la Chine pre-moderne.” Doctoral dissertation, University of Paris.Google Scholar
Baldrian-Hussein, . 1984. Procédés secrets du Joyaux magique: Traité d'alchimie taoiste du Xle siècle. Paris: Les Deux Oceans.Google Scholar
Baldrian-Hussein, . 1985. “Yüeh-yang and Lii Tung-pin's Ch'in-yiian ch'un: A Sung Alchemical poem.” In Naundorf, G. et al., eds., Religion und Philosophie in Ostasien. Festschrift fur Hans Steininger, pp. 19–29. Würzburg: Königshausen und Neumann.Google Scholar
Baldrian-Hussein, . 1986. “Lö Tung-pin in Northern Sung Literature.” Cahiers d'Extrême-Asie 2:133–69.CrossRefGoogle Scholar
Baldrian-Hussein, . 1989/1990. “Inner Alchemy: Notes on the Origin and the Use of the Term neidan.” Cahiers d'Extrême-Asie 5:163–90.CrossRefGoogle Scholar
Barrett, Timothy H. 1990. “Towards a Date for the Chin-so Liu-chu yin.” Bulletin of the School of Oriental and African Studies 53. 2:292–94.CrossRefGoogle Scholar
Barrett, Timothy H. 1991. “Devil's Valley to Omega Point” and “Buddhism, Taoism and the Rise of the City Gods.” In The Buddhist Forum II, ed. Skorupski, T., pp. 1–12, 13-25. London: School of Oriental and African Studies.Google Scholar
Barrett, Timothy H. 1992. Li Ao: Buddhist, Taoist or Neo-Confucian? Oxford: Oxford University Press.Google Scholar
Barrett, Timothy H. Forthcoming. “Taoism under the T'ang.” In Twitchett, D., ed., The Cambridge History of China, vol. 3, part 2. Cambridge: Cambridge University Press.Google Scholar
Bell, Catherine M. 1988. “The Ritualization of Texts and the Textualization of Ritual in the Codification of Taoist Ritual.” History of Religions 27:366–92.CrossRefGoogle Scholar
Bell, Catherine M. 1992a. “Printing and Religion in China: Some Evidence from the Taishang ganying pian.” Journal of Chinese Religions 20:174–77.CrossRefGoogle Scholar
Bell, Catherine M. 1992b. Ritual Theory, Ritual Practice. New York: Oxford University Press.Google Scholar
Benn, Charles D. 1987. “Religious Aspects of Emperor Hsiian-tsung's Taoist Ideology.” In Chappell, D. W., ed., Buddhist and Taoist Practice in Medieval Chinese Society, pp. 127-45. Honolulu: University of Hawaii Press.Google Scholar
Benn, Charles D. 1991. The Cavern-Mystery Transmission: a Taoist Ordination Rite of A.D. 711. Honolulu: University of Hawaii Press.Google Scholar
Berling, Judith A. 1993. “Channels of Connection in Sung Religion: the Case of Pai Yü-ch'an.” In Ebrey, P. and Gregory, P., eds., Religion and Society in T'ang and Sung China, pp. 307–33. Honolulu: University of Hawaii Press.Google Scholar
Berthier, Brigitte. 1988. La Dame-du-bord-de-l'eau. Nanterre: Société d'ethnologie.Google Scholar
Blanc, Charles Le. 1985. Huai-nan Tzu: Philosophical Synthesis in Early Han Thought. Hong Kong: Hong Kong University Press.Google Scholar
Blanc, Charles Le. and Mathieu, RéMy. 1992. Mythe et philosophie à I'aube de la Chine impériale. Etude sur le Huainanzi. Montreal: Presses de l'Université de Montréal.CrossRefGoogle Scholar
Blondeau, A.-M. and Schipper, K., eds. 1990. Essais sur le rituel II. Paris: Peeters.Google Scholar
Bokenkamp, Stephen R. 1983. “Sources of the Ling-pao Scriptures.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 2, pp. 434–86. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Bokenkamp, Stephen R. 1986. “The Peach Flower Fount and the Grotto Passage.” Journal of the American Oriental Society 106: 65–77.CrossRefGoogle Scholar
Bokenkamp, Stephen R. 1989. “Death and Ascent in Ling-pao Taoism.” Taoist Resources 1. 2: 1–17.Google Scholar
Bokenkamp, Stephen R. 1990. “Stages of Transcendence: The bhūtni Concept of Taoist Scripture.” In Buswell, R., ed., Chinese Buddhist Apocrypha, pp. 119–47. Honolulu: University of Hawaii Press.CrossRefGoogle Scholar
Bokenkamp, Stephen R. 1991. “Taoism and Literature: the pi-lo Question” (Research Note). Taoist Resources 3. 1:57–72.Google Scholar
Boltz, Judith M. 1983. “Opening the Gates of Purgatory: A Twelfth Century Taoist Meditation Technique for the Salvation of Lost Souls.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 2, 487–511. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Boltz, Judith M. 1986. “In Homage to T'ien-fei.” Journal of the American Oriental Society 106: 211–32.CrossRefGoogle Scholar
Boltz, Judith M. 1987. A Survey of Taoist Literature, Tenth to Seventeenth Centuries. Berkeley: Institute of East Asian Studies.Google Scholar
Boltz, Judith M. 1989. “Neumatic Notation in the Taoist Canon and Performance Practice Today.” In Tsao and Law 1989, pp. 88–109.Google Scholar
Boltz, Judith M. 1993. “Not by Seal of Office Alone: New Weapons in Battles with the Supernatural.” In Ebrey, P. and Gregory, P., eds., Religion and Society in T'ang and Sung China, pp. 241–305. Honolulu: University of Hawaii Press.Google Scholar
Boltz, William G. 1982. “The Religious and Philosophical Significance of the ‘Hsiang erh’ Lao tzu in the Light of the Ma wang tui Silk Manuscripts.” Bulletin of the School of Oriental and African Studies 45:95–117.CrossRefGoogle Scholar
Boltz, William G. 1984. “Textual Criticism and the Ma Wang tui Lao tzu.” Harvard Journal of Asiatic Studies 44: 185–224.CrossRefGoogle Scholar
Boltz, William G. 1985. “The Lao tzu Text that Wang Pi and Ho-shang Kung Never Saw.” Bulletin of the School of Oriental and African Studies 48:493–501.Google Scholar
Brokaw, Cynthia J. 1991. The Ledgers of Merit and Demerit: Social Change and Moral Order in Late Imperial China. Princeton: Princeton University Press.CrossRefGoogle Scholar
Cadonna, Alfredo. 1984. Il taoista di Sua Maestà. Venice: Cafoscarina.Google Scholar
Cahill, Suzanne. 1980. “Taoism at the Sung Court: the Heavenly Text Affair of 1008.” Bulletin of Sung and Yuan Studies 16:23–44.Google Scholar
Cahill, Suzanne. 1986. “Reflections of a Metal Mother: Tu Kuang-t'ing's Biography of Hsi Wang Mu.” Journal of Chinese Religions 13/14:127–42.Google Scholar
Cahill, Suzanne. 1990. “Practice Makes Perfect: Paths to Transcendence for Women in Medieval China.” Taoist Resources 2. 2: 23–42.Google Scholar
Cahill, Suzanne. 1993- Transcendence and Divine Passion: the Queen Mother of the West in Medieval China. Stanford: Stanford University Press.CrossRefGoogle Scholar
Cahill, Suzanne. Forthcoming. “Images of Transcendence and Divine Communion: the Queen Mother of the West in Chinese Pictorial Art.” In Ars Orientalis.Google Scholar
Cahill, Suzanne. Forthcoming. “Sublimation in Medieval China: the Case of the Mysterious Woman of the Nine Heavens.” In Journal of Chinese Religions.Google Scholar
Campany, Robert F. 1991. “Ghosts Matter: the Culture of Ghosts in Six Dynasties zhiguai.” CLEAR 13: 15–34.Google Scholar
Campany, Robert F. Forthcoming. Chinese Accounts of the Strange: A Study in Religious Cosmography. Albany, N.Y.: State University of New York Press.Google Scholar
Cedzich, Ursula-Angelika. 1985. “Wu-t'ung: Zur bewegten Geschichte eines Kultes.” In Naundarf, G., et al., eds., Religion und Philosophie in Ostasien, Festschrift für Hans Steininger, pp. 33–60. Würzburg: Königshausen und Neumann.Google Scholar
Cedzich, Ursula-Angelika. 1987. “Das Ritual der Himmelsmeister im Spiegel früher Quellen: Übersetzung und Untersuchung des liturgischen Materials im3. ch. des Tengchen yin-yüeh.” Ph.D. diss., Würzburg University.Google Scholar
Chan, Alan K. L. 1991. Two Visions of the Way: a Study of the Wang Pi and the Ho-shang Kung Commentaries of the Lao-tzu. Albany, N.Y.: State University of New York Press.Google Scholar
Chard, Robert L. 1990a. “Master of the Family: History and Development of the Chinese Cult to the Stove.” Ph.D. dissertation, University of California Berkeley.Google Scholar
Chard, Robert L. 1990b. “Folktales on the God of the Stove.” Han-hsiieh yen-chiu/Chinese Studies 8:149–82.Google Scholar
Chavannes, Edouard. 1910. Le T'ai Chan: Essai de monographie d'un culte chinois, Paris: Annales du Musée Guimet.Google Scholar
Chavannes, Edouard. 1919 [posth.]. “Le jet des dragons.” Mémoires concernant l'Asie Orientate 3 53–220.Google Scholar
Chen, Chih-Ch'Ao and Tseng, Ching-Ying, eds. 1988. Tao-chia chin-shih lüeh. Compiled by Ch'en Yüan (1880-1971). Peking: Wenwu.Google Scholar
Chu, Kun-Liang. 1991. Les aspects rituels du théâtre chinois. Paris: Collège de France.Google Scholar
Dean, Kenneth. 1988. “Funerals in Fujian.” Cahiers d'Extrême-Asie 4:19–78.CrossRefGoogle Scholar
Dean, Kenneth. 1989. “Lei Yu-sheng (‘Thunder is Noisy’) and Mu-lien in the Theatrical and Funerary Traditions of Fukien.” In Johnson, D., ed., Ritual Opera and Operatic Ritual: “Mu-lien Rescues His Mother” in Chinese Popular Culture, pp. 46–104. Berkeley: University of California.Google Scholar
Dean, Kenneth. 1993. Taoist Ritual and Popular Cults in Southeast China. Princeton: Princeton University Press.Google Scholar
Delahaye, Hubert. 1981. Les premiéres peintures de paysage en Chine: aspects religieux. Paris: Ecole Françhise d'Extrême-Orient.Google Scholar
Despeux, Catherine. 1988. La moelle du phénix rougé: sante et longue vie dans Chine du XVIe siécle. Paris: Maisnie.Google Scholar
Despeux, Catherine. 1989. “Gymnastics: the Ancient Tradition.” In L. Kohn and Sakade 1989, pp. 225-61.Google Scholar
Despeux, Catherine. 1990. Immortelles de la Chine ancienne: taoisme et alchimie féminine. Paris: Pardes.Google Scholar
Dewoskin, Kenneth J. 1974. “The Sou-shen-chi and the chih-kuai Tradition: a Bibliographical and Generic Study.” Ph.D. diss., Columbia University.Google Scholar
Dewoskin, Kenneth J. 1990. “Xian Descended: Narrating xian Among Mortals.” Taoist Resources 2. 2: 70–86.Google Scholar
Dudbridge, Glen. 1986. “Tang Tales and Tang Cults: Some Cases from the Eighth Century.” In Proceedings of the Second International Conference on Sinology, Section on Literature, pp. 335–52, Taipei.Google Scholar
Dudbridge, Glen. 1990a. “The Goddess Hua-yüe san-niang and the Cantonese Ballad Ch'enhsiang t'ai-tzu.” Han-hsueh yen-chiu/Chinese Studies 8: 627–46.Google Scholar
Dudbridge, Glen. 1990b. “Yü-ch'ih Chiung at An-yang: an Eighth-century Cult and its Myths.” Asia Major 3rd ser. 3. 1:27–49.Google Scholar
Dudbridge, Glen. Forthcoming. Religious Experience and Lay Society in Vang China: a Reading of Tai Fu's Kuang-i chi.Google Scholar
Engelhardt, Ute. 1987. Die klassische Tradition der Qi-Übungen (Qigong). Eine Darstellung anhand des Tang-zeitlichen Textes Fuqi jingyi lun von Sima Chengzhen. Wiesbaden: Steiner.Google Scholar
Eskildsen, Stephen. 1989. “The Beliefs and Practices of Early Ch'iian-chen Taoism.” M.A. thesis, University of British Columbia.Google Scholar
Eskildsen, Stephen. 1994. “Severe Asceticism in Early Daoist Religion.” Ph.D. diss., University of British Columbia.Google Scholar
Fong, Mary Helena. 1977. “A Probable Second ‘Ch'ung K'uei’by Emperor Shun-chih of the Ch'ing Dynasty.” Oriental Art 25:425–11.Google Scholar
Fong, Mary Helena. 1983. “The Iconography of the Popular Gods of Happiness, Emolument, and Longevity.” Artibus Asiae 44. 2–3:159-99.CrossRefGoogle Scholar
. 1989. “Wu Daozi's Legacy in the Popular Door Gods (menshen) Qin Shubao and Yuchi Gong.” Archives of Asian Art 42:6–24.Google Scholar
Fracasso, Riccardo. 1988. “Holy Mothers of Ancient China: a New Approach to the Hsi-wang-mu Problem.” T'oung Pao 74:1–46.CrossRefGoogle Scholar
Franke, Herbert. 1977. “Bemerkungen zum volkstiimlichen Taoismus der Ming-Zeit.” Oriens Extremus 24:205–15.Google Scholar
Franke, Herbert. 1990. “The Taoist Elements in the Buddhist Great Bear Sūtra (Pei-tou ching).” Asia Major 3rd ser. 3. 1:75–111.Google Scholar
Freedman, Maurice. 1974. “On the Sociological Study of Chinese Religion.”In Wolf, A. P., ed., Religion and Ritual in Chinese Society. Stanford: Stanford University Press.Google Scholar
Fukui, Fumimasa. 1991. “Etudes japonaises sur les religions de la Chine.” Tōyō no shüsō to shiikyd [East Asian Thought and Religion] 8:1–26.Google Scholar
Girardot, Norman J. 1983. Myth and Meaning in Early Taoism: the Theme of Chaos (hun-tun). Berkeley: University of California Press.Google Scholar
Glahn, Richard Von. 1991. “The Enchantment of Wealth: the God Wutong in the Social History of Jiangnan.” Harvard Journal of Asiatic Studies 51: 651–714.CrossRefGoogle Scholar
Graham, A. C. 1981. Chuang-tzu: the Inner Chapters. London: Allen and Unwin.Google Scholar
Graham, A. C. tr. 1990. The Book of Lieh-tzu [1960]. Reprint, New York: Columbia University Press Morningside Ed.Google Scholar
GüNtsch, Gertrud. 1988. Das Shen-hsien chuan und das Erscheinungsbild eines Hsien. Frankfurt a.M.: P. Lang.Google Scholar
Gyss-Vermande, Caroline. 1988. “Démons et merveilles: visions de la nature dans une peinture liturgique du XVe siècle.” Arts Asiatiques 43:106–22.CrossRefGoogle Scholar
Gyss-Vermande, Caroline. 1991. “Les messagers divins et leurs iconographie.” Arts Asiatiques 46: 96–110.CrossRefGoogle Scholar
Gyss-Vermande, Caroline. 1994. See Verellen, “Mythologie des Taoismus.”Google Scholar
Hahn, Thomas. 1988. “The Standard Taoist Mountain.” Cahiers d'Extréme-Asie 4:145–56.CrossRefGoogle Scholar
Harper, Donald. 1982. “The Wu shih erh ping fang: Translation and Prolegomena.” Ph.D. diss., University of California Berkeley.Google Scholar
Harper, Donald. 1985. “A Chinese Demonology of the Third Century B.C.” Harvard Journal of Asiatic Studies 45:459–98.CrossRefGoogle Scholar
Hawkes, David. 1981. “Quanzhen Plays and Quanzhen Masters.” Bulletin de l'Ecole Française d'Extrême Orient 69:153–70.CrossRefGoogle Scholar
Henricks, Robert G. 1980. “Examining the Ma-wang-tui Silk Texts of the Lao-tzu: With Special Note of their Differences from the Wang Pi Text.” T'oung Pao 65:166–99.CrossRefGoogle Scholar
Henricks, Robert G. trans. 1989. Lao-tzu: Te-tao Ching. New York: Ballantine Books.Google Scholar
Holzman, Donald. 1988. “Ts'ao Chih and the Immortals.” Asia Major 3rd ser. 1. 1:15–57.Google Scholar
Holzman, Donald. 1990. “Songs for the Gods: the Poetry of Popular Religion in Fifth Century China.” Asia Major 3rd ser. 3. 1:1–19.Google Scholar
Holzman, Donald. 1993. “From Scepticism to Belief in Third Century China.” In Cheng, Hwei-Shing et al., eds., Ch'ing-chu Jao Tsung-i chiao-shou ch'i-shih-wu sui lunwen chi: A Festschrift in Honour of Professor Jao Tsung-i on the Occasion of His Seventyfifth Anniversary, pp. 311-17. Hong Kong: The Chinese University and Chunghua shu-chü.Google Scholar
Holzman, Donald. 1994. “Immortality-Seeking in Early Chinese Poetry”. In Peterson, W. J. et al., eds., The Power of Culture: Studies in Chinese Cultural History, pp. 103–18. Hong Kong: The Chinese University Press.Google Scholar
Hou, Ching-Lang. 1975. Monnaies d'offrandes et la notion de trésorerie dans la religion chinoise. Paris: Collège de France.Google Scholar
Hou, Ching-Lang. 1979- “The Chinese Belief in Baleful Stars.” In Welch and Seidel 1979, pp. 193–228.Google Scholar
James, Jean M. 1989. “Some Iconographical Problems in Early Daoist-Buddhist Sculptures in China.” Archives of Asian Art 42:71–76.Google Scholar
Jan, YüN-Hua. 1977. “The Silk Manuscripts on Taoism.” T'oung Pao 63:65–84.Google Scholar
Jen, Chi-Yü, ed. 1990. Chung-kuo tao-chiao shih [History of Chinese Taoism]. Shanghai: Shang-hai jen-min ch'u-pan she.Google Scholar
Jen, Chi-Yü and Chung, Chao-Peng, eds. 1991. Tao-tsang t'i-yao [Synopsis of the Taoist Canon]. Peking: Chung-kuo she-hui k'o-hsüeh ch'u-pan she.Google Scholar
Jing, Anning. 1993- “Yongle Palace: The Transformation of the Daoist Pantheon During the Yuan Dynasty.” Ph.D. diss., Princeton University.Google Scholar
Johnson, David. 1985. “The City God Cults of T'ang and Sung China.” Harvard Journal of Asiatic Studies 45:363–457.CrossRefGoogle Scholar
Kalinowski, Marc. 1985. “La transmission du dispostif des Neuf palais sous les Six dynasties.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 3: 773–811. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Kalinowski, Marc. 1989/90. “La littérature divinatoire dans le Daozang.” Cahiers d'Extremê Asie 5: 85–114.CrossRefGoogle Scholar
Kalinowski, Marc 1991. Cosmologie et divination dans la Chine ancienne: le Compendium des Cinq agents (Wuxing dayi, Vie siècle). Paris: École Françhise d'Extrême-Orient.Google Scholar
Kaltenmark, Max. 1969. Lao Tzu and Taoism, trans. Greaves, Roger. Stanford: Stanford University Press. Originally published in 1965.CrossRefGoogle Scholar
Kalinowski, Marc. 1974. “Miroirs magiques.” In Mélanges de sinologie offerts à Monsieur Paul Demiéville, vol. 2, pp. 151–66, Paris: Collège de France.Google Scholar
Kalinowski, Marc. 1979a. “The Ideology of the T'ai-p'ing ching.” In Welch and Seidel 1979, pp. 19–45.Google Scholar
Kalinowski, Marc. 1979b. “Notes sur le Pen-tsi king (personnages figurant dans le søtra).” In Soymié, M. ed., Contributions aux études sur Touen-houang, pp. 91–98, Paris and Geneva.Google Scholar
Kalinowski, Marc. 1982. “Quelques remarques sur le T'ai-chang Ling-pao wou-fu siu.” Zinbun 18: 1–10.Google Scholar
Kalinowski, Marc. 1987. Le Lie-sien tchouan (traduit et annoté). Revised reprint, Paris: Collège de France. Originally published in 1953. [See also the bibliography of Kaltenmark's works in Cabiers d'Extreme-Asie 4 (1988): 1–17].Google Scholar
Kandel, Barbara. 1974. Wen tzu: Ein Beitrag zur Problematik und zum Verstandnis eines taoistischen Textes. Bern: H. Lang.Google Scholar
Kandel, Barbara. 1979- Taiping jing: the Origin and Transmission of the “Scripture on General Welfare.” Hamburg: Mitteilungen der deutschen Gesellschaft für Natur- und Volkerkunde Ostasiens 75.Google Scholar
Katz, Paul R. 1990. “Wen Ch'iung: the God of Many Faces.” Han-hsüeh yenchiu / Chinese Studies 8:183–219.Google Scholar
Katz, Paul R. 1992. “Changes in Wang-yeh Beliefs in Postwar Taiwan: A Case Study of Two Wang-yeh Temples.” Journal of Chinese Religions 20:203–14.CrossRefGoogle Scholar
Katz, Paul R. 1993a. “The Interaction Between Ch'üan-chen Taoism and Local Cults: A Case Study of the Yung-lo Kung.” In Min-chien hsin-yang yü Chung-kuo wenhua kuo-chi yen-t'ao hui lun-wen chi, pp. 201–49. Taipei: Han-hsüeh yen-chiu chung-hsin.Google Scholar
Katz, Paul R. 1993b. “The Function of Temple Murals in Imperial China: The Case of the Yung-lo Kung.” Journal of Chinese Religions 21:45–68.CrossRefGoogle Scholar
Kern, Iso. 1990. “Wang Bis daoistische Begriindung der konfuzianischen Politik und Ethik.” Asiatische Studien/Études Asiatiques 44:77–106.Google Scholar
Kirkland, J. Russell. 1986. “The Last Taoist Grand Master of the T'ang Imperial Court: Li Han-kuang and T'ang Hsiian-tsung.” T'ang Studies 4:43–67.CrossRefGoogle Scholar
Kirkland, J. Russell. 1989. “From Imperial Tutor to Taoist Priest: Ho Chih-chang at the T'ang Court.” Journal of Asian History 23:101–33.Google Scholar
Kirkland, J. Russell. 1991. “Huang Ling-wei: a Taoist Priestess in T'ang China.” Journal of Chinese Religions 19:47–73.CrossRefGoogle Scholar
Kirkland, J. Russell. 1991–1992. “The Making of an Immortal: the Exaltation of Ho Chihchang.” Numen 38:201–14.CrossRefGoogle Scholar
Kirkland, J. Russell. Forthcoming. “Tales of Thaumaturgy: T'ang Accounts of the Wonderworker Yeh Fa-shan.” In Monumenta Serica 42.Google Scholar
Kleeman, Terry. 1993. “The Expansion of the Wen-ch'ang Cult.” In P. Ebrey, and Gregory, P., eds., Religion and Society in T'ang and Sung China, pp. 45–73Honolulu: University of Hawaii Press.Google Scholar
Kleeman, Terry. 1994. A God's Own Tale: the Book of Transformation of Wen Ch'ang. Albany: State University of New York Press.Google Scholar
Kohn, Livia. 1987a. Seven Steps to the Tao: Sima Chengzhen's Zuowanglun. St. Augustin/Nettetal: Monumenta Serica Monograph 20.Google Scholar
Kohn, Livia. 1987b. “The Teaching of T'ien-yin-tzu.” Journal of Chinese Religions 15: 1–28.CrossRefGoogle Scholar
Kohn, Livia. 1990b. “Transcending Personality: from Ordinary to Immortal Life.” Taoist Resources 2. 2:1–22.Google Scholar
Kohn, Livia. 1990c. “Eternal Life in Taoist Mysticism.” Journal of the American Oriental Society 110:622–40.CrossRefGoogle Scholar
Kohn, Livia. 1991. Taoist Mystical Philosophy: the Scripture of Western Ascension. Albany, N.Y.: State University of New York Press.Google Scholar
Kohn, Livia. 1992. Early Chinese Mysticism: Philosophy and Soteriology in the Taoist Tradition. Princeton: Princeton University Press.CrossRefGoogle Scholar
Kohn, Livia and Yoshinobu, Sakade, eds. 1989. Taoist Meditation and Longevity Techniques. Ann Arbor: Michigan Monographs on Chinese Studies 61.Google Scholar
Kohn, Livia and Yoshinobu, Sakade. ed. 1990a. “A Memorial to Chen Tuan.” Taoist Resources 2. 1.Google Scholar
Kroll, Paul. 1978. “Szu-ma Ch'eng-chen in T'ang Verse.” Society for the Study of Chinese Religion Bulletin 6:16–30.Google Scholar
Kroll, Paul. 1981. “Notes on Three Taoist Figures of the T'ang Dynasty.” Society for the Study of Chinese Religion Bulletin 9:19–41.CrossRefGoogle Scholar
Kroll, Paul. 1985. “In the Halls of the Azure Lad.” Journal of the American Oriental Society 105:75–94.CrossRefGoogle Scholar
Kroll, Paul. 1986. “Spreading Open the Barrier of Heaven.” Asiatische Studien/études asiatiques 40. 1:22–39.Google Scholar
Lagerwey, John. 1981a. Wu-shang pi-yao: somme taoiste du Vie siècle. Paris: Ecole Françhise d'Extréme-Orient.Google Scholar
Lagerwey, John. 1981b. See Schipper and Lagerwey, Index du Yun-ji qi-qian.Google Scholar
Lagerwey, John 1987a. Taoist Ritual in Chinese Society and History. New York: Macmillan.Google Scholar
Lagerwey, John. 1987b. “Le pèlerinage taoiïque en Chine.” In Chelini, J. and Branthomme, H., eds., Histoire des pèlerinages non chrétiens, pp. 311–27. Paris: Hachette.Google Scholar
Lagerwey, John. 1987c. “Les tetes des demons tombent par milliers: le fachang, rituel exorciste du nord de Taiwan.” L'Homme 101:101–116.CrossRefGoogle Scholar
Lagerwey, John. 1989. “The ‘Fachang’ Ritual in Northern Taiwan.” In Tsao and Law 1989, pp. 66–73.Google Scholar
Lagerwey, John. 1991. Le Continent des esprits: la Chine dans le miroir du taoïsme (with photographs by Patrice Fava). Brussels: La Renaissance du Livre.Google Scholar
Lagerwey, John. 1992a. “The Pilgrimage to Wu-tang shan.” In Naquin and Yü 1992, pp. 293–332.Google Scholar
Lagerwey, John. 1992b (with Lü Chui-kuan). “Le taoïsme de Cangnan, Zhe-jiang.” Bulletin de l'Ecole Française d'Extrême-Orient 79. 1:19–55.Google Scholar
Lagerwey, John. 1992c. “La ritualité taoïste.” Bulletin de l'Ecole Franqaise d'Extrême-Orient 79. 2:359–73.CrossRefGoogle Scholar
Laing, Ellen Johnston. 1993. “Caves, Clouds, and Terraces: Taoist Iconography in Chinese Landscape Painting.” Unpublished paper for the conference on “Mountains and the Cultures of Landscape,” Santa Barbara, California, January 14–16.Google Scholar
Larre, Claude et al., trans. 1993. Les grands traités du Huainan zi. Paris: Editions du Cerf.Google Scholar
Ledderose, Lothar. 1983. “The Earthly Paradise: Religious Elements in Chinese landscape Art.” In Bush, S. and Murck, C., eds., Theories of the Arts of China, pp. 165–83. Princeton: Princeton University Press.Google Scholar
Ledderose, Lothar. 1984. “Some Taoist Elements in the Calligraphy of the Six Dynasties.” T'oung Pao 70:246–78.CrossRefGoogle Scholar
Legeza, Laszlo. 1975. Tao Magic. London: Thames and Hudson.Google Scholar
LéVi, Jean. 1983. “L'abstinence des ceréales chez les taoïstes.” Etudes chinoises 1: 3–47.CrossRefGoogle Scholar
LéVi, Jean. 1986. “Les fonctionnaires et le divin: luttes de pouvoirs entre divinités et administrateurs dans les contes des Six Dynasties et des Tang.” Cahiers d'Extreme-Asie 2:81–110.CrossRefGoogle Scholar
LéVi, Jean. 1989a. Les fonctionnaires divins. Paris: Seuil.Google Scholar
LéVi, Jean 1989b. “The Body: the Daoists’ Coat of Arms.” In Feher, M. et al., eds., Fragments for a History of the Human Body, pp. 105–26. New York: Zone.Google Scholar
LéVi, Jean. 1990. “Bureaucratie et sacerdoce dans l'empire céleste.” Revue de l'histoire des religions 207: 227–60.CrossRefGoogle Scholar
Li, Feng-Mao. 1986. Liu-ch'ao, Sui, Vang hsien-tao lei hsiao-shuo yen-chiu [Studies in Taoist fiction of the Six Dynasties, Sui, and T'ang periods]. Taipei: Hsüehsheng shu-chü.Google Scholar
Lin, Fu-Shih. 1994. “Chinese Shamans and Shamanism in the Chiang-nan Area During the Six Dynasties Period (3rd-6th Century A.D.).” Ph.D. diss., Princeton University.Google Scholar
Little, Stephen. 1985. “The Demon Queller and the Art of Qiu Ying.” Artibus Asiae 46:5–128.CrossRefGoogle Scholar
Little, Stephen. 1987. Realm of the Immortals: Daoism in the Arts of China. Cleveland: Cleveland Museum of Art/Indiana University Press.Google Scholar
Liu, Xiaogan. 1991. “Wu-wei (non-action): from Laozi to Huainan-zi.” Taoist Resources 3. 1:41–56.Google Scholar
Liu, Xiaogan. 1991–1992. “The Evolution of Three Schools of Latter-Day Zhuang Zi Philosophy.” Chinese Studies in Philosophy 23. 2:3–88, 24.1:3-54.Google Scholar
Loon, Piet Van Der. 1977. “Les origines rituelles du théâtre chinois.” Journal Asiatique 265: 141–68.Google Scholar
Loon, Piet Van Der. 1979. “A Taoist Collection of the Fourteenth Century.” In Bauer, W., ed., Studia Sino-Mongolica: Festschrift fur Herbert Franke, pp. 401–5. Wiesbaden: Steiner.Google Scholar
Loon, Piet Van Der. 1984. Taoist Books in the Libraries of the Sung Period. London: Ithaca Press.Google Scholar
Loon, Piet Van Der. 1992. The Classical Theatre and Art Song of South Fukien. Taipei: SMC Publishing, Inc.Google Scholar
Mair, Victor H. 1990. Tao Te Ching: the Classic Book of Integrity and the Way. New York: Bantam Books.Google Scholar
Major, John S. 1993. Heaven and Earth in Early Han Thought. Chapters Three, Four, and Five of the Huainanzi. Albany: State University of New York Press.Google Scholar
Maspero, Henri. 1981. Taoism and Chinese Religion, trans. Amherst, F. Kierman, Mass.: University of Massachusetts Press [Le taoisme et les religions chinoises (posth., Paris 1971)].Google Scholar
Mathieu, Remy. 1991. See Le Blanc and Mathieu, Mythe et philosophie.Google Scholar
Meyer, Jeffrey F. 1991. The Dragons of Tiananmen: Beijing as a Sacred City. Columbia: University of South Carolina Press.Google Scholar
Mollier, Christine. 1990. Une apocalypse taoïste du Ve siècle: le livre des incantations divines des grottes abyssales. Paris: College de France.Google Scholar
Morgan, Carole. 1981. “Les ‘neuf palais’ dans les manuscrits de Touan-houang.” In Soymie, M., ed., Nouvelles contributions aux etudes de Touen-houang, pp. 251–60. Paris and Geneva: Droz.Google Scholar
Morgan, Carole. 1990/1991. “T'ang Geomancy: the Wu-hsing (“Five Names”) Theory and Its Legacy.” T'ang Studies 8–9:45–76.Google Scholar
Kiyohiko, Munakata. 1991. Sacred Mountains in Chinese Art. Urbana and Chicago: University of Illinois Press.Google Scholar
Naquin, Susan. 1992. “The Peking Pilgrimage to Miao-feng-shan: Religious Organizations and Sacred Site.” In Naquin and Yü 1992, pp. 333–77.Google Scholar
Naquin, Susan and , ChüN-Fang Yu, eds. 1992. Pilgrims and Sacred Sites in China. Berkeley: University of California Press.CrossRefGoogle Scholar
Needham, Joseph. 1976. “The Historical Development of Alchemy and Early Chemistry.” In Science and Civilization in China, 5.3:1–262. Cambridge: Cambridge University Press.Google Scholar
Needham, Joseph. 1980. “Laboratory Apparatus and Equipment.” In Science and Civilization in China, 5-4: 1–167. Cambridge: Cambridge University Press.Google Scholar
Needham, Joseph. 1983. “The Outer and the Inner Macrobiogens: The Elixir and the Euchymoma.” In Science and civilization in China, 5.5:1-300. Cambridge: Cambridge University Press.Google Scholar
Needham, Joseph and Sivin, Nathan. 1980. “The Theoretical Background of Elixir Alchemy.” In Science and Civilization in China, 5.4:210–323. Cambridge: Cambridge University Press.Google Scholar
Nylan, Michael. 1993. The Canon of Supreme Mystery by Yang Hsiung: a Translation with Commentary of the T'ai-hsüan ching. Albany: State University of New York Press.Google Scholar
Ninji, ŌFuchi. 1974. “On Ku Ling Pao Ching.” Ada Asiatica 27:33–56.Google Scholar
Ninji, ŌFuchi. 1978/1979. Tonkō dōkyō: Mokuroku-hen. Tokyo: Fukutake shoten (1978); Zurokuhen (1979).Google Scholar
Ninji, ōFuchi. 1979. “The Formation of the Taoist Canon.” In Welch and Seidel 1979, 253–67.Google Scholar
Peerenboom, Randall P. 1991. “Heguanzi and Huang-Lao Thought.” Early China 16:169–86.CrossRefGoogle Scholar
Peerenboom, Randall P. 1993. Law and Morality in Ancient China: the Silk Manuscripts of Huang-Lao. Albany: State University of New York Press.Google Scholar
Pontynen, Arthur. 1980a. “The Deification of Laozi in Chinese History and Art.” Oriental Art 26. 2:192–200.Google Scholar
Pontynen, Arthur. 1980b. “The Dual Nature of Laozi in Chinese History and Art.” Oriental Art 26. 3:308–13.Google Scholar
Porkert, Manfred. 1974. The Theoretical Foundations of Chinese Medicine: Systems of Correspondence. Cambridge, Mass.: MIT Press.Google Scholar
Porkert, Manfred. 1979. Biographie d'un taoiste légendaire: Tcheou Tseu-yang. Paris: Collège de France.Google Scholar
Pregadio, Fabrizio. 1990. “The Book of Nine Elixirs and Its Tradition.” In Keji, Yamada, ed., Chūgoku kodai kagaku shiron[Historical studies of early Chinese science]. Kyoto: Kyoto daigaku jimbun kagaku kenkyujō.Google Scholar
Reiter, Florian. 1982. “Das Selbstverständnis des Taoismus zur frühen T'ang Zeit, in der Darstellung Wang Hsiian-ho's.” Saeculum 33:240–57.CrossRefGoogle Scholar
Reiter, Florian. 1984. “The ‘Scripture of the Hidden Contracts’ (Yin-fu ching): a Short Survey on Facts and Findings.” Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens 136: 75–83.Google Scholar
Reiter, Florian. 1986. “Studie zu den ‘Uberlieferungen von mutmasslichen Unsterblichen’ (I-hsien chuan) aus dem Taoistischen Kanon.” Oriens 29/30:351–396.CrossRefGoogle Scholar
Reiter, Florian. 1988a. Grundelemente und Tendenzen des religiösen Taoismus: das Spannungsverhältnis von Integration und Individualität in seiner Geschichte zur Chin-, Yüan-und frühen Ming-Zeit. Wiesbaden: Steiner.Google Scholar
Reiter, Florian. 1988b. “The Visible Divinity: the Sacred Icon in Religious Taoism.” Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens 144:51–70.Google Scholar
Reiter, Florian. 1990a. Der Perlenbeutel aus den Drei Höhlen (San-tung chu-nang). Wiesbaden: Harrassowitz Asiatische Forschungen 112.Google Scholar
Reiter, Florian. 1990b. “A Chinese Patriot's Concern with Taoism: the Case of Wang O (1190-1273).” Oriens Extremus 33: 95–131.Google Scholar
Reiter, Florian. Forthcoming. “Conditions, Ways and Means of Healing in the Perspective of the Chinese Taoist.” In Oriens.Google Scholar
Reiter, Florian. Forthcoming. “‘A Praise of Buddha’ by the Taoist Patriarch Ch'iu Ch'uchi (1148–1227) and Its Source.” In Zeitschrift der Deutschen Morgenländischen Gesellschaft.Google Scholar
Reiter, Florian. Forthcoming. Kategorien und Realien im Shang-ch'ing Taoismus (Shang-ch'ing tao ki-shih hsiang). Wiesbaden: Harrassowitz.Google Scholar
Robinet, Isabelle. 1977. Les commentaires du Tao tö king jusqu'au Vile siècle. Paris: Collège de France.Google Scholar
Robinet, Isabelle. 1979. “Metamorphosis and Deliverance from the Corpse in Taoism.” History of Religions 19:37–70.CrossRefGoogle Scholar
Robinet, Isabelle. 1983a. “Le Ta-tung chen-ching: son authenticité et sa place dans les textes du Shang-ch'ing ching.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 2, pp. 394-433. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Robinet, Isabelle. 1983b. “Kouo Siang ou le monde comme absolue.” T'oung Pao 69:73–107.CrossRefGoogle Scholar
Robinet, Isabelle. 1984. La révélation du Shangqing dans l'histoïre du taoisme. 2 vols. Paris: Ecole Franchise d'Extrême-Orient.Google Scholar
Robinet, Isabelle. 1986. “The Taoist Immortal: Jesters of Light and Shadow, Heaven and Earth.” Journal of Chinese Religions 13/14:87–105.Google Scholar
Robinet, Isabelle. 1989a. “Original Contributions of neidan to Taoism and Chinese Thought.” In Kohn and Sakade 1989, pp. 297–330.Google Scholar
Robinet, Isabelle 1989b. “Visualization and Ecstatic Flight in Shangqing Taoism.” In Kohn and Sakade 1989, pp. 159–91.Google Scholar
Robinet, Isabelle. 1990. “The Place and the Meaning of the Notion of Taiji in Taoist Sources Prior to the Ming Dynasty.” History of Religions 29:373–411.CrossRefGoogle Scholar
Robinet, Isabelle. 1991a. Histoire du taoïsme des origines au XlVe siècle. Paris: Cerf.Google Scholar
Robinet, Isabelle. 1991b. “Sur le sense des termes waidan et neidan.” Taoist Resources 3. 1: 3–40.Google Scholar
Robinet, Isabelle. 1992. “Le monde Yà l'envers dans l'alchimie intérieure taoïste.” Revue de l'histoire des religions 209:239–57.CrossRefGoogle Scholar
Robinet, Isabelle. 1993 [orig. 1979]. Taoist Meditation: the Mao-shan Tradition of Great Purity, trans. Pas, Julian and Girardot, Norman. Albany, N.Y.: State University of New York Press.Google Scholar
Robinet, Isabelle. 1994. Introduction à l'alchimie interne taoiïste: l'Un et la multiplicité. Paris: Cerf (forthcoming).Google Scholar
Roth, Harold D. 1991. “Psychology and Self-cultivation in Early Taoistic Thought.” Harvard Journal of Asiatic Studies 51: 599–650.CrossRefGoogle Scholar
Roth, Harold D. 1992. The Textual History of the Huai-nan tzu. Ann Arbor: AAS Monograph Series 46.Google Scholar
Russell, Terence C. 1989. “The Taoist Elegies of Ku K'uang.” T'ang Studies 7:169–95.CrossRefGoogle Scholar
Russell, Terence C. 1990. “Chen Tuan at Mount Huangbo: a Spirit-writing Cult in Late Ming China.” Asiatische Studien/études Asiatiques 44:107–40.Google Scholar
Yoshinobu, Sakade: see Kohn and Sakade 1989.Google Scholar
Schafer, Edward H. 1973. The Divine Woman. Dragon Ladies and Rain Maidens in Tang Literature. Berkeley: University of California Press.Google Scholar
Schafer, Edward H. 1975. “The Stove God and the Alchemists.” In Thompson, L. G., ed., Studia Asiatica: Essays in Felicitation of the 15th Anniversary of Prof. Ch'en Shouyi, pp. 261–66. San Francisco: Chinese Materials Center.Google Scholar
Schafer, Edward H. 1977a. Pacing the Void: T'ang Approaches to the Stars. Berkeley: University of California Press.Google Scholar
Schafer, Edward H. 1977b. “The Restoration of the Shrine of Wei Hua-ts'un at Lin-ch'uan in the Eighth Century.” Journal of Oriental Studies 15:124–37.Google Scholar
Schafer, Edward H. 1978a. “The Capeline Cantos: Verses on the Divine Love of Taoist Priestesses.” Asiatische Studien 32:5–65.Google Scholar
Schafer, Edward H. 1978b. “The Jade Woman of Greatest Mystery.” History of Religions 17: 387–98.CrossRefGoogle Scholar
Schafer, Edward H. 1978c. “The Transcendent Vitamin: Efflorescence of Lang-kan.” Chinese Science 3:27–38.Google ScholarPubMed
Schafer, Edward H. 1978–79. “A T'ang Taoist Mirror.” Early China 4:56–59CrossRefGoogle Scholar
Schafer, Edward H. 1979. “Three Divine Women of South China.” CLEAR 1:31–42.Google Scholar
Schafer, Edward H. 1980. Mao Shan in T'ang Times. Boulder, Colo.: SSCR Monographs 1.Google Scholar
Schafer, Edward H. 1981 “Wu Yün's ‘Cantos on Pacing the Void’.” Harvard Journal of Asiatic Studies 41: 377–415.CrossRefGoogle Scholar
Schafer, Edward H. 1982. “Cantos on ‘One Bit of Cloud at Shamanka Mountain’” Asiatische Studien/Etudes Asiatiques 36. 2: 102–24.Google Scholar
Schafer, Edward H. 1983. “The Cranes of Mao Shan.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 2, pp. 372–93. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Schafer, Edward H. 1985a. Mirages on the Sea of Time: the Taoist Poetry of Ts'ao T'ang. Berkeley: University of California Press.Google Scholar
Schafer, Edward H. 1985b. “The Princess Realized in Jade.” T'ang Studies 3:1–23.CrossRefGoogle Scholar
Schafer, Edward H. 1986a. “Transcendent Elder Mao.” Cahiers d'Extrême-Asie 2:111–22.CrossRefGoogle Scholar
Schafer, Edward H. 1986b. “Empyreal Powers and Chthonian Edens: Two Notes on T'ang Taoist Literature.” Journal of the American Oriental Society 106:667–78.CrossRefGoogle Scholar
Schipper, Kristofer M. 1965. L'empereur Wou des Han dans la légende taoïste. Paris: Ecole Françhise d'Extrême-Orient.Google Scholar
Schipper, Kristofer M. 1974. “The Written Memorial in Taoist Ceremonies.” In Wolf, A. P., ed., Religion and Ritual in Chinese Society, pp. 309–24. Stanford: Stanford University Press.Google Scholar
Schipper, Kristofer M. 1975a. Le fen-teng: rituel taoïste. Paris: Ecole Françhise d'Extrême-OrientGoogle Scholar
Schipper, Kristofer M. 1975b. Concordance du Houang-t'ing ching. Paris: Ecole Franchise d'Extrême-Orient.Google Scholar
Schipper, Kristofer M. 1977. “Neighborhood Cult Associations in Traditional Tainan.” In Skinner, G. W., ed., The City in Late Imperial China, pp. 651–76. Stanford: Stanford University Press.Google Scholar
Schipper, Kristofer M. 1979. “Le Calendrier de Jade: note sur le Laozi zhong-jing.” Nachrichten der Gesellschaft für Natur-und Völkerkunde Ostasiens 125:75–80.Google Scholar
Schipper, Kristofer M. 1981. (with John Lagerwey). Index du Yun-ji qi-qian. Paris: Ecole Franchise d'Extreme-Orient.Google Scholar
Schipper, Kristofer M. 1984. “Le monachisme taoiste.” In Lanciotti, L., ed., Incontro di religioni in Asia tra il III e il X secolo d.C., pp. 199–216. Florence: Olschki.Google Scholar
Schipper, Kristofer M. 1985a. “Vernacular and Classical Ritual in Taoism.” Journal of Asian Studies 45: 21–57.CrossRefGoogle Scholar
Schipper, Kristofer M. 1985b. “Taoist Ritual and Local Cults of the T'ang Dynasty.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A, Stein, vol. 3: 812–34. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Schipper, Kristofer M. 1985c. “Taoist Ordination Ranks in the Tunhuang Manuscripts.” In Naundorf, G., et al., eds., Religion und Philosophie in Ostasien. Festschrift für Hans Steininger, pp. 127–48. Würzburg: Königshausen und Neumann.Google Scholar
Schipper, Kristofer M. 1985d. “Chiens de paille et tigres en papier: une pratique rituelle et ses gloses.” Extrême Orient-Extrême Occident 6:83–94.CrossRefGoogle Scholar
Schipper, Kristofer M. 1985e. “Comment on cree un lieu-saint local. A propos de Danses et legendes de la Chine ancienne.” Etudes chinoises 4. 2:41–61.CrossRefGoogle Scholar
Schipper, Kristofer M. 1986 (with Wang Hsiu-huei). “Progressive and Regressive Time Cycles in Taoist Ritual.” In Fraser, J. T. et al., eds., Time, Science, and Society in China and the West, pp. 185–205. Amherst: University of Massachusetts Press.Google Scholar
Schipper, Kristofer M. 1987. “Master Chao I-chen (?-1382) and the Ch'ing-wei School of Taoism.”In Kan'Ei, Akizuki, ed., Dōkyō to shūkyō bunka, pp. 715–34. Tokyo: Hirakawa.Google Scholar
Schipper, Kristofer M. 1989a. “Mu-lien Plays in Taoist Liturgical Context.” In Johnson, D., ed., Ritual Opera and Operatic Ritual: “Mu-lien Rescues His Mother” in Chinese Popular Culture, pp. 126–54. Berkeley: University of California.Google Scholar
Schipper, Kristofer M. 1989b. “A Study of Buxu: Taoist Liturgical Hymn and Dance.” In Tsao and Law 1989, pp. 110–20.Google Scholar
Schipper, Kristofer M. 1990a. “Purifier l'autel, tracer les limites, à travers les rïtuels taoistes.” In Detienne, M., ed., Tracés de fondation, pp. 31–47. Louvain-Paris: Peeters.Google Scholar
Schipper, Kristofer M. 1990b. “The Cult of Pao-sheng ta-ti and Its Spreading to Taiwan: a Case Study of fen-hsiang.” In Vermeer, E. B., ed., Development and Decline of Fukien Province, pp. 397–416. Leiden: E.J. Brill.Google Scholar
Schipper, Kristofer M. 1990c. See Blondeau and Schipper, Essais.Google Scholar
Schipper, Kristofer M. 1990d. T'oung Pao 76 (1990):328–32.Google Scholar
Schipper, Kristofer M. 1991. “Le culte de l'immortel Tang Gongfang.” In Forest, A., Ishizawa, Yoshiaki, and Vandermeersch, , eds., Cultespopulaires et societe's asiatiques, pp. 59–72. Paris: L'Harmattan.Google Scholar
Schipper, Kristofer M. 1993a. The Taoist Body, trans. Duval, Karen. Berkeley: University of California Press. Originally published in 1982.Google Scholar
Schipper, Kristofer M. 1993b. “Le taoi'sme.” In Delumeau, Jean, ed., Le fait religieux, pp. 513–77. Paris: Fayard.Google Scholar
Schipper, Kristofer M. 1993c. “L'épitaphe pour une grue (Yiheming) et son auteur.” In Hwei-Shing, Cheng, et al., eds., Ch'ing-chu Jao Tsung-i chiao-shou ch'i-shih-wu sui lunwen chi: a Festschrift in Honour of Professor Jao Tsung-i on the Occasion of His Seventyfifth Anniversary, pp. 409–21. Hong Kong: The Chinese University and Chunghua shu-chii.Google Scholar
Schmidt, Hans-Hermann. 1985. “Die Hundertachtzig Vorschriften von Laochün.”In Naundorf, G., et al., eds., Religion und Philosophie in Ostasien. Festschrift fur Hans Steininger, 149–60. Würzburg: Königshausen und Neumann.Google Scholar
Seaman, Gary. 1987. Journey to the North: an Ethnohistorical Analysis and Annotated Translation of the Chinese Folk Novel “Pei-yu chi.” Berkeley: University of California Press.Google Scholar
Seaman, Gary. 1991. See Wu, Thompson, and Seaman.Google Scholar
Seidel, Anna. 1978a. “Der Kaiser und sein Ratgeber: Lao-tzu und der Taoismus der Han-Zeit.” Saeculum 29: 18–50.CrossRefGoogle Scholar
Seidel, Anna. 1978b. “Das neue Testament des Tao: Lao-tzu und die Entstehung der taoistischen Religion am Ende der Han-Zeit.” Saeculum 29:147–72.CrossRefGoogle Scholar
Seidel, Anna. 1979. See Welch and Seidel, eds.Google Scholar
Seidel, Anna. 1982. “Tokens of Immortality in Han Graves.” Numen 29: 79–122.Google Scholar
Seidel, Anna. 1983. “Imperial Treasures and Taoist Sacraments: Taoist Roots in the Apocrypha.” In Strickmann, M., ed., Tantric and Taoist Studies in Honour of R. A. Stein, vol. 2, pp. 291–371. Brussels: Institut Beige des Hautes Etudes Chinoises.Google Scholar
Seidel, Anna. 1984a. “Le Sutra merveilleux du Ling-pao supréme, traitant de Lao tseu qui convertit les barbares (le manuscrit S. 2081).” In Soymié, M., ed., Contributions aux études de Touen-houang, vol. 3, pp. 305–52. Paris: Ecole Française d'Extrême-OrientGoogle Scholar
Seidel, Anna . 1984b. “Taoist Messianism.” Numen 31:161–74.CrossRefGoogle Scholar
Seidel, Anna 1985. “Geleitbrief an die Unterwelt.” In Naundorf, G. et al., eds., Religion und Philosophie in Ostasien. Festschrift für Hans Steininger, pp. 161–83. Würzburg: Königshausen und Neumann.Google Scholar
Seidel, Anna. 1987a. “Traces of Han religion in Funeral Texts Found in Tombs.” In Kan'Ei, Akizuki, ed., Dōkyō to shūkyō bunka, pp. 21–57. Tokyo: Hirakawa.Google Scholar
Seidel, Anna. 1987b. “Post-mortem Immortality or the Taoist Resurrection of the Body.”In Gilgul: Essays on Transformation, Revolution and Permanence in the History of Religions, pp. 223–37. Leiden: Brill.CrossRefGoogle Scholar
Seidel, Anna. 1989/1990. “Chronicle of Taoist Studies in the West 1950-1990.” Cahiers d'Extrême-Asie 5:223–347.CrossRefGoogle Scholar
Seidel, Anna. 1990. “Taoismus: Die offizielle Hochreligion Chinas.” OAG Aktuell 41, Tokyo (Deutsche Gesellschaft fur die Natur- und Volkerkunde Ostasiens) [revised edition and translation forthcoming].Google Scholar
Seidel, Anna. 1992. La divinisation de Lao Tseu dans le taoïsme des Han. Reprint, Paris: Ecole Franchise d'Extrême-Orient. Originally published in 1969.Google Scholar
Sivin, Nathan. 1968. Chinese Alchemy: Preliminary Studies. Cambridge, Mass.: Harvard University Press.CrossRefGoogle Scholar
Sivin, Nathan. 1976. “Chinese Alchemy and the Manipulation of Time.” Isis 67:513–26.CrossRefGoogle ScholarPubMed
Sivin, Nathan. 1978. “On the Word ‘Taoist’ as a Source of Perplexity.” History of Religions 17:303–30.CrossRefGoogle Scholar
Sivin, Nathan. 1980. See Needham and Sivin. .Google Scholar
Sivin, Nathan. 1987. Traditional Medicine in Contemporary China. Ann Arbor: Center for Chinese Studies.CrossRefGoogle Scholar
Sivin, Nathan. 1988. “Science and Medicine in Imperial China—The State of the Field.” Journal of Asian Studies 47:41–90.CrossRefGoogle ScholarPubMed
Sivin, Nathan. 1990a. “Research on the History of Chinese Alchemy.” In Von Martels, Z. R. W. M., ed., Alchemy Revisited: Proceedings of the International Conference on the History of Alchemy at the University of Groningen, pp. 3–20. Leiden: Brill.CrossRefGoogle Scholar
Sivin, Nathan. 1990b. “Raising questions.” Isis 81:722–31.CrossRefGoogle ScholarPubMed
Smith, Richard. J. 1991. Fortune-tellers and Philosophers: Divination in Traditional Chinese Society. Boulder, Co.: Westview Press.Google Scholar
Smith, Thomas E., trans. 1990. “Record of the Ten Continents.” Taoist Resources 2. 2:87–119.Google Scholar
SoymíE, Michel, ed. 1991 Catalogue des manuscripts chinois de Touen-houang: Fonds Pelliot de la Bibliotheque Nationale. Vol. 4. Paris: École Franchise d'Extrême Orient.Google Scholar
Spiro, Audrey. 1990a. Contemplating the Ancients: Aesthetic and Social Issues in Early Chinese Portraiture. Berkeley: University of California Press.CrossRefGoogle Scholar
Sivin, Nathan. 1990b. “How Light and Airy: Upward Mobility in the Realm of Immortals.” Taoist Resources 2. 2: 43–69.Google Scholar
Stein, Rolf A. 1963. “Remarques sur quelques mouvements du taoisme politicoreligieux au 2e siècle ap. J.-C.” T'oung Pao 50:1–78.CrossRefGoogle Scholar
Sivin, Nathan. 1979. “Religious Taoism and Popular Religion from the Second to the Seventh Centuries.” In Welch and Seidel 1979, pp. 63–81.Google Scholar
Sivin, Nathan. 1988. Grottes-Matrices et lieux saints de la déesse en Asie orientate. Paris: Ecole Françhise d'Extrême-Orient.Google Scholar
Sivin, Nathan. 1990 [orig. 1942, 1987]. The World in Miniature: Container Gardens and Dwellings in Far Eastern Religious Thought, trans. Phyllis Brooks. Stanford: Stanford University Press. Originally published in 1942, reprint 1987.Google Scholar
Strickmann, Michel. 1977. “The Mao Shan Revelations: Taoism and the Chinese Aristocracy.” T'oung Pao 63:1–64.CrossRefGoogle Scholar
Strickmann, Michel. 1978a. “The Longest Taoist Scripture.” History of Religions 17:331–54.CrossRefGoogle Scholar
Strickmann, Michel 1978b. “A Taoist Confirmation of Liang Wu Ti's Suppression of Taoism.” Journal of the American Oriental Society 98:467–74.CrossRefGoogle Scholar
Strickmann, Michel. 1979. “On the Alchemy of T'ao Hung-ching.” In Welch and Seidel, pp. 123–92.Google Scholar
Strickmann, Michel. 1980. “History, Anthropology, and Chinese Religion.” Harvard Journal of Asiatic Studies 40:201–48.CrossRefGoogle Scholar
Strickmann, Michel. 1981. Le taoïsme du Mao Chan: chronique d'une révélation. Paris: Ecole Française d'Extreme-Orient.Google Scholar
Strickmann, Michel. 1985. “Therapeutische Rituale und das Problem des Bösen im frühen Taoismus.” In Naundorf, G., et al., eds., Religion und Philosophie in Ostasien. Festschrift für Hans Steininger, pp. 185–200. Würzburg: Königshausen und Neumann.Google Scholar
Strickmann, Michel. 1988. “Dreamwork of Psycho-sinologists: Doctors, Taoists, Monks.” In Brown, C. T., ed., Psycho-Sinology, pp. 25–46. Washington: Woodrow Wilson International Center.Google Scholar
Strickmann, Michel. Forthcoming. Mantras et mandarins: le bouddhisme tantrique en Chine. Paris: Gallimard.Google Scholar
Teiser, Stephen F. 1994. The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism. Honolulu: University of Hawaii Press.CrossRefGoogle Scholar
Thompson, Laurence G. 1988. “Dream Divination and Chinese Popular Religion.” Journal of Chinese Religions 16:73–82 [with a supplement in JCR 18 (1990): 175}.CrossRefGoogle Scholar
Thompson, Laurence G. 1991. See Wu, Thompson, Seaman.Google Scholar
Tsao, Pen-Yeh and Law, Daniel P. L., eds. 1989. Studies of Taoist Rituals and Music of Today. Hong Kong: Chinese University of Hong Kong.Google Scholar
Tsu, Yun Hui Timothy. 1991. “A Religious Ethnography of a Chinese Village in Taiwan: an Analysis of Four Rituals.” Ph.D. diss., Princeton University.Google Scholar
Unschuld, Paul. 1985–1986. Medicine in China: a History of Ideas. Berkeley: University of California Press.Google Scholar
Verellen, Franciscus. 1987. “Luo Gongyuan: cuke et légende d'un saint taoiïste.” Journal Asiatique 275: 283–332.CrossRefGoogle Scholar
Thompson, Laurence G. 1989a. Du Guangting (850-933): taoiïste de cour à la fin de la Chine médiévale. Paris: Collège de France.Google Scholar
Thompson, Laurence G. 1989b. “Liturgy and Sovereignty: The Role of Taoist Ritual in the Foundation of the Shu Kingdom (906-925).” Asia Major 3rd ser. 2. 1:59–78.Google Scholar
Thompson, Laurence G. 1990. “The Place of the Lao Tzu in Early Chinese Thought.” In De Bary, Wm. T. and Bloom, I., eds., Approaches to Asian Classics, New York: Columbia University Press, pp. 209–19.Google Scholar
Thompson, Laurence G. 1992. “‘Evidential Miracles in Support of Taoism’: The Inversion of a Buddhist Apologetic Tradition in Late T'ang China.” T'oung Pao 78:217–63.Google Scholar
Thompson, Laurence G. 1994. “Mythologie des Taoismus” (with iconographical notices by C. Gyss-Vermande). In Schmalzriedt, E. and Haussig, H. W., eds., Wörterbuch der Mythologie. 6:743–863. Stuttgart: Klett-Cotta.Google Scholar
Thompson, Laurence G. 1994–1995. “The Beyond Within: Grotto-heavens (pdongtian) in Taoist Ritual and Cosmology.” Cahiers d'Extrême-Asie 8:101–26.Google Scholar
Thompson, Laurence G. 1995. “A Forgotten T'ang Restoration: the Taoist Dispensation After Huang Ch'ao.” Asia Major 7. 1, forthcoming.Google Scholar
Vervoorn, Aat. 1990. Men of the Cliffs and Caves: the Development of the Chinese Eremitic Tradition to the End of the Han Dynasty. Hong Kong: Chinese University of Hong Kong Press.Google Scholar
Vervoorn, Aat. 1990–91. “Cultural Strata of Hua Shan, the Holy Peak of the West.” Monumenta Serica 39:1–30.CrossRefGoogle Scholar
Wagner, Rudolf G. 1973. “Lebenstil und Drogen im chinesischen Mittelalter.” Toung Pao 59:79–178.CrossRefGoogle Scholar
Wagner, Rudolf G. 1980. “Interlocking Parallel Style: Laozi and Wang Bi.” Asiatische Studien/Études Asiatiques 34:18–58.Google Scholar
Wagner, Rudolf G. 1986. “Wang Bi: ‘The Structure of the Laozi's Pointers’ (Laozi weizhi lilüe): a Philological Study and Translation.” T'oung Pao 72: 92–129.CrossRefGoogle Scholar
Wagner, Rudolf G. 1988. “Imperial Dreams in China.” In Brown, C. T., ed., Psycho-sinology, pp. 11–24. Washington: Woodrow Wilson International Center.Google Scholar
Wagner, Rudolf G. 1989. “Wang Bi's Recension of the Laozi.” Early China 14:27–54.CrossRefGoogle Scholar
Wagner, Rudolf G. Forthcoming. Philology, Philosophy and Politics During the Zhengshi Era.Google Scholar
Waley, Arthur. 1991. the Travels of an Alchemist: the Journey of the Taoist Ch'ang Ch'un from China to the Hindukush at the Summons of Chingiz Khan. Reprint, Taipei: SMC Publishing, Inc. Originally published in 1931, reprint 1963.Google Scholar
Wang, Hsiu-Huei. 1986. See Schipper and Wang.Google Scholar
Welch, Holmes H. 1979 (with Seidel, Anna), ed. Facets of Taoism. New Haven: Yale University Press.Google Scholar
Wong, Eva, trans. 1990. Seven Taoist Masters: a Folk Novel of China. Boston: Shambhala.Google Scholar
Wong, Eva. 1988. “From Temple to Tomb: Ancient Chinese Art and Religion in Transition.” Early China 13:78–115.Google Scholar
Wagner, Rudolf G. 1989. The Wu Liang Shrine: the Ideology of Early Chinese Pictorial Art. Stanford: Stanford University Press.Google Scholar
Wu, Yao-YüThompson, Laurence, trans.; Seaman, Gary, ed. 1991. The Taoist Tradition in Chinese Thought. Los Angeles: University of Southern California Ethnographic Press.Google Scholar
Yao, Tao-Chung. 1977. “The Historical Value of the Ch'üan-chen Sources in the Tao-tsang.” Sung Studies Newsletter 13:67–76.Google Scholar
Yao, Tao-Chung. 1980a. “Ch'iian-chen: A New Taoist Sect in North China during the Twelfth and Thirteenth Centuries.” Ph.D. dissertation, University of Arizona.Google Scholar
Yao, Tao-Chung. 1980b. “Ch'iian-chen Taoism and Yuan Drama.” Journal of the Chinese Language Teachers Association 15. 1:41–56.Google Scholar
Yu, Anthony C. 1987a. “‘Rest, Rest, Perturbed Spirit!’ Ghosts in Traditional Chinese Prose Fiction.” Harvard Journal of Asiatic Studies 47:397–434.CrossRefGoogle Scholar
Yu, Anthony C. 1987b. “Religion and Literature in China: the ‘Obscure Way’ of the Journey to the West.” In Tu, Ching-I, ed., Tradition and Creativity: Essays on East Asian Civilization, pp. 109–54. New Brunswick: Transaction Books.Google Scholar
Yu, David C. 1986. “The Creation Myth of Chaos in the Daoist Canon.” Journal of Oriental Studies 24:1–20.Google Scholar
Zürcher, Erik. 1980. “Buddhist Influence on Early Taoism; a Survey of Scriptural Evidence.” T'oung Pao 66:84–147.CrossRefGoogle Scholar