Introduction
Religion is an integral part of the life of people who believe that they have a soul. Most cultures and ancient civilizations have a rich heritage in the form of rituals, beliefs, and myths that explain man’s origin, the earth’s creation, and the role of man in life. Despite the periods of denial of religion and faith, they cannot be destroyed since they are akin to a person’s need to breathe and tirelessly seek the highest meaning in their humble life, bowing to something great and immense. The question arises, what is the future of religion? Hence, the historical context and development suggest that religion is a pillar of the civilized world and will unite people in the future.
Literary Background
Religion is one of the humans’ constant spiritual activities, accompanying them throughout the history of civilization. According to various estimates, about 100,000 religious teachings have been created or emerged over the past 10,000 years (Weatherdon and Schermerhorn 10). Observing the genesis and behavior of spiritual teachings from ancient public religions and mysteries enables one to assert that faith contains a secret at its core. At the same time, this foundation clearly and openly responds to the slightest fluctuations in the field of historical probability. It permits one to trace them to the point of final formation into a trend or to make a selection and discard dead-end variants. As the events of the world’s intellectual life of the first decade of the XXI century have shown, there is a substantial constant interest in researchers and philosophers of all directions and branches of scientific activity (Weatherdon and Schermerhorn 10). They have demonstrated interest in the problem of the role of religion in the modern world. The literature also discussed the prospects of its further existence and development.
It is worth referring to the three famous papers that have already become commonplace. For example, the authors of which engaged each other in a rather heated debate that has become known throughout the Euro-American world. This prominence is not least due to the importance of the authors themselves. First is the reference to D. Dennett and his highly provocative article, “Materials for a Buyer’s Guide to Religion” (Martin 41). He suggested that religious faith is a kind of complexly constructed rather primitive delusion. Its significance for the future is minimal, for it is irrational and based on a haphazard, wild and hostile to all reason.
Secondly, there is the Italian philosopher and theologian Gianni Vattimo, who, in his 1999 book “Believe What You Believe,” in contrast to Dennett, proceeded from the idea that the incarnation of God the Son was an act of kenosis. He substantiated the idea that “secularization, as it has occurred for European consciousness, is indeed a fundamental feature of authentic religious experience.”Finally, in 2004-2005 Rorty and Vattimo had several meetings resulting in a book published at Columbia University entitled “The Future of Religion” (Martin 43). It includes recordings of their conversations with each other and articles by the discussants themselves, among which the paper “Anticlericalism and Atheism” is particularly noteworthy.
Rorty concludes on the value of both secular and religious understanding of the values of human endeavor and, as a result, derives some non-religious notion of “holiness” as “hope for the future.” Based on such a situation, it should be mentioned that there is still a need to define a problematic field for constructing a hypothetical model for the development of the “religious” in the contemporary global world (Martin 45). Thus, there are different opinions about the future of religion in the literary context, but the prevailing view is the importance of its development in the future.
Native Americans and Their Religious Legacy
The Spaniards and the British, who first set on the lands of the North and South American continents, did not find it empty. According to the pantheistic beliefs of the Native Americans, the world is inhabited by spirits. It is also associated with a single Higher Spirit, which is the source of life on earth. The most interesting myths describe the creation of people by the demiurges, which, as in many other religions, was not successful. According to the prominent written evidence of Quiche Maya, Popol Vuh, the creator gods first created animals but were dissatisfied with their lack of ability to think and communicate. The gods created the first humans out of clay, but this attempt failed as the clumsy clay figures melted away (Brodd 36). Therefore, the creator gods made manikins from wood, and this version looked good, but the creatures were cruel and heartless, so they were then turned into monkeys.
According to other myths, the first people lived underground and were brought into the world by two warrior gods. Another belief claims that people were led by a clown, and today clowns are part of some of the ancient religious practices of Native Americans. It is noteworthy that most myths have an element of morality, emphasizing the need to comply with certain social norms or human qualities. Often the animal figures are used in myths as tricksters that destroy the connection between heaven and people (Brodd 38). In general, animals act as an important bridge between humans and the spirit world. Native Americans believe that after death, their ancestors receive the opportunity for a perfect spiritual existence in the bodies of animals devoid of spiritual flaws. These animals are considered healers and guides, referred to during recitations, and depicted during healing rites such as sand therapy.
Native Americans have interesting concepts of sacred spaces and sacred time. For example, Mount Shasta is considered a sacred place on top of which the Supreme God lives. Hogans and tipis – the huts in which peoples of Native Americans live are also sacred spaces, and their components correspond to the elements of the universe (Brodd 41). For example, the boundaries of the tipi are considered the boundaries of the universe, the hearth in the center of the tent symbolizes the center of the universe, and the hole in the ceiling from which smoke comes out is seen as the universe axis. Hogans have similar elements and are often used as the only suitable place for healing rituals.
Equally important, Native Americans perceive time as a sacred substance and believe in the cyclical nature of time, noting that most events are linked and repeat as the current cycle ends and a new cycle begins. In general, Native Americans have a uniquely developed system of ancient beliefs and traditions, and their lives are associated with the performance of rituals that differ from tribe to tribe (Carson et al. 933). This adherence to traditions allows the Native American peoples to retain their identity and ensures the continuity and survival of traditions. Therefore, many peoples who live on reservations can be very vulnerable to violent measures that are carried out by unethical representatives of the outside ‘civilized’ world.
For example, the Hopi people, who live in northern Arizona and are the closest successors to the Puebla people, have become hostage to modern unethical and environmentally hostile local government policies. In particular, Carson et al. note that a certain company received permission to use the lake, which was a water source for the reservation inhabitants (933). This decision led to the disappearance of the springs that the Hopi used for agriculture.
Scientists appealed to the government, explaining the importance of the agricultural activities of the people, and their water rights, as declared in the US Constitution. However, the construction of a water pipeline, which is currently the only solution to the problem, will cost at least $ 900 million (Carson et al. 936). This story, firstly, demonstrates the connection between modernity and centuries-old traditions, which Native Americans have preserved not only in the form of architectural or pictorial messages. Secondly, the problems of the Hopi people are sad evidence that, despite the values that religion brings up, the modern world is guided more by atheistic considerations.
However, it is important to emphasize that Native Americans are not willing to abandon their culture, history, and religion. Interestingly, Weatherdon and Schermerhorn study the contribution of Native American peoples to the understanding of mobility, walking, and pilgrimage as unique phenomena of modern culture that are based on the continuity between the traditions of antiquity and the present. For Native Americans, the mobile reality was skillfully woven into their vision, faith, and understanding. Equally important, Native Americans explored and cultivated the lands of the North American continent while on the move (Weatherdon and Schermerhorn 5). Perhaps this unique knowledge of the world allowed these peoples to survive after the arrival of Europeans and preserve their religion and traditions. Native Americans try to incorporate their beliefs and religion into the modern world despite their problems. In this way, they transform their lives but remain faithful to their religious beliefs.
Indigenous African Religions Development
The colonization of the African continent was accompanied by the desire to impose Christianity. Many missionaries came to African countries hoping to find people who would want to convert to their faith. Often, the conversion was carried out by force and was accompanied by a disregard for the religions already existing and being practiced. Most African peoples believe in a single Supreme God who does not interfere in earthly affairs and processes and turns their requests to spirits that are more actively present in people’s lives. Despite significant differences, Christians saw in this similarity an opportunity to capture local religions using a merger or substitution of concepts.
Rituals are an important part of most African peoples, societies, and tribes. For example, circumcision, for both men and women, is an integral part of the transition rituals, which symbolizes the transition of boys into warriors and girls into brides (Brodd 63). The rituals associated with birth include rites of divination, and the acquaintance of the newborns with a tribe, as a symbol of their belonging to all people and not just their mothers. Getting rid of the placenta is also an important part of many ceremonies. The placenta can be thrown into the river or buried, which indicates separation and deliverance of the child from dependence. After childbirth, some women shave their heads, which symbolizes their readiness for a new conception (Ozioma and Chinwe 200). At the same time, during pregnancy, women seek to protect the child by abstaining from sexual contact with their husbands and bringing offerings to the gods in the form of food.
No less interesting are the rituals of transition from death to the world of spirits. Some tribes believe that if such a rite is performed incorrectly, the soul of the deceased will forever be stuck among the villagers. To help the soul make the transition, dama mediums can wear special masks depicting animals and perform prayers. Notably, women are considered more capable of communicating with spirits and more often become mediums, which is an honorable and responsible occupation. Mediums lend their bodies to the spirits, and members of the community can consult with the ancestral spirits through the mediums (Brodd 74). Among the African peoples, there is also a fortune-telling system, with a set of palm nuts, where a fortune-teller can ask a question and get one of the answers that are recorded in a special list.
In general, traditions and rituals form an important part of tribal life. Interestingly, the possibilities of treatment are related to the knowledge of plants and herbs, and today many medical preparations use local herbs and plants (Ozioma and Chinwe 191). However, scientists note that for a more efficient distribution of such drugs, optimization of quality certification processes is required. The faith of the peoples of Africa is reflected in their views on social organization and interaction. Belief in the Supreme God, which for many has been replaced by the Christian tradition, does not exclude a special attitude towards relationships among members of the tribe.
The Ubuntu tradition prescribes respect for the spiritual, natural, and divine in all people. This tradition emphasizes the importance of generosity, benevolence, and participation in the lives of others, as well as bringing people together for the common good (Mugumbate and Chereni 27). Van Breda notes that modern social services ignore the tradition of Ubuntu, imposing Western models that are alien and unpleasant for the local population (439). Therefore, scholars emphasize the importance of preserving traditions and continuity in social life.
Consequently, the interaction of local traditional beliefs with world religions in West Africa has a long history. The rapid social and cultural changes in everyday life of West Africans bring about shifts in the religious perceptions of the world (Van Breda 440). People’s religious views are becoming less orthodox and allow a strong interpenetration of elements of different cults and religions to the point of mixing them into human consciousness. It can be expected that these processes will continue and even become more intense. Thus, not only have religion and beliefs not disappeared among Africans, but they tend to develop in the future.
Buddhism: Past, Present, and Future
Buddha preached striving for enlightenment by renouncing earthly passions and following the Middle Path. Buddha’s personal enlightenment was associated with the discovery of the Four Noble Truths, the main idea of which is the existence of suffering, desire as the reason for suffering, and the human ability to calm the mind and soul, following the Eightfold Path (Brodd 145). For example, the Small Chariot or Theravada teachings focus on personal asceticism, abstinence, and service to others. The Great Chariot includes tantric practices and has much in common with Zen teaching, which is fearless in the face of death. The Great Chariot also emphasizes following dharma, or duty, which makes up the individual fate of a person (Brodd 145). In terms of social influence, compassion is the foundation of the Buddhist religion. Importantly, Buddhists believe that only a being who has freed himself from suffering is capable of perfect compassion. Therefore, they strive to overcome suffering by following the Eightfold Path. Importantly, modern scholars focus on compassion as the basis for social interactions between people whose religion is Buddhism.
Buddhism is seen as the basis for the social and political revival of some countries, such as Mongolia, which has a developed Buddhist tradition. Interestingly, the development of the countries in Southeast Asia suffering from tyrannical regimes could also be associated with the maintenance of the Buddhist tradition and cultural exchange (Sabirov 119). Interestingly, Hongladarom notes that Buddhism can become the basis for a more humane future after the discovery of the possibilities of artificial intelligence (4). Brox studies the use of plastic by Buddhist clerics and the potential of Buddhism in the environmental struggle (3). Therefore, some scholars make unexpected connections between Buddhism and modern culture.
Buddhism is attracted by the practicality of its psycho-techniques, which make it possible to solve real everyday problems associated with the high psychological tension of modern life and the responsibility for decisions made. Thus, Buddhism is gaining popularity in the contemporary world even outside the East. The validity of this statement is demonstrated by the fact that Buddhist practices of Annuttara yoga tantra (practices of the highest yoga) are spreading in the West (Hongladarom 4). That is a psycho technique that provides quick practical results in managing one’s own psyche.
At the same time, the rationality of Buddhism and its closeness to modern science allow it to develop in the future. An example of the proximity of modern physics and ideas of Buddhist philosophy is the concept of quantum field (vacuum), which can be correlated with the idea of “emptiness” (shunyata) in Buddhism. According to Buddhism, the reality underlying all matters has no formality and cannot be described in words. This is why it is usually referred to as formless and empty. However, the notion of “emptiness” does not mean, in this case, “incompleteness” or “non-existence” (Sabirov 122). On the contrary, emptiness in Buddhist philosophy is the essence of all forms and the source of all existence. Comparing the Buddhist void to the quantum field in physics, some scholars believe that it generates countless differences from the quantum field (Sabirov 120). Thus, the religion of Buddhism is rational and rejects the mainstream views of critics about the irrationality of religion. Accordingly, it is prevalent in today’s world and tends to develop in the future.
Conclusion
Thus, it was discussed how the future of religion continues to matter to all world cultures and civilizations. Religion is closely linked to culture and is a unique heritage of the human race and civilization. Every nation, every tribe, and every community makes its contribution to the shared humanity, and these gifts should be appreciated by all to whom they are intended. At the same time, the observance and development of Native American and African beliefs incorporate them into the modern world. They assert the right to practice their faith and to maintain their culture for it to exist in the future. Buddhism has specially developed because of its popularity in the modern world. It is important to note that the increasing number of adherents of this faith contributes to the trend of its popularity in the future.
Works Cited
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