I Ching: The Classic Chinese Oracle of Change: The First Complete Translation With Concordance [Rudolf Ritsema, Stephen Karcher] on *FREE*. The Eranos I Ching exists in English, Italian, German and French: Ritsema, Rudolf, and Karcher, Stephen. I Ching, The Classic Chinese Oracle of Change. Rudolf Ritsema and Shantena Augusto Sabbadini. with slight revision, of a book entitled I Ching: The Classic Chinese Oracle of Change that came out under.

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Log in to search the I Ching Community, view your profile or private messages or check the latest updates. If you’re not yet a member, you’re welcome to join here. Without that initial freedom, I doubt I would ever have been drawn to the Yi at all.

So I really have Ritsema and Karcher to thank for this website and my work. The presentation is better, the Tuanzhuan has been demoted to a position after the line texts, the section on constituent trigrams has been lengthened.

Yijing Dao – ‘The Original I Ching Oracle’ by Rudolf Ritsema and Shantena Augusto Sabbadini

And yes, some words do have new translations. There are a few significant changes to hexagram names: Sometimes the choice of core word is different. The most interesting, challenging part is the single sample reading I wish there were more of these.

Rdolf on the context, they can be read riitsema many different ways. They do not have an intrinsic meaning, independent from you and from your question.

A latent tendency in the present situation may actually develop into an actual consequence: Utterly bizarrely, the introduction maintains that the original Zhouyi text is the first two Wings. And it says the Earlier Heaven trigram arrangement is older than the Later Heaven one — which is a bit more understandable, but by all accounts not true.

Both work on the same basic translating principles of the original Eranos edition. Each Chinese character is risema throughout by the same English word, which is listed in the concordance. A few conjunctions and prepositions have been added, in lightface, to make the text read a little more smoothly. Not all the accounts of ideograms will be accurate, as Ritsema has chosen to stick to traditional etymologies instead of more recent discoveries.

Simply being able to recognise whenever the same Chinese word occurs — within a reading, or between readings — is hugely valuable. But in the Eranos book you have. Establishing the heart, no persevering. The Han trigram associations are ridolf in — emphasised, in fact, with a section in riteema introduction on the Universal Compass, and a long passage on riteema outer and inner trigrams following directly after the tuan Judgement text for each hexagram.

The only exception to this seems to be hexagram 36, which has a nice passage on the end about the imprisonment of Wen and Jizi. And I would still recommend it rudlf the best way to leap into Yi at the deep end, without any commentary-lifebelts to get between you and the experience of divination. Not for everyone, of course, rudllf not the whole picture, but a great gift to Yi-ist e s all the same.

Thank you very much, Hilary, for writing this splendid review. It is a remarkable characteristic of both Eranos authors Ritsema and Karcher that they continue to publish essentially the same material over and over with different titles and unkept promises of substantial revision.

Karcher himself has published some of the same books two or three times without noticeable revision under different titles and ISBNs. My advice is caveat emptor.


Before investing in new titles by either Ritsema or Karcher, it might be wise to examine your prospective purchase first to see if there is anything new worth buying. We will probably never understand the dynamics of that unfortunate collaboration, but it hardly matters since each man claims credit for the same text, and each markets pretty much the same product. Hilary struggles to identify unique features of the new Ritsema version, but in fact one must look very closely to notice them.

The lack of commentary and chinoiserie is, I suppose, part of the original plan for the Eranos project to produce an I Ching modeled on Jungian principles. No one should suppose this book was ever intended as a serious work of scholarship.

Rudolf Ritsema (Translator of I Ching)

The bibliographies in all versions are laughably inadequate, and the linguistic approach to the text at least 50 years out of date. No, we are not talking about learning rudilf, but ideology. The I Ching has long been a core document to the Jungian school, stamped with the endorsement and imprimatur of the Master himself.

The Eranos I Ching was supposed to represent what Jung and his followers thought the Yi should be, not what it was in ancient times or is ritsma to its devotees. A version of rktsema ancient text, to be sure, but one with a rather blatant subtext. No doubt there are worse ways of coming into the world. My own feeling is that the Eranos I Ching has probably defeated more people than it has helped.

It is terribly confusing and incoherent.

How can you communicate anything without relatively fixed sets of meaning? After all, ancient Chinese was not invented solely for expressing ambiguous oracles. There are quite a few surviving documents and texts in ancient Chinese intended to communicate sharp and definite meanings.

Even if ancient Chinese was intended to stimulate epic feats of interpretation among its few readers, English is not. English is a rather specific system for conveying precise packets of meaning. And it is in the realm of English that the Eranos fails most abjectly. By trying to convey all meanings, it conveys no meaning.

In the end, translation must be an exercise in choice. The translator must commit to the best meaning in English, and put the rest in the footnotes. The Ruodlf does not offer us a translation; it hands us a thesaurus.

Are we supposed to be Chinese scholars to use this book? If we were in chihg so learned about the language and culture of ancient China, why would we need the Eranos at all?

Of course, the Jungians deny the ultimate importance of cultural influences. Instead, they posit archetypal ideas everywhere and at all times the same. So the context of the Yi is irrelevant to their interests, what matters are the Platonic universals expressed in and through the text. So in the end, what we have in Eranos is an exercise in literary imagination.

We are in the world of literary theory and criticism as it was practiced years ago in the modernist school. The other day I looked at a current introductory textbook in Psychology used at a major American university.

Jung was mentioned in exactly one sentence in densely-packed pages, as an early contributor to personality typology. I then looked at the course offerings in the English department, and found dozens of references to Jung. Jung chinb no longer a serious scientific figure; instead, he is a teller of tales. And that is exactly what the Eranos I Ching amounts to, an endless storybook meant to reflect our lives.


Rutsema for the meta-review. Just a couple of things. But have you looked at Total I Ching at all?

The Original I Ching Oracle or The Book of Changes : The Eranos I Ching Project

I find this odd — I thought Jungians took an interest in myth. I think inquiring of the oracle is a way chnig seeing a bit of the ultimate reality lying just outside of our world.

It has so many answers that are cogent and applicable that I know that there is something greater than you or me. This has made a huge change in my thinking.

The biggest mistake I ever made with the I Ching was to buy another translation to the first one I had. Initially, I had the Richard Wilhelm translation and despite the part where he translates the Tao as God and has everything in the masculine form, despite the Confucian rhetoric, I still found it great for getting to the nitty gritty of what I was asking about.

Then I had another translation and and another and a whole bookshelf of them later, so if I consult the I Ching these days, I almost feel like asking it, which translation am I going to get the answer from? Had I have known the situation I would have been in now, then, I would have stuck loyally to that first copy and never ever baught another one.

I have come to understand in my own spiritual practices that language is defunct, most times in expressing our experiences…this is why it is so important to not get caught up in the language.

I was originally published in the UK in hardback but all I can find is the paperback. Where can I read the electronic copy of it, as it is too heavy to carry around especially I travel alot?

I completely agree that one is not exactly portable. This site uses Akismet to reduce spam. Learn how your comment data is processed. Living Connection is my attempt to put into words what I believe: Please just click to download the pdf.

A simple little reference guide: Look out for the confirmation email subject line: You need to click the link in that email to receive your pdf. Log in Log in requires javascript Username or email: Its name and age Its nature How the I Ching works Beyond the jargon The lines Change Trigrams Trigrams in hexagrams How to cast a reading Your question Casting a hexagram Look up your answer Trace the changes Overview of a reading Hexagrams and changing lines Getting started interpreting Some example readings Choosing questions Why the question matters Finding your real question Are there any wrong questions?

Recommended books — Good books to get started with. Two of the very best are free. Translations — Reviews of a great many authentic I Ching translations. History and background — Books for insight into the historical background of the I Ching — real food for the imagination. Sign up here to be notified when this is next available! Hexagram essays — Articles about individual hexagrams — imagination-food and practical suggestions to use as you interpret your reading.

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