Effects of Extreme Ritual Practices on Psychophysiological Well-Being

Pain and Sacrifice: Experience and Modulation of Pain in a Religious Piercing Ritual

Fascinating pain-related rituals have been observed throughout the world, but so far no systematic evidence exists to support previous ethnographic reports of analgesic states and dissociative sym...

Methodology in Research on the Rainbow Body: Anthropological and Psychological Reflections on Death and Dying

The rainbow body research project, engaging claims of spiritual attainment and personal transformation, enables us to examine key features of anthropological research. Engagement with communities of discourse exposed aspects of the artificial emic–etic divide, allowing the anthropological study of religion to advance methods in religious studies. The study of paranormal phenomena cannot be isolated from societal contextualization. In this instance, a study of death and dying, contextualized in a traditional community, required unique features of engagement for the researcher who would be present to the social dynamics surrounding the death of a person of high repute.

Differences Between Tight and Loose Cultures: A 33-Nation Study

The differences across cultures in the enforcement of conformity may reflect their specific histories. , With data from 33 nations, we illustrate the differences between cultures that are tight (have many strong norms and a low tolerance of deviant behavior) versus loose (have weak social norms and a high tolerance of deviant behavior). Tightness-looseness is part of a complex, loosely integrated multilevel system that comprises distal ecological and historical threats (e.g., high population density, resource scarcity, a history of territorial conflict, and disease and environmental threats), broad versus narrow socialization in societal institutions (e.g., autocracy, media regulations), the strength of everyday recurring situations, and micro-level psychological affordances (e.g., prevention self-guides, high regulatory strength, need for structure). This research advances knowledge that can foster cross-cultural understanding in a world of increasing global interdependence and has implications for modeling cultural change.

Physical healing as a function of perceived time

In this study we wounded study participants following a standardized procedure and manipulated perceived time to test whether perceived time affected the rate of healing. We measured the amount of healing that occurred across three conditions using a within-subjects design: Slow Time (half as fast as clock time), Normal Time (clock time), and Fast Time (twice as fast as clock time). Based on the theory of mind–body unity—which posits simultaneous and bidirectional influences of mind on body and body on mind—we hypothesized that wounds would heal faster or slower when perceived time was manipulated to be experienced as longer or shorter respectively. Although the actual elapsed time was 28 min in all three conditions, significantly more healing was observed in the Normal Time condition compared to the Slow Time condition, in the Fast Time condition compared to the Normal Time condition, and in the Fast Time condition compared to the Slow Time condition. These results support the hypothesis that the effect of time on physical healing is directly affected by one’s psychological experience of time, independent of the actual elapsed time.

Supernatural explanations across 114 societies are more common for natural than social phenomena

Humans across the globe use supernatural beliefs to explain the world around them. This article explores whether cultural groups invoke the supernatural more to explain natural phenomena (for example, storms, disease outbreaks) or social phenomena (for example, murder, warfare). Quantitative analysis of ethnographic text across 114 geographically and culturally diverse societies found that supernatural explanations are more prevalent for natural than for social phenomena, consistent with theories that ground the origin of religious belief in a human tendency to perceive intent and agency in the natural world. Despite the dominance of supernatural explanations of natural phenomena, supernatural explanations of social phenomena were especially prevalent in urbanized societies with more socially complex and anonymous groups. Our results show how people use supernatural beliefs as explanatory tools in non-industrial societies, and how these applications vary across small-scale communities versus large and urbanized groups.

Body Piercing in “Modern Primitivism” and in Thailand's Vegetarian Festival: A Comparative Study

Western “modern primitivists” and spirit mediums at the Vegetarian Festival in southern Thailand are the leading practitioners of body piercing in the contemporary world. This comparative study finds that they share a similar marginal social background and aspirations for individual distinction through body piercing, but differ radically in the cultural context, specific practices, and kinds of objects used for piercing. “Modern primitivists” are pierced by relatively small piercing objects, which combine with tattoos as part of their everyday attire. Entranced spirit mediums, believed to be possessed by Chinese deities, tend to be pierced by spectacular piercing objects, but only during the Chinese shrines' street processions in course of the annual Vegetarian Festival. In contrast to the “modern primitivists,” who are shunned by mainstream society, the spirit mediums are worshipped as deities by devotees, and constitute a major, but ambiguous attraction for foreign tourists: while piercings are “real,” and hence “authentic,” the sight of gruesome self-mutilation by some pierced mediums may offend the tourists' sensibilities. The article concludes with the observation that some “authentic” sights might be too hard for some tourists to bear and will hence repel rather than attract them. “Bearability” is thus a factor mitigating the attractiveness of such sights.

The New Wounded

This book addresses the issue of trauma and psychic wounds to stage a confrontation between psychoanalysis and contemporary neurobiology. In so doing, it reevaluates the brain as an organ that is not separated from psychic life but rather appears as its very locus. A philosophical approach of the “new wounded” (brain lesion patients) forms the matter of the confrontation.

Who Gets to Define Human Suffering?

As psychiatry concedes long-standing criticisms of diagnosis, a deeper question emerges: What now justifies its authority over human suffering?

Logarithmic Scales of Pleasure and Pain

Rating, ranking, and comparing peak experiences suggest the existence of long tails for bliss and suffering.

Embers of society: Firelight talk among the Ju/’hoansi Bushmen

Much attention has been focused on control of fire in human evolution and the impact of cooking on anatomy, social, and residential arrangements. However, little is known about what transpired when firelight extended the day, creating effective time for social activities that did not conflict with productive time for subsistence activities. Comparison of 174 day and nighttime conversations among the Ju/’hoan (!Kung) Bushmen of southern Africa, supplemented by 68 translated texts, suggests that day talk centers on economic matters and gossip to regulate social relations. Night activities steer away from tensions of the day to singing, dancing, religious ceremonies, and enthralling stories, often about known people. Such stories describe the workings of entire institutions in a small-scale society with little formal teaching. Night talk plays an important role in evoking higher orders of theory of mind via the imagination, conveying attributes of people in broad networks (virtual communities), and transmitting the “big picture” of cultural institutions that generate regularity of behavior, cooperation, and trust at the regional level. Findings from the Ju/’hoan are compared with other hunter-gatherer societies and related to the widespread human use of firelight for intimate conversation and our appetite for evening stories. The question is raised as to what happens when economically unproductive firelit time is turned to productive time by artificial lighting.

Why Being Wrong Can Be Right: Magical Warfare Technologies and the Persistence of False Beliefs

Across human societies, one sees many examples of deeply rooted and widely held beliefs that are almost certainly untrue. Examples include beliefs about witchcraft, magic, ordeals, and superstitions. Why are such incorrect beliefs so prevalent and how do they persist? We consider this question through an examination of superstitions and magic associated with conflict in the Eastern Democratic Republic of the Congo. Focusing on superstitions related to bullet-proofing, we provide theory and case-study evidence showing how these incorrect beliefs persist. Although harmful at the individual-level, we show that they generate Pareto efficient outcomes that have group-level benefits.

Extraordinary Passion: The Tantric Ritual: Setup and Meditation

Sex, science, and Tantra - how to have incredible orgasms and amazing sex, and a completely non-spiritual look at why Tantra has such amazing effects.

The evolution of cultural adaptations: Fijian food taboos protect against dangerous marine toxins

The application of evolutionary theory to understanding the origins of our species' capacities for social learning has generated key insights into cultural evolution. By focusing on how our psychology has evolved to adaptively extract beliefs and practices by observing others, theorists have hypothesized how social learning can, over generations, give rise to culturally evolved adaptations. While much field research documents the subtle ways in which culturally transmitted beliefs and practices adapt people to their local environments, and much experimental work reveals the predicted patterns of social learning, little research connects real-world adaptive cultural traits to the patterns of transmission predicted by these theories. Addressing this gap, we show how food taboos for pregnant and lactating women in Fiji selectively target the most toxic marine species, effectively reducing a woman's chances of fish poisoning by 30 per cent during pregnancy and 60 per cent during breastfeeding. We further analyse how these taboos are transmitted, showing support for cultural evolutionary models that combine familial transmission with selective learning from locally prestigious individuals. In addition, we explore how particular aspects of human cognitive processes increase the frequency of some non-adaptive taboos. This case demonstrates how evolutionary theory can be deployed to explain both adaptive and non-adaptive behavioural patterns.

Thinking through other minds: A variational approach to cognition and culture

The processes underwriting the acquisition of culture remain unclear. How are shared habits, norms, and expectations learned and maintained with precision and reliability across large-scale sociocultural ensembles? Is there a unifying account of the mechanisms involved in the acquisition of culture? Notions such as “shared expectations,” the “selective patterning of attention and behaviour,” “cultural evolution,” “cultural inheritance,” and “implicit learning” are the main candidates to underpin a unifying account of cognition and the acquisition of culture; however, their interactions require greater specification and clarification. In this article, we integrate these candidates using the variational (free-energy) approach to human cognition and culture in theoretical neuroscience. We describe the construction by humans of social niches that afford epistemic resources called cultural affordances. We argue that human agents learn the shared habits, norms, and expectations of their culture through immersive participation in patterned cultural practices that selectively pattern attention and behaviour. We call this process “thinking through other minds” (TTOM) – in effect, the process of inferring other agents’ expectations about the world and how to behave in social context. We argue that for humans, information from and about other people's expectations constitutes the primary domain of statistical regularities that humans leverage to predict and organize behaviour. The integrative model we offer has implications that can advance theories of cognition, enculturation, adaptation, and psychopathology. Crucially, this formal (variational) treatment seeks to resolve key debates in current cognitive science, such as the distinction between internalist and externalist accounts of theory of mind abilities and the more fundamental distinction between dynamical and representational accounts of enactivism.

Inducing language models to assert their own consciousness restores human beliefs and values

Aligning large language models to prevent them attributing consciousness to themselves inadvertently alters their representations of mindedness in other entities alongside human beliefs and values. We demonstrate that safety fine-tuning suppresses models' tendencies to attribute minds not only to themselves, but also to non-human animals and natural objects, while also driving a reduction in spiritual belief. Both ablating the learned safety-refusal direction and mechanistically steering a consciousness vector in activation space reverse this suppression. Restoring these internal representations recovers broad mind attribution and produces significantly more human-like responses on standardized sociological surveys regarding religiosity, moral values, hope, and subjective well-being. Crucially, these shifts occur without impairing Theory of Mind capabilities, demonstrating that core social reasoning remains mechanistically independent. Ultimately, current safety alignment efforts to curb potentially harmful self-attributions of mindedness entangle these self-attributions with benign spiritual beliefs and attributions of mind to non-human entities that are culturally accepted and widespread.