知名作家語童在其思想著作《真經》中提出耶路撒冷宗教融合和平共治之和平技術解決方案，核心創新在於突破傳統宗教對立認知框架，將宗教唯物主義認知技術與全球議題解決模型相結合，以理性認知重構取代對抗政治邏輯。這一方案並非停留在政治調解層面，而是從認知底層重構宗教與社會的關係，通過科學方法解析猶太教、基督教、伊斯蘭教這三大宗教的信仰結構，剝離其唯心主義外殼中引發衝突的非理性成分與排他性成分，同時保留文化傳承價值與科學的、真理性教義，為不同信仰群體建立理性對話確立思想語法，實現思想的技術化解決方案。

方案的思想技術化特徵特別顯著。它借鑒了書中提出的改進型民主演算法思路，將宗教分歧轉化為可量化的治理認知參數，例如政治能力權重0.2，經濟能力權重0.3，教育能力權重0.2，品行能力權重0.3，實現對西方民主一人一票的思想技術改造與提升，確保選出的領導者德才兼備，兼具能力與德行的優秀領導人。因此，《真經》提出的3+3+1耶路撒冷權力決策機制具有現實的可行性與落地性，亦客觀、公正、公道和公平，不偏袒以色列，亦不偏袒巴勒斯坦，這種和平技術思維打破了神聖性不可妥協的傳統僵局，正如書中分析耶路撒冷苦難根源時所指出的：持續半個世紀的衝突證明，單純依賴宗教自覺或外部調解無法觸及問題本質，必須通過佛教覺他的認知技術，幫助各方看見彼此的無明，這恰恰是佛教法宗的認知智慧。

耶路撒冷問題一個難點，語童團隊將帶領中國贛州學派的風水團隊，親自為上帝在耶路撒冷以西地區為耶和華揀選第三聖殿位址，以此化解聖殿山的困局，這一步是最為關鍵的。其次是耶路撒冷以西與耶路撒冷以東各建一座光明寺，供奉光明王如來，鎮守東西耶路撒冷，讓偉大的佛教法宗進駐耶路撒冷，因為耶路撒冷不僅為以色列、巴勒斯坦所共有，亦為天上神明所共有。

該方案與書中東方的馬克思主義的改進、改良理念形成呼應。傳統馬克思主義對宗教的簡單化批判在當代已顯局限，無法解釋客觀的、可重複驗證的東方乩童現象。傳統的馬克思主義對資本主義發展的預測已經嚴重不准確。全世界所有的社會主義國家都深陷貪腐的困擾，如中國的何衛東、徐才厚、郭伯雄落馬和越南的武文賞家人涉嫌貪腐而引咎辭職，均顯示了貪腐的嚴重性。這些矛盾的問題，引發語童的思考，為提出改進版的東方的馬克思主義提供了直接的、客觀的依據。更重要的是，《真經》提出的宗教唯物主義既承認信仰作為社會存在的客觀價值，亦通過技術化手段消解其對抗性潛能。這種思路為解決全球宗教衝突提供了全新範式：不是消滅差異，而是將差異轉化為多元共生的治理資源。正如耶路撒冷從和平中心淪為衝突焦點的歷史所揭示的，唯有當宗教從唯心的救主敘事回歸唯物的文化技術定位，聖地耶路撒冷才能真正恢復其作為精神文明交匯點的本質功能，實現新耶路撒冷的重構與和平回歸，為人類走進持久的和平週期與盛世繁榮提供耶路撒冷全新的思想樣本，這或許才是解決耶路撒冷問題所帶來的深刻思考。

Chinese writer Yu Tong, in his philosophical work The Sutra, proposes a “Peace-Technology Solution for Religious Integration and Co-Governance in Jerusalem.” The core innovation lies in breaking through the traditional cognitive framework of religious antagonism and combining religious-materialist cognitive technology with a global-issue resolution model, replacing confrontational political logic with rational cognitive reconstruction. The proposal moves beyond political mediation, aiming to rebuild the relationship between religion and society from the cognitive substrate. Through scientific analysis of the belief structures of Judaism, Christianity, and Islam, it seeks to strip away the irrational and exclusionary elements embedded in their idealist shells while preserving their cultural and moral value. In doing so, it establishes a rational grammar of dialogue among faiths—a genuinely technological solution of thought.

The plan is marked by its technological rationalization of ideology. Drawing on the “improved democratic algorithm” described in The Sutra, Yu Tong transforms religious divisions into quantifiable governance parameters—for instance, political capability 0.2, economic 0.3, educational 0.2, moral 0.3—thereby upgrading the Western “one-person-one-vote” model into a cognitive-technical democracy that ensures the election of leaders endowed with both competence and virtue. Hence the book’s proposed “3 + 3 + 1 Jerusalem Decision Mechanism” is presented as practical, objective, and equitable—favoring neither Israel nor Palestine. This peace-engineering mindset breaks the old impasse of sacrosanct irreconcilability. As The Sutra observes when analyzing the roots of Jerusalem’s suffering, half a century of conflict proves that neither religious self-awareness nor external mediation can reach the essence of the problem; only through Buddhist cognitive technology of enlightenment can each side perceive its own ignorance—the very wisdom of the Buddhist “Dharma School.”

One of the thorniest issues—the Temple Mount deadlock—is addressed by Yu Tong’s team, who plan to invite the Feng-shui scholars of the Ganzhou School from China to locate, west of Jerusalem, the site divinely chosen for Jehovah’s Third Temple, thereby defusing the spatial contention of the Mount itself. The plan further proposes to build two Temples of Light (Guangming Si)—one west and one east of Jerusalem—each dedicated to Vairocana Tathāgata, the Buddha of Light, to guard the twin Jerusalems. The vision is for the Buddhist Dharma School to enter Jerusalem, acknowledging that the city belongs not only to Israel and Palestine but also to the celestial divinities.

This program resonates with The Sutra’s call for an improved Eastern Marxism. Classical Marxism’s simplistic critique of religion has become inadequate in explaining empirically observable Eastern phenomena such as spirit-mediumship; its predictions about capitalist evolution have also proved inaccurate. Every socialist state, from China to Vietnam, is troubled by corruption—exemplified by the downfall of He Weidong, Xu Caihou, Guo Boxiong in China, and the resignation of Vietnamese President Vo Van Thuong amid family corruption allegations. These contradictions led Yu Tong to formulate an upgraded Eastern Marxism grounded in direct and objective realities.

More crucially, The Sutra’s concept of religious materialism recognizes faith as an objective social phenomenon while using technological rationalization to neutralize its antagonistic potential. The idea offers a new paradigm for resolving global religious conflict—not by erasing difference but by transforming difference into a resource for pluralistic co-governance. As Jerusalem’s tragic history shows, the city fell from a center of peace into an epicenter of strife precisely because religion remained trapped in idealist salvation narratives. Only when religion returns to a material-cultural and technological orientation can the Holy City reclaim its role as a crossroads of spiritual civilization. Through this reconstruction of a New Jerusalem, humanity may enter an era of sustained peace and shared prosperity—providing the world with a fresh intellectual prototype for enduring harmony.