Nem tudom, mennyire vagytok pengék angolból, azért remélem megbírkóztok ezzel: (lusta vagyok lefordítani)

Concerning the great religions, we believe that they are now manifesting
two opposite movements—centripetal and centifrugal. The first
movement—which looks inward—consists of fundamentalist groups within
Christianity, Judaism, Islam, Hinduism, as well as other religions seeking
a return to their religious roots. The second movement—which looks
outward—has resulted in a neglect of religious creed in general and of
religious dogmas in particular. People are no longer satisfied to remain on
the periphery of a system of beliefs, even though a particular religion is
said to be revealed. They now want to place themselves in the center of
a system of thought arising from their own experiences. In this respect, the
acceptance of religious dogmas is no longer automatic. Believers have
acquired a certain critical sense regarding religious questions, and the basis of
their convictions corresponds increasingly to a self-validation. Whereas in
the past the need for spirituality brought forth a few religions having an
arborescent form—i.e., that of a tree well rooted in its sociocultural soil,
to the enrichment of which they have also contributed—today it takes
the form of a rhizoidal structure, composed of many and varied small
shrubs. But does not Spirit move where It wishes?
What we have today, on the fringe or in place of the great religions, are
groups of like mind, religious communities sharing similar ideas, or movements
of thought within which doctrines, more proposed than imposed, are
accepted through voluntary membership. Irrespective of the intrinsic
nature of these religious communities, groups, or movements, their multiplication
indicates a diversification of the spiritual quest. Generally speaking,
we feel that this diversification has come about because the great religions,
which we respect as such, no longer have a monopoly on faith. They
exhibit increasing difficulties in answering people’s questions and can no
longer satisfy them inwardly. Furthermore, people may be estranged because
the religions have alienated themselves from spirituality. But spirituality,
although immutable in essence, constantly seeks to express itself through
channels increasingly suited to the evolution of humanity.
The survival of the great religions depends more than ever upon their
ability to discard the most dogmatic moral and doctrinal beliefs and positions
they have adopted through the centuries. If the major religions
wish to endure, it is imperative that they adapt to society. If
they do not take into account either the evolution of human
consciousness or scientific progress, they condemn themselves to
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a gradual disappearance, but not without causing further ethnic, social, and
religious conflicts. Nonetheless, we presume that their disappearance is
inevitable and that, under the influence of the worldwide expansion of
consciousness, they will give birth to a universal religion that will integrate
the best that the major religions have to offer humanity for its
regeneration. Furthermore, we believe that the desire to know divine
laws—that is, natural, universal, and spiritual laws—will eventually supplant
the need just to believe in God. We assume, therefore, that belief will
one day give way to knowledge.