These days, when people ask me about mysticism, ritual, or healing practices, I can tell that they are looking for something very specific. I know this because there is a mystical “come-up” happening on social media forums like Instagram, Twitter, and Facebook – and I’m here for it (to the degree that it doesn’t appropriate & desecrate other sociocultural-spiritual practices). This pattern of moving towards more contemplation – of the self, of the stars in astrology, of tarot cards & intuitive healing arts – is something that I celebrate. When I’m working with a client, we may even discuss or use some of these modalities. It is hardly a secret that I read tarot cards for intuitive coaching, got attuned to reiki, and certainly know how to work my way around crystals & herbs. All of this, I learned along the way and become ever-proficient. But to be clear, my first initiation into mysticism & the contemplative came from experiences in and around the Black, charismatic, mystically-centered (“Spirit-led” is the lexicon most used in these spaces where there is potential for the mystical), church.
My family of origin are church goers to this day – although I lapsed in regular attendance years ago. Each week of my formative years were punctuated by our visits to the all-day affair that was Sunday church service. Each Sunday the ushers would give us fresh, warm copies of the program. Yet, our pastoral leadership (like many in Black charismatic church spaces) referred to the program as more of a living document or merely suggestions for our time together – because “Spirit* was not bound to a program”.
This reorienting of time meant that if something spontaneous, fascinating, or unexplainable happened, we would give free space to see it through. When used with integrity & the absence of White, Western, imperialistic, repressive theology – it seemed that practices of healing were made more possible.
I don’t believe that I’m the only one whose noticed that deep practices of intuitive listening, personal contemplation, personal connection to the Divine, as well as guided rituals, and varied healing modalities (e.g. energy healing through consenting touch, sound baths, intuitively led conversations). This occurs despite the often restrictive theologies which present in these spaces.
A few questions emerge from that understanding:
- How do those of us who understand this specific tradition & are attuned to the mysticism in these places – eat the meat and spit out the bones” (to quote some of my Gramma’s wisdom)?
- How do we embrace the contemplative & mystical practices of the Black charismatic church in ways that help us to deconstruct repressive theology and the suppression of our identities?
One of the things that I think scholar & friend, Ashon Crawley, does beautifully in his book BlackPentecostal Breath: The Aesthetics of Possibility is digging deeper into the possibilities of some of these practices. I’m particularly struck by his notion of the musicians in these spaces playing “nothingness” music – a padding of sound that erupts during certain spaces in service e.g. altar call, transitions, pastoral reflections. The musicians improvise with lulling chords which in turn encourages contemplation in the parishioners in the spaces of those sounds – rather than the ‘silence model’ so typically espoused in Western contemplative circles & schools of thought. (Seriously, get Ashon’s book).
My work here (and beyond) is to interrogate the following:
- How do we embrace the contemplative, mystical, and intuitive practices of the Black charismatic church – as re-imagined, expansive, & important healing modalities to be used with the utmost integrity?
I’m also ever-pondering my own questions around these practices and how we use them to help each other heal. (Healing, as I’m defining it here, includes deeper understanding, compassion, and integration of any disparate / disembodied / fragmented pieces of the whole Self; to bring into deeper balance with Self & others).
For example, might it be possible that these chords act in the same ways that sound baths do? In those sonic spaces or ‘pauses in service’, does the vibration of sound act to soothe us & ground us again after highly intense spiritual experiences? I believe so.
For example, in the practices of consensually laying hands on someone who is feeling fragmented or disembodied, there remains the possibility of reminding someone how to feel safe within their bodies and to embrace the limitlessness of their soul. There is even the possibility, with directed intention, integrity, and much practice to facilitate energy healing within someone’s auric field (that is – to use consensual touch to detect where there might be imbalances or blockages to their highest potential & to assist that person in letting go of blockages, tensions, burdens that now have an energetic ‘life’ in someone’s personal space). I got this in the hugs that the church mothers would give. The guides & mothers that combined integrity, consensual embracing with directed intention often gave the back rub, the touch, or even the extension of hands through prayer that made me feel physically and energetically ‘lighter’ – more integrated & comfortable with myself, the Divine, & others.
Is it possible to look at ‘speaking in tongues’ as improvisational & intuitive sound-making? If so, it may work toward the end of intuitively communicating a reality in the space where language has failed us. We might open up the possibility that ‘speaking in tongues’ becomes a healing method to help both speaker & community feel seen & understood BEYOND words. Through intuitive improvisation, the practitioners offer sonic metaphors for inexplicable grief, joy, ecstasy, consummation, tension, and energy. The art itself – varying pitch, arrangement, and delivery of ‘tongues’ – creates a self expression that heals both the practitioner & the parishioner. (In my personal life, a connecting metaphor is that there are some healing modalities – reiki, for example – that work to also heal YOU as you practice for others). This practice is HIGHLY dependent on context & community – so it is not my recommendation to bill this as a ‘service’ in an ‘intuitive healing suite’. (I mention this lightly & jokingly but the thing is…)
It does not feel like such a tall order to acknowledge that many of the threads of the Black charismatic ‘Spirit-led’ church has hints and reminders of culturally specific, historical understandings of healing. It does not feel strange (to me) to acknowledge that so many in the lineage of the Black church were also root workers, mystics, and conjurers of various levels of integrity & power (see much of Dr. Yvonne Chireau’s work). In some of our ancestry, that work morphed into practice through ‘socially acceptable’ modes within the life of the church (e.g. healing prayers, divination through opening up Bible text to “see where it lands”, faith healings, spontaneous & intuitive ‘words of knowledge’ or ‘prophecy’, etc).
I want us, ESPECIALLY us mystics who have come from the Black church, to look deeply into these practices and to deconstruct them to see if there is any fruit that may be yielded. Is there a way to re-imagine the ritual, detox from repressive theology, and unpack healing art or story in the overall experience?
To be continued…
Until then, let me know your thoughts!