A spiritual Ishmaelite

Fluid Faith in an Unstable World: Laziness, Liquid Modernity, and the Cyclical Return to Surah Al-Kahf

In an age defined by the relentless flow of information, the erosion of traditional structures, and the commodification of experience, the human relationship with the sacred has undergone a profound transformation. Sociologist Zygmunt Bauman’s concept of “liquid modernity” provides a powerful lens for this condition: our institutions, identities, and commitments have melted from solid, durable forms into fluid, provisional, and perpetually mutable states. Within this liquid landscape, where deep belief often feels like an archaic anchor, spiritual practice can devolve into a form of intellectual and moral laziness—a passive, consumerist sampling of traditions devoid of sustained commitment or transformative struggle. It is against this backdrop that the engagement with a fixed, centuries-old text like the Quran’s Surah Al-Kahf (The Cave), and the speculative notion of “cyclo-anatheistic prayer,” creates a compelling tension. This essay argues that in liquid modernity, spiritual laziness manifests as a disconnected, aestheticized browsing of faith, but that a disciplined, cyclical return to a dense narrative like Al-Kahf can serve as an anatheistic discipline—a rigorous re-engagement with the sacred through and after the fluidity, challenging the very passivity that defines the age.

Liquid modernity, as Bauman theorized, replaces the “solid” phases of premodern and early modern society—defined by lifelong bonds, stable careers, and inherited dogma—with a reality of perpetual negotiation, short-term horizons, and personal flexibility. In the realm of religion, this translates to what scholars call “patchwork religiosity” or “spiritual bricolage.” The individual becomes a sovereign consumer in a marketplace of beliefs, assembling a private spirituality from fragments of yoga, mindfulness, mystical poetry, and decontextualized rituals. This is not necessarily the profound, agonizing doubt of a Kierkegaard or an Ibn Sina, which is an active, wrenching engagement with the void. Rather, it is often a laziness of the spirit: a preference for the easily digestible, the non-binding, and the emotionally comforting. It is the avoidance of the demanding disciplines, communal accountability, and intellectual depths required by solid religious traditions. The “liquid” believer floats on the surface, free from the weight of dogma, but also from the transformative pressure of sustained devotion and moral struggle.

The term “cyclo-anatheistic prayer” can be reimagined within this context. “Anatheism” (from Greek ana-, “again” + theos, “god”), as explored by philosopher Richard Kearney, signifies a return to God after the experience of doubt and criticism, a second naivete earned through intellectual rigor. “Cyclo-” implies a cyclical, repeated pattern. Combined, cyclo-anatheistic prayer could thus describe a disciplined practice of repeatedly leaving and returning to the sacred site of a tradition, not out of casual indifference, but as a committed ritual of re-interrogation and rediscovery. However, in the liquid modern context, the “cycling” risks degradation into mere repetition without depth—a lazy ritualism where the “ana-” (again) loses its force of return and becomes mere habit. The challenge, then, is to infuse this cyclical movement with the anatheistic work, making it an antidote to laziness rather than an expression of it.

Enter Surah Al-Kahf, a Meccan chapter recited weekly by devout Muslims, particularly on Fridays. Its four core narratives offer a stark, “solid” counter-narrative to liquid indifference:

1. The Companions of the Cave: Youth who flee persecution and are miraculously preserved in sleep for centuries. This is a story of conviction in the face of societal pressure and the sovereignty of divine time over human historicity.
2. The Parable of the Two Gardeners: A wealthy man, attributing his success to himself, is humbled as his garden is destroyed—a warning against materialistic arrogance and a reminder of life’s impermanence.
3. Moses and Khidr: A journey where Moses’s limited human understanding is repeatedly confounded by Khidr’s divinely guided actions, illustrating that true wisdom often transcends immediate rational judgment.
4. Dhul-Qarnayn and Gog and Magog: A tale of power used to restrain cosmic chaos, pointing to an ultimate divine order that contains all temporal disarray.

Thematically, the Surah is a sustained meditation on true knowledge, the trial of faith, and the transcendence of God over the ephemeral world. Its weekly recitation is a solid ritual designed to immunize the believer against forgetfulness (ghaflah) and the grand trial of the False Messiah (Dajjal). In other words, it is prescribed as an explicit antidote to spiritual sloth and amnesia.

The intersection of these three elements is where a potent critique of liquid modernity emerges. A lazy, liquid engagement with Surah Al-Kahf would treat it as a symbolic toolkit: the Cave as a metaphor for retreat, Khidr as an archetype of hidden wisdom—all stripped of their theological demands and consumed for personal inspiration. This is spirituality as aesthetic appreciation, not existential commitment.

In contrast, a rigorous, cyclo-anatheistic practice built around the Surah would use its weekly cycle as a disciplinary framework. One would cyclically (weekly) enter the text (the “prayer”), not from a position of fixed certainty, but from the acknowledged fluidity of modern life (the “anatheistic” starting point). The narratives would then become arenas for active struggle:

• The Cave confronts the laziness of conformity, asking what one is willing to risk for conviction.
• The Two Gardeners directly attacks the liquid modern obsession with self-made success and transient wealth.
• Moses and Khidr challenges the laziness of simplistic rationality, demanding the humility to accept higher wisdom.
• Gog and Magog forces a contemplation of ultimate order against the experience of perpetual social and moral liquefaction.

Each cyclical return becomes a work of re-anchoring, a conscious effort to draw from the “solid” narrative to critically interrogate one’s own liquid existence. The anatheistic moment is in the honest acknowledgment that one has been liquid, distracted, and lazy—and the disciplined return seeks to forge a more substantial, though continually re-examined, faith.

In conclusion, liquid modernity fosters a spiritual condition where laziness—the avoidance of deep commitment, difficult truths, and demanding disciplines—can masquerade as liberating flexibility. Surah Al-Kahf, with its immutable claims and structured ritual recitation, stands as a profound challenge to this condition. Reconceptualizing the weekly engagement with this text as a form of cyclo-anatheistic prayer transforms it from a rote repetition into a vital spiritual technology for the age. It becomes a scheduled, rigorous counter-practice: a cyclical voyage from the sea of liquidity back to the solid rock of the Cave, not to remain there statically, but to gather the strength and orientation to navigate the fluid world with purpose rather than passivity. In this disciplined cycling, the very laziness induced by liquid modernity is identified, contested, and potentially overcome through the sustained, wrestling return to a wisdom that insists some anchors must hold, even in a flowing world.