Contemplation for Black Liberation

Image: Meditate with Power, Photo Credit Charles Reynoso

“I want Black people to be free, to be free, to be free.” – yasiin bey (Mos Def)

“I conceive of God, in fact, as a means of liberation.” – James Baldwin

“For liberation did Christ liberate us.” – Galatians 5:1

Since launching the 'Black Lives & Contemplation' project a little over a year ago, I've received many inquiries about its purpose and nature. These questions, for the most part, reflect a genuine curiosity and a recognition of the need for a deeper conversation about Blackness within contemplative spaces. Questions like: 'What exactly is Black contemplation?' and 'Does a Black contemplative tradition exist?' highlight the fact that Black perspectives have often been overlooked or marginalized in these spaces.

The questions themselves prompt a deeper exploration of contemplation. As many Black contemplatives know, the Christian contemplative space has historically lacked significant Black representation. Individuals who are racialized as Black often find themselves as one of few, if not the only, people of color in contemplative retreats, monasteries, or meetings of spiritual directors who emphasize contemplative practices. Underrepresentation therefore is a common experience. This experience of often being one of few retreatants of color is a recurring theme in my participation in these settings, despite always feeling welcomed.

However, over the past decade, I would say, there has been a significant growth in spaces that center the perspectives of people of color within the field of contemplation. This includes movements within the Christian contemplative space, such as the Centering Prayer POC groups of Contemplative Outreach, The Black Contemplative Society, and contemplative communities that center people racialized as ‘of color’ like Heartway Church, Awakenings, Inc., and others. Furthermore, a growing body of literature within the broader Christian contemplative world reflects this shift. Joining the many works by Howard Thurman and Barbara Holmes are notable examples such as Black Liturgies by Cole Arthur Riley, The Enneagram for Black Liberation by Chichi Agorom, and Black Contemplative Preaching by E. Trey Clark, among many others.

The growth of this within what we can call the Christian contemplative movement is crucial, as this space has long been overdue in centering Black voices. In contrast, I would say that other traditions, including Buddhism and those with roots in yoga or more agnostic meditative practices, have shown a greater commitment to incorporating Black perspectives. This is evident in the work of teachers like Kaira Jewel Lingo and Dr. Marisela Gomez, books like Black Buddhists and the Black Radical Tradition by Rima Vesely-Flad; meditation spaces like "Meditations for Black Men Who Do Too Much," and a number of other resources/spaces that exist outside the Christian contemplative sphere. These spaces have a much longer history and more established communities that center Blackness and the Black experience. This raises the question: why is this the case?

Why have these other spaces demonstrated a more persistent and intentional focus on centering Black experiences and creating inclusive spaces for Black individuals? What are the key factors that distinguish them from the Christian contemplative tradition in this regard?

An answer emerged during my travels this past year. While attending personal retreats and engaging in conversations with Christian contemplatives of color, I realized that our Christian contemplative spaces may be missing a crucial element: a central focus on Black liberation as a primary motivation for our contemplative practices.

Black liberation is a term often misunderstood and may have even evoked some internal reactions from you upon reading it. This misunderstanding arises from the fact that Black liberation fundamentally challenges the systemic contradictions deeply embedded within this country and the world, which thereby contradicts the way Christianity has been taught.

One of my favorite descriptions of Black Liberation can be found in Keeanga-Yamahtta Taylor's book, From #BlackLivesMatter to Black Liberation. In it Taylor states,

“Perhaps at its most basic level, Black liberation implies a world where Black people can live in peace, without the constant threat of the social, economic, and political woes of a society that places almost no value on the vast majority of Black lives. It would mean living in a world where Black lives matter. While it is true that when Black people get free, everyone gets free, Black people in America cannot “get free” alone. In that sense, Black liberation is bound up with the project of human liberation and social transformation.”

In essence, Black liberation envisions a world where Black people can live full lives free from oppression and discrimination. This vision of freedom extends beyond the Black community, as it would dismantle the global caste system that permeates most, if not all, of our societies. Black liberation seeks to create spaces where Black people, as yasiin bey (Mos Def) beautifully states in "Umi Says," can truly "be free" – spaces that prioritize and cultivate freedom for all.

Is this not precisely what contemplation offers? When we engage in contemplative practices, we step into a realm where liberation is the ultimate goal for all who have ever considered themselves contemplatives.

From the Desert Mothers and Fathers who sought to escape the colonized Christianity of the Roman Empire, to those Monks and Nuns in what we call the medieval times who quietly resisted corruption in the Church, to those more contemporary Contemplatives who have directly challenged imperial power – throughout history, contemplation has pointed towards a methodology of liberation. I would say that contemplation has historically been a part of radical movements, often challenging the status quo. However, these radical roots have sometimes been obscured or co-opted. Contemplation, by its very nature, invites us to transcend current constructs and limiting ideals, ultimately connecting us with the divine, ourselves, and others. Now is the time to reclaim the radical origins of contemplation. As Fr. George Maloney succinctly states in Jesus, Set Me Free: Inner Freedom Through Contemplation, contemplation is fundamentally about freedom: “As one advances in contemplation, one also begins to breathe the air of freedom.”

However, our focus in Black Christian contemplation often lacks this emphasis on liberation, unlike in other traditions. For example, in Black Buddhist sanghas and meditation spaces within Black yogic communities, liberation is central to their practices. Dr. Rima Vesely-Flad says as much in Black Buddhists and the Black Radical Tradition:

“Black Buddhists recognize that contemplative spirituality cannot be explored without a forthright reckoning and analysis of the broader racialized social reality; they furthermore acknowledge that a dimension of embodied healing must take place for political, psychological, and spiritual liberation to occur.”

In contrast, I feel that sometimes Christian contemplation often encourages conformity to what is deemed "traditional" contemplation, leading to practices that are less embodied, less inventive, and less deeply rooted in the Black experience.

I believe that to effectively engage people racialized as Black and other people racialized as ‘of color’ in Christian contemplative practices, we must ensure these practices are deeply rooted in a Black liberative vision and ideology. What is the point of our contemplative and mystic spaces if they merely replicate and perpetuate the same messages that Black people encounter in other domains? What is the purpose of our practices if they fail to reflect the rich diversity of the Black Diaspora?

Even in spaces intended for people of color, we can encounter harmful stereotypes. For example, the idea that "Black people are never really silent" or that "dance/music cannot be a truly contemplative experience" can limit our understanding of contemplation. These stereotypes can prevent us from fully embracing a more expansive view of what contemplation can be. It is important to recognize that these stereotypes can exist within communities of color and perpetuate harmful assumptions.

If we engage in contemplation like everyone else, what is the value in that? We should be inventive and embrace diverse modalities, teachers, perspectives, and practices. Black people can be silent in contemplation, but they can also listen to music while meditating. Black people can be still, but also can be wide-eyed. Black people can journal, but also express themselves creatively. We need to expand our perspective on what constitutes contemplation.

What are we achieving if we do not center Black wisdom and Black teachers in our spaces? Black liberation begins with centering Blackness in our minds, our hearts, and our contemplative practices. Centering Blackness does not exclude non-Black perspectives or ideas. In fact, these are essential, as we do not fight for liberation alone. Centering Blackness means prioritizing the teachings of Black people worldwide.It means learning from their unique understandings of contemplation and inviting all contemplatives, regardless of race, religious belonging, or language, to engage with these diverse perspectives. I believe this approach would lead to a richer engagement with and understanding of contemplation for all.

Just as one of the tenets of Black liberation is that it ultimately frees everyone, I believe the same principle applies to Black contemplation. By more fully embracing the diverse expressions of Blackness within the Diaspora, we can develop practices that enrich the contemplative journey for all. For example, what insights can we glean from the contemplative practices of Pauli Murray, Barbara Harris, or the theology in the music of Bob Marley? How can these perspectives inform our own contemplative journeys? This is what centering Blackness truly looks like.

Black contemplation should be a collective, non-dual, and deeply personal journey that draws on the vibrant tapestry of Black culture and art, grounded in the vast Diasporic experience of Blackness. It should empower Black people, and ultimately all individuals, to deeply connect with their inner selves, recognize their inherent capacity for change, and cultivate a spiritual path that is authentic and free from external pressures.

Black contemplation should respect the unique spirit of the Black experience and always strive towards liberation. Through this process, dominant narratives lose their hold, and we create space for new stories that prioritize spiritual growth and dismantle systems of power.

Black liberation is not about dwelling on past injustices or remaining trapped in the present's discomfort. It's about actively creating a future where all people can flourish – an 'afrofuture' where all of creation thrives in unity with the divine.

Black revolutionary leader James Forman gave a speech in 1967 entitled, 'Liberation will come from a Black thing,' emphasizing therein that radical change for the world will arise from the “masses of Black people.” These “masses” will continue the legacy of resistance demonstrated by ancestors, striving for liberation not only for Black people but for all those who are oppressed. I believe Black contemplation is this 'Black thing,' the force that will bring liberation to all of us. In these challenging times and those to come, we need examples of resistance and liberation to guide us towards this hopeful future. Let us turn to Black contemplatives and mystics – the known and unknown, the celebrated and the unsung – as our guides on this path towards liberation.

Guesnerth Josué Perea serves as Director of Black Lives & Contemplation and is a novice of the Community of Incarnation. He also serves in other capacities as Associate Pastor at Metro Hope Church, Executive Director of the afrolatin@ forum, Co-Curator of the AfroLatine Theology Project, Executive Producer of the documentary "Faith in Blackness: An Exploration of AfroLatine Spirituality”, and Co-Host of the podcast Majestad Prieta. His perspectives on AfroLatinidad & Blackness have been part of various publications including the New York Times, the New Yorker, and Sojourners & his writings are a part of Let Spirit Speak! Cultural Journeys through the African Diaspora, the Revista de Estudios Colombianos, and Engaging Religion among others.