Wherever the fragrance of God arises,
See how the people come, beside themselves and undone.
For all souls are thirsty for Him;
To the thirsty, the call of the water-bearer arrives.
Like a nursing infant, restless and anxious,
Watching to see from where the mother will appear.
All are in separation, all are waiting,
Wondering from where union and meeting will come.
Before God brings a new religion to humankind, He creates a new world. He brings about profound transformations in all fields, including science, art, politics, philosophy, and human relationships, and brings forth a new generation prepared to accept the laws and teachings of the new Faith.
The following beautiful passage from Bahá’u’lláh illustrates—through metaphor and allusion—the prerequisites for the appearance of the Manifestations of God and humanity’s readiness, brought about by a new creation endowed with the capacity to comprehend a new Revelation.
Praise be to God that the hidden springs of the unseen life—concealed beneath the veils of divine mystery—through the confirmations of the Holy Spirit from on high, flowed forth and spread through the realities of the words.
Yes, that well-known Fountain of Life, for which some of the servants hastened in search, bestows only outward, elemental life; but this Fountain of Life, flowing and hidden within the divine words, bestows eternal life and a sanctified spirit. Its source and dwelling-place is the darkened earth.
The origin and cause of this Fountain is the beloved’s curling lock—like the maiden of meanings who, from eternity past, lay concealed behind the pavilion of the All-Sufficient’s immaculate sanctity. When she sought permission from the court of the everlasting Sovereign to emerge from the chambers of spiritual seclusion into the gathering-place of divine mercy, and to shed one effulgence from among the hidden effulgences upon the worlds of holy oneness,
at that moment a Voice cried out from the Source of supreme Divinity and the Treasury of exalted Lordship: “A creation capable of beholding this manifestation and illumination has not yet been witnessed.”
Thus was the command issued for a new creation and a wondrous act. All the denizens of the Concourse on High and the inhabitants of the everlasting realms were astonished, wondering from what element this new creation would be formed, and from what reality it would come into being.
Then the sanctified breeze of the Spirit blew from the Sheba of the spiritual Paradise, bringing with it a subtle, fragrant dust from the tresses of that spiritual maiden. At that hour, a few drops of luminous wine from the Kawthar of the beauty of the All-Merciful fell upon that dust. The Hand of divine power emerged from the hidden treasury of sovereign mercy, kneaded that spiritual dust with sweet, radiant water, and then breathed into it a breath from the breath of pre-eternity.
Thereupon arose a creation such that, were any one of them to glance, even for the blink of an eye, upon the inhabitants of the heavens and the earth, all would be annihilated, overturned, and returned to primordial nonexistence.
Then an irrevocable command issued from the heaven of the divine Cause, that the dwellers beneath the pavilion of grandeur, the inhabitants of the veils of power, the hosts of the Cherubim, and the pure realities standing in ranks, should adorn the eternal Paradise with the lights of beauty, and spread its floor with sanctified silk and brocade.
Thereafter permission was granted for emergence from the heaven of manifestation. That spiritual maiden stepped forth from behind the mighty pavilion and bestowed true spiritual life upon the dwellers of the heavens and the earth. After standing upon the silken carpet, she moved—and from that movement, a few dark points fell from her hair, alluding to light veiled in darkness, upon the brocaded earth. From those few points these wondrous words were adorned, and the beloved Kawthar was hidden within the dark pupils of these words.
O companions of the holy breeze! Do not deprive yourselves, through attachment to this fleeting world, of this abiding Salsabíl. Perhaps you may be granted entry upon the everlasting realms of beholding the beauty of the Lord of Glory.
Thus do We recount unto you the mysteries that were veiled from your minds and hearts concerning the water which, in all the Tablets, is mentioned as Life—that perchance, after severing yourselves from all who are in the heavens and on the earth, you may reach this water from this very Fountain, and return unto the wonders of the outpourings of His grace.
— Bahá’u’lláh, Majmú‘ih-yi Alwáḥ-i Mubárakah (Cairo edition), pp. 272–274 “Provisional translation”
When Bahá’ís say that the various religions are one, they do not mean that religious rites, institutions, and organizations are identical. Rather, they believe that there is only one divine religion, and that all the Messengers of God have progressively revealed its truth.
The world’s great religions, taken together, express a single divine plan in the process of unfolding; and in the words of Bahá’u’lláh:
This is the changeless Faith of God, eternal in the past, eternal in the future(The Kitáb-i-Aqdas)www.bahai.org/r/912049805
Therefore, the divine religion—which is unchanging—is eternal in the past and everlasting in the future.
On 29 May 1992, on the occasion of the centenary of the passing of Bahá’u’lláh, the Bahá’í International Community published a booklet entitled “Bahá’u’lláh.” In Chapter 11, page 59, it states:
In the light of subsequent events, the warnings and appeals of Bahá’u’lláh’s writings during this period take on a terrible poignancy:
O ye the elected representatives of the people in every land!… Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires.…
We behold it, in this day, at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this.92
This is the Day whereon the earth shall tell out her tidings. The workers of iniquity are her burdens, could ye but perceive it.93
All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth.94
A new life is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause or perceived its motive. Consider the peoples of the West. Witness how, in their pursuit of that which is vain and trivial, they have sacrificed, and are still sacrificing, countless lives for the sake of its establishment and promotion.95
In all matters moderation is desirable. If a thing is carried to excess, it will prove a source of evil.…
Strange and astonishing things exist in the earth but they are hidden from the minds and the understanding of men. These things are capable of changing the whole atmosphere of the earth and their contamination would prove lethal.…96
In later writings, including those addressed to humanity collectively, Bahá’u’lláh urged the adoption of steps toward what He called the “Great Peace.” These, He said, would mitigate the sufferings and dislocation which He saw lying ahead of the human race until the world’s peoples embrace the Revelation of God and through it bring about the Most Great Peace:
The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world’s Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquility of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories.… The day is approaching when all the peoples of the world will have adopted one universal language and one common script. When this is achieved, to whatsoever city a man may journey, it shall be as if he were entering his own home.… That one indeed is a man who, today, dedicateth himself to the service of the entire human race.… It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.97
From 24 May 1844, the beginning of the Bahá’í Faith, to the present day—on that very same date when the world’s first telegram was sent from Washington to Baltimore bearing the biblical verse from Numbers 23:23, “What hath God wrought”—the world has experienced profound transformations in the social and political spheres.
The mid-nineteenth century coincided with the onset of industrialization, which led to mass migration to cities, the transformation of labor markets, and the emergence of new social movements. The abolition of slavery in many parts of the world, the rise of women’s suffrage, and the gradual expansion of civil rights movements signaled societies’ movement toward greater inclusivity and equality.
In the political realm, the collapse of monarchical systems, the emergence of democratic institutions, and waves of decolonization reshaped the global structure of power. Revolutionary ideologies such as socialism, communism, and liberal democracy challenged traditional systems and offered new visions of governance and justice.
In science and technology, transformations since 1844 have been equally far-reaching. The publication of Charles Darwin’s On the Origin of Species in 1859 brought about a revolution in biology and in humanity’s understanding of evolution. The twentieth century witnessed rapid scientific advances—from Einstein’s theory of relativity to the discovery of DNA and the emergence of quantum mechanics. These achievements not only transformed scientific knowledge but also profoundly influenced philosophy, ethics, and even geopolitical strategies, particularly through the development of nuclear energy and weaponry.
The digital revolution of the late twentieth and early twenty-first centuries—marked by the advent of computers, the internet, and artificial intelligence—has redefined modes of communication, education, healthcare, and global interconnectedness. Taken together, these scientific and socio-political transformations have given rise to a world that is more complex, yet far more interconnected and conscious than ever before.
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Shoghi Effendi, in “The Promised Day Is Come” (the Centenary Message, Naw-Rúz 89 B.E.), quotes the following majestic statement from Bahá’u’lláh:
The world is in travail, and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight, that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then, and only then, will the Divine Standard be unfurled, and the Nightingale of Paradise warble its melody.(Gleanings from the Writings of Bahá’u’lláh)www.bahai.org/r/907560389
In truth, the world is in the process of giving birth to a new order.
The labor pains of this birth—manifested as heedlessness and irreligion—intensify day by day, until the appointed time arrives: “when the appointed hour is fulfilled” (idhā tamma’l-mīqāt). At that moment, an event will occur that will shake the very foundations of the world: “There shall suddenly appear that which will cause the limbs of the world to tremble” (yaẓharu baghtatan mā tartʿadu bihi farā’iṣu’l-ʿālam).
In this chapter, an effort is made to examine the reasons behind this growing heedlessness and irreligion, and to explore why—despite the apparent decline of organized religion—a significant number of people, especially young people, continue to seek and follow spiritual movements that resonate with their beliefs.
The discussion will address the causes of religious disengagement and will compare three spiritual movements that have attracted the attention of the younger generation: the Bahá’í, Sufi, and Buddhist traditions.
Why Are New Generations Distancing Themselves from Religion?
A Cultural Shift with Spiritual Undercurrents
In recent decades, the religious landscape—particularly among younger generations—has undergone significant transformation. This trend, sometimes described as “anti-religious,” is in fact far more complex. Today’s youth are not necessarily rejecting faith itself; rather, they are redefining it. Their distancing from traditional religious structures reflects deeper cultural, social, and psychological shifts.
Declining Religious Affiliation: What Do the Data Show?
According to reports by the Public Religion Research Institute (PRRI) and the Pew Research Center, younger generations are more likely than older ones to identify as religiously unaffiliated:
Approximately 34% of Generation Z (born 1997–2012) and 35% of Millennials (born 1981–1996) describe themselves as “religiously unaffiliated” (including atheist, agnostic, or “nothing in particular”).
Fewer than half of Gen Z respondents say religion is important in their lives.
Only 11% attend religious services regularly, while 38% say they never attend.
By contrast, older generations—such as Baby Boomers and the Silent Generation—report much higher levels of religious affiliation and participation.
Why Are Younger Generations Moving Away from Religion?
1. Rising Individualism and Autonomy
Contemporary culture places a high value on self-expression, personal freedom, and authenticity. Traditional religious structures that emphasize obedience and inherited authority often clash with these values.
2. Distrust of Religious Institutions
Financial, ethical, and sexual scandals involving religious institutions have severely eroded trust. Many young people expect transparency and justice and perceive religious organizations as lacking these qualities.
3. Conflict with Social Justice Values
Conservative religious positions on LGBTQ+ rights, gender equality, and racial justice are unacceptable to many young people and push them away from institutional religion.
4. Scientific and Critical Thinking
Greater access to education and digital resources has fostered skepticism toward supernatural claims and encouraged scientific and rational worldviews.
5. Digital Culture and Globalization
The internet has exposed individuals to diverse belief systems, weakening the authority of traditional religious narratives. In many cases, online communities have replaced conventional religious congregations.
6. Delayed Traditional Life Stages
Religion often plays a stronger role during major life transitions such as marriage, child-rearing, and aging. As younger generations delay or forgo these stages, their engagement with religion also diminishes.
Spiritual, but Not Religious
Evidence suggests that many young people are not opposed to faith itself, but rather to dogmatism, coercion, and religious intolerance. While formal religious adherence has declined, interest in spirituality, meditation, mysticism, and personal transformation remains strong.
Many describe themselves as “spiritual but not religious”, turning to practices such as meditation, yoga, astrology, and connection with nature. Others return to religion in more personal and inclusive ways, seeking communities that integrate moral values, social justice, and faith.
Signs of a Quiet Spiritual Reawakening
Despite the overall decline in religious affiliation, some data point to a new kind of spiritual renewal:
Generation Z is not entirely secular. A minority consciously return to religion, seeking fresh, inclusive, and human-centered interpretations.
Communities that emphasize mental health, social cohesion, and social action have been more successful in attracting young people.
Some religious institutions, by offering spaces for reflection, dialogue, and social justice engagement, have been able to reconnect with younger generations.
Conclusion: Not Rejection, but Redefinition
New generations are not necessarily rejecting religion; they are questioning it, reshaping it, and redefining it. While they resist rigidity and intolerance, they continue to seek meaning, belonging, and transcendence.
This cultural transformation presents both a challenge and an opportunity for religious institutions: they can either move forward through dialogue, reform, and adaptability—or risk losing connection with future generations.
Why Is Buddhism Popular?
Buddhism enjoys widespread appeal for cultural, philosophical, psychological, and practical reasons. Among the most important factors contributing to its attractiveness are the following:
Universal Teachings
Concepts such as compassion, mindfulness, inner peace, and nonviolence resonate with people from diverse backgrounds.
Emphasis on Personal Experience
Buddhism encourages followers to test its teachings through lived experience, rather than relying on blind belief.
Meditation and Mindfulness
The global spread of Buddhist practices such as meditation and mindfulness has been strongly supported by their positive effects on mental health.
Absence of Dogmatism
Buddhism is often flexible, allowing individuals to pursue a spiritual path without rigid dogma.
Philosophical Depth
It offers profound teachings on suffering (dukkha), impermanence, and the absence of a fixed self.
Promotion Through Media and Public Figures
Figures such as the Dalai Lama, along with celebrities like Richard Gere and Tina Turner, have contributed to the global visibility of Buddhism.
Emphasis on Peace and Harmony
In a conflict-ridden world, Buddhism’s peaceful teachings are deeply calming and attractive.
Compatibility with Science
Buddhist perspectives on the mind and consciousness often align with findings in modern psychology and neuroscience.
Critiques and Limitations
Despite these strengths, Buddhism—being an ancient tradition—contains ideas and practices that may conflict with the realities of the modern world:
Detachment Interpreted as Indifference
Buddhism emphasizes liberation from attachments and worldly desires as a path to ending suffering. Critics argue that this teaching can sometimes be interpreted as emotional detachment or withdrawal from life, potentially reducing motivation for social engagement or resistance to injustice.
Gender Inequality in Some Traditions
In certain traditional branches—particularly Theravāda and Tibetan Buddhism—female monastics have historically held a lower status than male monks. In some schools, full ordination for women has been restricted or prohibited, raising concerns about gender justice within Buddhist institutions.
Cultural Conservatism
In some majority-Buddhist countries, Buddhism has historically been used to justify hierarchical social structures or restrictive cultural norms. In places such as Myanmar and Sri Lanka, nationalist forms of Buddhism have been associated with ethnic tensions and even violence against minorities, contradicting Buddhism’s peaceful principles.
Overemphasis on Suffering
Some critics argue that Buddhism’s central focus on suffering and impermanence can foster a pessimistic or overly ascetic worldview, particularly for those seeking a more joyful or affirmative outlook on life.
Limited Social Engagement in Certain Contexts
The emphasis on individual liberation and inner transformation has led some to view Buddhism as lacking active social or political engagement, in contrast to religions that explicitly emphasize social service and systemic reform.
It should be noted that these critiques do not apply to all Buddhist schools or communities and often depend on specific cultural or historical contexts. Contemporary movements such as Engaged Buddhism have emerged to address these concerns by integrating Buddhist teachings with social and political activism.
Why Is Sufism Popular?
Sufism responds to humanity’s inner longing for divine love, unity, and mystical experience. Its popularity stems from several key elements:
Emphasis on Divine Love
Love for God and recognition of the Divine within oneself form the core of the spiritual path.
“Whatever exists in the world is not outside you;
Seek within yourself whatever you desire, for you are it.”
Mystical Experience Over Ritual Formalism
Sufism prioritizes direct experience of the Divine over external religious formalities.
Poetry and the Arts
Poets such as Rumi, Hafez, and Attar have universalized Sufi teachings through literature.
Tolerance and Inclusivity
Sufism views all human beings as manifestations of the Divine and embraces other religions.
Music and Dance
Practices such as samā‘, qawwali, and rhythmic remembrance accompanied by music provide pathways to experiencing divine love.
Inner Transformation
Sufism emphasizes purification of the self and awakening of the soul.
Spirituality in the Modern Age
In a materialistic world, Sufism offers a path to inner peace and profound spirituality.
Global Cultural Influence
Translations of mystical poetry—especially the works of Rumi—have gained immense popularity in the West.
Like Buddhism, Sufism is an ancient tradition that has evolved into diverse orders and interpretations, not all of which align with the values and conditions of the 21st century.
Why Is the Bahá’í Faith Popular?
Despite its relative youth, the Bahá’í Faith has spread to over 200 countries and territories. Its appeal lies in several distinctive principles:
Message of Unity
Humanity is viewed as one family, with emphasis on unity of race, religion, and gender.
“O people of the world! You are all the fruits of one tree and the leaves of one branch.”
— Bahá’u’lláh
Progressive Revelation
All religions are understood as successive stages of one divine religion.
Equality of Women and Men
Gender equality is upheld as a fundamental principle in both belief and community practice.
World Peace and International Cooperation
The Faith emphasizes peace, justice, and a global order.
Harmony of Science and Religion
Science and religion are viewed as complementary and mutually reinforcing.
Community Structure and Grassroots Action
The Bahá’í community focuses on education, service, and empowerment through local institutions.
Absence of Clergy
Decision-making occurs through consultation and democratically elected administrative bodies, without professional clergy.
Spiritual and Moral Development
Emphasis is placed on prayer, meditation, and service to humanity.
Persecution and Moral Resilience
The peaceful resilience of Bahá’ís in the face of persecution, and their principled response to injustice, has drawn global admiration.
Shared Values
Inner growth and purification of the self
Emphasis on love, compassion, and ethical living
Personal, experiential spiritual journey
Respect for humanity and shared truths