The Book of Changes, Music Theory, Spiritual Growth and the Architecture of Lichfield Cathedral
“Heaven and earth unite: the image of Peace. Thus the ruler divides and completes the course of heaven and earth; He furthers and regulates the gifts of heaven and earth, and so aids the people.” — Hexagram 11: Tai / Peace
Introduction
The I Ching (‘Book of Changes’ or ‘Classic of Changes’) is an ancient Chinese divination text and a treasure of the world’s spiritual literature. Its core principle is based on understanding and interpreting the universal laws of change.
In this article, we explore the complex possible correspondences between the principles found in I Ching and the principles of music inherent in the musical intervals of the unison, perfect fifth, and the octave and how this relates to the Gothic architecture of Lichfield Cathedral.
This article is part of a series stemming from an earlier piece, where we “discovered” a synthesis of the geometry of Lichfield Cathedral with music to find the geometry of the Ark of the Covenant as found in the Torah of the Old Testament.
We speculated that this design tells us that there is a common structure to morality and spirituality across cultures. Even earlier, we wondered if the structure of human consciousness itself, presumably being the same in all humans and living things, led to this universal structure of spirituality.
The Principles of I Ching
“The Creative works sublime success.” — Hexagram 1: Ch’ien / The Creative
Yin & Yang — Polarized Dynamic Forces of the Cosmos
I Ching’s primary philosophical framework consists of Yin and Yang, representing the polarized dynamic forces in the cosmos. It is a concept that describes opposite but interconnected forces. In Chinese cosmology, the universe creates itself out of the chaos of material energy. It organizes it into cycles of yin (receptive/female) and yang (active/male) and forms into objects and lives.
Trigrams — Principles and Phenomenon of Reality
These are then extended into the eight trigrams, which symbolize the fundamental principles and phenomena of reality. They are also known as the Bagua or Pakua. They represent the underlying fundamental principles of reality as eight interrelated concepts. As seen below, they are derived from collections of three broken (Yin) or unbroken lines (Yang).
Here is a summary of what each trigram represents:
- Qian (Heaven): Consisting of three unbroken lines, it represents the creative, the active, the strong, and the initiating. It is often associated with the sky or heaven.
- Dui (Lake): Also called the Joyous. It is made of one broken line between two unbroken lines. This trigram symbolizes pleasure, satisfaction, and complacency.
- Li (Fire): Represented by an unbroken line between two broken lines, it signifies attachment, dependence, brightness, clarity, and intelligence.
- Zhen (Thunder): Comprised of one unbroken line below two broken lines, it represents movement, initiative, and action. It is associated with thunder or the arousing.
- Xun (Wind): Also called the Gentle, it is made of two broken lines above an unbroken line. It symbolizes penetration, influence, flexibility, and persistence.
- Kan (Water): Represented by a broken line between two unbroken lines, it signifies danger, abyss, obstacles, and challenges. It is often associated with water.
- Gen (Mountain): Comprised of an unbroken line below two broken lines, it represents stillness, immovability, and stability. It is associated with the mountain or the resting.
- Kun (Earth): Consisting of three broken lines, it represents the receptive, the yielding, the nurturing, and the supportive. It is often associated with the earth.
Each trigram represents dual aspects of reality: an aspect of nature (Heaven, Lake, Fire, Thunder, Wind, Water, Mountain, Earth) and an aspect of human experience or condition (the creative, the joyous, the clinging, the arousing, the gentle, the abysmal, the keeping still, the receptive). Together, they depict the interplay and balance of forces in the universe.
These trigrams have correspondences in astronomy, astrology, geography, geomancy, anatomy, the family, martial arts, Chinese medicine and elsewhere.
The relationships between the trigrams are represented in two arrangements:
Primordial “Earlier Heaven” or “Fu Xi” Bagua
“Shock brings success. Shock comes — oh, oh! Then follow laughing words — ha, ha! Good fortune.” Hexagram 51, Chen/The Arousing (Shock, Thunder)
This describes the Heaven in the higher part and the Earth in the lower part. The Earlier Heaven, or Fu Xi sequence, named after the mythical emperor Fu Xi who is said to have invented the trigrams, represents the ideal or primordial universe at the moment of creation, before the realities of existence have come into play. This sequence is about the principles or laws that underlie reality, the fundamental truths that guide the cosmos. It’s a state of perfection, balance, and harmony, a blueprint of the universe’s structure.
In the Earlier Heaven sequence, each trigram is arranged opposite its inverse, illustrating the principle of balance and opposition in the universe. For example, Heaven (three solid lines) is opposite Earth (three broken lines), Water (a solid line between two broken lines) is opposite Fire (a broken line between two solid lines), and so forth.
Manifested “Later Heaven” or “King Wen” Bagua
“Difficulty at the Beginning works supreme success, Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.” Hexagram 3, Chun/Difficulty at the Beginning
Describes the pattern of environmental changes. The Later Heaven, or King Wen sequence, named after King Wen of Zhou who is traditionally believed to have added the judgments to the trigrams forming the hexagrams, represents the world as it is manifest, the world of phenomena and the changes that occur over time. The Later Heaven Bagua is used to understand how these principles interact and evolve in the world, in particular sequences and cycles.
In the Later Heaven sequence, the trigrams are arranged in a circular pattern that reflects the cyclical nature of the seasons and life itself. Each trigram transitions smoothly into the next, reflecting the ever-changing, dynamic nature of reality. The sequence begins with Heaven and transitions through Thunder, Wind, Water, Mountain, Earth, Fire, and Lake.
Hexagrams — The Manifold of Situations in Life
“Life is a series of natural and spontaneous changes. Don’t resist them; that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.” Lao Tzu
These trigrams are further combined into 64 hexagrams, symbolizing the manifold of situations in life. In a sense they represent the experiences in the world, or within consciousness, or within humanity that result from the “marriage” of the Earlier Heaven with the Later Heaven.
Here’s a concise summary of each hexagram, included for completeness and to give the reader an idea of the variety of situations in life included. They need not be read fully but rather skimmed over to leave the impression of their diversity:
- Ch’ien/The Creative: Initiative, the start of a new venture.
- K’un/The Receptive: Nurturing, allowing things to develop.
- Chun/Difficulty at the Beginning: Challenges at the journey's onset.
- Meng/Youthful Folly: Immaturity, the need for guidance.
- Hsü/Waiting: Patience and preparation for action.
- Sung/Conflict: A dispute that requires resolution.
- Shih/The Army: The need for discipline and organization.
- Pi/Holding Together: Cooperation, unity, and mutual support.
- Hsiao Ch’u/The Taming Power of the Small: Progress and success through modesty.
- Lü/Treading: Walking the correct path, righteousness.
- T’ai/Peace: Harmony and prosperity.
- P’i/Stagnation: Lack of progress, resistance.
- T’ung Jen/Fellowship with Men: Companionship, collaboration.
- Ta Yu/Possession in Great Measure: Wealth, abundance.
- Ch’ien/Modesty: Humility, modesty.
- Yü/Enthusiasm: Passion and zeal leading to success.
- Sui/Following: Trusting the flow of life.
- Ku/Work on What Has Been Spoiled: Repairing mistakes or damage.
- Lin/Approach: A time of growth and progress.
- Kuan/Contemplation: Observation, insight through introspection.
- Shih Ho/Biting Through: Seeking justice, resolving a legal matter.
- Pi/Grace: Beauty, elegance, artistry.
- Po/Splitting Apart: Breakdown, decay.
- Fu/Return: Recovery, a return to a former state.
- Wu Wang/Innocence: Naturalness, spontaneity.
- Ta Ch’u/The Taming Power of the Great: Strength, stability.
- I/Providing Nourishment: Care and sustenance.
- Ta Kuo/Preponderance of the Great: Overload, the brink of collapse.
- K’an/The Abysmal: Danger, crisis, caution.
- Li/The Clinging: Clarity, insight, truth.
- Hsieh/Influence: Attraction, courtship, persuasion.
- Heng/Duration: Constancy, reliability.
- Tun/Retreat: Withdrawal, rest, solitude.
- Ta Chuang/The Power of the Great: Great power, influence.
- Chin/Progress: Forward movement, advancement.
- Ming I/Darkening of the Light: Concealment, protection.
- Chia Jen/The Family: Domestic harmony, stability.
- K’uei/Opposition: Conflict, tension, diversity.
- Chien/Obstruction: Difficulty, hindrance.
- Hsieh/Deliverance: Release, liberation.
- Sun/Decrease: Letting
- I/Increase: Expansion, growth.
- Kuai/Breakthrough: Assertiveness, confronting adversity.
- Kou/Coming to Meet: Encounter, unexpected meeting.
- Ts’ui/Gathering Together: Unity, consensus, group dynamics.
- Sheng/Pushing Upward: Effort, ambition, aspiration.
- K’un/Oppression: Exhaustion, hardship.
- Ching/The Well: Resourcefulness, renewal.
- Ko/Revolution: Radical change, transformation.
- Ting/The Caldron: Nourishment, transformation.
- Chen/The Arousing: Shock, upheaval, surprise.
- Kên/Keeping Still: Stillness, meditation, tranquility.
- Chien/Development: Gradual progress, steady growth.
- Kuei Mei/The Marrying Maiden: Relationships, commitments.
- Fêng/Abundance: Fulfillment, peak, overflow.
- Lü/The Wanderer: Transition, exploration, independence.
- Sun/The Gentle: Persuasion, subtlety, influence.
- Tui/The Joyous: Pleasure, happiness, satisfaction.
- Huan/Dispersion: Dissolution, scattering.
- Chieh/Limitation: Restrictions, discipline.
- Chung Fu/Inner Truth: Honesty, sincerity.
- Hsiao Kuo/Preponderance of the Small: Attention to details, small efforts.
- Chi Chi/After Completion: Completion, fulfilment.
- Wei Chi/Before Completion: Incompletion, transitional phase.
This is a brief summary of the hexagrams. In practice, the interpretation of each hexagram can be very complex, as each line in a hexagram can change, leading to a different hexagram with a different meaning.
The I Ching is a complex system that considers all aspects of human life and experience from a cosmic perspective. Fundamentally and in totality, it speaks of harmony, balance, transformation, and constant flux, which can also be found in the structure of music.
The Principles of Musical Intervals
“Thunder comes resounding out of the earth: The image of Enthusiasm. Thus the ancient kings made music, In order to honor merit, And offered it with splendor To the Supreme Deity, Inviting their ancestors to be present.” — Hexagram 16: Yü / Enthusiasm
Musical intervals, the perceptual space between two pitches, form the fundamental building blocks of music. Three of the most significant intervals in music theory throughout cultures and across time are the unison, the perfect fifth, and the octave.
Unison
This is the simplest and most fundamental musical interval where two notes of the same pitch are played together. It represents unity, harmony, and completion.
Perfect Fifth
Considered the most consonant and stable harmony (a frequency ratio between two notes of 3:2) after the unison and octave, the perfect fifth interval is often associated with feelings of grandeur and power. It is central in the circle of fifths, a key aspect of music theory.
It can also represent the need for the person to find a balance between heavenly and earthly dynamics required for spiritual growth. An imbalance, either way, leads to unnecessary difficulties. In life, one must find the synthesis or balance point between each need to achieve this. For example, I could talk about my rights and responsibilities as an individual in society as opposed to those of the state to create a harmonious country. A synthesis between these sometimes conflicting needs might be their reasonable expectation of each other to achieve optimal results and, in addition, the expectations they impose on themselves.
Octave
The octave is perhaps the most well-known foundational interval in music. It is the space between one musical pitch and another with double (or half) its frequency. The human ear perceives octaves as essentially “the same” note, just higher or lower. This suggests a cyclical nature, reflecting the same essence at different levels. It can represent the transformation of the self or soul to different levels of understanding.
Spiritual and Musical Correspondences
“Music in the soul can be heard by the universe.” Tao Te Ching
An overlap appears when we look at the fundamental principles in the I Ching and the musical intervals of unison, the perfect fifth, and the octave. We then extend this to our earlier discovery in the Gothic architecture of Lichfield Cathedral that suggests. Here we find a fundamentally identical pattern to the structure of morality and spirituality in all religions across all times.
Unison and Yin-Yang
The concept of unison in music can be likened to the interplay of Yin and Yang in I Ching. Just as the unison represents harmony and unity between two identical pitches of differing character, the Yin and Yang represent unity in duality, a balance between opposites. In a symphony, this can be visualised as the same note played by different instruments or sung by a voice or even a melody where all notes are played similarly by all in parts of the piece, as between the two flutes in the piece above. Yin and Yang, although opposing forces, work in harmony to create a balanced and unified whole, just like the unison in music.
Perfect Fifth and Trigrams
The concept of the perfect fifth resonates with the trigrams in I Ching. In music, the perfect fifth is the balance point in the diatonic scale, mirroring the balanced but dynamic states represented by the trigrams.
To describe the perfect fifth as a “balance point” in the diatonic scale can be understood in three ways:
- Harmonic Stability: In terms of harmony, the perfect fifth is a very stable, consonant interval. This means that it has a pleasing sound that doesn’t need resolution. It’s less stable than the unison and the octave but more stable than other intervals like the third or the sixth. This gives it a unique “balance” between tension and resolution.
- Circle of Fifths: The perfect fifth plays a central role in the circle of fifths, a sequence of pitches used in music theory where each note is a perfect fifth from the last. This sequence helps musicians understand and navigate key signatures and is integral to harmonic progressions in music.
- Overtones and the Harmonic Series: The perfect fifth is also the second note (after the octave) in the natural harmonic series, which are the overtones produced by a vibrating string or column of air. This gives it a fundamental place in the physics and perception of sound, leading to its perception as a “balance point.” Pythogrus understood this and utilised it in many of his philosophies.
Each trigram in I Ching is a fundamental principle in reality that, when combined with other trigrams, creates manifold life experiences and symbolizes a distinct energy state or condition, which, like the perfect fifth, as a balance point, embodies these varying states in the musical realm.
Octave and Hexagrams
The octave in music embodies principles that align with the hexagrams in I Ching. Just as the hexagrams represent a cyclical change and repetition of situations in life, the octave, perceived as the same note at different levels, symbolizes a cyclic repetition. It symbolizes the ongoing cycle of life and spiritual growth, reminding us of the constantly changing yet fundamentally unchanging nature of existence.
Gothic Architecture & The I Ching
“Over the earth, the lake: The image of Gathering Together. Thus the superior man renews his weapons In order to meet the unforeseen.” — Hexagram 45: Ts’ui / Gathering Together:
A correlation can also be found with medieval Gothic cathedral architecture in Europe. In particular, we look at how this works with the plan of Lichfield Cathedral as above. We previously explained that the bays to the east of the Crossing corresponded to the semitones of an octave.
It can be seen that the perfect fifth interval then is between the Crossing in the centre of the building and the second bay moving westerly outside the Lady Chapel. It represents the Hebrew letter Vav in our model that the Cathedral is constructed according to the plans laid down in the Sefer Yetzirah (covered in the referenced articles above).
It is also one of the bays where the Shrine of St Chad is placed. You may notice that the Shrine covers the Hebrew letters Heh and Vav. This alludes to his closeness to God as a Saint since he is placed on the Heh-Vav of the Tetragrammaton (Yud-Heh-Vav-Heh). There may also be an identical correspondence with the perfect fifth.
We also intuit a correspondence between the I Ching principles of the Primordial/Earlier Heaven in the “Oneness” of the Upper World (which describes the Heaven in the higher part) and the Manifested/Later Heaven in the “Oneness” of the Lower World (describing the pattern of environmental changes reflected in the unity of the Earth).
The Complexities of the Cosmos
So, I Ching and Gothic cathedrals reflect a worldview that embraces the interconnection of all things and the dynamic flow of cosmic energy. Just as I Ching maps out the complexities of life and the universe through its trigrams and hexagrams, Gothic cathedrals, through their architectural complexity, represent a microcosm of the universe and the divine order.
Yin and Yang — Light and Darkness
One of the foundational principles in the I Ching is the interplay of Yin and Yang. In Gothic cathedral architecture, this dualistic concept can be seen in the interplay of light and darkness.
The tall stained glass windows and open interiors allow the light to permeate the sacred space, symbolizing divinity, knowledge, and enlightenment — elements associated with Yang. Conversely, the shadowy corners of the cathedral, along with the profound depth of the structure, evoke a sense of mystery and the unknown, resonating with the Yin principle.
The Eight Trigrams — Architectural Elements
The eight trigrams in I Ching, each composed of three lines (either broken or unbroken), represent different elemental forces. In Gothic architecture, eight key elements can be seen: the pointed arch, the ribbed vault, the flying buttress, the spire, the gargoyle, the stained glass windows, the tracery, and the nave (the author has picked these at random, try doing so yourself). Each of these can be considered in correspondence with one of the eight trigrams, both serving as basic building blocks of the system — one cosmological, the other architectural.
64 Hexagrams — Structural and Decorative Multiplicity
The 64 hexagrams in the I Ching signify a variety of life situations based on the combinations of the eight trigrams. In Gothic cathedral architecture, this could correspond to the rich array of structural and decorative elements that create a complex narrative of the Christian faith, such as the numerous chapels, the sculptures depicting scenes from the Bible, the saints, and the gargoyles. Each of these elements, like the hexagrams, tells a specific story and reflects a particular aspect of life and faith.
Harmony and Balance
At the core of the I Ching philosophy and Gothic architecture is the pursuit of harmony and balance. In the I Ching, this is achieved through the balanced interaction of Yin and Yang and the appropriate response to changing circumstances as represented by the trigrams and hexagrams. In Gothic cathedrals, harmony and balance are achieved through the proportional relationship of architectural elements, the interplay of light and shadow, and the thematic consistency in their decorative program.
Parable
“Do not seek water, rather seek thirst, and then you will find water.”
Once upon a time, in a small village by the Yangtze River, there lived a young woman named Liling. Born into a modest family, Liling had been well-versed in the principles of Confucianism since her early childhood. She also held a deep fascination with the ancient wisdom of the I Ching, the Book of Changes.
As Liling grew, so did her determination to live a life that perfectly embodied the teachings of Confucianism. She revered her elders, performed her duties meticulously, and endeavoured to maintain harmony and balance in her family and community. However, her journey wasn’t without struggles.
At times, she found the burden of upholding familial piety, righteousness, and societal roles quite challenging. She often questioned her ability to maintain such high standards of behaviour and wondered if it were possible to live without making mistakes.
One day, in her distress, she approached her wise grandmother. The old woman listened to Liling’s worries and calmly handed her a copy of the I Ching. “This book,” she said, “may seem filled with cryptic symbols and enigmatic words. But within it, you will find the essence of life and its ever-changing nature.”
Liling spent countless hours studying the I Ching, trying to grasp its wisdom. She found herself particularly drawn to the concept of Yin and Yang, the opposing but complementary forces representing the dynamic balance of the universe. She began to understand that life was not about achieving perfection in a static sense but rather about adapting and harmonizing with the ever-changing circumstances.
One day, a terrible drought hit the village. The river ran dry, and crops began to wither. People were anxious and frightened. Drawing upon the principles of the I Ching, Liling saw this as a moment of extreme Yang — a time of challenge and hardship. She knew that in such times, Yin, symbolizing nourishment and support, was needed.
Instead of succumbing to despair, Liling took it upon herself to unite the villagers. She proposed digging a well in the village centre, a task that required everyone’s cooperation. Reluctant at first, the villagers eventually came together, encouraged by Liling’s wisdom and resilience.
As the well deepened, so did the bonds between the villagers. When they finally struck the water, it was more than a triumph over drought; it symbolised their newfound unity and collective strength. The village emerged stronger and more harmonious from the crisis.
From then on, Liling embraced the idea that life is not about striving for static perfection but understanding and adapting to change. She continued her journey, not as a rigid follower of rules but as a true practitioner of the principles of the I Ching and Confucianism.
She understood that maintaining harmony (Yin) in the face of change (Yang) was her path, her way of embodying the Confucian principles of balance, respect, and righteousness. And in doing so, she became a beacon of wisdom and strength, not just in her family but also in her community.
Liling’s story serves as a reminder that the journey to live a perfect life is not about rigidly adhering to rules and norms but about understanding the essence of those principles in the context of the ever-changing world. The I Ching teaches us that life is a constant flux of situations and energies, and our task is to navigate these changes with wisdom, grace, and balance.
Practical Applications and Conclusion
Understanding the deep interconnections between the spiritual principles of I Ching and the musical intervals of unison, perfect fifth, and octave provides an enriched perspective on both domains. Not only does this correlation provide philosophical insights, but it also has practical applications in areas such as music therapy and personal growth.
Music Therapy
The understanding of these correlations can be instrumental in the field of music therapy. Since both I Ching and music work towards promoting harmony and balance, their combined understanding could provide a new and powerful tool for healing and wellness. Using music intervals that correspond to certain hexagrams could aid in channeling specific energies, and thus enhance the therapeutic effect.
Personal Growth
The parallels drawn between I Ching and music also provide a unique pathway to personal growth. Both music and I Ching can serve as tools for introspection and self-discovery. The connection of unison with Yin-Yang, the perfect fifth with trigrams, and the octave with hexagrams can provide a framework for individuals to understand their life situations better and align their personal energies in harmony with universal energies.
Music Composition and Performance
This integration of spiritual and musical principles can also contribute to music composition and performance. Composers and performers can incorporate the principles of I Ching into their works, creating music that aligns with cosmic patterns and energies. The knowledge of these correspondences could lead to more mindful, conscious, and inspired compositions.
Education
These correlations also provide a novel approach to teaching and learning in both music and spiritual disciplines. Music educators can use this approach to introduce a holistic perspective to music learning, integrating it with philosophical and spiritual insights.
In conclusion
The exploration of correspondences between the principles found in I Ching and those inherent in the musical intervals of the unison, perfect fifth, and the octave, offers a captivating intertwining of the spiritual and the musical. These correspondences open a myriad of perspectives and applications that bridge music, spirituality, psychology, education, and personal growth. While this exploration is far from exhaustive, it serves as an invitation to delve deeper into the fascinating symphony of life, where spirituality and music harmoniously resonate as universal languages of human expression and experience.
Dr Nick Stafford
Eye of Heaven — Lichfield Cathedral, a theory of everything
“Sometime too hot, the eye of heaven shines.” William Shakespeare, Sonnet 18
Footnotes
Artificial intelligence was used to research and write this article. Wikipedia was also used for text and figures.
Earlier and later Heaven trigram arrangements by Machine Elf 1735
