A new vision on the future of the human world

A new vision on the future of the human world

Everything that exists, moves and lives in the universe is subject to change.  To note these changes, man has the concept of time expressed in a period of one revolution of the Earth, spread over 24 hours of 60 minutes and the same number of seconds per minute. The concept of time is related to change. Where no change is, there is no time. Changes also assume that there is a beginning to this ever changing world and also an end  that can be assumed. And so is the watch conceived as timepiece to locate the man in the happening of time.

The phenomenon of diversity in everything that exists is a common consequence of a world in constant change. Nowadays in many texts and also in the media there is an emphasis on diversity. It is clear that diversity cannot be separated from change. Diversity is a feature which is apparent in everything that exists, and is possible because all existing matter in this universe is subject to change, and inequality. By the still recent knowledge of the DNA, it is still clearer that in a normal evolution nothing is totally equal in each entity. There are no two completely equal or identical people and also no two equal blades of grass. For all living beings there is a continuous growth process in which diversity goes from less to more, from good to better, with also temporary relapses in reverse. Charles Darwin and some of his contemporaries have, a hundred years ago, worked out their theory of evolution, a theory which is now generally accepted by science as the best possible explanation of the changing universe.

It is very strange that, only in the world of man, diversity is accompanied by an evolution to homogeneity, uniformity and unity. Man has throughout its history undergone a growth process from animal to human characteristics. This growth has also resulted in a permanent growth process in knowledge, in spirituality or ' spiritualisation ' such as Teilhard de Chardin has called it. There are now much discussion on the three different views concerning the origin of the world such as: the evolution theory according to Darwin, creationism, and the acceptance of an ' intelligent design '. Which of these interpretations belongs to science and which one to religion is a much debated topic. in the supposition  that all the elements of the evolution as it has developped from the very beginning, from the big bang to the present day, have been potentially present in the first matter, then the three opinions can be reconciled with each other when all elements and possibilities for the subsequent evolution were already in potency present in the ancient material. Scientists, philosophers and religious thinkers have still a lot of work to do on the how of this beginning and the form of its further development in all existing matter. Could the Buddhist interpretation paradox "everything is no-thing and no-thing is everything" approach the truth? This can be explained as that no matter is present in the "Everything" and that matter cannot exist without bearing in itself the Everything? One can say that the Everything (God) which was present in the primeval big bang also remains active in all existing matter as designer and as a direction indicator of the future? Creation can not only be said of the ' big bang ' but also of the improving of things in a continuous evolution from good to better. Creation should be seen, not as a one-time event, but as a continuing creative process. Through the evolution process of all existing matter, the Everything has in humans finally developed into mind and intellect, and this spirit is finding its way throughout human history to the homogeneity of all things in the Everything. 

This growth from diversity to homogeneity has known from the moment of the primeval big bang  a very slow almost not perceptible development. Since the end of the second world war, this development has experienced a remarkable acceleration. In our recent European history, we see a growth from farmers and fishermen, from villages to cities, duchies, kingdoms and empires, to the final unification of the Europe of today. In the past centuries, this has been accompanied by terrible atrocities in the fight of the kingdoms for more property and power and this with almost 100 million war victims in Europe alone. This was also the case in the other continents. The problems which still exist in Libya, Tunisia, Egypt, Syria, etc. can be labeled as transitional difficulties. Between the 28 countries of the European Union,  the boundaries with their toll stations and passport checks have all disappeared. Local country laws have become more and more uniform continental European laws, workeed out and imposed by Parliament and the Commission. There is freedom and equality in choosing and moving residence and employment. The importance of the political States is diminishing while the language communities as geographical structure are gaining in importance. The diverse becomes one. Sooner or later, the setting up of a European Government will be a normal consequence.

The extraordinary growth in mutual communication since the end of the second world war, which no one could have imagined in previous years, has an unprecedented impact on this evolution of diversity to homogeneity. The new knowledge of other countries and cultures and their greater prosperity has in the last few years,set in motion the immigration wave. The flow of immigration in European countries from North Africa is the cause of a multi-religious and multicultural society in many countries of the EU. This wave of emigration and immigration is just a beginning of human cultural intermingling and integration, in a growth of diversity to unity in more homogeneity, of confrontation to cooperation.  The European communities were a stable living environment till around the years 1945, and became unstable ever-changing multireligious and multicultural communities. The subsequent exchange of certified values between the various countries, cultures and philosophies of life is a normal a result of mutual enrichment with a drawing closer to each other in more cooperation and unity. The centuries long confrontation period has been, at least in today’s EU, by a new world order with the emphasis on dialogue and collaboration, where there is no place anymore for wars and consequently  for compulsory military service. This can also be seen as the growth of humanity to the Omega final destination of the final spiritualisering of man in his union with the ultimate Spiritual Reality, as Teilhard de Chardin has described it, a growth for ultimate global unity, both in the political, economic, cultural and religious field.

The diversity of Europe is on an irreversible road towards a European homogeneity. The consciousness of the citizen is changing from a local to a European awareness. Belgians, French, Germans .... are becoming willing or unwillingly lesser Belgians, French, Germans, etc. It seems that diversity with own identities will still be with us for a long time but that the continuous growth to unity will continue, not only in Europe but also throughout the world. With the European Union as example, a similar evolution has started worldwide. This growth in homogeneity is also well under way since the end of WWII in the industrial and financial world by transnational mergers of industrial and financial companies and through the creation of dozens of international organizations such as: the world bank founded in 1944, the United Nations Organization in 1945, the International Monetary Fund (IMF), in 1945, the North Atlantic Treaty Organisation in 1949, the International Criminal Court in 1922in 1995, the World Trade Organisation (WTO), the European Union, realized by the Maastricht Treaty in 1992, the African Union in 2002, the Union of South American Nations (UNASUR), in 2008, Association of Southeast Asian Nations (ASEAN) in 1967, the Millennium World Peace Summit of religious and spiritual leaders in 2000, the World Social Forum in 2003, the uniform Eurobetaalruimte (Single Euro Payments Area (SEPA) in preparation, Universal Statements: of human rights in 1948, of non-violence in 1990, of global ethics in 1993, and of the responsibilities of man in 1995.

This is a development which also must occur in the world of the religious communities to come to the establishment of a world forum of the faith communities. Some changes cannot be ignored.. Belonging to more than one religion or belief has become a phenomenon that is more and more accepted and practiced. Christians practicing Buddhist zen-meditation, Catholic monks and sisters stay in Buddhist monasteries in Japan and in India, while Buddhist monks and sisters stay in Catholic abbeys and monasteries in Europe and the us. Another example is the creation of Councils of world religious leaders: the World Council of religious leaders in New York in 2002, the European Council of religious leaders in 2003, the Congress of leaders of World and traditional religions in Astana, Kazakhstan in 2003, administration of religious leaders by the Eliyah Interreligious Institute in Jerusalem in 2003. (see more details on my website "World Councils of religious Leaders"). These councils of world leaders of the major religious communities represent a major step I a growing towards each other towards each other. Unfortunately, the general public is still little or not aware of these remarkable changes.

In the political world there are serious efforts in looking for ways of establishing a structure of collaboration between the political and the religious world. Such cooperation between religions and political leaders, local and national, has already been put into practice in the UK with regular meetings, and is now also an objective of the EU Commission. The year 2008 was declared by the Commission as the European year of intercultural dialogue (EYID). There is even in 1998 a dialogue begun  between the world bank and religious leaders, first started by James Wolfensohn, president of the bank, who invited representatives of the world religions in February 1998 in the Lambeth Palace in London to see whether a cooperation with the religions could be built up to work together to tackle the problems of poverty. This was followed by a meeting by Mr. Wolfensohn in Johannesburg in South Africa, as a representative of the Bank, and the Archbishop of Cape Town Rev. Njongonkulu Ndungane, in which leaders of the Baha'i, Buddhist, Christian, Hindu, Muslim, Jain, Jewish, Sikh and Tao religious communities took part. All this could stimulate the need to initiate the creation of a forum of world leaders of the religious communities as an acceptable interlocutor of the United Nations Organization with e.g. as namesake United Religions Organization.  This URO with a membership of more than 4.5 billion believers could become the world's conscience, with the golden rule as code of conduct, in order to encourage political leaders to more effective measures to solve the world's problems of poverty, of unequal participation in prosperity, environmental problems, etc. This was also one of the goals of Kofi Annan, past Secretary General of the UNO. Achieving this will certainly still take a lot of time asking for the commitment of many.

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 Lucien F. Cosijns, Binnensteenweg 240/A26, 2530 Boechout, Belgium

Tel. + 32 3 455.6880             lfc.cosijns@gmail.com

www.interfaithdialoguebasics.info

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