The 21st century is rapidly becoming an era in which swift and fundamental changes are taking place and will continue to take place in human and societal life. Following the First, Second, and Third Industrial Revolutions, humanity is currently experiencing the Fourth Industrial Revolution, which some refer to as Industry 4.0. It is even stated by field experts and researchers that we are on the threshold of the Fifth Industrial Revolution, referred to as Industry 5.0. All of these revolutions have brought about not only a transformation in the energy base but also comprehensive changes in technological, ecological, and social conditions. For this reason, to emphasize that each industrial revolution has produced a new society or social understanding distinct from the others, terms such as Society 1.0, Society 2.0, and Society 3.0 have begun to be used. Undoubtedly, every change in social conditions has also affected “religion”, a phenomenon that is as old as humanity itself and inherently part of the social realm. Indeed, each of the industrial revolutions has led to the emergence of new and different understandings of religion and new ways of religious positioning. In the West, the developments referred to as the Enlightenment and the First Industrial Revolution sought to render religion ineffective by replacing it with human reason and rationalism and were relatively successful in doing so. However, since the act of “believing” is an inherent, natural characteristic of the human being and a need that calls for fulfillment, Western Christian society was never able to sever its connection with religion entirely, even during periods of greatest distance from it. Instead, it sought alternative ways to satisfy this need. Indeed, as industrialization, urbanization, and technological advancement progressed in Western society, they were accompanied by phenomena and ideologies such as secularization, individualism, globalization, indifference, rapid change, erosion of tradition, subjectivism, and pluralism. When these developments converged with the continued presence of Christian dogmatism, they gave rise to belief groups referred to as “New Religious Movements” by the mid20th century. In this way, people continued to “believe in something”. In the age of Industry 4.0/5.0 or Society 5.0, where artificial intelligence and digitalization play an extremely active role, and where augmented, altered, and transformed humans, humanoids, humanmachine hybrid cyborgs, and robotic entities are being discussed, the question of where humanity’s journey with faith or religion will lead stands among the most debated issues. In the age of artificial intelligence, where the human being has become technologized and individualized, that is, in the world of tomorrow, what kinds of religious movements await us? Without a doubt, this question also implies, even indirectly, an acknowledgment that humanity is in search of new forms of religion beyond the existing world religions.
Religious movements of the future
In the 21st century, where technology and technological devices are increasingly being viewed as a natural and inseparable part of the human being’s ontological existence, it is to be expected that humanity will seek to fulfill its equally inseparable need to “believe” through techno-theological religious movements that reference or revolve around technology. Therefore, it can be said that the first type of religious movement likely to emerge in the world of tomorrow will be technological religious movements. Technological religious movements are currents that are blended with modern technology and scientific advancements, claiming either to replace traditional religions or belief systems or to complement them. These movements generally aim to create new meanings and spiritual values concerning humanity and the universe through the possibilities offered by technology. Rather than remaining confined within traditional religious structures, they utilize technology and science to construct spiritual meanings. One such movement that began to emerge toward the end of the twentieth century is transhumanism.
Transhumanism is a movement and worldview that advocates for the use of biotechnology, artificial intelligence, nanotechnology, and other advanced technologies to enhance human capabilities and extend human life. Transhumanists aim to transcend the limitations of human nature, expand physical and mental capacity, and ultimately achieve immortality. In this context, it is possible to consider transhumanism as a type of “digital/ techno-theological/technoeschatological movement”. As a movement that seeks to surpass human boundaries through the opportunities provided by technology and science, transhumanism bears many similarities to traditional religious beliefs and practices. In this process, with ongoing scientific and technological advancements, the vision offered by transhumanism may come to occupy a place in the future of humanity as a new religious and philosophical paradigm. Another prominent feature of the religious movements of the future, again in connection with technology, is that they are likely to carry a digital and artificial intelligencebased nature. Digital religious movements and AI-based belief systems can be defined as new structures shaped by the opportunities offered by technology and digital platforms, existing outside the bounds of traditional religious frameworks. These new structures and movements aim to meet individuals’ spiritual needs through digital platforms and artificial intelligence, rather than through traditional religions. Already, examples of such movements and belief systems have begun to appear, including “The Way of the Future”, “The Church of Kopimism”, and “Cyber Shamanism”. With ongoing technological advancement, it is highly likely that the number of such movements will increase and that they will gain broader acceptance. One of the most pressing issues of the 21st century is the environment, including problems such as ecology, global warming, and the resulting climate change. The number of people around the world who believe that solving these problems is vital and of utmost priority for the survival of the human race is steadily increasing. For this reason, it is within the realm of possibility that structures may emerge which, by placing ecological concerns and the protection of nature at their core, attract individuals sensitive to environmental issues and function in a manner similar to religion. Indeed, ecological and nature-centered religious movements are grounded in eco-theology. Ecotheology is a discipline that combines religious beliefs with environmental ethics. It approaches humanity’s environmental responsibilities within a spiritual framework, emphasizing the sanctity and preservation of nature. Eco-theological thought encourages societies to live in harmony with nature by focusing on themes such as sustainability and environmental justice. Examples of such religious movements, which have already begun to appear, include “Wicca”, “Druidry”, “the Church of Gaia”, “ecospiritualism”, and “the Green Church Movement”. The opportunities provided by technology have begun to make a life in which many basic needs can be met without reliance on others increasingly possible, and this naturally leads to a rise in individualism within society. Social media, though virtual, seems to suffice for many individuals as a means of socialization and mutual interaction. However, while human beings are social and cultural by nature, they can truly develop and express these qualities not in a virtual realm, but through real-world experiences. For this reason, in the age of artificial intelligence, where individual identities have increasingly overtaken social ones, the growing need for “social connectedness” and “cultural belonging” is likely to enable various groups that emphasize these features to find a communal, even religious, foundation. Therefore, it can be said that one of the possible religious structures to emerge in the world of tomorrow may be “social and culturalreligious movements”. Social and cultural religious movements are belief systems that typically emerge within social and cultural contexts and reflect the identity, values, and lifestyle of a particular community. Rather than being shaped around traditional religious doctrines, these types of movements are formed around social norms, rituals, and cultural practices, and are often expressed through symbols. While these religious movements claim to respond to individuals’ and communities’ quests for meaning, they are also said to play a significant role in strengthening social bonds and reinforcing cultural identities. Groups and movements such as “Civil Religion”, “the Scouting Movement”, and “Cargo Cults” are examples of such religious structures. In today’s world, where individualism has begun to exert influence even in societies with deeply rooted traditional structures, it is highly likely that, with the rise of new techno-cultural systems promoting individualism, this will become a widely adopted personality trait and lifestyle across all societies in the future. In such a scenario, what form will religion take? The social dimension of religion is an undeniable reality. In the era of Society 5.0, where sociality is pushed into the background and individualism is nearly accepted as the sole way of life, will it be possible to argue that religion is no longer necessary? Answering this question positively would be to deny human nature and the innate need to believe. Without a doubt, as in the past, religion will continue to exist in the future. However, it is likely that we will witness a shift in the application of religion in life, from a social to a more individual-centered orientation. This new reality will undoubtedly pave the way for religious understandings, groups, and movements that prioritize “individuality”, in contrast to those that emphasize “social” expressions of faith. Personal and individual religious movements are belief systems formed by individuals based on their own faith and spiritual experiences. These systems generally go beyond the confines of organized religion and are grounded in personal needs, values, and experiences. Such structures claim to offer freedom and flexibility for individuals to explore and develop their own spiritual journeys and belief systems. They also assert that they provide practices outside of institutionalized religion that emphasize personal uniqueness and creativity. For this reason, it is possible to speak of a future in which individuals may construct their own personal spiritual paths and belief systems independently of traditional religions. In other words, just as the fields of medicine, bioengineering, and biotechnology have already begun implementing “personalized medicine/ treatment” practices, it would not be far-fetched to imagine a future where we speak of “personalized religious understandings” or “customized spiritual movements”. Global movements and perspectives such as “Eclectic Spiritualism”, “Solo Paganism,” “Personal Meditation and Mindfulness Practices”, and “Personal Shamanism” are significant in that they reveal the emerging reality of “personal religion”.
Conclusion
In the 21st century, one of the greatest challenges facing humanity will be the emergence of new techno-cultural paradigms largely driven by modern and advanced technology that seek to completely sever religion from the ontological essence of the human being and to position humanity itself as a divine entity, replacing God as the dominant value system. Although the existence of religion is questioned today by some and even deemed unnecessary, humanity’s search for meaning continues and will undoubtedly persist. The religious movements of the future will emerge as alternatives to this enduring search for meaning. However, it has been observed that the new religious movements and currents born from the conditions of their age are far from offering a long-term alternative for humanity. In this context, Islam as a universal religion whose message transcends time and speaks to all eras serves as a means for humanity, which is grappling with a crisis of meaning, to be delivered from this whirlpool of purposelessness.
