In social media, M.H. writes:

If you’re wanting to bring together the billions of the 3 main Abrahamic faiths, I’d suggest that maybe such positioning will backfire – in some cases/places, it could land you in some hot water.

This question really gets to the heart of the topic: what is a prophet? what is a Muktaihin’s purpose?

Beyond what I’ve already written — see, e.g., the linked article — let me be very clear: the Muktahin is responsive to God’s will as it comes to Him/Her and therefore it is intrinsically difficult to narrowly define. I’ll do my best over the next few months to clarify the different sorts of discourses and proclamations you can expect from the Muktaihin.

Not every one of His/Her facebook comments or likes, or blog posts, or articles are “Revelation”! There are different genres and mediums, and so forth. And since there could very well be more than one Muktahin — and certainly more than one person at Meusio with prophetic gifts — then it’s important to have some structures in place to aid communications.

Now, regarding my role in its prophetic function, the single most important task that I’m aware of is to co-create with angelic advisors the Lingua-U Sutra and perhaps one other work of scripture. The Lingua-U Sutra is a relatively short document, included as part of the Lingua-U book. It defines the terms of Lingua-U as a ‘spiritual technology’ or tool for coordinating and synchronizing the Sacred Word traditions from the Great Traditions and the spirituality of the First Nations (i.e., indigenous wisdom). These are scriptures, and the Sutra is a work of revelation.

At the same time, I am including in the Lingua-U book a second short document which will address the topic: what is revelation? and how can ideas about revelation be updated in light of modernity, postmodernity, and the Integral theoretical position?

Once both of these important areas are addressed — the nature of Lingua-U and the nature of revelation in our time — then it will be possible for me to better address your topic directly.

In the meantime, let me say that God does not want to create conflict as a result of my work. It is vital that the faiths work together to ascertain the value these documents have for them. It is our hope that the world religions will come together to work out their differences over the course of the decades to come, and that Lingua-U will help the work of peacemakers and reformers and renewal movements and integral theological studies by pointing to many ways that the divine Logos — basically God’s face as seen as the interior of Language and Communication; also, a title given to Christ in Christianity, from roots in Greek philosophy — has been working in their midst all along, sowing the seeds of potential synergies.

That is all I want to write at this time. Rather than speculate now about what sort of obstacles I may find when I present Lingua-U to representatives of the world religions, I will address them when they arise as actual concerns.

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