Skip to comments.The Evolution of Religion
Posted on 02/13/2002 1:35:52 PM PST by JediGirl
Toby Lester, the author of "Oh, Gods!" in the February Atlantic, talks about the Darwinian way in which religions evolve and mutate.
hen Martin Luther nailed his 95 theses upon the door of the Castle Church in Wittenberg, in 1517, he could hardly have imagined that he would succeed in spawning a new, Protestant branch of the Christian Church. He would also no doubt be surprised if he could see the direction Protestantism has taken in the past 500 years. What would Luther think if he were somehow to visit the state of Utah, essentially a homeland for the Mormon churcha movement born out of American Protestantism which is now one of the fastest growing movements in the country, with 5 million adherents in the U.S. alone and estimated assets of around 30 billion dollars? Or if he were to attend a service of the evangelist Toronto Blessing movement based in Canada, in which "a move of the Holy spirit" can lead to congregants barking like dogs, roaring like lions, and laughing uncontrollably?
The evolution of Protestantism is but a tiny example of the constant churning change taking place in the world of religion. And not only are established religions always mutating, but new ones are constantly being born. According to the World Christian Encyclopedia, an 800-page volume that attempts to track every religion practiced around the world, there are 9,900 distinct religions and two or three new religions created every day. A growing number of scholars are studying these new religious movements, or NRMs, concentrating on such questions as, What social conditions lead to the creation of new religions? How, exactly, do religions mutate? What was it about early Christianity or Islam or Buddhism that made those movements survive, when most new religions fail? In "Oh, Gods!" (February Atlantic), Toby Lester surveys these questions and others by looking at the study of NRMs.
One of the debates that continually roils the field of NRM scholarship is whether a distinction can really be made between cults and new religionsafter all, many of today's established religious movements began on the fringes of society. Does this mean that the Hare Krishnas or the Wiccans could be the next big religion? It's unlikely, but stranger things have happened. One thing is clear, thougha hundred years from now, our religious landscape will look radically different than it does now. "What new religious movements will come to light in the twenty-first century?" Lester asks.
Who knows? Will that raving, disheveled lunatic you ignored on a street corner last week turn out to be an authentic prophet of the new world faith? All sorts of developments are possible. Catholicism might evolve into a distinctly Charismatic movement rooted primarily in China and headed by an African pope.... Membership of the Mormon Church might become predominantly Latin American or Asian. Scientology might become the informal state religion of California.... None of these possibilities is as unlikely as it may sound.Lester, a senior editor at The Atlantic, has written two previous cover stories for the magazine, "The Reinvention of Privacy" (March 2001), and "What is the Koran?" (January 1999). We corresponded by e-mail earlier this week.
[Note: "Oh, Gods!" is currently available only in the print edition of the magazine, or for purchase in our premium archive.]
Well, I've always been interested in religion as a social phenomenon, and one of the questions that I have often found myself returning to is why certain religious ideas and movements have caught on while others haven't. One has a tendency to think that today's major world religionsIslam, Judaism, Christianity, Buddhism, Hinduismare just fixed elements of the religious firmament, but that's not the case at all, of course. Go back just a few thousand years, just a blip in human history, and none of those religions existed. And think of the fates of, say, Zeus, Odin, and Zoroaster, all gods who at one point or another in history lots of people felt were absolutely essential to the course of human events. If one can find this sort of flux in history, who's to say that other equally important and influential religions won't still emerge?
As I began to look into this a bit more closely, I found that there's as much religious flux now as there ever has been. The Mormons, for example, have only been around for a century and a half but already they're on the verge of becoming a world religion with millions of adherents and all sorts of cultural and political influenceeven though in the nineteenth century they were regularly persecuted as an aberrant, blasphemous, and extremely dangerous cult. Ralph Waldo Emerson called Mormonism an "after-clap of Puritanism," the irony of which is hard to miss at a time when the Mormons are essentially hosting the Olympic Games and the Unitarians are only found in small pockets here and there around the country. Pentecostals at the turn of the twentieth century were laughed at as bizarre "holy rollers," but now it seems that in the coming century Pentecostals around the world may number as many as one billion. Falun Gong is another movement that has emerged almost imperceptibly, from the Western perspective, as a huge force in the world.
The closer you look at the religious landscape, the more of this sort of thing you find. So I decided to see whether there were people out there studying the dynamics of new religious movements. It turns out that this is actually a growing field, and I found myself intrigued by a lot of what these scholars had to say.
Have your own thoughts about religion shifted at all as you became immersed in the topic?
The main thing is simply that I've been surprised to discover just how much religious activity there is in the world. By this I don't just mean how many people describe themselves as religious, which is the usual indicator that people discuss, or how many people pray or go to churches or mosques or temples once a week. What I mean is the amount of mutation and schism that goes on in religious beliefs and practices. In my article I cite the claims made in the World Christian Encyclopediawhich is pretty much the best source out there on the makeup of the religious worldthat every day some two or three new religions are formed, and that in the contemporary world some ten thousand religions are currently practiced. Those are astonishing figures. Thinking about religion in those terms has made me think of the evolution of religion in Darwinian termsas a sort of "supernatural selection," you might say, in which mutation happens all the time, and in which diversity leads, a bit paradoxically, to the constant emergence of very hardy species that can adapt to evolving social situations. Most mutations fail, obviously, but every once in a while one comes along that is spectacularly well adapted to a new social environment and spiritual needsand that's how a new religion takes off.
Can a realistic or meaningful distinction be made between cults and burgeoning religions?
Debates rage about this question, and I tried to avoid getting into it in my article, because it's such an emotional and inherently unresolvable issue, which makes debate about it very circular. The simplest way of answering it, though, is probably to say that a cult is a cult until it becomes successful. At that point it becomes a religion. People who study new religions observe that as religions become more successful, they gradually develop an orthodox structure and an internal hierarchy and a relatively low-tension relationship with society, all of which means that their initial cult-like feeling fades away. For example, to most Romans, Christianity seemed like just a weird cult of blood drinkers and cross worshipersa "depraved, excessive superstition," as Pliny the Younger put it. What made Christianity succeed, in large measure, though, was its protean natureit was able to find a place for itself in Roman culture, and then in other cultures, in the process transforming itself pretty dramatically. What would a second-century Christian think, say, of a Californian megachurch? Or a Latin American Pentecostal congregation? And vice versa? Which would be the cult?
The best expression I've found of the evolutionary dynamics I'm alluding to comes in William James's Varieties of Religious Experience. It's worth quoting at some length, I think. A genuine first-hand religious experience," he writes, "is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which, in purer days, it drew its own supply of inspiration.
In writing this article did you get a personal sense of what it might be like to be a member of a new religious movement?
Yes and no. Initial converts to just about any religious movement, new or old, tend to feel pretty euphoric about the new community they've become a part of, and I imagine that that sort of feeling is remarkably similar from movement to movement. What's often particular to new movements, though, at least to successful ones, is a sense of being involved in a community that is ideologically and spiritually at odds with the surrounding society. Scholars of new movements generally seem to agree that for a new movement to succeed, it has to define itself against the status quo and be very demanding of its members. Movements that just allow people to come and go, without a lot of commitment and sacrifice, tend to fail pretty quickly. So I'd say that in a lot of new movements there's probably a bit of a siege mentality, which, of course, is exactly the sort of bonding experience that people often are in search of when they choose their religion.
Why do you think some new religions are successful and others aren't?
That's a complicated question, involving all sorts of factors, including the charisma of the founder, the social environment and the political system into which the religion is introduced, and a lot of pure chance. The one scholar I came across who has actually dared to put into print what he feels are the reasons a religion succeeds is the sociologist Rodney Stark, who in 1996 wrote an article in the Journal of Contemporary Religion called "Why Religious Movements Succeed or Fail." He listed ten factors that he felt are essential to a religion's success, some of which I can try quickly to summarize for you here. 1) Cultural continuity with the society at large. Mormonism has succeeded, for example, because of how much it emphasizes the heritage it shares with Christianity. 2) They exist at a moderate level of tension with societythey're "strict, but not too strict," Stark says. 3) They can create a highly motivated group of volunteers who gladly will work for the community and many of whom will actively proselytize. 4) They have enough children to keep membership strong, and they work at keeping their children engaged in the religion. 5) They seek out an open "market niche," as it were, and exploit it well. 6) They exist in a political climate that is at least somewhat tolerant of religious unorthodoxy. Stark goes on at much greater length, and in much greater detail, but those are some of the things he thinks are pretty important. Obviously a charismatic leader is crucial at the outset, too, but charisma alone won't do itto succeed a movement quickly has to give itself a structure and an identity that is both strong and adaptable.
You write that "in the period after World War II so many new religious movements came into being in Japan that local scholars of religion were forced to distinguish between shin-shukyo ('new religions') and shin-shin-shukyo ('new new religions')." Is there any sort of link between violent societal upheaval caused by war or poverty and the sprouting of numerous new religions?
I would imagine so, particularly in that violent social upheaval usually happens very fast, whereas established religionthink of the Catholic Churchmoves very slowly and often can't keep up. It's often said that new religious movements do well because they are so small and can therefore adapt to changing social environments very quickly. As that new social environment settles down and becomes established, so do the religious movements that grew up along side it. Speaking of poverty and social upheaval, incidentally, it's interesting to note that India's "untouchables," now known as Dalits, have regularly flirted in recent years with the idea of a mass conversion out of Hinduism and into another religion, notably Christianity. If tensions became severe between the Dalits and Indian culture at large, it's not inconceivable that such a conversion could take place, which would suddenly make Christianity a sort of new religious movement among millions of people. Context is everything.
You point out that members of NRMs tend to be young, well educated, and relatively affluent. This certainly doesn't fit with most people's ideas of who might join the Hare Krishnas, the Moonies, and so on. In general, what is it that draws people to these new religions?
It's hard to generalize, because there are so many different kinds of movements, and so many different social situations in which new movements emerge, but it does seem that the initial membership of new movements is often dominated by the young, the well educated, and the affluent. I suppose this probably has something to do with the facts that the young like new things that get their parents upset; that more education generally leads to an openness to new ideas; and that affluence often leads to a sort of selfishness and materialism that can suddenly seem appallingly corrupt to those who have grown up in it. But in the end I'd say that what really draws people in to new movements is that they offer, as one scholar put it to me, a "high octane" brand of religion. It's kind of a thrill, just as attending an African-American gospel service might be for a Catholic. There's a vitality and passion there that just makes an emotional connection. Rodney Stark tries to disabuse his readers of the idea that somehow there's something that you meaningfully might call "theological refinement" in religion; his point is that if a religion becomes an intellectual pursuit, full of abstract and metaphorical notions about spirituality, and loses touch with the passion and zeal and self-sacrifice that created the original movement, it's lost. The same thing goes for music, come to think of itnew, less-refined versions of it are born all the time, and these versions have a cult-like appeal, especially to the young, the affluent, and the well educated. The same standard of success applies, too: the Beatles were a deviant cult until they became successful, which meant soon enough that the Queen knighted them and new musical movements emerged that emulated themor even rejected them.
Do people in the U.S. tend to be drawn to NRMs for different reasons than people in, say, Africa?
On the surface, maybe, but I'd say that at root what draws people to new religious movements is what I've just describedthat high-octane sense of passion and community. And what keeps them there is pretty much the same everywhere, too, I thinkthe simple and obvious fact that they work, in terms of how they allow individuals to function in society. The African example is a good one. I was told repeatedly as I reported my article that new religious movements, particularly Christian ones, are extraordinarily popular in Africa, and that this is in large part due to the fact that these movements are now trans-national. A lot of Africans have to be very mobile in search of work, and these new trans-national movements allow them to feel at home and part of a larger community whether they're in Ghana or Botswana.
You describe the sociologist Rodney Stark's rational-choice theory of religion as one of the primary ways that people are theorizing about religion today. According to this theory, you write, "in a free-market religious economy there is a healthy abundance of choice (religious pluralism), which leads naturally to vigorous competition and efficient supply (new and old religious movements). The more competition there is, the higher the level of consumption." This would seem to mean that we should get fewer new religionsand perhaps slower evolution of established religionsin countries with repressive regimes. Does this seem to be the case?
Well, I would suspect that no matter where you are you'll find people coming up with new religious movements, but I do think it's fair to say that these new movements can't succeed very well if they're politically persecuted in their early stages. One theory has it that Christianity survived and thrived in the Roman empire because initially it was considered just too marginal to pay much attention to. There was the occasional Christian thrown to the lions or something, but in the larger picturewhich at the time involved all sorts of cults and movements from all over the Roman empireChristianity just didn't seem like much of a political threat. Rodney Stark cites the strength of a religious "free market" in order to explain the odd paradox that the United States is a pretty fervently religious country even though its constitution explicitly sets up a wall between religion and politics.
What do you see as the future for a big religion like Islam, which in some ways seems resistant to change and slow to evolve?
I think the idea of Islam as an unchanging monolith is a very misleading one. Islam is full of variety and schism and factionalismwhich is another way of saying it's still full of life, notwithstanding the contemporary focus on the static and uncompromising vision of bin Laden and his crew. It's hard to imagine that Islam won't play a major role in the world for centuries to come. What's interesting, actually, is to think of groups like the Muslim Brotherhood and the Taliban and al Qaeda as new religious movements themselveseach one emerged in the twentieth century, after all. If they conform to what scholars have learned about the emergence and evolution of new movements, either they'll wither away or they'll become more and more mainstream, which will mean that they'll evolve ways of more peacefully coexisting with society. And if they enjoy a measure of success in the meantime, perhaps that will lead to a pendulum swing toward new movements in Islam. I've recently seen reports, for example, that Sufism is undergoing a bit of a revival. And I was interested to learn in researching my piece that there's also a major new schismatic Islamic movement known as the Ahmadi movement, which is only a little more than a century old, that was created by a "successor" prophet to Muhammad. It's based in Pakistan, claims to have millions of members, and seems to have global reach. Right now the groups suffers considerable persecution and is banned from making the pilgrimage to Mecca, but one could make the case that the Ahmadis are a bit like Islamic Mormons, practicing a divergent yet culturally continuous brand of religionand that precisely because of that, and despite the "heresy" of their new beliefs, they have a reasonable chance of success, at least in the religious free market.
(There's also an intriguing article on the German "invasion" of the U.S. at the beginning of World War II.)
This wouldn't be unheard of as there's already been several African popes. Thanks for the very interesting article.
Anytime. It's one of the better articles about religion I've read in some time.
Is this another alligator(evolution) fest--talking about chickens(christians)...
Oh---I still have my feathers on--feet kicking!
What would Calvin think of the Presbytarian Church?
Another author blinded by liberalism and cultural relativism.
Best distinction I ever read was this -- a cult is a religion, but one without strong, protective political connections.
Nowhere is the creative genius of man more perfectly exemplified than in the creation of his gods. He is able to take the Scriptures, any Scriptures, it seems, and from them create a God to his liking that he convinces himself and others is the one true God. And once convinced, he and his followers not only feel justified, but righteous jubilation in condemning, excommunicating, and burning at the stake anyone who does not see that their God is the one true God, and they know their God will reward them for it.
This is from: Religion - The Autonomist Notebook
This is from the commentary on the same:
Almost all theology and religious teaching is an attempt to make God apprehensible to man, in some way it is supposed He is not already perfectly apprehensible. The result is that God, when the theologians and religious teachers get through with Him, is always something less than He actually is. This is because the method of making God more approachable and more familiar is to make Him more like man.
Interestingly, when God actually became a man, when he was more approachable than ever, we would think, if the theologians and religious teachers were correct, the world would have flocked to and embrace Him. Did they? Of course not. They hated Him and killed Him and were very glad to be rid of Him, so they could go back to practicing their religion. Most religion today fulfills the same purpose in a more subtle less violent way. Be sure, however, when he returns, the religions will show themselves to be what they are, and will return to their former ways of dealing with Him.
For every question there are an infinite number of possible wrong answers, and one correct answer. That mankind attempting to make a religion that fits what they want, instead of what is true, produces an endless variety of absurd and evil superstitions is not at all surprising. Only an idiot would expect anything else.
Since reason will never be able to justify the life that most people live, all religion is ultimately an attempt to create a belief that will comfort one in their own irresponsibility and rejection of the truth.
And that statement is not correct.
The Roman Catholic Church has been essentially unchanged, at least with regards to succession and doctrine, for 2,000 years. We still believe in the Holy Trinity; we still believe in the real presence; we still believe in the Immaculate Conception; we still believe that the only way to salvation is through Jesus Christ; we still believe that Christ was crucified, died and was buried and on the third day he rose again from the dead. Truth doesn't change.
All major doctrines are unchanged. The RCC is still the largest Christian church in the world; and growing.
11 posted on 2/13/02 7:09 PM Pacific by PatrickHenry
Talk about protection---orthodoxy---papal infallibility...USSC requires--ESTABLISHES forced evolution...
and restricts--prohibits all else---God--Truth--creation...amazing!
I think busing---affirmative actions..."operations" woke up a lot of people to the dangers of govt tyranny and so will this evolution-religion phenomena too!
This is absolutely false. You can prove me wrong by giving us the name (official citation not necessary, I can find it from the name) of the US Supreme Court case holding otherwise. In otherwords, put up or drop out.
"Total evolution" your words...
4. Students are not qualified to make such decisions. That's why they're in school.
179 posted on 2/13/02 4:15 PM Pacific by PatrickHenry
Given that all of Western civilization developed around Judeo-Christian concepts of law and governance, I think the more appropriate analogy would be "Religions are operating systems, society is the computer." God-hating liberalism would be the "virus."
What credit would you give to the Romans and Saxons for the development of Western civilization?
or alternatively, a religion is a cult that has been housbroken.
Much. I like having roads and sewers :)
Then along came the greeks and romans who saw the gods as being human, but made them too human cuz they were incredibly foibled like humans, too. Then Christianity came along and develops a religion that's a bit more complicated cuz of the whole trinity thing, and which makes the human part of god less foibled than the greek/roman gods (who raped and lied and carried on badly). I expect religion will evolve again as consciousness progresses, cuz we sure aren't done understanding ourselves and figuring out what the mind is (why for example do thoughts seem to be a conversation, and with whom are we conversing? mind talking to itself?) but jeez I hope it's not the deal where we think we will BECOME gods (like the mormons, and maybe the scientologists).
Probably terribly oversimplified this, so apologies to Hegel if I got this wrong.
Here's something swiped off a Hegel website, probably says it better:
As finite reason progresses in understanding, the Absolute progresses toward full self-knowledge. Indeed, the Absolute comes to know itself through the human mind's increased understanding of reality, or the Absolute. Hegel analyzed this human progression in understanding in terms of three levels: art, religion, and philosophy. Art grasps the Absolute in material forms, interpreting the rational through the sensible forms of beauty. Art is conceptually superseded by religion, which grasps the Absolute by means of images and symbols. The highest religion for Hegel is Christianity, for in Christianity the truth that the Absolute manifests itself in the finite is symbolically reflected in the incarnation. Philosophy, however, is conceptually supreme, because it grasps the Absolute rationally. Once this has been achieved, the Absolute has arrived at full self-consciousness, and the cosmic drama reaches its end and goal. Only at this point did Hegel identify the Absolute with God. God is God, Hegel argued, only in so far as he knows himself.
And more, swiped from a different site: 2. He begins his analysis with NATURAL RELIGIOUS CONSCIOUSNESS, meaning the first stirrings of religiosity within minds which saw Nature as God, or as a series of gods. Ancient people worshipped Nature as the sun, the moon, the stars, the volcanoes, the animals, and so on. There are today many religions which still insist upon a minimum reverence to certain animals and/or elements in their rites.
3. As people evolve, however, humans are found more wonderful than animals, and the Sun is found to be more indifferent to human affairs than was hoped. Piety moves on. What is truly sacred, it was concluded, are sacred people and their sacred activities. Religion was sought in great works of human hands, especially the Temple itself, and in the science of architecture which created it. Also, the Temple arts, like sculpture and painting (idolatry), music, dance, theater and amazing culinary delights; these became the seeds of a new development, the ARTISTIC RELIGIOUS CONSCIOUSNESS. Those who are familiar with the history of art know that Art and the Church coincide in many points.
4. For Hegel, as for Aristotle, there is a hierarchy of the Arts, where music and literature play the highest roles, because of their close resemblance with consciousness itself. Literature reveals the Word itself, the thought, the idea, exquisitely, subtly, over the long period of time of reading. Not just ideas, but clear ideas, personalities, relationships, conflicts, and even sacred conflicts and sacred ideas, over the medium of literature. It is through this medium, sacred literature, that humanity discovers the highest religious consciousness, the REVEALED RELIGION CONSCIOUSNESS. In this moment of consciousness, beyond natural religion, beyond artistic religion, the Word is uppermost, Morality is uppermost, Love is uppermost, with its promise of harmony, resolution, synthesis, cooperation and a positive feeling far beyond peaceful coexistence.
IV. THE PHILOSOPHER
1. With this last stage in evolution, one might think Hegel would complete his study, since Christianity, the apex of Revealed Religion by its own self-opinion, has been deduced and that is that.
2. But this is the point where Hegel confused his followers, and split them into Left and Right wings. Hegel saw an even higher consciousness than Revealed Religion Consciousness, and so, to some extent, transcended religion, which convinced some novices that he was an atheist, and convinced others that he had a higher vision of Christ than the average minister.
3. This is how it goes. Religion seeks the Highest of the High, but its methods are not the highest. Religion is burdened by its method which it retains from the Arts, namely, imagery.
4. Religion is steeped in imagery, in images, in pictures, and so works very well with mythology, portraits and theater. This is helpful in reaching the masses, the young and the old, but it is not as precise as concrete thinking.
5. When one seeks the precision and clarity of concrete ideas, one transcends the methodology of religion, and so on attains to the SPIRITUAL CONSCIOUSNESS, or perhaps, GEIST CONSCIOUSNESS.
6. SPIRIT in this context is not mystical or religious in the Sunday School sense. We talk freely of School Spirit, or Community Spirit, or Team Spirit, and that is all that Hegel means by this term. Spirit is an invisible reality which is all-important in social organizations, and is probably best represented by the leader of the social group. It is very subjective, even intra-subjective, but it is also objective, precisely because it is shared by many. It is the synthesis of the subjective and the objective, the self-contained resolution of both, and so is closer to any definition of the absolute than we have yet approached.
7. Now, to become aware of Spirit is to have climbed the heights of human consciousness, to have achieved the philosophy of virtue, asceticism and reason, to have become a leader in one's society on the basis of virtue, to have achieved morality, that is, love of society and a willingness to serve (all the things Ayn Rand would call altruism and would condemn), and to appreciate the power of this invisible force called Community Spirit.
8. But it is one thing to have community spirit, and quite another thing to be excellent at it. To be excellent, one must be able to communicate to others the details of one's consciousness, and explain to children the reasons for State decisions. One has to be more than an example at this level. To be a superior social leader one must also be able to explain one's actions and motives and visions in detail, yet in simple terms. To do this one must once again rise to a higher level of consciousness, the PHILOSOPHICAL CONSCIOUSNESS.
9. One may object that the Stoic and the Skeptic were also philosophers, and they are set much lower on his list. Hegel's answer is that the Stoics and Skeptics were mainly interested in explaining their own self consciousness. The religious consciousness is higher precisely because it focuses on the entire society with a certain tenderness and wisdom, tolerance and social understanding. Philosophical consciousness builds upon this social leadership only by providing its intellectual component. And when the love of the religious consciousness joins the analysis of the philosophical consciousness, the highest consciousness, ABSOLUTE CONSCIOUSNESS, is the shining result.
10. With Absolute Consciousness one may approach heaven. Love, Harmony, Wisdom, Social responsibility, experience, all converge in one consciousness, where one can glimpse the End of Time, meaning, the dimension beyond mere appearances, the dimension beyond phenomena. The goal of the Phenomenology is reached, then, in the transcendence of phenomena and the attainment of Noumena, Geist, Spirit, the Absolute. And what is that Absolute? It's conscious Love.
11. How is it experienced? As the End of Time. Well, then, does the person who experiences the End of Time simply die? No. The vision involves turning around and looking again at all the phenomena of human history, there in front of one's eyes, and witnessing humanity coming up behind one, rising toward the same vision, this one closer, this one farther away, all converging toward one vision, the vision of God, of Universal Harmony, of the Absolute, the highest possible satisfaction. Then one sees the absolute truth--the world of phenomena doesn't disappear when one transcends it, but it keeps right on going.
12. Absolute Consciousness does not negate phenomena, rather, it assimilates phenomena, and so co-exists peacefully with it. It only brings to its members the social responsibility that comes with Wisdom. One must now learn to love the entire world, and to help each person one meets along to their next stage of consciousness.