Religion is constantly changing (Rindfleish, 2006, p. 344) and, with the internet gaining popularity, we have access to more! More spiritual knowledge, more educational sources, more modes of communication (Cheong, Huang & Poon, 2011). We not only have access to religious ideas and knowledge but the internet has brought with it the opportunity for new connections between otherwise unknown individuals to form (Cambell, 2010). How influential are these experiences in the digital cyberspace and what impact do they have upon our spiritual identities?
Cambell (2010) identifies that religious views have been present in the online world since it first began. The chance to communicate ideas and discuss topics of religious importance was greatly enhanced and people were able to 'experiment' with religions in a way that could never occur in real-life (Cambell, 2010). Whilst there are numerous blog discussions, websites and interactive software that allows you to play out religious rituals or explore an important pilgrimage site (Cambell, 2010) how do these compare to the actual real-life experience of being in that place surrounded by the unique people, smells, noises and atmosphere?
The online realm gives us access to so many networks that there are new communities appearing every minute (Wagner, 2011), but how important and substantial are these connections and experiences? It has been noted that religion provides social bonds, a way to find community, identity and security, in a rapidly changing world (Bossius, Kahn-Harris & Hager, 2011; Wiebe, 2010). However, can we find this connection and security in an environment where everything is in a state of constant flux (Wagner, 2011)?
The internet, cyberspace, the online realm - whatever you wish to call the place where communications through digital technology occur - is still a contested space. Many argue that the social landscape of the digital world is rich with opportunities to immerse oneself in the experience where religious connections, communications and identity formation occur in ways as powerful as if it occurred within a church congregation (Wagner, 2011). On the other hand though is the sense that we participate in this online world as individuals; we are sitting by ourselves, surrounded by our profane belongings, in a mundane space and we could easily lose power or simply hop up and our connection would be broken (Wagner, 2011).
Whilst I respect that the people behind both of these arguments are on their own religious journeys and that we all experience the sacred in different forms, for me the power of spiritual connections is in that embodiment, the living, breathing, exhilerating sense of being alive and being connected that I would never be able to achieve through staring at a glass screen.
References
Bossius, T., Kahn-Harris, K., & Hager, A. (2011). Introduction: Religion and popular music in Europe. In T. Bossius, A. Hager & K. Kahn-Harris (Eds.). Religion and Popular Music in Europe. New York: I.B. Tauris & Co Ltd.
Cambell, H. (2010). Religious Communities and the Internet. London & New York: Routledge.
Cheong, P. H., Huang, S., & Poon, J. P. H. (2011). Cultivating online and offline pathways to enlightenment. Information, Communication & Society, 14(8). 1160 - 1180. doi: 10.1080/1369118X.2011.579139
Rindfleish, J. (2006). Consuming the self: New age spirituality as "social product" in consumer society. Consumption Markets & Culture, 8(4). 343 - 360. doi: 10.1080/10253860500241930
Wagner, R. (2011). Godwired: Religion, Ritual, and Virtual Reality. Abigndon, Oxon: Routledge.
Wiebe, M. (2010). Social work, social justice, and religion: A personal perspective. Canadian Social Work Review, 27(1). 139 - 142.
Image Source
E-mail, Computer, Internet Man [Image]. (2012). Retrieved from http://pixabay.com/en/e-mail-computer-internet-man-65927/
Students Computer Young Boy [Image]. (2010). Retrieved from http://pixabay.com/en/students-computer-young-boy-99506/
System Network News [Image]. (2012). Retrieved from http://pixabay.com/en/system-network-news-personal-63768/
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