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Despite their many parallels in practice, we separate ideology from religion as two separate things that appeal to different aspect of man. Ideology is an integrated set of assertions, theories, and goals for achieving a social end, while religion is assumed to be a set of beliefs with a supernatural basis. The ideologue is focused on imposing changes in how we live as humans in a human society, while the believer is someone primarily focused on how the individual reaches the afterlife.
This distinction is entirely due to Christianity, which is a universal set of beliefs that apply to all individuals, even those unaware of it. Christians start with the belief that all people have an individual relationship with God. The point of life is to discover and embrace this relationship so that you can sit at the feet of God in the afterlife. As a result, we think of religion as a world-rejecting phenomenon. It is focused on what comes after this life, not how to improve this life.
This has not always been how religion works. What we used to call paganism was not particularly concerned with the afterlife. The religions of pre-Christian people were often world-affirming and specific to their people. A people had their gods to whom they could appeal for practical things like a good harvest or protection from the bad people on the other side of the valley. Their gods were tied to their identity as a people and their customs that gave meaning to their lives.
Some of the old religion still exists in this age. You cannot become a Druze, for example, even if you learn their religion. You have to be born into their faith in order to be accepted into their religion. Shintoism is not as strict, in terms of outsiders joining the religion, but for all practical purposes it is a Japanese faith. It is impossible to disentangle Shinto belief from Japanese identity. These are what people who study religion call folk religions.
Here is where you see the lines between religion and ideology blur. While Marxism does not possess a god or gods, it is not without its mystery. Marxist historiography is a central tenet of Marxism that must be accepted without proof. Then you have the assertion that this arc of history must bend toward communism. Of course, there is the assumption that all of mankind will eventually progress to the point where they join the rest of humanity in the communist paradise.
The similarities between religion and ideology have been noted many times, but always as a way to underscore the irrationality of the ideologue. The climate change people are compared to a cult, because they carry on as if they are worshipping Mother Earth and fear she is unhappy with mankind. Calling it a religion is a way to dismiss their claims to science and reason. Joe Sobran made the comparison between the Left and religion in his essay about the hive.
There may be another way of using this comparison. For example, the distinction made between universal religions like Christianity and folk religions like Shintoism provide an insight into why one triumphed over the other with some exceptions. Christianity pushed out paganism in Europe because it offered something that paganism either did not offer or did not address as well as the new religion. Similarly, Christianity has been a failure in Japan because it lacks something the native religion possesses.
A simple example is the Gaia worshippers. What is it about this doomsday cult that the believers find appealing? There is a money racket to it, for sure, but this is only possible because millions of people sense that the way we are living in the modern age is leading to some sort of supernatural doom. Is this belief appealing because it offers salvation from this world or is the appeal that it provides them with something to supplement their identity as a group?
If we take that last part a bit further and incorporate Gaia worship into the basket of things we call the Left, the result is a collection of beliefs that define a group of people and give them an elevated sense of status. Proof of their uniqueness is their membership in a group that holds these beliefs. They are on the right side of history because they carry their groceries in grimy canvas sacks and take their young children to drag shows at the local library.
Perhaps the appeal of what we call wokeness lies in the sense of identity it provides to people who live in highly conformist societies. The people who embrace these ideas are uniformly white, educated and upper-middle-class. They live in inorganic sterile suburban developments and work in fields with high levels of enforced conformity, like education, government, and corporate management. The folk nature of the new religion is what helps give their lives meaning.
On the other hand, it is possible that the new religion is the vestigial part of the old world-rejecting religion expressing through social fads. The gender stuff is a clear rejection of biological reality. Gaia worship is the rejection of human progress and civilization itself. The thread that runs through all of these social fads is their destructiveness to Western societies. The new religion of wrecking things appeals to people seeking an escape from this life.
The other appeal is that the destruction of the old order and the coming of the new world orders is full of uncertainty. The weirdness of these beliefs operates as a selection mechanism, filtering out anyone who questions the project. The new religion selects for those seeking the same shelter from the storm, but also those who think that when the storm passes, they will lead the way into the next phase of humanity. There is, after all, a whiff of Calvinism to all of this.
At this point, it is hard to know where the new religion will go or where it will end up on the folk-universal spectrum. What we can know is that new religions are like new ideologies in that they appeal to those unhappy with the present. Communism appealed to disaffected intellectuals and the urban industrial poor. Christianity appealed to provincials in the failing Roman empire. The reason this new religion appeals to the managerial class is they are unhappy with the present.
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