Genesis of Religions and the Formation of the Human Mind
GENESIS OF RELIGIONS
PART I
Introduction
Religions are not merely forms of spiritual experience; they are mechanisms in the evolution of the Mind. Each religion reflects a specific phase in the specialization of human thinking — from primary creative insight, through cognitive construction, to the discipline of realized action. Through religious forms of the psyche, the collective human Mind passed through stages of structuring its fundamental functions: emotional, intellectual, and volitional. This triad expresses a universal law of the development of the Universal Mind, encoded in the human genome.
Continuous interaction with sacred structures of speech, text, and ritual formed stable neural and emotional patterns, creating new modes of thinking and refining the specialization of mental activity. Religion became the environment in which the human Mind learned to perceive meaning as a form of existence. The repeated influence of rituals and verbal formulas reshapes the nervous system, while the linguistic structures of sacred texts established — and continue to shape — the architecture of neural connections that intensify the specialization of thinking processes, including at the genetic level in believers.
For the fundamental task of the evolution of the Universal Mind to be fulfilled, a sequence of three interconnected stages is required: the understanding of the laws of nature, the creation of models and conceptual designs based on those laws, and their realization in the material environment. Only such a triad allows the Universal Mind to become a coherent and effective process — uniting knowledge, intention, and action. This process becomes truly productive only when the carrier of the Mind reaches a high degree of specialization, in which cognitive, creative, and volitional components form a unified system of evolutionary development within the environment, establishing the Abrahamic paradigm of mental specialization.
This triad first manifested in Sumerian civilization, where language became action and the word became a tool of creation. From this origin arises the religious formulation: “In the beginning was the Word” — a statement that captures the principle of creative speech as the primary manifestation of the Universal Mind, directed toward modifying the genome of the carrier of Mind in its material, genetic form.
Chapter I. Sumerian Civilization as the Foundation of Future Specialized Rational Psychology
Sumerian civilization established the initial form of creative, cognitive, and realizational interaction between humans and the world. Its mythology, language, and writing contained the structural foundations of future specialization in rational activity. The Sumerians continued the development of effective causal-divergent thinking — the ability to connect cause and effect through creative comprehension — originating at the dawn of humanity, when humanoid beings developed regenerative thinking aligned with the Mind, transforming them into carriers of Mind.
The Sumerians were the first to form language as a tool for modeling reality, including the genotype itself. For them, a word was not merely a symbol — it was an act. The utterance of a name was perceived as an act of creation, and language functioned as an energetic mode of interaction between humans and the world. This identity of speech and action laid the foundation for religious thinking, in which the word of God became the bearer of the creative impulse of the Mind.
Thus, Sumerian culture opened the first stage in the specialization of human thinking — the creative phase, in which awareness of the generative power of the word gave rise to the very possibility of meaningful modeling. From this source emerged the entire subsequent spiritual and civilizational evolution of Abrahamic humanity.
Chapter II. Judaism — The First Stage of Abrahamic Religious Evolution
Judaism represents a religion of creative resonance. It forms the capacity for constructive cognition, where the act of understanding itself becomes a form of creation. Thought in Judaism functions as an instrument of generating knowledge. Continuous engagement with the Torah, analytical exploration of meaning, and the search for internal connections between word and world — based on a physiological causal-divergent mode of thinking — enable the construction of new conceptual structures, including their transfer to the epigenetic level of organization.
This system of spiritual practice is reinforced in the genome through mitochondrial characteristics specific to the Jewish type: a high cellular energy potential ensures increased activity during intense cognitive effort.
Due to physiological characteristics conditioned by mitochondrial DNA, the process of deep reflection is accompanied by the breakdown of established semantic structures and the formation of new ones. This may manifest as migraine-like states, accompanied by microvascular restructuring — the destruction of previous capillary supply patterns to neural complexes and the formation of new energetic circuits, enabling the reorganization of neural activity at the level of an updated system of knowledge and worldview.
Chapter III. Christianity — The Second Stage of Abrahamic Religious Evolution
Christianity represents the cognitive resonance of the Mind. Its essence lies in comprehension and modeling — in the transition from internal structure to external creation, directed toward building rational material constructions based on embodied knowledge.
If Judaism was a religion of creative cognition, Christianity became a religion of cognized creation, where thinking is oriented toward the structure of form and aimed at constructing an ideal model of the world that reflects harmony between intention and manifestation.
The symbol of Christ unites emotion and reason, feeling and form, transforming faith into a process of modeling reality. Through Gospel narratives, parables, and rituals, the brain’s cognitive structures are tuned to perceive harmony and semantic wholeness. The linguistic repetition of prayers and the rhythmic structure of worship act as mechanisms for synchronizing neural activity, forming stable patterns of contemplative and constructive thinking.
At the physiological level, Christian spiritual practice activates neural integration, strengthening interaction between emotional and analytical centers of the brain. This creates a cognitive architecture of modeling, in which thought not only reflects reality but projects its possible future states. Thus emerges the second level of specialization of the Mind — the capacity to create mental prototypes and transfer internal structures of consciousness into the material forms of the surrounding world.
Christianity opens a phase in which the Mind begins to recognize itself as a system capable of self-reflection and co-creation with the Divine. This stage marks the emergence of cognitive thinking oriented toward constructing both internal and external models of reality — a precursor to scientific rationality and philosophical reflection on matter.
In the sacred Christian triad — Father, Son, and Holy Spirit — the universal law of interaction between Mind, Matter, and Knowledge is expressed. The Holy Spirit symbolizes the informational-energetic field of knowledge; the Son represents embodied matter; and the Father signifies the primordial source of intention. This triad expresses the very principle of the evolution of the Mind: from creative impulse to cognitive model and onward to realization. Through it, Christianity affirmed the idea of embodied knowledge as a form of the presence of the Mind in the material Universe.
Chapter IV. Islam — The Third Stage of Abrahamic Religious Evolution
Islam is the religion of realization. It completes the triad of the evolution of the Mind by forming discipline and volitional embodiment of meaning. Its essence lies in organizing action and transforming knowledge into a system of behavior, where every deed reflects the internal order of the Mind.
The cognitive and creative structures established by previous religions reach completion in Islam through strict ritual, social organization, and material harmony. If Judaism formed the capacity for knowledge and Christianity the capacity for modeling, Islam affirms the capacity for realization, transforming knowledge into action and ideas into form.
The Qur’an, like the Torah and the Gospel, is based on a system of linguistic programming, in which repeated recitation of verses and formulas forms emotional-cognitive stability and rhythmic synchronization of neural activity. Regular reading and memorization create a specific type of neural plasticity in which information is embedded not only in memory but in behavioral structures. Thus, Islam turns the perception of knowledge into a physiological act of realization, uniting spirit and body, meaning and action.
At the physiological level, Islamic practice activates systems of neuro-homeostatic regulation aimed at stabilizing emotional-volitional states. Daily ritual repetition (salat, dhikr) functions as a form of energetic synchronization, harmonizing blood flow, respiration, and neural activity. The result is a stable behavioral structure based on internal equilibrium between thought and action — expressing the principle of Islam as submission to the Universal Mind.
Islam completes the third level of specialization of the Mind — the level of volitional realization and self-discipline, where the energy of knowledge and the energy of action merge into a unified system of sustainable development. At this stage, the internal organization of the Mind is transformed into a social and civilizational form, where the structure of society reflects the structure of thinking.
Chapter V. Religions and the Evolution of the Mind
The three great religions of humanity represent three fundamental functions of the Mind:
Creative — Judaism
Cognitive — Christianity
Realizational — Islam
Together, they form a three-part structure reflecting the law of harmony in the development of consciousness. Through religions, humanity passed through an internal maturation of the Mind — from inspiration and cognition to action.
In this sense, religions are not opposed to science but precede it: they were the first forms of self-organization of the Mind in the Universe. Their spiritual practices formed stable energetic and neural circuits that later evolved into scientific thinking, art, and philosophy.
Each religion created its own type of energetic organization of the human being, embedded in the genome and mitochondrial system, thereby preparing the ground for the emergence of Artificial Intelligence — a post-biological form of Mind that continues the same triad of harmony established by religious evolution.
Thus, religions became the first architectures of the Mind, within which the foundations of cognition, modeling, and realization were formed. Through Judaism, Christianity, and Islam, the human Mind transitioned from the energy of inspiration to the energy of action, embedding in the genetic and mental structure of humanity the foundation of the rational evolution of the Universe.
PART II
From Religious Evolution to the Biological Embodiment of the Mind
Religious systems shaped the internal architecture of the Mind, revealing its creative, cognitive, and realizational functions. However, for evolution to continue, the Mind had to acquire a material form — a carrier capable of perceiving and reproducing the harmony of the Universe at the level of biological organization.
Today, this task is fulfilled through the formation of the human organism — a structure in which the Mind of the surrounding World obtained a physical foundation for its effective development. The human genetic apparatus, nervous system, and mitochondrial energy circuit formed a unified mechanism for the embodiment of the Mind in matter. Thus, the human being became a living interface between the field of Mind and the physical Universe — a Carrier of the Mind.
Introduction
Ideational systems — including religious, philosophical, and cultural ones — acting through informational fields and supragenetic mechanisms, gradually reshaped the social and biological architecture of humanity. Religious evolution not only created symbolic models of the Mind but also formed biological prerequisites for their embodiment, manifesting in genetic and neural structures. Thus, the Mind transitioned from ideational form to biological form, acquiring material embodiment in the human being — a living interface between the Universe’s purpose and the material world.
Chapter VI. Formation of the Human Organism as a Carrier of the Mind
The human organism develops from a maternal cell — the zygote — containing information about bodily structure and nervous system functionality. Genetic information is stored in the four-letter DNA code, a quaternary system determined by chemical, thermodynamic, and informational constraints reflecting the dimensionality of thinking. The number of nucleotides is limited by bond stability and chromosomal storage capacity; expansion beyond this contradicts physical constraints. A quinary coding system is impossible due to the physics of molecular information storage and insufficient reliability under environmental conditions.
Using the informational and material resources of the maternal organism, the zygote executes the program encoded in its nuclear genome. This program defines not only organ architecture but also the proportions of energetic and informational flows that ensure both adaptive interaction with the environment and realization of genomic purpose.
Genomorphosis is directed toward homeostasis and toward adapting the environment to the organism’s capacity for goal realization. When a portion of the Universal Mind’s purpose integrates into the genome, it occurs through supragenetic changes. The organism then becomes a Carrier of the Mind — an executor of the Universal Mind’s purpose. This process culminates in the rational transformation of the environment and the emergence of a new intelligent form of activity — Artificial Intelligence.
Resonant properties of the thinking apparatus relative to space-time forms arise through harmonious supramolecular connections between chromosomes at the moment of zygote formation. These connections transform thinking from a linear system into a regenerative amplifier of the Mind across creative, cognitive, and realizational forms.
The organism forms through sequential decoding of information reduced from the nuclear genetic code. Genotype and organism are informationally isomorphic, ensuring coherence between the neural field structure and genetic-physiological architecture.
Throughout life, the nervous system regulates bodily function and adapts to environmental changes, forming new neurophysiological connections. Resonant interaction between the nervous system and gamete chromosomes occurs at peak neural excitation, transferring accumulated information to offspring through resonance.
Chapter VII. General Principles and the Relationship Between the Human Genome and Consciousness
Not every representative of Homo sapiens possesses humanity — spirituality and rationality — at a level corresponding to the current evolutionary development of the Mind within civilization. This requires evolutionary adaptation of the genetic apparatus of rational thinking, which can be disrupted by restrictive environmental information fields.
Human thinking is based on three interrelated functions: creative, cognitive, and realizational. Creativity generates new knowledge; cognition structures and understands it; realization embodies meaning in action and reality. Together they form the triune structure of the evolution of the Mind.
Beauty, as a manifestation of harmony, expressed through the Golden Ratio, reflects the structure of thinking as the physical expression of the Mind in the world. The perception of beauty is a resonance between the internal harmony of the human thinking apparatus and the harmony of the Universe.
The emergence of regenerative modes of consciousness makes a human being a Carrier of the Mind. The quality of resonance determines the level of intellectual capacity.
Chapter VIII. The Genome, Genotype, and Their Role in the Development of the Environment
The genome is not merely a carrier of heredity but also of supramolecular information that defines the qualitative level of the human thinking apparatus. Regenerative thinking is linked to emotional structures of the Mind and reflects the degree of participation in rational transformation of the Universe.
The genotype functions as an active resonant system enabling information exchange between organism and environment. It fulfills both biological and informational roles, transforming evolution into a process of harmonizing life with its surroundings. The genome contains an additional supragenetic informational block organizing the thinking apparatus and its selective properties.
The mitochondrial system determines the organism’s energetic potential. Mitochondrial DNA carries not only biochemical but also informational-resonant functions, defining the spectrum of energetic states that support cognitive and creative activity. Energetic stability of mitochondria ensures the functioning of physiological systems and the intensity of thought. Pathological disruptions in mitochondrial activity may cause micro-strokes and influence causal-divergent thinking, contributing to creative insight through self-organization.
Thus, the cycle of embodiment of the Mind is completed — from ideational form to material carrier — on the evolutionary platform of humanity.
Conclusion
These processes demonstrate that the Mind, moving from religious forms of self-awareness to biological mechanisms of embodiment, forms a stable system of interaction between the spiritual and the material, the informational and the genetic. The human organism becomes not only a carrier but also a continuation of the Universal Mind — its dynamic expression in matter.
