Robert Glassman states that culture alone does “not have the necessary reach or strength to unify groups.” By acting on the individual, religion unifies the whole (Albright 719). A religious organization functions much the same as a societal hierarchy, but there is one fundamental difference: the feeling of spirituality or self-transcendence. Religion is personal; each individual feels a special connection to their god(s) which increases their support for others who share the same beliefs. Our religions act as a group-level adaptation which by promoting responsibility and altruism amongst non-kin helps to promote societal growth and solidity (718-719).“By the…sacrificing of self to what is beyond it we make our lives meaningful because that meaning is a function in a larger system” states John Teske. Our personal dedication to our religions, like a feedback system, aids in maintaining society and the whole which, in turn, help maintain the livelihood and survival of the individual (716). If our cultures are so intertwined with religion then it is very probable that religion itself is the proverbial DNA of culture.
Our personal spiritual experiences are strikingly similar to one another. This is because each of us are hardwired for spiritual thinking. We are programmed to see the world in extremes and opposites: God is the ultimate good while Satan is evil and heaven and hell. We are able to see a whole out a many different parts and place an emotional value on virtually everything we experience (Newberg 48-52). The rush of endorphins that is felt in the meditative states of Buddhist monks and the prayers of Catholic priests is a vital factor in all religious experience and one which helps unify people by doing so. Religious ritual aids in their release, while myth gives one a standard to live by (Dunbar 31.)
In addition, the implementation of a strict set of laws facilitates a specific religious group to function as an adaptive unit which as demonstrated in high school gym classes across the globe, is more proficient than doing something alone. By sticking together and creating a hierarchy, the group can survive and spread its ideas (memes) to surrounding peoples. Religion also eliminates the problematic “free-rider” (someone who leeches off a society without giving anything back). The mechanism to counteract this problem is religion. An individual is overcome with overwhelming guilt if they (are religious) and “free-ride” off of their peers. Spirituality provides motivation and a drive towards altruism and responsibility. In addition, endorphins provide “immediate motivation to engage in the activity that bonds the group” (Dunbar 32).
Every religion no matter how obscure seeks to alleviate the pains of reality. Like most religions, Islam utilizes a combination of specific myth and ritual to achieve this goal. Ritual stimulates the release of endorphins to produce mystical states, while myth (which is what all religions are essentially founded upon) “identifies a crucial existential concern” and finds “a resolution that alleviates anxiety and allows us to live more happily in the world” (Newberg 62). The core values offer answers about death, how one should behave, and how should on react to the world in certain situations. These teachings even unify different groups of people from every continent in the world. For in stance in the video “Inside Mecca” three very different individuals from various countries (and heritages) each go on a Hajj. Despite their dissimilarities and no matter what their (economic or social) situation each individual finds a common ground in Islamic faith. They are unified by following a set of specific guidelines about how to behave, believe, and find relief and strength from the enactment of these rituals (Inside Mecca).
To some, these set beliefs of Islam (or any religion) may threaten the preexisting culture of a society. Religion creates cultural memes and provides a framework for culture to build off of (Dunbar 30-31). However, if a culture is already established, a religion (if followed by enough individuals in the society) may start to alter the values and cultural memes of that civilization.
I have personally been exposed and felt how religion creates cultures and acts as a glue that helps to synchronize its followers and in turn allocates a society to act as one unit. This is demonstrated especially when mourning a loved one. My uncle died in January of cancer. It was very unexpected and was a huge blow to the stability of my family. However, we are coping very well because most of my family has a strong religious faith and has lots of support from his church. My uncle went to church every Sunday and actively participated in many of their activities; he had over two hundred friends from his congregation that came to the wake to show their love an support. I was actually surprised just how much support he had. His life was very much intertwined with his fellowship and faith; the way he and the rest of my family lived was influenced by (sometimes not so apparent) religious values. He believed in charity, giving more often than taking, and actively trying to find good things about his life; by doing this he made his family’s and peer’s lives more enjoyable just by being around someone so selfless.
The most prominent example of how religion shaped my family’s values and traditions is how they coped when he died. The support was tremendous, over 500 people came to pay their respects. My uncle’s church provided every accommodation possible. However, the real comfort came from my families beliefs about life and the afterlife; they believed that since he was a good person he ascended into heaven and is still attached and looking down on his family. Their acceptance of the situation comes from the belief that this was his time and that there is a reason for everything. By attaching this belief about death to a religion and not simply a cultural meme makes all the difference. It personalizes everything and appeases the existential ache.
Works Cited
Albright, Carol Rausch. “Zygon’s 1996 Expedition into Neuroscience and Religion.” Zygon: Journal of Religion and Science 31.4 (1996): 711-727.
Dunbar, Robin. “Beyond Belief.” New Scientist 28 Jan. 2006: 28-33.
Inside Mecca. Dir. Anisa Mehdi. DVD. National Geographic Television, 2003.
Morton, Glenn R. “The Ancient Record of Religion Among Archaic Hominids.” DMD Publishing Co. 2004
Newberg, Andrew, Eugene D’aquili, and Vince Rause. Why God Won’t Go Away: Brain Science and the Biology of Belief. New York: Ballantine Books, 2001.
2007
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