Yantra + Yi-Globe = Yi-Yantra. Note Quote.

The lower and the upper semicircles of the Yi-globe,

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where the hexagrams are shown in plane, best serve for direct comparison. There, the structural features common with the yantras are clearly visible: the arrangement of the hexagrams around the center, the concentric circles embedded into one another, and the perfect balance and symmetry.

The analogy between the Yi-globe and the yantras can be recognized in almost every formal detail, if the Chamunda-yantra (Yantra literally means “support” and “instrument”. A Yantra is a geometric design acting as a highly efficient tool for contemplation, concentration and meditation carrying spiritual significance) is taken as an example

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The similarity between the two symbols is still more complete with respect to the metaphysical contents. Yantras are the symbols of deities, whereby one part represents a god (generally, a goddess) itself, while the other part stands for the cosmic activity (function) attributed to the deity and the power manifested in the latter; thus actually, a yantra symbolizes the whole universe as well. The power of the yantras lies in the concentrated visualization – completed with the vibration of the associated mantras – capable even in itself of raising and directing cosmic energies into the human psyche, whereby man merges into the deity in his mind and, at last, becomes one with the universe, the cosmic wholeness.

When the properties of the two symbols are analyzed, the following cosmological analogies between the Yi-globe and the yantras are found

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The comparison clearly reveals that the Yi-globe and the yantras represent the same spiritual content and that most of their formal elements are identical as well. Accordingly, it is fully justified to take the Yi-globe as a special yantra.

Figure below demonstrates how easily the Yi-globe transforms into the form of a yantra. Since this yantra perfectly reflects all the connotations of the Yi-globe, its name is Yi-yantra.

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On the petals (or other geometrical elements) of the yantras, mantras are written. On the Yi-yantra, the hexagrams replace the mantras at the corresponding places. (This replacement is merely formal here, since the function of the mantras manifests only when they are expressed in words.)

Based on the exposed analysis, the connotations of the individual geometrical elements in the Yi-yantra are as follows:

  • 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 at the same time the place of final dissolution.
  • The creative forces, which are to give birth to the macrocosm and microcosm, emanate from the center. This process is represented by the hexagon.
  • The eight double trigrams surrounding the hexagon represent the differentiated primal powers arranged according to the Earlier Heaven. The two squares show that they already embrace the created world, but only in inherent (i.e., not manifested) form.
  • The red circle around the squares unites the ten hexagrams on the axis of the Yi-globe. The parallel blue circle is level I of the Yi-globe, whereto the powers of the Receptive extend, and wherefrom changes (forces) direct outwards in the direction of level II. The six orange petals of the lotus (the six hexagrams) show these directions.
  • The next pair of the orange and blue circles, and the twelve orange petals with the twelve hexagrams stand for levels II.
  • The next circle contains eighteen orange petals, representing level III. At its outer circle, the development (evolution) ends. On level III, the golden petals show the opposite direction of the movement.
  • From here, the development is directed inwards (involution). The way goes through levels IV and V, to the final dissolution in the Creative in the Center.
  • The square surrounding the Yi-globe represents the external existence; its gates provide access towards the inward world. The square area stands for the created world, shown by the trigrams indicated therein and arranged according to the Later Heaven.
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The Greeks were adept in the use of imagery to convey profound esoteric truths, often using the form of sport; or, for instance, they would read into the exercises of the stadium inner significance. One of the best known examples of this was their portrayal through the torchbearer race of the mystic line of succession of great teachers.

In the torch-race, the torch-bearer ran from post to post. On reaching the end of his stage he handed the lighted torch which he carried to the one there waiting, who immediately took up the race and in his turn handed it to the one waiting for him. This exercise of the arena or stadium was taken by many Greek and Latin writers as symbolizing the carrying on of Light from age to age, and as pointing to the spiritual Torch-bearers who pass the Torch of Truth from hand to hand throughout unending time…. This handing on of the light of truth “throughout unending time” has formed the theme of many Mystery parables. The Greeks also referred to this spiritual succession as the Golden Chain of Hermes which they believed to stretch far into the realms of Olympus, to “Father Zeus downwards through a series or line of spiritual beings and then through certain elect and lofty human beings to ordinary men” (Esoteric Tradition).

Purucker described this mystic succession as the guruparampara. This is a Sanskrit compound literally meaning “teacher beyond beyond.” The term signifies a line of teachers reaching beyond the beyond, through past, present, and into the distant future, whose sublime purpose is ever the same: the work of spiritualization.

The ancient Mystery-Schools of every country of the globe and of whatever epoch in time, have had each one a Succession of Teachers trained and authorized by their training to teach in their turn; and as long as this transmission of the light of Truth was a reality in any one country, it was in every sense a truly spiritual institution.

An outstanding example of this ancient transmission is the succession of “living buddhas” of Tibet, which “is a real one, but of a somewhat special type, and it is by no means what Occidental scholars mistake it to be or have frequently misunderstood it to be” (Esoteric Tradition).

Further, in the Eleusinian Mysteries of Greece,

hierophants were drawn from one family, the Eumolpidae, living in Athens, and the torchbearers were drawn from another family, the Lycomidae, living in Athens; and we have reason to believe that the Mysteries of Samothrace, the seat of an older rite, and which were, like the Mysteries of Eleusis, a State function, were also conducted in the same manner by the passing on of the tradition held sacred and incommunicable to outsiders; and the bond of union between the initiates of these so-called Mysteries was considered indissoluble, impossible of dissolution, for death merely strengthened the tie.– Fundamentals of the Esoteric Philosophy

In Persia as well as Egypt, we find this line of succession manifesting in another form. For example, there were the thirteen or more Zoroasters whose esoteric contribution to Persia’s history was the inspiration of that once mighty civilization:

The number of Zoroasters who have appeared from time to time is confusing, so long as we consider, and wrongly consider, these Zoroasters to be reimbodiments of one single ego, instead of different egos imbodying what we may interpret from the occult records as the “Zoroaster-spirit.” The truth of the matter is that in the scheme and terminology of Zoroastrianism, every Root-Race and sub-race, and minor race of the latter, has its own Zoroaster or Zoroasters. The term Zoroaster means in Zoroastrianism, very much what the term Buddha does in Buddhism, or Avatara does in Brahmanism. Thus there were great Zoroasters, and less Zoroasters — the qualificatory adjective depending upon the work done by each Zoroaster, and the sphere of things. Hence we can speak of the Zoroasters as being thirteen in number from one standpoint, or fourteen from another; or like the Manus in Brahmanism, or like the Buddhas in Buddhism, we can multiply each of these by seven again, or even fourteen if we take in every little branchlet race with its guiding Zoroaster-spirit.– Studies in Occult Philosophy.

In Egypt, Hermes Trismegistus (“Hermes the thrice greatest”) stands out from the long Hermes line, whose writings and teachings were founded on the ancient Mystery doctrine. In Greece also we find the Orphic Mysteries, from whose halls of esoteric instruction came forth many who bore the name of Orpheus.

What impelled these pupils to take the names of their teachers? Why did they sign their work, or give oral instruction, in the name of Orpheus, Hermes, or Zoroaster? Was it a kind of spiritual plagiarism, or was it rather because of a compelling gratitude to the teacher who had given them ALL, who had lighted the flame of esoteric fire in their hearts? Surely the latter, for whatever message they had of inspiration and light they deemed not theirs, but “his who sent me” — “As we have received it, thus shall we pass it on.” This practice is distressing to later historians who struggle always to attach correct labels to things, yet one cannot help but love these old disciples for that loyalty of soul which banishes all thought of individual greatness.

The relationship between disciple and teacher is a most sacred bond of spiritual intimacy. Gratitude wells up from the disciple commensurate with greatness of soul: the little of heart feel only resentment when guidance and protection are offered; but the large of heart burn with the flame of loving and inextinguishable gratitude. The links in this Golden Chain of Hermes are joined by gratitude. As each link is coupled with its brother link, heart with heart, teacher with pupil, pupil with teacher — each teacher a pupil to the one above, each pupil a teacher to the one below — all bonded by unbreakable links of love, fidelity, and gratitude to the teacher, to the Brotherhood, to the esoteric wisdom:

Like signal-fires of the olden times, which, lighted and extinguished by turns upon one hill-top after another, conveyed intelligence along a whole stretch of country, so we see a long line of “wise” men from the beginning of history down to our own times communicating the word of wisdom to their direct successors. Passing from seer to seer, the “Word” flashes out like lightning, and while carrying off the initiator from human sight forever, brings the new initiate into view. — Isis Unveiled

This “long line of `wise’ men” has been kept unbroken since the middle of the third root-race by two methods: (a) the actual reincarnation of adepts, and (b) the birth of the initiate out of the disciple. In this way the Brotherhood revitalizes its membership through the rebirth of hierophants, and the “second birth” of recruits from the ranks of the Mystery chambers. The “Passing of the Word” was the final rite of the solar initiation: without it no transmission of occult authority could be made from initiator to disciple.

Hence the line of esoteric authority and wisdom advances in serial order through grade after grade of chelaship to the adepts; from adepts to high mahatmas; from high mahatmas to buddhas; from buddhas to dhyani-buddhas; from dhyani-buddhas to the spiritual guide and protector of the planetary chain of earth; from the earth planetary spirit to the heart of the sun. Truly a line of luminous glory linking the humblest of disciples of wisdom with the solar logos.