Carl Teichrib - The Labyrinth Journey

7/30/2019 Carl Teichrib - The Labyrinth Journey

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The Labyrinth Journey:

Walking the Path to Fulfillment?

By Carl Teichrib

Forcing Change: www.forcingchange.org

"Symbols are keyholes to doors in the walls of space, and through them man peers intoEternity...Symbolism, then, is the d ivine language , and its figures are a celestial a lphabet..."-

Manly P. Hall [1].

"...symbolical rites are the external expressions of man's inward desire to unite with Divinity." -Roberta H. Lamerson, F.R.C. [2].

"Whilst we cannot be exactly sure what the labyrinths were used for, they were clearly asymbol of the Christian way , representing the path of the soul through life." - About Labyrinthsand Mazes[3] .

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I was struck by the simplicity of the above s tatement: that labyrinths are "c learly a symbol of theChristian way." An interesting position, especially given the fact that the authors of this particularquote admit, "we cannot be exactly sure what the labyrinths were used for..."

We live in a day a nd age where many "new things" are sweeping through the Christian church.Some o f these a lternative directions are simply a reflection of changes in style and format.However, in our exp loration towards a lternative forms of spiritual expression - particularly as wetry to build releva ncy in a po st-mode rn culture - it is imperative that doctrinal discernment anddiscretionary principles come into play. This is especially true as society rapidly embraces aplethora of alternative spiritual practices, beliefs, and pa ths. Sadly, we as Christians often

flounder in do ing our homework, and in that vein we may inadvertently open our congregationsto highly questionable choices and spiritual experiences.

Paradox ically, while the evange lical Christian community talks about "spiritual warfare" and"putting on the full amour of God ," many of these same churches can be found embracing thatwhich they claim to counter. In seeking relevancy, we have become da ngerously "experiential,"and old forms of mysticism are becoming center-pieces in "experiences of faith."

The labyrinth prayer- walk, which follows a s ingle winding path to a central location, is a case inpoint. Primarily jump-started by a UK-based Christian movement in alternative spiritualexpress ions and by an influential San Francisco cathedral, denominations around the world areembracing labyrinths as a viable part of the spiritual journey. But are labyrinths part of theChristian encounter, as suggested by the third introductory quote above?

My first experience with a labyrinth happened years before the idea b ecome faddish in Christiancircles. I was doing resea rch work on occult philosophy at the Theosophical headquarters inWheaton, IL, and after spending a better part of the day reviewing e soteric literature (Theosophyis a b lend of mystical traditions, ancient mystery religions, and ea stern philosop hies), I went fora walk across the grounds to clear my head. There, towards the back of the p roperty, was alabyrinth that had been set up as a place for spiritual release and expression.

As a Christian researcher and author on g lobaliz ation, inc luding the religio us trendsaccompanying our changing international situation, I wasn't surprised by the fact that a la byrinthwas set up at this intensely "occult" loca tion. It made pe rfect sense.

Understand, Christians looking for ways to bring in new relevancy within church worship did notrediscove r the lab yrinth as a spiritual tool. As we shall see, it's been pa rt of the eso teric world fora ve ry long time. Which is why, today, labyrinth walks and "p rayer journeys" are be ing promotedby Rosicrucian groups [4] , at New Age festivals a nd celebrations [5], and throughout the neo-pagan world. Not surprisingly, one of America's largest witch, shaman, and neo-paganassemblies, the 2005 Pagan Spirit Gathering at Wisteria, OH, held a night-time Summer SolsticeLabyrinth ritual, which was described as a "transformative, walking meditation through an all nightlabyrinth formed by 1000 lighted candles" [6] .

Embarking on the Journey

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Counter to the statement "we cannot be exactly sure what the labyrinths were used for" is awealth of literature, some easy to o btain, others that should be kept hidden on dusty shelves.This material paints a fascinating picture on the uses and purposes of the labyrinth as a conduitfor the mystical. But before we venture down this path, it's important that we journey into therecesses of ancient mythological history.

The p rimary historical focal point for the lore of the lab yrinth goes back to Cretan and Greektales of Queen Pasipha, her perverse sexual desire for a specific sacrificial bull, anabominable ac t of bestiality, and the birth of a strange hybrid offspring - the dreaded Minotaur,

which lived in a lab yrinth built to ca ge him [7].

Each year, King Minos, the husband of Pasipha, demanded that seven boys and seven girlsbe given as a sacrificial tribute to be devo ured by the Minotaur. One year, a hero namedTheseus accompanied the children. Taking a ball o f twine, he unravelled the string as he wentthrough the labyrinth, giving him a trail leading back out. Once inside the laby rinth, Theseusfollowed the maze to it's center, where he battled with the Minotaur and eventually beat thecreature to dea th.

The labyrinth containing this Minotaur was not the typical single -path labyrinth of today, but rathera complex maze containing halls and chambers. However, esoteric philosophers have longunderstood that the Minotaur maze directly corresponds to the ancient (and now modern)spiritually-connected labyrinth walk; the long soul journey with its many twists and turns, the

ultimate arrival at the central conve rgence point, the struggle with the inner monster - a nd thefinal victory over the forces o f darkness and ignorance (which can only happen when one isillumined a t the center), and the repea ted journey back to wholeness and the light of day. Thisesoteric significance of the Cretan story has never been lost on the initiates o f the MysterySchools.

Don't forget, this Grecian/Cretan story was immersed in the pagan religious context of the day;that's the metaphysical origin of the labyrinth as we can trace it. Hence the story of Pasipha,with its labyrinth journey and inner battle, is of interest first and foremost to the world of occultlore: for the simple reason that this is the intended context.

Following the Path

In following the path of knowledge concerning the spiritual uses o f the lab yrinth, one d oesn'thave to go to the Pagan Sp irit Gathering or de lve deep ly into occult literature (however, we willexamine esoteric writings in orde r to build upon this article). Plenty o f information abounds invarious reference works. Take, for instance, The Penguin Dictionary of Symbols .

In discussing the labyrinth as a religious tool, The Penguin Dictionary associates the maze (readlabyrinth) with the Buddhist Mandala - a n aid in the spiritual initiatory journey. Consider thevarious o ther metaphysical interpretations of the labyrinth [note: square b racketed commentsindicate an explanation provided by this author],

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"In the Kabba listic tradition [Author's note: the Kabba la is a series o f texts whichmake up the school of Jewish mysticism] taken up by the alchemists, mazes filleda magical function which was one of the secrets attributed to Solomon. This is whythe mazes in cathedrals, 'those series of concentric circles broken at given pointson the circumference to provide a strange and tangled pathway', came to be called'Solomon's Maze'. Alchemists saw them as images 'of the whole task involved inthe Work, with its major difficulties; an image of the path they needed to follow toreach the centre, arena for the two warring natures...' This explanation would runparallel with that provided by one of the teachings o f ascetic mysticism - focusingupon oneself, along the thousands of paths of feeling, emotion and ideas;

overcoming all that stands in the way of unalloyed intuition, and then returning to thelight without becoming lost in the byways. To enter and to emerge from the maz emight be the symbo l of death and resurrection.

The maze also takes one to the centre of one's self, 'to some hidden, innershrine, o ccupied by the mos t mysterious po rtion' of the human personality. Thisconjures up the mens, the temple o f the Holy Spirit in the soul a t a state of g race;or aga in, the depths of the unconscious. Both can only be reached byconsciousness a fter making many detours or by intense concentration, when thatultimate intuition is attained a nd eve rything becomes p lain through some kind ofenlightenment. Here in this crypt the lost oneness of being, scattered in a multiplicityof desires, is rediscovered.

To reach the centre of the maz e, like a stage in the process of initiation, is to bemade a member of the invisible lodge [Author's note: the high-calling of theMystery Religions] which the maz e- makers a lways shroud in mystery or, be tterstill, have always been left to be filled by the finder's own intuition..." [8]

Jack Tresidder's Dictionary of Symbols explains,

"...many labyrinths are unicursal, having no traps but leading sinuously along asingle pa th. These were o ften used in ea rly temples as initiation routes o r morewidely for religious da nces that imitated the weaving paths of the sun or planets.They reappeared in pa tterns on the floors of med ieval Christian churches as 'road sto Jerusalem' - paths symbolizing pilgrimage." [9]

Other reference works on symbo ls - and a labyrinth is both a sp iritual tool and areligious symbol - give similar definitions [as an example, see The HerderDictionary of Symbols]. While the meanings are va ried, they do pulse with a similartheme, even when associated with the early Roman Catholic cathedrals. And thistheme is repeated and more deeply probed by esoteric philosophers and NewAgers; it's the pa th of mysticism, eso tericism, and occultism.

Reaching the Center

If the laby rinth is a path leading to o ne spe cific point, what does the wayfarer expect to find whenhe or she arrives?

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On the mystical journey to sp iritual fulfillment, the middle- eye of the lab yrinth becomes a place ofdivine illumination. Even Kimberly Lowelle, the President of The Labyrinth Society - a network oflabyrinth scholars and enthusiasts - recognizes this bas ic function. "The labyrinth is an archetypeof transformation. Its transcendant nature knows no boundaries, crossing time and cultures withease . The laby rinth serves as a bridge from the mundane to the d ivine..." [10]

The p romotional website for the Breemie Labyrinth in the UK gives an almost identicalexplanation, "The laby rinth is an archetypal spiritual tool, found across many times and cultures.While a maze is a left-brain, rational puzz le, the labyrinth involves the right side of the brain, and

helps us access our intuition, providing a portal to the Divine" [11].

Kathy Doore, an author on sacred space s, freely describes the spiritual implications of thelabyrinth,

"Labyrinths are temples that enhance and balance and bring a sense of the sacred- a p lace where we can confirm our unity with the cosmos, awaken our vital forceand elevate our consciousness. These structures are space/time temples wherewe can behold realities that oddly enough transcend space and time. Theorientation, form and geometry of a labyrinth has symbolic as well as spacial [sic]importance. It is a mirror for the divine...

...Moving through a Labyrinth changes ordinary ways of perception connecting the

inner and the outer, the right brain and the left brain, the involutional and theevolutional through a series o f paths that represent the rea lms of the God s andGoddesses. These realms are associated with planetary movement as a processthat induces Union with the One." [12]

Divine illumination is the end- goal of esoteric philosophy; it's the central arena ofoccultism.

Manly P. Hall, one of the 20th century's grea test esoteric philosophers and aneminent Masonic historian, tells us that the labyrinth was symbo lic of man's searchfor truth [13]. Other occult scholars tell us that the labyrinth symbolized to thepeople " the d ifficulty of finding the Pa th to God" [14]. All of this points to the samething - the mys tical realization of our own divinity.

As Hall states in one of his earlier b ooks, "Man is a g od in the making, a nd as inthe mystic myths of Egypt, on the potter's wheel he is being mo lded. When his lightshines out to lift and p reserve a ll things, he receives the triple crown of godhood..."[15]. Rosicrucian authority Christian Bernard explains this mystical g oal as thebuilding and unfolding o f the inner Temple, "The Temple o f the Universe, theTemple o f the Earth and the Temple of Life are only one in the Temple o f Man. Thisis why the time has come to work towards rebuilding it, for the Messianic Light mustemanate from the Heavenly Jerusalem which vibrates within us." [16] Laying it outvery plainly, Annie Besant - an early Theosophical leader - simply said, "Man isnot to be compelled; he is to be free. He is not a slave, but a God in the making "

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[17].

Different Paths, Same MeaningPart and parcel of labyrinth symbology is initiation, the mystical p rocess of inner transformation.Robert Macoy's Dictionary of Freemasonry, like so much of the esoteric literature, connects themeaning of the labyrinth with this concept. Defining the labyrinth, Macoy wrote, "In the ancientmysteries the passag es through which the initiate made his mystical pilgrimage" [18].

As s tated a bove, initiation is the proce ss o f inner transformation. To that end, esoteric so cietiesand occult orders employ initiation as a vital component to sp iritual adva ncement. Indeed ,initiation is the pathway, the journey, to mystical completeness. This is the occult metaphor of thelabyrinth, a metaphor that is played out in a host of mystical similes. Consider the followingarchetypes. Keep in mind, each example is replete with historical and religious connections tothe Mystery Religions, of which the labyrinth is but a part [19].

Freemasonry: when the Masonic ca ndidate undergoes his initiation, he is led on an invisiblepath from station to station throughout the Lodge room. Each point and part of this journey isgiven an exoteric explanation - that is, the real meanings are cloaked in allegory andsymbolism. After comp leting the journey around the Lodge , he is led to the ce nter of the roomwhere he kneels before an altar. The Worshipful Master asks what the candidate most desires,and the initiate responds with "Light" [20]. Know this, the light requested is not incandescent light

or some o ther physica l light energy, but spiritual illumination [21].

Order of the Golden Dawn: Initiations rites such as the Ceremony of the Grade of Philosophushave the candida te embark on a sp iritual journey, following an invisible yet tangible paththroughout the Lod ge room. This journey, like that of Freemasonry, is intended to elevate thecandida te's leve l of transformative enlightenment [22].

Ancient and Mystical Order Rosae Crucis: In AMORC's Temple ritual, Second Portal, thestudent partakes in an allegorical journey se arching for light and knowledge. While engage d inthe ritual, the student follows a path to each point on the compass, and returns to a centraltriangle. Again, like the two other illustrations above, this act is part of the mystical journeytowards "light" and cosmic unity [23].

Order of t he Eastern Star: As a co-Masonic body, the OES engages in a series of ritualisticinitiations. Unlike Freemaso nry, the OES ritual work is performed on a giant floor-rug pentagram.This pentagram, with an altar place d in its center, is called a Labyrinth. Each of the variousinitiation rites - journeys o n the pa th to grea ter understanding - takes place in and around thisLabyrinth [24]. Beulah Malone, Past Grand Matron and Secretary of the OES explains,

"The winding in and out of the lab yrinth symboliz es the human soul stumbling andstruggling through life; learning b y mistakes and experiences that the way lead ingto the supreme life and to God is not easy but is a way of testing one's power andstrength.

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By following the examples symbolized in the lives of the heroines of our Order[Author's note: this is part of the OES Labyrinth journey], we may come into a fulllight of His Star and into wisdom and understanding. The great mag net of our Staras it shines forth in the world is missioned to bring Unity, the Truth of Fatherhood ofGod , and Brotherhood of Man." [25]

And herein lies the deepe r spiritual me aning o f the laby rinth-walk that has becomeso fashionable today. It's the symbolic journey o f illumination, completely sp iritual innature, and depende nt on our works - the "journey," or the "testing [of] one's p owerand strength."

The p ath to the ce nter of the labyrinth is as the invisible b ut tangible path leading tothe esoteric altar - it's an initiation into the mystical.

The Path of Completion: Returning from the CenterHundreds of Christians have taken p art in labyrinth prayer walks, and many churches ac rossNorth America and Europe a re embracing this tool as a means to exp and their spiritualexpe rience. The Rev. Jill Geoffrion, a "certified labyrinth facilitator" and a uthor of such books asChristian Prayer and Labyrinths and Praying the Labyrinth, writes,

"We are currently in a period of historic labyrinth revival. Churches, retreat centers

and Christian camps a re placing these p rayer tools inside a nd outside. Christiansall over the world are installing labyrinths in their yards and gardens. Many a reusing the labyrinths as a ministry tool, bringing portable versions to prisons, nationaldenominational conferences and church group meetings. It is conservativelyestimated that there are o ver 5,000 labyrinths in the United States a lone. God isblessing the use o f the labyrinth; many are being drawn closer to Jesus,experiencing healing and ga ining sp iritual clarity as they pray on its pa th." [26]

I must admit her pronouncement sounds appea ling. But this particular statement by Geoffriondoesn't paint the whole picture.

On her labyrinth prayer website, Geoffrion offers sugges ted prayers for different labyrinth events.In dedicating a new labyrinth, she suggests that those in a ttendance form a circle on the pattern

and extend "the energy that is in our hearts and minds through their hands towards the labyrinth."Following this exercise is a meditative time where each person physically lays hands on thelabyrinth and calls forth "the image of a loved one walking this labyrinth and receiving what isneeded." After more "imaging," she recommends this responsive p rayer,

"Community: We ded icate this labyrinth to spiritual awakening and reawakening.One: With hearts extending in many directions, Let us pray...Sacred Sustainer, Wayto wholeness, Creator of poss ibilities, Supporter of change, Forgiving Releaser,Freedom, Honesty, Wisdom, Hope, Joy...we thank You for the beautiful spiritual toolon which we are standing..." [27]

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Geoffrion suggests other reflective meditations for the labyrinth, including short prayers from the"Christian Tradition," "Egyptian Tradition," "Hindu Tradition," and "Sufi Tradition" [28].

For Christians holding to the exclusive messag e o f Jesus Christ in John 14:6, "I am the way a ndthe truth and the life. No one comes to the Father except through me," a serious rift is nowencountered. It's the dilemma that exists b etween what Geoffrion's first quote described versesthe religious pluralism that the laby rinth appears to propa gate. And because of the nature andmetaphysical history of the labyrinth, this spiritual pluralism is inescapa ble. However, this ever-widening religious inclusiveness - which is the expression o f the esoteric idea of the Fatherhoodof God - shouldn't come as a surprise. After all, in the lab yrinth experience every p ath is

relevant, every road is right, every religion is valid.

Granted, Ge offrion is but one sp okesp erson representing the Christian labyrinth prayerencounter. Grace Cathedral, however, ca rries a little more clout. In fact, Grace, Sa n Francisco'sprominent Episcop al Church, has been North America's "pathfinder" congregation in the labyrinthmovement, hosting prayer walks on their two laby rinths for years. Moreover, Grace's outdoorlabyrinth is open 24 hours, and the church now has an involved globa l networking organizationdedicated to advancing the labyrinth experience. Hence, Grace has been viewed by manyChristian labyrinth advocates as the driving influence for this new spiritual expression in NorthAmerica .

There's no doubt that one reason for Grace Cathedral's success is their connection to ChartresCathedral in France. As an ancient medieva l church, Chartres hosts an original pa ttern that is

today's recognized p rototype for the Christian prayer walk. Grace meticulously copied Chartres,has marketed it very well, and is now a majo r spoke s-church for the Chartres experience.Consider Grace's website titled "Walking the Labyrinth: Reflections from Chartres, "A profoundmeditation tool, a me taphor for the spiritual path, a feminist Christian icon, a symbol of Mary oreven a ll Christianity, even perhaps an almost cult-like centerpiece of a movement - the labyrinthis, most eve ryone can ag ree, a powerful inspiration." [29]

Grace is open about the deeper meanings o f the labyrinth. On the front piece to their labyrinthwebsite, Grace states,

"The Labyrinth is an a rchetype, a d ivine imprint, found in all religious traditions invarious forms around the world. By walking a rep lica of the Chartres labyrinth, laid inthe floor o f Chartres Cathedral in France a round 1220, we are redisco vering a long-

forgotten mystical tradition that is insisting to be reborn." [30]

And G race also points out that the la byrinth is a shared eso teric tradition, "In Native Americanculture it is called the Medicine Wheel and Man in the Maz e. The Celts described it as the Neve rEnding Circle. It is also called the Kaba la in mystical Juda ism. One feature they a ll share is thatthey have one path which winds in a circuitous way to the center." [31]

The labyrinth exercise, Grace further explains, should b e viewed in three pa rts,

"Purgation (Releasing) ~ A releasing, a le tting go of the details of your life. This is theact of shedding thoughts and distractions. A time to open the heart and quiet the mind.

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Illumination (Receiving) ~ When you reach the center, stay there as long as you like. Itis a p lace of meditation and prayer. Receive what is there for you to receive .Union (Returning) ~ As you leave , following the sa me pa th out of the center as youcame in, you enter the third stage, which is joining God, your Higher Power, or thehealing forces at work in the world. Each time you walk the labyrinth you be come moreempowered to find and do the work you feel your soul reaching for." [32]

As a n institution, Grace is no ordinary church. Not only has it be en extremely influential inpropag ating the labyrinth prayer walk, it has bee n a hotbed for global interfaith work.

In the 1990 's William Swing was Bishop o f Grace. During the 1995 United Nations 50thAnniversary, Swing proclaime d that Grace would work towards the building of a g lobal interfaithnetwork. After an intense amount of travel and lobby ing, Swing succeeded in forming the UnitedReligions Initiative - one o f the world's leading UN affiliated inter-religious partnerships. Today,the URI is an active player in adva ncing global religious unity.

Why does this matter? Remembe r all the connections be tween various esoteric philosophies withthe labyrinth concept? A parallel runs between both themes; Unity. As a spiritual interface, andas Grace Cathedral reminded us, the mystical labyrinth belongs to "all religionstraditions."

Remember the Eastern Star's labyrinth? Unity, the Fatherhood o f God , and the Brotherhood ofMan was the procla imed magnetism of their Star. Likewise, this triplicate ideology is

Freemasonry's boast, a major claim that the Masonic candidate is to understand via the paths ofinitiation.

Manly P. Hall, speak ing of the Masonic interfaith ideal o f the Fatherhood o f God and theBrotherhood o f Man, penned these word,

"The true Mason is not creed- bound. He realizes with the d ivine illumination of hislodge that as a Mason his religion must be universal: Christ, Buddha o rMohammed, the name means little, for he recogniz es only the light and not thebearer. He worships at every shrine, bows be fore every altar, whether in temple,mosque or cathedral, realiz ing with his truer understanding the oneness of allspiritual truth." [33]

This is the starting point of the occult concept of "the divine." It tells us that every path on thejourney is unique, ye t each is true. In order for the mystic to move onward a nd upward , to returnfrom the center of the labyrinth, he must accept his inner divinity. As Hall says, "...the way ofsalvation has been hidden within us" [34].

Reiki Master Kate McManus, in her article "Walking the Fire Labyrinth," tells of her friend'sspiritual journey.

"This year a friend mentioned an event that was to be held further out west a weekafter our winter magic festival. She described it as a fire labyrinth ritual in which a

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stone labyrinth would be lit at night to be walked with conscious intent and so markthe end of the year and begin a new one, a shed ding of the old and birthing of thedivine child." [35]

Years ago Paul Clasper drew this religious inclusiveness into a completed package,

"The new mingling o f faiths will cause a fresh interpenetration of ideas andcustoms. Out of the e ncounter some paring of outmoded encrustations will perhapstake place. The new intercourse will fructify in more inclusive, universal faiths,perhaps e ven a new world faith as a ba sis for the coming world civilization." [36]

What Have we Learned?In an earlier quote by the Rev. Jill Geo ffrion, she proclaimed that "God is bless ing the use of thelabyrinth; many are being drawn closer to Jesus, experiencing healing and gaining spiritualclarity as they pray on its path."

On the surface this sounds g reat. But is God really blessing this "new thing"? Moreover, can Godbless something that has its origins in esoteric doctrine and ancient pagan mythologies? Addingto its historical pagan significance is the fact that the labyrinth has never lost its occult meaning.As me ntioned e arlier in the article, labyrinths are s till be ing used, and will continue to b e use d,as an instrument of pagan spirituality.

If God is go ing to bless labyrinth prayer journeys, how is He go ing to dea l with Deuteronomy12:1-14, 18:9-13 and Exodus 34:10-17? In each of these Scripture passages God explicitly tellsHis peop le to refrain from anything used in pa gan practices. Moreove r, the entire book ofJeremiah is a warning against involvement in alternative religious practices.

Furthermore, if God is g oing to bless labyrinth prayer journeys, how is He go ing to excuse theinterfaith aspect that is common throughout the movement? John 14:6 clearly states that the onlypath to the Father is through Jesus Christ, and by no other way.

Yes, the majority of Christians would affirm that their labyrinth prayer walk is completely focusedon Jesus Christ. That may be true, but it doesn't excuse the fact that the labyrinth is, by itstheological nature, an inter-religious and deeply mystical device. If God is going to bless thelabyrinth experience, how is He going to dea l with 2 Corinthians 6:14-16?

"Do not be yoked together with unbelievers. For what do righteousness a ndwickedness have in common? Or what fellowship can light have with darkness?What harmony is there between Christ and Belial? What does a believer have incommon with an unbeliever? What agreement is there between the temple o f Godand idols?..."

Endnotes:

1. Manly P. Hall, Lectures on Ancient Philosophy (Philosop hical Resea rch Society, 1984), p.357. Hall was one o f

the 20th century's greatest and most celebrated esoteric philosophers, founder of the Philosophical

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Research Society, eminent Freemason, and a respected lecturer on occult doctrines and the Mystery

Religions.

2. Roberta H. Lamerson, F.R.C. "Initiation," Rosicrucian Digest, November, 1984, p.21.

3. Kevin an d Ana Draper, Steve Collins, and Jonn y Baker, "About Labyrinths and Maz es," Prayer Path Online

Labyrinth, http://web.ukonline.co.uk/paradigm/discoverframe.html. Website promoting la byrinths as an

alternative Christian experience.

4. The Toronto lodge of the AMORC Rosicrucian o rder is now ho sting a labyrin th journey the first Sunday o f

every other month (September, November, 2005; Janu ary, March, 200 6). Location: Rosicrucian Regiona l

Cultural Centre, 835 Broadvie w Ave , Toronto, ON.

5. See the Pagan Spirit Gathering 2005 labyrinth ritual at http://www.circlesanctuary.org/psg/rituals . Another

example is the Breemie Labyrinth Mid-Summer Festival athttp://www.sacredway.co.uk/Breemie%20 main/mhaydenla bs.htm.

6. See the first link in footnote 5.

7. Joseph Campbell, Occidental Mythology: The Masks of God (Arkana, 1964/1991), p.20. See a lso The

Dictionary of World Myth (Facts on File, 1995), p.135. Other ancien t labyrinth myths and stories e xist that are

rooted in Egyptian and various other Mesopotamian locations.

8. Jean Chevalier a nd Alain Gheerbrant, The Penguin Dictionary of Symbols (Penguin Books, 1969/1996),

pp.643-644.

9. Jack Tresidder, Dictionary of Symbols (Chronicle Books, 1997 ), pp.117-118.

10. The Labyrinth So ciety, http://www.labyrinthsociety.org .

11. See footnote 5.

12. Kathy Doore, Myth and History of Labyrinths ..., http://www.labyrinthina.com/path.htm .

13. Manly P. Hall, The Secret Teachings of All Ages (Philosophic Research Society, 1989.

14. C.W. Leadbeater,Ancient Mystic Rites (Quest Books, 1986), p.51.

15. Manly P. Hall, The Lost Keys of Freemasonry (Macoy, 1923/1951), p.92.

16. Christian Bernard, So Mote It Be! (AMORC, 1995 ), pp.87-8 8.

17. Annie Besant, Esoteric Chr istianity (Quest Books, 1901/1966 ), p.220.

18. Robert Macoy,A Dictionary of Freemasonry (Gramercy), p.215.

19. Historians and occult philosophers who assert this link between the Mystery Religions and today's

esoteric socie ties includ e Ma nly P. Hall, Foster Baile y, Albert Pike, C.W. Leadbe ater, Israel Regard ie, Papu s,

A.E. Waite , Eliph as Le vi, J.D. Bu ck, Albert Ma cke y, H.P. Bla vatsky, Henry C. Cla use n, Ge org e H. Ste inmetz ,

Joseph Fort Newton, and many others.

20 . See Look to the East: A Ritual of the First Three Degrees of Masonry . See also Duncan's Masonic Ritual and

Monitor and Albert Pike's Morals and Dogma.

21. See Pike's Morals and Dogma, p.252 and Foster Baile y, The Spirit of Masonry , p.108.

22 . See Israel Regardie's The Golden Dawn an d What You Should Know About the Golden Dawn .

23.Rosicrucian Initiation, Temple Section, Seco nd Portal, AMORC.

24 . See Beulah H. Malone, Let There Be Light; See also Robe rt Macoy,Adoptive Rite Ritual; Ritual of the Order of

the Eastern Star, publishe d by the au thority of the Gene ral Grand Chap ter Order of the Eastern Star.

25 . Beulah H. Malone, Let There Be Light, p.97.

26 . The Rev. Jill Kimberly Hartwell Geoffrion, Christian Uses of Labyrinths , http://jillkhg.com/christuses.html.

27 . Geoffrion, Dedication of Deep Haven Labyr inth , http://jillkhg.com/labreded.html. Note: This link is currently

not accessible.

28 . Geoffrion, Prayers from Vary ing Tradition to use at a Labyrinth , h ttp://jillkhg.com/prayers4la bused ifreltrad.html.

I give Geoffrion sarcasm credit; she includes a sh ort prayer from the American Se cular Tradition -

"whatever!"

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29 . Grace Cathedral, Walking the

Labyrinth, http://www.gracecathedral.org/enrichment/forum/for_19981122.shtml .

30. Grace Cathedral labyrinth h omepage, http://www.gracecathedral.org/labyrinth.

31. Ibid.

32. Ibid.

33. Manly P. Hall, The Lost Keys of Freemasonry (Macoy Publishing, 1923/1951), p.65.

34. Manly P. Hall, The Mystical Christ (Philosophical Research Society, 1951), p.248.

35. Kate McManu s, "Walking the Fire Labyrinth," Abou t,

http://healing.about.com/od/labyrinthspiritual/a/firelabyrinth.htm.

36. Paul Clasper, Eastern Paths and the Christian Way (Orbis Books, 1980), p.108.

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Carl Teichrib - The Labyrinth Journey

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