View allAll Photos Tagged integrating
Date of Photos – 02/16/2012
Location - Langley Research Center - Aircraft Landing Dynamics Facility
Photographer – Joe Bibby
Integration of the Separation and Distancing Cylinder (SDC) on the Ariane 5 launcher for the spacecraft ATV-5, on 24 June 2014, in the BAF (Final Assembly Building). The SDC forms the lower part of the Separation and Distancing Module (SDM), which provides the mechanical interface with Ariane 5 and ATV’s separation and distancing from the launcher.
ESA’s fifth and last Automated Transfer Vehicle, Georges Lemaître, will deliver more than 2600 kg of dry cargo to the International Space Station; its launch is set for summer 2014 on an Ariane 5 from Europe’s Spaceport in Kourou, French Guiana.
Credits: ESA–S. Corvaja, 2014
Miami International Airport (IATA Code: MIA) does deserve praise for its integrated transportation facilities, with Tri-Rail, Metrorail, city transit and longer distance bus facilities all close to hand at the modern Transit Center. Tri-Tail EMD GP49 #81
Agra, Taj Mahal, from the tank, very early morning (6.55 AM)
The Taj Mahal (from Persian and Arabic, "crown of palaces") is a white marble mausoleum located on the southern bank of the Yamuna River in the Indian city of Agra. It was commissioned in 1632 by the Mughal emperor Shah Jahan (reigned 1628–1658) to house the tomb of his favorite wife of three, Mumtaz Mahal.
Construction of the mausoleum was essentially completed in 1643 but work continued on other phases of the project for an additional ten years. The Taj Mahal complex is believed to have been completed in its entirety in 1653 at a cost estimated at the time to be around 32 million Indian rupees, which in 2015 would be valued at around 52.8 billion Indian rupees ($827 million US). The construction project employed around 20,000 artisans under the guidance of a board of architects led by Ustad Ahmad Lahauri. The domed marble tomb is part of an integrated complex consisting of gardens and two red-sandstone buildings surrounded by a crenellated wall on three sides.
The Taj Mahal is regarded by many as the best example of Mughal architecture and is widely recognized as "the jewel of Muslim art in India". It is one of the world’s most celebrated structures and a symbol of India’s rich history. Designated a UNESCO World Heritage Site in 1983, the Taj Mahal attracts some 3 million visitors a year. On 7 July 2007 it was declared one of the Seven winners of New7Wonders of the World (2000–2007) initiative in Lisbon.
The tomb is the central focus of the entire complex of the Taj Mahal. It is a large, white marble structure standing on a square plinth and consists of a symmetrical building with an iwan (an arch-shaped doorway) topped by a large dome and finial. Like most Mughal tombs, the basic elements are Persian in origin.
The base structure is a large multi-chambered cube with chamfered corners forming an unequal eight-sided structure that is approximately 55 metres on each of the four long sides. Each side of the iwan is framed with a huge pishtaq or vaulted archway with two similarly shaped arched balconies stacked on either side. This motif of stacked pishtaqs is replicated on the chamfered corner areas, making the design completely symmetrical on all sides of the building. Four minarets frame the tomb, one at each corner of the plinth facing the chamfered corners. The main chamber houses the false sarcophagi of Mumtaz Mahal and Shah Jahan; the actual graves are at a lower level.
The most spectacular feature is the marble dome that surmounts the tomb. The dome is nearly 35 metres high which is close in measurement to the length of the base, and accentuated by the cylindrical "drum" it sits on which is approximately 7 metres high. Because of its shape, the dome is often called an onion dome or amrud (guava dome). The top is decorated with a lotus design which also serves to accentuate its height. The shape of the dome is emphasized by four smaller domed chattris (kiosks) placed at its corners, which replicate the onion shape of the main dome. Their columned bases open through the roof of the tomb and provide light to the interior. Tall decorative spires (guldastas) extend from edges of base walls, and provide visual emphasis to the height of the dome. The lotus motif is repeated on both the chattris and guldastas. The dome and chattris are topped by a gilded finial which mixes traditional Persian and Hindustani decorative elements.
The main finial was originally made of gold but was replaced by a copy made of gilded bronze in the early 19th century. This feature provides a clear example of integration of traditional Persian and Hindu decorative elements. The finial is topped by a moon, a typical Islamic motif whose horns point heavenward.
The minarets, which are each more than 40 metres tall, display the designer's penchant for symmetry. They were designed as working minarets — a traditional element of mosques, used by the muezzin to call the Islamic faithful to prayer. Each minaret is effectively divided into three equal parts by two working balconies that ring the tower. At the top of the tower is a final balcony surmounted by a chattri that mirrors the design of those on the tomb. The chattris all share the same decorative elements of a lotus design topped by a gilded finial. The minarets were constructed slightly outside of the plinth so that in the event of collapse, a typical occurrence with many tall constructions of the period, the material from the towers would tend to fall away from the tomb.
(source: en.wikipedia.org/wiki/Taj_Mahal)
Jewish cemetery in Külsheim, Germany
The cemetery is an awesome place for the Jews who call it in Hebrew: Bet ha-chaj (House of the living), Bet ha-kwarot (Hause of graves), Bet ha-olam (Eternal House) and in Yiddish 'Getort' (Good Place). It is a place of 'eternal rest', meaning that no grave can be reused and that there is no end to the use of a grave. Jews only go to the cemetery with their heads covered in respect of the Holiness of this place. Visiting a grave the Kaddisch Prayer is said and as ancient ritual a little stone is put onto the grave as memorial of the visit.
The tombstones in Külsheim stand with their simplicity for equality of all men in death. The few decorative details symbolise religious believes. Blessing hands indicate that the dead was from the tribe of Kohanim (Priests), the jug for someone from the Levites, the ram horn for a shofar player, the circumcision knife for a Mohalim, crowns are a symbol for a respected family name, grapes for a blessed life on earth, representations of animals however, are from more recent times and indicate surnames.
The last line at the lower end of a tombstone is mostly a shortened saying in Hebrew: 'Be his(her) soul bound into the eternal life.'
This cemetery was created in 1658 and is therefore one of the oldest in the region of Franconia (Germany). It was the central Jewish cemetery for Külsheim, Hardheim, Gissigheim, Königheim, Tauberbischofsheim and Hochhausen. The Jewish community paid a tax to the city of Külsheim for the use of the cemetery. The last person was buried here in April 1938.
Dammaged tombstones date from the Third Reich period. 1952 the fence around the cemetery was redone. Today the 'Suprime Council of Israelites of Baden' owns the cemetery.
The location of the medieval cemetery, previous to this one, is unknown. It might have been in the district called 'Paradise'.
Castelbouc
maisons du hameau de Castelbouc à Ste Enimie, dominant le Tarn, totalement intégré au paysage.
DSC_7520w
Sunday 28th September 2014 saw improvements made by Arriva to their Guildford - Cranleigh - Horsham corridor services.
Previously, the three buses an hour had run as follows:
1x 53: Guildford - Cranleigh - Park Mead - Ewhurst.
1x 53: Guildford - Cranleigh - Park Mead short.
1x 63: Guildford - Cranleigh - Slinfold - Horsham.
This is revised from 28th September as:
1x 53: Guildford - Cranleigh - Park Mead - Ewhurst.
1x 63: Guildford - Cranleigh - Park Mead (double run) - Slinfold - Horsham
1x 63X: Guildford - Cranleigh - Horsham, not via Slinfold.
This increases the service level to Horsham to two buses per hour. In addition, journeys to/from Horsham now run later in the day.
Following Arriva selling their Horsham operations to Metrobus in October 2009, the 63 had extended from Horsham town centre to Horsham Hospital (previously, it ran across town to Oakhill, but this was dropped and given to Metrobus, them running a separate service 65).
As a result of the 28th September 2014 changes, the 63 was withdrawn between Horsham town centre and Horsham Hospital.
Bus stop provision at Horsham rail station is actually quite good, especially southbound, where buses have their own bit of road away from the main road itself. Here's Arriva Kent & Surrey 3930 (GK51 SZJ) seen with a 63 to Guildford, in the company of a Southern class 377.
North Street, Horsham, West Sussex.
2h58m total integration (41x120s L, 16x120s R, 16x120s G, 16x120s B), Chiswick 28-29/11/2016
Altair 115ED/APO, AZ-EQ6, QSI683WSG
NGC 457 (also known as the Owl Cluster, the ET Cluster, or Caldwell 13) is an open star cluster in the constellation Cassiopeia. It was discovered by William Herschel in 1787, and lies over 7,900 light years away from the Sun. It has an estimated age of 21 million years. The cluster is sometimes referred by amateur astronomers as the Owl Cluster, Kachina Doll Cluster, the ET Cluster (due to its resemblance to the movie character) or the "Skiing Cluster". Two bright stars, magnitude 5 Phi-1 Cassiopeiae and magnitude 7 Phi-2 Cassiopeiae can be imagined as eyes. The cluster features a rich field of about 150 stars of magnitudes 12-15.
Pacman nebula narrowband data mapped to natural color palette. See also the HST false colors and CFHT false colors versions.
20 minute and 30 minute sub-exposures, SII 140min, Ha 200min, OIII 120min, total integration time 7 hours 40 minutes.
HPPT! Happy Pretty Pink Tuesday. In a potted pink geranium, there appears this integrated flower:) Blessings to each of you:)
Household objects are blended into the gardens at My Big Backyard to teach kids about how we use plants every day.
Memphis Botanic Gardens
Memphis, Tenn.
A United Launch Alliance (ULA) Atlas V rocket with NOAA's GOES-T satellite rolls out from the Vertical Integration Facility (VIF) to the launchpad at Space Launch Complex-41 at Cape Canaveral Space Force Station, Florida, on Feb. 28, 2022.
GOES-T is slated to launch on March 1, 2022, at 4:38 p.m. EST.
Photo credit: United Launch Alliance
Original abstract artwork
24x18 in.
Charcoal & oil pastel on Canson sketch paper
To purchase original please contact ajeffries101958@yahoo.com
Prints, etc. are available at www.redbubble.com/people/atj1958
Thanks for taking the time to look at my work.
Integration in a photo.
Read more about FAO and Colombia.
Photo credit must be given: ©FAO/Justine Texier. Editorial use only. Copyright FAO
В немецком читальном зале библиотеки открылась книжная выставка «Mit jeder neu gelernten Sprache erwirbst du eine neue Seele» / «Выучить новый язык – получить новую душу».
Выставка приурочена к Европейскому дню языков и Международному дню переводчика.
На выставке представлены многоязычные отраслевые словари, книги по немецкому языкознанию и литература, посвященная Евросоюзу.
Вход свободный.
Новое здание Библиотеки им. В. Г. Белинского, 4 этаж, немецкий читальный зал
Телефон для справок: (343) 350–42–47
www.book.uraic.ru/news_topic/2014/09
НЕМЕЦКИЙ ЧИТАЛЬНЫЙ ЗАЛ. ЕКАТЕРИНБУРГ
DEUTSCHER LESESAAL. JEKATERINBURG
НАШ АДРЕС: Свердловская областная научная библиотека им. В.Г.Белинского
620219 г. Екатеринбург
ул. Белинского 15
тел.(343)350—42—47
www.book.uraic.ru/library/deutsch_saal/
1.Adamzik, Kirsten, Sprache: Wege zum Verstehen. 2.Auflage - Tuebingen und Basel : A.Francke Verlag- 2004 - 343 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак A20; Инв. номер 5617-НЕМЗ
2.PONS-Fachwoerterbuch Bank-und Finanzwesen: Englisch-Deutsch, Deutsch-Englisch - Stuttgart; Dresden : Klett- 1993 - 434 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак C70; Инв. номер 2204-НЕМЗ
3.Coster, Jean de, Dictionary for automotive engineering: English-French-German - Muenchen etc : Saur- 1990 - 620 S.
Свердловская ОУНБ; НЕМ; Шифр H39я2; Авторский знак C83; Инв. номер 981-НЕМЗ
4.Das schönste deutsche Wort. eine Auswahl der schönsten Liebeserklärungen an die deutsche Sprache - zusammengestellt aus den Einsendungen zum internationalen Wettbewerb "Das schönste deutsche Wort". Hrsg. von Prof. Dr. Jutta Limbach - Ismaning : Hueber- 2005 - 155 c.
Свердловская ОУНБ; НЕМ; Шифр 81.2; Авторский знак S36; Формат ger; Инв. номер 5968-НЕМЗ
5.Der Duden in 10 Bänden. Das Standardwerk zur deutschen Sprache. Bd.5.: Duden. Fremdwörterbuch- Mannheim etc. : Duden - 2001 - 832 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 1029-НЕМЗ
6.Der Duden in 10 Bänden. Das Standardwerk zur deutschen Sprache. Bd.7. Duden. Etymologie. Herkunftswörterbuch der deutschen Sprache - Mannheim etc. : Duden- 1989 - 839 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак D84; Инв. номер 1031-НЕМЗ
7.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.3.: Bildwörterbuch der deutschen Sprache - Mannheim etc. : Duden - 2000 - 111 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 58-ЦУМ
8.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.4.: Grammatik der deutschen Gegenwartssprache - Mannheim etc. : Duden - 1998 - 912 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 59-ЦУМ
9.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.2.: Das Stilwörterbuch- Mannheim etc. : Duden - 2001 - 979 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 57-ЦУМ
10.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.6.: Aussprachewörterbuch- Mannheim etc. : Duden - 2000 - 894 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 61-ЦУМ
11.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.8. Sinn- und sachverwandte Wörter - Mannheim etc. : Duden- 1997- 858 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак D84; Инв. номер 63-ЦУМ
12.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.9. Richtiges und gutes Deutsch - Mannheim etc. : Duden- 2001 - 983 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 64-ЦУМ
13.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.10. Das Bedeutungswörterbuch - Mannheim etc. : Duden- 2002 - 1103 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 65-ЦУМ
14.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.11. Redewendungen - Mannheim etc. : Duden- 2002 - 955 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 66-ЦУМ
15.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.12. Zitate und Ausspruche - Mannheim etc. : Duden- 2002 - 959 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 67-ЦУМ
16.Der Duden in 12 Bänden. Das Standardwerk zur deutschen Sprache. Bd.1. Die deutsche Rechtschreibung - Mannheim etc. : Duden- 2004 - 1152 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем.я21; Авторский знак D84; Инв. номер 380-ЦУМ
17.Deutsch-russische Sprach- und Literaturbeziehungen im
18.und 19.Jahrhundert. Hrsg. von H. Jelitte u.a. - Frankfurt am Main etc. : Lang- 1994 - 223 S.(Beitraege zur Slavistik. 23)
Свердловская ОУНБ; НЕМ; Шифр H81.00; Авторский знак D48; Инв. номер 3491-НЕМЗ
18.Dialektologie des Deutschen: Forschungsstand und Entwicklungstendenzen. Hrsg.von K.Mattheier, P.Wiesinger - Tuebingen : Niemeyer- 1994 - XIII,464 S.(Germanistische Linguistik. 147)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак D53; Инв. номер 4205-НЕМЗ
19.Die deutsche Sprache zur Jahrtausendwende: Sprachkultur oder Sprachverfall? - Mannheim: Dudenverlag – 2000 - 344 S. Свердловская ОУНБ; НЕМ; Шифр H81.2; Авторский знак D48; Формат ger; Инв. номер 4931-НЕМЗ
20.Duden "Der Euro"; das Lexikon zur Waehrungsunion - Mannheim : Dudenverl.- 1998 - 396 S.
Свердловская ОУНБ; НЕМ; Шифр H65.826я2; Авторский знак D84; Инв. номер 4654-НЕМЗ
21.Eichhoff-Cyrus, K., Adam, Eva und die Sprache. Beiträge zur Geschlechterforschung - Wiesbaden : Dudenredaktion und Gesellschaft für deutsche Sprache- 2004 - 380 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак A20; Инв. номер 5281-НЕМЗ
22.Europa in 100 Stichworten. Handbuch zur Europa-Politik. von Agenda 2000 bis Zollunion - Berlin : Presse- und Informationsamt der Bundesregierung- 2000 - 222 с.
Свердловская ОУНБ; НЕМ; Шифр H66; Авторский знак E91; Инв. номер 5299-НЕМЗ
23.Europa und ich: Persönliche Eindrücke und Erlebnisse. Hrsg.von T.Koch - Bonn : Inter Nationes- 1993 - 136 S.
Свердловская ОУНБ; НЕМ; Шифр H66.4(4); Авторский знак E91; Инв. номер 3960-НЕМЗ
24.Europa und internationale Zusammenschlüsse 2009/2010 - Bonn : Festland- 2009 - XXVIII, 1694 c.(Taschenbuch des öffentlichen Lebens)
Свердловская ОУНБ; НЕМ; Шифр 92.3; Авторский знак E91; Формат ger; Инв. номер 5988-НЕМЗ
25.Europa von A bis Z. Taschenbuch der europäischen Integration. hrsg. von Werner Weidenfeld und Wolfgang Wessels - Bonn : Europa Union- 2000 - 464 c.
Свердловская ОУНБ; НЕМ; Шифр Н66.4; Авторский знак Е91; Формат ger; Инв. номер 6230-НЕМЗ
26.Gehler, Michael, Europa. Ideen Institutionen Vereinigung - München : Olzog Verlag GmbH- 2005 - 477 S.
Свердловская ОУНБ; НЕМ; Шифр Н66; Авторский знак G33; Инв. номер 5492-НЕМЗ
27.Goblirsch, Kurt Gustav, Lautverschiebungen in den germanischen Sprachen - Heidelberg : Universitaetsverlag Winter GmbH- 2005 - 308 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак G57; Инв. номер 5373-НЕМЗ
28.PONS Fachwörterbuch Datenverarbeitung. Englisch-Deutsch,Deutsch-Englisch. S.M.H.Collin u.a. - Stuttgart, Dresden : Klett Verl.fuer Wissen und Bildung- 1991 - 427 S
Свердловская ОУНБ; НЕМ; Шифр H32.97я21; Авторский знак P82; Инв. номер 294-НЕМЗ
29.PONS Fachwörterbuch Elektronik. Englisch-Deutsch-Franzoеsisch-Niederlaеndisch-Russisch. R.G.Mirimanov u.a. - Deventer, Moscow : Kluwer Technische Boeken,Russky Yazyk Publishers- 1985 - 543 S
Свердловская ОУНБ; НЕМ; Шифр H32я21; Авторский знак P82; Инв. номер 289-НЕМЗ
30.PONS Fachwörterbuch Bauwesen. Englisch-Deutsch-Franzoеsisch-Niederlaеndisch-Russisch. S.N. Korchomkin u.a. - Deventer,Moscow : Kluwer Technische Boeken, Russky Yazyk Publishers- 1985 - 935 S
Свердловская ОУНБ; НЕМ; Шифр H38я21; Авторский знак P82; Инв. номер 288-НЕМЗ
31.PONS-Wörterbuch der deutschen Umgangssprache - Stuttgart; Dresden : Klett Verl.fuer Wissen und Bildung- 1993 - XII,959 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак K89; Инв. номер 4018-НЕМЗ
32.Haensch, Guenter, Woerterbuch der Landwirtschaft: Deutsch, Englisch, Französisch, Spanisch, Italienisch, Russisch. Systematisch und alphabetisch - München etc. : BLV Verlagsgesellschaft- 1987 - XXIX,1264 S.
Свердловская ОУНБ; НЕМ; Шифр H4я21; Авторский знак H13; Инв. номер 1364-НЕМЗ
33.Hirsch, Eike Christian, Gnadenlos Gut. Ausflüge in das neue Deutsch - München : C.H.Beck Verlag- 2004 - 160 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2; Авторский знак H68; Инв. номер 5214-НЗ
34.Interkulturelle Kompetenz. Konzepte und Praxis des Unterrichts. Laurenz Volkmann, Klaus Stierstorfer, Wolfgang Gehring (Hrsg.) - Tuebingen : Gunter Narr- 2002 - 248 c.(Narr Studienbücher)
Свердловская ОУНБ; НЕМ; Шифр 81.2; Авторский знак I-69; Формат ger; Инв. номер 5780-НЕМЗ
35.Kalina, Sylvia, Uebersetzen und Dolmetschen. Eine Orientierungshilfe - Tuebingen und Basel : A. Francke Verlag- 2002
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак U21; Инв. номер 5379-НЕМЗ
36.Kinsky E., Fremdsprechen. Gedanken zum Übersetzen. Esther Kinsky - Berlin : Matthes & Seitz- 2013 - 141 c.
Свердловская ОУНБ; НЕМ; Шифр 81.2; Авторский знак K46; Формат ger; Инв. номер 6480-НЕМЗ
37.Kipp,Harald ,Lexikon der europäischen Abkürzungen - Eltville am Rhein : Bechtermuenz- 1990 - 306 S.
Свердловская ОУНБ; НЕМ; Шифр H66.4(4)я2; Авторский знак K47; Инв. номер 1356-НЕМЗ
38.Klann-Delius, Gisela, Sprache und Geschlecht. Eine Einführung - Stuttgart : J.B.Metzler- 2005 - 230 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.43; Авторский знак K51; Инв. номер 5536-НЕМЗ
39.Lakoff, George, Leben in Metaphern. Konstruktion und Gebrauch von Sprachbildern - Heidelberg : Carl-Auer-Systeme Verlag- 1997 - 272 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак L18; Инв. номер 5634-НЕМЗ
40.Langenscheidt. Großwörterbuch Deutsch als Fremdsprache. – Berlin etc.: Langenscheidt – 2003 – 1253 c. Свердловская ОУНБ; НЕМ; Шифр Н81.2Нем.я21; Авторский знак L24; Инв. номер 361-ЦУМ
41.Langenscheidts Großwörterbuch Deutsch-Russisch. Bd.1. A-K – Berlin etc.: Langenscheidt – 2001 – 1076 c. Свердловская ОУНБ; НЕМ; Шифр Н81.2Нем.я21; Авторский знак L24; Инв. номер 362-ЦУМ
42.Langenscheidts Großwörterbuch Deutsch-Russisch. Bd.2.L-Z – Berlin etc.: Langenscheidt – 2001 – 1177 c. Свердловская ОУНБ; НЕМ; Шифр Н81.2Нем.я21; Авторский знак L24; Инв. номер 363-ЦУМ
43.Lauter Worte über Worte. Runde und spitze Gedanken über Sprache und Literatur. Hrsg.von Ch. Gutknecht - Muenchen : Beck- 1999 - 391 S.(Beck'sche Reihe. 1317)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак L39; Инв. номер 5107-НЕМЗ
44.Lorey C., Interkulturelle Kompetenzen im Fremdsprachenunterricht - Tuebingen : Gunter Narr- 2007 - XX, 436 с.(Giessener Beiträge zur Fremdsprachendidaktik)
Свердловская ОУНБ; НЕМ; Шифр 81.2Нем.р; Авторский знак L90; Формат ger; Инв. номер 5778-НЕМЗ
45.Magdlung,Klaus,Baufachwoerterbuch:Englisch-Deutsch.Deutsch-Englisch - Düsseldorf : Werner- 1992 - X,182 S.,225S.
Свердловская ОУНБ; НЕМ; Шифр H38я2; Авторский знак M17; Инв. номер 989-НЕМЗ
46.Morphologie und Syntax deutscher Dialekte und Historische Dialektologie des Deutschen. Beiträge zum 1. Kongress des Internationalen Gesellschaft fuer Dialektologie, Marburg/Lahn, 5.-8. Maerz 2003 - Wien : Edition Praesens Verlag für Literatur- und Sprachwissenschaft- 2004 - 452 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак M85; Инв. номер 5367-НЕМЗ
47.Niebaum, Hermann, Einführung in die Dialektologie des Deutschen. Germanistische Arbeitshefte - Tuebingen : Max Niemeyer Verlag GmbH- 1999 - 226 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак N60; Инв. номер 5375-НЕМЗ
48.Pinker,Steven, Wörter und Regeln. Die Natur der Sprache - Heidelberg : Elsevier GmbH, Spektrum Akademischer Verlag- 2000 - 478 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2Нем; Авторский знак P65; Инв. номер 5658-НЕМЗ
49.Polenz P., Geschichte der deutschen Sprache. Peter von Polenz - Berlin [etc.] : Walter de Gruyter- 2009 - XVI, 224 c.(de Gruyter Studienbuch)
Свердловская ОУНБ; НЕМ; Шифр 81.2Нем; Авторский знак P80; Формат ger; Инв. номер 6052-НЕМЗ
50.Pons Bürowörterbuch Englisch-Deutsch, Deutsch-Englisch - Stuttgart : Ernst Klett Verl.- 2001 - XI, 809, XVI, 628 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак P82; Инв. номер 5099-НЕМЗ
51.PONS Fachwörterbuch Landwirtschaft. Englisch-Deutsch,Deutsch-Englisch. A.Stephens u.a. - Stuttgart,Dresden : Klett Verl.fuer Wissen und Bildung- 1992 - 407 S
Свердловская ОУНБ; НЕМ; Шифр H4я21; Авторский знак P82; Инв. номер 292-НЕМЗ
52.PONS Fachwörterbuch Marketing. Englisch-Deutsch,Deutsch-Englisch. P.H.Collin u.a. - Stuttgart,Dresden : Klett Verl.fuer Wissen und Bildung- 1991 - 269 S
Свердловская ОУНБ; НЕМ; Шифр H65.050я21; Авторский знак P82; Инв. номер 295-НЕМЗ
53.PONS Fachwörterbuch Medizin. Englisch-Deutsch,Deutsch-Englisch. P.H.Collin u.a. - Stuttgart,Dresden : Klett Verl.fuer Wissen und Bildung- 1992 - 639 S
Свердловская ОУНБ; НЕМ; Шифр H5я21; Авторский знак P82; Инв. номер 293-НЕМЗ
54.PONS Fachwörterbuch Recht. Englisch-Deutsch,Deutsch-Englisch. P.H.Collin u.a. - Stuttgart,Dresden : Klett Verl.fuer Wissen und Bildung- 1992 - 110 S
Свердловская ОУНБ; НЕМ; Шифр H67я21; Авторский знак P82; Инв. номер 296-НЕМЗ
55.PONS Fachwörterbuch Wirtschaft. Englisch-Deutsch,Deutsch-Englisch. P.H.Collin u.a. - Stuttgart,Dresden : Klett Verl.fuer Wissen und Bildung- 1992 - 370 S.,85 S
Свердловская ОУНБ; НЕМ; Шифр H65я21; Авторский знак P82; Инв. номер 297-НЕМЗ
56.Pons Standardwörterbuch Russisch-Deutsch, Deutsch-Russisch - Stuttgart : Ernst Klett Sprachen- 2002 - XV, 397 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак P82; Инв. номер 5098-НЕМЗ
57.Roemer,Christine, Lexikologie des Deutschen. Eine Einführung - Tuebingen : Gunter Narr Verlag- 2005 - 236 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак R70; Инв. номер 5374-НЕМЗ
58.Samel,Ingrid, Einführung in die feministische Sprachwissenschaft. 2.,ueberarbeitete und erweiterte Auflage - Berlin : Erich Schmidt Verlag GmbH @ Co.- 2000 - 247 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак S19; Инв. номер 5569-НЕМЗ
59.Sanders, Willy, Gutes Deutsch. Stil nach allen Regeln der Kunst - München : Beck- 2002 - 189 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S20; Инв. номер 5102-НЕМЗ
60.Sanders, Willy, Was die Wörter uns verraten. Kleine Geschichten rund um die Sprache - München : Beck- 2000 - 142 S.(Beck'sche Reihe. 1367)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S20; Инв. номер 5108-НЕМЗ
61.Schoenfeld, Eike, Alles easy: ein Wörterbuch des Neudeutschen - München : Beck- 1995 - 174 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Немя21; Авторский знак S36; Инв. номер 3942-НЕМЗ
62.Schreiner,Kurt, Von Servicepoint bis unkaputtbar. Streifzüge durch die deutsche Sprache - München : Beck- 2002 - 231 S.(Beck'sche Reihe. 1493)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S37; Инв. номер 5109-НЕМЗ
63.Schwiesau ,Dietz, Die Nachricht. in Presse, Radio, Fernsehen, Nachrichtenagentur und Internet - München : List Verlag- 2003 - 308 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2; Авторский знак N12; Инв. номер 5228-НЕМЗ
64.Seiffert,Helmut, "Auch ein Mord ist ein Stück Leben". Das kleine Buch der Sprachunfaelle - Muenchen : Beck- 2000 - 135 S.(Beck'sche Reihe. 1393)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S44; Инв. номер 5110-НЕМЗ
65.Specht G., Bildwörterbuch Deutsch. die 1000 wichtigsten Wörter in Bildern erklärt. [Niveau A1 plus]. [Gisela Specht, Juliane Forssmann] - Ismaning : Hueber- 2010 - 172 c.(Hueber Woerterbuch. Niveau A1 plus)
Свердловская ОУНБ; НЕМ; Шифр 81.2; Авторский знак S78; Формат ger; Инв. номер 6367-НЕМЗ
66.Sprechen und Handeln in Kulturen - Landau : Verlag Empirische Paedagogik- 2001 - 308 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак S79; Инв. номер 5609-НЕМЗ
67.Stark, Franz, Faszination Deutsch: Die Wiederentdeckung einer Sprache für Europa - Muenchen : Langen Mueller- 1993 - 344 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S81; Инв. номер 4026-НЕМЗ
68.Stoetzel G., Kontroverse Begriffe. Geschichte des öffentlichen Sprachgebrauchs in der Bundesrepublik Deutschland. Georg Stoetzel, Martin Wengeler - Berlin - New York : Walter de Gruyter & Co : Walter de Gruyter & Co- 1995- 1995 - 852 c.(Sprache, Politik, Oeffentlichkeit. hrsg. von Armin Burkhardt, Walther Dieckmann, K. Peter Fritzsche, Ralf Rytlewski. Bd. 4)
Свердловская ОУНБ; НЕМ; Шифр 81.2; Авторский знак S86; Формат ger; Инв. номер 6455-НЕМЗ
69.Stolze, Radegundis, Uebersetzungstheorien. Eine Einführung. 4.Auflage - Tuebingen : Narr Francke Attempto Verlag GmbH + Co. KG- 2005 - 269 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак S86; Инв. номер 5587-НЕМЗ
70.Strassner, Erich, Deutsche Sprachkultur: Von der Barbarensprache zur Weltsprache - Tuebingen : Niemeyer- 1995 - VIII,468 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем; Авторский знак S88; Инв. номер 4209-НЕМЗ
71.Vollstedt, Marina, Germanistisches Jahrbuch 2004,GUS. Das Wort - Moskau : ООО "Metatext"- 2004 - 418 S.
Свердловская ОУНБ; НЕМ; Шифр Н81.2; Авторский знак G39; Инв. номер 5244-НЗ
72.Wandruszka, Mario, Die europäische Sprachengemeinschaft:Deutsch-Franzoesisch-Englisch-Italienisch-Spanisch im Vergleich - Tuebingen : Francke- 1990 - 185 S.
Свердловская ОУНБ; НЕМ; Шифр H81.2; Авторский знак W24; Инв. номер 4704-НЕМЗ
73.Wege zu einem anderen Europa. Perspektiven der Europaeischen Integration. hrsg.: BEIGEWUM (Beirat fuer gesellschafts-, wirtschafts- und umweltpolitische Alternativen) - Koeln : PapyRossa- 1997 - 266 c.
Свердловская ОУНБ; НЕМ; Шифр 66.4; Авторский знак W40; Формат ger; Инв. номер 6227-НЕМЗ
74.Weidenfeld, Werner, Europa-Handbuch - Gütersloh : Verlag Bertelsmann Stiftung- 2002 - 935 S.
Свердловская ОУНБ; НЕМ; Шифр H66.4; Авторский знак E91; Инв. номер 5219-НЕМЗ
75.Weidenfeld, Werner, Europa-Handbuch. Dritte aktualisierte und überarbeitete Auflage 2004. Band II. Die Staatenwelt Europas - Gütersloh : Verlag Bertelsmann Stiftung- 1999 - 480 S.
Свердловская ОУНБ; НЕМ; Шифр Н66; Авторский знак E91; Инв. номер 5468-НЕМЗ
76.Weidenfeld, Werner, Europa-Handbuch. Dritte, aktualisierte und überarbeitete Auflage 2004. Band I. Die Europäische Unions-Politisches System und Politikbereiche - Gütersloh : Verlag Bertelsmann Stiftung- 1999 - 791 S.
Свердловская ОУНБ; НЕМ; Шифр Н66; Авторский знак E91; Инв. номер 5467-НЕМЗ
77.Wennrich,Peter, Dictionary of electronics and information processing - Muenchen etc. : Saur- 1990 - X,380 S.
Свердловская ОУНБ; НЕМ; Шифр H32я21; Авторский знак W54; Инв. номер 1293-НЕМЗ
78.Wörterbuch der Erziehung. Hrsg.von C.Wulf - München : Piper- 1974 - 677 S.(Serie Piper. 345)
Свердловская ОУНБ; НЕМ; Шифр H74я2; Авторский знак W80; Инв. номер 1102-НЕМЗ
79.Wortarten und Satztypen des Deutschen und Russischen. Hrsg.von W. Muehlner, K.-E. Sommerfeldt - Frankfurt am Main etc. : Lang- 1993 - 161 S.(Sprache-System und Tätigkeit. Bd.8)
Свердловская ОУНБ; НЕМ; Шифр H81.2Нем-2; Авторский знак W83; Инв. номер 3346-НЕМЗ
80.Wörterbuch der Jugendsprache. das Original. mit 1500 Einträgen aus Deutschland, Österreich und der Schweiz. von Schülerinnen und Schülern aus Deutschland, Österreich und der Schweiz - Stuttgart : PONS- 2012 - 143 c.
Свердловская ОУНБ; НЕМ; Шифр 81.2я21; Авторский знак W83; Формат ger; Инв. номер 6354-НЕМЗ
81.Бовкун Е., Лексикон продвинутого германиста. познавательный словарь. слова с необычным значением и происхождением. Евгений Бовкун - Москва : ДеНово- 2009 - 276 с.
Свердловская ОУНБ; ИНО; Шифр 81.2Нем.я21; Авторский знак Б729; Формат ger; Инв. номер и133046
82.Германия: лингвострановедческий словарь - Москва : Аст : Астрель- 2011 - 991 с.
Свердловская ОУНБ; ИНО; Шифр 81.432.4я21; Авторский знак Г381; Формат Б; Инв. номер 2350978-ИНО
83.Девкин В. Д., Диалог: Немецкая разговорная речь в сопоставлении с русской. учеб. пособие для ин-тов и фак. иностр. яз.. Девкин В. Д. - М. : Высшая школа- 1981 - 160 с.
СОУНБ; ИНО; Шифр 81.2Нем; Авторский знак Д255; Инв. номер 1848352-АКТ
СОУНБ; ИНО; Шифр 81.2Нем; Авторский знак Д255; Инв. номер 1849204-ИНО
СОУНБ; ИНО; Шифр 81.2Нем; Авторский знак Д255; Инв. номер 1849205-ИНО
СОУНБ; ИНО; Шифр 81.2Нем; Авторский знак Д255; Инв. номер 1849207-ИНО- АКТ
СОУНБ; ИНО; Шифр 81.432.4я731+81.002.1; Авторский знак Д255; Инв. номер 1848352-АКТ
St. Hilda’s By The Sea is a small Anglican church in Sechelt. Set among the verdant green trees of the temperate rainforest, it is an eclectic mix of old and new: retired British pensioners polish the altar crystal and set out flowers for Sunday services, presided over by a gay Chinese-Canadian priest. Tai chi mixes with Celtic mysticism in a melange that is somehow stronger than its parts. And isn’t that what community is all about?
From the official website:
Walking the labyrinth is an ancient spiritual act that is being rediscovered during our time.
Usually constructed from circular patterns, labyrinths are based on principles of sacred geometry. Sometimes called “divine imprints”, they are found around the world as sacred patterns that have been passed down through the ages for at least 4,000 years. When a pattern of a certain size is constructed or placed on the ground, it can be used for walking meditations and rituals.
Labyrinths and their geometric cousins (spirals and mandalas) can be found in almost every religious tradition. For example, the Kabbala, or Tree of Life, is found in the Jewish mystical tradition. The Hopi Medicine Wheel, and the Man in the Maze are two forms from the Native American labyrinth traditions. The Cretan labyrinth, the remains of which can be found on the island of Crete, has seven path rings and is the oldest known labyrinth (4,000 or 5.000 years old).
In Europe, the Celts and later the early Christian Celtic Church revered labyrinths and frequently built them in natural settings. Sacred dances would be performed in them to celebrate solar and religious festivals. During the Middle Ages, labyrinths were created in churches and cathedrals throughout France and Northern Italy. These characteristically flat church or pavement labyrinths were inlaid into the floor of the nave of the church.
The Chartres Labyrinth
The labyrinth constructed at St. Hilda’s is an 11-circuit labyrinth. It is a replica of the one embedded in the floor of Chartres Cathedral in France. The design of this labyrinth, and many of the other church labyrinths in Europe, is a reworking of the ancient labyrinth design in which an equal-armed cross is emphasized and surrounded by a web of concentric circles. As with many Christian symbols, this was an adaptation of a symbol; that is known to have predated the Christian faith. This medieval variation is considered a breakthrough in design because it is less linear than the preceding, more formal, Roman design that developed from quadrant to quadrant. The medieval design made one path as long as possible, starting at the outer circumference and leading to the centre. Fraught with twists and turns, the path’s meanderings were considered symbolic representations of the Christian pilgrim’s journey to the Holy City of Jerusalem and of one’s own journey through life. This classical design is sometimes referred to as “the Chartres Labyrinth” due to the location of its best known example. The labyrinth was built at Chartres in the early 13th century (~ 1215 A.D.). No one knows the source of this classical 11-circuit labyrinth design, and much of its spiritual meaning and use has been lost.
The Chartres Labyrinth is located in the west end of the nave, the central body of the cathedral. When you walk in the main doors and look towards the high altar, you see the center of the labyrinth on the floor about 50 feet in front of you. It is approximately 42 feet in diameter and the path is 16 inches wide. At Chartres, the center of the Rose Window mirrors the center of the labyrinth. The cathedral is perfectly proportioned, so that if we put the west wall of the cathedral on hinges and folded it down on the labyrinth, the Rose Window would fit almost perfectly over the labyrinth.
Labyrinth or Maze?
The difference between a labyrinth used for meditation and mazes can be confusing. Mazes often have many entrances, dead-ends and cul-de-sacs that frequently confound the human mind. In contrast, meditation labyrinths offer only one path. By following the one path to the center, the seeker can use the labyrinth to quiet his or her mind and find peace and illumination at the center of his or her being. “As soon as one enters the labyrinth, one realizes that the path of the labyrinth serves as a metaphor for one’s spiritual journey. The walk, and all that happens on it, can be grasped through the intuitive, pattern-discerning faculty of the person walking it. The genius of this tool is that it reflects back to the seeker whatever he or she needs to discover from the perspective of a new level of conscious awareness.”
The Labyrinth is a Universal Meditation Tool
Anyone from any tradition or spiritual path can walk into the labyrinth and, through reflecting in the present moment, can benefit from it. A meditation labyrinth is one of many tools that can be used for spiritual practice. Like any tool, it is best used with a proper, good, intention. A church or temple can be used simply as a refuge from a rainstorm, but it can be so much more with a different intention. The same is true of the labyrinth. The seeker is only asked to put one foot in front of the other. By stepping into the labyrinth, we are choosing once again to walk the contemplative spiritual path. We are agreeing to let ourselves be open to see, to be free to hear, and to becoming real enough to respond. The labyrinth is a prayer path, a crucible of change, a meditation tool, a blueprint where psyche meets soul.
The best way to learn about the labyrinth is to walk a well-constructed one a few times, with an open heart and an open mind. Then allow your experience to guide you as to whether this will be a useful spiritual tool for you.
The Chartres Labyrinth and the Pilgrim’s Journey
Pilgrims are persons in motion – passing through territories not their own – seeking something we might call completion, or perhaps the word clarity will do as well, a goal to which only the spirit’s compass points the way.
Richard R. Niebuhr in Pilgrims and Pioneers
“The tradition of pilgrimage is as old as religion itself. Worshippers on pilgrimage traveled to holy festivals whether to solstice celebrations, to Mecca to gather around the Ka’aba for the high holy days of Islam, or to Easter festivals in the Holy City of Jerusalem. Pilgrimages were a mixture of religious duty and holiday relaxation for the peasant, the commoner and rich land owner alike. The journey was often embarked on in groups with designated places to stay at night. The pilgrims were restless to explore the mystical holy places, and many were in search of physical or spiritual healing.
The Christian story, which emphasized the humanity of Christ, fascinated the pilgrims. In the Middle Ages, most people did not read. As a result, they were much more oriented to the senses than we are today. They learned the story by traveling to Jerusalem to walk where Jesus walked, to pray where he prayed, and to experience, in a solemn moment, where he died. Unlike today, Pilgrims encountered the truth of the Christian mystery through an ongoing intimacy with all their senses.
When a person committed his or her life to Christ in the early Middle Ages, they sometimes made a vow to make a pilgrimage to the Holy City of Jerusalem. However, by the 12th century when the Crusades swept across Europe and the ownership of Jerusalem was in tumultuous flux, travel became dangerous and expensive. In response to this situation, the Roman Church appointed seven pilgrimage cathedrals to become “Jerusalem” for pilgrims. Consequently, in the pilgrimage tradition, the path within the labyrinth was called the Chemin de Jerusalem and the center of the labyrinth was called “New Jerusalem”.
The walk into the labyrinth marked the end of the physical journey across the countryside and served as a symbolic entry-way into the spiritual realms of the Celestial City. The image of the Celestial City – taken straight out of the Book of Revelation to John – captivated the religious imagination of many during the Middle Ages. The wondrous Gothic cathedrals, with painted walls either in bright, even gaudy colours, or else white-washed, were designed to represent the Celestial City. The stained glass windows – when illuminated by the sun – created the sense of colourful, dancing jewels, allowing the pilgrim to experience the awesome mystery of the City of God.”
The Journey of Life
A fundamental approach to the labyrinth is to see it as a metaphor for life’s journey. The labyrinth reminds us that all of life, with its joys, sorrows, twists and turns, is a journey that comes from God (birth) and goes to God (death). It is a physical metaphor for the journey of healing, spiritual and emotional growth and transformation. Following the path is like any journey. Sometimes you feel you are at or nearing your destination, and at other times you may feel distant or even lost. Only by faithfully keeping to the path will you arrive at the physical center of the labyrinth, which signifies God, the center of our lives and souls.
Applying the Three Fold Mystical Tradition to the Labyrinth
In the Christian mystical tradition, the journey to God was articulated in the three stages. These stages have become recognized as being universal to meditation: to release and quiet; to open and receive; and to take what was gained back out into the world.
The Three Stages
The first part of the Three- Fold Mystical Path is Purgation. This archaic word is from the root word “to purge”, meaning to cleanse, to let go. Shedding is another way of describing the experience. The mystical word is empting or releasing. It is believed that monks journeyed the first part of the labyrinth Purgation on their knees as a penitential act. This was not done for reasons of punishment as we might think, but as a way to humble oneself before God.
The second stage of the Three-Fold Path, Illumination, is found in the center of the labyrinth. Usually it is a surprise to reach the center because the long winding path seems “illogical” and cannot be figured out by the linear mind. After quieting the mind in the first part of the walk, the center presents a new experience: a place of meditation and prayer. Often people at this stage in the walk find insight into their situation in life, or clarity about a certain problem, hence the label “illumination”. As one enters the
center, the instruction is simple: enter with an open heart and mind; receive what there is for you.
The third stage, Union, begins when you leave the center of the labyrinth and continues as you retrace the path that brought you in. In this stage the meditation takes on a grounded, energized feeling. Many people who have had an important experience in the center feel that this third stage of the labyrinth gives them a way of integrating the insights they received. Others feel that this stage stokes the creative fires within. It energizes insight. It empowers, invites, and even pushes us to be more authentic and confident and to take risks with our gifts in the world. Union means communing with God.
The Monastic Orders experienced a union with God through their community life by creating a fulfilling balance between the work that was assigned, sleep and the many hours of worship attended daily. Our times present a similar challenge: we struggle to find balance between work, sleep, family and friends, leisure and spiritual life. The lack of structured communities in which people share work responsibilities and the “every person for himself or herself” mentality (or every family for itself) prevalent in our highly individualistic society makes the task of finding balance even more difficult.
Monastic communities offered a mystical spirituality that spoke to highly intuitive and intensely introverted people and (paradoxically to some) at the same time provided an economic structure throughout Europe. Monasteries during the Middle Ages provided schools and hospitals managed by monks; yet, at the same time, cloistered life helped the monks stay inwardly directed. Today, without any reliable structure directing us, the way of union needs to be re-thought. Our times call for most of us to be outer-directed. We are called to action in every aspect of our society in order to meet the spiritual challenges that confront us in the 21st century. Gratefully, there are still people in religious orders holding the candle for deep contemplation, but the majority of people involved in the spiritual transformation are searching for a path that guides them to service in the world in an active, extroverted, compassionate way. The third stage of the labyrinth empowers the seeker to move back into the world replenished and directed – which makes the labyrinth a particularly powerful tool for transformation.
Walking the Labyrinth: The Process
The purpose of all spiritual disciplines – prayer, fasting, meditation – is to help create an open attentiveness that enables us to receive and renew our awareness of our grounding and wholeness in God.
The Experience of Walking Meditation
Many of us have trouble quieting our minds. The Buddhists call the distracted state of mind the “monkey mind”, which is an apt image of what the mind is frequently like: thoughts swinging like monkeys from branch to branch, chattering away without any rhyme or conscious reason. When the mind is quiet, we feel peaceful and open, aware of a silence that embraces the universe.
Complete quiet in the mind is not a realistic goal for most of us. Instead, the task is to dis-identify with the thoughts going through our minds. Don’t get hooked by the thoughts, let them go. Thomas Keating, a Cistercian monk who teaches Centering Prayer (meditation) in the Christian tradition, described the mind as a still lake. A thought is like a fish that swims through it. If you get involved with the fish (“Gee what an unusual fish, I wonder what it is called?”), then you are hooked. Many of us have discovered through learning meditation how difficult it is to quiet the mind; yet, the rewards are great.
In the labyrinth, the sheer act of walking a complicated, attention demanding path begins to focus the mind. Thoughts of daily tasks and experiences become less intrusive. A quiet mind does not happen automatically. You must gently guide the mind with the intention of letting go of extraneous thoughts. This is much easier to do when your whole body is moving – when you are walking. Movement takes away the excess charge of psychic energy that disturbs our efforts to quiet our thought processes.
Two Basic Approaches to the Walk
One way to walk the labyrinth is to choose to let all thought go and simply open yourself to your experience with gracious attention. Usually – though not always – quieting happens in the first stage of the walk. After the mind is quiet, you can choose to remain in the quiet. Or use the labyrinth as a prayer path. Simply begin to talk to God. This is an indication that you are ready to receive what is there for you, or you allow a sincere part of your being to find its voice.
A second approach to a labyrinth walk is to consider a question. Concentrate on the question as you walk in. Amplify your thoughts about it; let all else go but your question. When you walk into the center with an open heart and an open mind, you are opening yourself to receiving new information, new insights about yourself.
Guidelines for the Walk
Find your pace. In our chaotic world we are often pushed beyond a comfortable rhythm. In this state we lose the sense of our own needs. To make matters worse, we are often rushed and then forced to wait. Anyone who has hurried to the bank only to stand in line knows the feeling. Ironically, the same thing can happen with the labyrinth, but there is a difference. The labyrinth helps us find what our natural pace would be and draws our attention to it when we are not honouring it.
Along with finding your pace, support your movement through the labyrinth by becoming conscious of your breath. Let your breath flow smoothly in and out of your body. It can be coordinated with each step – as is done in the Buddhist walking meditation – if you choose. Let your experience be your guide.
Each experience in the labyrinth is different, even if you walk it often in a short period of time. The pace usually differs each time as well. It can change dramatically within the different stages of the walk. When the labyrinth has more than a comfortable number of seekers on it, you can “pass” people if you want to continue to honour the intuitive pace your inner process has set. If you are moving at a slower pace, you can allow people to pass you. At first people are uncomfortable with the idea of “passing” someone on the labyrinth. It looks competitive, especially since the walk is a spiritual exercise. Again, these kinds of thoughts and feelings, we hope, are greeted from a spacious place inside that smiles knowingly about the machinations of the human ego. On the spiritual path we meet every and all things. To find our pace, to allow spaciousness within, to be receptive to all experience, and to be aware of the habitual thoughts and issues that hamper our spiritual development is a road to self-knowledge.
Summary of How to Walk the Labyrinth
Pause at the entry way to allow yourself to be fully conscious of the act of stepping into the labyrinth. Allow about a minute, or several turns on the path, to create some space between yourself and the person in front of you. Some ritual act, such as a bow, may feel appropriate during the labyrinth walk. Do what comes naturally.
Follow your pace. Allow your body to determine the pace. If you allow a rapid pace and the person in front of you is moving slower, feel free to move around this person. This is easiest to do at the turns by turning earlier. If you are moving slowly, you can step onto the labyrs (wide spaces at the turns) to allow others to pass.
The narrow path is a two-way street. If you are going in and another person is going out, you will meet on the path. If you want to keep in an inward meditative state, simply do not make eye contact. If you meet someone you know, a touch of the hand or a hug may be an important acknowledgement of being on the path together.
Symbolism and Meanings Found in the Chartres Labyrinth
Circles and Spirals
The circle is the symbol of unity or union and it is the primary shape of all labyrinths. The circle in sacred geometry represents the incessant movement of the universe (uncomprehensible) as opposed to the square which represents comprehensible order. The labyrinth is a close cousin to the spiral and it, too, reflects the cyclical element of nature and is regarded as the symbol of eternal life.
The labyrinth functions like a spiral, creating a vortex in its center. Upon entering, the path winds in a clockwise pattern. Energy is being drawn out. Upon leaving the center the walker goes in a counter clockwise direction. The unwinding path integrates and empowers us on our walk back out. We are literally ushered back out into the world in a strengthened condition.
The Path
The path lies in 11 concentric circles with the 12th being the labyrinth center. The path meanders throughout the whole circle. There are 34 turns on the path going into the center. Six are semi-right turns and 28 are 180° turns. So the 12 rings that form the 11 pathways may symbolically represent, the 12 apostles, 12 tribes of Israel or 12 months of the year. Twelve is a mystical number in Christianity. In sacred geometry three represents heaven and four represents earth. Twelve is the product of 3 x 4 and, therefore, the path which flows through the whole is then representative of all creation.
The obvious metaphor for the path is the difficult path to salvation, with its many twists and turns. Since we cannot see a straight path to our destination, the labyrinth can be viewed as a metaphor for our lives. We learn to surrender to the path (Christ) and trust that he will lead us on our journey.
The path can also be viewed as grace or the Church guiding us through chaos.
The Cruciform and Labyrs
The labyrinth is divided equally into four quadrants that make an equal-armed cross or cruciform. The four arms represent in symbol what is thought to be the essential
structure of the universe for example, the four spatial directions, the four elements (earth, wind, water and fire), the four seasons and, most important, salvation through the cross. The four arms of the cross emerging from the center seem to give order to the would-be chaos of the meandering path around it.
The Chartres labyrinth cross or cruciform is delineated by the 10 labyrs (labyr means to turn and this is the root of the word labyrinth). The labyrs are double-ax shaped and visible at the turns and between turns. They are traditionally seen as a symbol of women’s power and creativity.
The Centre Rosette
In the Middle Ages, the rose was regarded as a symbol for the Virgin Mary. Because of its association with the myths of Percival and the Holy Grail at that time, it also was seen as a sign of beauty and love. The rose becomes symbolic of both human and divine love, of passionate love, but also love beyond passion. The single rose became a symbol of a simple acceptance of God’s love for the world.
Unlike a normal rose (which has five petals) the rosette has six petals and is steeped in mysticism. Although associated with the Rose of Sharon, which refers to Mary, it may also represent the Holy Spirit (wisdom and enlightenment). The six petals may have corresponded to the story of the six days of creation. In other mystical traditions, the petals can be viewed as the levels of evolution (mineral, plant, animal, humankind, angelic and divine).
The Lunations
The lunations are the outer ring of partial circles that complete the outside circle of the labyrinth. They are unique to the Chartres design.
Celtic Symbols on the St. Hilda’s Labyrinth
The Celtic peoples have given us seven enduring spiritual principles:
1. A deep respect of nature, regarding creation as the fifth Gospel.
2. Quiet care for all living things.
3. The love of learning.
4. A wonder-lust or migratory nature.
5. Love of silence and solitude.
6. Understanding of time as a sacred reality and an appreciation of ordinary life, worshipping God through everyday life, and with great joy.
7. The value of family and clan affiliation, and especially spiritual ties of soul friends.
To show our respect for such wisdom, two Celtic designs adorn the St. Hilda’s labyrinth.
To mark the entrance to the labyrinth is a Celtic zoomorphic design painted in red. Traditionally, Celtic monks used intricate knotwork and zoomorphic designs (odd animals intertwined in uncomfortable ways) as mere filler for their illuminated gospel texts. They had no discernible meaning.
However, because of their unique design components, zoomorphs are now associated with transformations.
Transformation, change, action, and passion are also associated with red, the colour of fire. Therefore, this entrance symbol may well be an appropriate sign for the journey ahead.
At the labyrinth’s centre is a Celtic triquetra. This interlocked knotwork design of three stylized fish (whales) is often interpreted as the Trinity knot. It is a perfect representation of the concept of "three in one" in Christian trinity beliefs. Having the design enclosed within the centre circle further emphasizes the unity theme.
The triquetra can also be considered to represent the triplicities of mind, body, and soul, as well as the three domains of earth- earth, sea, and sky.
Final Reflection: The Labyrinth as a “Thinning Place”
In Celtic Christianity, places where people felt most strongly connected with God’s presence were referred to as thin places. It was these places in nature (forest groves, hilltops and deep wells) that the seen and unseen worlds were most closely connected, and the inhabitants of both worlds could momentarily touch the other. Today our churches, temples and sacred sites are the new thin places to meet the Divine. Here, at St Hilda’s, we have opportunities to encounter many thinning places – whether it be during Eucharistic or Taize services, while singing or praying, or through the love of a welcoming inclusive community. The labyrinth is a welcome addition; and with the right intent can also become a new thinning place for the modern pilgrim/spiritual seeker.This outward journey is an archetype with which we can have a direct experience. We can walk it. It can serve to frame the inward journey – a journey of repentance, forgiveness and rebirth, a journey that seeks a deeper faith, and greater holiness, a journey in search of God.
This High Dynamic Range panorama was stitched from 84 bracketed images with PTGUI Pro, tone-mapped with Photomatix, and touched up in Aperture.
Original size: 18160 × 9080 (164.9 MP; 194 MB).
Location: St. Hilda’s By The Sea Anglican Church, Sechelt, British Columbia, Canada
CAPSTONE spacecraft, built by Terran Orbital and owned and operated by Advanced Space, being prepared for payload integration at Rocket Lab Launch Complex 1
29 May 2018 - OECD Forum 2018 – Integrating Migrants
Nassira El Moaddem, Director & Editor in Chief, Le Bondy Blog
Sebene Eshete, Advocacy Coordinator, Generation 2.0, Equality and Diversity, Greece
Andreas Hollstein, Mayor, Altena, Germany
Mina Jaf, Founder and Executive Director, Women Refugee Route; Laureate, Women of Europe Awards 2017
Seema Malhotra, Member of Parliament; Chair, All Party Parliamentary Group on Assistive Technology, United Kingdom
Rui Marques, former High Commissioner of Migration and Integration, Portugal; Founder, Ubuntu Academy
Jean-Christophe Dumont, Head, International Migration Division, Employment, Labour and Social Affairs, OECD
Photo: OECD/Mariano Bordon
Integration worksheet Test your skills on Integration by trying out Integration worksheets. 6 Integration worksheets available to gain expertise and excel in your grades. The worksheets on Integration have been designed to offer a wide range of questions covering all details of the Integration and are in compliance with the k-12 curriculum. Detailed answers will be provided after you have attempted the Integration worksheet. Each worksheet will have around 10 questions and there are multiple worksheets available to try out.