The Resurgence of Spirituality in a Disenchanted World
No more gods, fairies, or magic—the dawn of the Enlightenment signified the rise of rational thought over religious beliefs and superstitions. This shift, termed by sociologist Max Weber as the “disenchantment of the world,” has driven technological advancements, reshaping civilization. Despite these advancements, from smartphones to space exploration, the human longing for the transcendent remains intact. Currently, we are observing a resurgence of spirituality alongside a rise in pseudoscience, conspiracy theories, and discussions about extraterrestrial existence.
Generation Z and the Shift in Religiosity
A recent survey by Spanish polling agency 40dB, conducted during the Pope's visit to Spain, reveals that religiosity is on the rise among Generation Z men aged 18 to 27. This demographic is notably more receptive to non-materialistic beliefs. While young men gravitate toward traditional religions, women are leaning into alternative spiritualities such as yoga and astrology. Several contemporary books explore this significant cultural evolution.
“It was thought that secularization would erase all traces of irrationality, but life contains elements of imagination and intuition that resist rational understanding,” notes Manuela Cantón, a religion anthropologist and author of La imaginación en llamas [Imagination on Fire]. She discusses various belief systems, from urban legends to Haitian Vodou, indicating a shift towards more personalized spiritual experiences devoid of rigid institutional parameters. “The focus has shifted from mere belief to personal journeys; there's been a New Age adoption of Christian elements,” she explains.
Cultural Products with Mystical Influences
Modern cultural expressions are increasingly integrating mystical elements. For instance, Rosalía's Lux tour reflects Christian mysticism, while Oliver Laxe's film Sirat incorporates Sufi influences. Cantón points out that despite Spain's anti-clerical past and rejection of national-Catholicism, there is now a gradual dissolution of associated stigmas. The rise of neo-Pentecostal movements, which promote ultra-conservative ideologies and prosperity theology, is particularly noteworthy. “Neo-Pentecostalism aggressively engages in political and economic issues, aiming to manifest the Kingdom of God on Earth,” Cantón remarks.
Extraterrestrial Beliefs as a New Religion
Contemporary religious leaders assert that Earth has been visited by celestial entities. Following the declassification of UFO-related files during Donald Trump's presidency, interest in extraterrestrial life has surged. “Belief in aliens serves as an alternative spirituality,” states Diana Walsh Pasulka, author of American Cosmic: UFOs, Religion, Technology. She highlights the role of digital technology in this newfound belief system, suggesting that sharing visual proof of extraterrestrials via social media acts as a new form of religion.
The historian links the fascination with UFOs to emerging religiosity among the scientific and business elite, including NASA engineers and Silicon Valley innovators. Similar to transhumanism, which seeks to achieve immortality through technological advancement, belief in aliens can represent a form of hope in a hyper-technologized world.
The Age of Magical Overthinking
Journalist Marta Sader, in her book Espiritualidad líquida [Liquid Spirituality], describes the current societal landscape as ripe for irrational beliefs to gain mainstream traction. Factors such as economic precarity, self-exploitation, and pervasive loneliness contribute to this trend, leading individuals to seek alternative forms of spirituality tailored to consumer sensibilities. “Liquid spirituality is lax and lacks the rigor of traditional practices,” she observes, referring to a movement characterized by an emphasis on personal comfort rather than deep spiritual work.
Along similar lines, Amanda Montell's work, The Age of Magical Overthinking, connects our sophisticated era with a tendency toward magical thinking. This reflects a desire for control amidst chaos, often manifested in practices like conspiracy theories, tarot, and astrology, which are gaining traction, particularly among younger generations. Montell characterizes this phenomenon as our cognitive biases colliding with the overwhelming influx of information in a capitalistic society.
Exorcism and the Resurgent Devil
The concept of the Devil is increasingly used to demonize political adversaries. In Spain, Vox party leader Santiago Abascal even suggested an exorcism of the presidential residence, La Moncloa. According to Javier Cavanilles, author of Satanismo. Historia del culto al mal [Satanism: A History of the Cult of Evil], many U.S. Christians perceive the Devil as an actual being rather than a mere symbol of evil. Cavanilles notes that exorcism practices have seen a revival, influenced in part by cultural references like the film The Exorcist. This surge in demand for exorcisms since the mid-18th century reflects broader cultural dynamics.
Furthermore, Grafton Tanner's book Purging the Devil: Exorcism and Possession After the Death of God explores how exorcism practices have infiltrated various aspects of modern life, including therapy as a means of ‘removing' trauma and freeing emotions. The phenomena of demonization also extend to political narratives, often portraying dissenters as victims of malevolent influences.
