I Ching or Book of Changes

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Shaughnessy, Edward (2014). Unearthing the Changes: Recently Discovered Manuscripts of the Yi Jing (I Ching) and Related Texts. New York: Columbia University Press. ISBN 978-0-231-16184-8.

Since I am not a sinologue, a foreword to the Book of Changesfrom my hand must be a testimonial of my individual experiencewith this great and singular book. It also affords me a welcomeopportunity to pay tribute again to the memory of my late friend,Richard Wilhelm. He himself was profoundly aware of the culturalsignificance of his translation of the I Ching, a versionunrivaled in the West. Blofeld, John (1965). The Book of Changes: A New Translation of the Ancient Chinese I Ching. New York: E. P. Dutton.During the Eastern Han, I Ching interpretation divided into two schools, originating in a dispute over minor differences between different editions of the received text. [58] The first school, known as New Text criticism, was more egalitarian and eclectic, and sought to find symbolic and numerological parallels between the natural world and the hexagrams. 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. [59] The New Text scholars distributed alternate versions of the text and freely integrated non-canonical commentaries into their work, as well as propagating alternate systems of divination such as the Taixuanjing. [60] Most of this early commentary, such as the image and number work of Jing Fang, Yu Fan and Xun Shuang, is no longer extant. [61] Only short fragments survive, from a Tang dynasty text called Zhou yi jijie. [62] However, no matter what names are applied to these forces, itis certain that the world of being arises out of their changeand interplay. Thus change is conceived of partly as the continuoustransformation of the one force into the other and partly as acycle of complexes of phenomena, in themselves connected, suchas day and night, summer and winter. Change is not meaningless-- if it were, there could be no knowledge of it -- but subjectto the universal law, tao. Yijing Foundations Course – All the essentials to interpret your own I Ching readings with confidence.

Redmond, Geoffrey; Hon, Tze-Ki (2014). Teaching the I Ching. Oxford University Press. ISBN 978-0-19-976681-9. Shaughnessy, Edward (1993). " I Ching 易經 ( Chou I 周易)". In Loewe, Michael (ed.). Early Chinese Texts: A Bibliographical Guide. Berkeley, CA: Society for the Study of Early China; Institute for East Asian Studies, University of California, Berkeley. pp.216–228. ISBN 1-55729-043-1. Smith 2012, p.22; Nelson 2011, p.377; Hon 2005, p.2; Shaughnessy 1983, p.105; Raphals 2013, p.337; Nylan 2001, p.220; Redmond & Hon 2014, p.37; Rutt 1996, p.26. The I Ching, or Book of Changes, has exerted a living influence in China for thousands of years. Today, it continues to enrich the lives of readers around the world. First set down in the dawn of history as a book of oracles, it grew into a book of wisdom with the inclusion of commentaries on its oracular pronouncements, eventually becoming one of the Five Classics of Confucianism and providing a common source for both Confucianist and Taoist philosophy. This edition of the I Ching is the most authoritative and complete translation available, preserving the spirit of the ancient text while providing a vital key for anyone who seeks to live harmoniously with the immutable law of change.

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To each of these combinations a third line was then added. Inthis way the eight trigrams [7] came into being. These eight trigramswere conceived as images of all that happens in heaven and onearth. At the same time, they were held to be in a state of continualtransition, one changing into another, just as transition fromone phenomenon to another is continually taking place in the physicalworld. Here we have the fundamental concept of the Book of Changes.The eight trigrams are symbols standing for changing transitionalstates; they are images that are constantly undergoing change. Attention centers not on things in their state of being -- asis chiefly the case in the Occident -- but upon their movementsin change. The eight trigrams therefore are not representationsof things as such but of their tendencies in movement.