Once we had evolved the necessary brain architecture, we could 鈥渄o鈥� religion, brain scans indicate.
The research shows that, to interpret a god鈥檚 intentions and feelings, we rely mainly on the same recently evolved brain regions that divine the feelings and intentions of other people.
鈥淲e鈥檙e interested to find where in the brain belief systems are represented, particularly those that appear uniquely human,鈥� says lead researcher, of the US National Institute of Neurological Disorders and Stroke in Bethesda, Maryland.
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The researchers found that such beliefs 鈥渓ight up鈥� the areas of our brain which have evolved most recently, such as those involved in imagination, memory and 鈥�theory of mind鈥� 鈥� the recognition that other people and living things can have their own thoughts and intentions.
鈥淭hey don鈥檛 tell us about the existence of a higher order power like God,鈥� says Grafman. 鈥淭hey only address how the mind and brain work in tandem to allow us to have belief systems that guide our everyday actions.鈥�
Core elements
In the study, the researchers gave 40 religious volunteers functional magnetic resonance imaging (fMRI) brain scans as they responded to statements reflecting three core elements of belief. For each statement, they had to say on a scale how much they agreed or disagreed. The volunteers were believers in monotheist religions such as Christianity, Islam and Judaism.
First, volunteers responded to statements about whether God intervenes in the world or not, such as 鈥淕od is removed from the world鈥�.
Here, brain activity was focused mainly in the lateral frontal lobe regions of the brain where theory of mind takes shape, enabling us to interpret other people鈥檚 intentions. The regions link to mirror neurons which enable us to empathise with other people.
Second, the volunteers mulled statements on God鈥檚 emotional state, such as 鈥淕od is wrathful鈥�. Again, and as the researchers predicted, the activated areas were those where theory of mind enables us to judge emotion in others, such as the medial temporal and frontal gyri.
Finally, the volunteers heard statements reflecting the abstract language and imagery of religion, such as 鈥淛esus is the Son of God鈥� or 鈥淕od dictates celebrating the Sabbath鈥�, or 鈥渁 resurrection will occur鈥�. Here, volunteers tapped into areas of the brain such as the right inferior temporal gyrus, which decodes metaphorical meaning and abstractedness.
Recently evolved
Overall, the parts of the brain activated by the belief statements were those used for much more mundane, everyday interpretation of the world and the intentions of other people. Significantly, however, they also correspond with the parts of the brain that have evolved most recently, and which appear to which give humans more insight than other animals.
鈥淥ur results are unique in demonstrating that specific components of religious belief are mediated by well-known brain networks, and support contemporary psychological theories that ground religious belief within evolutionary adaptive cognitive functions,鈥� say the researchers.
鈥淚t鈥檚 not surprising that religious beliefs engage mainly the theory-of-mind areas, as they are about virtual beings who are treated as having essentially human mental traits, just as characters in a novel or play are,鈥� comments , an anthropologist at the University of Oxford.
鈥淏ut it nicely reinforces my claim that it is the higher orders of intentionality that are crucial in the development of fully fledged religion as we know it,鈥� says Dunbar.
Journal reference: (DOI: 10.1073/pnas.0811717106).
