Friday, September 21, 2018
As I mentioned earlier this week, Western Christianity neglected the systematic instruction of contemplative practice for hundreds of years. Yet many people naturally grow into nondual consciousness through great suffering or great love. Barbara Holmes suggests that “crisis contemplation” arose out of necessity during the “Middle Passage” and slavery:
The air must have been thick with fear and prayer as the slaving ships pulled out of Gorée and other West African ports laden with human cargo. Devotees of Vodun, the river gods, [YHWH], Allah, Oludumare—to name just a few—lay together (tightly or loosely packed) in an involuntary rebirthing cocoon. It was a community of sorts, yet each person lay in their own chrysalis of human waste and anxiety. More often than not, these Africans were strangers to each other by virtue of language, culture, and tribe. Although the names of their deities differed, they shared a common belief in the seen and unseen. The journey was a rite of passage of sorts that stripped captives of their personal control over the situation and forced them to turn to the spirit realm for relief and guidance.
. . . The word contemplation must press beyond the constraints of religious expectations to reach the potential for spiritual centering in the midst of danger. Centering moments accessed in safety are an expected luxury in our era. During slavery, however, crisis contemplation became a refuge, a wellspring of discernment in a suddenly disordered life space, and a geo-spiritual anvil for forging a new identity. This definition of contemplation is dynamic and situational. . . .
As unlikely as it may seem, the contemplative moment can be found at the very center of such ontological crises . . . during the Middle Passage in the holds of slave ships . . . auction blocks . . . and the . . . hush arbors [where slaves worshipped in secret]. Each event is experienced by individuals stunned into multiple realities by shock, journey, and displacement. . . . In the words of Howard Thurman, “when all hope for release in the world seems unrealistic and groundless, the heart turns to a way of escape beyond the present order.”  For captured Africans, there was no safety except in common cause and the development of internal and spiritual fortitude. . . .
The only sound that would carry Africans over the bitter waters was the moan. Moans flowed through each wracked body and drew each soul toward the center of contemplation. . . . One imagines the Spirit moaning as it hovered over the deep during the Genesis account of creation [Genesis 1:2]. Here, the moan stitches horror and survival instincts into a creation narrative. . . . On the slave ships, the moan became the language of stolen strangers, the sound of unspeakable fears, the precursor to joy yet unknown. The moan is the birthing sound, the first movement toward a creative response to oppression, the entry into the heart of contemplation through the crucible of crisis.
Tomorrow I’ll share more from Barbara Holmes on other contemplative gifts of the Africana tradition or Black church.
 Howard Thurman, Deep River and the Negro Spiritual Speaks of Life and Death (Friends United: 1975), 29.
Barbara A. Holmes, Joy Unspeakable: Contemplative Practices of the Black Church, second edition (Fortress Press: 2017), 45-46, 50, 52.