PROPHETIC MISSION is the first installment of a trilogy with TABOT being book number two, and HORIZONTAL, the third book. The setting of the work is the Caribbean, North and South America, and the storyline positions the “New World” in a prophetic context as the zeitgeist of western culture vis-à-vis, modern civilization. Beginning with the “discovery” of the Caribbean islands, North and South America, the New World initially became a property of the Spanish Empire. Shortly thereafter the New World was transformed into the cockpit for European economic expansion, development and global dominance. Christianity was the framework that facilitated the conquest and structure of the Caribbean, North and South America. Christianity was adopted by Roman Emperor Constantine in the 4th century, and subsequently brought to Europe.  Previously, Christianity was practiced in the Middle East, Africa and Asia, and these early Christian communities experienced the wrath and persecution by Rome until Constantine adopted the faith.

But Christianity was introduced to North America by the Protestant Church, in the early 1600s in the wake of the Protestant Reformation in Europe. On the other hand South America remained predominantly Roman Catholic to this present day.  Christianity was the divine authority by which the new lands were discovered, conquered, settled and ruled. The divine right of Christian monarchs established order and governance of the new lands following Columbus’s successful voyage of discovery in 1492. And since the advent of the United States of America in 1776, North America specifically, has emerged as the as the single global super-power in the 21st century world. The United States and its Western European allies have been the dominant factor in the New World in terms of how political and economic business is conducted in the world since WWI. Moreover, the United States and Western Europe enjoy the position of being the geo-political and strategic hegemonic force on the planet. As such, western values and morals continue to inform the popular global culture, while managing and modulating the world order.

By virtually any measure American and western culture was imposed on the indigenous inhabitants of the New World, following its fortuitous discovery and ownership by the Spanish Crown. And under the umbrella of Christian authority, the settlers and pioneers established a nation state that has developed into the most powerful nation on the face of the earth, and North America in particular reigns as the arrowhead of modern civilization and future global nation states.

Folk-law and high speculation regarding the history of indigenous Americans, often intersects with Christian prophetic perceptions in the framework of the “America experiment” as the zeitgeist of the future. America’s “special dispensation” informs its domestic and foreign policy positions, and these manifold political, economic and social ideas represent the cornerstone of western culture. But prophetic speculation regarding the role of America in the world is not confined to the “America” project, or the prophetic predictions of Roman Catholic or Protestant denominational Christianity. The rich culture and prophetic traditions held and advanced by the indigenous inhabitants of the newly discovered world continue to resonate in some quarters.

Pre-Columbian North, and South America and Caribbean had many cultures from around 2000 BC to the 16th century. These various indigenous cultures had sacred and prophetic traditions and the Mayan calendar is one example of enduring indigenous traditions that peppered the New World. However, the Maya didn’t invent the calendar they developed it further, as it was used by most pre-Columbian cultures and is still used by some cultures today. The Arawak, Carib, and Inca are among the cultures that were met by Christopher Columbus during his contacts with the Caribbean Islands, and North and South America. Hence, the New World was shrouded with indigenous spiritual ideas and prophetic traditions from many sources.

Some assert that the geography which formulates the New World within itself has a special or sacred significance in the context of the natural electro-magnetic vibratory rate of the physical mass, sublime waters, and brilliant contours, shaping the hills and mountains, contrasting the expansive plains, forests and wondrous vistas. Surely the range of nature’s beauty against the spectrum colors with various values and intensities can conjure incomprehensible majesty, authority and power, sufficient to reflect an omnipresent purpose and presence. Whether by natural selection, or omnipotent ideas associated with the spiritual beliefs of indigenous cultures, manifest destiny of European culture, or the popular Christian prophetic propositions; it is not difficult to imagine that the New World in general and North America in particular may have a destination with fate…

Without reservation, Judeo-Christian prophetic speculations are among the most popular ideas that engage and animate informal conversations, although Native American concepts, natural phenomena, and anomalies are all relevant to the popular conversation. Irrespective of how a person may come down on the prophetic, spiritual or natural phenomena modalities associated with the uniqueness of the New World geography, North and South America is without question an exceptional region with a dynamic global future regarding the trajectory of modern civilization.

Among the plethora of prophetic scenarios are intriguing ideas associated with the enslavement of Africans in the New World. Stories abound relative to the prophetic outcome in the New World as a result of the trans-Atlantic slave trade that brought Africans to serve as beasts of burden under the European colonial system. The rules formulated by the European colonial masters made it difficult for enslaved Africans to assemble and communicate among themselves. Colonial masters and planters in particular had an abiding fear of slave revolts and insurrections which had occurred on many of the Caribbean islands. However, despite elaborate precautions taken by plantation owners and colonial masters, Caribbean history is replete with rebellions throughout the various islands as well as on the main lands.

In 1733 there was a major slave rebellion on the island of St. John, in the Danish West Indies that lasted several months until it was finally put down by cooperating slaves and a coalition of European colonial powers. St. Croix was purchased from the French in 1733 by the Danish West Indies company and there was great concern that the rebellion that occurred on St. John would not be repeated on St. Croix. Nevertheless, in 1848 a rebellion known as Emancipation Day and the “fire burn” rebellion that occurred 1878 (Contract Day) are examples of what enslaved Africans on St. Croix, under took to gain a measure of freedom. These two events are recorded in the local history and are local holidays. These two events among others set in motion dramatic and pernicious efforts on the part of colonial governments in the Caribbean to make examples of those who would defy and challenge the authority of the colonial system. Accordingly, the man and women who allegedly engaged in the rebellions were burned at the stake in public in Estate Grove on St. Croix.

But without question, the revolution that took place in Haiti in 1804 in which the French military forces of Napoleon were defeated by the enslaved Africans set the tone for the economic, social and political destiny for slaves and former slaves in the western hemisphere. As a practical political, economic and social matter, a free and independent black nation could not be toleration in the western hemisphere. Hence the ultimate fate of Haiti was etched in stone, and it continues to play out many argue…

The religious component associated with Haiti continues to be perceived as odious, and foreboding, with links to primitive African religious ideas not compatible with popular Christian prophetic tradition. Therefore, very little is explored and examined relative to Haitian and African theology and thought regarding prophecy in the context of the New World. Nevertheless, some argue that the religions of Voodoo, Santeria and Yoruba, all peculiar to Africa and South America, have interesting correlations with Roman Catholicism in the framework of spirits and the Orissa. Be that as it may, there is no popular prophetic narrative that speaks to New World destiny from an indigenous African religion. Yet, there is an informal and esoteric speculation that there is a prophetic outcome associated with the role of descendants of enslaved Africans in the future of the New World.

On the other hand there is an ancient African connection with Judeo-Christian theology that references Abyssinia (Ethiopia) following the advent of the faith in the Middle East, Africa and Asia. The Ethiopic Bible (Hebrew) is comprised of 81 books (46 Old Testament and 35 New Testament), as compared to the King James Version which has 66 books (39 Old Testament and 27 New Testament), the Ethiopic Bible offers no appreciable differences with respect to prophecy relative to the New World, as the family of man advanced no race based distinctions in either canon of scripture. Therefore, the various interpretations of biblical prophecy associated western Judeo-Christian traditions have no general conflicting ideas as compared to the Ethiopian and Oriental Orthodox theological treatise.

However, there is a broad range of informal prophetic ideas that have generated interest and curiosity over the past few centuries that is still generating an interesting resonance. From the religious cultures of the pre-Columbian period to our present day Protestant denominational Christianity, engaging ideas abound relative to the prophetic destination of the New World. In the context of popular denominational Christian prophecy, there are several veiled biblical references to a people who are enslaved that will ultimately gain their freedom. In addition, there is much speculation in the context of end-of-days eschatology that speaks to judgment upon the churches. In all references the story is expressed in colorful, compelling and intriguing notions and possibilities.

Apart from conventional Judeo-Christian theology and ideas associated with other religions and cultures, there is information and enlightenment that is termed esoteric that is generally juxtaposed to popular perspectives and conventions. These unconventional perspectives are consistent with standard traditions in Judeo-Christianity but they and present a “philosophical inversion” to popular and conventional ideas and general thought.

For example the “philosophical inversion” in the framework of the Christian religion is the term, worship service. The worship service modality is the popular form of communion with God and Jesus Christ. This is convention and tradition in organized Christianity. In fact the worship service of all the religions of Abraham (Judaism, Christianity and Islam), enjoy a popular “worship service” modality. On the other hand the “philosophical inversion” relative to the esoteric perspective is service as worship. Hence the organized religion expression is the worship service, while esoteric religious adherents are engage in service as worship.

The esoteric philosophical inversion is also applied to the material (physical) realm and immaterial (spirit) realm juxtaposition. Accordingly, the material realm is popularly perceived as superior to the immaterial realm, and it (material realm) is in fact defined as irrelevant, if it is acknowledged to exist at all. On the contrary, the esoteric perspective defines the immaterial (spirit) realm as superior and the material as inferior in the framework of their relationship symbiosis. Esoteric information, ideas and enlightenment represent uncommon interpretations of convention and popular understanding. Some are moved when they encounter esoteric information and thought, while others are unmoved unimpressed, and ambivalent. Esoteric information and enlightenment has ancient origins in the framework of mysticism, alchemy, astrology and techniques associated with divination. And early religious communities also embraced the esoteric realm, which was practiced and advanced in monasteries, and religious orders.

The early Roman Catholic Church established many religious orders and monasteries, which was customary among the ancient oriental Eastern Orthodox communion that include, the Ethiopian Orthodox Church, Coptic (Egyptian) Orthodox Church, Syrian Orthodox Church, Greek Orthodox Church, Armenian Orthodox Church and Russian Orthodox Church. But esoteric enlightenment in its theological context did not migrate to denominational Christianity following the Protestant Reformation during the 1600s. In the western hemisphere esoteric information, knowledge and enlightenment migrated from the theological base to what are popularly referred to as “secret societies” or “clandestine societies.” Some of these so-called organizations talked about are: Freemasons, Illuminati, Rosicrucian’s, Opus Dei, Priory of Sino, Knights Templar, Skull and Bones, Trilateral Commission, Bilderberg Group, among others.

Virtually all the respective referenced religious and secular institutions have esoteric components that reside beyond the eye. And they also speculate and operate esoteric prophetic ideas associated with the future, and their role and participation in the anticipated future. Ideas such as the patriarchal system, (religious and secular), along with mass marketing the efficacy of vertical human relations while societal institutions and systems that maintain and modulate the status quo.

The trilogy offers an esoteric perspective in a comparative context to the popular narrative and conventional wisdom. Philosophy and theology in particular both have an esoteric dimension as well as a popular information narrative. But the popular narrative for various reasons has captured the public imagination and those relative ideas, concepts and perspectives inform the general consciousness. Some argue that esoteric perspectives and ideas inform, embellish and embroider the popular narrative and the process tends to raise consciousness.

The three works posit that modern society is constructed based on a philosophical and theological inversion, that continues to inform what and how we think. Moreover, what we think and how we think, as a result of the inversion will minimize the extent to which critical issues and problems plaguing contemporary society may be adequately addressed. Critical problems referenced herein include, 1. Discrimination based on a person’s race. 2. Perception of Christianity as a “white-mans” religion. 3. Prophetic riddles.

While referencing the relevant New World time a place, each of the three works examine the esoteric overlay to the conventional narrative that embodies the popular race paradigm, popular Christian socio-political sensibilities, and the providence articulated from various quarters. At the minimum, the reader will explore parallel philosophical and theological perspectives associated with timely issues and crisis.