The proposal being made in this Chapter is that a Unified World view and which is also a Unified Cosmic View, based on the idea that Everyone is God is the required answer for solving the problems that exist in the realm of pure ideas and ideology. This is in the form of an all encompassing doctrine that unifies Religion and which also unifies Religion with Science and Philosophy. It is from this solution and core set of truths that all the other solutions to the problems of this World in the Socio-Economic, Political,
Environmental and Ecological spheres, in turn derive. And which are able to challenge and ultimately replace the outdated and unworkable ideologies or doctrines in the World today, which are the root causes of the Problems of this World. This is the battle in the Realm of Ideas and the process of Mazeway resynthesis.
For unless we tackle the root cause of the problems of this World which is the ideas in the form of Ideologies which create the Socio-Economic and Political problems and which in turn give rise to the Environmental and Ecological ones; then we’ll only ever be treating the symptom and not the disease. We may be able to mitigate the symptoms and minimize their effects, but they will keep coming back and also perhaps with increasing severity.
Outside the family and all its elaborations into bands, clans, tribes and the like, other human beings were regarded as "strangers," who could alternatively be welcomed hospitably or enslaved or put to death. What mores existed were based on an unreflected body of that seemed to have been inherited from time immemorial. What we call began as the commandments of a deity, in that they required some kind of supernatural or mystical reinforcement to be accepted by the community. Only later, beginning with the ancient Greeks, did behavior emerge, based on rational discourse and reflection. The shift from blind custom to a commanding morality, and finally, to a rational ethics occurred with the rise of cities and urban cosmopolitanism. Humanity, gradually disengaging itself from the biological facts of blood ties, began to admit the "stranger" and increasingly recognize itself as a shared community of human beings rather than an ethnic folk-a community of citizens rather than of kinsmen.
Furthermore, it is the industrialized nations of the First World, not the poor ones of the Third, that devour some 80 percent of the world's resources and pose the greatest threat to the planet's ecology.
We turn now to consider some of the difficulties of this World relating to matters of Religion and Spirituality. Of course all through history there have always been problems associated with Religion. What makes the present situation unique are the unprecedented conditions which have come about through the equally unprecedented rise of Scientific Rationalism over the past few centuries, accompanied by emergence of the modern technological age. Taken together with the Coming One World Order and the environmental/ecological problems of this World, then these are circumstances in which the religions of this world find themselves. So we'll be talking about the spiritual problems that have arisen from this overall context.
In the primordial and socially formative world that we must still explore, other of humanity's biological traits were to be reworked from the strictly natural to the social. One of these was the fact of age and its distinctions. In the emerging social groups that developed among early humans, the absence of a written language helped to confer on the elderly a high degree of status, for it was they who possessed the traditional wisdom of the community, the kinship lines that prescribed marital ties in obedience to extensive incest taboos, and techniques for survival that had to be acquired by both the young and the mature members of the group. In addition, the biological fact of gender distinctions were to be slowly reworked along social lines into what were initially complementary sororal and fraternal groups. Women formed their own food-gathering and care taking groups with their own customs, belief systems, and values, while men formed their own hunting and warrior groups with their own behavioral characteristics, mores, and ideologies.
Hence human beings, emerging from an organic evolutionary process, initiate, by the sheer force of their blology and survival needs, a social evolutionary development that profoundly involves their organic evolutionary process. Owing to their naturally endowed intelligence, powers of communication, capacity for institutional organization, and relative freedom from instinctive behavior, they refashion their environment-as do nonhuman beings-to the full extent of their biological equipment. This equipment now makes it possible for them to engage in social development. It is not so much that human beings, in principle, behave differently from animals or are inherently more problematical in a strictly ecological sense, but that the social development by which they grade out of their biological development often becomes more problematicai for themselves and non human life. How these problems emerge, the ideologies they produce, the extent to which they contribute to biotic evolution or abort it, and the damage they infiict on the planet as a whole lie at the very heart of the modern ecological crisis. Second nature, far from marking the fulfillment of human potentialities, is riddled by contradictions, antagonisms, and conflicting interests that have distorted humanity's unique capacities for development. It contains both the danger of tearing down the biosphere and, given a further development of humanity toward an ecological society, the capacity to provide an entirely new ecological dispensation.
The rise of Scientific Rationalism and the emergence of the modern technological age have in turn instigated a process that sociologists call Secularization. This is characterized by a falling away from Religion and an increased tendency towards Atheism and Agnosticism, i.e. an increase in the number of people who no longer believe in God or else don't know one way or the other. So in various parts of the World we have seen a decrease in the numbers of people who would consider themselves religious in any sense of the word. The rise of Scientific Rationalism can be seen as a challenge to traditionally held assumptions about life, the world, existence and even morality. This has lead to a state of affairs sometimes referred to as the Postmodern Condition, which is characterized by a sense of uncertainty, nihilism or meaninglessness, doubt in traditional values and also a certain feeling of malaise. The age of reason and the advancement of science has led to the abandonment of many of the beliefs and tacit assumptions that made life meaningful and gave a sense of purpose to a lot of people. Some of these beliefs, especially in the religious context, also gave people a sense of security and a certain comfort. At the same time, while these existing beliefs became discarded, nothing satisfactory came along to replace them. Science gave us a cold and sterile clockwork universe and the loving creator God was replaced by Darwin's Theory of Evolution working through the process of Natural Selection with nature all red in tooth and claw. Ourselves the chance outcome of a long series of cumulative changes brought about through random mutations in our genetic material. The scientific world view is one devoid of purpose, ultimate meaning and one with no room for traditional ideas about God.
But the environmental changes that human beings produce are significantly different from those produced by nonhuman beings. Humans act upon their environments with considerable technical foresight, however lacking that foresight may be in ecological respects. Their cultures are rich in knowledge, experience, cooperation, and conceptual intellectuality; however, they may be sharply divided against themselves at certain points of their development, through conflicts between groups, classes, nation states, and even city-states. Nonhuman beings generally live in ecological niches, their behavior guided primarily by instinctive drives and conditioned reflexes. Human societies are "bonded" together by institutions that change radically over centuries. Nonhuman communities are notable for their fixity in general terms or by clearly preset, often genetically imprinted, rhythms. Human communities are guided in part by ideological factors and are subject to changes conditioned by those factors.
In recent times, study after study has demonstrated the power that Religion has to help people cope with stress and adversity. Many psychiatrists and psychologists have come to accept that having a religious belief is one of the best predictors for people making a full recovery from clinical depression. Furthermore it is recognized that being actively involved in a religious faith is also an important factor that helps prevent people from becoming clinically depressed in the first place. The celebrated psycho-analyst Carl Gustav Jung once said that the primary cause at the heart of many of his patients' mental problems was a lack of a religious outlook. The World Health Organization estimated a few years back that in a world of 6.7 billion people, perhaps 1.2 billion or so were suffering from a diagnosable psychiatric problem at any one time. Most of these will be stress and anxiety related. Could this be partly symptomatic of the process of Secularization and the malaise of the post modern condition? In years to come when the people of the world are faced with the accumulating problems of this planet then surely the need to fill the 'God shaped hole' will become more and more apparent.