We have enjoyed the lovely experience of painting it. Grateful thanks to Macy Kelly for gathering the supplies and guiding us through the painting, and thanks to all of the wonderful painters.    

This background is offered by Pastor Peg as a teaching tool for those seeking a brief introduction to labyrinths.  Information is provided that highlights the historical use of the labyrinth and how Christians are re- embracing the labyrinth as a spiritual tool.  Pastor Peg received training in 1995 as a labyrinth facilitator through Veriditas, Grace Cathedral.

One does not have to be Christian to walk a labyrinth.  In fact, labyrinths predate Christianity, but Christians around the world are also among those rediscovering it as an invitation to prayer.

(For further exploration see Lauren Artress’ book, Walking the Sacred Path, Rediscovering the Labyrinth as a Spiritual Tool.  Riverhead Books, New York, 1995.)

The labyrinth is not a maze requiring perfect guesses along the way.  Nor is it magic.  Neither is it a Christian tool.  It is a tool used by Christians among other religious expressions and traditions.  Some labyrinth walkers identify with no particular tradition.

There are many different patterns of labyrinths.  The most commonly used pattern today is the eleven-circuit pattern.  Seven circuit patterns are enjoyed as well.  The eleven-circuit pattern is made up of eleven circles around a flower shaped center.  The flower shape in the center has its own historical meanings that can be explored by interested persons through the bibliographical suggestions listed at the end of this resource. 

The geometric pattern of the labyrinth is balanced in proportion and placement and becomes a kind of mirror for a balanced walk of body and soul.  Based on what is called ‘sacred geometry’, our conscious/thinking mind relaxes enough to make room for our intuitive/creative self to open in new and healing ways.  How or why this geometric pattern provides space for this kind of growth and awareness can’t be entirely explained, but it has been experienced as a healing tool for over 4000 years.

Labyrinths can be found in every religious tradition dating back thousands of years.  Its roots predate Christianity, but during the Middle Ages Christians used labyrinths as tools for pilgrimage and prayer.  Several ‘pilgrimage cathedrals’ were established in Europe during those tumultuous years so that the poor and those frightened by the dangers of the Crusades could still make a religious pilgrimage to Jerusalem. 

One of the names for the center flower of the labyrinth is “the New Jerusalem”.  Pilgrims were invited to attend spiritually to their walk on the labyrinth in much the same way as they would attend to a physical pilgrimage to the Holy City .  As the Psalmist writes, “Happy are those…in whose heart are the highways to Zion .”

One of the most famous of these ‘pilgrimage cathedrals’ is the Chartres Cathedral in France which still contains the labyrinth laid into its floor around 1200.  Though often chairs are lined up over the Chartres Labyrinth today, occasionally the chairs are removed and visitors are allowed to walk. 

(Psalm 84:5 (NRSV).  Over the years, fears emerged as Enlightenment thinking questioned the validity of this kind of experience.  Was it magic?  If not, was it to be feared for other reasons?  Eventually, labyrinths were largely forgotten about and lost as a tool for spiritual growth.

In recent years, labyrinths have been rediscovered as the rich, healing and inclusive tool they are, being used now again in many religious traditions including Christian.  A center for this rediscovery is Grace Cathedral, the Episcopal Cathedral in San Francisco .  People of all faiths, from all around the world, gather at these workshops to learn ways to help others access this tool for spiritual growth.

Labyrinths are appearing in churches and hospitals, retreat centers, prisons and parks.  Christ the King Lutheran Church in Torrance , California installed a beautiful slate labyrinth in their sanctuary.  Having found their attendance small and their worship space large, they decided to remove enough rows of chairs near the entrance to make room for a labyrinth to be laid into the floor.  With new windows and a fresh coat of paint, their whole worship space has opened up.  The community is now invited to “come walk” anytime during the day and especially on Wednesday evenings for a Taize Walk.

Spirituality is defined in as many ways as there are people trying to define it.  For Martin Luther, spirituality that is Christian has much to do with availability to encounters with the Living Word of God made known in Jesus Christ.   Luther understood God as addressing us regularly and intimately through the Word, visible (sacraments) and audible (scriptures).   Spiritual practices can help us focus our wandering minds so we can be attentive to this ‘one thing needful’. 

Walking the labyrinth is one among many ways of practicing availability and attentiveness for relationship with God.  It is a walking meditation in which our whole body can be involved in making space and welcome for this relationship.  The presence of a labyrinth in the sanctuary of a church can be especially useful as a gentle yet physical reminder that spirituality has much to do with community gathered in prayer and praise around the Word.

It can be helpful to recognize the labyrinth as a metaphor of life.  As we walk on it’s circular pattern, it can mirror the gracious truth that in spite of and because of the twists and turns of life we continue to be woven towards the center, towards God.  Grace is like that.  It uses every twist and turn for our good.  As Thomas Merton wrote, “God’s love is at work bringing good out of all our mistakes and defeating even our sins.”  (No Man Is An Island, p. 108)  Loss becomes gain.  In death we rise.  What is shattered is gathered into something new.  We are never outside of God’s grace. 

On the labyrinth there are only steps to take trusting the process and the One who calls us on the journey.  The only ‘mistake’ there is to make is to end up going out when we thought we were going in.

Lauren Artress writes, “The path of life is not easy, and we do make mistakes.  But few, if any, are beyond the mercy of God.  Losing our way in life is not only a possibility, it is an experience that is part of the spiritual path.  We often don’t realize that the way to God is generous and error is part of the journey.  As soon as we become conscious that we are lost, we have found our way again.  The path of the labyrinth is also forgiving.”

  But even that is generous, not necessarily a ‘miss-take’ at all.  We just start over again, which is itself again a metaphor of life.  Sometimes we need to start over and it’s OK. 

Though the labyrinth may appear to be a private spiritual practice, it is inherently communal.  People gather at the labyrinth.  It can be instrumental in creating community among those who seek to grow spiritually.  Even though each person is walking his or her own path, there is something very common to us all.  We find each other on the path, sister journeyers, brother pilgrims.  This is true not only of those we ‘see’ on the path with us and who share our tradition, but also of those who have gone before us, who will follow after, and who walk in traditions not our own.  We are all interconnected.  As the path is ‘one,’ so are we bound together in ways beyond our knowing.

As Jesus taught Martha, “One thing is needful.” (Luke 10:38)  As Martha’s sisters and brothers in the faith, that guidance is addressed to us as well.  The labyrinth is being used today as one among many tools to help that “one thing needful” set the pace.

In talking with people who walk the labyrinth regularly as a spiritual discipline, many speak of an overflow or connection from their work with the labyrinth to how they walk elsewhere in life.  The spiritual practice of walking on this pattern becomes a kind of mantra their bodies carry with them into everyday life.  It reminds them that what matters is simply and prayerfully putting one foot in front of the other trusting that a deeper process is at work. 

1.         If the labyrinth you are using is made out of canvas or carpet walkers are  usually encouraged to remove their shoes simply to help keep the labyrinth clean.  However, if you are more comfortable walking in your shoes or if you need them in any way for balance, please wear them.  It also works fine to walk the labyrinth using a cane, a walker or other walking aids.  Wheelchairs have even been successfully guided through labyrinths depending of the labyrinth’s size. 

3.         The right pace for walking the labyrinth is whatever pace is right for you.  If the person walking in front of you is walking slower than you find comfortable simply walk around them paying attention to the path you are in.  You may also stop and rest along the way if you so choose. 

2.         If a group of ten or more are walking the labyrinth together, it can be helpful for facilitator to stand at the entrance of the labyrinth and invite the next walker to enter after the walker in front of them has moved ahead several bends in the walk.

4.         There will be people walking out as others are walking in.  Simply make room for each other as you pass, again being mindful of the path you are on.  Some people like to make eye contact and others prefer to keep their eyes focused on the path.  Choose whatever is best for you, but it is usually best to not talk in order to honor each other’s experience.

BE INTENTIONAL   Before you enter the labyrinth and as you exit the labyrinth are good moments to be particularly intentional.  Give yourself ample time to focus your hope or desire for this walk before you enter.  You may want to ask God’s blessings on your walk. 

SCRIPTURE   Many scripture passages lend themselves to walking meditation.  The Mary and Martha story (Luke 10:38ff) calls us to the “one thing needful”.  Psalm 84:5 sings: “Happy are those…in whose hearts are the highways to Zion .”  The well-known verse in Psalm 46, “Be still and know that I am God” lends itself well to focusing ones walk.

JOURNALING   You may find it helpful to journal before or after you walk.  How might you best use this time and opportunity for attending to your spiritual journey?  What are you yearning for?  Are there fears or prayer requests on your heart?  Could you use the labyrinth to help you express your gratitude about something? 

MUSIC   Many people value walking the labyrinth to some kind of meditative music.  CDs work best because you don’t have to have someone turning over cassettes, but cassettes are fine too.  Live music is wonderful also, perhaps a solo harpist or piano gently playing hymns or meditative music.  Music from Taize , France is very popular for labyrinth walks.  Most religious book and music stores carry Taize tapes.  Hildegard of Bingen’s music is also commonly appreciated.  It depends much on the preference of the walkers.  Since the labyrinth is not an exclusively Christian tool, if those walking at a particular moment represent diverse religious traditions or no religious tradition it is best to not use religiously particular music.      

Blest are they whose strength is God.
In whose heart are highways home.
Home where restlessness is measured
By a love that names us treasured.
Wrapped eternally in grace
One thing needful sets the pace.

Into life God sends us forth,
Sure of love, convinced of worth.
Nothing evil can persuade us
When this love so deeply saves us
Happy those with eyes to see
Love is come to set us free.

Host and haven here are found.
One thing needful wraps us ‘round.
Claimed by water, daily flowing.
Lavish gifts of grace unfolding.
Living love in wine and bread,
Life-transforming news to spread.

Free to love and free to serve
Partners in a hurting world.
Caring for the needs of strangers
As we would our friends and neighbors.
Blest are they whose strength is God.
In whose heart are highways home.

Walk the way that Jesus walked
Circling round and round and round.
‘Round life’s restlessness with peace.
‘Round life’s brokenness with love.
Wrapped eternally in grace
One thing needful sets the pace.

Into life God sends us forth,
Sure of love, convinced of worth.
Sent by one who knows our fears,
Close enough to wipe our tears.
Sent so others too may see
Love is come to set us free.

Host and haven here are found.
One thing needful wraps us ‘round.
Claimed by water, fed by word.
Lavish gifts of grace we’ve heard.
Living love in wine and bread,
Life-transforming news to spread.

Free to love and free to serve
Partners ‘round and ‘round and ‘round.
‘Round a hurting world with hope.
‘Round the lonely ones with joy.
Free to love as we’ve been loved.
What goes ‘round, comes ‘round.  Amen.  

      

    
1. LABYRINTH >>
                              As Prayer
                                                            As A Metaphor
                                                            As A Tool
                                                            Communal
                                                            Construction
                                                            Geometric Pattern
                                                            Introduction
                                                            Middle Ages
                                                            Resent Years
                                                            Suggestions
                                                            What It's Not
                              Description
                              Hymns
        Eucharistic Liturgy
        Spiritual Tool
        Networking
                              Walk Focus
                                                            Intentional
                                                            Journaling
                                                            Music
                                                            Over Time
                                                            Scripture
2. PAGE MAP
3. .INDEX