Published 12 Sep 2017
There is an engaging in a lively and stimulating debate regarding the escalating interest in spirituality and its effect upon human civilization down the history. In fact it could be ascertained that the re-enchantment of the popular culture with “alternative” spiritualities and, interestingly, argues that this is spawned by an occluded spirituality within the culture itself, despite its secular nature. This rising spirituality, which could be termed as “occulture”, is informed by a wide range of ideas, practices and methodologies that traditionally have not resided within mainstream religions. (King, 2006)
Being territorial and maintaining privacy are other aspects of a man that proves his incompetence and as he knows this open secret quite well enough he tries to acquire as much as room possible for himself. This sense of territory makes him go to the extent to make an identity as a distinctive commune that is specifically different from others. This is almost a case of identity crisis for human. Thus to protect this identity he creates authority, morality, religion, philosophy and other conceptual prejudices. Right from the era of Neanderthal religion and Cro-Magnon religion to the course of Neolithic religion this trend is quite evident.
However, to develop this sense of commune the human race developed different specific rites, created specific myths and manifested totems and taboos that is signifies the identity of the clan. This also manifested power for the powerful and it reflected in the acts of sacrifice like the early pagans and later Aztecs and Mayas. Sacrifice is one element that appears to be the common factor among early religions and it is directly related to the survival of the clan along with creating a sense of superiority over the other clans. Nevertheless, the projection of sacrifice was devoted to a spiritual being in order to please that being but the ultimate idea was to prove that a specific clan or commune was better and more powerful than the other was and the territorial dominance is sustained. (Kar, 2001)
However, during the development of the later religions like Buddhism (fifth century BC) and Christianity (first century AD) spirituality took over as the prime force of religious practices and the face of religions, as we know it, took shape. It should be remembered that during this time of development the regional territorial supremacy was escalated to the height of empire like that of Roman, in case of Christianity, and Magadhan, in case of Buddhism, and thus the territorial nature of religion was not needed as it had already passed to Kings and military generals. (Lamb, 2004)
The experiences of the late twentieth century and early twenty first century have administered cruel shocks to that modernist prejudice. Some say that it is only through suffering that we learn the importance of critical evaluation; yet change is a certain thing. If one is to believe in a good creator, it is necessary to understand what kind of behavior leads to human fulfillment and happiness. There are those who believe that one way to do this is to treat others, as you would like to be treated yourself. The modern way of religion is based on religion spirituality but the concept of religion started with territorial identity and supremacy.
- Kar, P; (2001); History of Religion; Kolkata: Dasgupta & Chatterjee
- King, H; (2006); Religious Principals; Auckland: HBT & Brooks Ltd
- Lamb, D; (2004); Cult to Culture: The Development of Civilization; Wellington: National Book Trust