Are you the Empty Vessel or the Hollow Bamboo?

Imagine that the water pouring through the bamboo and into the pot is Love, Light, Source, or Universal Consciousness….God if you will. Take a moment to consider how the bamboo and the pot function, and what happens to each as the water of Consciousness continuously flows.

Many traditions around the world embrace the core concept of the Empty Vessel. The foundation of the practice is that as you become full with ideas, knowledge, or ego, you must give up or give away that which has filled you so that you may attain innocence and egolessness and therefore experience Oneness.

In the Daoist tradition that I follow, there is much talk about being an Empty Vessel. There are even books and magazines and CDs about it. This idea comes from many sources, but one of the originals is Verse 11 of the Dao De Jing (Derek Lin translation) which says:

Thirty spokes join in one hub
In its emptiness, there is the function of a vehicle

Mix clay to create a container
In its emptiness, there is the function of a container

Cut open doors and windows to create a room
In its emptiness, there is the function of a room

Therefore, that which exists is used to create benefit

That which is empty is used to create functionality

This teaching shows that only when it is empty can a cup function to hold the liquid you want to drink; only when it is empty can a room contain the furniture for your comfort. Carried into the realm of spirituality, only when it is empty can your mind contain universal consciousness and be filled with Divine Oneness.

Eventually, however, the vessel becomes full again, and either spills over uncontrollably or must be emptied by revisiting the same methods (or trying some new methods) that you used to empty it the last time.

However, if you embrace the paradox of diversity within oneness and are interested in helping others as well as being filled with divine consciousness yourself, the Hollow Bamboo is the way to go. Take a look at the bamboo again: as a channel for universal energies and divine consciousness, it is always full, as well as always sharing this fullness with others.

Here is a lovely metaphor for it, found again in Derek Lin's translation of the Dao De Jing. In the chapter below, the Valley Spirit represents the receptivity of earth. When the heavenly energies settle onto the earth, like the water through the bamboo, they flow to the lowest places. The valley, being the lowest place, collects the most heavenly energies.

Chapter 6

The valley spirit, undying
Is called the Mystic Female

The gateway of the Mystic Female
Is called the root of Heaven and Earth

It flows continuously, barely perceptible
When utilized, it is never exhausted

Just ponder the profound truth of that for a moment: It [heavenly energy and consciousness] flows continuously……When utilized, it is never exhausted.

Isn't the same true of Light, Love, Divine Consciousness? As it pours into you from the universe, and as you allow yourself to be a channel that it may flow through you to provide the same for others, do you not participate in the paradox of diversity while at the same time being always and completely filled with Light, Love, and participating in Universal Oneness?

Of course you do!

So, maybe it's better to be a piece of Hollow Bamboo and to remain full of Light and Love, and leave the Empty Vessel to others.

Derek Lin's online translation of the Dao De Jing may be viewed on his True Tao website Follow the links to the translation of the Tao Te Ching (Dao De Jing).

New Year in many traditions

Yesterday was the day of the Chinese Lunar New Year! I thought it would be interesting to see when other traditions celebrate their New Year, too. Nearly every major religion celebrates a new year, but the diversity in the timing of the new year is amazing!

(New Years Fireworks over Hong Kong...not sure what year.)

African (Ethiopian) – http://www.theworld.org/?q=node/4181

September 11. "It's said that this day has been celebrated every year since the Queen of Sheba returned home after visiting King Solomon in Jerusalem. Tribal chiefs welcomed her back by replenishing her treasury with jewels. And so the New Year's Day festivities began."

Anglo-Saxon – http://englishheathenism.homestead.com/heathencalendar.html

The eve of December 24 (which, back then, would have been the night before the December 25th Winter Solstice).

Baha'I New Year – Naw Ruz – on the Vernal Equinox which was also the traditional Persian and Ancient Roman New Year.

British/Celtic Ancient – Samhain, October 31st.

Buddhist – http://www.buddhanet.net/festival.htm

"In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia and Lao, the new year is celebrated for three days from the first full moon day in April. In Mahayana countries the new year starts on the first full moon day in January. However, the Buddhist New Year depends on the country of origin or ethnic background of the people. As for example, Chinese, Koreans and Vietnamese celebrate late January or early February according to the lunar calendar, whilst the Tibetans usually celebrate about one month later."

Christian – January 1st

Daoist – Chinese New Year – Solar New Year: usually around Feb 4th, when the sun reaches 315 degrees longitude. Lunar New Year: on the day of the second new moon after winter solstice

Egyptian Ancient – http://www.touregypt.net/magazine/mag03012001/magf1.htm

"The first new moon following the reappearance of Sirius after it disappeared under the horizon for 70 days was established as the first day of the New Year ( Egypt: wepet senet) and of the achet (flood) period--even if the Nile had not yet started to rise." (Usually this occurred around the Summer Solstice)

Hindu – http://hinduism.about.com/od/festivalsholidays/a/hindunewyear.htm

"The Hindus of Nepal begin their new year Nava Varsha in the third week of March, and the people of Kashmir start the Kashmiri Lunar year - Navreh - in the second week of March. The southern Indian states of Karnataka and Andhra Pradesh begin their new year - Ugadi - in late March or early April. The Maharashtrians celebrate their new year Gudi Padwa, during the same time."

Inca – http://www.crystalinks.com/incan.html

"…at Cuzco, the capital city of the Inca, there was an official calendar of the sidereal-lunar type, based on the sidereal month of 27 1/3 days. It consisted of 328 nights (12X271/3) and began on June 8/9, coinciding with the heliacal rising (the rising just after sunset) of the Pleiades; it ended on the first Full Moon after the June solstice (the winter solstice for the Southern Hemisphere)."

Jainist – http://www.celebratetoday.com/newyears.html

October 29 Jain New Year – Celebrated on the day after Diwali, this is the new year's day for the Jain religion (year 2065 in 2008). It is the day of the attainment of Moksha by Mahavir Swami and the day when his chief disciple Gautam Swami attained Kevalgnan.

Jewish – http://www.celebratetoday.com/newyears.html

September 30, 2008 Rosh Hashanah (Jewish New Year) "begins on the first day of the Jewish month of Tishri (Tishrei), is also called the Day of Judgment and Remembrance. It begins the Ten Days of Penitance. Originally, it was the day of the creation of man and woman. In Mishnaic times, it was the new year for years, for release, and for vegetable tithes. Rosh Hashanah 2008 begins the year 5767 in the Jewish calendar."

Mithraic – Winter Solstice.

Muslim – http://en.wikipedia.org/wiki/Muslim_New_Year

"The Islamic New Year is a cultural event which some Muslims partake on the first day of Muharram, the first month in the Islamic calendar. Many Muslims use the day to remember the significance of this month, and the Hijra, or emigration, Prophet Muhammad made to the city now known as Medina. Since the Islamic lunar calendar year is 11 to 12 days shorter than the solar year, Muharram migrates throughout the seasons."

Roman Ancient – the Romans originally celebrated New Year on the Vernal Equinox, but it was later moved to January 1, the day the Senate began its session.

Shinto – http://www.religioustolerance.org/shinto.htm

January 1 – 3: Shogatsu (or Oshogatsu)

Sikh – http://en.wikipedia.org/wiki/Vaisakhi

Vaisakhi is one of the most significant holidays in Sikh calendar, commemorating the establishment of the Khalsa in 1699; which marks the Sikh New Year.

Sumerian – http://www.gatewaystobabylon.com/religion/akitu.htm

"The New Year´s Festival could be held in the autumn as well as in the spring. We translate Sumerian zagmuk, which means "beginning of the year", and the Akkadian akitu, which has uncertain meaning, but basically means New Year´s Festival because these feasts are essentially what the modern term indicates - festive celebrations of a new beginning in the annual cycle. However, in the Near East, Nature offers two starting points within the solar year, the one at the end of winter and the other at the end of the even more deadly summer. In Mesopotamia, the rains were important; in Babylon, the Akitu festival was celebrated in Spring, at the first New Moon after the Spring Equinox, in the month of Nisan, whereas in Ur and Uruk the festival took place in the fall as well as in the Spring, in the months of Tishri (or Teshris in the poem above) and Nisan."

Zoroastrian – http://www.persia.org/Culture/nowruz.html

"No Ruz, new day or New Year as the Iranians call it, is a celebration of spring Equinox. . . . . The ancient Zoroastrians would also celebrate the first five days of No Ruz, but it was the sixth day that was the most important of all. This day was called the Great No Ruz (No Ruze bozorg) and is assumed to be the birthday of Zoroaster himself."

Two Monks Carry Woman

Zen Buddhist story

http://users.skynet.be/lotus/story/story-en.htm

Two monks, going to a neighbouring monastery, walked side by side in silence. They arrived at a river they had to cross. That season, waters were higher than usual. On the bank, a young woman was hesitating and asked the younger of the two monks for help. He exclaimed, 'Don't you see that I am a monk, that I took a vow of chastity?'

'I require nothing from you that could impede your vow, but simply to help me to cross the river,' replied the young woman with a little smile.

'I...not...I can...do nothing for you,' said the embarrassed young monk.

'It doesn't matter,' said the elderly monk. 'Climb on my back and we will cross together.'

Having reached the other bank, the old monk put down the young woman who, in return, thanked him with a broad smile. She left her side and both monks continued their route in silence. Close to the monastery, the young monk could not stand it anymore and said, 'You shouldn't have carried that person on your back. It's against our rules.'

'This young woman needed help and I put her down on the other bank. You didn't carry her at all, but she is still on your back,' replied the older monk.

Another Buddhist version:

http://www.fastcompany.com/magazine/82/mgoldsmith.html

Two monks were strolling by a stream on their way home to the monastery. They were startled by the sound of a young woman in a bridal gown, sitting by the stream, crying softly. Tears rolled down her cheeks as she gazed across the water. She needed to cross to get to her wedding, but she was fearful that doing so might ruin her beautiful handmade gown.

In this particular sect, monks were prohibited from touching women. But one monk was filled with compassion for the bride. Ignoring the sanction, he hoisted the woman on his shoulders and carried her across the stream--assisting her journey and saving her gown. She smiled and bowed with gratitude as he noisily splashed his way back across the stream to rejoin his companion.

The second monk was livid. "How could you do that?" he scolded. "You know we are forbidden even to touch a woman, much less pick one up and carry her around!"

The offending monk listened in silence to a stern lecture that lasted all the way back to the monastery. His mind wandered as he felt the warm sunshine and listened to the singing birds. After returning to the monastery, he fell asleep for a few hours. He was jostled and awakened in the middle of the night by his fellow monk. "How could you carry that woman?" his agitated friend cried out. "Someone else could have helped her across the stream. You were a bad monk!"

"What woman?" the tired monk inquired groggily.

"Don't you even remember? That woman you carried across the stream," his colleague snapped.

"Oh, her," laughed the sleepy monk. "I only carried her across the stream. You carried her all the way back to the monastery."

Still another Buddhist version (though I have my doubts of its authenticity):

http://www.thewholechild.us/integrative_/2007/03/spirituality_an.html

Two monks are walking along a country path. They soon are met by a caravan, a group of attendants carrying their wealthy and not-so-kindly mistress and her possessions. They come to a muddy river, and cannot cross with both mistress and packages - they must put one down and cannot figure out how to do so. So the elder monk volunteers to carry the woman across the river, on his back, allowing the attendants to carry her things, and then all can go on their way. The woman does not thank him, and rudely pushes him aside to get back to her caravan.

After traveling some way on their own, the younger monk turns to his master, and says, "I cannot believe that old woman! You kindly carried her across the muddy river, on your very own back, and not only did she not offer thanks, but she actually was quite rude to you!" The master calmly and quietly turned to his student, and offered this observation: "I put the women down some time ago. Why are you still carrying her?"

Japanese Zen Buddhist version:

http://www.enlightened-spirituality.org/Zen_Humor.html

Two Zen monks, Tanzan and Ekido, traveling on pilgrimage, came to a muddy river crossing. There they saw a lovely young woman dressed in her kimono and finery, obviously not knowing how to cross the river without ruining her clothes.

Without further ado, Tanzan graciously picked her up, held her close to him, and carried her across the muddy river, placing her onto the dry ground. Then he and Ekido continued on their way. Hours later they found themselves at a lodging temple.

And here Ekido could no longer restrain himself and gushed forth his complaints: “Surely, it is against the rules what you did back there…. Touching a woman is simply not allowed…. How could you have done that? … And to have such close contact with her! … This is a violation of all monastic protocol…” Thus he went on with his verbiage. Tanzan listened patiently to the accusations.

Finally, during a pause, he said, “Look, I set that girl down back at the crossing. Are you still carrying her?”

(Based on an autobiographical story by Japanese master Tanzan, 1819-1892)

Christian medieval story

http://www.leewoof.org/leewoof/1999/4-11-99.htm

In one of my favorite stories, set in medieval times, two monks who are on a long journey are walking through a great forest. One is middle-aged, and has been with their monastic order for years. The other is a young novitiate. As they walk along the path, the hours go by, sometimes in conversation, sometimes in silence.

At one point, they come upon a wide, rapid stream. Sitting at the edge of the water is a young woman, who is evidently in some distress. As soon as she sees the two monks, a look of relief comes over her face, and she hurries up to them. "Father," she says, addressing the older of the two, "you would be doing me the greatest favor if you would carry me across. The water is swift, and I do not know how to swim. If I should slip and fall . . . ."

"Of course, my child," the monk replies, "I would be most willing to carry you across." The young novitiate shoots his companion a surprised glance--for under the rules of their order, they are strictly forbidden to touch women. Nevertheless, the older monk takes the young woman up in his arms, carries her across the stream, and sets her down safely on the other side. After thanking them graciously, she goes on her way, and the two monks continue on their journey.

There is silence between them for an hour, then two. Finally, the younger monk musters the courage to speak. "Father," he says, "you know that we are not allowed to touch women."

"Yes, I know."

"How, then, could you carry that woman across the stream?"

My son," he replied, "I put the young woman down two hours ago. But you are still carrying her."

Another Christian version (Catholic)

http://www.fisheaters.com/twomonks.html

Two monks were making a pilgrimage to venerate the relics of a great Saint. During the course of their journey, they came to a river where they met a beautiful young woman -- an apparently worldly creature, dressed in expensive finery and with her hair done up in the latest fashion. She was afraid of the current and afraid of ruining her lovely clothing, so asked the brothers if they might carry her across the river.

The younger and more exacting of the brothers was offended at the very idea and turned away with an attitude of disgust. The older brother didn't hesitate, and quickly picked the woman up on his shoulders, carried her across the river, and set her down on the other side. She thanked him and went on her way, and the brother waded back through the waters.

The monks resumed their walk, the older one in perfect equanimity and enjoying the beautiful countryside, while the younger one grew more and more brooding and distracted, so much so that he could keep his silence no longer and suddenly burst out, "Brother, we are taught to avoid contact with women, and there you were, not just touching a woman, but carrying her on your shoulders!"

The older monk looked at the younger with a loving, pitiful smile and said, "Brother, I set her down on the other side of the river; you are still carrying her."

A Daoist Version

http://weblog.raganwald.com/2007/10/three-stories-about-tao.html

A monk and his novice were walking through the forest. They come to a stream. On the bank there was a beautifully dressed woman, crying. The monks asked her what was the matter. “I am on my way to a wedding. I have to cross the stream to get there, but the bridge has been washed away. I was searching for a place to cross where I wouldn’t ruin the dress, but I can’t find one and if I don’t make it across soon, I will be late.”

Without a word, the elder monk scooped her into his arms, waded across the stream, and deposited her on the other side. Ignoring her thanks, he waded back and the two monks resume their walk. They continued on their journey, but the younger monk was agitated and obviously had something on his mind. The elder monk stopped and asked him what was the matter.

“Elder, I am confused. Our vows prohibit us from fleshly contact with women, yet you embraced that woman in your arms. How can this be?” The elder monk eyed his novice with kindly concern. “Novice,” he asked, “I left her on the bank of the stream. Why do you still carry her?”

From a Jewish website (though there is no claim it is a Jewish story):

http://www.bethelsudbury.org/jewish_basics/text005.php3?page=735

Let me illustrate: Once there were two monks traveling on a pilgrimage who came to the ford of a river. There they saw a girl dressed in all her finery and obviously not knowing what to do, for the river was high and she did not want to ruin her clothes. Without any ado, one of the monks took her on his back, carried her across the river, and put her on dry ground.

Then the monks continued on their way. But, before long, the other monk started complaining, “Surely it is not right to touch a woman; it is against our command-ments to have close contact with women. How could you go against the rules for monks?” and so on he complained for what seemed like hours.

The monk who carried the girl walked along silently, but finally he remarked, “I set her down by the river, but you are still carrying her.”

Personification of the Earth

The Story of She Who Watches, a Wishram legend.

She said, "I'm Sagalala, She Who Watches. I like to watch over my people to see that they have enough food. I like to watch over my people to see that they have enough fire wood. I like to watch my people to see that they have good shelter. I like to watch my people to see that they live in peace."


























This particular article was a bit of a challenge. There are plenty of Earth Gods and Goddesses, but personifications for Earth are a little harder to come by. However, I did manage to find quite a few after a morning's search.

It is interesting to note that all of the traditions who have personified the Earth have polytheistic or animistic leanings. Their reverence for the Earth leads them to respect and care for it.


Anglo-Saxon
http://www.englishheathenism.homestead.com/introduction.html
The Angles are said to be a tribe that were protected by forests and rivers, and a tribe that along with six others took part in the worship of an Earth Mother goddess called Nerthus.


British/Celtic
http://www.peacexpeace.org/learn/motherearth.asp
Cailleach is the Celtic earth goddess who ruled the imaginations of ancient Ireland's and Scotland's Druids. Her name came to mean "Old Wife," but literally means "The Veiled One," referring to her mysterious and transformative power.

http://www.newtara.org/newtara_glossary.asp
Ériu: 'Noble/High One'. A daughter of the Dagda, this goddess is Sovereignty, and a personification of Ireland itself. It is from her name that Éire, 'Ireland' is derived.


Daoist (Chinese Folk Religion)
http://www.angelfire.com/tv2/nj3/Goddess.html
Hu Tu-" Empress Earth" in Chinese mythology, this Goddess embodies and personifies the earth and in the spring and its fertility. She teaches us how to live abundantly while maintaining a reciprocity with nature. She also teaches us how to see and incorporate nature's lessons.


Egyptian
[One of the few who considered the land male and the sky female] …Geb, god of the earth, and his wife and sister, Nut, goddess of the sky. Geb and Nut, in turn, were the parents of Isis, Osiris, Nephthys, and Set.


















Greek
http://en.wikipedia.org/wiki/Mother_Nature
Demeter, goddess of the harvest, whose name originally meant 'earth mother,'
In this Greek myth [Demeter and Persephone], Demeter, the earth mother, has the power to deny humankind fruits of the harvest. A mother so powerful and so vengeful is an ambivalent figure in myth and history. The metaphor of mother nature continues to permeate the imagination of painters and writers, whose perceptions shape their audiences' images of, and beliefs about, mother, nature and women in general.

http://en.wikipedia.org/wiki/Gaia
Gaia or Gaea derives from the Greek words Ge (γη) = Earth (Pelasgian), and *aia = grandmother (PIE).
























Hindu
http://en.wikipedia.org/wiki/Mother_goddess
In the Hindu context, the worship of the Mother entity can be traced back to early Vedic culture, and perhaps even before. The Rigveda calls the divine female power Mahimata (R.V. 1.164.33), a term which literally means Mother Earth.

http://en.wikipedia.org/wiki/Prithvi
Prithvi is the Hindu earth and mother goddess. According to one tradition, she is the personification of the Earth, and to another its Mother, being prithivi tattwa, the essence of the element earth.


Lithuanian
http://www.britannica.com/eb/topic-176089/Earth-mother
In both Latvian and Lithuanian religions the earth is personified and called Earth Mother (Latvian Zemes mate, Lithuanian Zemyna).


Native American
http://en.wikipedia.org/wiki/Mother_Nature
Algonquin legend says that "[b]eneath the clouds [lives] the Earth-Mother from whom is derived the Water of Life, who at her bosom feeds plants, animals and men" (Larousse 428). She is known as Nakomis, the Grandmother.

http://www.godchecker.com/pantheon/native_american-mythology.php?deity=CHEHOOIT
Chehooit - started life as a barren formless planet, but it wasn't long before a huge helpful frog, along with certain other Godly Animals, tunneled and burrowed within her and gave rise to hills and valleys, fields and rivers.


Roman
http://inanna.virtualave.net/roman.html
Terra Mater/Tellus, ancient Roman earth goddess. Probably of great antiquity, she was concerned with the productivity of the earth and was later identified with the mother-goddess Cybele. Her temple on the Esquiline Hill dated from about 268 BC. Though she had no special priest, she was honoured in the Fordicidia and Sementivae festivals, both of which centred on fertility and good crops.


Scandinavian
http://en.wikipedia.org/wiki/Jord
In Norse mythology, Jörð (or Jarð in Old East Norse; Earth, sometimes Anglicized Jord or Jorth) is a goddess and the personification of the Earth. She is identified with Fjörgyn and Hlôdyn (Bellinger 1997:235).

Jörð is the everyday word for earth in Old Norse and so are its descendants in the modern Scandinavian languages (Icelandic: jörð, Faroese: jørð, Danish/Swedish/Norwegian: jord). It's a cognate to English earth. [The J is often pronounced as a long-e sound, equivalent to a Y; as such, "jard" is the equivalent of "yard" as in the earth/plot of land/yard around your house; backyard, front yard, etc.]


Shinto
http://www.unification.net/ws/theme033.htm
All you under the heaven! Regard heaven as your father, earth as your mother, and all things as your brothers and sisters. Oracle of the Kami of Atsuta


Slavic Myth and Religion
http://www.winterscapes.com/slavic.htm
Mokosh is an earth goddess. She rules over fertility and midwifery. She is commonly called Mati-Syra-Zemlya, or "Moist Mother Earth." … Mokosh is dark, like good, black soil. She is portrayed with uplifted hands, flanked by two horsemen. … One prayer to Mokosh involves going to the fields at dawn in August with jars filled with hemp oil. Turn East and say: "Moist Mother Earth, subdue every evil and unclean being so that he may not cast a spell on us nor do us any harm." Turn West and say: "Moist Mother Earth, engulf the unclean power in your boiling pits, in your burning fires." Turn South and say: "Moist Mother Earth, calm the winds coming from the south and all bad weather. Calm the moving sands and whirlwinds." Turn North and say: "Moist Mother Earth, calm the north winds and the clouds, subdue the snowstorms and the cold." Oil is poured out after each invocation, and finally, the jar is thrown to the ground.


Sumerian
http://www.geocities.com/spenta_mainyu_2/sumer2.htm
… goddess Ki was the personification of earth.

http://timeemits.com/HoH_Articles/Sumerian_6_Sign_Zodiac_and_Mayan_Calendar_360.htm
Babylonians replaced the earth-mother Sumerian “Ki” with “Ea.”

Mandala

Mandala: http://en.wikipedia.org/wiki/Mandala

In practice, mandala has become a generic term for any plan, chart or geometric pattern that represents the cosmos metaphysically or symbolically, a microcosm of the universe from the human perspective.

Anglo-Saxon & Ancient Scandinavian

The characters of the Anglo-Saxon alphabet (called Runes) were often carved into geometric designs. These were occasionally created to represent the universe, but most often was used in creating magic spells or designs of protection. Similar designs are called Pennsylvania Dutch Hex Signs which once were painted onto barns and houses for good luck and protection

Buddhist and Hindu

http://www.answers.com/topic/mandala

In Tantric Hinduism and Buddhism (see Vajrayana), a diagram representing the universe, used in sacred rites and as an instrument of meditation. The mandala serves as a collection point for universal forces. By mentally "entering" the mandala and moving toward its centre, one is guided through the cosmic processes of disintegration and reintegration. Mandalas may be painted on paper or cloth, drawn on the ground, or fashioned of bronze or stone. Two types of mandalas represent different aspects of the universe: the garbha-dhatu ("womb world"), in which the movement is from one to the many, and the vajra-dhatu ("diamond world"), from the many into one.

Christian

http://dragon_azure.tripod.com/UoA/Med-Arch-Rose-Window.html

What is the meaning behind a rose window? Many contemporary authors wax on about Jungian psychology and the rose window as a mandala, which represents the "expression of human aspiration towards wholeness and coherence." Mandalas have existed in Eastern religion and philosophy for centuries, and in modern thinking, the medieval rose window serves much the same purpose. The rose window operates on many levels: spiritual, meditative, and emotional. Abbot Suger's observations underscore how deep an emotional and spiritual chord is struck by the play of light that passes through the glass. The instructional aspect of rose windows is plainly visible by the subjects chosen for display in each petal--the medieval calendar year, the virtues and vices, the saints, etc.

In much the same way the center of Eastern mandalas depict the "godhead" or divine aspect of the world, so do rose windows. Typically Christ or the Virgin and Christ are found in the central rosette of most windows. In eastern philosophy, there are many paths to reach the divine, and these are represented by "gates" at the cardinal points of the mandala. By the same token, saints depicted in the petals of a rose window can be seen as intermediaries (or paths) to Christ.

Daoist

I suppose the taiji symbol (yin/yang) could be considered a Daoist mandala since on one level it represents heaven (yang) and earth (yin). However, the He Tu (or Ho Tu) diagram might serve as a mandala as well. The five white center dots that form a circle represent heaven, the ten black center dots that form a square represent earth, and the sets of black and white dots around the outside represent the five energy phases that create all things that exist between heaven and earth.

Greek Ancient

http://www.crystalinks.com/labyrinths.html

A labyrinth is an ancient symbol that relates to wholeness. It combines the imagery of the circle and the spiral into a meandering but purposeful path. It represents a journey to our own center and back again out into the world. Labyrinths have long been used as meditation and prayer tools. A labyrinth is an archetype with which we can have a direct experience.

A labyrinth contains non-verbal, implicate geometric and numerological prompts that create a multi-dimensional holographic field. These unseen patterns are referred to as sacred geometry. They allegedly reveal the presence of a cosmic order as they interface the world of material form and the subtler realms of higher consciousness.

Hindu

See Buddhist above.

Jewish

http://www.aloha.net/~morty/jewish.htm#USE%20OF%20THE%20SHIVITI

"Shiviti" comes from the sentence, "I have set (shiviti) the Lord before me always." Looking at a Shiviti is Name-gazing; it is akin to ikon-gazing: concentrating on the symbol of the Deity with a focused gaze, until the distance between inside and outside becomes obliterated, and what was on the outside (the shiviti) becomes internalized. Looking at the Shiviti we view the world from God's vantage point. Chesed, God's right hand, as it were, is on our right, not opposite our left hand, as it would be if we were facing God. This is connected to God's words to Moses, "You shall see my back, but my face is not to be seen." So one walks, as it were, into the YHVH, facing in the same direction, becoming one with it.

The Name is written in such a way, top to bottom, rather than right to left, to create a hierarchy and also a figure: Yud is the head; the upper Heh, the arms and shoulders; Vav, the heart, spine and genitals; and the lower Heh, the legs, and pelvis. These are the four levels: The top of the Yud is Keter and the rest of it is Chochmah, the two Heh's are Binah and Malkhut. The Vav contains the sephirot Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod.

In prayer, one sits in front of the Shiviti, and stares at it to ascend to God's Presence, and then to descend. The four letters represent the parts of the prayer service: In the morning prayer, one looks at the lower Heh during the Birkhat HaShachar, the pening blessings which address the world of Assiyah, the world of our bodies, our environment; getting ready in Assiyah requires doing an inventory of the body: What tensions are my muscles holding on to, what messages is my body telling me that I have been too busy to pay attention to? To place oneself in the presence of God is to let the body out from any compulsion that it is under.

Muslim

http://www.muslimheritage.com/topics/default.cfm?ArticleID=547

Some fundamentals that were brought about by the Holy Qur'an similarly gave rise to the form of the mosque. Of these fundamentals, the most important one is "Arsh", namely "the Throne."

The literal meaning of the Throne is: altitude, high place, ceiling, cover, the tent and it is used in the Qur'an and in the Hadiths (the sayings of the Prophet Muhammad) as "Divine Sovereignty, Dignity and the Throne" (Devellioglu 1970: Ars.; Golpinarli 1977: Ars, 1989:101; Akay 1991: Ars; DIA: Ars; IA: Kursu).

Alone with the concept of the Throne, it is necessary to mention the iconographical concept of "mandala" which is used in various ways in Turkish architecture and which I suppose to have a close relationship with the Throne.

The shape of the cosmogram called mandala in architecture and handcrafts, consists of a circle and a square, one within the other. While the circle represents God, cosmos, mystical life, eternity, the world of eternity and esoterical concepts; the square represents the world, material life, worldly life and all exoterical concepts. This was commonly used in Central Asia in the pre-Islamic life of Turks as well as in India and Far East. However, we are not concerned here with the origin and the development of the mandala but only with its parallelism with the concept of the Throne.

The full meanings that the square and the circle of the mandala include, both separately and together, is in accordance with the philosophy of Islam. The plan with four iwans and a central courtyard has been interpreted as an image of the cosmos. This plan has a very long past; it has been identified with the diagram of mandala and has been extensively applied in architecture for centuries (Ogel 1986: 59-84; 1994: 63-115). The concept of mandala which takes place in pre-Islamic Turkic beliefs and traditions, has been united and integrated with the concept of the Throne, which has played a significant role in the formation of religious architecture after Islam.

Native American

Sandpainting

http://www.penfieldgallery.com/sand.shtml

The Navajo word for sandpaintings means "place where the gods come and go." The sandpainting has been used for centuries in religious rituals, including healing ceremonies performed by Navajo medicine men. A sandpainting for a ceremony is made on the ground in the ceremonial hogan and destroyed at the end of the ritual. In order to preserve this long-standing tradition, in the late 1940's Navajos began to create permanent sandpaintings, changing the design slightly to protect the religious significance when these paintings were shown publicly. Pictorial sandpaintings which reflect the Navajo environment and lifestyle are also made. Today sandpaintings are made by slowly trickling sand through the hand onto epoxy-covered particle boards, using sand made from naturally colored crushed rock, stone, and minerals for the different shades and colors. The sandpainting is intended to be hung within a frame or by attaching picture hangers to the back of the board. [These sandpaintings are often of a mandala-type design in which the shapes and colors in each quadrant are mirror-images of the others. ~M~]

Medicine Wheel

http://www.sacredart.com/medicinewheel.html

The Medicine Wheel is a symbol of all creation, of all races of human beings, birds, fish, animals, trees, and stones. It's in the shape of a wheel. The circle shape represents the earth, the sun, the moon, the cycles of life, the seasons, and day to night. Movement around the outside of the Medicine Wheel is in a clockwise direction, the rotation path of mother earth. At the center of the wheel (the hub) is the Creator, who sits in perfect balance. Outside the center, there is an inner circle representing the Old Woman (the earth), Father Sun, Grandmother Moon, and the four elements. Four distinct colors, set in the four directions, lay on the perimeter, separated by beads representing the moon's cycles. Leather, laid from the perimeter, in straight lines, to the center (the spokes of the wheel) represent spiritual paths leading us to the center, to perfect balance, to the Creator. The meaning of the number four, as it is in Native American life, is evident in the Medicine Wheel. 4 = four directions + four seasons + four elements (earth, air, water and fire) + the four races of human being.

Scandinavian Ancient

See Anglo-Saxon above.

Shinto

http://www.kimbellart.org/database/index.cfm?detail=yes&ID=AP%201982.02

(Visit link to see picture.)

This simple composition of figures placed against a dark ground is an outstanding example of medieval Japanese Shinto mandala. The top part of the scroll contains small figures of a thunder god, a Buddhist priest, a deer, and a pagoda; the bottom register contains two lion dogs facing each other; and the center section contains four figures. The large central figure of a non-Japanese male dressed in secular costume is identified as an Indian, Vimalakirti, called Yuima in Japanese. Below him, a male in court robes is flanked by a secondary nobleman and a Buddhist priest. Vimalakirti was a layman who is said to have lived in north central India during the lifetime of the historical Buddha in the sixth century B.C. As a devotee of Buddhism, Vimalakirti reached the height of spiritual understanding, but he remained a layman and never became a monk.

The combination of Buddhist and Shinto figures in the same scene is an established convention for a Shinto mandala. When the native Shinto faith reached an accommodation with Buddhism, a foreign religion, the two faiths united Buddhas with native gods in a syncretic whole; indigenous Japanese gods were identified with Buddhist counterparts. In this painting, the figure dressed in court robes below Vimalakirti is thought to be his Shinto counterpart.

Wiccan

http://www.llewellyn.com/bookstore/article.php?id=793

Take, for example, the pentacle, the encircled five-pointed star. This is a neopagan mandala that expresses the wisdom of the elements and their relationship to one another. In this way, the pentacle is not only a magical tool, but a teacher.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Here are some mandalas for you: World Mandalas book

Book Description

Beautiful and enlightening, these classical mandalas include rose window designs from the cathedrals of Europe, Navajo sand paintings, Hindu yantras, traditional Buddhist thangka scroll designs, and motifs from illuminated Celtic manuscripts.

Houses of Worship

Churches, Mosques, Temples, Synagogues, Gurdwaras, and even outdoor circles have one thing in common: they offer a place where people may gather in peace and prayer to honor their Creator in the way they find most fitting for their population and culture.

British/Celtic – Druid Circles

Most people, when contemplating Druid Circles, think of Stonehenge. That may have been the biggest, but it is far from the only stone circle once used by Druids.

Here http://www.sypeland.freeserve.co.uk/site19.htm are photos of a Druid stone circle in Lancashire, "A very neat little ring of small, white stones, the tallest at the north being just over 1m high. There are no central structures within the circle but there is an outer concentric ring of stones that is mostly hidden by the bracken. These outer stones are smaller than the stones of the central circle.

"Although the stones are not large it is an excellent circle to visit with a pleasing 'fairy ring' type of appearance. A circle that is a long way in time and perhaps original purpose than the other, more well known, massive rings of the lake district.

"It also commands excellent views over Morecambe Bay."

Buddhist temples
http://www.dummies.com/WileyCDA/DummiesArticle/id-978.html

You won't find regular daily prayers at Buddhist temples. Buddhist temples are places for personal devotion, ancestor worship, meditation, and offerings for the monks and for the Buddha. Individual devotion is so important to Buddhism, in fact, that Buddhists can construct shrines in their own homes. These shrines, like the great temples, help believers remember their ancestors and Buddhist scriptures.

Visit to a Tibetan Buddhist Temple

http://www.igougo.com/travelcontent/journalEntryActivity.aspx?businesscardID=93132&Mode=2

by MichaelJM on May 3, 2005

The Lama Temple is a massive site and requires determination to view all the buildings and a strong olfactory. Initially this was the residence of an influential official who became Emperor in 1723. In 1744 Yonghe Gong became a lamasery and is now the finest Tibetan Buddist Temple outside of Tibet. This is a working temple and the amount of incense in use is absolutely phenomenal. It is important that you respect the worshippers as they approach the different temples and give them “right of way”.

As we entered the complex, the drum tower and bell tower have pride of place, and there are three temples on the other compass points. There’s an interesting picture gallery of the Lama with a description about how he was called to his divine occupation at a very young age (less than 10). The description is a little hard to understand, but it’s worth sticking with. A lone tower houses a revered Bixi (mythical tortoise-like creature) and superb bronze lions look toward the entrance from the complex’s first temple building.

Moving through the complex, each courtyard had its own fire to enable the many worshippers to light their incense sticks. The protocol was fascinating--bless the incense in one of the side temples and then pray to the Buddha with the incense burning. The Buddhas in the Lama temple were amazing, but one in particular has figured in the Guinness Book of World Records for being the largest Buddha carved out of a single piece of wood. The 55-foot statue is made from sandalwood and is quite unique and so large that I assume the building was created around the Buddha. Whilst we were there, one of the many monks paraded around the temple chanting prayers as he went. The atmosphere in this temple was humbling, as pilgrims knelt before the statue and gazed in awe at its magnificence.

To the rear of the Buddha was a large-relief mini-sculpture depicting Tibetan country scenes with people engaged in “meaningful tasks”. It’s incredibly intricate but, amazingly, is not given a high profile. Indeed, many people who had not explored the temple in detail would have missed this masterpiece.

There was a great museum of religious artefacts with photographic and pictorial representations of all the Dali Lamas. A sombre life-size golden effigy looked down on us from a central stage, and high in the eaves sat a couple of elf-like figures, apparently looking out for the central figure.

Although we’d seen dozens of temples, we were thoroughly enchanted by this one. There is some amazing workmanship on show here, and the bright colours of the rooftops and decorated ceilings just scream for your attention. We saw Buddhas surrounded by lotus flowers, swathed in extravagant fabric, and dwarfed by fan-shaped costumes. There is simply loads to feast your eyes on and a constant reminder that this is a dynamic and active religious place. An uplifting experience, and surprises in every crevice of every building!

Christian Churches

http://en.wikipedia.org/wiki/Church

A church is an association of people who share a particular belief system. The term church originated from the pre-Christian Germanic kirika. The term later began to replace the Greek ekklesia and Basilicae within Christendom, c300 AD.

The Greek term ekklesia, which literally means a "convocation" or "called out assembly", was a governmental and political term, used to denote a national assembly, congregation, council of common objective (see Ecclesia (ancient Athens), Ecclesia (Church)) or a crowd of people who were assembled. It did not signify a "building".

The Christian use of this term has its direct antecedent in the Koine Greek translation of the Old Testament (see also Septuagint), where the noun ekklesia has been employed 96 times to denote the congregation of the Children of Israel, which Christians regard as a type of the "Body of Christ", as they also call the Christian Church of Christ.

Some minority traditions of Christianity have maintained that the word translated "church" in scripture most often properly refers to local bodies or assemblies. "Church" is a derivative of the Early Greek word "κυριακον", meaning Lord's house, which in English became "church". The Koine word for church is εκκλησία (ecclesia). Before Christian appropriation of the term, it was used to describe purposeful gatherings, including the assemblies of many Greek city states. Christians of this stripe maintain that a centralizing impulse in the church, present from the early days of the church through the rise of Constantine represented a departure from true Christianity. They therefore reject the authority of the Nicene Creed or the Apostles' Creed.

http://en.wikipedia.org/wiki/Church_%28building%29

A common architecture for churches is the shape of a cross (a long central rectangle, with side rectangles, and a rectangle in front for the altar space or sanctuary). These churches also often have a dome or other large vaulted space in the interior to represent or draw attention to the heavens. Other common shapes for churches include a circle, to represent eternity, or an octagon or similar star shape, to represent the church's bringing light to the world. Another common feature is the spire, a tall tower on the "west" end of the church or over the crossing.

Daoist Temples

Instead of locating a description of a Daoist Temple, I will let you take a tour of one!

[I had the great honor and privilege to visit The Temple Among the Trees Beneath the Clouds in 2005 in Weaverville, California. ~M~]

"The Weaverville Joss House, a Taoist Temple of Worship, is now a state park and is the oldest still-in-use Chinese Temple in California. The adjoining priest's quarters and community meeting room was also a combination social hall, fraternity house and travelers' hotel, and served as a home for the priest and his family." http://www.trinitycounty.com/joss.htm Even though it is a state park, it is still in use as a Daoist temple, that being one of the stipulations of selling the property to the state in 1956, that the local Daoist community be allowed to use the temple for spiritual ceremony and ritual. The day that I visited, in front of the main altar, there was a special smaller altar for the recently deceased father of a member of the community.

A fellow named Don Smith visited the Joss House in 1969 and took many wonderful pictures. Having visited just a few years ago, I can attest to the timelessness of Mr. Smith's photos! Please visit his website to view the photos of The Temple Among the Trees Beneath the Clouds at http://www.donsmith.net.cn/Gallery-Weaverville-Joss_House/Joss_House-Gallery-Thumbnails.htm

Synagogues: Jewish houses of prayer
http://www.dummies.com/WileyCDA/DummiesArticle/id-978.html

A Jewish house of prayer, study, and gathering has many names: beit kenesset, shule, kehilat kodesh, Temple, Congregation, Jewish center, and more. The Greek word synagogue is the most generic; it's also the one most people are likely to recognize.

The synagogue is a place of study (beit midrash), a house of gathering (beit kenesset), and a house of prayer (beit tefilah). The most important thing in a synagogue is the ark (aron hakosh), a container or cabinet that contains the Torah scroll:

• The ark represents the Holy of Holies (originally, the inner sanctum of Solomon's Temple that contained the original tablets holding the Ten Commandments). As such, it's the most sacred place in a synagogue and the focal point of prayer.

• The ark has doors as well as an inner curtain, called a parokhet. This curtain is named after and modeled from the curtain in the sanctuary in the first temple in Jerusalem.

During certain prayers, the doors and/or curtain of the ark may be opened or closed. Typically, a member of the synagogue opens and closes the doors (or pulls the curtain); being the person to do this is considered an honor.

• The ark also has an eternal light (ner tamid) that symbolizes the eternal flame that once burned on the Temple Mount.

• In most synagogues, the ark has a raised area in front of it called a bima. In orthodox synagogues, the bima is often in the middle of the congregation. This is where the Torah is read on Mondays, Thursdays, and on the Sabbath. In other synagogues, the bima is up front.

• Synagogues try to put the ark on the wall that faces Jerusalem so that worshippers face Jerusalem during prayer. If the synagogue can't be arranged that way, worshippers face the ark.

In synagogues, you won't find exact representations of any of the holy objects that were once in the Temple (it's forbidden). For example, if a synagogue has a menorah (a candelabrum), it can't be seven-branched like the menorah in the Temple at Jerusalem.

Muslim Mosques: Places of ritual prostration http://www.dummies.com/WileyCDA/DummiesArticle/id-978.html

The word mosque comes from the Arabic masjid, which means a place of ritual prostration, and that, in a nutshell is what a mosque is. Although mosques, since Muhammad's time, have served various functions — political social, and educational, as well as religious — the main function of a mosque is as a place devoted to the praise and worship of Allah.

A mosque is any place devoted to prayer. It could be a house, a community building, or an open area of ground that was marked off as sacred. In fact, the early mosques were based on the place where Muhammad worshipped: the courtyard of his house. The builders kept the basic design — open space — and added a roof.

Many mosques have domed roofs, atop of which is the symbol of Islam: a star cradled by a crescent moon.

• The star has five points, reminding Muslims of the five obligations of Islam.

• The crescent moon reminds Muslims of Allah the Creator and the lunar calendar that marks Islamic holy days.

Attached to many mosques in Muslim countries is a tower, called a minaret, where the muezzin (or crier) calls people to prayer. Most mosques also have an ablutions room, a place where the faithful can perform the ritual washing before prayer.

When you enter a mosque, you may notice the following:

• Mosques don't have furniture. Everyone sits on the floor, not in pews or chairs.

• In larger mosques, the carpeting often has a design that marks out the prayer lines so that people know where to sit to leave enough room for someone else.

• The wall that faces Mecca (and the wall Muslims face when they pray) is called the qiblah. Set in this wall is a niche or an alcove, called a mihrab that points in the direction of Mecca. The mihrab is not an altar (even though it kind of looks like one). Its function is to direct Muslims' minds and thoughts toward God.

• To the right of the arch is a raised platform called the minbar. Similar to a pulpit, this is where the imam reads the prayers and gives sermons.

• Mosques don't have statues or pictures. You won't find images of God, Muhammad, or any of the prophets, for example. Instead, you'll find beautiful calligraphy of verses from the Qur'an.

http://en.wikipedia.org/wiki/Mosque

Ablution facilities

As ritual purification precedes all prayers, mosques often have ablution fountains or other facilities for washing in their entryways or courtyards. However, worshippers at much smaller mosques often have to use restrooms to perform their ablutions. In traditional mosques, this function is often elaborated into a freestanding building in the center of a courtyard. This desire for cleanliness extends to the prayer halls where shoes are disallowed to be worn anywhere other than the cloakroom. Thus, foyers with shelves to put shoes and racks to hold coats are commonplace among mosques.

Sikh Gurdwara
http://en.wikipedia.org/wiki/Sikh_Temple

[I had the honor of attending the opening of a Sikh Temple in Anderson, California in April 2007. It was a marvelous experience, and I met many wonderful people who were full of warmth and hospitality. ~M~]

A Gurdwara, meaning "the doorway to the Guru", is the Sikh place of worship and may be referred to as a Sikh temple. The most famous and the holiest gurdwara is the Harmandir Sahib in Amritsar, in northern India.

Description

The Guru Granth Sahib is housed in the main hall known as the Darbar hall. In most modern gurdwaras, the hall is large and will house many hundreds of visitors.

Most Sikh temple buildings will have the following important features:

• 1. A triangular orange flag with a Khanda, a Sikh emblem in the middle of the flag. The flag is referred to as a Nishan Sahib - literally meaning Mark or Symbol.

• 2. Langar Hall is a large dining room where communal meals are served. Some temples may have tables and chairs but most will expect the devotees to sit on the carpeted floor.

• 3. Darbar Sahib - A hall which houses the SGGS, the Sikh holy book. This hall in most modern temples is large and will house many hundreds of visitors. Devotees will sit cross-legged on the carpeted floor. All those who enter the Darbar Sahib must remove their shoes and cover their heads before entering. The devotees normally on entering this hall will walk slowly and respectfully to the dominant throne on which is placed the SGGS. They then stand before the Holy Scriptures, say silent prayers, offer some coins and then bow humbly before the SGGS. The Sikhs treat their holy Book like a living Teacher or Guru. This act of respect is not to be taken as an act of worship as Sikhs are only allowed to worship the One God, who they call Waheguru.

• 4. Night Room for the SGGS: A room where the Sikh Holy Book is placed overnight. This room is sometimes called "SachKhand" (which translates to True/Pure Domain/Paradise).

• 5. Various utility rooms, washrooms, kitchen, etc. Some of the larger Sikh temples may also have bedrooms for the devotees to stay overnight with bathroom facilities.

The Sikhs treat their Holy Scriptures like a living teacher or guru. This act of respect is not to be taken as an act of worship as Sikhs are only allowed to worship the One Creator, for which the word in Punjabi is Waheguru. At night, the Guru Granth Sahib is placed in a resting room known as the Sach Khand (which translates to True/Pure Domain/Paradise).

Customs and etiquette

Devotees will sit cross-legged on the floor. All those who enter the hall must remove their shoes and cover their heads before entering. On entering the hall, devotees walk slowly and respectfully to the main throne on which the Guru Granth Sahib rests. Devotees then stand before the Holy Scriptures, often say a silent prayer, offer a donation (if able), then bow humbly. These manners and practices, though seemingly ritualistic in modern times are actually a well preserved extension of the ancient Punjabi practice of respect (for elders, ruling or religious persons).

If you have not previously visited a Gurdwara, a Sikh place of worship, below is a brief guidance for all first time visitors:

All visitors to a Sikh Gurdwara should be aware of the following guidelines when visiting:

• Please dress appropriately so that you can comfortably and with decency sit on the carpeted floor. It is recommended to wear loose fitting clothing which covers most of your legs to reduce distraction and thoughts of lust and kaam.

• While entering the main Prayer Hall (Darbar Sahib or Darbar Hall), all visitors will have to remove their shoes and place them in the shoe racks provided, for which a token will be issued depending on which gurdwara you visit.

• Visitors cannot enter the Gurdwara while under the influence of Alcohol or Drugs. You should not take cigarettes or tobacco or smoke while in the Gurdwara or soon before going into the Gurdwara.

• All visitors will need to cover their heads while in the Darbar Hall and Dining Hall (Langar Hall) inside the Gurdwara.

Head covering for men/boys will normally be available in the Gurdwara but a knotted handkerchief is acceptable. (The Gurdwara may provide handkerchief sized cloth to cover the head). Ofgvhcfdfggther hats (eg baseball-style caps) are not appropriate.

Women/Girls will need to wear a headscarf or such head covering but they can also wear a knotted handkerchief. The Gurdwara usually has a box of scarves, but you should bring your own headscarf for this purpose.

• On first entering the large prayer room (called the Darbar Sahib), a small bow to the Guru Granth Sahib (the holy book) shows respect to the 'Guru'. It is normal to sit cross-legged in a yoga style. It is recommended to practice this at home if possible before your trip to the Gurdwara.

• Visitors will be offered Kara Parshad (sweet flour and oil based food offered as prashad) in the worship hall, which is usually given into the cupped hands of a visitor. If you are uncertain about your ability to eat a lot of this prashad – Say "thoda" “very small portion” to the Sewadar (volunteer) serving the Kara Parshad. You should take a small plastic bag (or ask for one from the Sewadar serving the Kara Parshad) to save your Kara Parshad for consumption later.

• You may be offered Langar (vegetarian food from the communal kitchen). If not too certain about consuming this food you can ask to be excused although most people should take langar as it is regarded as a blessing by the Guru. When in the Langar Hall, it is better to ask for less rather than take too much and waste the food. Say “very little” to the Sewadar serving the Langar. If you require more later, just wait for the Sewadar to come around.

Also within the Gurdwara is a learning center for Sikhs to learn more about their religion, as well as a library.