Yi Jing was originally derived from Book of Mago, 81 ideograms. But the 81 ideograms were restructured into 64 hexagrams of Yi Jing version to adapt the social change from matriarchal society to a patriarchal one. By doing so, the Book of Mago became the Book of Dragon. To understand whole scheme of Yi Jing, the book of Dragon, we need to examine how the concept of dragon was created.
A dragon was considered to be an auspicious creature in Mudang mythology even though the origin of a dragon was very obscure for most of the people. Probably, the dragon was only creature to be idolized as a Mudang Deity to bring luck and rains. Dragon was notoriously keen to the movement of Water and believed to be the power behind Water magic. Any natural phenomena that brought rainy storm like Monsoon, Typhoon were believed to be the actions of Dragon. Thus, the dragon could not be separated from Water. There is water spirit in the core of Dragon. It dwells in any types of water from a small well, streams to river and ocean, wherever water springs and flows, it makes itself comfortable. Its main functions in nature is not just brought water to the ground but also to counter Fire magic.
The Dragon symbolizes the power of Emperor and is the Guardian of Buddhist throughout the history of NE Asia. In Korean Shamanism, Dragon King rules over the ocean and resides in his kingdom under the sea. In Feng shui, finding Ryong-Mac (literally, a pulse of Dragon) in mountains and hills considered to be critical understanding of the art. You can see the pulse if you concentrate on the lines of mountain ridges of a cascade of mountain tops. Most Ryong Mac exit in the water whether it is underground aquifer, river or ocean because its natural attraction to water. In practical Feng Shui, you can build well around house or town and tap into the aquifer to attract Dragon in an auspicious direction to bring fortune and virility using this principle. Out of twelve animal totems in Orient Astrology that govern our life, Dragon is the only mystical creature contrast to rest of common domestic animals, indicating its function as a messenger from Heaven. In other words, the dragon is the portal to dimensional shift in Many Worlds. Dragon magic helps to project a virtual reality in our lucid dream and protect us, the neophytes of truth seeker from the potential harm of another world.
Just as the 5th line of Gun hexagram indicated, Dragon Ascension to Heaven (Lyong O Reum), a rare weather phenomenon which vortex of cloud funnel touches down to the ocean can be observed early summertime in the seaside of Korean peninsular considered to be an auspicious event for Ancients. We can identify that Dragon is an entity of Water Spirit, seasonally corresponding to late spring, pointing south-west direction. As you read Yi Jing, You will find struggle of Dragon to ascend to Heaven in the first hexagram Gun. In reading, it represents our struggle to achieve mission brought with much-required persistence and determination.
Besides all the folk tales and mythology surrounding this enigmatic creature, the true origin of dragon myth has been elusive, to say the least. To speculate where the lore was born, we have to browse thousands of years of timetable until we pull the thread indicating totemic shamanism in the Neolithic age of NE Asia. From the age of Mago, there was one distinctive totemic animal that commonly accepted as a source of creation including human beings. It was a snake. This totem made up to represent Goddess oriented civilization in the NE Asia.
Most revealing evidence of the culture found in Hong-Shan district, China. In this neolithic archaeological site stretching from Mongolia to Manchuria, the Goddess cult that Hong-Shan culture thrived on can be traced back as far as 5000 BC. The culture that proudly brought Temple of Goddess to this part of world was distinctively different from other Neolithic cultures found in Northeastern Asia. Famous jade art that defined Hon-Shan culture displayed how the Goddess cult invigorated the clans to move forward to the development of the Neolithic society in general. Later on, the cult seemed to be intermingled with other Neolithic societies. Pig-faced Dragon made of jade of which artifacts were abundantly unearthed in Hong-Shan District was the best example to support the idea of cultural fusion with other tribes, especially Five clans in Bae-Daal Na Ra.
The Five Clans of BaeDalNaRa took their tribal icons from domestic animals that their livelihood was dependent upon. Wu-Ga(Bull Clan), Jeo-Ga(Hog Clan), Ma-Ga(Horse Clan), Yang-Ga(Goat Clan), and Gu-Ga(Dog Clan) were major factions of BaeDal that spread over Mongolia, Manchuria, and Northern China. Each clan was believed to hold magical powers to govern the nation. Wu-Ga was responsible for crops, Ma-Ga for life, Jeo-Ga for disease, Gu-Ga for punishment, Yang-Ga for Good and Evil in Mu mythology. Tribal icons of these five clans were incorporated to the insignia of Dragon face.
Nose of the dragon was derived from Hog, teeth from Dog, a horn from Goat or deer, mane from a horse, and ear from a bull. Beside Five major clans, bird clan offered four legs of Dragon body. The body of the dragon was delineated from a snake, the totemic icon of Mago- matrifocal society, Yeo-Yin-Kuk(nation of female) where only females were allowed to be the member of the society and nation.
As matter of fact, the Goddess cult of snake mother was regarded as the nation of Female only. The mystical ‘female only nation’ acted as an earthly representation of Goddess Mago and no men were permitted to their domain except specific days of the year when they went out to collect sperms in vagina looking cowrie shells. Impregnated by the shells, they insured their tradition to be survived in a single-sex society. The nation that was the cult of Goddess in essence where all the Priestess was indoctrinated through Mago shamanism eventually was collapsed by the Five clans. But it seems to be the clans honored the tradition and continued Goddess cult of Mago. Dragon icon was created to portray harmony among tribal societies where each clan bound to the Snake mothers, the Mu dang Priestess at the top of their social hierarchy.
All these clans were belonged to Greater Goddess cult. It was matriarchal society where SnakeGoddess and Priestess took significant role to lead social belief system. Dragon culture was the byproduct of paradigm shift of the cult by accepting other clans, which was clearly step down in their dogmatic positioning from much restricted Goddess Cult.
The pig faced dragon that I mentioned might be the indicative that Jeo-Ga (Hog Clan) was the first one came to the Hong-Shan and ignited cultural revolution of the area. Other clans came later to the scene and participated to the rituals for the Goddess in the Hong-Shan Temple of Goddess. Considering the fact that there was no apparent struggle to accept new culture in Hong-Shan, it is strongly possible that the myth of female-only nation might have been the misinterpretation of the Hong-Shan cult where families of Priestess only passed their MU tradition from mother to daughter.
From the beginning of the fusion between the clans and the cult, dragon icon was not given to any specific clan since it represented holy union of Goddess with tribal men and no clans solely entitled the honor. Nevertheless , the interaction among priestess and tribal lords produced lines of noble class for the clans. These noble men were entitled to have Dragon in their name respectably and successfully established power structure in the line of Dragon blood among themselves.
Their name came with pride that they were the descendants of Goddesses by virtue of their representatives in the Earth, Mu priestesses. Therefore, we have old classic manuscript, <Juk-Seo-Gi-Moon> from China that revealed little secret of Dragon family,
“In the age of Bok-Hee, there were matrilineal families in each clan. Flying dragon family, hidden dragon family, residing dragon family, descending dragon family, clay dragon family, water dragon family, azure dragon family, scarlet dragon family, white dragon family, black dragon family, and yellow dragon family are among them. ”
These dragon family names serve as a clue to interpret the hexagram, Gun. In Yi Jing, HanUngCheonWang, the Shaman King of BaeDalNaRa was the main historical figure portrayed as the Dragon of the hexagram Gun since he was the first King of dragons governing the conglomerated tribal society.