Hi. I’ve been away from the blog for a little bit, kind of doing some thinking in a lot of different areas. I’ve mentioned here before that this search for Wisdom in my own life is – as one would expect – spilling over into my thoughts and understandings about my life in ministry.
In pursuit of that type of thing, I ran across an old video of a panel discussion that featured, among several other people, Cynthia Bourgeault, who has been leading my spirit in some fairly interesting directions for the last several months. In this video, someone mentioned how she seems to have left the old model of the church behind in favor of a more direct encounter of the Divine through various spiritual practices, including Centering Prayer, The Work (what students of G.I. Gurdjieff call his “Fourth Way” practices of involving all three energetic “centers” of the human being: heart, intellect, & emotion), chanting, etc.
Cynthia offers a gentle correction, and she does so by mentioning having learned about three “levels” of the church: The Exoteric, The Mesoteric, and The Esoteric.
“The Exoteric church, the one with the doors, that people come into off the streets, the one that needs pastors, the church that’s there when you’re ready to put a bullet in your head in the middle of the night — that church serves an extraordinarily important function, and without access to it, people aren’t ready to go further. Its role is to create a basic welcome container, basic pastoral/ethical nurturance, and a sense of devotional reference points.
“From there on, it opens into the Mesoteric, which is about Path; which is about practice, and that’s where you really sort of bring in the Centering Prayer, the chanting, the psalmody, the Orders of Life. And that, then, drives and makes possible the gateway into the Esoteric, which is badly understood in our culture. It’s sort of equated with the ‘secret knowledge,’ these ‘cosmic PIN codes,” where it really just means the deeper: the deeper understanding, the deeper immersion in what was there all along in the Exoteric, but you didn’t get it before.
“So, the Mesoteric is the real bridge. And I think it’s that bridge that people are hungering for. That’s the place we try and give them in Wisdom School, and that’s certainly the bridge I crossed without ever looking back when I became a teacher of Centering Prayer. [Centering Prayer does most of the heavy lifting] because it begins to change the way people think.
“There’s brain science now to show that meditative practice increases our capacity to bear paradox, to live in ambiguity, and to not immediately react from defensive postures. And it’s the part that was missing from the church. Nobody knew how to do this. Nobody made time and they were drowning in their own sort of ‘surface-ness.’
[There was a comment about the dying of the institutional church. ] “It’s not an either/or. Maybe there will be <strong>fewer</strong> churches. I think the <strong>parish church </strong>may be belly-up. The movement towards greater and more powerfully diverse and impassioned centers – kind of cathedrals in the old way of thinking: vortexes of human energy and then a lot of Mesoteric groups spinning out — that would be the model that I see as viable.
“But I certainly would never recommend going back and starting with ‘the Jesus church,’ because there’s no such thing, at least in our own culture.”
My take-away or reflection on this multi-structured way of looking at the church and spirituality is this: 12 years into my “pastoring gig,” as I like to call it, there are aspects of the Exoteric church that trouble me (institutional racism, institutional sexism, traditionalism over tradition, protection of the institution over living the gospel of Jesus, etc.), and much of it leaves me weary and empty. I NEED that Mesoteric church and sort of aspire to Esoteric practices and embracing integration. At the same time, what the Meso- and Esoteric churches teach me is: IT AIN’T ABOUT ME! There is clearly still a role – “an extraordinarily important function” – for the “regular ol'” church in this world, and I remain committed to it. My hope is that my ministry will help some “transcend” – or maybe simply go deeper into – the traditional church, rather than to just accept it at face value. If I can do that while also being there in the middle of the night, as Cynthia says, when someone wants to put a bullet in their brain, or when Grandma dies, or when someone wants to celebrate new life, I am content. It all belongs.