10 Most Influential Global Leaders In Our InterFaith Movement 121.12.23;69;2.9

I am a spiritual diplomat who is involved in the InterFaith Movement for the past 13 years.  I conduct a considerable amount of research, and make a modest amount of inroads, within our global interreligious movement.  My “connex” are rather modest, but I know a fair amount. 

Amidst this experience, I come to learn of, and meet, many of the prominent activists and leaders within our global InterFaith Movement.  Some of these individuals are widely known, yet many are making a considerable difference whilst only being known by people “in the know.”

I compose a list of religious and interreligious activists and leaders who are making a difference within our global InterFaith Movement.  The point of this list is to serve as a source of information and to highlight the important work that our colleagues are conducting.  Obviously this list is completely objective and the final word regarding the official status and influence of all individuals involved with our InterFaith Movement.  Yet even still, I encourage further discussion and debate regarding this list.  Is there anyone who should be included, excluded, or ranked higher or lower on this list?

I provide the disclaimer that I write this list strictly from memory.  I abstain from doing any direct research specifically for the purpose of this article.  There may be factual errors or omissions.  I invite you to share corrections and additional information.  As I state, I write this off the top of my head with little fact-checking;  it is a conversation-starter.

Whilst the focus is on our global InterFaith Movement, I do notice that much of the people listed here are based within the United States.  Much of that may be attributed to the current nature of the InterFaith Movement (at least as it is known and communicated within the English language);  and much of this may be attributed to my own personal biases and ignorance.  Again, you are encouraged to share additional individuals and organisations.  I do make an effort, particularly in the top 10 list, to include a pluralistic representation of religious and ethnic backgrounds.  Yet again, like the geographic tendencies, our global InterFaith Movement currently has religious and ethnic tendencies as well.  And you are invited to build upon this.

With that communicated, I offer Love And Peace.  May you enjoy and grow from this offering.

The 10 Most Influential Global Leaders In Our InterFaith Movement

1.  Dalai Lama.  He is arguably the most in-demand speaker for interFaith conferences.  His presence signifies the elite nature of an interreligious gathering:  when the Dalai Lama is booked, it becomes incredibly easier to book other headliners and encourage attendees.  The Dalai Lama also has a personal legacy of over 50 years of directly building with monumental religious leaders, from Thomas Merton and Thomas Keating to the Catholic Pope and Maha Ghosananda.  Amidst the political persecution his community experiences, the Dalai Lama shares a message of compassion that resonates with a vast international audience, particularly within Western society.

2.  Desmond Tutu.  Whilst he is officially retired from the public life, Desmond Tutu continues to leave his mark within the InterFaith Movement.  The book he recently co-authors with his daughter on the topic of reconciliation is utilised as the basis of many interFaith and religious discussion groups.  His example of leadership during the deconstruction of South African apartheid and the subsequent emergence of the pioneering Truth And Reconciliation process continue to strongly resonate within the fabric of global interreligious diplomacy.  His involvement with groups like the Peace Council demonstrate his capacity to reach beyond traditional divides and recognise and inspire the Divine compassion that exists within others (and all of us).

3.  Karen Armstrong.  Whilst she is on the interFaith scene for decades, Karen Armstrong’s Star continues to be on the rise.  A TED Prize awarded to her shortly before Melbourne Parliament provides the opportunity to initiate an international organisation predicated upon the promotion of the Golden Rule, namely the Charter For Compassion.  Beyond her numerous books on religion and compassion, Karen Armstrong’s influence can be evidenced within the many grassroots organisations and discussions that are emerging from her words and study.

4.  Marcus Braybrooke.  Marcus Braybrooke is 1 of the most prolific living interreligious activists within the history of the InterFaith Movement of whom few people within the InterFaith Movement are even aware.  In addition to chairing the 2^nd oldest interFaith organisation, World Congress Of Faiths, and being involved with nearly all major global interFaith organisations, Marcus Braybrooke is also the author of numerous publications specifically on the topic of the InterFaith Movement and religious diplomacy.  He has an invaluable wealth of knowledge regarding the history and development of the InterFaith Movement and the experience of spiritual diplomacy.

5.  Eboo Patel.  Eboo Patel may be the most well-known interFaith activist by people under the age of 30 within the United States.  Before reaching the age of 40, he is able to achieve unprecedented interreligious credentials, including starting a multi-million dollar interFaith organisation, writing best-selling books, becoming a member of a US White House interreligious advisory group, and additionally.  Through his unique penchant for storytelling and his familial commitment to service, Eboo Patel is able to inspire many thousands of youth to embark upon the journey of interreligious dialogue and cooperation.

6.  William Swing.  The retired Episcopal Bishop, William Swing, may be considered a masterful craftsman of interreligious organisation.  Nearly 20 years ago, William Swing initiates the odyssey that is the United Religions Initiative.  Through careful deliberation with 100’s stakeholders and the utilisation of Appreciative Inquiry, his group is able to conceive, implement, and expand an international organisation that serves as a model for interreligious organisation and post-industrial organisation, in general.  Today, URI continues to grow and currently touts over 100 Cooperation Circles in many dozens of nations throughout the Earth.

7.  William Vendley.  William Vendley leads 1 of the largest interreligious organisations on Earth:  Religions For Peace.  Through his leadership over the past few decades, Religions For Peace is able to encourage participation and commitment from many numerous religious leaders and community leaders throughout the Earth.  Through Religions For Peace, William Vendley leads a collective of decision-makers who have extending influence within many numerous religious congregations and communities, much of which involves interreligious dialogue, reconciliation, and service.  William Vendley is 1 of the strongest examples of stoicism and consistency within the global InterFaith Movement.

8.  Malik Mujahid.  For the past few years, Malik Mujahid serves as the Chairman of the Council For A Parliament Of The World’s Religions.  The Parliament is the largest interreligious gathering on Earth and exists as 1 of the pillars of the global InterFaith Movement, as it commemorates the seminal event that is widely considered as the tangible beginning, over 100 years ago, of the contemporary InterFaith Movement:  the 1^st Parliament Of The World’s Religions.  During these past few years, Malik Mujahid sees the Parliament through a period of considerable challenges and development.

9.  Hans Kung.  Hans Kung is a Christian Theologian and spiritual diplomat that conducts a considerable amount of scholarly work within the InterFaith Movement.  During the 2^nd Chicago Parliament, Hans Kung shares some of this scholarly work and spiritual diplomacy through the seminal document:  “Declaration Towards A Global Ethic.”  This declaration affirms a commonly-held ethos amongst the many religious traditions of humanity and serves as a foundation for comparative Theological development and cooperation, including a follow-up “Call To Our Guiding Institutions” during the proceeding Cape Town Parliament.

10.  Bud Heckman.  Bud Heckman is the quintessential “behind-the-scenes” facilitator of religious diplomacy throughout the Earth.  Through his interFaith activism over the past decade +, he maintains direct consultation and work with numerous organisations, including the Parliament Of The World’s Religions, Religions For Peace, North American InterFaith Network, United Religions Initiative, The InterFaith Observer, Coexist Foundation, El Hibri Foundation, and additionally.  Bud Heckman is a “go-to-guy” for organising a project within the InterFaith Movement.

10.  Robert Henderson.  Robert Henderson serves as a Trustee for the Council For A Parliament Of The World’s Religions.  He is approached for insight and guidance regarding contemporary societal challenges and unrest.  Robert Henderson also serves on the national Spiritual Assembly of the Baha’i Faith in the United States.  Through his position as a national Baha’i leader, Robert Henderson is substantially engaged within the work of facilitating reconciliation amongst the religions of humanity.

10.  Alon Goshen Gottstein.  Alon Goshen Gottstein leads the Yerushalayim-based international organisation, Elijah InterFaith Institute.  Through his leadership, the Elijah InterFaith Institute convenes high-level interreligious meetings and study, both within Israel and within additional locations, including India.  This includes comparative work within Mysticism, an online study resource database, and plans for the construction of an interreligious centre in Yerushalayim.  Whilst he may be initially perceived as a quiet voice, Alon Goshen Gottstein is a formidable force within the InterFaith Movement.

10.  Arun Gandhi.  Whilst many may be drawn to his familial lineage from Mohandas Gandhi, Arun Gandhi establishes his own considerable resume within the InterFaith Movement.  He is an accomplished columnist and serves as a Trustee of the Council For A Parliament Of The World’s Religions.  Through his outreach, he provides compassionate and pointed insight towards solutions for global social challenges.

Honourable Mentions

Eliyahu McLean leads the Jerusalem Peacemakers with Jewish, Muslim, and additional participants.

Paul Chaffee is the head of The InterFaith Observer and leads initiatives with NAIN, URI, and additionally.

Robert Papini recently retires after over a decade of administrative service for the IARF.

Frankie Fredricks is the founder of World Faith and is involved with additional global interFaith initiatives.

Valarie Kaur is a prominent interreligious spokeswoman and is involved with such endeavours as State Of Formation.

Bruce Schuman establishes the InterSpirit network and initiates additional interreligious efforts.

Sally Mahé is an administrator of URI since its origins nearly 20 years ago.

Rebecca Tobias is involved with multiple interFaith organisations including the Raoul Institute, URI, NAIN, and additionally.

Kay Lindahl leads The Listening Centre and works with numerous interFaith organisations including the Parliament Of The World’s Religions, NAIN, and additionally.

Sandy Hart manages numerous interFaith initiatives with the Compassion Games, the Charter For Compassion, URI, NAIN, and additionally.

Alison Van Dyk is the Executive Director of the Temple Of Understanding.

Grove Harris is involved with a multitude of interreligious projects with the Temple Of Understanding, NAIN, and additionally.

Monica Willard leads the interreligious diplomacy of URI at the United Nations.

Beth Katz is the founder of Project InterFaith and the social media project, Ravel UnRavel.

Maria Reis Habito conducts interreligious outreach for the Museum Of The World’s Religions, Elijah InterFaith Institute, Parliament Of The World’s Religions, and additionally.

Dirk Ficca is the ED Emeritus of the Parliament Of The World’s Religions, facilitating the convening of the previous Parliaments in Melbourne, Barcelona, Cape Town, and Chicago.

Charles Gibbs is the ED Emeritus of URI, facilitating the global interFaith network for nearly 2 decades.

Mussie Hailu is an administrator for URI and is involved with a number of global interreligious endeavours.

Kiran Bali is a Global Trustee for URI.

Paul Eppinger leads the Arizona InterFaith Movement and is involved with numerous interFaith organisations, including NAIN.

Bawa Jain is the founder of the World Council Of Religious Leaders and conducts interreligious outreach with the United Nations.

Karimah Stauch is an administrator with URI and is involved with additional interFaith outreach.

Lena Larsen is an administrator with the Oslo Coalition.

Joshua Stanton is the Co-Founder of the Journal Of InterReligious Dialogue and the State Of Formation.

Thomas Banchoff is the Director of the Berkley Centre For Religion, Peace, And Diplomacy at Georgetown University.

Clark Lobenstein is the ED Emeritus of the InterFaith Conference of Metropolitan Washington, DC.

Jim Wallis is the founder of Sojourners.

Yehuda Stolov is the Director of the InterFaith Encounter Association based in Yerushalayim, Israel and is involved with IARF and additional interFaith endeavours.

Douglas Johnston leads the International Centre For Religion And Diplomacy and is involved with additional groups including NAIN.

Marilyn Turkovich is the director of the Charter For Compassion and is involved with additional interreligious outreach.

Jon Ramer leads the Compassion Games and is involved with additional groups including the Charter For Compassion.

Freeman Trebilcock is the Founder of InterAction and is involved with additional endeavours including the Parliament Of The World’s Religions.

Arvind Sharma is the administrator of the Global Conference of the World’s Religions.

Victor Kazanjian is the Executive Director of URI.

Mary Nelson is the ED Emeritus of the Parliament Of The World’s Religions and is involved in a number of additional interreligious endeavours.

Lenny and Lib Traubman are the founders of an interreligious living room dialogue group and additional interFaith initiatives.

Appropriating 6 Traits From WASP Culture 121.12.19;69;5.5

Within recent months, I am challenged on multiple occasions to consider the phenomenon of cultural appropriation.  As a spiritual diplomat, I continuously walk a fine line of drawing from numerous religious and cultural traditions (some of which some people may consider being other than “my own”), whilst continuing to remain True to the intents and purposes of these traditions.  And admittedly, different purists may charge me with appropriation.  And these charges may have increasing substantiation except for the fact that part of my “True” and claimed heritage includes rampant persecution from a conventional culture and additional cultures attempting to assimilate within this conventional culture.

So I progress with my religious, spiritual, and cultural practices with certain defiance (and/or indifference) whilst also remaining True to each element of my practices.  I acknowledge and Truth that transcends and delves further beneath the very precepts of “ownership.”  So I pray, sing, and dance in Peace.

Amidst my spiritual awakening, I do observe how my Prophetic voice tends to challenge conventional culture and its perception of dominance.  Yet rather than being a rebel, I am better recognising the evolution and transformation of this conventional culture into an increasingly pluralistic and transcendent culture that embraces all traditions.  And I am better recognising how I am 1 of millions of facilitators of this process of evolution, transformation, and transcendence.

In my facilitation of this process, I recognise how I am taking precepts of the previous conventional culture and applying it in an increasingly Universal manner.  So the proceeding is a description of some of these cultural principles and ideas that I am “appropriating.”

Freedom

Freedom is an ethos that oozes through the pores of American culture.  And it even trickles down to the British commonwealth and beyond.  From the right to drive military SUVs to the right to amass the affliction of obesity, freedom is a concept and a practice that is 2^nd nature to WASP culture.  Within the United States, freedom is epitomised and propagated through the words of the Declaration Of Independence:  “inalienable rights” of “Life, Liberty, and the Pursuit of Happiness.”  Amidst the admiration for these words (and the fervour of its adherents), WASP culture has corroded these words into effectively advocating the popular refrain of the hip-hop group, Digital Underground:  “Do whatcha like!”  It has become a hedonistic call for ego-gratification.  I am uninterested in freedom.  I am effectively uninterested even in “rights.”  I am profoundly drawn to Liberation;  and I am committed to providing compassion to all beings.  For me, Liberation means escaping from the ego’s temporal pursuits and achieving an ultimate experience of spiritual union with God and the Universe.  It means cultivating this spiritual awareness within ourselves constantly and throughout every detail of our daily activity.  And it means abiding by the responsibility to promote the wellbeing of all life throughout the Universe.  Freedom To Liberation.

Authority

Through centuries of colonisation and imperialism, WASP culture has established a formidable façade of authority and control.  However, authority exists beyond tanks, nuclear weapons, lasers, unmanned drones, 3-D printed assault rifles, and illegal police choke holds.  I share the belief that there exists a singular Ultimate Authority that exists beyond the capabilities or control of any man or being.  I believe in God, and I believe that all phenomena and circumstances are the manifestation of God’s Will.  I also believe that the spirit of God exists within all beings.  It is a Divine Presence that (establishes) the intrinsic worth of all beings, within and beyond our temporal existence.  And when we cultivate this Divine Presence within ourselves, we act in a manner that transcends and supercedes the temporal forms of governance and authority within the Universe.  Each of us is the Authority.  When we proficiently understand this, we become effectively indifferent to these temporal forms of authority.  We also become profoundly humble towards the authority that exists beyond ourselves and within each other.  Authority To Equanimity.

Objectivity

Within the halls of learning throughout WASP culture, the air of objectivity is championed.  The endeavours of Science particularly champions the ability to project a logic that defies temporal biases.  Attempts are made for this air of objectivity to exist as the closest proof of the perceived omniscience and superiority of WASP culture.  However, this notion of objectivity is merely an illusion.  Every individual and every culture is coloured by the subjectivity and biases that build every individual and culture.  There is, however, benefit to cultivating a comprehensive understanding of subjects and phenomena.  Yet, this is established through an arduous process of genuinely and carefully studying and understanding a vast pluralism of cultures and peoples.  I champion the sharing of beliefs, ideas, and knowledge amongst the many different traditions of humanity and the Universe.  Through this study and understanding, we are increasingly gifted to understand each other, ourselves, and the solutions for which we yearn.  Objectivity To Pluralism.

Intellectualism

Within the WASP culture, intellect is also highly regarded.  People are profusely rewarded for the ability to solve equations and “out-think” others.  Intellect is perceived as a significant factor in determining the tangible value of an individual.  However, I tell my nieces that it is better to be nice than to be smart.  Empathy is the new intelligence;  empathy is the ancient intelligence.  From Solomon to the Buddha and further, the wise sages of civilisations are individuals who have compassion towards others and are able to understand the nature of suffering of others.  Indeed, the very ability to “out think” involves the ability to understand the experiences of the other in consideration and be able to affirm 1’s own experience amidst these experiences.  However, through proficient practice of empathy, we are able to find solutions of cooperation, coexistence, and prosperity that exist much beyond what any of us are able to calculate.  Intellectualism To Empathy.

Cosmopolitanism

Amidst the historic prominence of WASP culture over the past few centuries (and, indeed, within many cultures), there exists a certain affinity for socialising with the elite of other cultures and societies.  This social practice becomes an exercise of dilettantism, eventually simply proclaiming name-only affiliations with the elite associations within other cultures.  Cosmopolitanism becomes the incremental advancement from mono-cultural snobbery:  progressing from the narcissistic affirmation of 1’s ego’s Oedipus complex towards the voyeuristic exploration of others’ egos’ Oedipus complexes.  Whilst I am very interested in learning about the many cultures of humanity and the Universe, I also want to promote the purposeful lessons and understanding that these cultures are designed to propagate.  I am interested in promoting the wellbeing of the many culture-creators who honour, hone, and progress these cultures.  I have the interest to overcome self-involved egoistic tendencies and live in harmony with the Universe.  Cosmopolitanism To Service.

Rainbows

Within the recent history of WASP culture, the rainbow emerges as a symbol promoting the LGBTQ community.  There is the explanation that the origins of such representation are attributable to a California-based artist, although the rainbow is previously utilised by other groups, including as a symbol of Heavenly-ordained prosperity.  The explanation provides that the California-based artist attributes certain symbolic representation to each colour in support of the LGBTQ Movement.  Whilst I love every individual (including all LGBTQ individuals), and whilst I believe all individuals are going to Heaven (including all LGBTQ individuals), I fundamentally disagree with homosexuality.  And I disagree with the rainbow being utilised to represent homosexuality.  I do appreciate rainbows.  And I utilise the rainbow as a way of promoting the specific cause of inter-ethnic harmony, with the different colours of the rainbow representing the different colours of human skin tone.  This seems to be an increasingly appropriate and noble cause and symbolic representation for the rainbow.  Sex To Family.

1 trait that I abstain from appropriating from any culture is perfection.  I am Divinely imperfect.  And as such, I naturally evoke the necessity for individuals to overcome the transgressions that I manifest within this Universe.  Hypocrisies To Patience.

Mixed Ethnicity Interreligious Voice

I am a pariah.  I am a Prophet.  I am both the epitome and the paradoxical antithesis of the InterFaith Movement.  And I am 1 of many millions who are emerging through the social evolution of humanity.

What am I and why do I matter?  To answer this it is necessary to transcend.

Within the InterFaith Movement, there are boundaries.  1 of the 1^st questions we ask each other is:  What are you?  What is your religion?  What is your background?  These questions are utilised as a simple and benign means of better understanding each other.  But these questions also polarise individuals into pre-established categories of history, politics, culture, belief, and characteristics;  all which may inaccurate reflect who an individual actually is.  We all utilise this information to increasingly perceive an individual, yet excessively relying upon these questions reinforces the traditional divides that separate and antagonise our different communities.

To the established guard of our global InterFaith Movement, these boundaries are a nurturing safety blanket.  When each of us 1^st ventures into the InterFaith Movement, we must penetrate through the cocoons that exist around our respective religious communities.  These cocoons are developed through the respective millennia and centuries of each religion as a protective suspicion towards anyone outside of our respective fold.  Again, it is simple and benign, yet divisive and antagonistic.  So when an individual within a religious community searches to build understanding, Peace, and cooperation with an individual or group from another religious community, that individual often becomes the target of suspicion from within his/her own religious community:  Why is s/he cavorting with the enemy?  What are his/her allegiances?  Will s/he stay True to our beliefs and our cause?  Insufficiently answering these suspicions can lead to reduced standing and advancement within our own religious community.

These same suspicions are also generally applied to the whole  of our InterFaith Movement, and to anyone associated with it:  What is the purpose of cooperating with other religious communities?  Are the other religious adherents attempting to convert us?  Will our activists maintain our rituals whilst becoming immersed within a culture of pluralism?  To allay these fears, 1 of the foundational rules of our InterFaith Movement (along with abstinence from proselytising) is preserving the integrity of each individual’s religious identity and affiliation.  This means clearly identifying the religions of interreligious activists and reinforcing these boundaries.  Indeed, 1 adage touted within our InterFaith Movement is that interreligious activism encourages an activist to become increasingly knowledgeable and steeped within an activist’s own religious tradition because the activist is called to become a teacher to outsiders who are less knowledgeable about the tradition.  Yet interreligious activism also exists as a path for “multi-religious” individuals to cultivate an awareness and practice of interreligious spirituality and engagement.  And the overwhelming reinforcement of boundaries also means ignoring or denying the propensity for an interreligious activist to simultaneously belong to multiple religious traditions and communities.  For people like me, this denial is a problem.

I am a Mixed Ethnicity man and a Mystic.  That means that my family comes from many different tribes and I love everybody.  My ethnicity includes African, Swedish, Danish, Seminole, Israeli, and Irish heritage.  My spiritual path is rooted within Judaism and I practise elements of Hinduism, Buddhism, Christianity, Islam, and additional traditions.

Growing up, my far and mor raise my siblings and me outside of any specific religious tradition.  As such we are able to build friendships with, and admiration of, many teachers from many different traditions and cultures.  When I become an adult, I begin to search for a spiritual path and a tradition that can welcome me as home.  Yet, each established religion and traditional community I previously encounter tends to make certain claims of exclusivity regarding affiliation and allegiance.  And thus the politics tend to become tenuous:  being aligned with 1 community often involves refusing alignment with another community.  Attempts for maintaining cohesion can often seem inconsistent and disloyal:  proclamations of belief and allegiance can be difficult to evidence, can be fluid, and can be recanted or overturned.  In contrast, whilst tribal affiliations can occasionally be hidden, disguised, or refuted, 1’s ancestry tends to be involuntarily constant and undeniable.  And my mixed ethnicity experience very much provides me with the fortitude to continue to readily (and even defiantly) proclaim my interreligious spirituality.

Over the past decade, as I become increasingly involved within our global InterFaith Movement, I also become increasingly involved within our global Mixed Movement.  This past November, I am able to present a workshop at the most recent Critical Mixed Race Studies Conference on the topic of “Mixed Ethnicity And Spirituality.”  Whilst I am precluded from presenting a workshop on this topic at the Parliament, I would like to share some lessons that I draw from my experience at our CMRS conferences.

Firstly, the whole of our current Mixed Movement, much like the Realms of “multiculturalism” and “diversity,” are steeped within Secularism.  Whilst there is tremendous representation of many different religious traditions within this conversation, the topics of religion and spirituality are historically taboo.  Much of this may be attributed to the general Secular nature of public discourse within the United States and additional nations.  And Mixed Ethnicity people often identify with a nationalist culture as a means for maintaining a psychic cohesion amongst the different ethnic/tribal heritages/affiliations that Mixed Ethnicity people respectively maintain.  So religion and spirituality are topics that are just beginning to be explicitly and intentionally discussed within our Mixed Movement.

However, as it is confirmed by my workshop, many Mixed Ethnicity people have a rather astute understanding of, and proficiency with, the intricate diplomacy of interreligious cooperation.  This is because many inter-ethnic marriages are also often inter-religious marriages.  So whilst intrinsically reconciling the inter-tribal dissonance of a pluralistic heritage, many Mixed Ethnicity people also intrinsically reconcile the inter-religious dissonance of these pluralistic heritages as well. 

Within the Mixed Ethnicity experience, there is an involuntary allegiance to communities across different divides.  It is a difficult experience, but it is also an inspirational and transcendent experience.  And it provides tremendous insight for individuals who are reconciling an inter-religious experience.  It is beneficial for our InterFaith Movement to reach out towards our Mixed Movement and cultivate bridges of communication and understanding.  The lessons learned from this reconciling inter-religious experience provide tremendous insight for our global InterFaith Movement and our entire humanity and Universe.

Within our global InterFaith Movement, there are many Mixed Ethnicity and Mono-Ethnicity people who revere religious teachers from multiple traditions;  who maintain beliefs and practise rituals from multiple traditions.  Whilst I abstain from soliciting everyone converting into an interreligious spirituality, our InterFaith Movement needs to embrace this experience and make room at our table for our interreligious adherents, whilst continuing to respect and maintain the traditional boundaries of our respective religious traditions. 

It is an arduous balance of diplomacy, and here are some suggestions on how to do this: 

1.)  Acknowledgment And Acceptance.  Let’s acknowledge this phenomenon and accept this as normal.  Let’s include categories such as “interreligious” or “multi-religious” as a religious identifier on forms and as working presumptions for dialogue and meetings.

2.)  Support And Showcase.  Let’s share the stories and progression of individuals who find a spiritual home in multiple traditions.  Let’s ardently “discover” these individuals and provide these individuals with a spotlight through articles, interviews, and additionally.  Let’s educate our general constituencies.

3.)  Programmes.  Let’s provide opportunities for individuals to share these experiences and lessons through speaking events, workshops, social media events, and additionally.

4.)  Relationships And Development.  Let’s support the support groups of these experiences and facilitate socialising and community-building amongst these individuals.

5.)  Awareness Of Mysticism.  Let’s provide education (classes, webinars, speakers, retreats) on the respective Mystic traditions of the many religions of humanity, emphasising the similarities, teachers, and principles of Universal Truth.

Whilst such initiatives may appear as proselytising inter-religious beliefs, it is essentially simply advocating the interreligious experience much like our InterFaith Movement advocates the Hindu experience, the Jewish experience, the Buddhist experience, the Christian experience, the Muslim experience, the Sikh experience, the Baha’i experience, the Native experience and additionally.  The difference is that the interreligious experience is lesser known and hereto underrepresented.  We can do better.  And as we do better, our InterFaith Movement increasingly gains from our Mixed Ethnicity experiences and our interreligious experiences.

Love And Peace.

My Philosophy Regarding Service 121.8.29;69;3o2

Peter’s Philosophy Towards Service

Tikkun Olam

Within Judaism, there is the traditional teaching of Tikkun Olam.  This can be essentially understood as “Healing/Repairing the Universe.”  We believe that God creates the Universe, but that this process of Creation is continual;  and we are all facilitators of this Creation.  Within the Universe, there is suffering, there is brokenness;  and we each have the responsibility to heal and repair.  We conduct this healing and repair through Tzedakah:  charitable giving.  We conduct this healing and repair through Chesed:  acts of loving kindness.  We conduct this healing and repair through our respective vocations, through our respective volunteer activities, and through our volition of empathy and compassion to strangers whom we seemingly randomly encounter.  Through Tikkun Olam, we enhance our relationship with God, our relationship with the physical Universe, and our relationship with each other.  Within these relationships with each other, we are guided to love each other;  indeed, we are to love each other as we love ourselves.  So, for myself, I strive to continually, intrinsically, and genuinely love all beings through every single action I manifest.  Obviously this appears as an extremely lofty ambition, and I regularly woefully fall short of this.  However, I learn that 1 of the significant factors involved within this ambition is simply being aware of how my actions affect other people, directly and eventually.  We are all butterflies, each with a butterfly effect:  each of our smallest actions has infinite consequences that reverberate throughout the Universe.  Our breathing.  Our resting.  Our eating.  Our working.  Our playing.  I strive to be mindful of these consequences and improve the wellbeing of those beings, and that life, that are affected by these consequences.  Within my life, this leads me to study economics at university, and to study entrepreneurship in business school, and international governance in law school.  This formal education provides me with a keen understanding regarding the institutions and systems that pervade our global community of Earth.  And my spiritual teachings guide me in how to effectuate compassionate and transcendent change through these, and new, institutions and systems.

Beresheit 1:27 – 28

“And God created man in (God’s) image, in the image of God (God) created him;  male and female (God) created them.  God blessed them and God said to them, ‘Be fertile and increase, fill the earth and master it;  and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”

Vayikra 19:33 – 34

“When a stranger resides with you in your land, you shall not wrong him.  The stranger who resides with you shall be to you as one of your citizens;  you shall love him as yourself, for you were strangers in the land of Egypt;  I the LORD am your God.”

          --

Seva

Within the religious traditions emanating from India, there is a Mantra:  Seva Pratham Manav Dharam:  “Service to humanity is our 1^st religion.”  Within the respective traditions of Hinduism, Jainism, Buddhism, and Sikhism, we are taught to cultivate abundant compassion for all beings.  This is shared through the Sanskrit word, Ananda:  love.  The Bhagavad Gita provides us guidance amidst our struggle to find purpose and meaning within this Universe.  As we progress along our respective spiritual paths and find this purpose and meaning, we find unity with the Ultimate Reality, Brahman.  When we experience that connexion with Brahman, we are able to witness Brahman within all phenomena, and within all beings:  Namaste.  Yet, even within this ecstatic experience of Enlightenment, we must continue to maintain our respective physical existence within this material Universe.  And thus we continually maintain a balance of righteous living amidst our spiritual Enlightenment and our material necessities.  Traditionally, there are 4 paths of Yoga that facilitate our spiritual transcendence:  Raja Yoga, the cultivation of Enlightenment through meditation;  Jnana Yoga, the cultivation of Enlightenment through wisdom and study;  Karma Yoga, the cultivation of Enlightenment through compassionate action;  and Bhakti Yoga, the cultivation of Enlightenment through religious devotion to Brahman.  Within my personal spiritual path, I practise elements of each of these forms of Yoga.  Regarding Raja Yoga, I regularly perform Samadhi (meditation) on a daily basis, and I strive to improve my techniques for Samadhi.  Regarding Jnana Yoga, I regularly study from the Bhagavad Gita, as well as the Torah, the Digha Nikaya, the Dhammapada, the Gospels, the Koran, and additional Holy Scriptures.  Regarding Karma Yoga, I regularly build community locally, and globally, improving the conditioning of all beings within my immediate and extended community.  Regarding Bhakti Yoga, I regularly engage within singing, chants, prayer, and additional devotional acts.  As I become increasingly adept within each of these practices, I also fulfil my responsibility in teaching these practices to others who have such an interest.

Bhagavad Gita 3:19

“Strive constantly to serve the welfare of the world;  by devotion to selfless work one attains the supreme goal of life.”

Bhagavad Gita 3:3

“At the beginning of time I declared two paths for the pure heart:  jnana yoga, the contemplative path of spiritual wisdom, and karma yoga, the active path of selfless service.”

Bhagavad Gita 12:8 – 11

“Still your mind in (Me), still your intellect in (Me), and without doubt you will be united with (Me) forever.

“If you cannot still your mind in (Me), learn to do so through the regular practice of meditation.

“If you lack the will for such self-discipline, engage yourself in (My) work, for selfless service can lead you at last to complete fulfilment.

“If you are unable to do even this, surrender yourself to (Me), disciplining yourself and renouncing the results of all you actions.”

Bhagavad Gita 6:7 – 9

“The supreme Reality stands revealed in the consciousness of those who have conquered themselves.  They live in peace, alike in cold and heat, pleasure and pain, praise and blame.

“They are completely fulfilled by spiritual wisdom and (Self-Realisation).  Having conquered their senses, they have climbed to the summit of human consciousness.  To such people a clod of dirt, a stone, and gold are the same.

“They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the (benevolent) and the evil alike.  Because they are impartial, they rise to great heights.”

Bhagavad Gita 6:32

“When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union.”

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Beggar’s Bowl

Through his example and legacy, the Buddha teaches us an extraordinary methodology for mindfulness and compassion.  We are taught that, within this Universe, all beings experience suffering.  And as we engage within the temporal pursuits of maintaining a profession, becoming married, raising children, and perpetuating the householder cycle, we intrinsically engage within the consequential competition and transgressions that coincide with the household life.  As a premise for attaining the highest experience of spiritual life, the Buddha teaches us that it is necessary to let go of our temporal pursuits;  to let go of the household life.  In doing so, we reduce the manner in which we contribute to such competition and transgressions, and we are better situated to perform Samadhi, to be mindful of our connexion with Nirvana, and to be compassionate to others.  Within Buddhism, there are numerous precepts regarding rightful actions and how to engage within the Universe.  These are epitomised within the Noble 8-Fold Path of Right Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Right Thought, Right Samadhi;  this is in conjunction with the most basic teaching of the Noble 4-Fold Truth:  Dukkha (suffering intrinsically exists for all within life), Tanha (suffering is caused by wanting), Nirvana (it is possible to experience cessation of suffering), Katari Ariyasakani (this cessation of suffering is facilitated through the Noble 8-Fold Path).  There is also the 5 prohibitions from killing, adultery, stealing, lying, and intoxication;  as well as the guidance to purge from 1’s self all hatred, greed, and delusion.  The Buddha also provides us with a formidable, compassionate example of Prophethood, whereby he wisely and diplomatically engages his contemporaries and critics through religious discourse that is often built upon the foundation of his critics’ own beliefs and traditions.  Personally for me, I am compelled by the example of the Beggar’s Bowl:  to simply live from the contributions of those who believe in what I am doing.  Whilst I abstain from making the commitment of asceticism and celibacy that are connected with the precepts for monasticism within Buddhism, I do adhere to the general mechanics of the Beggar’s Bowl, and facilitating harmony amongst our different households.  I recognise that even within the lifestyle of the Tathagata and the Bodhisattva, there effectively is competition and certain transgression.  So, as I maintain my lifestyle as a householder, I strive to be maximally mindful and compassionate towards all beings as we all progress along our respective spiritual paths.

Samanna Phala Sutta 41 – 42

“A householder or one of his children, or a man of inferior birth in any class listens to that (Truth);  and on hearing it he has faith in the Tathagata (the one who has found the Truth);  and when he is possessed of that faith, he considers thus within himself:

“ ‘Full of hindrances is household life, a path for the dust of passion.  Free as the air is the life of him who has renounced all worldly things.  How difficult is it for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection!  Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from the household life into the homeless state.’

“Then, before long, forsaking his portion of wealth, be it great or small, forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.

“When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse.  Uprightness is his delight, and he sees danger in the least of those things he should avoid.  He adopts, and trains himself in, the precepts.  He encompasses himself with (benevolent) deeds in act and word.  Pure are his means of livelihood, (benevolent) is his conduct, guarded the door of his senses.  Mindful and self-possessed he is altogether happy.”

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Healing

Through the Christian Gospel, Jesus teaches us a compelling lesson in love and healing.  Based within the tradition of Judaism, Jesus provides concentrated direction towards what Hillel describes as the crux of the Torah:  we are to love each other as ourselves.  Jesus takes this another step further and teaches us that we are to even love our enemies as we love ourselves.  Indeed, the Gospels within the Bible are rife with Jesus’s teachings towards compassion.  However, there is a heightened factor to these lessons of compassion:  Jesus heals.  Jesus recognises the manner in which the people of his era are suffering, from blindness, from possessions (material and spiritual), and additionally;  and Jesus alleviates the very immediate nature of that suffering.  Jesus heals.  Jesus heals the blind and the deaf and the mute.  Jesus cures infirmities and physical ailments.  Jesus rids sufferers from spiritual afflictions.  Jesus brings life to those condemned as dead.  And Jesus even explains to the materially wealthy and powerful why such individuals too are suffering.  Jesus accepts the mantle of the “people’s champion,” and addresses the woes that the ordinary person experiences.  Jesus imparts his teachings upon a select few disciples, and also lives a lifestyle of asceticism:  he lives from the contributions of the Faithful.  Jesus teaches his disciples to lead an austere life and to abstain from the pursuit of material riches:  to build our treasures in Heaven, rather than on Earth, for we can only love 1:  God or materiality.  I infuse Jesus’s teachings of compassion and healing within my occupation and ordinary endeavours.  Again, I believe I am to be married and raise a modest family;  so whilst I abstain from making a vow of asceticism or celibacy, I apply Jesus’s teachings of compassion and healing within my daily and planned behaviour.  I strive to recognise the manner in which my contemporaries are suffering, and anticipate the manner in which the next 8 generations and beyond may be expected to suffer, and I work towards alleviating that suffering.  People need water and food.  People need shelter.  People need clothing.  People need health and wellbeing.  People need work and energy and transportation and reconciliation.  I work towards providing this through our global and local institutions and systems.  I also work to encourage within others that each of us has an element of Moshiach (the Messiah) within us.

Matthew 9:35 – 36

“And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the (Sovereignty), and healing every disease and every infirmity.  When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.”

Matthew 10:8 – 14

“Heal the sick, raise the dead, cleanse lepers, cast out demons.  You received without paying, give without pay.  Take no gold, nor silver, nor copper in your belts, no bag for your journey nor two tunics, nor sandals, nor a staff;  for the labourer deserves his food.  And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart.  As you enter the house, salute it.  And if the house is worthy, let you peace come upon it;  but if it is not worthy, let your peace return to you.  And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town.”

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Zakat

The Koran provides us with very direct and pragmatic guidance regarding the practice of Zakat:  charitable giving.  We are to dedicate a percentage of our income to the orphan, the wayfarer, the widow, and those unable to fend for 1’s self.  We are taught to build societies of compassion and empathy where the needs of each individual are met.  The Koran teaches us that all material provision are made available to us through the benevolent generosity of Allah;  and that rather than an indulgent pleasure, these material provisions are made available to us as a test;  for a purpose.  We are to accept these material provisions and, in turn, benevolently and generously make these material provisions available to others.  Zakat is merely 1 of these methodologies of giving.  The Koran teaches us that we are to be generous to those in need who ask for assistance;  and it is better for us to remit these material provisions as a gift rather than as a loan (and in zero manner are we to exact interest from any material provision that we do loan).  Personally, these teachings from the Koran provide me with a certain structure and vigilance in how I dedicate the material provisions that are made available to me.  Whilst I maintain a livelihood that is based upon contributions from the Faithful, and I am generally attentive to assure that my general material needs are met, I also strive to be benevolent and generous in giving to those who also communicate to me a material need.  Amidst the propensity for prosperity within my occupational practice, and as I continue to live from contributions from the Faithful, I am reassured by the Koranic teaching that we are to appreciate our material experience with modesty and moderation.  I recognise that these material provisions are provided to me as a test, to determine whether I can maintain my righteousness, piety, and humility amidst such material provisions.  And I also recognise the Koranic teaching that we are to engage with each other in the benevolent competition of righteous deeds;  that we all are charged with the responsibility to utilise our respective material provisions in a compassionate manner that promotes the physical wellbeing and spiritual upliftment of all beings and all life.

Sura 2:110

“And be steadfast in prayer and regular in charity;  and whatever (benevolence) ye send forth for your souls before you, ye shall find it with Allah, for Allah sees well all that ye do.”

Sura 2:177

“It is not righteousness that ye turn your faces towards East or West;  but it is righteousness—to believe in God and the Last Day, and the Angels, and the Book, and the Messengers;  to spend of your substance, out of love for (Allah), for you kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;  to be steadfast in prayer, and practise regular charity;  to fulfil the contracts which ye have made;  and to be firm and patient, in pain or suffering and adversity, and throughout all periods of panic.  Such are the people of (Truth), the Allah-fearing.”

Sura 2:273

“Charity is for the poor who are confined in the way of Allah, they cannot go about in the land;  the ignorant man thinks them to be rich on account of their abstaining from begging.  Thou canst recognize them by their mark—they beg not of men importunately.  And whatever (benevolent) thing you spend, surely Allah is Knower of it.”

Sura 3:14

“Fair-seeming to men is made the love of desires, of women and sons and hoarded treasures of gold and silver and well-bred horses and cattle and tilth.  This is the provision of the life of this world.  And Allah—with (Allah) is the (benevolent) goal of life.”

5 Factors That Indicate America Is Over; 5 Factors That Indicate Americans Are OK

5 Factors That Indicate America Is Over

5.  Environment.

Call it, “Climate Change.”  “Global Warming.”  “Creation Care.”  Whatever you call it, the fact is that industrial and post-industrial society is consuming nature (and itself) at an unsustainable level.  America is built on a culture of exploitation:  of natural resources, of human beings, and even of relationships and emotions.  It is antiquated.  It is obsolete.  And it is unsustainable.  Something new is emerging.  Something transcendent is emerging;  as it always does.

4.  Organisational Evolution.

America is propped up by behemoth government.  It is propped up by behemoth corporations.  And it is even propped up by behemoth religious institutions.  And amidst these expansive institutional structures, there is an increasing distance and disconnect between the ordinary person and the decision-makers.  Within this space there is dissonance.  As such, there is an increasing affinity and practice of “micro” organisations:  close-knit entities with horizontal cooperation, consensus building, full engagement.  It is a tedious process of development, but this organisational evolution is invading all endeavours and playing for keeps.

3.  Internet. 

Hoards of information are readily available to the masses.  It is increasingly, excruciatingly difficult to pacify the masses with smoke and mirrors.  People want equity.  People want genuine opportunities.  People are becoming increasingly aware when this is withheld.  And people are becoming increasingly knowledgeable in how to navigate beyond convention and make this equity and opportunity so.

2.  Obama.

The office of POTUS (President Of The United States) is historically a symbol of the epitome of achievement.  Power.  However, amidst the continuing divisiveness that exists within the United States, people are gravitating elsewhere.  Americans of African descent recognise the severe limitations and insufficiency of POTUS;  systemic change is needed.  Americans of European descent, whilst abstaining from often publicly admitting such, perceive POTUS as being “sullied,” and look to other power structures and symbols to invest aspirations for gaining recognition and authority.

1.  11 September. 

Many Americans seem to accept the mainstream explanation regarding the causal factors for the destruction of the World Trade Centre:  Osama.  Al-Qaeda.  Islamic Terrorism.  However, the plain and simple evidence indicates that 11 September is an inside job:  the murders and atrocity are caused by a carefully executed (most likely domestic) plan for the purpose of causing the extreme reactionary hysteria and hostility that actually follow the destruction.  Within the ignorance between mainstream America’s blind acceptance of the mainstream explanation and the actual cause, there is a widening psychical disconnect, and a woeful vulnerability, where mainstream Americans are increasingly easily duped and confused by other frauds and schemes;  the sum of which deteriorates the fabric of cohesion, cooperation, and safety within America.

5 Factors That Indicate Americans Are OK

(In Chronological Order)

5.  Declaration Of Independence.

Amidst his blatant shortcomings, Thomas Jefferson pens the crux of the American ethos that rallies the colonies into political emancipation from Britain.  He draws upon the ethos of religious liberty and material prosperity that are established by the earliest colonial settlers of Western soil:  “Life, Liberty, and the Pursuit Of Happiness.”  Jefferson proclaims an aspirational ideal for America to achieve through the dissolution of British bonds:  “All Men Are Created Equal,” and are endowed these rights by our Creator.  It is a declaration that exists beyond the bounds of Jefferson’s, and America’s, then-contemporary and personal circumstances.  Yet, it is a declaration that resonates throughout America, throughout generations, and throughout humanity.  It is a declaration that we continue to strive to achieve.  And it is the genuineness of our striving that redeems us and enables us to continue.

4.  Industrial Revolution.

Within its infancy, America experiences a tremendous amount of natural bounty (albeit nefariously stolen from Native people), a tremendous amount of human labour (albeit nefariously stolen from African people), and a tremendous amount of ingenuity (much of which is provided through continuing cooperative ventures with European colleagues).  Whilst recognising the historic and continuing malfeasances of capitalism and its Industrial Revolution, the Industrial Revolution does provide invaluable inventions and solutions for cultivation, production, distribution, construction, and additionally.  From the nascent years of American New England to the latest development of Silicon Valley, this methodology for the development and exchange of ideas and solutions provides the whole of humanity with unprecedented capacities to satisfy the aggregate of our material needs in life.  We simply must further evolve, socially, to catch up with these innovations and learn to better share with each other.

3.  Emancipation Proclamation.

The progression of America is also fraught with certain growing pains.  The Civil War is 1 of these.  And within this episode of history, America begins to recognise and admit some of the nefarious transgressions that it commits simply as a means to exist.  Whilst it may be argued that the emergence of the Northern Industrial Revolution makes African slave labour increasingly redundant, there is the consideration that the Emancipation Proclamation is established for its stated purpose of recognising the humanity of all individuals within society and facilitating equitable standing for all individuals within society.  Whilst the Emancipation Proclamation falls short of making this equitability an actuality, it does demonstrate America’s propensity to recognise its own shortcomings and to change.  And as the historic transgressions of America continue into our contemporary experience, there are lessons to be learned from the Emancipation Proclamation:  to venture beyond our egos, beyond our pride and sense of propriety, and recognise what is right and what should be done for the benefit of all. 

2.  Women’s Suffrage.

It takes a little longer, and an accumulation of “in-house dissonance,” for America to wake up to its woeful treatment of women;  and to instead, provide women with equitable rights.  Yet, amidst this progression from oppression to suffrage to feminism, it is beneficial to avoid the “Tom Sawyer ‘paint-the-fence’ trap” of women effectively imitating the chauvinistic tendencies of men simply because men make it seem favourable.  Rather than providing women with equal pay for toting a gun in the military, it is beneficial for women to utilise this power and influence to encourage men (and women) to recognise the tremendous value and wisdom that exists within the “feminine”:  to quell the ego, to innately consider the benefit of the entire community, to search for mutually amicable means for dispute resolution, to dedicate affection towards children, to invest within education, and additionally.  There is much that men can learn (and our global community can benefit) from listening to women as women.

1.  The 60’s (The 90’s) [And Maybe, The 20’s].

The 60’s represent the emergence of the “Baby Boomer,” the “Flower Child.”  It is the culmination of the Civil Rights Movement.  It is the wave of immigration from throughout the Earth.  It is the rise of social consciousness and development.  It is a transformative period that changes the baseline of America and prepares us for the next stage of development.  In a similar manner, the 90’s include the coming of age of “Generation X.”  It is global activism (from the environment in Rio, to G8 protests in Seattle).  It is the internet.  It is diversity, multiculturalism, and the beginning stages of the next growth period of the global InterFaith Movement.  It is another transformative period where the baseline of America shifts.  And it leaves us to consider who are and will be the next generation of doers, thinkers, and lovers.  Who will see the afflictions that confound America and humanity, and who will venture to explore, inhabit, and grow our new communities of harmony, prosperity, and transcendence.  We are the broad shoulders for these existential pioneers.

Love And Peace.

A Prophet's Ache (For Jessica Gomes); Love And Peace 121.7.6;69;4o13

He's a little boy, within an old man's body;
Tries his best to live, a life that's known as Godly.

As that little boy, his vision is World change;
But as a man within the World, his vision seems deranged.

He's without formal allegiance, without strategic ties;
He's clumsy navigating, contemporary politics and lies.

His family abandons him, sometimes provides a nod;
His friends just laugh with disbelief, at what he touts and lauds.

He knows Northern Winter's cold;  He knows Southern Summer's hot;
He knows a man is measured, by what others think he's got.

But he's unmoved by riches, it is the Truth for which he searches;
And he finds it within and throughout, rather than just alliance with Churches.

So he leads a pauper's life;  some perceive him as being lazy;
And when he wields his Prophetic voice, many dismiss him as being crazy.

He ponders then what's left to do, he knows it's the Truth he reaches;
But how can he share any message, to an audience detesting preachers.

So he's left in limbo, wanting a family to begin;
But he needs a house, family, friends, and a community to win.

He spends his days in computers, and nestled in his books;
He walks the streets on guard, receiving different looks.

He spends much his day alone, even when surrounded by other peeps;
He cushions himself within his thoughts, because few can tread that deep.

He wastes himself in tissues, earning the title, "wanker;"
abusing images of women, cuz he doesn't have to thank her.

What other woman can love him, reside in his Universe;
Build a life together, and satisfy his thirst.

On That Day he sees her, and he casually takes note;
He searches to find plus, and if it has been wrote.

He experiences a draw, "cosmic" describes it best;
She satisfies the requirements, of his clumsy, compatibility test.

His ego is on humble, his sense of duty drives him on;
Inspired by her being, he tries to write a song.

It's only an estimation, but he writes of love and joy;
He writes of Kismet connexion, between a girl and a boy.

He's so used to riding solo, without people who can bother;
But within his sanctity, he ponders welcoming another.

She encourages him to stand, against the voices that tell him choose:
Between the death of the martyrs, and the forsaking of Sadhus.

He sees with her a life, and a family on his side;
But these are nascent images, in his mind does it reside.

He shares his words with her, and within her he's invested;
And the World round observes, to see his Prophethood tested.

He knows the Divine is within him, and within her too;
And he knows Divine Will exists, beyond what his ego wants to do.

He must learn her story, before she speaks a word;
He must reach beyond himself, beyond what he has yet heard.

The Prophet's life is tenuous, there's an absence of any guarantee;
Harder still to convince a wife, to within him find her glee.

But he sleeps rest assured, regardless which the door,
Everything's for a reason, it happens all before.

He knows he's invincible, when it's done for Heaven's sake;
But he lingers in the uncertain, will she sooth a Prophet's Ache.

56 Bars; Love And Peace 121.7.6;69;4o13

She don't fuck with nice guys, her soul is too hard.
She can put the smile on, but there's little regard.

Only kingpins and princes, with tricked-out cars.
She trusted once before, and all that left is the scars.

She sees the way that life works, without any front;
Gotta put the blinders on, to get what she want.

Kindness is nice, when people first speak,
But at the end of the day, all of it sounds weak.

She's seen it before, and she's unimpressed;
From the Bohemian dream, to the high-couture dressed.

She sits within her castle, alone and bored;
Trying to find a friend, who ain't already been whored.

The sad thing about it, this includes herself,
How else you think she has, such materialistic wealth.

But on That Day, she finds something new;
A promise of compassion, with which to hold unto.

She ain't never seen before, a Prophet in the flesh;
A righteous muthafucka, who been put to the test.

Someone harder than the despots, but softer than a girl;
Someone to stand up to the warheads, and change the entire World.

A Prophet speaks a word, and the Truth transforms;
It echoes in mouths around her, through the names and the forms.

It changes who she is, fundamentally deep inside;
Her soul is hers again, and her appreciation abides.

She's scared too, cuz in the Truth there is power;
What does the Prophet want with her, nestled within her tower.

Is this just another game, where she's ultimately pimped;
She holds close unto her heart, cuz when it's open before it limped.

How does she get closer, to feel the warmth of his light;
to be reassured, that everything's alright.

All she knows are the tricks, that she learns in her past before;
But he remains unmoved, by her pussy's purr.

To keep close to the Prophet, she must transcend the lure;
To let him show her, what her womanhood's Truly for.

It starts most quintessential:  the experience of Love;
For Allah, Yah, Brahman, Buddha Nature, or God Above;

To know that beyond her, something else exists;
and Advaita (non-duality), says that there's a twist:

She and all beyond her, all of this is 1;
and it's always been like that, since the Universe begun.

The Divine Presence within her, is permanent and unchanged;
And when she overstands that, nothing to her is strange.

It is all intended, as the path that she walks;
And there's higher purpose, in every convo that she talks.

Even within her suffering, there's tremendous meaning;
An opportunity to share, with others her True feeling.

When she overcomes an obstacle, she gains a valued lesson;
To give unto another, when that being's life is stressin.

So Now she's awake, and feels very much uplifted;
But how to navigate her circles, with what she has been gifted.

She's got to summon strength, to say it's a New Day;
Everyday surround herself, with those who support her New Way.

She still goes on loving, the friends from her past;
But she refuses to let, old ways get set in cast.

All of this focus, brings her closer to her friend;
And she lives forever, loved without an end.