Outside of the Tao Te Ching, what are the other essential and

支那人。怎么讲,英语读者好像没有怎么区分道教和道家,这两者是截然不同的。首先,应该严格地将道家作为一个观念史的概念来看待,是一种被建构的叙事传统,甚至有当代学者认为把庄子和老子放在一起处理都是可疑的……之后都用英语。

A chink here. How to put it, I observed that anglophone readers usually don't distinguish Daojia(Taoism, a school) from Daojiao(a religious tradition), at least on this board. Both translated as Taoism in English literature, the latter is but an anachronistic collection of superstitions from myriads of sources and apotheosis of some major ancient thinkers including Laozi. There was some clerical effort putted in to construct a metaphysical system to compete in the speculative culture motivated by the massive influence of Buddhism. But the result was pathetic, most of time, intellectuals were either Buddhists or new orthodoxy confucianists.

>>9991194

I knew they were related but different things, just wasn't sure how different they were.

>>9991228

I think one should treat Taoism(the philosophical school) as a working concept of history of ideas, not a monolithic fetishized unity. Some contemporary scholars even think we should separate even put into oppositions Laozi and Zhuangzi, two absolute central figures of Taoism.

www.iep.utm.edu/w/wangbi.htm

The Chinese wrote in a ultra-scholastical way, that is endlessly making commentaries and misinterpretations on the work of masters. Wang Bi is a consequential commentator of Tao Te Ching,
I don't actually read Chinese philosophy, more of a analytic fag. But some greasy old men in chink universities are just so lousy and so loud in reinventing chink traditions to pander the nationalistic ideology of the party, so you are forced to know some. But I know a sincere scholar wrote a quirky book to interpret Zhuangzi in the metaphysical frame of Tractatus.

>>9991063
Daoism as most Westerners know it is a bit of a meme. The Dao De Jing and Zhuangzi were propagated by the invading Manchus, who wanted to undermine the religious fervor of the various oldschool traditions and their consequent ideology in favor of something abstract, contemplative and docile.

It didn't help that James Legge, the first translator of the Dao De Jing, promoted it as the Bible of Daoism, himself being a Christian of course.

Daoism became formally organized during the Han dynasty. It began with the Zhengyi sect, whose practices consisted of ascetism and soteriological ritual worship. Shangqing took a different spun on things, by moving the emphasis away from ritual to meditation on stellar body gods. Lingbao came next, and while it claimed to be the oldest, it mixed aspects from both traditions.

During the Medieval ages, a new philosophy began to emerge – internal alchemy, or Neidan. It's meditative practices have very striking similarities to the Shangqing sect, but here the body gods are replaced with the trigrams of the Yijing. There were different schools of Neidan – Southern, Northern, Middle and so forth, but after the Mongols invaded, the Longmen Pai became the dominant group. It is important to understand that Neidan as such became known as the unification of the three teachings: Daoism, Confucianism and Buddhism.

These are roughly the two strains of Daoism – religious and alchemical.

Qigong was a term made up by the communist government of China, who grouped the variously assorted "heretical" practices into one common umbrella term. No such thing as we know it today exsisted.

For starters, I'd recommend the following primary sources.

Mysticism
>Original Tao: Inward Training and the Foundation of Taoist Mysticism, Harold Roth

Classical Chinese Cosmology (must read)
>Huainanzi, Harold Roth et al.

Ritual Daoism
>Early Daoist Scriptures, Stephen Bokenkamp
>Alchemy, Religion, Medicine in the China of AD 320, James Ware

Shangqing
>The Way of Highest Clarity, James Miller
>Yellow Court Scripture, Stuart Alve Olson

Neidan
>Cantong Qi, Fabrizio Pregadio
>Wuzhen Pian, Paul Crowe
>Cultivating the Tao, Fabrizio Pregadio
>Foundations of Internal Alchemy, Fabrizio Pregadio