Guénon here undertakes to show how the Taoist tradition is an integral part, though mostly hidden, of the ancient Chinese tradition with its origin in pre-history. This earlier tradition, first visible to history in the I Ching, adapted itself to later conditions through the birth of two parallel and reciprocal doctrinal forms, Taoism and Confucianism. Guénon’s more general objective is to illustrate how “traditional doctrines…contain in themselves from the very beginning the possibilities of all conceivable developments…and also the possibilities of all the adaptations which might be required by later circumstances.” The author demonstrates how the particular application here, namely the Chinese tradition, from a common root was divided into a doctrine of “pure metaphysics” (Taoism) and “the practical domain [or]…the realm of social applications” (Confucianism). The last part of the essay considers how the “real influence of Taoism can be extremely important [in China], while always remaining hidden and invisible.”

Pierre Grison’s article deals with the Taoist spiritual text of the Golden Flower (T'ai-yi kin-hua tsong-che). Grison devotes his article in part to reclaiming the text from its famous commentary by physiatrist Carl Jung; detailing the erroneous conclusions that come from a person who is not a legitimate authority on spiritual matters dissecting a profound religion text. “A Taoist text, probably of late but ambiguous date, together with a commentary of the XVIIIth century whereof the tendencies, when all's said and done, do not always coincide exactly with those of the text thus commented upon.” He continues, giving his own explanation and interpretation of the text, supplying comparisons where valid, and contrasting his deciphering of the text with that of Jung’s.

In his review of Herbert’s book Shinto the Fountainhead of Japan, Sebastian Swann states that he was initially hopeful that the book would provide an accurate analysis of Japanese Shintoism through western eyes. However, he claims that “the thirty years which the author spent in patient research, in travel, in tireless questioning of priests and professors have resulted in a book that is virtually unreadable”. One of the problems with the book, according to Swann, is the fact that Herbert fails to recognize the historical changes and developments of Shinto. The reviewer concludes that “it seems tragic that so much patient research over so many years should in the end benefit neither the scholar nor the general reader.”