Labyrinths from the Outside In

Carole Ann Camp, Donna Schaper

Description

The user-friendly, interfaith guide to making and using labyrinths—for meditation, prayer and celebration—updated, revised and expanded!

A labyrinth is a circuitous path that people have used as a form of prayer and meditation for thousands of years—a path that is being rediscovered as a spiritual tool in our own day. There are now thousands of labyrinths in North America, made of stone, cement, sunflowers, grass or canvas; indoors and outdoors; in Christian, Pagan and even nonreligious settings; and adaptable for use by people of all spiritual backgrounds. This guide explains how the labyrinth is a symbol that transcends traditions, and how walking its path brings us together.

Here is your entry to the fascinating history and philosophy of the labyrinth walk, with directions for making a labyrinth of your own or finding one in your area, and guidance on ways to use labyrinths creatively for:

Prayer • Stress reduction • Meditation • Commemorating personal or
family milestones • Faith rituals • Celebrations of all kinds

Labyrinths—a twenty-first century method of approaching the sacred—are a spiritual practice more ancient than Stonehenge or the ruins of Troy. This practical and inspiring guide will help you to explore them.

Sujets

• Philosophie et théologie
• Spirituality
• Religion

Informations

• Publié par: Turner Publishing Company
• Date de parution: 17 novembre 2000
• Nombre de lectures: 0
• EAN13: 9781594734885
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

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Contents
Introduction: Labyrinths from the Outside In
PART ONE
Approaching the Labyrinth D ONNA S CHAPER
1. The Labyrinth Revival
2. The Absolute Meets the Ancient: What Labyrinths Do
3. What Is Spiritual About the Labyrinth?
4. Spiritual Authority in the Labyrinth
PART TWO
Walking the Labyrinth C AROLE A NN C AMP
5. Hearing the Dark: Elements of the Labyrinth Walk
6. Walks for Rites of Passage
7. Walks for the Four Seasons
8. Walking in Many Spiritual Traditions
9. Walks for the Celtic Year and the Zodiac
Epilogue: Labyrinths from the Inside Out
Appendix A: Making Your Own Labyrinth
Appendix B: Finding a Labyrinth in Your Area
Notes
Photo Credits
About the Authors
Copyright
Also Available
About SkyLight Paths

L ABYRINTHS FROM THE O UTSIDE I N



Walking a canvas labyrinth outdoors .
Introduction
Labyrinths from the Outside In
L ABYRINTHS are springing up everywhere these days, in likely places such as gardens and parks and in unlikely places such as the middle of a New York City street, a nursing home, and a veterans hospital. Their circularity challenges the millennial anxiety about where we are heading. Today s spiritual seekers want something for the new age that is both ancient and substantial, not just New Age. The labyrinth appeals to seekers of every faith and seekers with no or very little faith background. The labyrinth has been used for centuries as a pilgrimage, a way back home. When Christian pilgrims could not get to Jerusalem, they walked the labyrinth. If we cannot solve today s problems, at least we can walk in a way and with a posture that says we are not mired in the problems. We still hope for ways out. The ways out are less antiknot than they are knotted. We learn that inside the labyrinth. There, we do not deny complexity; rather, we walk it. Knots and webs and conundrums are the message of the labyrinth. We love them as they are, and we love them for what they represent. We are free to be with them; they pattern our lives toward home.
People often confuse labyrinths with mazes. In some ways, labyrinths are like mazes, but a labyrinth is more than a maze. In a labyrinth you are never lost, you are always on the path leading into or back out of the center. One finds the center if one walks the path. A labyrinth is like a maze with a certain answer. It is maze- plus- once you know the labyrinth, you know there is a way into the center. Mazes remain puzzles because they can perplex permanently. Labyrinths are designed with the eventual solution fully on display: if we but walk the path, we get home.
A B IT OF H ISTORY
The labyrinth s origins as a spiritual homing device are lost in prehistory. Scholars offer contradictory evidence. But regardless, it is a fact that people from both ancient and modern cultures around the world and throughout time have looked to the labyrinth as an archetypal symbol of journey and spiritual renewal.
Some archaeologists and historians believe that the first labyrinths were in Egypt and Ertruria (now central Italy) around 4500 BCE. There is evidence that they were built at entrances of tombs to keep them inviolate. Evil spirits apparently did not like the planned order of the labyrinthian pattern. Nothing survives of these early labyrinths. The archaeologist Marija Gimbutas found a meandering labyrinthian pattern on a figurine from the Ukraine dated at 15,000 to 18,000 BCE and concluded that the labyrinth-like pattern may have predated the labyrinth itself.
Many of the buildings called labyrinths in antiquity consisted of subterranean passages with many rooms. About 2000 BCE, a building in northern Egypt, just east of the Lake of Moeris, was said to be a labyrinth. Herodotus (484-425 BCE), the first Greek historian of the ancient world and author of The History of the Greco- Persian War , visited this building and writes about it as a grave guarder. Although Herodotus refers to this building as a labyrinth, it is not like our present-day labyrinths. Herodotus reports that the Egyptian labyrinth had three thousand chambers and twelve courts. Imagining how something this big could be labyrinthian in shape is something we have to do without benefit of photographs or other pictures.
The origin of the word labyrinth is not universally agreed upon either. Some think that the word comes from labrys , the sacred double-headed ax associated with the Minoan palace of Knossos on the eastern Mediterranean island of Crete. The legend says that King Minos had Daedalus build a labyrinth, a house of winding passages, to house the bull-man, the Minotaur, the beast that his queen, Pasiphae, bore after having intercourse with a bull. (Hybrid animalhuman creatures are often associated with the early labyrinth.) Minos had refused to sacrifice a bull to Poseidon as he had promised, so Poseidon took revenge by causing the queen to desire the bull. Minos then required tribute from Athens in the form of young men and women to be sacrificed to the Minotaur. Theseus, an Athenian, accompanied one of these groups of victims to the court of Minos, where Minos s daughter Ariadne fell in love with him. She gave him one end of a long thread to take with him into the labyrinth so that he was able to kill the Minotaur and then find his way out again. This Cretan labyrinth was actually a maze rather than what we now call a labyrinth. Some scholars contend that this labyrinth of Crete and King Minos existed only in myth. Whether real or fictitious, this legend has come to symbolize a death and rebirth ritual, a kind of heroic or initiatory rite.
In other parts of the world, there is evidence of people s connectedness to labyrinths, or at least to labyrinthian designs. The Nazcan civilization of about 500 BCE in southwestern Peru constructed a number of labyrinth-like figures on the Pampa Ingenio, an extremely dry, flat desert. Some of these figures of spiders and spirals range in size from 46 meters to more than 285 meters. Colorful pottery found in the area and attributed to the Nazcan civilization often depicts labyrinths. The Hopi Indians of North America used a symbol known today as the seven-path labyrinth. There is also evidence of crude stone labyrinths on the coasts of the Baltic and White Seas, designed and built by early Lapps.
It is believed that fishermen in Sweden, Finland, and Estonia built labyrinths and walked them before going out to sea to ensure a good wind and a good catch. The fishermen would walk into the labyrinth slowly, presumably with trolls, who represented illfated intentions, following them. Then they would run out of the labyrinths quickly and jump in their boats, leaving the slowthinking trolls behind stuck in the labyrinth.
During the early Middle Ages, European writers romanticized the story of the Trojan War, reworking the epic in their own medieval style. During this same period, many towns in northern Europe created labyrinths of various shapes, sizes, and styles in their towns. The builders of these labyrinths named them after the events in Troy. The reasoning behind their choice is something of a mystery, but the evidence is striking. In England, for example, there were labyrinths called Troy-towns, Walls of Troy, Caerdronia (a Welsh word meaning Troy ), and Troja, Trojborg, or Troborg in Sweden.
Many of the Christian labyrinths appear relatively late in history, also around the twelfth century, although the first known labyrinth in a Christian church may be in the Church of Reparatus, Algeria, around the fourth century. When Christians could no longer make physical pilgrimages to their spiritual home in Jerusalem, they walked a symbolic pilgrimage on a labyrinth built into the floor of the nave of a cath