Legacy religions have largely lost their capacity to disclose the sacred in a way that resonates with the pluralistic (globalized) and technologically mediated world we now inhabit.
But the sacred hasn’t disappeared—so the question becomes:
What can now disclose the sacred in a way that can integrate us across cultures and traditions?
This is where Bracken’s idea of the divine matrix comes in...🧵
What Bracken seeks is not another religious system, but a lingua philosophica:
A shared conceptual language within which different religious and spiritual traditions can resonate and dialogue, without collapsing into each other…
In this space, Christianity can speak of agape, Buddhism of emptiness and awakening, and Indigenous traditions of the Great Spirit and sacred land—and they speak not just to each other, but through their traditions.
It’s important to note that Bracken is not seeking to relativize all traditions into some sort of mush.
Instead…
…he’s trying to draw diverse lines of insight into a mutually illuminating framework without erasing their distinctiveness.
His Divine Matrix becomes a space that allows for multiple religions and spiritual traditions to see themselves in relation to each other (and more importantly) to care about the sacred together.
So what Bracken is pointing toward is…
…a shared topology of the sacred—a landscape of practices and perspectives that allows us to be together in the presence of what transcends us.
He’s offering not an essence, but a through line—a recurrent pattern that manifests differently across traditions but can still be recognized as pointing to the same inexhaustible mystery.
Now, Bracken is very careful not to posit the Divine Matrix as the sacred.
It is (rather) the…
…shared space in which the sacred can be disclosed.
Ultimately that is what Bracken is offering:
Not a conclusion, but a condition of possibility for the return of the sacred in a pluralistic world in which we can rediscover the sacred as a shared horizon—not a contested territory.
P.S.: If you want to learn more about the grammar for reclaiming an embodied (deeper sense) of meaning relationship with the Sacred to address The Meaning Crisis by falling in love with the world again—the self-study version for my course "Seeing God" is now available: lectern.johnvervaeke.com/p/sgaft
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Legacy religions emerged as powerful adaptive systems within a particular environment
They helped people to discern what matters—and how to live in right relationship to self (others) and the world
But the world in which these systems evolved no longer exists
And legacy religions are disoriented in this new ecology
Why?
Because they currently lack a living grammar for relevance realization
Let me explain…
At every moment of your conscious life, you are overwhelmed with a flood of possible information, sensations, thoughts, choices.
And yet—somehow—you are not paralyzed by this.
You manage to zero in on what matters. You can discern what is relevant.
And this capacity is not a passive ability…
…it is actively realized.
This is relevance realization.
And legacy religions—through myths, rituals, symbols, sacred narratives, communal practices, and contemplative disciplines—helped people how to perceive, how to interpret, and how to participate in the world.
They offered a living grammar—a structure of practices that helped people continually realize relevance.
We tend to think that if we just adopt the right beliefs—we’ll somehow reconnect with the sacred.
But this arises from a fundamental misunderstanding of the condition we find ourselves in:
The Enlightenment radically transformed the very grammar by which we once oriented ourselves to the sacred.
Let me explain…
Our culture has undergone a threefold reduction (initiated by the Enlightenment):
Firstly, we’ve reduced ontology (our understanding of Being itself) to a single level—reality was flattened, its many levels of depth dissolved into the merely material.
Second, our culture reduced knowing to a single form: the knowledge that something is the case.
Last but not least we’ve reduced intelligibility itself (what it means for something to be understood) to generalizability. That is, only what can be abstracted, formalized, and universally applied is deemed worthy of understanding.
These reductions blind you to…
…the fullness of being and obscure the pathways by which you can come into contact with religio.
Religio as the experiential connectedness to being—the dynamic coupling of agent and arena in which the world discloses itself as meaningful.
We might get a glimpse of it during an artistic performance, or a moment of awe in nature, or an intimate connection with another person.