3 comments about An Introduction to Confucianism (Introduction to Religion).

1. It is not a small achievement to introduce the Confucian tradition of 2500 years and of multi-facets. The author has done this brilliantly. I believe that the book will be of help to those who are not familiar to Confucianism as well as to those who have started their studies in the area of Chinese religion, philosophy and history.



2. Yao's introduction to Confucianism may be unbeatable.
   
   The first two chapters--"Confucianism, Confucius and Confucian classics" and "Evolution and transformation - a historical perspective"--introduce the history of Confucianism about as well as could be done in ~130 pages. Good background is given on the Confucian tradition as it is viewed in the West and in Asia. The history is told with full awareness and acknowledgment of modern academic criticism, but without devaluing the texts. (If it were to be longer, I'd want better introduction to the Classic of Changes and the Analects, but Yao chose to keep the book short.) The second chapter includes Mengzi, Xunzi, Dong Zhongshu, Mysterious Learning, Neo-Confucianism and brief introductions to Korean and Japanese Confucianism.
   
   The third chapter presents Confucianism kind of ahistorically, generalizing on the traditional worldview of Confucianism. Honestly, I prefer to approach things historically, and parts of this chapter were hard for me to read; parts even seemed more like preaching than scholarship. However, its explication of the concept of Heaven is very, very informative. It also covers harmony and the nature of conflict resolution very well.
   
   The fouth chapter is about ritual, with a few details as to the actual practice but focusing on the theory of ritual. The history of the basic sacrifices and cults is very nice. But the meat of this chapter may be the information on Confucianism's interaction with Daoism, Buddhism and Christianity. The author does a very good job of presenting both the influence that Confucianism has had on Daoism and Chinese Buddhism, and the influence they've had on Confucianism. As is necessary in such a brief book, the information is brief, and I think it might be disappointingly brief for Western readers who aren't familiar with the history of Christianity in China. Or, it may whet one's appetite. An interesting book on this topic is "The Jesus Sutras," which I strongly recommend to anyone with a Christian background becoming interested in Chinese religion.
   
   The fifth chapter is about Confucianism in the twentieth century, and in the future. Lurking in the background of parts of this chapter is the "Asian Values" debate inspired by Lee Kuan Yew, but that is not directly addressed. Yao treats the plight of Confucianism in Communist China even more delicately. He is rather candid about the criticisms that Confucianism has faced (or, faces) about its past, but optimistic about its ability to transform itself to the modern world--or, to stay true to the very best of its tradition, and help transform the modern world.
   
   Certainly, the influence of China and Chinese culture is going to grow in the near future; it might not be too much to say that the future is Chinese. And, it is certainly not too much to say that Chinese culture is still, whatever people may call it, basically Confucian, even in the widespread Chinese diaspora. Confucianism faces a lot of challenges, especially in China, from modernization and Western influence, but if anything (as the example of Singapore shows) its relevance is likely to increase in the future.
   
   So, whether you are interested in international politics, Asian history or culture or East Asian religion, or comparative religion: Confucianism is relevant and I recommend this book.
   
   One more reason I recommend this book is that Confucianism is an example of a deeply meaningful religious tradition without a lot of supernatural baggage; it is often (and I think fairly) compared to secular humanism (which is, like Confucianism, much more reasonable and meaningful than its critics make out). If you find yourself inclined toward skepticism or secularism, Confucianism is an ancient tradition which in many ways you can be sympathetic too, and probably learn from. I know that is true in my case.
   
   Definitely a 5 star book. The one thing I would say is check out books by Tu Weiming and Julia Ching as well, just to make sure this is really the best book for you.
   
   (The binding of this book is awesome. I tend to beat my books up, and this one held up like a tree. There is also an appendix of transliteration from Pinyin, Chinese characters and other spellings such as Korean, which I really appreciated since I'm a beginner studying Chinese characters and these were some very enjoyable examples. Finally, the bibliography and index are beyond criticism. In all the details, this is a very well-done book: kudos to Yao and also to Cambridge UP.)



3. The presentation shows how Confucianism bridges both religion and
   philosophy. Heaven is the ultimate authority. It determines the course
   of the human world. Transcendental power guarantees harmony between
   the metaphysics of the physical, spiritual, secular humanism, nature
   and destiny. Heaven represents the Supreme Being and the embodiment
   of moral virtue. The ideal is to lead a virtuous life. Heavenly
   traits are sincerity & the humane; wherein, human norms are position,
   rank etc. Heaven is the epitome of the natural law. Harmony seeks
   to compromise opposition in order to emulate natural order and resolve
   conflict constructively. The principles are timeless. They apply today
   and probably far into the future.

1 comments about Understanding World Religions: Hinduism, Buddhism, Taoism, Confucianism, Judaism, Islam.

1. Dr. Braswell has written an excellent book giving the major tenets of each religious expression and tradition as mentioned in the book's title. He unapologetically and undogmatically presents his Christian stance in light of the existence of the other world religions. The last chapter in the book showcases a perspective that is personal and yet Christ-honoring.

5 comments about Credo.

1. Coffin's collection of (somewhat scattered) thoughts seems to boil down to the basic idea that the world would be a better place if people were gracious to each other. However, one wonders, if God is such a small part of the picture all along, what is the reason why people ought to be gracious? He seems to pull the carpet out from under his own feet. Why should people honor one another if God is just a farce that we have put on to soothe our consciences?



2. I have to say I don't really get it. I picked up a book expecting just that, a "Credo," which is a statement of faith and belief of some kind. But this could not be further from it. W.S. Coffin doesn't believe in anything. He seems to think that pulpit witticisms constitute doctrine. I can't get a real feel for anything he believes theologically. Instead, he's substituted tepid politics for church talk. If I wanted this, I would read a book by William Clinton instead of William Coffin, and it would probably say the same things.



3. William Sloane Coffin is the real deal. He calls for social justice, not despite religious faith, but due to it. His message is rare because it has become fresher and more relvant as time goes on. He is warm, witty and insigtful and this is a good omnibus of his lifes thoughts. "Letters to a Young Doubter" is another fine book. And to those that accuse him of relativism; that is precisely false. He absolutely and with conviction speaks truth to power and represents the Lord with integrity.



4. I am stunned at some of the reviews. If there ever was a man who got it(faith, the GOSPEL as in good news ) it was Coffin.As he stated,(to paraphrase) I love creeds and doctrines but they must be only seen as signposts. The hitching post is Christ's love.
   
   Evidently some of the reviewers did not actually read the book.



5. This is a great book! I read it a month ago and now I'm reading it again...
   I agree with almost everything Slone Coffin says, he clearly seems my type of person, huge in kindness and compassion, surely in the best prophetic tradition and in the likeness of Christ.
   He addresses all of the important spiritual issues of the day, and does it with honesty, without omitting controversial issues.
   I would say Sloan Coffin Seems to me like a spiritual giant!!

2 comments about The Tso Chuan.

1. The "Tso Chuan" is a massive history -- or set of chronicles and stories -- of early China, originally presented as commentaries on the extremely concise "Spring and Autumn Annals" ascribed to Confucius. In fact it amounts to a remarkable account of the Chinese feudal states and their rulers as the Chou Dynasty faded. Burton Watson has presented some of the most famous stories, set out to make the narratives clear, in his usual elegant English. It is an engaging presentation, which leaves this reader, at least, wanting more. Since Watson has already given us so much other important Chinese literature, it seems churlish to complain this book is too short, but it is also a tribute to his literary skill -- and possibly to his editorial judgment.

   There is an earlier, and complete translation by James Legge, as "The Chun Tsew with the Tso Chuen" (Chinese Classics Series). The seemingly inexhaustible Legge's Victorian translation (still available in an edition with Chinese texts) unfortunately prints the "Tso Chuan" in extremely small type, treating it as secondary to the supposedly Confucian Annals. A reader who attempts to follow a story will find many obstacles. Legge's nineteenth-century transliterations also make identifying references difficult for those of us who lack any command of Chinese.




2. I'd like to start by saying that this is a review by a general-interest reader. A serious scholar would certainly come away with a different impression.
   
   The book has a lot to like. It's a Watson translation, and it lives up to his usual high standards of readability. Watson has compressed the book, omitting many sections generally taken to be tedious. He does give profuse notes, however, describing the omissions and enriching understanding of the text.
   
   The text itself covers the Spring and Autumn period of Chinese history, about 250 years ending somwehat after Confucius' death. (This is not the Spring and Autumn Annals, though.) The Tso Chuan describes many major figures to which reference is made in later literature. It decribes major wars of the period, court intrigues, prophecies, moral lessons, gallantry, and treachery. All of these come through in anecdotes usually a page or two long.
   
   The anecdotal style is the first of my problems with the book. It looks more like a series of isolated snapshots, less like a unified whole. I guess I'm used to modern histories, where commentary and causal connection help the reader see the larger picture. Also, Watson softened the blow, but the Tso Chuan still hits the reader with many alternative names and titles for historical figures. Place names often referred to cities or states long gone, or referred to them in allusive ways. My western ear is poorly tuned to Chinese names to start with, so this just caused confusion. It's embarassingly easy to see why Japanese scholars have a term set aside for readers who intend to go through the whole text, but abandon the effort early on.
   
   Many of the stories are amusing, many display the morals or beliefs of the time, and many describe events of great cultural importance. On the whole, though, the general-interest reader will need discipline to work through this book. Its kaleidoscopic shifts of unfamiliar people, place, time, and events can be very hard to follow.
   
   //wiredweird

3 comments about Natural Theology (Oxford World's Classics).

1. William Paley sure was an intelligent man. His reasoning was flawless and his knowledge ample (he knew a lot considering the knowledge of his time). Unfortunately , Paley lived before Darwin published "The origin of species" and like any other priest of his time (and the vast majority of the people in his time too) he believed God had nicely fix every little detail so he and all human kind would live in a perfectly "fit for human" world. He believed in the design of the "superior being" (God, of course) and he nicely explained it at the beginning of Natural Theology. This is a must to anyone interested in the evolution of evolutionary thought, and wants to know about one strong theological basis Victorians had opposing evolution.



2. Paley's argument for a designer is relevant to any historical discussion on the origins debate. The Coachwhip Publications 2005 reprint edition (ISBN 1930585217) is inexpensive and contains an additional bibliography of more recent teleological arguments.



3. This Oxford World's Classics edition of William Paley's (1743-1805) most famous work is a handy way to become acquainted with the theory of Natural Theology that played such a major role in Victorian intellectual circles--at least until Darwin published his "Origin of the Species" in 1859. This edition reproduces the text of the first edition published in 1802. Equally important, it contains a highly helpful introduction by editors Matthew D. Eddy and David Knight which places the book within the context of Victorian thought prior to Darwin. "Natural Theology is the practice of inferring the existence and wisdom of God from the order and beauty of the world," write the editors. Its most familiar version is Deism (or belief in a remote creator), which combines Newton's concept of physical laws with the idea of a clock--God creates the clock but allows it to function on its own. The editors explain the history of this idea prior to Paley, and how given the scepticism of individuals like Gibbon, Hume, Diderot and Voltaire, Natural Theology was pressed into service to fight off what were seen as attacks on Christianity. Paley's work was tremendously popular and read well into the 18th century. God is seen as benevolent and concerned with ensuring the happiness of the human race, such as by creating "pleasure" for example. Robert Chambers "Vestiges," the Bridgewater Treatises, and other key examples of Victorian grappling with these issues is discussed, and the stage is set for Darwin who wrote "Origins" 50 years or so after Paley's death (but had read him). In addition to this fine introduction, this edition contains a bibliography, chronology, and suggestions for further reading. Particularly helpful are 48 pages of "Explanatory Notes" contributed by the editors which identify and explain key individuals, concepts, and books. Oh, and of course, Paley well anticipated the current intelligent design argument, which we learn even predates him. Is there anything new under the sun? I wonder.

5 comments about The Philosophy of the I Ching.

1. I was pleasantly surprised when I started reading this book. Mrs. Anthony has clearly explained the meanings and meaningfulness of the I Ching -- not an easy task! This book should be required reading for anyone attempting to understand the I Ching and anyone on the the path to self-knowledge. This book goes hand-in-hand with Wilhelm's translation of the I Ching and with Carl Jung's works on the subject. There are a lot of mediocre writings on the I Ching but this one far out-classes anything I have read so far. I enthusiastically give it a five-star rating! I also recommend reading Natural Spirituality by Joyce Rockwood Hudson along with this book.



2. One could not recommend this book highly enough. It is meant to be a companion to Wilhelm's "I Ching" and sheds light on the obscure terms that sometimes get in the way for the right internalization of this wonderful book's teachings. It is also an inspiring guide on how to live well, grounded on lofty, yet sensible values. A book you'll turn to many times in your life.



3. I have consulted this version for about one year and previously consulted the Wilhelm version for about 20 years. I have also looked at other versions and applied them for 35 years.
   
   Carol Anthony's work allows the I Ching to more fully express its insight than any other version. The key to her interpretation is the understanding that the references are psychological constructs rather than physical events. The saying "no" to the ego and the collective mind is part of the process of attaining contact with the "sage" or "great man", our true selves.
   
   Ms. Anthony's insight is like a thunderbolt and reaches to the true heart. I am gratfeul to her. Although I occasionally still consult Wilhelm, which she terms the "feudal" interpretation, her work has taken me to a new level of insight. I have recently had to deal with a difficult problem at work, and I feel that Ms. Anthony's interpretation helped me to achieve better balance in not giving in to the collective mind, and helping me to overcome self-destructive guilt, while at the same time showing me where my own ego might be leading to overreactions. These are truly brilliant insights. Although I am now less accomodating to others in some ways, I am fulfilling my destiny and doing what I really want as well, and learning to acknowledge the inner virtue in others that results in respect to them, even where they participate in the politically correct groupthink that characterizes the collective ego.



4. I have been reading the I Ching for some years and I very much appreciate this author's insight into all the rationale behind this sage and ancient piece of work.



5. I enjoyed the book very much though it seemed somewhat long-winded at times. The book is really suited for someone that wants to make the I Ching a full part of his/her life and not merely an occasional visitor or observer. The author certainly shows that she has made the I Ching a close advisor, friend and tutor of life.

5 comments about The Analects of Confucius (Norton Paperback).

1. I enjoyed this book quite a bit. Granted, I haven't read other translations of the Analects, so my rating is for the book itself more than as a comparison to other translations.

   The fact that Confucius lived thousands of years ago is amazing to me ... the things he says apply to people throughout the ages, and they're full of wisdom. Having read the book, I find myself trying to be a bit more of a Confucian gentleman than I did before reading it. Confucius' teachings about humanity and being a gentleman span across the ages.

   I'm very glad I read this book. The only reason I didn't give the book 5 stars is because I can't compare it to other translations, and it seems a little improper to rate a translated book without comparing it to other translations. But I personally found Leys' lines to be easily understandable and interesting, even if I have no way of ascertaining their accuracy with the original text.




2. One of only two things I've ever went to the trouble to return to Amazon.com. I bought this translation because it was recommended in "Confucius Lives Next Door". Unfortunately, Mr. "Leys" goes out of his way to be homophobic in his footnotes. I've heard a lot of adjectives used to describe minority groups in my lifetime, especially since I live in the Midwest but "grim" is a new one (page 126). I am surprised that such a progressive company such as Amazon sells a book that incites such negativity about a minority group. Can anyone recommend a professional translation?



3. I can't read Confucius in the original so I really can't speak to the accuracy of Simon Leys' translation (or should we use his actual name - Pierre Ryckmans?). But without a doubt he feels it is the standard against which all others should be measured, as he constantly passes judgment in his Notes section on all who have gone before and finds each generally lacking in some way. Add to that his efforts to impress the reader with the breadth of his literary knowledge and his decidedly conservative social comments (another reviewer also commented on his anti-gay bias) and I'm left with a translation I would just as soon skip.



4. The importance of the historical use and misuse of the teaching of Confucius throughout the centuries in China can hardly be understated. While Confucian thought was on the outs with Communist intellectuals, others such as Lee Kwan Yew of Singapore point to Confucius' principles as the secret to the Asian economic tigers' success. Leys, the translator of this volume, notes that Chinese familiarity and historical misuse of Confucius prejudices many, but taken without these prejudices, Confucius is thoroughly modern in his application today.
   
   Confucius is known for being a great teacher, but it was politics and government that was his passion. Today, Confucius is a good source for leadership philosophy. Far from promoting authoritarian despotism, the teachings of Confucius point to a higher calling of leadership through service, character development, and self-abandonment - all sorely lacking in Chinese leadership today.
   
   To learn was Confucius' calling. He said he did not have much innate knowledge and studied literature and history to learn (6.27). The responsibility of learning was on the learner not the teacher: "I enlighten only the enthusiastic; I guide only the fervent. After I have lifted up one corner of a question, if the student cannot discover the other three, I do not repeat" (7.8). While that may sound harsh, Confucius practiced what he preached. "Put me in the company of any two people at random-they will invariably have something to teach me. I can take their qualities as a model and their defects as a warning" (7.22).
   
   Learning was to be put into practice; this showed integrity. The first verse of the Analects says, "To learn something new and then to put it into practice at the right time: is this not a joy?" (1.1). Again, "Learning is like a chase in which, as you fail to catch up, you fear to lose what you have already gained" (8.17). Here we see the high value of action resulting from learning and not only study. He valued doing what you say. "There was a time when I used to listen to what people said and trusted that they would act accordingly, but now I listen to what they say and watch what they do" (5.10). Doing what you say is the heart of personal integrity. "A gentleman would be ashamed should his deeds not match his words" (14.27).
   
   Learning was his way of improving himself in order to govern well. Three major themes surface in Confucius' teaching regarding those who govern: be a gentleman, keep the rites and maintain your humanity. A gentleman was a moral superior, someone worthy of leading. A person becomes a gentleman not through birthright but through learning and right actions. These actions are called ritual, which is similar to courteous behavior, and maintaining humanity which is treating people with respect, dignity, fairness, justice and generosity to name a few of the qualities that Confucius praises. Ritual and humanity develop character in a person, and a person with character is the one whom Confucius calls a gentleman.
   
   Confucius and his contemporary political and intellectual leaders wanted to make a name for themselves. In a way, they could live on through that reputation. "The Master said: `A gentleman worries lest he might disappear from this world without having made a name for himself'" (15.20). However, in making a name a leader must not do evil or act without virtue.
   
   Official position was an obvious choice for ruling and making a name. Today, position is the most highly regarded form of authority all over Asia. Hear Confucius: "Do not worry if you are without a position; worry lest you do not deserve a position" (4.14). Again, "It is not your obscurity that should distress you, but your incompetence" (14.30). This is a powerful lesson for Chinese leaders to hear. Today too much emphasis is placed on leadership position, and not enough placed on competence and character. The results are personal empires, corruption, and incompetence that oppress those without power (position). "Before he gets his position, his only fear is that he might not get it, and once he gets it, his only fear is that he might lose it. And when he fears to lose it, he becomes capable of anything" (17.15).
   
   The wisdom available to contemporary readers goes on and on. I found this book extremely helpful for finding ancient Chinese cultural leadership principles that back up the principles of transformational leadership theory and servant leadership theory. I would like to read and reflect deeper to find Confucian principles that are not yet apart of contemporary models of leadership, but are consistent with it. This is a deeper task.
   
   Recently I have begun quoting Confucius during my leadership seminars. Although, a feel a bit dubious doing so - proof texting largely Western leadership principles with Confucius - the reaction from the participants has been enthusiastic. While many leaders are attracted to Western leadership theories, many also feel these theories are foreign. Many theories based on egalitarian social structure are foreign and are not appropriate for most cultures in Asia. However, some theories, working inside hierarchical social structures, are helpful but still smack of American "one, two, three" optimism. We are sometimes too brash and not mysterious enough, too left brained, in our presentations. Confucius has helped my audiences to embrace the principles I try to get across.
   
   I was surprised how readable, useful and contemporary the writing of Confucius is to me as a leadership consultant. He had a good grasp of humankind, and set the bar very high regarding how leaders should govern from character and justice. He encouraged people to higher traits of humanity, that if followed would make the world a much better place. We would do well to study and apply the teachings of Confucius.



5. Those who complain about this translation being "uninspired" are missing the forest for the trees. Ley's rendition of the Analects is a modern, useful, and enjoyable read. The translation flows well and makes sense, and the authors comments are interesting and avoid being scholarly tripe.
   
   Confucius himself would agree that the purpose of his teaching was not to inspire linguistic debate, but to lead the recipient to right action. This book does the latter and avoids the former, and thereby gets my unqualified recommendation. No matter your religious leanings, if you read this book and put it into practice, you'll grow into a more *human* person. As this was the Masters entire point, I'd say this translation is a success.

5 comments about The Analects (Dover Thrift Editions).

1. This book contains the essential antiquities of ancient learning that fostered the development of the philosophies in the west in a clear, easy to read format.

   I was amply impressed by the organization and translation, and doubly impressed by the fantastic price. I would highly recommend for anyone just curious about philosophy, or for anyone doing scholarly research on this subject. 5 stars




2. If, when you think of "eastern philosophy," yourheart goes pitter-patter for esoteric revelations from AscendedMasters, stories of Jesus practicing magic in Tibet as a youngster, oreven the mind-expanding wit of Zhuang Zi, you may find Confuciusboringly prosaic. His wisdom lies in a different direction, and ismore subtle. The Analects is like a bowl of Chinese dumplings, or attheir most flavorful dim sum, that you pick out one at a time andlearn the taste and value of. Few of his sayings are brilliant, butrather the kind of mundane and kindly profundity that the war-wearyChina of the late Zhou found so filling. In modern China, too, I havefound that Confucius is very popular, probably more popular than thewitty Lao Zi.

   Confucius said his teachings were connected by asingle thread. While a disciple gave a slightly different solution,the thread I suggest you follow through this otherwise ratherdisjointed collection of teachings and observations is humility. Bythat I don't mean self-abnegation or loss of individuality in thecollective, but an ability to see clearly in all directions -- above,towards superiors (ultimately God), below, compassion for the needy,within, ("To know what you know, and know what you don't know,this is knowledge") and without, to take an interest in the worldaround you. (Confucius became China's "first teacher"because he himself was "eager to learn.") To me, this kindof integrated humility is the starting point for any worthwhilephilosophy of life.

   The Analects can also be of value to peopleinterested in the critical study of the New Testament, by the way.This book greatly resembles the Gospels in terms of genre. Bothconsist of sayings and actions of a teacher who traveled with a bandof disciples, as recorded by the early community of followers. Fewscholars doubt the historical character of the Analects, whilecontroversy about the Gospels makes headlines on a regular basis. Itis interesting to me that the same internal arguments scholars likeCreel and Lau use to prove the Analects, apply even more strongly tothe Gospels. If you do read the two sets of documents together, youmight try the further experiment of comparing Confucius' ideal person,sage or "Savior" as Confucian scholar Chen Jingpan describeshim, to the central character of the Gospels. Remember that Menciussaid a sage would appear once every 500 years, and Confucius lived in500 B.C. As a Christian I respect Confucius not only as a great moralteacher, but also sometimes think he might have been a kind ofprophet.

   Five stars for Confucius; one lost in translation.Soothill seems accurate, as far as I can tell, and the price is right,but his language is a bit archaic at times. Also, be sure to get aversion with notes.

   Author, True Son of Heaven: How Jesus Fulfillsthe Chinese Culture ...




3. This should be required reading for everyone by adulthood. It gives you a unique perspective which no educated person should be without.



4. THE ANALECTS IS A GOOD BOOK FOR ANYBODY WHO WANTS TO UNDERSTAND CONFUCIAN PHILOSOPHY. THE TRANSLATION IS CLEAR AND UNDERSTANDABLE, EASY TO READ, BUT IT DOESNT EXPLAIN WHAT EACH ANALECT MEANS AND BEGGINERS ON THE SUBJECT COULD MISUNDERSTAND THE MEANINGS. GREAT REFERENCE BOOK FOR PEOPLE WHO ALREADY KNOW CONFUCIANISM OR A LITTLE OF CHINESE HISTORY.



5. In contrast with some of the free translations found online, this book's translation was somewhat odd. Certain Chinese words cannot be translated into English, or have different meanings depending on how you read it. Thus certain sentences could be translated differently. The free online translations acknowledged this problem and provided explanations to why such a word or a sentence was translated; this is missing in this book. As an example, the book uses the phrase "the nobler type of a man", while other translations refer to the concept of "nobler" as the "Tao". The other translations provide justifications for the translation, while this book does not.
   
   I would have also loved a discussion of the text and how they would be interpreted in different situations.
   
   The book lacks a proper introduction. First there is no detailed explanation on who Confucius was, what he became, and what contributed to the writing of the Analects. Similarly, there is no explanation on China, and how Confucius's work contributes in today's Chinese society. The book even fails to explain what credentials the translator has, and what sets this book apart from the thousand other translations of the Analects.

5 comments about The Complete I Ching: The Definitive Translation by the Taoist Master Alfred Huang.

1. Not read it yet, but I think that the book will be very interesting and can teach me a lot of thinks



2. I came to understand the I Ching by way of a rich amalgam of factors that I could not have accomplished the goal without... And Alfred Huang's presentation of the I Ching has been the foremost influence in my ability to comprehend & access this incredibly vast system of sacred knowledge.
   
   I have a major math problem, & the I Ching was always held out from me. My gateways to learning the I Ching were:
   
   * Feng Shui...
   I accessed the I Ching through the side door of Feng Shui, which has its basis in the I Ching. When I grasped the environmental layout system of Feng Shui - I segued right into the I Ching.
   Richard Webster's introductory Feng Shui books were instrumental in getting my feet wet with the I Ching system. I also recommend "Move Your Stuff, Change Your Life" by Karen Rauch Carter. And a good compass.
   
   * "The Visual I Ching: A New Approach To The Ancient Chinese Oracle" - Cards & Commentary by Oliver Perottet.
   This book & card set helped me to visually understand the fundamental super-structure of the I Ching Oracle. Because you can see the system artistically represented across the 8 elements & 64 individual Hexagram cards, with apt descriptions of what each means. It puts the Hexagrams out there in pictorial terms, where you can see the over-arching, primary structure of the entire Oracle - all at once. It graphically shows you the way the I Ching is built. If all those lines aren't reaching you, this pictorial system will. I got the mathematical process of "changing lines" through my head in this book - & could proceed. Simple & concise for the novice. Experimenting with the cards according to the suggestions in the book has been a meaningful experience.
   
   "The Complete I Ching: The Definitive Translation" by Alfred Huang.
   I have accumulated several versions of the I Ching now - & I always find this translation to be the most useful. When I use the Oracle, I consult this book first. This is my starting place. Wilhelm second. I found the ideas for means of divination Huang presents were extremely helpful. He showed me that we can be flexible & creative in accessing the Oracle. I developed a system of drawing stones as a result, & the Oracle has been fantastic, & unfailing, in its wisdom. I've had a colorful variety of helpers in learning the I Ching - but this book has been INDISPENSABLE. I couldn't have mastered it as well as I have, without the teachings of Alfred Huang.
   Make sure you pay special attention to all of the introductory material, before you get to the Upper Cannon. After this, review the glossary in the back. Read it, & re-read those first sections as many times as necessary - before you proceed. Huang suggests that you next read "Heaven" & "Earth" thoroughly, & I strongly suggest that you do. It is densely packed & essential material that will tell you how the I Ching is built, & how it works.
   Huang recommends you read & understand all of the Hexagram interpretations, before using the Oracle for divination. But I do it the opposite way. After gaining an understanding of the history & the fundamental structure of the Oracle itself, which Huang provides - I learned by doing, & I read as I go. After grasping the basics, I cast the Oracle - & THEN I consulted the meanings of the hexagrams - & gained an understanding of their interpretations, directly as they applied to the life situations I read about. And then the I Ching came alive. Incredible...
   
   * "The I Ching Pack" by Anthony Clark & Richard Gill, including "The Little Book That Tells The Truth".
   Forget the cards, they're nice art - it is THE BOOK that really is worth the cost of this set. If I find myself stymied, or have an objectivity issue with an I Ching reading - the interpretations in this book will succinctly clarify the matter & remove any obstacles in short order.
   
   * "The I Ching, Or Book Of Changes" by Wilhelm & Baynes.
   When consulting the I Ching, FIRST I closely consult the interpretations of Alfred Huang... Then after taking a look at Gill's "Little Book", I mull it over later in detail with Wilhelm... Huang pans much of this work - & I understand where he is coming from, & why. It is a western theosophical approach to the Oracle, from a completely different culture, time, & spiritual era. But with a firm understanding of the perspective from which Wilhelm wrote - & I don't mind consulting the book for the fine tuning concerning a reading. Huang speaks to my inner Monk, & I go there first... Wilhelm speaks to my inner Yankee. And as a westerner, sometimes this reaches me in ways & in a language that the other works can't.
   
   * The "Reiki Psychic Attunement" DVD, by Reiki Master Steve Murray.
   This Reiki Attunement initially inspired & jump-started my process of learning to understand & read the I Ching. It put me on this path in 2005. This Attunement is *fantastic* - & you will need no knowledge of Reiki to benefit from it. This was where The Door to the I Ching first was opened for me. I highly recommend this Attunement, it is a one of a kind spiritual experience.
   
   * My own Reiki & I Ching spirit guides... And past life experience.
   If you once "got" the I Ching 1000 years ago - no matter how thick headed you feel, I'm living proof that you can "get it" again today... :) In a far different land, language, culture, lifestyle, & era. Math problem & all.
   
   * Having a strong background in reading tarot didn't hurt either... Not a necessary requirement, but having experience with reading an oracle isn't a bad thing.
   Reading the tarot is like driving a nice Honda Tracker... Reading with the I Ching is like driving a mint Rolls Royce......... The I Ching is a HUGE, comprehensive, intricate, holy & sacred System - to understanding All That IS. It is as Simple, as it is incredibly complex - & as Complex, as it is amazingly simple! Tarot has been practical & useful, & it is an excellent system bearing a great deal of depth. But the I Ching is like a GIGANTIC Metaphysical Spiritual Institution, all unto itself. Built on what is essentially, Binary Code... You are NOT in Kansas anymore, Toto..... When you get there - you'll see what I mean. You'll feel like you're viewing The Innermost Workings of The Universe, from the inside - & you are... : D And once you immerse yourself in the understanding of the I Ching, you will treasure it always.
   
   "The Complete I Ching: The Definitive Translation" by Alfred Huang comprises the cultural foundation of my understanding of the I Ching - augmented & supported by all of these other major helpers... Think of Huang's I Ching as the cornerstone to my understanding, & the rest of these items supportive bricks in the archway.



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4. Alfred Huang's translation of the Yi-Jing is one of the few books with "definitive" in the title that actually is what it says. The introduction to each hexagram offers up snippets from Wilhelm and Blofeld, two earlier translators whose works are widely read. As a scholar of the etymology of Chinese characters I found Huang's use of the most ancient ideographs to be a nice touch--some of these characters go a long way to making sense of what have become rather obscure meanings of the hexagram names. Each hexagram chapter ends with additional information which encourages the reader to explore further connections. After initially reading R.L. Wing I go to Huang's translation for greater depth of explanation, and I am never disappointed.



5. By far, this is one of the best English-interpreted understanding of the Chinese I-Ching. In fact, it puts other English interpreted versions pale in comparison. I-Ching is really a Chinese heritage and most, if not all, of Chinese Philosophy and understanding comes from I-Ching (as a source). What the book lacks is to show how each of the I-Ching hexagrams or Gua (total 64 Guas with 384 "Yaos" or lines of Wisdom) is rooted to which Chinese Philosophy and how in Modern days, they can be applied successfully. A Note: Under teh Preface Section III, 2nd Paragraph, the line should states that there should be 384 and NOT 386 Yao Texts (since 64 Guas multiply by 6 Yaos per Gua will give us = 384 Yao Texts!). Steven Lim (RSTN Consulting - Singapore).

1 comments about Eastern Religions: Hinduism, Buddism, Taoism, Confucianism, Shinto.

1. This Oxford publication seems best suited for a comparative world religion course. I found it in search of material for a unit on comparative world religion in my Sociology of Religion course, but I can only use it to deepen my understanding -- for a course text I need a 1-volume world religion overview. EASTERN RELIGIONS is unorthodox in that it has the glossy pages and color photos typically found in a large-format textbook, but instead is in a 5" X 7.5" handbook format. It is 550 pages long, but with plenty of great photos, including reproductions of artwork, the actual text is nowhere near that long.
   
   The organization of the sections is both the strength and the weakness. Hinduism, Buddhism, Taoism, Confucianism and Shinto are covered, and for each there is a section on 1) Origins and Historical Development, 2) Aspects of the Divine, 3) Sacred Texts, 4) Sacred Persons, 5) Ethical Principles, 6) Sacred Space, 7) Sacred Time, 8) Death and the Afterlife, and 9) Society and Religion.
   
   The strength of this approach, from a sociological standpoint, is that religious practices receive as much attention as religious doctrines and beliefs. For instance, Dipavali, the Necklace (or Festival) of Lights, which was recently celebrated, is covered in the Sacred Time sub-section of the Hinduism section. For instance Laozi, fabled author of the Tao te Ching, is worshipped as a god by Taoists in China, which I'm sure is news to many in the West who read the Tao te Ching as philosophy and are informed that Laozi may never have existed as a singular historical person at all. The reader learns of the Three Teachings tradition of China, which combines Confucianism, Taoism and Buddhism. Here's where the strength becomes a weakness, though -- the China expert has to write the Taoism and Confucianism sections separately, and so while some of the material overlaps (for instance qi, yin and yang), it remains unclear exactly how they are (or were) combined in the everyday life of the Chinese people, let alone how they combine with Buddhism which has a separate author altogether. And the Chinese "popular religion" is mentioned as well, but never explained at all, because it doesn't fit the framework.
   
   Credit where credit is due: the Hinduism section is written by Vasudha Narayanan, Professor of Religion at the University of Florida, the Buddhism section is written by Malcolm David Eckel, Associate Professor of Religion at Boston University, the Shinto section is written by C. Scott Littleton, Professor Emeritus of Anthropology at Occidental College in Los Angeles, and the sections on Taoism and Confucianism are written by Jennifer Oldstone-Moore, Assistant Professor (of what the book jacket does not say) at Wittenberg University in Ohio.