Posted on Leave a comment

Into the Darkness – Exploring the 7 Underworlds in Hindu Cosmology

Into the Darkness – Exploring the 7 Underworlds in Hindu Cosmology

Beneath the surface of the Earth, hidden away from the light of the sun, lies a labyrinthine world of shadows, serpents, and untold secrets—the Seven Underworlds of Hindu cosmology. Known as the Sapta Patalas,

According to some, these realms are more than mere myths; they are actual physical worlds where magic reigns supreme, treasures glitter in the dark, and powerful entities hold sway over mysteries both ancient and forbidden. For centuries, the sages and seers of India have whispered of these realms, each a layer deeper into the cosmic unknown, each a veil concealing a greater truth.

In this short essay, we will describe the Sapta Patalas, or 7 underworlds and give some general characteristics about each one including who rules over these realms and what one might find, should they chose to visit.

So Journey with us into the depths of the Sapta Patalas, where every step descends deeper into the esoteric, and where the line between myth and reality blurs into shadow.

Before we get started, let’s look into the geography of these 7 underworlds or sapta patalas to understand where exactly they are. To understand this we have to delve a bit deeper into Vedic cosmology, getting familiar with some terminology and having a more complete understanding overall of the system surrounding this topic.

In Hindu cosmology realms, worlds or planets are called “lokas”.

There is debate among scholars about these lokas in reference to their existence. Some interpretations refer to psychological states, others lend to states of consciousness, others use the lokas as metaphors for spiritual development and others believe them to be actual, physical, tangible places that can be visited with extraordinary or mystical means. Some scholars believe that the higher realms are non-physical and the lower down you go, the more you fall into material matter.

Whatever your belief, this video will shed light on these 7 underworlds.

There are 14 lokas in total – 7 above, 7 below and grouped into Urdhva loka (the higher realms, madhva or bhu loka – the middle realms and adho lok, the lower realms. – and if you’re familiar with yoga asanas, you will remember urdhva mukha svanasana and adho mukha svansana – upward and downward facing dog poses.

There are 7 Vyahrtis, or upper worlds . These are Satya, tapa, jnana, mahar, svarga, bhuvar, bhu. The upper realms, are inhabited by gods (Devas), sages, and celestial beings. These are realms of light and divine presence, including Indra’s realm, Brahma Loka (the abode of Brahma), and Vaikuntha (the abode of Vishnu).

Bhu Loka or the (Earthly Realm) is the first of these worlds, lying in the middle. This is the plane of existence for humans, animals, and plants. This is our world, where the physical and material existences are experienced.

Then there is patal loka:

  • Patala Loka (Underworld Realms)– The lower realms, consisting of the seven underworlds collectively known as the Sapta Patalas. These underworlds lie beneath Bhu Loka, each stacked upon the next, like layers beneath the surface of the Earth.
  • Naraka – these are the hellish worlds below patala loka, in which there are 28. This is last realm – the Naraka (the hellish realms), in which your soul is tormented based on the crimes you committed.

28 Narakas: Tamisra, Andhatamisra, Raurava, Maharaurava, Kumbhipaka, Kalasutra, Asipatravana, Sukaramukha, Andhakupa, Krimibhojana, Samdamsa, Taptasurmi, Vajrakantaka-salmali, Vaitarani, Puyoda, Pranarodha, Visasana, Lalabhaksa, Sarameyadana, Avichi, Ayahpana, Ksharakardama, Raksogana-bhojana, Sulaprota, Dandasuka, Avata-nirodhana, Paryavartana, and Suchimukha

In the Bhágavata and Padma P. they are named Atala, Vitala, Sutala, Talátala, Mahátala, Rasátala, and Pátála. The Váyu has Rasátala, Sutala, Vitala, Gabhastala, Mahátala, Śrítala, and Pátála. There are other varieties.

So lets have a look at these 7 underworlds:

1. Atala loka:

Atala is the first and uppermost of the seven underworlds, situated just below the earthly realm (Bhu Loka). It is described as a vast, beautiful land with luxurious cities and a mild climate. It is a realm filled with illusions and magical enchantments and known for its pleasures and opulence, providing a paradise-like existence for its inhabitants, who live in grand palaces with rich food, music, and enjoyment. The surface of the ground is black.

  • Ruler:
    Bala, a son of the demon king Maya Danava who created 96 kinds of mystic power, rules over Atala Loka. He is known for his great strength and mystical powers. According to the Bhagavata Purana (Canto 5, Chapter 24), Bala possesses a unique power which allows him to control and influence others’ minds.
  • He is also said to have created three kinds of women by simply yawning—Swairinis (independent women who marry from their own group), Kamini (passionate women who marry from any group), and Pumshcalis (unchaste women who change husbands one after another)—Any man who enters Atala will be at the whim of these women, who seduce them with intoxicating beverage made with a drug known as hāṭaka [cannabis indica] and draw them into sensory pleasures.
  • Inhabitants:
    The Atala Loka is inhabited by powerful demons, Asuras, and mystical beings who indulge in sensual pleasures that are considered unmatched, filled with material comforts and sense gratifications that are beyond earthly experiences.

2. Vitala loka:

Vitala is the second realm beneath the Earth. It is a dark, mysterious land filled with rivers of liquid gold and precious minerals. The water in this realm is said to have alchemical properties, and the air is filled with exotic fragrances. Vitala is depicted as a place of both danger and opulence, where sorcerers and mystical beings conduct various magical experiments. The soil is pale white.

  • Ruler:
    Vitala Loka is ruled by the god Bhava (a form of Shiva), who resides here with his consort, Bhavani. It is said that when they have intercourse, their secretions creates a chemical which, when heated by fire can produce gold. He resides here with his followers and protects the realm from evil influences. He is worshiped by both demons and demi-gods alike.
  • Inhabitants:
    Inhabitants of this realm include Bhutas (spirits), Pisachas (flesh-eating demons), and mystical alchemists who use the resources of the realm for their experiments.

3. Sutala Loka:

Sutala is the third of the seven underworld realms and is described as a highly opulent realm with an abundance of wealth, gems and many grand palaces and gardens. It is considered even more luxurious than the heavenly planets (Svarga Lokas). The realm is described as free from diseases, old age, and suffering, making it a place of immense wealth and comfort.

  • Ruler:
    Sutala is ruled by the great son of Mahārāja Virocana, Bali Mahārāja, who is celebrated as the most pious and benevolent king, who was granted sovereignty over this realm as a gift by Lord Vishnu. in His incarnation as Vamanadeva, the dwarf avatar. As a result of Bali’s devotion and piety, Lord Vishnu promised to guard the gates of Sutala Himself, and thus, it is a well-protected realm.
  • Inhabitants:
    Sutala is populated by the followers of King Bali, including Danavas, Daityas, and other devotees of Lord Vishnu. Despite being a realm of the underworld, it is a spiritually advanced and prosperous place.
  • Detailed descriptions of Sutala can be found in the Bhagavata Purana (Canto 5, Chapter 24), which recounts the story of King Bali and his boon from Vamana.

4. Talatala Loka:


Talatala is the fourth realm and is described as a dark, mysterious world filled with powerful magical beings. It is portrayed as a world of sorcery, advanced weaponry, and mystic technology. It is characterized by its hidden underground cities and palaces where powerful beings conduct magical experiments and possess advanced mystical knowledge. It is filled with illusions, traps and dark magical practices. Everything here is deceptive and seemingly unreal.

  • Ruler:
    Talatala is ruled by the Danava demon architect Maya, who is a master of sorcery and illusion and an architect of marvelous cities and palaces. He is known for his architectural prowess and magical powers, capable of creating magnificent structures, illusions, and magical devices. Maya is a devotee of Shiva and receives divine protection for his realm.
  • Inhabitants:
    This realm is populated by sorcerers, alchemists, and other beings who practice dark arts and wield powerful spells and weaponry.

5. Mahatala Loka


Mahatala is the fifth realm of the underworld and is associated with secrecy, hidden treasures, and the protection of the Nagas. It is characterized by its vast subterranean regions filled with serpents and reptilian beings. The realm is depicted as having a dark, hot, and humid environment. It is known for its massive snake pits, caves, vast underground rivers and serpentine tunnels and caves, where these serpents dwell. The terrain and ground is sandy.

  • Ruler:
    The Nagas (serpent beings) are the primary inhabitants and rulers of Mahatala. This realm is specifically ruled by the great serpent Krodhavasha, a powerful Naga king, who is the progenitor of many races of serpents. His offspring include many of the most powerful and fearsome Nagas in Hindu mythology.
  • Inhabitants:
    It is the abode of many-powerful, hooded snakes, descendants of Kadrū, who are always very angry. The great snakes who are prominent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa. The snakes in Mahātala are always disturbed by fear of Garuḍa, the carrier of Lord Viṣṇu, but although they are full of anxiety, some of them nevertheless sport with their wives, children, friends and relatives.

6. Rasatala Loka


Rasatala is the sixth underworld realm and is depicted as a dark, terrifying place filled with great fortresses and oceans which is home to the demons races the Daityas, children of the cruel Diti (giants) and Danavas, children of Danu and armies of demons are constantly plotting against the Devas.

These beings are known for their strength and valor and are considered eternal enemies of the gods. It is considered one of the lowest realms and is filled with dense darkness, inaccessible to light. The beings in Rasatala are constantly engaged in war and conflict. The terrain and ground is rocky.

  • Ruler:
    Rasatala is ruled by the powerful demon lords, the sons of Nivata-Kavachas and Kalayavanas. They are mortal enemies of the gods and are described as fearsome warriors who challenge the devas (gods) in battles.They hide in Rasatal, because even though they are very strong, they are afraid of Indra.
  • Inhabitants:
    The inhabitants include various classes of demons, giants, and other terrifying beings. They are known for their strength, magical abilities, and enmity towards the gods.
  • 7. Patala (Nagaloka)

  • Patala, the seventh and deepest underworld, is often synonymous with “Nagaloka,” the abode of the Nagas. It is described as a place of immense wealth, a highly luxurious realm, illuminated by jewels and precious stones on the hoods of the serpent beings. Despite being the lowest of the Sapta Patalas, it is considered a place of beauty and splendor, filled with palaces, beautiful gardens, rivers, and pleasant atmospheres. There are many beautiful, flourishing cities here and It is known for its glowing pearls, gemstones, and exotic fragrances. The ground is golden.
  • As per the SB, There are beautiful groves and streams and lakes where the lotus blows; and the skies are resonant with the Koïl’s song. Splendid ornaments, fragrant perfumes, rich unguents, the blended music of the lute and pipe and tabor; these and many other enjoyments are the common portion of the Dānavas, Daityas, and snake-gods, who inhabit the regions of Pātāla.
  • Ruler:
    The great serpent king Vasuki, who is often depicted with multiple hoods and is one of the most famous Nagas, rules Patala. This realm is also protected by Ananta (Shesha), the thousand-headed serpent whose eyes resemble a red lotus and who serves as a bed for Lord Vishnu. Ananta is said to live in the lower regions of Patala and is revered as a divine protector.
  • Inhabitants:
    Patala Loka is inhabited by Nagas, snake-like beings of immense power, beauty, and wisdom. There there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods — some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga. They are often have mystical abilities, including shape-shifting and controlling various elements of nature.

So How can one reach the sapta patalas? Some texts mention the idea of these lokas as spiritual realms or dimensions that can be accessed through meditation, yoga, or other spiritual practices.

Some also say that you must be born into one of these places, that after reincarnation, you will go to the place that is aligned to your thoughts and energy at the moment.

Yet, other sources state that there are entrances, portals, to other realms that are spread across the Earth. Entrances similar to what one might find when searching for Agartha. And some entrances that are heavily guarded and that can only be accessed by having the right information, knowing the right people, or, in terms of modern day terminology – high security clearance.

How do we know there isn’t something more? What is the connection between military or government officials and the so called, grey aliens? Or any alien or reptilian race? Perhaps it is just conspiracy theory, but could the military have advanced technology that permits travel to these underworlds? Travel only by high authority figures or politicians, or by military captains that have authorization to enter such places?

We may never know.

In conclusion, The Sapta Patalas are described as realms of vast diversity, ranging from opulent paradises to dark, mysterious underworlds filled with magical beings, demons, serpents, and rulers with extraordinary powers. Each loka has its own unique environment, inhabitants, and rulers who maintain control over their domain. Despite being part of the underworld, these realms have their own significance, demonstrating the complex and multi-layered structure of the cosmos as envisioned in Hindu cosmology.

So what do you think? Do you think these are physical places that can be visited? Or states of consciousness, accessible only through meditation, astral travel or remote viewing?

What would you do if you encountered a Naga King? Share your thoughts and comments in the comment box below and thanks for reading!


Video version here:

Into the Darkness – Exploring the 7 Underworlds in Hindu Cosmology


Interesting sources, additional info, images, credits, attributions and other points of views here:

Elemental Energy and how to use it, check our course here: https://www.udemy.com/course/elemental-energy-for-success-and-well-being/?referralCode=A680413E03BEAD96E744

Book a Tarot reading here: https://suryaholistictarot.com/book-a-reading/

Check our soundtrack here:
https://lennyblandino.bandcamp.com/track/fire-meditation-1

Websites:

https://alkemystica.com

https://lennyblandino.com

https://www.staciebronson.com/

https://www.facebook.com/groups/1372429986896515


LINKS, REFERENCES AND PICS:

Srimad Bhagavatam 5:24:16

Vishnu Purana Book 2, chapter 5

Markandeya Purana Chapter 57

Mahabharata (Udyoga Parva, Chapter 101)

https://www.mahakavya.com/vayu-puran-english/ (p335)

https://en.wikipedia.org/wiki/Loka#/media/File:Lower_seven_Lokas_purana.png

https://en.wikipedia.org/wiki/Naraka

https://en.wikipedia.org/wiki/Patala

https://www.wisdomlib.org/hinduism/book/vishnu-purana-wilson/d/doc115967.html

https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364126.html

https://www.wisdomlib.org/definition/patala#purana

https://www.wisdomlib.org/hinduism/book/vishnu-purana-wilson/d/doc115965.html

https://sacred-texts.com/hin/vp/vp063.htm

https://vaniquotes.org/wiki/In_Atala_there_is_a_demon,_the_son_of_Maya_Danava_named_Bala,_who_created_ninety-six_kinds_of_mystic_power._Some_so-called_yogis_and_svamis_take_advantage_of_this_mystic_power_to_cheat_people_even_today

https://www.jatland.com/home/Udyoga_Parva/Mahabharata_Book_V_Chapter_101

https://en.wikipedia.org/wiki/Udyoga_Parva

Posted on Leave a comment

Cycles of Time in Vedic Cosmology – The 4 Yugas – Part 1

Cycles of Time in Vedic Cosmology - The 4 Yugas - Part 1

Hindu Vedic texts describe four Yugas (world ages) in a Yuga Cycle—Krita (Satya) Yuga, Treta Yuga, Dwapara Yuga, and Kali Yuga—where, starting in order from the first age, each Yuga’s length decreases by one-fourth (25%), giving proportions of 4:3:2:1

As a Yuga Cycle progresses through the four Yugas, each Yuga’s length and humanity’s general moral and physical state within each Yuga decrease by one-fourth.

Each Yuga is characterized by varying degrees of virtue and vice, wisdom and ignorance, and dharma (righteousness) and adharma (unrighteousness).

1. Satya Yuga (The Age of Truth)

Satya Yuga, also known as the Golden Age or the Age of Truth, is the first and most revered of the Yugas. It is characterized by a time of truth, virtue, and divine presence. In this era, humanity is said to live in harmony with the divine, and righteousness prevails. The divine essence is fully manifest, and people are endowed with immense wisdom and spiritual purity. The moral and ethical standards are at their highest, and there is no need for religious practices or rituals since truth and righteousness are innate.

In this age, the human lifespan is said to be the longest, and there is no suffering or conflict. The concept of Dharma is fully realized, and the divine is perceived directly by all. The natural world is in its prime, reflecting the purity and perfection of this age.

2. Treta Yuga (The Age of Treta)

Following Satya Yuga is Treta Yuga, often referred to as the Silver Age. This period marks a gradual decline in virtue and an increase in the need for religious practices and rituals to maintain Dharma. Although righteousness still prevails, it is somewhat diminished compared to the previous age. In Treta Yuga, humanity begins to experience the emergence of moral and spiritual decay.

In this era, the lifespan of human beings decreases, and the divine presence becomes less direct. The need for sacrifices, rituals, and religious observances arises to uphold Dharma and compensate for the growing imperfections. The epic Ramayana is set in Treta Yuga, reflecting the narrative of divine intervention and the heroic struggle to restore righteousness.

3. Dwapara Yuga (The Age of Dwapara)

Dwapara Yuga, or the Bronze Age, represents a further decline in the moral and spiritual quality of humanity. During this age, virtue and righteousness are significantly diminished, and the human experience becomes more fraught with conflict and suffering. Dharma and adharma are in constant flux, and the balance between them becomes more precarious.

In Dwapara Yuga, the lifespan of human beings continues to decrease, and religious practices become more complex and ritualistic. The Mahabharata, another epic of the Vedic tradition, is set in this age, depicting the moral and ethical challenges faced by individuals and societies. The epic highlights the role of divine intervention and the consequences of human actions in the struggle to restore righteousness.

4. Kali Yuga (The Age of Darkness)

The final Yuga is Kali Yuga, often referred to as the Age of Darkness or the Iron Age. This era is characterized by the greatest decline in virtue and the predominance of adharma. In Kali Yuga, humanity experiences the greatest suffering, ignorance, and moral corruption. The divine presence is least apparent, and the human lifespan is the shortest.

The principles of Dharma are greatly obscured, and the world is marked by conflict, deceit, and chaos. Religious practices become increasingly necessary as a means to combat the pervasive ignorance and evil. Kali Yuga is believed to be the current age, and according to tradition, it will eventually lead to the end of the cosmic cycle, after which a new cycle of Satya Yuga will begin.

What do you think about the 4 Yugas of Vedic Cosmology? Post your comments below and share the post!!!


Video version here:

Cycles of Time in Vedic Cosmology – The 4 Yugas – Part 1


Interesting sources, additional info, images, credits, attributions and other points of views here:

Elemental Energy and how to use it, check our course here: https://www.udemy.com/course/elemental-energy-for-success-and-well-being/?referralCode=A680413E03BEAD96E744

Book a Tarot reading here: https://suryaholistictarot.com/book-a-reading/

Check our soundtrack here:
https://lennyblandino.bandcamp.com/track/nivuru-synthetic-waves

Websites:

https://alkemystica.com/

http://lennyblandino.com/

https://www.staciebronson.com/

https://www.facebook.com/groups/1372429986896515


https://en.wikipedia.org/wiki/Yuga_cycle

https://en.wikipedia.org/wiki/Swami_Sri_Yukteswar_Giri

https://en.wikipedia.org/wiki/Satya_Yuga

https://en.wikipedia.org/wiki/Kali_Yuga

https://en.wikipedia.org/wiki/Dvapara_Yuga

https://en.wikipedia.org/wiki/Treta_Yuga

http://veda.wikidot.com/vedic-time-system#toc8

https://www.historicmysteries.com/myths-legends/kali-yuga/36125/

https://www.bibhudevmisra.com/2012/07/end-of-kali-yuga-in-2025-unraveling.html?m=0

https://www.dwapara-yuga.org

https://maypoleofwisdom.com/law-of-the-4-ages/

https://twospiritsonesoul.com/blog/are-we-living-in-the-kali-yuga

PICS:

https://commons.wikimedia.org/wiki/File:Four_Yugas_of_Hindu_Eschatology.svg

https://commons.wikimedia.org/wiki/File:Yugas.png

https://commons.wikimedia.org/wiki/File:Yuga_Cycle.png

https://commons.wikimedia.org/wiki/File:4_yugas.PNG

https://commons.wikimedia.org/wiki/File:Yugas-Ages-based-on-Sri-Yukteswar_af.jpg

https://commons.wikimedia.org/wiki/File:Kalki_(centre).jpg

https://pixabay.com/illustrations/ai-generated-hindu-style-goddess-8670920

The four ages of Hindu cosmology (Peter Hermes Furian / Adobe Stock)

https://www.reddit.com/r/hinduism/comments/14lupco/which_of_the_yuga_cycle_model_between_these_two/

https://pixabay.com/illustrations/ai-generated-suffering-hell-dante-8425585

https://commons.wikimedia.org/wiki/File:Motion_of_Sun,_Earth_and_Moon_around_the_Milky_Way.jpg

Posted on Leave a comment

The Megalithic Fortress of Arwad – Syria

The Megalithic Fortress of Arwad - Syria

Arwad, an island city situated off the coast of Syria in the Mediterranean Sea, is renowned for its ancient megalithic fortress. A strategic stronghold which has withstood the ravages of time, it offers a fascinating glimpse into the architecture, cultural practices, and historical significance of ancient civilizations in the region.

Historical Background

Also known as Arvad in ancient texts, it was then named Árados in Greek, which was Latinized as Aradus. In Arabic, it became Arwad . It’s also known as Ruad Island.

It is one of the most significant archaeological sites in Syria and its origins date back to the Bronze Age, with the island being continuously inhabited since at least the 3rd millennium BCE. The fortress itself was constructed during the height of Arwad’s prominence, around the 1st millennium BCE, reflecting its strategic importance in ancient maritime trade and defense.

The island was settled in the 2nd millennium BC by the Phoenicians. Under their control, it became an independent kingdom probably called Jazirat (meaning “island”) or Aynook. The city has been cited as one of the first known examples of a republic in the world, in which the people, rather than a monarch, are described as sovereign.

It was a major city-state, and the Phoenicians, known for their seafaring prowess and commercial enterprises, established Arwad as a crucial port city. The island’s location, just off the Syrian coast, allowed it to control important maritime routes and engage in trade with various Mediterranean civilizations, including Egypt, Greece, and Rome.

The fortress was built during a period of heightened geopolitical tensions and conflicts. The city-state faced threats from neighboring powers, including the Assyrians, Babylonians, and later the Macedonians and Romans. The fortress’s construction was thus a response to these external pressures and a testament to Arwad’s strategic military planning.

“The King of Arwad dwelt in the wide sea and fixed his dwelling like a fish in immeasurable waters.” –Ashurbanipal, King of Assyria-

Arwad apparently received the favor of the Seleucid Kings of Syria, and enjoyed the right of asylum for political refugees. Also, in some documents in connection with other cities and rulers of the near East, it is mentioned to show favor to the Jews.

This was after Rome had begun to interfere in the affairs of Judea and Syria, and indicates that Arwad was still of considerable importance at the time.

It formed an excellent base for the Phoenician commercial operations, into both the hinterland as far as the Euphrates, and also to Egypt. It was not until Roman times that the island declined, losing its commercial power to Antaradus (Ṭarṭus).

Tartus or Tartous with over 160,000 inhabitants is today the second most important town on the Syrian coast after Latakia. It is situated on the Mediterranean Sea, opposite Arwad Island.

Tartus was founded in antiquity as Antaradus (Anti-Aradus or the town facing Aradus), as a Phoenician colony of Arwad/Aradus. It was rebuilt in 346 AD by Emperor Constantine the I and flourished during Roman and Byzantine times. It became a major Christian stronghold and it is claimed to have the first chapel dedicated to the Virgin Mary.

In the 12th and 13th century AD, Crusaders occupied Tartus, then known as Tortosa, converting it into a fortress-town, and successfully defending it against attacks. It finally fell to the Arabs, who razed the walls, in 1302.

In November 1300, Jacques de Molay, last Grand Master of the Knights Templar, and Amaury de Lusignan, Lord of Tyre, attempted to occupy the former Templar stronghold of Tortosa.

A force of 600 men, of which the Templars supplied about 150, failed to establish itself in the town, although they were able to leave a garrison of 120 men on the Island of Ruad (Arwad), just off the coast.

Nearly forty of these men were still in prison in Cairo, Egypt, years later, where according to a former Genoese fellow prisoner, they died of starvation, having refused an offer of many riches and goods in return for apostatizing.

Tortosa was the last stand the Templars had on the mainland of Syria towards Arwad, which they kept for another decade.

From the beginning of the Ottoman conquest, the town declined in importance until its port was rejuvenated in the 20th century.

Today, there is a Templar castle and an Arab castle, both dating from the 13th century, still to be seen on Arwad, which is now an entirely Arab island dependent for its livelihood on the fishing industry. Arwad can be reached by boat from Tartus.

Architectural Features

The megalithic fortress stands out due to its impressive and sophisticated architectural features. The term “megalithic” refers to the use of large stone blocks in construction, which is evident in its massive walls and defensive structures.

These walls, which are up to 12 meters (40 feet) high and 5 meters (16 feet) wide, were designed to withstand both sieges and assaults. They provided strength, but also durability, allowing the fortress to endure over millennia.

The walls were built using large, finely cut stone blocks, many of which are polygonal in shape. This construction method was highly advanced for its time and reflects the skill and sophistication of the builders. They were equipped with towers and bastions at strategic points. These towers provided elevated vantage points for defenders and allowed for effective surveillance and defense of the fortress.

The bastions were designed to enfilade enemy troops, creating a crossfire that was highly effective in repelling attacks.

The fortress had multiple gates, each fortified and protected by complex gatehouses. The main gate was particularly elaborate, featuring a series of defensive barriers and traps designed to slow down and confuse attackers. This gate was flanked by two massive towers, each with arrow slits and defensive platforms.

    Within the walls, the internal layout was organized for both residential and military purposes. The fortress contained living quarters for the garrison, administrative buildings, and storage facilities.

    The design of the internal spaces reflected a high degree of organization and functionality, ensuring that the fortress could support a prolonged siege, if necessary.

    Strategic Importance

    The strategic location of Arwad’s fortress was central to its historical significance. The island’s position in the Mediterranean Sea provided it with several key advantages.

    Phoenician Influence

    The island was a center of Phoenician culture, known for its shipbuilding and trade networks. Some of the inscriptions and artifacts found on the island provide insight into the Phoenician language and religious practices.

    Maritime Control

    Arwad’s location allowed it to control important maritime routes. The fortress overlooked the sea lanes used by merchant ships traveling between the eastern coasts and the wider Mediterranean region. By controlling these routes, Arwad could exert influence over trade and commerce, and secure its position as a major port city.

    Defense Against Invasion

    The fortress was strategically designed to defend against maritime and land-based invasions. Its elevated position on the island made it difficult for invaders to approach and launch a successful attack. The combination of thick walls, defensive towers, and the surrounding sea, created a formidable barrier that protected the city from numerous sieges and assaults.

    Economic and Political Power

    Arwad’s control over maritime trade routes contributed to its economic prosperity. The fortress not only defended the city but also symbolized its political and economic power. The presence of such a strong defensive structure indicated the city’s wealth and its ability to project power regionally and beyond.

    Ancient Harbor

    Arwad’s strategic position made it an important maritime hub in antiquity. The island has remnants of an ancient harbor system, which underscores its significance as a port city and its role in trade and military operations across the Mediterranean.

    Historical Significance

    Arwad played a significant role during various historical periods, including the Persian and Roman eras. It was often a point of contention and a strategic asset due to its location and fortifications.

    Cultural Continuity

    The island has been continuously inhabited for thousands of years, and it has retained much of its ancient character. Even in modern times, the local population still engages in traditional practices that reflect the island’s long history.

    Maritime Heritage

    Arwad has a rich maritime history, with evidence of ancient shipbuilding techniques and naval activities. The presence of ancient shipyards and related infrastructure highlights its role in maritime trade and warfare.

    These aspects of Arwad add depth to our understanding of its historical and cultural significance, making it a truly remarkable site with a rich heritage that extends beyond the well-known aspects of its megalithic fortifications.

    The fortress holds significant historical value. It is a testament to the advanced engineering and architectural skills of ancient civilizations and reflects the broader cultural and political context of the time. Its design influenced subsequent fortifications in the region and contributed to the development of military architecture in the ancient Mediterranean world.

    Excavations and studies of the fortress have provided important information about ancient construction techniques, defensive strategies, and the daily life of the inhabitants.

    The insights gained from studying Arwad’s fortress contribute to our understanding of ancient civilizations, their military strategies, and their cultural practices.

    As research and excavation continue, the fortress of Arwad will undoubtedly yield further revelations about its past and its impact on the ancient Mediterranean world.

    What do you think about The Megalithic Fortress of Arwad and other Megalithic structures in the world? Let us know in the comment section below and share the post!!!


    Video version here:

    The Megalithic Fortress of Arwad – Syria


    Interesting sources, additional info, images, credits, attributions and other points of views here:

    https://en.wikipedia.org/wiki/Arwad

    https://www.aramcoworld.com/Articles/January-2016/Arwad-Fortress-at-Sea

    https://homsonline.com/EN/Citeis/Tartus.htm

    https://en.wikipedia.org/wiki/Fall_of_Ruad

    https://www.megalithicbuilders.com/asia/syria/arwad-arwad-wall

    SOURCES:

    • Malcolm Barber, Trial of the Templars
    • Martin Bernal, Black Athena Writes Back (Durham: Duke University Press, 2001), 359.
    • Lawrence I Conrad, ‘The Conquest of Arwād: A Source-critical study in the historiography of the early medieval Near East’, in The Byzantine and early Islamic Near East: Papers of the First Workshop on Late Antiquity and Early Islam, edited by Averil Cameron and Lawrence I Conrad, Studies in late antiquity and early Islam, 1, vol. 1, Problems in the literary source material (Princeton: Darwin Press, 1992), 317–401.
    • Alain Demurger, The Last Templar
    • Hazlitt, The Classical Gazetteer, p.53.
    • Lebling, Robert W. 2016. “Arwad, Fortress at Sea”. Aramco World. January February 2016. Volume 67, no. 1. Pages 34–41.
    • Newman, Sharan (2006). Real History Behind the Templars. Berkley Publishing Group. ISBN 978-0-425-21533-3.
    • Jean Richard, Les Croisades
    • Sylvia Schein, “Gesta Dei per Mongolos”
    • Dave Eggers, Zeitoun
    • Krahmalkov, Charles R (2000). Phoenician-Punic dictionary. Peeters Publishers.

    PICS:

    https://commons.wikimedia.org/wiki/File:Ruad_large.jpg

    https://commons.wikimedia.org/wiki/File:Ruad_small.jpg

    https://commons.wikimedia.org/wiki/File:Cours_de_la_forteresse_d%27Arouad.jpg

    https://commons.wikimedia.org/wiki/File:St%C3%A8le_alb%C3%A2tre_syrie_Aruad_Arados_Louvre_AO4815.jpg

    https://commons.wikimedia.org/wiki/File:Seal_of_Pantherios,_Bishop_of_Aradus_(Schlumberger,_1900).png

    https://commons.wikimedia.org/wiki/File:Views_of_Sepulchral_Monuments_near_Aradus_A_Plan_of_an_Open_Temple_X_A_View_of_a_Throne_in_T_The_Island_Aradus_C_-_Pococke_Richard_-_1745.jpg

    https://commons.wikimedia.org/wiki/File:The_island_of_Tortosa_-_Mayer_Luigi_-_1810.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_general_view_0732.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_ancient_harbour_area_3536_merge.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_general_view_0991.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_general_view_3578.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_old_harbour_area_3565.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_Ottoman_era_lighthouse.jpg

    https://commons.wikimedia.org/wiki/File:Ifpo_23352_Syrie,_gouvernorat_de_Tartous,_District_de_Tartous,_%C3%AEle_de_Raouad,_vue_a%C3%A9rienne_oblique.jpg

    https://commons.wikimedia.org/wiki/File:Le_Tour_du_monde-07-p044-crop.jpg

    https://commons.wikimedia.org/wiki/File:PAB_Ile_de_Rouad_Aradus.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_al-Burj_Ayyubid_fortress_3520.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_al-Burj_Ayyubid_fortress1206.jpg

    https://commons.wikimedia.org/wiki/File:Castle_in_the_island_of_Tortosa_-_Mayer_Luigi_-_1810.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_Castle_%E9%98%BF%E7%93%A6%E5%BE%B7%E5%8F%A4%E5%A0%A1_-_panoramio.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_citadel_0712.jpg

    https://commons.wikimedia.org/wiki/File:Arwad_citadel_3598.jpg

    https://commons.wikimedia.org/wiki/File:Syria_Ethno-religious_composition..jpg

    https://commons.wikimedia.org/wiki/File:JacquesdeMolay.jpg

    https://commons.wikimedia.org/wiki/File:Phoenicia_map-en.svg

    https://en.wikipedia.org/wiki/Phoenicia#/media/File:Construction_of_Xerxes_Bridge_of_boats_by_Phoenician_sailors.jpg

    https://commons.wikimedia.org/wiki/File:Coin_of_Abdashtart_I,_Achaemenid_Phoenicia_(2).jpg

    https://pixabay.com/illustrations/templar-knight-sword-medieval-8885310

    https://pixabay.com/illustrations/knight-templar-knight-templar-8450835

    https://en.wikipedia.org/wiki/Phoenicia#/media/File:Phoenician_trade_routes_(eng).svg

    https://en.wikipedia.org/wiki/Seleucid_Empire#/media/File:Seleucid_Empire_alternative_map.jpg

    https://en.wikipedia.org/wiki/Seleucid_Empire#/media/File:Seleucid-Empire_200bc.jpg

    Posted on Leave a comment

    La Coulobre – Legend of a Winged Creature in European Folklore

    La Coulobre - Legend of a Winged Creature in European Folklore

    La Coulobre, often translated as “dragon” or “serpent,” is central to the legend associated with the village of Fontaine-de-Vaucluse, southern France, with a cluzeau (a type of well or spring) called “the hole of La Coulobre”, still visible along the banks of the Dordogne river.

    The village in which the spring is located was called “Vallis Clausa” (“closed valley”) in Latin, because of its topographical position. This in time became “Vaucluse”, from which the spring takes its name. In the Provençal dialect is called Fònt de Vauclusa, “the spring of the closed valley.”

    According to local folklore, La Coulobre was a fearsome dragon that terrorized the region. This malevolent creature, described in various accounts as having a serpentine body and a menacing demeanor, was said to be both a physical and symbolic representation of chaos and destruction.

    It was a winged creature, often depicted as a giant salamander, with a fetid breath. It was feared for its ability to terrorize the countryside, devouring young children and spreading disease.

    She coupled with dragons that then abandoned her, forcing her to raise the small black salamanders to which she gave birth, on her own . She was desperate for a new husband and a father for her children, but her ugliness repulsed all suitors.

    The Dragon’s Reign of Terror

    The legend describes La Coulobre as a creature of immense power and malevolence. It was said to reside in the dark depths of the spring’s subterranean river system, emerging only to wreak havoc on the nearby inhabitants.

    The dragon’s presence was marked by mysterious and disastrous events—cattle would disappear, crops would not grow, and the land would suffer from unnatural droughts. The Fontaine de Vaucluse, with its powerful flow and enigmatic depths, was believed to be La Coulobre’s lair.

    The people of Vaucluse lived in constant fear of her. The dragon’s wrath was thought to be linked to the mysterious and unpredictable nature of the spring itself. The locals believed that the beast’s influence extended over the spring, controlling its flow and using it as a means to assert its dominance.

    The Heroic Struggle

    The legend takes a dramatic turn with the arrival of a heroic figure determined to vanquish La Coulobre and bring peace to the region. This hero is often depicted as a brave knight or a noble warrior, who, armed with courage and skills, embarks on a perilous quest to confront the dragon.

    The hero’s journey is fraught with challenges, as he navigates the treacherous terrain of the Fontaine de Vaucluse, and delves into the dark and labyrinthine passages of the spring.

    The confrontation between the hero and La Coulobre is the climax of the legend. The battle is described in vivid and dramatic terms, with the hero eventually emerging victorious. The dragon, defeated and slain, is said to have been driven away or killed, with its body either sinking into the depths of the spring or being cast out to prevent any further menace.

    With La Coulobre vanquished, the region was said to experience a period of restoration and peace. The Fontaine de Vaucluse, once associated with fear and destruction, was now seen as a symbol of renewal and hope.

    The spring continued to flow, but its waters were no longer tainted by the dragon’s malevolent influence. The land flourished, crops grew, and the village thrived.

    Saint Véran and La Coulobre

    A parallel legend tells that Saint Véran, bishop of Cavaillon, rid the Sorgue of a horrible Drac, a devil or dragon, La Coulobre, striking it down with his staff. This event is commemorated by a sculpture on the church square, depicting Saint Véran killing the beast.

    The Sorgue is a river in Southeastern France. Its source is near the town of Fontaine-de-Vaucluse. It is the biggest spring in France and the fifth biggest in the world.

    Saint Veranus of Cavaillon (died c. 590) was a French Saint, with a cultus in Italy.

    Gregory of Tours writes of miracles performed by Veranus, including the expulsion of a dragon. He is also remembered as a leader in charitable works and as a patron of local monasteries, not only in France but also in Italy, particularly in the city of Albenga, where he was instrumental in the conversion of the people to Christianity.

    There are various theories about the name La Coulobre:

    It could be derived from the Latin word coluber (snake).

    The Drac is a Ligurian divinity of tumultuous waters and the Coulobre owes its name to two Celto-Ligurian roots: Kal (stone) and Briga (hill). This is the cliff overlooking the spring which still holds the Vache d’Or (Golden Cow), the site of an ancient pastoral religion celebrating the strength and form of water and stone.

    In antiquity it was a place of ritual offerings.

    Petrarch’s Encounter

    In the 15th century, the Italian poet Petrarch (Petrarca), reportedly encountered La Coulobre while walking along the Sorgue river with his beloved Laure.

    The monster’s pestilential breath allegedly killed Laure, and Petrarch never recovered from the encounter.

    Historical and Geological Background

    The Fontaine de Vaucluse is a karst spring, where the water emerges from a subterranean river system.

    The sheer volume of water, which can vary dramatically with the seasons, contributes to the spring’s impressive flow.

    The site is nestled in a picturesque valley and is surrounded by lush greenery and towering cliffs, adding to its mystique.

    This natural wonder has long been a source of inspiration and intrigue, both scientifically and culturally. Its unique features and the surrounding landscape have made it a significant location for geological study and artistic representation. But it is the legend of La Coulobre that truly enriches its lore.

    In a nearby region, an Occitan legend tells of a huge winged reptile with an enormous mouth, horns, ears and claws that ended up in a druid’s hiding spot. It is said that the creature was so large that it attacked people and cattle, abducting them to devour them in its cave.

    It was said that La Coulobre’s colossal force was behind the creation of the dangerous passage known as the Saut de la Gratusse, where whirlpools and strong currents led many a sailor to their untimely death.

    Tale of the Nymph

    A different tale recounts the story of a minstrel who fell asleep on the way to the spring and saw a nymph appear. She led him to the edge of the spring, which opened to let them descend to a meadow strewn with supernatural flowers.

    The nymph showed seven diamonds to the minstrel. By lifting one of them, she made a powerful jet of water gush out. “Here,” she said, “is the secret of the spring of which I am the guardian. To make it swell I remove the diamonds. With the seventh, the water reaches the fig tree, which drinks only once a year.”

    Then, she woke up the minstrel and disappeared.

    Cultural and Symbolic Significance

    The legend of La Coulobre and the Fontaine de Vaucluse is more than just a local story – it reflects broader cultural and symbolic themes.

    Dragons and serpents are common motifs in mythology across various cultures, often representing chaos, danger or evil that must be overcome by a hero.

    In French folklore, La Coulobre is part of a tradition of dragon legends that emphasize the importance of courage and the role of heroic figures in restoring balance.

    These stories often serve as allegories for real-life struggles, highlighting the virtues of bravery, perseverance, and moral integrity.

    The Fontaine de Vaucluse, with its mysterious and powerful spring, provides a fitting backdrop for such a narrative.

    Moreover, it has become a symbol of the natural beauty and mystical allure of the region. The spring’s dramatic flow and the surrounding landscape evoke a sense of wonder and reverence, enhancing the impact of the story.

    The Legacy of the Legend

    Today, La Coulobre continues to captivate the imagination of visitors and locals alike.

    The Fontaine de Vaucluse remains a popular destination for those seeking to experience its natural beauty and to explore the rich cultural heritage associated with it.

    The legend has been preserved through various forms of storytelling, including literature, art, and local traditions.

    It also highlights the enduring power of folklore to shape our understanding of natural landscapes. The story of the dragon and the hero reflects the human desire to find meaning in the natural world and its intricate relationship with it.

    The legend underscores the idea that natural phenomena, such as springs and rivers, are not just physical entities, but also vessels of deeper symbolic meanings, standing as a testament to this interplay between the natural and the mythological.

    The legend of La Coulobre also serves as a potent symbol of the triumph of good over evil. The hero’s victory over the dragon represents the overcoming of darkness and chaos, restoring order and harmony to the land.

    This narrative resonates with timeless themes found in folklore and mythology, illustrating the universal struggle between heroic valor and destructive forces.

    This essay provides a comprehensive look at the Legend of La Coulobre and its significance, exploring both the mythical narrative and its cultural impact.

    It is a fascinating and eerie figure, symbolizing the power of myth, and offering a glimpse into the rich tapestry of cultural and natural heritage that defines the region and European folklore.

    What do you think of the legend of La Coulobre, dragons and winged creatures? Let us know in the comment section and share the post!!!


    Video version here:

    La Coulobre – Legend of a Winged Creature in European Folklore


    Interesting sources, additional info, images, credits, attributions and other points of views here:

    https://www.grandsudinsolite.fr/1013–the-legend-of-la-coulobre.html

    https://en.wikipedia.org/wiki/Fontaine_de_Vaucluse_(spring)

    https://en.wikipedia.org/wiki/Veranus_of_Cavaillon

    https://en.wikipedia.org/wiki/Sorgue

    https://en.wikipedia.org/wiki/Petrarch

    PICS:

    https://commons.wikimedia.org/wiki/File:La_Sorgue_le_31_mai_2008_avec_1,53%C3%A8tres_de_hauteur,_La_Fontaine_de_Vaucluse_16.JPG

    https://commons.wikimedia.org/wiki/File:Brooklyn_Museum_-_Fontaine_de_Vaucluse_-_Paul_Huet.jpg

    https://commons.wikimedia.org/wiki/File:SaintV%C3%A9ran502.JPG

    https://commons.wikimedia.org/wiki/File:Access_Fontaine_de_Vaucluse_by_JM_Rosier.jpg

    https://commons.wikimedia.org/wiki/File:V%C3%A9ran_de_Cavaillon_(cropped).jpg

    https://commons.wikimedia.org/wiki/File:Cavaillon-Cath%C3%A9drale-Mignard-Pierre.jpg

    http://riviereesperance.canalblog.com/archives/2010/03/08/16567640.html

    https://www.bordeauxwalkingtours.fr/en/the-legend-of-bergeracs-dragon/

    https://vialucispress.wordpress.com/2019/05/25/the-saint-a-dragon-and-petrarch-too-dennis-aubrey/

    https://pixabay.com/illustrations/book-adventure-snake-imagination-8794150

    https://pixabay.com/illustrations/ai-generated-snake-reptile-head-7850729

    https://pixabay.com/illustrations/lake-woman-goddess-of-lakes-7566031

    https://pixabay.com/photos/snake-nature-reptile-wild-wildlife-2362212

    https://pixabay.com/illustrations/photo-snake-reptile-species-fauna-7752725

    https://pixabay.com/photos/nature-salamander-fire-salamander-3182879

    https://pixabay.com/photos/spotted-salamander-water-lily-6020288

    https://pixabay.com/illustrations/dragon-fire-pagan-epic-fantasy-8780168

    https://pixabay.com/illustrations/dragon-mythology-english-myths-8800263

    https://pixabay.com/illustrations/dragon-lake-fantasy-nature-beast-8520110

    https://pixabay.com/illustrations/ai-generated-dragon-lizard-reptile-7852855

    https://en.wikipedia.org/wiki/Petrarch#/media/File:Altichiero,_ritratto_di_Francesco_Petrarca.jpg

    https://en.wikipedia.org/wiki/Petrarch#/media/File:Francesco_Petrarca01.jpg

    https://pixabay.com/illustrations/medieval-castle-knight-st-george-8813015

    https://pixabay.com/illustrations/black-dragon-dragon-fantasy-art-8808267

    Posted on Leave a comment

    The Labyrinth – Myths and Symbolism

    The Labyrinth - Myths and Symbolism

    The labyrinth, a symbol of intricate design and profound meaning, has captivated human imagination for millennia. Found in various cultures across the globe, from ancient civilizations to modern interpretations, the labyrinth represents a journey of transformation, a metaphorical path that intertwines myth, symbolism, and human experience. In this article, we delve into the origins, myths, and deep symbolism associated with the labyrinth, seeking to unravel its mysteries and understand its enduring significance.

    Origins and Historical Context

    The labyrinth’s origins can be traced back to antiquity, with evidence of labyrinthine patterns found in diverse cultures including ancient Greece, Egypt, India, and Mesoamerica.

    The theme of the labyrinth leading to one’s destiny is most clearly illustrated in one of the best-known stories from Greek mythology: Theseus and the Minotaur.

    The word Labyrinth comes from the Greek labyrinthos and describes any maze-like structure. A labyrinth is a single-path, non-branching route leading to the center and back out, making it easier to navigate.

    A maze is a complex branching puzzle with multiple paths and directions. Even so, the terms labyrinth and maze are often used interchangeably.

    The term “labyrinth” has come to denote any unicursal maze, regardless of shape. Socrates described a labyrinthine argument as one where the path seems to loop back to the start, reflecting the idea of a complex but navigable route.

    Although early Cretan coins sometimes feature multicursal patterns, the unicursal seven-course “Classical” design became associated with the Labyrinth on coins as early as 430 BC.

    This design was widely used to symbolize the Labyrinth, even though historical and literary accounts suggest the Minotaur was confined in a complex branching maze. Despite increasingly elaborate designs, visual representations of the Labyrinth from Roman times through the Renaissance are predominantly unicursal. Branching mazes were reintroduced with the rise in popularity of garden mazes during the Renaissance.

    The labyrinth/maze, then, may have served to help one find their mystical path by purposefully removing one from the common understanding of linear time and direction between two points. As one traveled through the labyrinth, one would become increasingly lost in reference to the world outside and, possibly, would unexpectedly discover one’s true path in life.

    Labyrinths have appeared in various forms, such as designs on pottery and basketry, body art, and engravings on cave or church walls. The Romans created many decorative labyrinths in tile or mosaic, often large enough to be walked. Historically, labyrinths have been used for both group rituals and personal meditation.

    Ancient Labyrinths

    Pliny the Elder’s Natural History mentions four ancient labyrinths: the Cretan Labyrinth, an Egyptian Labyrinth, a Labyrinth on Lemnos, and an Italian Labyrinth.

    The etymology of the word is linked to the Minoan labrys, “double axe”, the symbol of the Minoan mother goddess of Crete and royal authority, although the actual word is Lydian in origin, and most likely came to Crete from Anatolia through trade.

    This connection supports the theory that the labyrinth originally referred to the Minoan royal palace in Crete, translating to “palace of the double-axe.” The term “-inthos” may mean “place,” as seen in names like Corinth. Symbols associated with the double-axe were found in the Minoan palace, often linked with female deities. In classical Greece, priests at Delphi were known as Labryades, or “men of the double axe.”

    Greek mythology does not mention a specific deity presiding over the Labyrinth, although the goddess Despoine from Arcadian cults might have been associated with labyrinthine themes.

    This figure might have been linked to a cult that influenced later Eleusinian mysteries.

    The labyrinth of Knossos – Cretan Labyrinth

    Knossos, in Crete, has long been suspected to be the site of the most famous labyrinth in history.

    Researchers discovered bull motifs and depictions of a labrys, suggesting connections to the labyrinth. This association with the Minotaur myth has become a popular legend.

    It’s the story of Theseus and the Minotaur. This labyrinth was designed by Daedalus for King Minos of Knossos on Crete to contain the ferocious half-man/half-bull known as the Minotaur, born from Queen Pasiphae’s cursed union with a bull.

    It was an elaborate structure with winding passages and dead ends intended to confuse and trap the beast. Daedalus engineered the labyrinth so intricately that he himself had difficulty escaping after its completion.

    Every year, seven young men & maidens were sent from Athens to Crete and then released into the labyrinth to be eaten by the Minotaur as a tribute.

    According to the myth, Theseus, prince of Athens, ventured into the labyrinth with the aid of Ariadne, daughter of King Minos, who provided him with a ball of thread (the “Ariadne’s thread”) to navigate the maze.

    Theseus successfully slew the Minotaur and found his way out using the thread, thus freeing Athens from the annual offering.

    The Labyrinth of Egypt at Hawara

    In Egypt, labyrinthine structures were associated with the complex and cyclical journey of the sun god Ra during the night, symbolizing death and rebirth.

    One labyrinth stood near the foot of the Pyramid of Amenemhat the III at Hawara. It may have been a collection of funerary temples such as the ones that are commonly found near Egyptian pyramids.

    The first major historian to discuss the labyrinth was the Greek author Herodotus, who, in his Histories, wrote that the structure surpassed the greatness of even the Egyptian Pyramids:

    “The Egyptians made a labyrinth which surpasses even the pyramids. We learned through conversation with the Egyptian caretakers about the labyrinth’s underground chambers; they would by no means show them, as they were, they said, the burial vaults of the kings who first built this labyrinth, and of the sacred crocodiles…”

    Diodorus Siculus also furthered the claim that the Egyptian labyrinth inspired Daedalus to build the Cretan labyrinth for King Minos.

    Pliny the Elder , a Roman author and naturalist, described the structure in his Naturalis Historia, writing:

    “There is still in Egypt a labyrinth which was the first constructed, 3,600 years ago. Many assert that it was a building consecrated to the Sun, an opinion which mostly prevails”

    It is believed that the labyrinth at Hawara mirrored the afterlife. There were 42 halls throughout the structure which correspond to the Forty-Two Judges who preside over the fate of one’s soul, along with the gods Osiris, Thoth, Anubis, and Ma’at, at the final judgment in the Hall of Truth.

    The labyrinth, then, could have been constructed to lead one through a confusing maze – much like the landscape of the afterlife described in the Pyramid Texts, Coffin Texts, and the Egyptian Book of the Dead – to lead one toward an enlightened state.

    Following the fall of the Western Roman Empire, the ruins of the labyrinth were quarried for stone and after most of the stones had been carted away, the location of the structure was gradually forgotten.

    So great was the site as a source of building materials that a small town grew up around the ruins, by the oasis of Faiyum.

    There have been many other labyrinths around the world since ancient times from the structure built in Italy as part of the tomb of an Etruscan king, to those of an island in modern-day Russia.

    Labyrinths were once part of the mortuary rituals of Britain, Ireland, and Scotland. They constantly reappear in different forms at different stages in the evolution of Celtic culture and some of them are earlier than the Minoan labyrinths.

    The labyrinth as an idea is closely related to the knot: the line that winds all around a design. The difference is that, in a knotwork design, the line has no beginning and no end while, in a labyrinth, there is usually a starting point and a goal.

    Both symbolize journeys. This might be a particular adventure or the overall unfolding of life itself. Labyrinths therefore form a visual counterpart to the epic folk-tale which often consists of a long and convoluted journey with episodes that repeat and double back on themselves.

    A journey to the center of the self and out again and, in this way, the ancient symbol emerges as a tool for self-exploration and healing.

    The Indian mandala is a geometric configuration of symbols and may reflect the labyrinth’s intricate paths, symbolizing the wholeness and unity of the universe.

    It can be used to establish a sacred space and as an aid to meditation and trance induction.

    A mandala called yantra takes the form of a square with four gates containing a circle with a center point.

    A mandala can also represent the entire universe, which is traditionally depicted with Mount Meru as the axis mundi in the center, surrounded by the continents.

    Mandalas often have radial balance, meaning they look the same after some rotation by a partial turn.

    In the Rigveda, the various books progress along the same lines as a labyrinth, where one travels a mystical path alone to eventually merge one’s inner journey with the outer world.

    In medieval Christian culture, labyrinths were integrated into the floors of cathedrals such as Chartres in France, serving as a metaphorical pilgrimage for believers. It was built between 1215 and 1221, making it the largest church labyrinth ever constructed during the Middle Ages.

    The labyrinth also embodies a multitude of symbolic meanings that resonate deeply with the human experience:

    Journey and Transformation: At its core, the labyrinth represents a journey of self-discovery and transformation. The act of navigating its twists and turns mirrors life’s complexities, challenges, and the search for meaning. Each step taken within the labyrinth symbolizes progress, introspection, and personal growth.

    Unity of Paths: Unlike a maze, which is designed to confuse and challenge, the labyrinth has a single, non-branching path that leads to the center and back out again. This symbolizes the unity of all paths and the interconnectedness of life’s journey.

    It teaches that despite different routes and experiences, there is a destination and purpose.

    Cycles of Life: The labyrinth’s circular or spiral design mirrors the cyclical nature of life, death, and rebirth. It represents the eternal journey of birth, growth, death and renewal found in nature, seasons, and the cosmos. In this way, the labyrinth becomes a symbol of continuity and the eternal rhythm of existence.

    Mystical Pilgrimage: Many cultures incorporate labyrinths into personal practices as a form of meditation and pilgrimage. Walking the labyrinth path becomes a metaphorical journey towards enlightenment, wisdom and divine union. The process encourages mindfulness, reflection and communion with the sacred.

    Psychological Exploration: The labyrinth can be seen as the representation of the mind and the process of integrating one’s conscious and unconscious aspects to achieve psychological wholeness.

    Therapeutic Practices: Labyrinths are increasingly used in therapeutic settings as tools for stress reduction, meditation, and reflection. Walking the labyrinth path fosters mindfulness, relaxation, and emotional healing, providing individuals with a tangible way to explore their inner landscapes.

    Personal Change: The labyrinth in the Greek myth serves as the vehicle for Theseus’ transformation from a youth to a king. He must enter a maze no one knows how to navigate, slay a monster, and return to the world he knows. The labyrinth presented him with the opportunity to change and grow but, like many people, Theseus resisted that opportunity until change was forced upon him.

    Occult Significance: Prehistoric labyrinths likely served as traps for evil spirits or paths for ritual dances. In medieval times, the labyrinth symbolized a mystical journey with a defined center (representing God) and a single entrance (symbolizing birth).

    The labyrinth, with its rich tapestry of myths and profound symbolism, continues to captivate and inspire humanity.

    Its enduring presence across cultures underscores its universal appeal and relevance, offering us a timeless symbol to navigate the complexities of existence and discover deeper truths within ourselves and the world around us.

    In unraveling the myths and symbolism of the labyrinth, we unravel not just a physical maze but a symbolic journey that speaks to the essence of what it means to be human—a journey of discovery, transformation, and the eternal quest for meaning.

    What do you think about the Labyrinth, its myths and symbolism? Let us know in the comment section and share the post!!!


    Video version here:

    The Labyrinth – Myths and Symbolism


    Interesting sources, additional info, images, credits, attributions and other points of views here:

    https://en.wikipedia.org/wiki/Minotaur

    https://www.ashmolean.org/article/myths-of-the-labyrinth

    https://en.wikipedia.org/wiki/Labyrinth

    https://en.wikipedia.org/wiki/Hedge_maze

    https://en.wikipedia.org/wiki/Maze

    https://en.wikipedia.org/wiki/Caerdroia

    https://en.wikipedia.org/wiki/Celtic_maze

    https://en.wikipedia.org/wiki/I%27itoi

    https://no.wikipedia.org/wiki/Den_julianske_borg

    https://labyrinthos.net

    https://www.math.stonybrook.edu/~tony/mazes

    https://www.astrolog.org/labyrnth/algrithm.htm

    https://www.irrgartenwelt.de

    http://www.begehbare-labyrinthe.de/index.php?screen_width=1382&screen_height=744

    https://www.veriditas.org

    http://www.mymaze.de/home_e.htm

    http://www.indigogroup.co.uk/edge/Mazes.htm

    https://www.theedkins.co.uk/jo/maze/intro/index.htm

    http://www.labyrinthos.ch/Labyrinth-Hoehle.english.html

    https://www.spiralzoom.com

    http://www.mi.sanu.ac.rs/vismath/morrison/

    http://www.tmba.tv/3d-animation-studio/archaeology/labyrinth-egypt/

    https://en.wikipedia.org/wiki/Labyrinth_of_Egypt

    https://www.labyrinthpark.gr/en/history-of-labyrinth

    https://www.worldhistory.org/Labyrinth

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

    https://www.metmuseum.org/art/collection/search/39738

    https://www.cathedrale-chartres.org/en/cathedrale/monument/the-labyrinth

    https://www.mazemaker.com/about

    https://www.geomancy.org

    http://www.labyrinth-enterprises.com/

    https://blogmymaze.wordpress.com


    REFERENCES:

    Hermann Kern, Through the Labyrinth, ed. Robert Ferré and Jeff Saward, Prestel, 2000, ISBN 3-7913-2144-7. (This is an English translation of Kern’s original German monograph Labyrinthe published by Prestel in 1982.)

    Lauren Artress, Walking a Sacred Path: Rediscovering the Labyrinth as a Spiritual Practice, Penguin Books, 1995, ISBN 1-57322-007-8.

    Lauren Artress, The Sacred Path Companion: A Guide to Walking the Labyrinth to Heal and Transform, Penguin Books, 2006, ISBN 1-59448-182-2.

    Doob, Penelope Reed (1992). The Idea of the Labyrinth: from Classical Antiquity through the Middle Ages. Ithaca: Cornell University Press. ISBN 0-80142-393-7.

    Herodotus, The Histories, Newly translated and with an introduction by Aubrey de Sélincourt, Harmondsworth, England, Penguin Books, 1965.

    Karl Kerenyi, Dionysos: Archetypal Image of Indestructible Life, Princeton University Press, 1976.

    Helmut Jaskolski, The Labyrinth: Symbol of Fear, Rebirth and Liberation, Shambala, 1997.

    Adrian Fisher & Georg Gerster, The Art of the Maze, Weidenfeld & Nicolson, 1990. ISBN 0-297-83027-9.

    Jeff Saward, Labyrinths and Mazes, Gaia Books Ltd, 2003, ISBN 1-85675-183-X.

    Jeff Saward, Magical Paths, Mitchell Beazley, 2002, ISBN1-84000-573-4.

    W. H. Matthews, Mazes and Labyrinths: Their History and Development, Longmans, Green & Co., 1922. Includes bibliography. Dover Publications reprint, 1970, ISBN 0-486-22614-X.

    Andrew Stewart, One Hundred Greek Sculptors: Their Careers and Extant Works.

    Henning Eichberg, “Racing in the labyrinth? About some inner contradictions of running.” In: Athletics, Society & Identity. Imeros, Journal for Culture and Technology, 5 (2005): 1. Athen: Foundation of the Hellenic World, 169–192.

    Edward Hays, The Lenten Labyrinth: Daily Reflections for the Journey of Lent, Forest of Peace Publishing, 1994.

    Carl Schuster and Edmund Carpenter, Patterns that Connect: Social Symbolism in Ancient & Tribal Art, Harry N. Abrams, NY, 1996.

    Ettore Selli, Labirinti Vegetali, la guida completa alle architetture verdi dei cinque continenti, Ed. Pendragon, 2020; ISBN 9788833642222

    Bulfinch,T. Bullfinch’s Mythology. The Modern Library, 2010.

    Castleden, R. The Element Encyclopedia of the Celts. Harper Collins Publishers Ltd, 2013.

    Diodorus Siculus. Diodorus Siculus’ Histories. Harvard University Press, 1939.

    Hamilton, E. Greek Mythology. Easton Press, 1968.

    Jung, C. The Portable Carl Jung. Penguin Classics, 1992.

    Michailidou, A. Knossos – A Complete Guide to the Palace of Minos. Ekdotike Athenon, 2004.

    Pliny. Pliny’s Natural History. Harvard University Press, 1938.

    Rees, A. & B. Celtic Heritage: Ancient Tradition in Ireland and Wales. Thames & Hudson, 1961.

    Strabo. Strabo’s Geography. Harvard University Press, 1928.

    The Ancient Egyptian Labyrinth by Larry Orcutt

    The Labyrinth: Archetype of Transformation for Global Healing by Annette Reynolds

    Verner, M. The Pyramids: The Mystery, Culture, and Science of Egypt’s Great Monuments. Grove Press, 2002.

    Waterfield, R. Herodotus: The Histories – A new translation by Robin Waterfield. Oxford University Press, 2006.

    Wilkinson,R. H. The Complete Temples of Ancient Egypt. Thames & Hudson, 2000.

    PICS

    https://commons.wikimedia.org/wiki/File:Hawara-plan-complexe.jpg

    https://bloggermymaze.wordpress.com/wp-content/uploads/2012/08/durchblick.jpg

    https://www.worldhistory.org/uploads/images/3184.jpg?v=1636971301

    https://www.worldhistory.org/uploads/images/399.jpg?v=1647026405

    https://www.worldhistory.org/uploads/images/368.jpg?v=1670423643

    https://commons.wikimedia.org/wiki/File:Sri_Yantra_256bw.gif

    https://commons.wikimedia.org/wiki/File:Labyrinthus.svg

    https://www.mskgent.be/en/collection/2014-p

    https://commons.wikimedia.org/wiki/File:Knossos_silver_coin_400bc.jpg

    https://commons.wikimedia.org/wiki/File:Edward_Burne-Jones_-_Tile_Design_-_Theseus_and_the_Minotaur_in_the_Labyrinth_-_Google_Art_Project.jpg

    https://commons.wikimedia.org/wiki/File:Classical_7-Circuit_Labyrinth.svg

    https://commons.wikimedia.org/wiki/File:Halebid2.JPG

    https://commons.wikimedia.org/wiki/File:Inneres_der_Kathedrale.jpg

    https://pixabay.com/illustrations/labyrinth-puzzle-maze-target-away-2037286

    https://pixabay.com/photos/labyrinth-travel-stone-outdoors-3207046

    https://pixabay.com/photos/maze-labyrinth-symbol-get-lost-56060

    https://pixabay.com/photos/labyrinth-wall-stones-path-117278

    https://pixabay.com/photos/labyrinth-lines-path-accessible-3339183

    https://pixabay.com/photos/maze-intricacy-green-labyrinth-919271

    https://pixabay.com/photos/maze-graphic-render-labyrinth-2264

    https://commons.wikimedia.org/wiki/File:Minotaurus.gif

    https://commons.wikimedia.org/wiki/File:Theseus_Minotaur_Mosaic.jpg

    https://commons.wikimedia.org/wiki/File:Tondo_Minotaur_London_E4_MAN.jpg

    https://pixabay.com/photos/dry-lake-bed-desert-dry-bed-lake-1191084

    https://pixabay.com/illustrations/ai-generated-mystical-forest-secret-8268536

    https://pixabay.com/illustrations/ai-generated-labyrinth-maze-choice-8636854

    https://pixabay.com/illustrations/labyrinth-concept-maze-puzzle-path-8295703

    https://pixabay.com/illustrations/tree-outdoors-nature-night-8692888

    https://pixabay.com/photos/maze-grass-stones-stroll-games-5794008