Looking into the biological foundations of spirituality and religiosity among humans reveals a complex landscape. While religious beliefs and practices are universally observed across different cultures, their underlying biological mechanisms spark considerable debate among scientists.

The question of God's existence or the presence of any supernatural being relies heavily on faith, escaping empirical validation through established scientific methods. It could be that our cognitive abilities have yet to reach a point where we can fully comprehend a being of higher intelligence, assumed to be beyond our current understanding. Therefore, the notion of God as a transcendent entity remains largely outside the purview of scientific exploration. Distinctions should be made between space exploration and the human desire to validate or refute the existence of God; the former may contribute insights but does not fulfill the intrinsic yearning for divine interaction.

Religious authorities often dismiss such inquiries, arguing that God is a matter best left to philosophy, theology, and personal conviction rather than scientific scrutiny. However, this perspective overlooks a critical aspect: While science may not currently provide irrefutable evidence regarding God's existence, it is making strides to comprehend religiosity—a uniquely human trait that can help explain the dynamics of the human-God relationship.

Sigmund Freud posited that religion could lead to neurotic or psychotic symptoms. In his 1927 work, "The Future of an Illusion," he remarked, “Religion would thus be the universal obsessional neurosis of humanity… A departure from religion is bound to occur with the inevitable growth process… On one hand, religion imposes restrictions akin to an individual's obsessional neurosis, while on the other, it creates a system of wishful illusions that disavow reality, resembling isolated forms found nowhere else but in amentia, in a blissful hallucinatory state…”

“This raises a fundamental question: before determining if deities or the supernatural exist, we must ascertain whether human faith in these concepts is merely an artifact of our cognition.”

“Perhaps one day we might conclude that our perception of God is simply an unintended byproduct of neural configurations in our brains, which could be ‘avoided,’ ‘treated,’ or ‘optimized for multicultural coexistence.’”

There’s a possibility that faith could be a genetic trait, and perhaps other individuals with different genetic makeups, who lack faith, have already been eradicated. This leads us to a unique subpopulation that is homogenous in its belief systems.

“Though it appears that we are globally diverse, we might actually consist of a genetically similar group that believes in myths, theologies, and divine beings. Given the current climate of religious conflict and violence worldwide, this hypothesis cannot be entirely dismissed. If we can kill over differing beliefs, it stands to reason that we could also eliminate those who lack faith.”

The God Gene Hypothesis, proposed by Professor Dean Hamer, posits that human spirituality may be influenced by genetics, specifically by a gene known as vesicular monoamine transporter 2 (VMAT2). In his 2004 book, “The God Gene: How Faith is Hardwired into Our Genes,” Hamer suggests that VMAT2 might predispose individuals to spiritual or mystical experiences. This theory implies that spiritual behaviors could be assessed based on gene expression levels, and that spirituality may have provided an evolutionary advantage, promoting optimism that allowed VMAT2 and similar genetic elements to persist through evolution.

Hamer's theory gained attention, sparking discussions, criticisms, and support, as reported by TIME magazine.

Critiques of Hamer’s hypothesis include comments from various scholars:

> “It's a pump. A teeny-tiny pump responsible for packaging a neurotransmitter for export during brain activity. Yes, it’s important, but it isn’t a ‘God gene.’” - PZ Myers, Developmental Biologist and Science Blogger

> “VMAT2 can be characterized as a gene that accounts for less than one percent of the variance of self-transcendence scores.” - Carl Zimmer, Popular Science Writer

> “The idea of a God gene contradicts my theological beliefs. Faith cannot be reduced to genetic survival.” - John Polkinghorne, Theoretical Physicist and Anglican Priest

> “Religious belief encompasses more than personal constitution; it’s tied to society, tradition, and character.” - Walter Houston, Chaplain of Mansfield College, Oxford

In response to skepticism, Hamer expressed that “The existence of such a gene would not contradict the notion of a personal God: believers may view God genes as a sign of the creator’s ingenuity.”

Despite facing criticism, Hamer's findings sparked broader investigations into the genetic influences on spiritual behavior. Notably, researcher Laura Koenig from the University of Southwest Minnesota State University has conducted studies suggesting that genetic factors significantly impact an individual’s religiosity, particularly from adolescence to adulthood. Contrary to previous assumptions that religious behavior was primarily socially constructed, more recent studies—especially those involving twins raised apart—indicate that genetics account for approximately 40% of the variability in religiosity.

Her research suggests that as adolescents transition to adulthood, genetic influences grow more pronounced, while the impact of shared environmental factors wanes. These findings challenge prior beliefs regarding the lasting effects of a religious upbringing on psychological well-being. However, it’s essential to note that these conclusions may not apply universally, as the studies focused on a specific demographic of U.S. males.

Hypothetically, if we consider the scientific findings from Hamer and Koenig, inbreeding practices (such as consanguineous marriages) may have allowed certain genetic traits linked to religiosity to flourish within specific populations, where such marriages are prevalent. In these groups, shared religious values could reinforce genetic factors, fostering a cycle of high religiosity and social acceptance.

Spirituality can also be examined through neuroimaging techniques. Research by Jordan Grafman at the NIH has explored the neural underpinnings of religiosity, revealing intricate connections between cognitive processes and brain activation. His studies indicated that perceptions of divine involvement and anger are central elements of religious belief.

The research posits that components of religious belief engage brain regions associated with complex cognitive functions, including Theory of Mind. The study employs multidimensional scaling (MDS) to analyze the psychological aspects of religious belief and functional neuroimaging to observe corresponding brain activity.

Findings reveal a framework for processing religious beliefs, highlighting the engagement of brain networks involved in abstract thinking, imagery, and emotional cognition. Cognitive-emotional interactions are evident in how individuals adopt religious beliefs, especially among the devout. The results suggest that individual differences in cognitive abilities may predict specific brain responses to religious stimuli.

Further, Grafman and Shira Cohen-Zimerman’s study emphasizes that a strong personal connection with God significantly influences an individual’s sense of control, particularly after damage to the right ventromedial prefrontal cortex. Research published in the Journal of Palliative Medicine indicates that faith traditions may enhance perceptions of control, aiding recovery in patients with brain injuries.

These studies shed light on the scientific aspects of religious beliefs, which diverges from investigating the existence of God. In contemporary society, many perceive science and religion as serving distinct roles. While some derive comfort, meaning, and community from faith, others view the existence of God as a subjective matter beyond scientific exploration. There are those who consider science a means to understand the natural world, while religion addresses questions of ultimate significance. What if life lacks inherent purpose? What if our spirituality is merely a genetic byproduct? What if this instinct is exploited by religious leaders seeking to impose their doctrines?

This narrative begins with the God Gene hypothesis, which posits that specific genes could predispose individuals to religious experiences. Another focal point is the neuroimaging of religiosity, aimed at identifying neural patterns associated with spiritual beliefs.

However, this discussion does not encompass psychological perspectives on cognition, sociological viewpoints on cultural influences, neurobiological explorations of brain responses to religious activities, or evolutionary theories suggesting adaptive traits linked to religiosity (addressed in a prior article). While science can illuminate the psychological, sociological, and neurobiological dimensions of religiosity, it does not validate religious claims or dictate moral values. Genetic factors, while easier to correlate, do not imply causation.

When examining the relationship between science and faith, it is vital to recognize their distinct domains. Genetics is merely one component of a complex interplay of genetic and environmental influences. Factors like upbringing, culture, personal experiences, and exposure to various belief systems play significant roles in spiritual development.

If religion is indeed a genetic artifact influencing cognition, memory, and neuronal functions, could it also relate to psychotic disorders—either as a cause or a remedy?

Stay tuned for the next article!

Further Readings: 1. https://en.wikipedia.org/wiki/God_gene 2. https://content.time.com/time/covers/0,16641,20041025,00.html 3. The God Gene: How Faith is Hardwired Into Our Genes 4. Genes contribute to religious inclination 5. Stability and Change in Religiousness and Spirituality in Emerging Adulthood: Quantitative and Qualitative Analyses 6. Cognitive and neural foundations of religious belief 7. Neural underpinning of a personal relationship with God and sense of control: A lesion-mapping study 8. Taking a spiritual history allows clinicians to understand patients more fully 9. The Human Phenomenon