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.