Eritque Craticula Usque ad Tenebras

Eritque Craticula Usque ad Tenebras

The precipice of Winter. The hollow wind of Autumn. We humans are always on the edge of something. In this case, we are on the edge of seasonal change. As we slip from the warm days of Summer into the chillier nights of Autumn, we sense that change is imminent. We are on the edge, slipping from one day to the next, seasons rushing by in a flowing, ever changing stream. A stream, I must add, upon which we are always standing on the edge.

Nature teaches us a great deal of how to be in the world; most of the time, we just choose not to listen. Cement jungles are no place for the breath of the Green Man or the dance of a water nymph. Yet, Nature finds a way to express herself. In Traditional Chinese Medicine, this is expressed as Yin and Yang. A Taoist concept, everything contains Yin and Yang. Yin and Yang are two opposite yet complementary energies. Although they are opposite in their individual qualities and nature, they are interdependent. They are never separate and cannot exist without one another. The hard Yang of the cement contains in it air and space, Yin, in which it yields to the grass growing in its cracks. The meadow is dotted with hard boulders, unyielding and yet grounding to the lush, loamy soil.

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The traditional translation of Yin-Yang is Dark-Bright, which in turn translate to the traditional Chinese icon we see for it – two tear drops, intertwined, with a dot of the other deep in their bellies. Saying they are opposites is a faint allusion to their true natures. They are complex and rich for as simple as they appear. Both are archetypes and ideals, where simple human words are inadequate modifiers. They may be translated as “the shady side of the mountain (yin)” and “the sunny side of the mountain (yang).” Yin may also indicate the feminine, the moon, softness, passivity, sinister, darkness, overcast, or even treacherous. Yang, the “opposite” indicates masculine, the sun, hardness, assertiveness, open, overt, relief, light, and positivity.” There is always a bit of one in the other, a taste which makes them less opposite and more like polarities. Neither is good or bad, they just exist; intertwined for eternity in a dance of possession.

Chapter 42 of the Tao Te Ching (about 500 B.C.E. by Lao Tzu) is where the duality and Yin-Yang are found:

“The Way gave birth to unity,
Unity gave birth to duality,
Duality gave birth to trinity,
Trinity gave birth to the myriad creatures.
The myriad creatures bear yin on their backs and embrace yang in their bosoms.

They neutralize these vapors
and thereby achieve harmony.”

This may be interpreted that while the Way (Tao) gave birth to all of material life, it is contained within that life in the form of this duality. Thus, all matter, of animal, plant, or mineral contains yin and yang. All of Nature contains within it opposing truths, a constant tug of each end of the living spectrum. Being of Nature, we should be intimately at ease with the duality of our natures, right?

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Relative and absolute. We see absolute as our eternal goal – absolute truth. Is this not what the philosopher strives to attain? Is this not what the Freemason seeks? Absolute is the Truth which we hold as dearest, that which give us “rightness” of whatever we are understanding. Yet, relativity is important to our personal lives. We make judgments and choices about the relative Truths we perceive with our senses every day. How does that green shirt go with those pink pants? Does the omelet need more salt? Are we thirsty? These are truths, however small, in which we are always seeking answers and using our senses, our knowledge of duality, to provide answers. We are always on the edge, wondering if we are being deceived, somehow, by falsehood and ignorance. Curiosity is a sword to slay our own ignorance. Curiosity is not sheathed in ego.

The philosopher sees the duality in the people and situations around him. We recognize that there may be two sides to a situation: yours and mine, his and hers, etc. Without this sharing, we cannot see more Truth. We have to stand on the edge of reality, with another human being, and accept that this truth might fill in our blanks. Once we let judgement of Truth go, there is vast chasm in front of us. It is in recognizing duality that the pieces start to come together. Unity. We realize that we cannot have the whole picture. We may not ever have the absolute truth; yet, we may have relative truth to share. In heaps and bounds.

Thus, we are always on the edge of true understanding. Of knowledge. Of peace. Thus, perhaps we are always at an equinox within our natures. Halfway to Darkness. Halfway to Light. Eritque craticula usque ad lucem ac tenebras. A motto of change? A reminder of being on the edge? Perhaps we need not be so afraid of the darkness and the change, go out into nature, and learn what living really means. We can find Nature in everyone we meet, sharing in a brief bit of harmony by seeking to understand. Enjoy this Equinox, with balance and joy, understanding that the world will keep turning, seeking balance and yet, always on the edge. The Darkness is coming. So is the Light.

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Are Sacred Places Important? The Labyrinth at Chartres

Are Sacred Places Important? The Labyrinth at Chartres

In our present time, there seems to be a huge market for “buying” your way to enlightenment. Everyone is peddling a secret. Chant this mantra. Hold this crystal. Buy some incense. Rub that oil. Say these words. Go to this retreat. Some of these things may have some value. Spiritual longing is a real part of the human experience. Labyrinths hold a special attraction for me. Can a labyrinth really be a tool for enlightenment? Are sacred places important?

The first labyrinth that I ever experienced was a Chartres Labyrinth, although I was not lucky enough to be in at the famous labyrinth in Chartres, France. I liked it so much I began to investigate labyrinths in general and the Chartres Labyrinth in particular.

Chartres Cathedral was built one thousand years ago to be the site of a Mystery School. Not only was the cathedral an architectural feat but was one of the leading learning centers at the time. The edifice combined the visionary teachings of Plato with Christian mysticism. You must walk the entire labyrinth path before gaining entrance to the Temple. It is the “way in,” if you will, a Chamber of Reflection of sorts.

Those who have been to the actual site in France say that the effect of the Cathedral is peaceful and nurturing. You are at rest, left to wander or to meditate in tranquility. The atmosphere suggests that the veil between the human and celestial worlds is thin, and God is very near. It represents the ideal of a sacred space: a blending of the divine and material. The impact of Chartres on people at that time must have been enormous. How can a place be so heavenly?

Sacred Geometry

The Divine mystery of the labyrinth walk might be due in part to the magical pattern. One path leads inwards to the center, and the same path leads back out again. Chartres has an eleven-circuit design, divided into four quadrants. They are encircled by an outer ring of lunations, thought to represent a type of lunar calendar. The quadrants suggest the even armed cross. At the center is a Rosette pattern of 6 petals which is the place of 14761614336_92dabf6bf4_zrest. It reminds us of the sacred lotus, symbol of enlightenment.

In medieval times, the path was considered a substitute for a pilgrimage to the Holy Land. It is symbolic of the pilgrim’s journey into his Soul: the Center. It must be a two-way journey, which ends at the starting point. The pilgrim must not seek to remain inside. He goes and comes back. He visits. He walks from the unreal to the real, from the periphery to the center, from the mundane to the spiritual and back. Is this not life?

Symmetry of the Design

In his book, The Mysteries of Chartres Cathedral, Louis Charpentier recalls his first experience of being inside the cathedral. He was immediately struck with the impression that “everything contained its opposite in itself.” He said that the same balance contained in the secret of the Chinese Tai Chi, is at work in Chartres where the “proportions, orientation, position and symbolism have all been designed to alert the psyche and refresh the spirit.”

This idea is hinted at in Chapter 14 of the Tao Te Ching

LabyrinthWhat we look for beyond seeing 
And call the unseen,
Listen for beyond hearing
And call the unheard.
Grasp for beyond reaching
And call the withheld,
Merge beyond understanding
In a oneness
Which does not merely rise and give light,
Does not merely set and leave darkness,
But forever sends forth a succession of living things as mysterious
As the unbegotten existence to which they return.

Charpentier further states:

“If the pilgrim experienced the entire sensuousness of the cathedral, it would be because the body’s senses had apprehended all the musical and geometrical proportions, and all the numbers and lines expressed in the building’s interior.”

Geometric forms that exist in the labyrinth or even the Masonic Temple such as the cube, triangle, sphere, square, or oblong square could act as a doorway into various states of awareness. “God Geometrizes.” Sacred Temples can be said to stand for an unseen condition of something that can be known.

Beauty as an Expression of Truth

Divine archetypes are said to be not only doorways to the unknown, but as Plato has indicated, they are the very essence of beauty. The nature of beauty cannot always be described in words, and so it is possible, that certain symbols act as a bridge between the visible and the invisible. Satisfying both a physical and metaphysical need, sacred architecture can:

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1. Provide an energetic focusing center on the physical plane wherein the mysteries are learned and enacted;

2. Serve those seekers who enter the building and become intellectually and spiritually stimulated.

The more beautiful the appearance in form – the more closely will it correspond with spiritual truth. Buckminster Fuller stated it like this, “When I am working on a problem, I never think about beauty, but when I have finished, if the solution is not beautiful, I know it is wrong.”

My sense is that if a person does not appreciate beautiful or holy things, he will lose them. Without reverence, the sacred feeling will diminish and then be forgotten. Thereafter, his only concern will be his personal comfort and selfish desires.

On the other hand, as we honor holy places we will be entrusted with holy things. Just the opposite of disbelief and despair, the goal is eternal life and peace. Contemplating art and architecture, the spiritual and the divine, moves us away from the mundane world of the daily round.

Do sacred spaces make us more enlightened? Some have scoffed at labyrinths, masonic temples, mantra, and things like crystals or incense for centuries. In times of need, I have tried all of them.