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The Biology of Believing in Something Bigger Than Ourselves

  • 11 minutes ago
  • 5 min read

The work continues, the obligations still get met, but it’s only human to wonder what the bigger picture is…if there’s a bigger picture. Whether we already have a belief in a higher power or not, the biology behind having a belief at all is worth diving into. The human experience is a wild ride, and regardless of what you do or do not believe in, everything we do affects our health.

A person walks toward a glowing horizon on a winding path, surrounded by symbolic illustrations showing the transition from stress and existential burden to purpose, connection, and wellbeing.

A Problem Unique to Humans


As far as we know, we are the only animals that understand, clearly and in advance, that we are going to die. Other species respond to immediate physical threat through the body's immediate stress systems. When the threat passes, the system settles. They don’t dwell on what could’ve happened, might happen, or will happen. Fortunately or unfortunately, humans can manufacture “threats” with our mind alone, no physical danger needed. When it comes to the impermanence of life and its ability to impact our stress level, there’s some fascinating biology at play. We hold the knowledge of our own impermanence as a background fact, a low-level ongoing condition that no immediate action can truly resolve.


Researchers in existential psychology call this mortality salience, which is the degree to which awareness of death is active in the mind. What matters physically is that it isn't just a thought. When that awareness rises, the same stress-response system activates as it does under physical threat, specifically the chain of signaling that releases cortisol into the bloodstream. Our brain, presented with an existential problem it can’t outrun or fight, keeps the alarm running at low volume in the background of everything else we do.


This is also why the absence of meaning doesn’t usually announce itself to us but can slowly eat at our health and happiness. It tends to show up as a mild but persistent drag, such as unpredictable motivation or a sense that our efforts cost more than they’re worth. Our system isn't in distress, but it's in a low-grade chronic stress state. It's running a search, continuously, for something that would let us find relief and eliminate the threat.


Belief in something larger than ourselves appears to satisfy that search. Whether our belief takes the form of religious faith, spirituality, a cause, a scientific project, or the sense that the work we do will outlast us, the physiological effect is similar across the board and quiets the alarm. The underlying question of “what happens after” isn't fully resolved, at least not with quantitative, logical proof, but the brain has simply registered that it can stand down.


What Changes When We Believe in Something


The clearest evidence comes from research on cortisol. When people with a strong sense of purpose face acute stress, their system activates normally, as it should. What differs is how they recover vs. those who don’t have a deeper sense of purpose. Their cortisol returns to pre-stress levels faster, which matters much more than the peak itself.


The cost of the stress accumulates over time, and a system that stays activated long after the stressor has passed burns through resources that would otherwise go toward tissue repair, immune function, and general functioning throughout our day. A spike of cortisol is normal and manageable. Constant stress is where the damage builds.


That prolonged activation, repeated across months and years, drives chronic low-grade inflammation.


Two markers show up consistently in the research with the first one being a molecule used in our body to coordinate responses to injury and infection called interleukin-6; it’s useful in controlled doses but costly when it runs chronically elevated. The other key ingredient is C-reactive protein and is a general measure of our body's inflammatory load. Higher purpose in life is associated with lower levels of both. The associations hold after accounting for age, income, existing illness, and depression.


Eudaimonic wellbeing, which is a term used to distinguish between “meaning-centered flourishing” from simple “moment-to-moment pleasure” and refers to the former, is associated with improved cardiovascular health and reduced all-cause mortality. The feeling we get from “purpose-driven fuel,” while hard to actually name but the general idea is that we have more to give no matter the obstacle, tends to be stronger in people who believe in a higher power and have a core purpose. That isn't a subjective bonus layered on top of the biological effects, rather, it’s the biological effects, experienced from inside ourselves.


What We Believe In Matters Less Than What We Believe


Interestingly, the impact of having belief is largely indifferent to what our belief is in.


Studies on a felt sense of connection to something extending beyond ourselves find that it buffers existential threat in both people who are religious and those who are not. When we believe there's something greater at play, markers of existential distress quiet down. That holds whether the frame is religious faith, a contribution that outlasts us, or simply the sense that we’ve helped people those people will carry it forward.


At the core of this, our brain appears to need some way to justify that the self is embedded in something that continues past individual death. The question of what happens when we're gone becomes less biologically urgent when there's an honest answer available, even a secular one.


This doesn't mean all beliefs produce identical outcomes or that the content of what we believe carries no weight. Our body appears to respond to the participation in something larger than us rather than to any specific doctrine. 


What the Alarm Is Measuring


The low-level unease we might have when meaning evades us is the brain doing its job and checking whether we’re aligned within something larger than our own immediate survival. When that check keeps coming back empty, the alarm runs and the cortisol stays elevated longer than it should, the inflammation starts building.


When we find something to believe in, the alarm stops needing to run continuously. Of course, the existential questions are likely still there, and the uncertainty might not resolve, but the cortisol settles and we can get direct more energy towards what we’re meant for.


At the end of the day, this alarm is asking a single question, “Do we have somewhere to belong?” If not, let’s find what’s calling us.


References


  1. Hill, P. L., & Turiano, N. A. (2014). Purpose in life as a predictor of mortality across adulthood. Psychological Science, 25(7), 1482–1486. https://doi.org/10.1177/0956797614531799

  2. Kim, E. S., Delaney, S. W., Tay, L., & Ryff, C. D. (2022). Sense of purpose in life and inflammation in healthy older adults: A longitudinal study. Health Psychology, 41(6), 383–391. https://doi.org/10.1037/hea0001073

  3. Cohen, R., Bavishi, C., & Rozanski, A. (2016). Purpose in life and its relationship to all-cause mortality and cardiovascular events: A meta-analysis. Psychosomatic Medicine, 78(2), 122–133. https://doi.org/10.1097/PSY.0000000000000274

  4. Ryff, C. D., Singer, B. H., & Love, G. D. (2004). Positive health: Connecting well-being with biology. Philosophical Transactions of the Royal Society B, 359(1449), 1383–1394. https://doi.org/10.1098/rstb.2004.1521

  5. Schönfeld, P., Brailovskaia, J., & Margraf, J. (2019). Spiritual transcendence as a buffer against death anxiety. Current Psychology, 38(5), 1220–1228. https://doi.org/10.1007/s12144-018-9810-1

  6. Thoits, P. A. (2011). Mechanisms linking social ties and support to physical and mental health. Journal of Health and Social Behavior, 52(2), 145–161. https://doi.org/10.1177/0022146510395592

  7. Pyszczynski, T., Greenberg, J., Solomon, S., & Maxfield, M. (2006). On the unique psychological import of the human awareness of mortality. Psychological Inquiry, 17(4), 328–356. https://doi.org/10.1080/10478400701369542

 
 
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