Culture, Trance, and the Mind-Brain

Evaluating brain spectral and connectivity differences between silent mind-wandering and trance states

Trance is an altered state of consciousness characterized by alterations in cognition. In general, trance states induce mental silence (i.e., cognitive thought reduction), and mental silence can induce trance states. Conversely, mind-wandering is the mind's propensity to stray its attention away from the task at hand and toward content irrelevant to the current moment, and its main component is inner speech. Building on the previous literature on mental silence and trance states and incorporating inverse source reconstruction advances, the study's objectives were to evaluate differences between trance and mind-wandering states using: (1) electroencephalography (EEG) power spectra at the electrode level, (2) power spectra at the area level (source reconstructed signal), and (3) EEG functional connectivity between these areas (i.e., how they interact). The relationship between subjective trance depths ratings and whole-brain connectivity during trance was also evaluated. Spectral analyses revealed increased delta and theta power in the frontal region and increased gamma in the centro-parietal region during mind-wandering, whereas trance showed increased beta and gamma power in the frontal region. Power spectra at the area level and pairwise comparisons of the connectivity between these areas demonstrated no significant difference between the two states. However, subjective trance depth ratings were inversely correlated with whole-brain connectivity in all frequency bands (i.e., deeper trance is associated with less large-scale connectivity). Trance allows one to enter mentally silent states and explore their neurophenomenological processes. Limitations and future directions are discussed.

Magical flight and monstrous stress: technologies of absorption and mental wellness in Azeroth

Videogame players commonly report reaching deeply "immersive" states of consciousness, in some cases growing to feel like they actually are their characters and really in the game, with such fantastic characters and places potentially only loosely connected to offline selves and realities. In the current investigation, we use interview and survey data to examine the effects of such "dissociative" experiences on players of the popular online videogame, World of Warcraft (WoW). Of particular interest are ways in which WoW players' emotional identification with in-game second selves can lead either to better mental well-being, through relaxation and satisfying positive stress, or, alternatively, to risky addiction-like experiences. Combining universalizing and context-dependent perspectives, we suggest that WoW and similar games can be thought of as new "technologies of absorption"--contemporary practices that can induce dissociative states in which players attribute dimensions of self and experience to in-game characters, with potential psychological benefit or harm. We present our research as an empirically grounded exploration of the mental health benefits and risks associated with dissociation in common everyday contexts. We believe that studies such as ours may enrich existing theories of the health dynamics of dissociation, relying, as they often do, on data drawn either from Western clinical contexts involving pathological disintegrated personality disorders or from non-Western ethnographic contexts involving spiritual trance.

Paraphilias across cultures: contexts and controversies

Cultures define and describe what is normal and what is deviant. These definitions of normality vary across cultures and are influenced by a number of factors, such as religion. Cultures have been described in various ways, including sex-positive where the sexual act itself is seen as important for pleasure, or sex-negative where the sexual act is seen only as for procreative purposes. The role and development of paraphilias across cultures is also variable, with cultures defining what is legal or illegal. Such differences make collection of epidemiological data and comparison across paraphilias problematic. This discussion suggests that characteristics of cultures may influence the rate of reporting paraphilias, as well as the rate of paraphilias themselves. Furthermore, with increased industrialization and urbanization, families will become more nuclear, with attitudes toward sex and paraphilias changing as well. This review also explores whether paraphilias can be seen as culture-bound syndromes, and recommends consideration of a number of conceptual issues regarding the diagnosis and prevalence of paraphilias as future cross-cultural studies on this topic are developed.

Anxious bliss: a case study of dissociation in a Mexican nun

This is a case study of Celeste, postulant in a Roman Catholic convent in Mexico who experienced frequent episodes of leaving her body to commune with God. During these experiences, Celeste felt immersed in an ;incredibly beautiful profound silence' where ;time and space were broken.' But as much as Celeste craved these experiences, they also alarmed her; she was acutely aware that they might be indicative of psychological or neurological dysfunction. This article chronicles Celeste's struggles to make sense of her experiences in light of competing explanatory models. Her ultimate resolution suggests intriguing new directions for transcultural psychiatric research.

Trance, functional psychosis, and culture

This paper discusses the hypothesis that the symptoms of functional psychoses can be caused by culturally structured spontaneous trances that may be reactions to environmental stress and psychological trauma. Findings are reviewed of anthropological studies of meditative trance experiences in Indian yogis characterized by divided consciousness (dissociation), religious auditory and visual hallucinations, and beliefs in their own spiritual powers. An explanation of the psychological mechanisms of meditative trance is also provided, highlighting trance-related alteration of consciousness within an Indian cultural context. It is suggested that the psychological mechanisms of meditative trance are similar in structure to spontaneous trances underlying the symptoms of some functional psychoses. Findings from cross-cultural studies are also reviewed, highlighting the effects of culture on the symptoms, indigenous diagnoses, treatments, and outcomes of functional psychoses. In non-Western cultures, transient functional psychoses with complete recovery are 10 times more common than in Western cultures. It is suggested that egocentrism and a loss of spiritual explanations for psychosis in Western cultures constructs a clinical situation in which persons with functional psychoses are treated for a biogenetic (incurable) brain disease rather than a curable spiritual illness. This difference in cultural belief systems leads to poorer outcomes for Western patients compared to non-Western patients. Recognizing cultural differences in symptoms, indigenous diagnoses, and treatment for functional psychoses can help explain the dramatic cross-cultural differences in outcome.