Dr John Vervaeke Profile picture
Aug 6 7 tweets 2 min read Read on X
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...🧵Image
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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More from @DrJohnVervaeke

Jul 16
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…Image
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.

But…
Read 8 tweets
Jul 8
You have been invited to consider that the sacred may be something you encounter:

That calls to you, addresses you, transforms you—and that it didn’t disappear—but has become inaccessible because you’ve forgotten how to see it.

This is the forgotten wound of modernity.

And the imaginal is the lost thread which can stitch it back together.

Let me explain…Image
If the sacred is not accessed by analytical reasoning alone—but requires a reorientation of the whole self to undergo a transformation—it means that:

Such a reorientation cannot occur without the capacity to inhabit ways of seeing and being that transcend our immediate propositional understanding.

The imaginal affords precisely this—because…
…it is the faculty by which we enact possibility, rather than merely analyze actuality—allowing us to simulate states of being we do not yet inhabit.

It is not to be confused with…
Read 10 tweets
Jul 2
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…Image
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.

But after all we lack…
Read 7 tweets
Jun 28
What does the word "sacred" conjure for you?

Maybe distant images of divine beings—or felt notions of untouchable realms?

But what if you tried looking at it differently?

What if the sacred was a kind of felt depth—that calls you to attention and transformation?

The following is an invitation…Image
…a way of approaching the sacred with a new perspective—not an attempt at a final definition:

This notion of the sacred (as a kind of felt depth) is based on converging arguments from different thinkers.

One of them is the quadruple of ultimacy—an expansion of Schellenberg’s “triple transcendence.”

In this framework, you are invited to discern four dimensions through which the sacred becomes accessible as a participatory reality.

Let me explain…
J.L. Schellenberg’s notion of the triple transcendence includes the following:

That which is most real, most orienting, and most transformative.

Also known as The True, The Beautiful, and The Good.

These are not metaphysical absolutes but modes of contact.

They are the qualities you intuitively seek when you yearn for depth, meaning, or something “more” than the flatness of everyday distraction.

These three dimensions form a powerful triad—but something essential is missing…
Read 10 tweets
May 25
If I say:
When people are hungry—they eat

You don’t go:
Oh that's really profound!

Why?

Because you don’t find it highly plausible—where plausible means:

I take it very seriously

You want something that empowers you

So how do you discover something that is profound? Image
First of all profundity is part of how we sense that things are real

Let me explain:

Real is comparative

Real isn’t like red—real is like tall

Something is more real or less real than something else

For example…
You think the dream is real while you're in it—but then you wake up and you move to a bigger frame

And from that bigger frame you see the limitations and biases of the dream world

You say: The dream wasn't real

This is also a metaphor people use for meaning in life…
Read 13 tweets
Feb 2
We often reduce mental images to visualization—replaying a memory or envisioning an ideal future.

But mental images may not be tied to "seeing" at all—pointing to something more profound…🧵 Image
Traditionally there are two camps:

One camp views mental images as "inner pictures"—a seemingly intuitive notion since many experience visual-like imagery in their minds.

However—the existence of conditions like aphantasia (where individuals cannot form such visual images) complicates this perspective…
When asked to visualize a sunset—they may not "see" anything in their mind’s eye.

Despite this—people with aphantasia can still reason spatially and navigate their environments.

For example…
Read 9 tweets

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