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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. The Complete I Ching editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Alfred Huang Translator. The highly regarded translation that honors the authentic Chinese spirit of the Book of Changes - Places new emphasis on the intricate web of interrelations among the names and sequence of the sixty-four hexagrams - Includes historical information on the events out of which the I Ching was born - Introduces several new methods of divination For more than 3, years the I Chin The highly regarded translation that honors the authentic Chinese spirit of the Book of Changes - Places new emphasis on the intricate web of interrelations among the names and sequence of the sixty-four hexagrams - Includes historical information on the events out of which The Complete I Ching I Ching was born - Introduces several new methods of divination For more than 3, years the I Ching has been the most important book of divination in the world. Revered by billions of Chinese as the Classic of Classics and consulted as a source of ancient wisdom, it has been embraced by the West in the last 50 years but has always been translated by Westerners who brought their own cultural biases to the work, distorting or misunderstanding its true meaning. In The Complete I Ching Master Alfred Huang has restored the true essence of the I Ching by emphasizing the unity of Heaven and humanity and the The Complete I Ching of Change, and, even more important, by including translations of The Complete I Ching Ten Wings, the commentaries by Confucius, that are essential to the I Ching's insights. Previous English translations have either given these commentaries a minor place in the book or have left them out altogether. Get A Copy. Paperbackpages. Published April 15th by Inner Traditions International. More Details Other Editions 2. Friend Reviews. To see what your friends thought of this book, please sign up. To ask other The Complete I Ching questions about The Complete I Chingplease sign up. Lists with This Book. This book is not yet featured on Listopia. Community Reviews. Showing Average rating 4. Rating details. More filters. Sort order. Oct 02, Aimee rated it it was amazing Recommends it for: philosophers and religion enthusiasts. Shelves: philosophy. SO, let me say that of all the religious texts I have ever read, there is something fundamentally gorgeous about the foundations of this Taoist book. I find it beautiful, cosmically true and irrefutably WISE in its basic applications. By this I mean that the eight pure three-line gua are hypnotically symbolic o I know that in NORMAL circles, it's odd to read an ancient chinese text upon which a non-theistic religion is based. By this I mean that the eight pure three-line gua are hypnotically symbolic of every possibility in life and every course of action which leads that life in wisdom -- not that I would divine a 'fortune-telling' from the single gua cast by rods or yarrow stalks or runes But you'd have to read the book to understand any of that. What I love about the I-Ching is that it is the truest form of advice: prepare, act, reap consequences, reflect, repeat the cycle. This book speaks to my soul in a way the Bible never has, even though I love the stories in the bible. Maybe because it is a wisdom that is symbolic and personal, not a story about someone else, but a true story about MYSELF. You read it. Let me know what you think! Jul 01, Scott rated it it was amazing Shelves: spirit. This is one of my favorite translations of the Yi Jing. What I like about the Alfred Huang book is that it is very readable and useful, and at the same time feels like it is conveying the nuances of the Chinese meanings better than any other translation I have used. The Complete I Ching explains in better detail a number of the The Complete I Ching turns of phrase that Wil This is one of my favorite translations of the Yi Jing. Huang The Complete I Ching in better detail a number of the odd turns of phrase that Wilhelm didn't quite seem to get. And then Anthony's commentaries add a The Complete I Ching of interpretation that strongly resonates with me. I have a number of other translations I also like, but these are the three I find I come back to most often for regular use. Jul 28, Joe Fiala rated it really liked it Shelves: ccm. A good all-around translation. I think he adds too much at times, perhaps lending to much credibility to his own interpretations. Nonetheless, it is nice to see how a well-educated Taoist would present his understanding of the Yi Jing to others. Dec 29, Mark rated it it was amazing. Classic Confucius. This book sent me into real-life mind-bending mysteries and opened my creative channels. Loved it and practiced it. Dec 23, C Settles rated it it was amazing. Huang's translation is much more accessible to the modern reader but no less complete. Each hexagram is nicely introduced through a short discussion on the naming and meaning of the hexagram and Chinese character associated. This gives the reader some perspective on the hexagram. Huang's manner to writing is casual and meaningful, as if he is speaking directly to the reader. This is a great translation. The Complete I Ching 25, Sujata Sahni added it. The Earliest way of writing "Yi" probably shows the sun emerging from behind the clouds: change that comes as a gift. The Yijing is a complete guide to change: understanding it, moving with it, creating it. It describes change that is transformative and seasonal, I Ching or Yijing, in the more mordern transliteration by the Chinese means " Chane Book" or " Classic of Changes". It describes change that is transformative and seasonal, global and personal, incremental and revolutionary. It The Complete I Ching stories of great historical change, and it sketches tiny vignettes of everyday life - marrying, surviving an illness, repairing a well. The Yijing has its roots in old spoken traditions, but it's The Complete I Ching texts were first written down about years ago in China by the Zhou people: these texts are known as Zhouyi, the Zhou changes. The Yi has grown from these ancient roots and has been in continuous use ever since, in unbroken conversation. Those who consulted the Oracle added their own thoughts to it - practical, spiritual and philosophical and by around CE the most perspective of the early commentaries had been compiled into the Yi's Ten Wings. The original oracle and line texts The Zhouyi together together with the ten wings make up the Yijing. The Yijing is an Oracle which speaks. Although it comes disguised as a book, it is really a voice in conversation, and you can talk with it or with what speaks through it as you would with a wise friend and mentor. The Complete I Ching Book is not a slot machine with ready made answers. It will not tell you what to do, or deny your free will by predicting a future set in stone. It gives you insight into the present moment - and who is to say how much of the future is contained in that? Creative Force - How can you liberate creative energy? What wants to be created? The Heavens move ceaselessly, a noble one in his own strength does not pause. Earth - How are you being guided? How can you lend your strength? Power of the land, Earth. A noble one with generous character carries all the beings. Sprouting- What is the beginning? Where is the growing centre, and where can you find help for it? Clouds, thunder: Sprouting. A noble one weaves warp and weft. Not Knowing - what don't you know? What if you don't need to know all the answers now? The Complete I Ching can you learn from experience? Below the mountain spring water comes forth. A noble one nourishes character with fruits of action. Waiting- How can you wait patiently and with commitment? While you wait how can you best make yourself The Complete I Ching The Clouds are above heaven : Waiting. The Complete I Ching: The Definitive Translation by Anonymous

Delight is the inverse of The Complete I Ching preceding gua, Humbleness. Humbleness leads people to delight. Thus, Humbleness and Delight are complementary. In this book I follow the original meaning, Delight. Thus, after Humbleness, Delight follows. The ideograph of this gua is a very old form consisting of two parts. The Complete I Ching are two hands at the top and a vertical straight line connected to the lower hand, representing the arm. Between the two The Complete I Ching there is a little object. Taken as a whole it is a picture of the act of giving and receiving. The right portion of the ideograph represents an elephant, xiang. The elephant is standing upright on two rear legs with the tail touching the ground. The two front legs are held The Complete I Ching in the air. The head of the elephant is looking forward with the long trunk curling The Complete I Ching. In the past there were elephants in the southern part of China, though they no longer exist there. In southern China, elephants were trained to help workers carry heavy things, but in the north they were trained for the purpose of giving people pleasure and delight. People performed a kind of dance known as the elephant dance, which King Wu was fond of. The two parts of the ideograph together mean delight--enjoyed by oneself or given to others. The structure of this gua is Thunder above, Earth below. Thunder represents action, and Earth submission. These two primary gua standing together symbolize the action The Complete I Ching the yang element followed delightfully by all the yin elements. In ancient China, people believed that the power of thunder had influence for a distance of a hundred li a Chinese unit of length designating about one-third of a mileequivalent to the realm of a feudal lord. And establishing feudal lords means gaining assistance. Decision Delight. Favorable to establish feudal lords And mobilize the multitude. Commentary on the Decision Delight. The firm meets with response. Its will is fulfilled. Acting in accord with the time and moving forward; This is Delight. Acting in accord with the time and moving forward; It is following the way of Heaven and Earth. How much more will it be so In establishing feudal lords and mobilizing the multitude? Heaven and Earth move in accordance with the time; Therefore sun and moon do not deviate from their courses, And the four seasons do not err. The holy person moves in accordance with the time and situation; Therefore punishments and penalties become just, And people are genuinely convinced. Great indeed are the time and significance of Delight! In correspondence with this, The ancient king composed music to honor virtue and merit; With ardent eagerness, he offered it to God And shared it with his ancestors. Yao Text 1. Initial Six Singing out delight: Misfortune. Second Six Firm as rock, Not merely for a whole day. Being steadfast and upright: good fortune. Not merely for a whole day. It is central and correct. Third Six Staring upward, wallowing in delight: Regret. Delaying: Regret again. Staring upward, wallowing in delight, There is regret. The place is not appropriate. Fourth Nine Cause of delight; Great accumulation obtained. Be not suspicious. Gather friends around you, As The Complete I Ching hair clasp holds hair together. Cause of delight; Great accumulation obtained. Fifth Six Be steadfast and upright. Even sick, Still persist. Be steadfast and upright, even sick, Resting upon a solid line. The central way averts death. Top Six Dark delight. Make a change: No fault. Dark delight reaches the top. How could it last long? Significance The name of this gua is Delight, but the Yao Text is not so delightful. The aim of this gua is to expound the principle of harmony and delight. When one has accomplished great achievements and still remains humble, people will be delighted to gather around. However, this gua does not describe a situation of harmony and The Complete I Ching, but gives warning against self-satisfaction. The key is humility and sincerity; these two qualities bring harmony. This is the true meaning of Delight. The image of this gua is Thunder above, Earth below. Thunder is the sound of yang energy. It is a time of enthusiasm and delight. And self-satisfaction can lead to misfortune. For this reason, all the lines in this gua portend misfortune, except the second line.

With more than two and a half millennia's worth of commentary and interpretation, the I Ching is an influential text read throughout the world, providing inspiration to the worlds of religion, philosophy, [1] literature, and art. The I Ching is used in a type of divination called cleromancywhich uses apparently random numbers. Six numbers between 6 and 9 are turned into The Complete I Ching hexagramwhich can then be looked up in the text, in which hexagrams are arranged in an order known as the King Wen sequence. The interpretation of the readings found in the I Ching is a matter which has been endlessly discussed and debated over in the centuries following its compilation, and many commentators The Complete I Ching used the book symbolically, often to provide guidance for moral decision making as informed by ConfucianismTaoism and Buddhism. The hexagrams themselves have often acquired cosmological significance and been paralleled with many other traditional names for the processes of change such as yin and yang and Wu Xing. The "changes" involved have The Complete I Ching interpreted as the transformations of hexagrams, of their lines, or of the numbers obtained from the divination. There is also an ancient folk etymology that sees the character for "changes" as containing the sun and moon, the cycle of the day. The Complete I Ching Sinologists believe the character to be derived either from an image of the sun emerging from clouds, or from the The Complete I Ching of a vessel being changed into another. The Zhou yi was traditionally ascribed to the Zhou cultural heroes King Wen of Zhou and the Duke of Zhouand was also associated with the legendary world ruler Fu Xi. Each line is either broken or unbroken. These four words, translated traditionally by James Legge as "originating and penetrating, advantageous and firm," are often repeated in the hexagram statements and were already considered an important part of I Ching interpretation in the 6th century BC. The Complete I Ching Shaughnessy describes this statement as affirming an "initial receipt" of an offering, "beneficial" for further "divining". It also carried meanings of being or making The Complete I Ching or correct, and was defined by the Eastern Han scholar Zheng Xuan as "to enquire into the correctness" of a proposed activity. The names of the The Complete I Ching are usually words that appear in their respective line statements, but in five cases 2, 9, 26, 61, and 63 an unrelated character of unclear purpose appears. The hexagram names could have been chosen arbitrarily from the line statements, [18] but it is also possible that the line The Complete I Ching were derived from the hexagram names. Each line begins with a word indicating the line number, "base, 2, 3, 4, 5, top", and either The Complete I Ching number 6 for a broken line, or the number 9 for a whole line. Hexagrams 1 and 2 have an extra line statement, named yong. Archaeological evidence shows that Zhou dynasty divination was grounded in cleromancythe production of seemingly random numbers to determine divine intent. The Great Commentary contains a late classic description of a process where various numerological operations are performed on a bundle of 50 stalks, leaving remainders of 6 to 9. The ancient narratives Zuo zhuan and Guoyu contain the oldest descriptions of divination using the Zhou yi. The two histories describe more than twenty successful divinations conducted by professional soothsayers The Complete I Ching royal families between BC and BC. The method of divination is not explained, and none of the stories employ predetermined commentaries, patterns, or interpretations. Only the hexagrams and line statements are used. The most common form of divination with the I Ching in use today is a reconstruction of the method described in these histories, in the BC Great Commentaryand later in the Huainanzi and the Lunheng. From the Great Commentary' s description, the Neo-Confucian Zhu Xi reconstructed a method of yarrow stalk divination that is still used throughout the Far East. In the modern period, Gao Heng attempted his own reconstruction, which varies from Zhu Xi in places. In the modern period; alternative methods such as specialized dice and cartomancy have also appeared. In The Complete I Ching Zuo zhuan stories, individual lines of hexagrams are denoted by using the genitive particle zhifollowed by the name of another hexagram where that specific line had another form. In later attempts to reconstruct ancient divination methods, the word zhi The Complete I Ching interpreted as a verb meaning "moving to", an apparent indication that hexagrams could be transformed into other hexagrams. However, there are no instances of "changeable lines" in the Zuo zhuan. In all 12 out of 12 line statements quoted, the original hexagrams are used to produce the oracle. Emperor Wu's placement of the I Ching among the Five Classics was informed by a broad span of cultural influences that included ConfucianismTaoismLegalismyin-yang cosmologyand Wu Xing physical theory. Part of the canonization of the Zhou yi bound it to a set of ten commentaries called the Ten Wings. The Ten Wings are The Complete I Ching a much later provenance than the Zhou yiand are the production of a different society. By partaking in the spiritual experience of the I Chingthe Great Commentary states, the individual can understand the deeper patterns of the universe. The Great Commentary associates knowledge of the I Ching with the ability to "delight in Heaven and understand fate;" the sage who reads it will see cosmological patterns and not despair in mere material difficulties. The Ten Wings were traditionally attributed to Confuciuspossibly based on a misreading of the Records of the Grand Historian. An ancient The Complete I Ching on the Zhou yi found at Mawangdui portrays Confucius as endorsing it as a source of wisdom first and an imperfect divination text second. In the canonical I Chingthe hexagrams are arranged in an order dubbed the King Wen sequence after King Wen of Zhou, who founded the Zhou dynasty and supposedly reformed the method of interpretation. The sequence generally pairs hexagrams with their upside-down equivalents, although in eight cases hexagrams are paired with their inversion. But the oldest known manuscript, found in and now held by the Shanghai Library, was almost certainly arranged in the King Wen sequence, and it has even been proposed that a pottery paddle from the Western Zhou period contains four hexagrams in the King Wen sequence. The assignment of numbers, binary or decimal, to specific hexagram, is a modern invention. Different constructions of three yin and yang lines lead to eight trigrams ; and different combinations of two trigrams lead to 64 hexagrams. During the Eastern HanI Ching interpretation divided into two schools, originating in a dispute over minor differences between different editions of the received text. Their commentaries provided the basis of the School of Images and Numbers. The other school, Old Text criticism, was more scholarly and hierarchical, and focused on the moral content of the text, providing the basis for the School of Meanings and Principles. With the fall of the Han, I Ching scholarship was no longer organized into systematic schools. The most influential writer of this period was Wang Biwho discarded the numerology of Han commentators and integrated the philosophy of the Ten Wings directly into the central text of the I Chingcreating such a persuasive narrative that Han commentators were no longer considered significant. The principal rival interpretation was a practical text on divination by the soothsayer Guan Lu. Choosing the 3rd-century Zhouyi zhu as the official commentary, he added to it a sub commentary drawing out the subtler levels of Wang Bi's explanations. The resulting work, the Zhouyi zhengibecame the standard edition of the I Ching through the Song dynasty. By the 11th century, the I Ching was being read as a work of intricate philosophy, as a jumping-off point for examining great metaphysical questions and ethical issues. He described the text as a way to for ministers to form honest political factions, root out corruption, and solve problems in government. The contemporary scholar Shao Yong rearranged the hexagrams in a format that resembles The Complete I Ching binary numbersalthough he did not intend his arrangement to be used mathematically. The 12th century Neo-Confucian Zhu Xicofounder of the Cheng—Zhu school, rejected both of the Han dynasty lines of commentary on the I Chingproposing that the text was a work of divination, not philosophy. However, he still considered it useful for understanding the moral practices of the ancients, called "rectification of the mind" in the Great Learning. Zhu The Complete I Ching reconstruction of I Ching yarrow stalk divinationbased in part on the Great The Complete I Ching account, became the standard form and is still in use today. As China entered the early modern period, the I Ching took on renewed relevance in both Confucian and Daoist studies. The Kangxi Emperor was especially fond of the I Ching and ordered new interpretations of it. Inthe Korean Neo-Confucian Yi Hwang produced one of The Complete I Ching most influential I Ching studies of the early modern era, claiming that the spirit was a principle li and not a material force qi. Hwang accused the Neo-Confucian school of having misread Zhu Xi. His critique proved influential not only in Korea but also in Japan. The majority of these books were serious works of philology, reconstructing ancient usages and commentaries for practical purposes. A sizable minority focused on numerology, symbolism, and divination. One writer, Shizuki Tadaoeven attempted to employ Newtonian mechanics and the Copernican principle within an I Ching cosmology. Leibnizwho was corresponding with Jesuits in Chinawrote the first European commentary on the I Ching inarguing that it proved the universality of binary The Complete I Ching and theismsince the broken lines, the "0" or "nothingness", cannot become solid lines, the "1" or "oneness", without the intervention of God. In the 20th century, Jacques The Complete I Ching identified Hegel's argument as logocentricbut accepted without question Hegel's premise that the Chinese language cannot express philosophical ideas. After the Xinhai Revolution ofthe I Ching was no longer part of mainstream Chinese political philosophy, but it maintained cultural influence as China's most ancient text. Borrowing back from Leibniz, Chinese The Complete I Ching offered parallels between the I Ching and subjects such as linear algebra and logic in computer scienceaiming to demonstrate that ancient Chinese cosmology had anticipated Western discoveries. The modern period also brought a new level of skepticism and rigor to I Ching scholarship. Li Jingchi spent several decades producing a new interpretation of the text, which was published posthumously in Gao Hengan expert in pre-Qin China, reinvestigated its use as a Zhou dynasty oracle. Edward Shaughnessy proposed a new dating for the various strata of the text. Proponents of newly reconstructed The Complete I Ching Zhou readings, which often differ greatly from traditional readings of the text, are sometimes called the "modernist school. The I Ching has been translated into Western languages dozens of times. Gregory Whincup's translation also attempts to reconstruct Zhou period readings. The most commonly used English translations of the I Ching are: [86]. From Wikipedia, the free encyclopedia. Ancient Chinese text used for divination. For other uses, see The Book of Changes disambiguation. Title page of a Song dynasty c. Main article: I Ching divination. Main article: Ten Wings. Main article: Hexagram I Ching. For a more comprehensive list, see List of hexagrams of the I Ching. See also: I Ching's influence. Holy places. Institutions and Organizations. Knechtgespp. Nielsenpp. Nielsenp. Adler, Joseph A. Provo, Utah: Global Scholarly Publications. Albany: State Univ. Kern, Martin In Owen, Stephen ed. Cambridge, England: Cambridge University Press. Knechtges, David R. In Knechtges, David R.