"…your teachers will be hidden no more;
with your own eyes you will see them.
Whether you turn to the right or to the left
Your ears will hear a voice behind you,
Saying, "this is the way,
Walk it."

 - Isaiah 30:20

A key consideration for many churches is 'how do we reveal our relevance in today's society?'

In recent versions of the Christian church, modern technologies that include movie screens, projectors, light shows, surround sound, and 'rock' bands, have been incorporated to attract a newer, younger congregation into their fold. However those churches who pride themselves on a more traditional, low key delivery of scripture need not be washed aside by the wave of euphoric stimulation that 'happy clapper' evangelism can create.

Particularly in America, following the pioneering work of Dr Lauren Artress in the last fifteen years, a vast number of churches and Cathedrals have added labyrinths to their precincts. These may be worked into parquetry floors (to be revealed when chairs are removed), landscaped into the gardens outside, painted onto large sheets of canvas that can be unfolded and then put away again, or created with masking tape onto carpet in common rooms and foyers.

As a spiritual tool, the labyrinth has successfully introduced Christian spirituality to those who previously have been unable to relate to the church as an institution. Even though it is a traditional symbol, by including the labyrinth into a church's service, this suggests that a service is progressive and capable of incorporating new methods of gently supporting a person's faith.

For almost a millennium there has been an identifiable Christian Labyrinth tradition which reached its' pinnacle at Chartres Cathedral in France. This Cathedral, with its sacred geometry, exquisite art, architecture, rose windows and labyrinth, suggests to the visitor that they are positioned at the threshold between the metaphysical and mundane reality.

Installed in the nave is the elegant stone mosaic labyrinth that was laid in 1201 as the Gothic building was constructed. As a gateway, the sacred geometry of the Labyrinth merges the sublime and the beautiful. Its concentric circles suggest the orbits of planets, the movement of atoms, ripples moving outward on a pond, and levels of awareness to be uncovered. The Labyrinths' non-verbal ability to communicate a multitude of phenomena, puts the pilgrim in touch with their intuitive selves in preparation for prayer and meditation. It is a place where heaven and earth can conceivably merge.

By simultaneously participating in a physical and a spiritual experience with the 'laying on of feet' people learn to integrate their spirituality into their daily lives, not just obediently turning up to church one day of the week to passively receive instruction. Bodies can synthesize what the head can only distinguish, and in walking a Labyrinth we pay attention to our spirituality.

As a result, churches are finding that the Labyrinth is having a surprising effect on the way people are now choosing to approach their Christian practice. Rev. Dr Donna Schaper, Pastor of the North Hadley Congregational Church in Massachusetts and co-author of several Labyrinth-related books, reports that upon asking her teenage daughter what the difference was between spirituality and religion, her daughter replied, "with spirituality you get to do stuff, with religion you just have to sit there." Dr Artress also suggests that the Labyrinth is a place where "the thinking mind and the imaginative heart can flow together." To walk the labyrinth requires that we remain in a state of attentive relaxation, an ideal condition to perceive the messages of God and our inner muse.

As an archetype, the Labyrinth can begin to work for us in ways that lead to a greater appreciation for significant aspects of Christian practice; grace, forgiveness, service, love, sacrifice, gratitude and inspiration. There are also symbols that we may hold in our mind's eye as we walk: Jesus, the cross, communion, candles, the disciple and the Holy Trinity.

Creating a sacred space to perceive this connection ought to be a primary objective of spiritual centres; a place that allows for peace and quiet at regular intervals and allows our spirit and soul to stay in touch with each other. When we do not experience this tranquility we can begin to live dishonest lives where the persona that we present to the world is not in unison with the persona that we are intrinsically. Artess explains that if we create this space, something will happen within it.(155) Devotion then develops into a new level of understanding.

Because symbols are more than just signs, the incomprehensibility of God and our role in relation to God, can be explored through certain symbols and imagery. The more a Labyrinth is utilized, the more powerful its affect to help us transform. St Augustine is quoted to have said "Solvitur ambulandum"- it is solved by walking. Rather than the symbol energizing us, it is the physical activity within that space which energises it and not the other way around.

As a form of pilgrimage, walking the Labyrinth is a reminder of an era where people prioritized spiritual travel at least once or twice during their lives. The organized space of a Labyrinth is less treacherous than the paths once trodden by the Crusades or Essenes, but the energy which is built up by the number and frequency of people walking it can add to the mystique of the experience.

While we may observe others participating in the activity, as in life, no one can walk the path for you, and no one else can truly give you the answers that will placate a soul's yearning. People can only be close by to assist and support each other as we find the answers for ourselves. This is how church communities can reestablish themselves in today's society.

Inside a Labyrinth, individuals can break the isolation that can accompany intense emotions such as grief and loss. While churches ordinarily provide such support and council, the visible and metaphorical experience of participating in the process indicates that we are not alone but in fact share a community and spiritual companionship.

If newcomers to a congregation have ever experienced difficulty with confidence in authority figures (such as clergymen / women) the Labyrinth can gently be introduced to facilitate a sense of trust. Perhaps the Labyrinth has appeared as a result of humanity's current spiritual crisis, as we feel our society, its leaders, and even ourselves are out of control. With the Labyrinth there is one path in, which is the same path out. By repeating to ourselves simple mantras such as "I am peace", "I am open", "I am willing" or "God is with me" the concept of developing a spiritual practice becomes less daunting. People do not need to give their personal power over to another human, but may grow to appreciate the voice of the Holy Spirit within.

Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened.

(Matthew 7:7-8)  

The following guidelines may be adopted in the facilitation of a Labyrinth walking practice:

 
A Standard Walk

 1)      Approach the entrance to the Labyrinth and focus.

2)      Relax your eyes and allow for a 'soft gaze', one that is not critical or goal-oriented. In this state we are aware of our surrounds but are focused on our inner state of being.

3)      Acknowledge the Labyrinth with a bow or gesture and step onto the path.

4)      Walk mindfully, but without judgment. Walk at a pace that feels appropriate for a sense of reverence.

5)      When you reach the centre, pause and breathe. Allow yourself mind to be emptied for a moment. Stay for as long as you can hold the emptiness.

6)      Now ask for some insight or an answer to your difficulties. Again refrain from judgment.

7)      Proceed with the walk back out and consider how you can take this new insight with you into your every-day life.

8)      At the end of the path turn and bow or acknowledge the Labyrinth again.

9)      Reflect or journal, create or document the experience in some way.

10) Walk again whenever the opportunity presents itself.

 

Palms Down, Palms Up

A practice of walking 'palms down, palms up' can also assist the mind with integrating the process that the body is undertaking.

Walking with the palms facing down indicates release and letting go. During this stage you can focus on conflicts and difficulties that you have been experiencing. Imagine releasing these concerns to a Higher Being.

When you reach the centre either turn your palms upward or stand or sit in prayer or meditation.

When the time feels appropriate, turn your palms up and continue the journey back out. Walking with the palms facing up indicates a willingness to receive insight, courage strength or guidance.

At the end of the walk, turn to the Labyrinth and with palms together and give thanks.

 

The Walk of Life

The most obvious metaphor we can gather from the Labyrinth is that it represents the walk of life. With this in mind, imagine the journey that you have taken to reach the point that you are at now.

Begin to walk the Labyrinth, reflecting on situations that have made you who you are. Do not force these, simply allow them to emerge. How do find the experience of walking on a path as these images appear?

Are there points along the path that you suddenly feel stuck on or frustrated? Do you feel impatient or excited? What sort of memories were you aware of when these feelings surfaced?

What has been your life's purpose? Have you been living with that purpose in mind or is it a goal that you are yet to reach?

Imagine your purpose is waiting to be recognized in the centre of the Labyrinth. What is it when you get there?

Since we continue to live even after our goals are achieved, imagine on the walk back out, what you can do with the new energy and insight that you have gained once you have reached your goal. Who else can benefit from the insight you have to share?

 

Synchronicity

In this Labyrinth walk there is nothing to do except maintain an awareness of what is happening as you are on the path.

Who can you hear? What can you hear? What does the air feel or smell like? What distracts or pleases you?

Is there something symbolic that you noticed which felt like a special message just for you? What can take with you from the experience?

 Experience is not what happens to you, it is what you do with what happens to you. - Aldous Huxley

Church Labyrinths in Australia

Jane Mitchell of The Brookfield Centre for Christian studies, Brisbane, says that "the majority of people who prayerfully walk the labyrinth find it a wonderful spiritual experience, especially when this has been conducted after dark with the labyrinth lit by tea light candles." The Brookfield Center has located a concrete, octagonal, Medieval, 7-circuit labyrinth, outdoors, next to the chapel. Utilizing a concrete slap, the lines have been painted on, hopefully to be tiled at a later date. The labyrinth is also surrounded by a garden full of perfumed plants, which she laments are struggling in the current drought. Jane personally walks the labyrinth regularly, using it as part of her preparation time for special events.
Contact: 07 3878 3374

Located three kilometers from the country town of Galong in NSW, St Clements retreat Center has included a beautiful Chartres-style Labyrinth on their grounds. Begun in December 2001, the base of the labyrinth is constructed from red granite quarried in Canberra with a local bluestone being used to mark out the actual pathway. The effect is stunning and a joy to walk as the swishing sound of gum leaves above induces a relaxed state of mind. Add to that the crisp clean country air and there may be no better place to experience a labyrinth meander.

The site of St Clements was purchased in 1830 by ex convict turned magistrate, Edward Ryan. The land of St Clements was the largest sheep station in the district stretching beyond Wallendbeen to Cootamundra. Once "Galong House" later "Galong Castle" and now "St Clements" it was noted for its hospitality to rich and poor alike. As an Australian version of the early Christian tradition of pilgrimage, it was a port of call and a haven of rest to the early priests on their journeys in the days when accommodation was the scarcest thing in the land."
Contact: 02 6380 5222

Another Chartres replica has been used by the Edmund Rice's 'Amberley' Retreat and Spirituality Centre, in Tasmania. Built by grounds-man Laurie Goodison, using concrete with stones embedded for the lines and crushed rock in the path, this outdoor Labyrinth is available for anyone to walk, but it is requested that you report to reception as a courtesy. Amberley runs single day workshops, or, four day retreats focusing on the use of prayer within the Labyrinth. They also specialize in retreats for teachers of high school students.
Contact: 03 94398282

References: 

Artress, Lauren             Walking a Scared Path: Rediscovering the Labyrinth as a Spiritual Tool (New York Riverhead Books Berkley Pub Company 1995)

 Way of St James, http://en.wikipedia.org/wiki/Way_of_St._James (cited 9 / 10 / 07)

 John O'Brien Men of '38 and other Pioneer Priests, http://www.stclement.com.au/index.htm  (cited on 10 / 10 /07)