The Image of the Cosmos in the I Ching: the Yi-globe (2011)

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VI. The analogues of the Yi-globe - The Yi-yantra and others

(This chapter is a shortened version of the original manuscript.)

In the previous chapters the Yi-globe was demonstrated as the basic form of the arrangement of the hexagrams. This form, however, can be transformed into other structures too, in order to emphasize or demonstrate certain features, or simply to facilitate comprehension. The chapter on the origin of the canonical sequence (Chp. V) covers some of these transformations such as the planar projection (figure 46), and the Yi-matrix (figure 48), and even the canonical (King Wen's) sequence can be considered a kind of analogue version.

There are forms, however, not originated with the Yi-globe, but still resembling it very closely in respect to form and content as well. In the following passage two of them will be demonstrated: an 8x8 matrix and a yantra-like structure, showing analogies on totally different bases.

The 8x8 matrix of the Yi-globe

From among the numerous 8x8 matrices there is a single one which can be taken for the map of the Yi-globe.

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The Yi-yantra

Symbols similar to the Yi-globe and having identical or analogous connotations can be found in the culture of other peoples as well. Such an analogue is the Hindu yantra, defined by the Knaurs encyclopedia as follows: 'Yantra is a meditation aid well-known from the ancient Indian symbolics and highly appreciated in the modern age as well. It consists of geometrically symmetric forms and resembles the mandalas due to its concentric arrangement. As a rule, a yantra consists of triangles, squares and circles embedded into one another, which, on the one part, transmit some content, [...] on the other part directly comply with the subconscious, archetypal structures of the psyche.'

In his book, Madhu Khanna provides an excellent description about the yantras. He refers to the archaeological findings (seals) from the Harappa culture (app. the 3rd millenary BC) that bear forms similar to the yantras and also the Vedic altars (app. 2000 BC) that were constructed according to such abstract patterns. Much later, at the time of the development and prosperity of Tantrism (700 to 1200 AD), the yantras appeared again and became popular in several forms. The simplified, black and white variations of some yantras are shown below; they illustrate the general structural elements and their construction (figure 54).

Fig. 54. Different yantras (schematic representations)

If the elements of the Yi-globe are compared with those of the yantras, it can be seen at once that the globe embraces the whole set of elements of the yantras, and the principle of the composition is identical as well. The two parts of the Yi-globe shown in figures 13.a and 14.a, where the hexagrams are arranged in a plane, best serve for direct comparison. Here, the arrangement of the hexagrams around the center, the concentric circles embedded into one another, the perfect balance and symmetry present themselves visibly; all these features are common with the yantras. The analysis of the Yi-globe has revealed that the other archetypal elements of the yantras, the triangles and squares, are included in it too. The analogy between the Yi-globe and the yantras can be recognized in respect to almost every formal detail, if the Chamunda-yantra is taken as an example (figure 55).

Fig. 55. The Chamunda-yantra (sketch)

The analogy between the two symbols would be still more complete if the metaphysical contents were compared too. The yantras are the symbols of deities, whereby they represent in one part the deity itself (generally a goddess), while on the other part they indicate the cosmic activity (function) attributed to the deity and the power manifested in it; thus actually, a yantra symbolizes the whole universe. The power of the yantras lies in the concentrated visualization, completed with the vibration of the associated mantras written on the constituting elements. In this way the man is capable to raise and direct cosmic energies into the psyche; whereby he merges into the deity in his mind and will at last be one with the universe, the cosmic wholeness.

The preceding chapters emphasized the cosmologic connotations inherent in the Yi-globe, stating, among others, that:

• The Yi-globe represents the whole universe.
• The Yi-globe is divided into the directions of space and time.
• The center of the globe represents the Center of the World, and its axis stands for the World Axis.
• The created world whirls around the axis, in the field of force between the Creative and the Receptive.
• The Center is the place for creation and annihilation.

These characteristics confirm that the Yi-globe, as a whole and in its details as well, embraces the universe together with its powers, as do the yantras. Analyzing the details further on, still the following cosmologic analogies can be revealed between the Yi-globe and the yantras:

• Two hexagrams: the Before Completion and the After Completion are placed in the center of the Yi-globe representing the beginning and the end, the creation and the annihilation. The central point of the yantras, the bindu, means the same: this is the place of Everything, the beginning and the end of all existence, 'the creating womb of the universe'. [Khanna: 31]
• In the Yi-globe the paths among the levels, starting from the center and from the hexagrams concentrically placed around it (see figures 13.a and 14.a) show the changes and movements in the world. In the yantras the circles and the lotuses are the equivalents of these levels and paths. The increasing circles refer to the evolving cosmic powers, while the petals show the way where the powers are directed to.
• As it has been demonstrated already (Chp. III) the triangles and hexagons trending outwards from the center of the Yi-globe are of fire and water, light and dark, male and female character, and as such, symbolize the two primal powers of the world. The triangles of the yantras are the symbols of the two main deities: Shiva and Shakti, representing the same cardinal principles, while the hexagon connotes the Shiva-Shakti duality accordingly, the joint manifestation of the static and dynamic forces, that is to say the creation of the world again.
• The Yi-globe is split by a cross into four parts marking the cardinal directions of earthly existence, the space and time. In the yantras this plane of existence is represented by the square framing the image; the four gates on this square are the entrances from the outer, material world into the inner and holy cosmic field of force.
• The individual symbols making the yantra have partial connotations only; the unity of the universe is manifested in them by the synthesis of the parts. The interrelation between the hexagrams and the Yi-globe is the same: the individual hexagrams represent earthly conditions, and when they are put together - in the form of the Yi-globe - they stand for the whole universe.

The comparison clearly reveals that the Yi-globe and the yantras represent the same spiritual content and most of their formal elements are identical as well. Accordingly, it is fully justified to take the Yi-globe as a special yantra. This mutual relationship can be demonstrated in another way: converting the Yi-globe into a yantra form (figure 56). Since this yantra perfectly reflects all the connotations implied by the Yi-globe and all the contents of the Yijing (I Ching), it is called Yijing-yantra, or shortly, Yi-yantra.

Fig. 56. The Yi-yantra
(Click here to enlarge.)

On the petals and on the other geometrical elements of the yantras mantras (of Sanskrit syllables or words) are written. On the Yi-yantra these mantras are replaced by hexagrams located at the appropriate places. (This replacement is partly formal here, since the function of the mantras would be manifested only in that case if they were expressed in words. The usage of the Chinese names of the hexagrams would certainly be more suitable for the revelation of the analogy.)

On the basis of the analysis, the meanings of the individual geometrical elements in the Yi-yantra can be clearly followed:

• The two circlets in the center stand for the two signs of Completion, representing the Center of the World, the starting point of creation and the place of final dissolution, at the same time.
• The creative forces, that are to bring about macrocosm and microcosm, emanate from the center. This is represented by the two triangles, and the hexagon they make.
• The eight doubled trigrams surrounding the hexagon represent the differentiated primal powers arranged according to the Earlier Heaven ('before the world'). The two squares show that they embrace the created world, but only in inherent, not manifested form.
• The red circle around the squares unites the ten hexagrams existing on the axis of the Yi-globe. Here, this is the Palace of the superior powers. The parallel blue circle next to it is the level I of the Yi-globe, whereto the powers extend, and wherefrom changes (forces) are directed outwards in the direction of level II, as it is shown by the six orange petals (the six hexagrams of level I).
• The next two doubled circles, with the 12 and 18 hexagrams, stand for levels II and III respectively.
• The development (evolution) ends at level III, that is to say it lasts up to the outer circle. From here the direction of development turns back and directs inwards towards the center (involution).
• On level III, the duplicate hexagrams refer to the two directions of the powers.
• The golden petals show the way inwards - through levels IV and V - to the center, towards the final dissolution there.
• The square surrounding the Yi-globe represents the border of the terrestrial world. This is shown by the trigrams arranged according to the Later Heaven ('after the world'). The gates provide access to the inward world.

Other analogue symbols

The list of symbols showing analogy with the Yi-globe could be continued. The mandalas were referred already on the preceding pages; containing the most of the important elements, the Yi-globe can be taken for a spatial mandala. The Tree of Life and the Jacob's ladder known from the Hebrew Kabbalah resembles the projection of the Yi-globe very nearly. For example, the ten sefiras may correspond to the ten hexagrams on the axis, the paths among the sefiras (that is to say the paths leading to God) are analogous with the transitions among the hexagrams, while an interrelation can also be found between the levels of the divine qualities and the five levels of the globe.

Numerology

The numerology of the Yi-globe could be the subject of a further study. It is said that the Book of Changes embraces each phenomenon of the world; according to numerology the archaic numbers mean idea and image as well, i.e. they stand for the whole world too

In the Yi-globe the following numbers are clearly represented:

• the One: the sphere itself (the unity of the created world), and the center of it (the Center of the World), the beginning and the end;
• the Two: the solid and the broken lines of the hexagrams, the two poles of the World Axis (the Creative and the Receptive), the dark and the light parts of the globe (the spatial yin-yang diagram);
• the Three: the triangles on level II and IV, surrounding the Center, and symbolising fire and water;
• the Four: the cross that arranges space and time; and the cube that symbolises the earthly world and mankind;
• the Five: the five planes of existence in the created world (the five horizontal circles of the Yi-globe);
• the Six: the six lines of the hexagrams, the six points of space, and the six-pointed stars;
• the Seven: the seven planes of existence in the universe (the five circles of the creatures plus the two levels of the Receptive and the Creative);
• the Eight: the eight trigrams, the 8x8 hexagrams, and the analogous arrangement with the Earlier Heaven;
• the Ten: the ten hexagrams of the Axis;
• the Twelve: the 12 meridians (12 months, 12 double-hours of the day, etc.);
• the 54 (=6x9): On the surface of the Yi-globe there are 54 hexagrams altogether. Here 6 is the number of the earth (the old yin, the moving yielding line) while 9 stands for heaven (the old yang, the moving firm line). Thus the 6x9 hexagrams represent the earth (6) and the heaven (9) together, namely the whole changing world;
• the 64 (=8x8): all the elements of the created world.

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These analogies are further examples to support the statement: the Yi-globe is perfectly embedded in the traditions of other peoples of the world, together with the Christian cross, the Hebrew six-pointed star, and the Chinese yin-yang diagram. It also finds its place in the world of numerology, and it is in close connection with other religious symbols such as the Life Tree of the Kabbalah, the Hindu yantras and mandalas, and others. Maybe further analysis of the globe can promote the approach towards a better understanding of this tradition.

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