The protocol known as the scientific method is essentially the wellspring of all science and technological innovation, following three steps: hypothesis, conflict resolution through testing, and theory. Nature is comprehensively described by a set of scientific theories; in turn, they may become the genesis of innovation. Two mindsets are operational in this process: intuition followed by reason. Intuition, an evolutionary derivative of instinct, culls information from the brain, which, by means of memory, is the reservoir of all human cognitive experience from birth—unique for each of us. Thereby, this raw material constitutes a hypothesis, or hypotheses—propositions to be proved or disproved.
Intuition has been the dominant mindset since the inception of human consciousness; maintaining control due to its integral function as protector-in-chief of survival. Reason is far less compelling but is incrementally emerging as the tool for understanding nature; it has come to eclipse intuition in directing the course of our lives. Intuition is historically the author of human creation identity which gave rise to religion. Intrinsically, religion is speculative, hamstrung by the uncertain nature of intuition. Over the course of coming decades, religion is likely to fade in influence giving way to human directives based on reason. The role of the age-old image of intuition as a purveyor of insight and knowledge is placed under serious scrutiny. In particular, the standing of intuition-driven religion lay in a long shadow of doubt.
Religion is like a mountain: it is daunting and seems to have always been there. Any change appears to be unimaginable. Recent events, however, may prepare us to reconsider how we think about religion. Religion is intuitive, speculative. Intuition, after all, is the initial step in the scientific method. But, it is also the wellspring of religion. We are driven to seek our identity by the nature of consciousness. Millennia ago in the depths of prehistory, our ancestors considered that we were created in the sense that anything seems to have been once something else, lesser parts coming together. We imagined that a creation force lay behind our existence. A greater sense of a creator was achieved through stories. The body of this work is known as theology—knowledge of the divine. The sheer immensity of and the seemingly timeless nature of religion would appear to place it quite apart from everything else.
The success of the scientific method in redirecting our life through the agency of technology is testament to the power it has to speak with authority. The operating principle at the heart of science is that propositions posed by intuition, or hypotheses, must be investigated. Our ancestors did not know about the scientific method. Back then, they were as intent as we are today to settle the question of our identity. They mistakenly believed that what came to the mind (intuition) is always truth.
This background makes it possible to understand what is taking place at the current time. Younger generations tend not to think of religion; generally they accept that our history is told through the biological theory of evolution. They are also increasingly likely to be unaffiliated with any religion. In their minds, religion increasingly appears moot.
