Amazing spiritual and social transformations in the 21st century

Today, according to recent studies, people in advanced societies, while overwhelmingly believing in a Creator, whether called God, Allah, or otherwise, want less and less to be attached to religious institutions like churches or synagogues or to adhere to their rules. strict. Spiritual thoughts tend to be based on reason and rationalization. Perhaps for this reason Islam, which is an individualized religion with no organizational hierarchy, is flourishing as rapidly in developing as in developed countries.

Recent studies reveal that worldwide, for every person who converts to Christianity, seven enter Islam. An ayatollah is the highest person of spiritual knowledge in Islam. He is like a person who has a Ph.D. The holder does not belong to any religious hierarchy. After graduation, he chooses a community for his residence and is considered an Islamic scholar and the source of knowledge in Islam. People in the community contact him for answers to religious questions or to clarify religious questions, or to solve relevant problems that come up. Large communities have several resident ayatollahs. Muslims in the community are free to choose any of the resident ayatollahs they prefer as a reference. They may want to choose none, which is usually the majority of residents. So, individuals are left alone in their spiritual thoughts and practices. Even in Iran, which has an established theocratic regime, there are ayatollahs in different communities who disagree with certain spiritual rules advocated by the regime; they have their own following and some are quite influential, like the Grand Ayatollah Shariatmadari. Some followers of the ayatollahs, like any scholar, may extend beyond their community of residence, even beyond national borders. Unlike Christianity or Judaism, Islam’s non-hierarchical status creates a free and peaceful environment for Muslims to practice their religion in the way they, as individuals, wish.

As Richard Holloway asserts, “When authority, in both religion and politics, is dispersed among many centers, it helps neutralize the corrupting and oppressive effects of power.”[1] Most likely, this freedom of spiritual thought in Islam is a powerful factor in tempting individuals seeking a rationally acceptable spiritual compromise to embrace Islam. Fundamentalist Islamic groups today that advocate a rigid and radical Islamic life will not succeed and will be marginalized over time, including those that control a country like Saudi Arabia or Iran. Islam, in its free and moderate form, is expected to become an influential social and political, if not economic, force in advanced societies and a dominant majority force in many major developing nations by 2050. This would be a substantial transformation in the 21st century. It will have unexpected political implications since in Islam there is no separation between religion and state; the organizational and operational norms of the community are part of the spiritual belief. However, such political and social implications will be positive, with a tendency towards moderation and a democratic orientation. An important basis for such a transformation, as Holloway asserts, would be that “we are astonishingly fertile in our conceptions. There is unlikely to be a definitive, settled ending that settles absolutely everything into a single theory, because it is in our nature to go in search of understanding across time and space.

The explosion of information and communication technology, the Internet in particular, has created a fluid environment for such transformation. “I am so optimistic that I hope to live to see the evaporation of the then-powerful mystique of religion. With the worldwide spread of information technology…it is no longer feasible for guardians of religious traditions to protect their young from the exposure to the kinds of facts… that gently and irresistibly undermine the necessary mindset for religious fanaticism and bigotry.”[2] Today, many “young people are quietly walking away from the faith of their parents and grandparents. That trend will continue, especially when young people learn how many of their peers are making these low-key decisions.”

The reason for the democratic tendencies in religion, which is often dogmatic when religious norms must be obeyed, is the global development of tolerance in religious beliefs, mainly as a result of the phenomenal expansion of electronic information technology and communication. What Richard Holloway said years ago is the same today and will be the same in the future. He said: “My working assumption was that the discoveries we have made in our search for meaning all came from us, they were all human constructions… We are constantly digging for meaning, searching for understanding.”[3] For example, “if you believe that every word in the Bible was dictated by God in some sense, then you are going to have massive problems with contemporary society… If you are a Christian who believes in the freedom of women to order their own destinies within the normal limitations that define any human life, then you have already deconstructed the traditional view of the Bible.”

According to Nicholas Lash, “The ‘modern’ world is coming to an end, and the ensuing confusion contains the possibility of discovering new forms of ancient wisdom that the ‘modern’ world has hidden from view.”[4] However, this enormous spiritual reorientation, while satisfying in some ways for many people, will not resolve the search for spiritual liberalism, that is, a system of spiritual thought that would be based on reason, rationalization, open to individual discovery without interference from others. no intermediary. A serious search for such a spiritual philosophy in advanced societies is already underway and will continue. It will focus mainly on three fundamental questions:

First, while many believe in the existence of a Creator, there are doubts about His essence, origin, purpose, and the extent of His authority over people. Many religions do not allow doubt or the feasibility of seeking and investigating the truth, or at least a reasonable answer to these questions. This old dogmatic approach is no longer acceptable to many who seek a rational, logical spiritual compromise.

Second, the secret and purpose of the Creation of the Universe and human beings as apart from it is the next question. How was the material universe created? Is it rational to believe that it was created by the Creator in six days? However, it was created by a Big Bang; if so, who caused it? Does the universe follow a preset course? Who prepared it? Were human beings created by God, or did they come into existence through the evolution of lower species, or a combination of both?

Third, what is the purpose of life? Are we here to live and then perish, or is there a life after death? Many religions tell us that life continues beyond our material life and we are given a mission to accomplish. We are here to purify ourselves from the traps of material life. We are here to create a fair and just society, to help, educate and guide our fellow men towards that end, and to avoid worrying about material things beyond our needs. Are these the purpose of our life? Is this a mission ordered by the Creator? What is the kind of society that would be just and just for everyone? How can it be rationally created under such a spiritual belief? Should there be a separation between the spiritual beliefs of the people and the state? [5]

It should be noted that if this latest transformation occurs within the framework of a substantial Christianity, there will still be a rapprochement with Islamic beliefs. Christ will be demoted from his God status to that of a prophet like Muhammad, which is how Muslims believe in Christ. This, apparently, can lead to closer cooperation between the followers of the two main spiritual sectors. Such cooperation will most likely be a matter of survival as the world, particularly advanced societies, would be looking for a rationalized and logical answer to their spiritual beliefs, if any.

These are fundamental questions. People will look for rational and satisfying, if not verifiable, answers to their spiritual commitments during this century. As these questions are answered one by one through search and investigation, we will face enormous economic and social changes. It definitely will not justify the survival of capitalism, nor that of socialism, communism or other mainstream ideologies. A new spiritual philosophy will emerge, rather than a religion. Its principles will be based on scientific research, analysis and rationalization. It will cover the concept of the Creator, the Universe, human life, its purpose and meaning, and the entire social system. Authoritarianism whether spiritual, political, social or economic will be universally despised. People will strive to taste true democracy with equal opportunities available to all in all aspects of social life.

————————————————– ———————————————

1. Richard Holloway, “Radical Faith: Exploring Faith in a Changed World.”

[http://www.homepages.which.net/~radical.faith/holloway/mythe] 6c.htm, p. 3 and 4

2. End of religion http://www.vimipa.wordpress.com/2007/04/10/end-of-religion

3. Holloway, op.cit., p.3

4. Nicholas Lash, “The Beginning and End of ‘Religion'”

[http://www.sharisgarten.net/mystores/item_0521566355.html]

5. For details on all of these questions and answers, visit http://www.democracywhere.com