Muslim-Jewish-Christian Alliance for 9/11 Truth Who We Are



POST 9/11



Coexistence, Deep Dialogue and Deeper Truth – by Kevin Barrett, Ph.D, Founding Member, MUJCA-NET

"As the ruling elite throws off all restraint to render us subservient; as a war is engineered between the world's two universal religions whose adherents believe in one God wanting all men to live righteously and to enjoy his blessings, who believe evil exists and must be resisted in the human heart, as these two denominations of monotheism are tricked and traumatized by the deceit of mass-terror frame-ups, manipulated into hatred, and lust for vengeance, into following deliberately elicited conditioned reflexes into a crusade-versus-jihad holocausting and mutual extermination of each other's faithful - in order to promote the agenda of the Godless (and in some cases even consciously Satanic pirate druglord banksters) who claim the world as their own global debt slave plantation and we their natural servants or else vermin that clutter their private landscapes” — Dick Eastman

The 9/11 big lie was designed to sow hatred between the faiths; 9/11 truth is the road to coexistence, deep dialogue, and deeper truth

The Muslim-Jewish-Christian Alliance—“MUJCA-NET” was born out of a concern for the future of interfaith relations in light of the 9/11 Big Lie, and the poisoned global communications environment it spawned.

From a Muslim perspective, it hardly seems worthwhile to engage in dialogue with non-Muslims who believe that 9/11 was an act of "Islamic terrorism." Either we discuss the compelling evidence that 9/11 was an inside job, or there is precious little to talk about.

If non-Muslims persist in allowing the 9/11 Big Lie to stand, in the teeth of overwhelming evidence, Muslims will be tempted to find something other than words with which to defend themselves. In a future without 9/11 truth, "Islamic terrorism" may well become a self-fulfilling prophecy. Confronted by what appears to be a gargantuan, Satanic lie that launched a global war on Islam, Muslims may feel compelled to defend themselves "by any means necessary," as Malcolm X so eloquently put it. Islamic tradition counsels patience and nonviolence, as exemplified by the Prophet's (peace upon him) Meccan career. But it also teaches us to do whatever is necessary to defend Islam and the Muslim community against manifest oppression and aggression.

The 9/11 truth process, by contrast, opens a vast range of possibilities for interfaith dialogue, coexistence, and understanding. The presence of Jews and Christians in the front ranks of 9/11 truth activists speaks volumes for the ethical power and integrity of those traditions, while Muslim activists, especially those in the USA, are living examples of the courage that Islamic piety can inspire. In their bravery and commitment to truth whatever the consequences, faith-based 9/11 activists stand with the prophets of all the traditions, and in so doing create the basis for what David Griffin calls "deep interfaith dialogue"—genuine communication between seemingly irreconcilable traditions.

Such "deep dialogue" may lead beyond 9/11 truth toward certain "deep truths"—facts about our shared human condition and cosmic orientation that are built into all of the great religious traditions. When we arrive at areas of commonality through "deep dialogue," we may find that we have discovered truths that our own tradition was trying to teach us, truths obscured by repetition, laziness and complacency, truths that can best be seen afresh when phrased in the fresh language of a neighboring tradition.

The values of honesty, courage, and justice are three such "core truths" common to Judaism, Christianity and Islam. The Hebrew prophets, Jesus, and Muhammad all spoke out against evil and corruption, and in favor of truth and justice, even when it was extremely dangerous to do so. All three traditions teach that these values are more important than life itself.

All three traditions also teach that the cosmos was/is created by a single source, and that source is an overwhelmingly conscious entity, a "thou" to mirror the human "I", characterized by absolute justice, mercy, and compassion. Such an entity, which goes under many names including God, Allah, Yahweh, and so on, cannot be argued into (or out of) existence. Either He/She/It exists, or not. And unless we arrive at some intimation or experience of that Reality, however fleeting, we are like the blind men in Plato's cave parable. Deep dialogue may help us rediscover a taste of this Reality, pictured differently in the different schools of cave-wall shadows, and allow at least enough light into the cave for us to see that our neighbors are very much like ourselves—semi-blind and struggling toward the light with whatever help may be at hand.

Given the impending energy/environmental crises afflicting our planet, we are going to have to start relating to each other with more love and compassion, and less hostility and aggression. We are also going to have to recover the lost religious values of awe, amazement, astonishment—to see the universe in a grain of sand, and to marvel at its Creator. All of these values are common to the three great Abrahamic monotheisms, and to other genuine religious traditions as well. And all of these values can be realized by Jews, Christians and Muslims, working together, through the 9/11 truth process.

9/11 was designed by non-religious, Machievellian-Straussian cynics who believe that hatred and hostility are what move the world. By uniting for 9/11 truth we are standing up for love and compassion against their hatred. And we are standing up for astonishment and awe against their cynicism. For them, it was just a minor special effects extravaganza, put together by Hollywood specialists to manipulate audience emotion and pave the way for war—a slightly more realistic version of Wag the Dog. For them, the deaths of a few thousand people mean very little—after all, these top Pentagon strategists spend their lives contemplating nuclear exchanges in which losses of 20 or 30 million people would be "acceptable." But for religious people, each life is a miracle, and such calculations are literally unthinkable.

It is said that when the Dalai Lama was informed of the existence of thousands of nuclear weapons on hair trigger alert—a situation that all of us below the age of 50 have grown up with—he broke out into long peals of laughter. "Too ridiculous! Who do these people think they are!" Religious people who contemplate 9/11 ought to join him in rolling on the floor.

Did the architects of 9/11 really think they could tell the whole world what they were going to do—in Brezhinsky's The Grand Chessboard and PNAC's Rebuilding America's Defenses—pretend to train the "hijackers" at phony CIA-drug-mob "flight schools," set off explosions in the WTC right in front of dozens of witnesses who would survive to tell the tale, confess on national television to demolishing WTC-7, have the Secret Service leave Bush dallying in a known location for an hour during an alleged surprise attack, prevent the Air Force from intercepting the attack planes, and then give three equally absurd, utterly contradictory stories explaining that "failure"?

Then shall we say, offer a preposterous story of an alleged jetliner attack on the Pentagon, while confiscating and concealing videotaped evidence—then only to prevent any investigation for two years after the event, belatedly offering an insider-dominated "commission" with a budget adequate for probing malfeasance at the local dog pound. And finally, present a grotesque tissue of obvious lies and omissions, completely lacking in documentation and written in B-grade thriller style...and expect anybody with a three-digit IQ to buy it? Life may be a comedy for those who think, and a tragedy for those who feel, but the audacity and sloppiness of the authors of the 9/11 extravaganza goes way beyond tragicomedy, into a whole new warped realm of the theater of the absurd.

Non-religious folks may react to all this with an uneasily cynical chuckle. But religious people—and by this I mean people capable of experiencing religious feelings, regardless of their attachment to a particular tradition—can only feel awe and amazement at the grandeloquent shoddiness of the performance, and at the historical situation it leaves us in. “Ma sha'allah,” as the Muslim expression of amazement goes . Or, as the Chinese sage put it, we are cursed to live in interesting times , indeed.

So where do we go from here? Can Muslims, Jews and Christians—along with those from other traditions—find common ground, moving from 9/11 truth toward a shared understanding of deeper truths, allowing for the different terms in which those truths are expressed?

MUJCA-NET cannot answer this question. But we can point readers toward some approaches to post-9/11-truth interfaith dialogue that have impressed us—taking "interfaith dialogue" in the broad sense of dialogue not only between the faiths, but also between people of faith and people of little or no faith. These approaches, linked at the right hand column of the Home page, seem to us to be signposts along the road to a viable future.

The first link is to a new book project edited by MUJCA-NET coordinator Kevin Barrett, professor Sandra Lubarsky, and theologian John Cobb. Titled, 9/11 and the American Empire: Jews, Christians and Muslims Speak Out , it will be part of a two-volume 9/11 and the American Empire series based on David Griffin's April, 2005 C-Span talk at the University of Wisconsin-Madison. (The other volume is 9/11 and the American Empire: Intellectuals Speak Out. )

The second link is to David Griffin's essay on interfaith "deep pluralism," an excerpt from a forthcoming book on the subject. Dr. Griffin, along with his process-theology colleague and mentor John Cobb, has helped develop an approach to Christian theology that enhances its openness to other bodies of knowledge, including scientific/empirical approaches as well as other religious traditions. This approach is the polar opposite of the Machievellian-obscurantist (translation: evil and stupid) "Christianity" of certain members of the current US administration and their supporters. Dr. Griffin's work, and that of like-minded colleagues, stands as impressive evidence that the Christian ethical tradition is still viable, and that Christianity can reach out to other traditions gracefully and intelligently.

Our third link is to an exciting new rebirth of thought called "Planetization." Like Dr Griffin, the author of Planetization, The Other Kind of Globalization, Bottom Up an Healthy , believes that we are moving into an age of planetary unity, and that this unity must be based on something better than the big lies and brute force deployed by the atheist-Machievellian "globalists" of the Kissinger-Brezhinski-neocon axis. But whereas David Griffin posits process-oriented "global democracy" based on ethically-informed dialogue, Planetization draws on the underlying spiritual traditions of humanity, especially Islam in its universal sense, to propose that the unity of humanity can only be achieved in light of the unity and Law of the Creator (a Oneness and Wholeness of all life)—and that achieving this kind of non-violent unity is a spiritual as much as a political project in a practical, translatable sense. Is there a better global vision being offered here than the one we have? Would it be viable or doable? Could deep unity counter deep deceit? The answer we find, would be in the affirmative. We await more!

Next we encounter Traditionalism, an extremely influential but little-known movement that has had a profound, even formative influence on Religious Studies during the past century. Founded by a French convert to Islam named Rene Guenon, traditionalism posits that depriving both social and individual life of its religious basis has a profoundly destructive effect on souls and societies, and that "secular modernity" leads straight to such horrors as Auschwitz and 9/11. Indeed, it may be that 9/11 was designed not only to launch a war on Islam, but on religion in general, setting the stage for the secular "New World Order" (the novus ordo seclorum on the dollar bill) yearned for by the avatars of darkness. The authors of 9/11 attempted to discredit religion by stirring up hatred between the religions; and they especially targeted Islam because Islam is the one great faith tradition that has retained much of its power even in this ungodly age. Alongside these considerations, it is worth noting that issues of interfaith dialogue and the possible existence of deeper truths that unite the faiths have long been debated in traditionalist circles, and that anyone interested in such questions needs to be aware of that debate.

On a related but somewhat lighter note, we have linked Radical Sages, a lively and stimulating website put up by a self-proclaimed "renegade Jew," Robert Rabbin, who discovered deep spirituality through Hinduism, and who is currently a courageous supporter of the 9/11 truth movement. MUJCA-NET will undoubtedly take some flak from conservative monotheists for linking this non-monotheistic site; but it seems to us that we monotheists can learn something from witty, insightful, morally and spiritually serious "renegades" like Rabbin.

The goal of MUJCA-NET is aimed at promoting deep dialogue and deep unity between the Abrahamic faith traditions in light of the spiritual-environmental crisis afflicting our shared planet.

Please Support MUJCA-NET
MUJCA-NET needs your support. We are a non-profit organization and the scale of our activities depends entirely on your generosity. We would like to get copies of David Griffin's two 9/11 books (see above) into the hands of every religious leader in America. And we would like to push 9/11 truth onto the front pages of every newspaper in America. But we can't do it without your help. If you would like to donate to MUJCA-NET, click here.





About Us | Contact Us | ©2005 Khidria