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Religion can be beneficial and/or damaging. A discussion, from a psychological standpoint

While religious beliefs have the ability to bring individuals together, they can be - undoubtedly - detrimental to society. As social creatures, we live in communities. Frequently, these communities are based on common religious beliefs; unavoidably so as 85% of the world’s people identify with a religion as of 2022. These religious communities provide a sense of social support within an individual, and instils the rudimentary feeling of belonging and purpose. Notably, religion can also induce healthier lifestyles. 

Beginning with substance abuse, if religion influences anything, it would most certainly be this. From a minimum of 278 studies, 86% reported negative relations between religiosity and substance abuse/dependency. A majority of these studies were carried out with young adults, a time when your habits are settling in and could potentially, become permanent. Based on this, it’s not entirely impossible to assume that there may be a positive correlation between religiosity and life expectancy.

 Roughly 80% of research on religion and health revolves around mental health. Numerous studies corroborate the positive relationship between religion and positive emotions, and along with positive emotions come positive psychological traits such as altruism, compassion, forgiveness and being grateful. To begin with the examination of the aforementioned relationship between religion and positive emotions, I’d like to define “positive emotions”. With regard to this, I am referring to optimism, happiness, hope, and high self-esteem. Out of 32 studies investigating optimism and religion, 81% reported significant positive relation between the two, with none displaying an inverse relationship, as is the same with hope. 79% of 326 studies (at least) conducted by mid 2010 have depicted a parallel association between religion and happiness. One might think that high self-esteem and religion must have a negative relationship due to the constant emphasis of humility over pride; however, out of 25 studies carried out with the utmost methodological rigour, 68% portrayed greater self-esteem with higher religiosity. 

To further prove the advantageous impacts of religion, one can also refer to the numerous studies regarding the correlation between depression, suicide attempt and completed suicide. Results regarding the three are consistent beginning with 67% of 178 studies portraying an inverse relationship between depression and religion, and 75% of 141 studies exhibiting the same between the aforesaid suicide variables and religion. One might assume that such dominant statistics would be enough to argue in favour of religion, yet, it is imperative to note that these studies are correlational studies. Elaborating further on this, correlational studies do not demonstrate a cause and effect relationship meaning, a conclusive statement such as “religion reduces depression” cannot be made.

What is a “strong religious belief''? Is it simply believing in the existence of a supernatural force deemed as “god” or is it hyperreligiosity? Some psychiatrists - namely Freud - have labelled all religious beliefs as delusional, however, I believe that specifically strong religious beliefs could be classified as delusional. Hyperreligiosity refers to a psychiatric disturbance in which an individual's intense religious beliefs interfere with their daily functioning. Hyperreligiosity is mainly viewed as a sidekick to other psychiatric disorders, such as schizophrenia. Predominant symptoms of schizophrenia include hallucinations, delusions, and cognitive slippage. With reference to Siddle et al. (2002), schizophrenic patients with religious delusions were reported to have higher symptom scores (on a quantitative, standardised questionnaire), lower functionality and a higher amount of prescribed medication. Furthermore, after a culmination of extensive research by Suhail and Ghauri (2010), it was found that religious patients are more likely to experience not only delusions, but also hallucinations.

Psychiatric disorders aside, it can also be seen that religious individuals - with an ideal mental state - may not be as intellectual as non-religious folk. Prominent and well established, religiosity correlates inversely with intelligence. A study of almost 7000 adolescents displayed the undeniable truth, that the average IQ of atheists, is significantly higher than non-atheists. Furthermore, compared to atheists, non-atheists statistically lack logical reasoning and critical thinking skills. 

As my final argument, I’d like to address the concept of morality. Although substance abuse/dependency is seldom observed in religious individuals (compared to non-religious individuals), it does not mean the non-religious populace subject themselves to a life of debauchery. Often, we assume that religious instruction aids in the development of moral children; however, innumerable studies have displayed the fact that there is no moral difference between children who are raised as religious, and children who are not.

In spite of the fact that religion itself has the capability to inculcate better habits and a well rounded lifestyle, one could achieve this without possessing strong religious beliefs. On the other hand, retaining strong religious beliefs could be quite damaging for particularly vulnerable individuals. Nonetheless, religious beliefs can be both beneficial, and inimical. 

source : https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3671693/

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Urbach Wiethe; the fearlessness disease

Urbach-Wiethe disease is an extremely rare autosomal recessive disorder, meaning, a recessive genetically inherited disorder. As seen in conclusive research, the development of the condition is caused by mutations in the ECM1 gene (extracellular matrix protein).

The ECM protein is responsible for paramount functions, a few of which include:

Tissue formation

Composition of proteins such as collagen

Binding of cells and regulation of cellular functions such as adhesion.

Despite oscillating symptoms between affected individuals, Urbach-Wiethe is denoted as both a dermatological and neurological disease. When the ECM1 gene undergoes mutations, the aforementioned functions of the protein are rendered incapable, hence causing dermatological symptoms like scarring, blisters and wrinkly waxy skin.

The principal facet to be covered within this article however, is the neurological angle of the disease. To get a sense of how rare the disease really is, only around 400 cases of the disease have been reported since it’s discovery. About 50-75% of these cases seem to include bilateral calcifications (hardening as a result of deposition or conversion into calcium carbonate, as well as other insoluble calcium compounds) in the medial temporal lobes, located in the brain. The two major structures of the medial temporal lobes include the amygdala and the hippocampus. To offer solace, below is a diagram depicting the two.

Urbach-Wiethe predominantly affects the amygdala, whose function is to process emotional long-term memory and biologically relevant stimuli, explicitly with regards to those that signal fear. Due to this, those suffering from Urbach-Wiethe disease are prone to numerous impairments, and showcase neuropsychiatric abnormalities. Some of these comprise of:

Symptoms distinctly similar to those of schizophrenia

Mood disorders

Anxiety disorders

Psychotic disorders

The inability to recognise fearful expressions

The inability to feel fear.

Multitudinous studies conducted on animals have led to the scientific consensus that upon the removal of the amygdala, an animal loses their sense of fear. Following which, similar behaviour in humans upon removal of the amygdala has been established.

S.M. - dubbed by the media as the “woman with no fear” is an American woman diagnosed with Urbach-Wiethe. The extensive damage of the disease resulted in the destruction of both sides of her amygdala. Subjected to normally considered fearful situations on numerous occasions, researchers found no indications of fear to any extent. In a contrasting manner, what was observed in all conditions was curiosity and interest.

In spite of displaying the pivotal role of the amygdala with regards to fear, owing to the varying symptoms and the near-to-never incidence of the disease, one cannot conclude the extent to which individuals may be unable to feel fear. Furthermore, as a consequence of the rarity, there is no cure for Urbach-Wiethe disease.

The information provided is not intended to be a substitute for professional medical advice, diagnosis or treatment. Thank you for reading!

Source: https://www.wired.com/2010/12/fear-brain-amygdala/

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Codependency vs Dependent Personality Disorder

Contrary to the phonetical similarities, codependency and dependent personality disorder encompass innumerable differences, primarily: the nature of the conditions.

Codependency is classified as a behaviour typically revolving around an excessive need to please their significant other, even under circumstances that call for sacrificing their own needs. To explain it to a babe in the woods, simply put, codependency is an extreme desire to feel needed and indispensable. Individuals who tend to show codependent behaviour often find themselves basing their self-worth on being needed. DPD, on the other hand, can be described as a mental health disorder wherein the individual in question - driven by an extreme fear of separation and anxiety - is heavily reliant on their partner. Whilst depending on their significant other to make everyday decisions for them, no matter how big or small, those with DPD often endure and endorse unhealthy treatment without complaint. An individual with DPD is dependent on the care extended by their partner.

The most common symptoms of codependent behaviour comprise of:

Contentment contingent on gratifying  another

Prioritising the others needs above everything else

Feeling guilty upon expressing ones needs and/or the absence of expressing ones desires

Finding the action of leaving a relationship arduous and unnerving

Extreme anxiety.

Symptoms of DPD include:

Trouble making decisions without superabundant reassurance

Avoiding the act of taking responsibility in their own life

Showing compliant, submissive behaviour in the hopes of eschewing disputes and fear of disapproval

Feeling uneasy upon caring for oneself

Fearing loneliness and seeking new relationships immediately if the previous one ends.

Both codependent individuals and those with DPD have a flawed sense of self prohibiting self-improvement. In addition to this, those suffering from codependency and DPD have a tendency, or a pattern, of finding themselves in similar circumstances that may have led to their malignant situation. Despite the evidence being inconclusive in nature, numerous studies over the past decade itself have displayed to us the lived experience of codependency and DPD.

In an interpretative phenomenological analysis, a qualitative study on the insider’s perspective was conducted on a sample of eight (five women and three men) selected from local support groups in the UK. Upon providing a term for their state of being the participants felt at ease, as if being understood. “It explains everything”, a comment by a participant.

Real and tangible codependency/DPD often involves the aforementioned absence of sense of self, as well as emotional and occupational imbalance paired with a perfect tinge of the sense of abandonment and control in childhood experiences. Although it is not quite trustworthy to claim the foregoing circumstances as the root cause, it’s safe to say they’re heavy contributors to developing codependency and/or DPD.

As we come to a close, it’s fundamental to mention a few of the many consequences hitched on the back of these conditions that lead to a downward spiral of ones personal growth. These involve:

Depression

Poor physical health

Alcoholism

Drug Abuse

Low self-esteem

Anxiety

and in more unfortunate cases, PTSD.

The information provided is not intended to be a substitute for professional medical advice, diagnosis or treatment. Thank you for reading!