The Primordial Nature of Religiosity

Tracing the evolution of religious practices reveals a captivating narrative. What may appear as complex rituals today likely has its roots in simple acts of play and empathy that date back millennia. Modern humans are intricately linked to our tribal ancestors, suggesting a profound history of social connections with biological and evolutionary significance. Therefore, the next time you observe a religious ceremony or engage in a ritual, recognize it as an enduring legacy that connects us to the playful and empathetic roots of humanity.

In times past, our ancestors navigated vast landscapes, facing threats from nature, wildlife, and other tribes. In such a volatile setting, the need for social cohesion was paramount for survival. Evolutionary psychologist Robin Dunbar highlights the crucial role of early forms of religion (or rituals, specifically) in forging communal bonds. In his work, "How Religion Evolved: And Why It Endures," Dunbar argues that the transition from forest habitats to open landscapes necessitated larger social groups for protection, resource acquisition, and parenting advantages. However, increased social interaction also posed challenges for maintaining harmony within these expanded communities.

Philosopher Robert Bellah echoes Dunbar's views, asserting that religion transcends mere beliefs; it represents a unique way of experiencing life together. Concurrently, UC Santa Barbara Professor Jonathan Turner emphasizes the vital role of emotions, likening religious feelings to other forms of human emotions, a concept I will elaborate on in my next article.

Understanding the forces that shaped early human societies reveals the necessity of distinguishing "us" from "them." Initial religious rituals functioned as foundational elements that bonded groups while differentiating them from others, akin to contemporary multicultural dynamics.

Similar practices can still be observed in certain Amazonian and African tribes, where shamanistic beliefs operate without formal religious doctrines but maintain social equilibrium. Historically, prior to the imposition of rigid religious structures, shamanic-like practices were prevalent among humans. Activities such as tribal dances, communal feasting, and mating rituals fostered strong bonds among participants, activating the endorphin system to enhance social cohesion. Philosophers trace the evolution from these experiential practices to the more organized religious rituals we see today.

To grasp these aspects of prehistoric spirituality, it is crucial to set aside contemporary religious biases, theological intricacies, and cultural conflicts. Overlapping foundational practices among prehistoric communities worldwide indicate that our ancestors were predisposed to adopt and evolve religious behaviors that supported their communal lifestyles.

Rituals Beyond Humanity

Ritualistic behaviors are not exclusive to humans; even in the animal kingdom, we see evidence of such practices, particularly among our closest relatives, the chimpanzees. Jonathan Turner, in "The Emergence and Evolution of Religion," posits that these behaviors may be encoded within their genetic makeup, suggesting a profound evolutionary link between playfulness and the emergence of religious practices.

While primates display group behaviors, their social bonds are not as robust, and they lack structured group rules. This raises an essential question: How did evolutionary pressures lead our ancestors to develop stronger social ties than their solitary ape relatives? Turner suggests that early humans forged connections through rituals and play, which were essential for survival amid changing environments.

As evolutionary processes enhanced brain functions, the emotional and social bonds among primates evolved dramatically. For instance, apes can read facial expressions, exhibit empathy, and engage in ritualistic behaviors during significant life events, such as rhythmic dances observed by Jane Goodall.

Anthropologist Frans de Waal provides evidence of reconciliation behaviors in various animal species, where social harmony is restored following conflicts. This behavior is seen not only in primates but also in hyenas, dolphins, wolves, and even domestic goats. He argues that these animals actively work to maintain social cohesion through reconciliation and intervention.

Collectively, these observations suggest that the evolution of religion is not a mystical or supernatural occurrence. Instead, humans and primates are inclined towards spirituality and ritualistic bonding, supported by genetic and psychological factors.

The Genesis of Modern Religions

When contemplating the origins of religion, two primary perspectives emerge. The first views religion as a beneficial tool for societal cohesion, positing that its universality indicates a social purpose. The second perspective perceives religion as a by-product of civilization, once useful but now less so.

While evolutionary factors have fostered spirituality, they do not necessitate adherence to doctrines that can hinder interpersonal connections. Doctrines emerged through various forces—be it coercion, greed, or the quest for stability. The marginalization of atheists and adherents of diverse beliefs in the 22nd century illustrates the historical necessity of aligning with dominant doctrines.

Agriculture's Role in Shaping Religious Outlooks

Historian David Christian identifies agriculture as a transformative innovation, leading to significant societal changes. The rise of farming resulted in population growth, increased social complexity, and the formation of extensive political, economic, and military networks. As societies became more settled, the need for regularized rituals intensified to promote social cohesion among larger, established communities.

The agricultural revolution marked a shift towards permanent settlements, exemplified by Göbekli Tepe in southeast Turkey. This site, considered one of the earliest ritual spaces, showcases humanity's initial attempts to create communal and religious structures in response to the evolving dynamics of agricultural societies.

The concept of the Axial Age, introduced by philosopher Karl Jaspers, signifies a period of profound intellectual and cultural change across regions, including China, India, Iran, Israel, and Greece. This era was characterized by a shift in thought, leading to the emergence of religions with distinct rituals and doctrines.

A central theme during the Axial Age involved the exploration of the nature of God, societal roles, and the responsibilities of individuals, both commoners and rulers. For instance, Plato shifted focus from heroic figures to philosophers like Socrates, while in India, the Buddha renounced his royal lineage, and prophetic narratives in Israel challenged the unity of God and monarchy.

In essence, the Axial Age represented a time of intellectual upheaval, diminishing the centrality of kings and elevating thinkers and prophets within civilization. This period witnessed the birth of major religions, which were subsequently imposed upon larger populations through military might.

The Enduring Nature of Spiritual Instincts

In many ways, this journey reflects a complete cycle. Humans possess an innate inclination toward spirituality, driven by specific genetic and neurological factors. These elements predate structured religious doctrines and the formal concept of God. The shamanic and ritualistic behaviors of our species and our primate relatives exemplify this intrinsic drive.

As our understanding of the universe's physical and biological origins evolves, traditional concepts of God and religious doctrines are likely to become less relevant. Western societies are already experiencing this shift, with a noticeable resistance to archaic practices. People are increasingly identifying as "spiritual but not religious," as described by de Waal, suggesting a movement towards personalized values and connections to the transcendent.

This transitional phase indicates that individuals may be losing faith while not entirely freeing themselves from spirituality. Perhaps our brains are inherently wired for such connections. The void left by the loss of religious beliefs necessitates a search for meaning, potentially leading to new doctrines or spiritual practices.

Ultimately, while this exploration sheds light on the evolution and components of religion, forecasting its future remains inherently complex due to an array of unpredictable variables. As societies progress, religious beliefs may transform to address contemporary challenges while the human quest for connection and meaning continues.

Biological Foundations of Religiosity in the Next Article! Stay Tuned!!

Further Readings:

3. Dunbar. 2022. How Religion Evolved: And Why It Endures. Pelican Books. ISBN 978–024143178
4. Religion in Human Evolution: From the Paleolithic to the Axial Age (2011)
5. The Axial Age and Its Consequences (2012)
6. The Emergence and Evolution of Religion by Means of Natural Selection

8. de Waal FBM, van Roosmalen A (1979) Reconciliation and consolation among chimpanzees. Behav Ecol Sociobiol 5:5546.

The first video, "The Believing Brain: Evolution, Neuroscience, and the Spiritual Instinct," explores the intersection of neuroscience and spirituality, shedding light on the biological underpinnings of belief systems.

The second video, "C. G. Jung and The Religious Instinct," delves into Jung's perspectives on religion and spirituality, emphasizing the psychological dimensions of faith and belief.