The Neurobiology of Trance and Mediumship in Brazil (original) (raw)
Related papers
Neuroimaging during Trance State: A Contribution to the Study of Dissociation
2012
Despite increasing interest in pathological and non-pathological dissociation, few researchers have focused on the spiritual experiences involving dissociative states such as mediumship, in which an individual (the medium) claims to be in communication with, or under the control of, the mind of a deceased person. Our preliminary study investigated psychography–in which allegedly “the spirit writes through the medium's hand”–for potential associations with specific alterations in cerebral activity.
Mediumship and spirit possession are cultural phenomena found worldwide. The Spiritism, popular in Brazil, is a religious tradition that emphasizes medi-umship. The " absorption hypothesis " (the association of marked increases in focused attention with concomitant decreases in self-awareness) is one of the neuropsychological explanatory theories for these experiences. We measured electroencephalographic (EEG) spectral power in frontal electrodes within theta, alpha and beta bandwidths, as well as cross-regional cortical coherences, in female Spiritist experienced mediums (n = 10) and in female non-medium control subjects from the same religious context (n = 10). Scalp EEG signals were captured simultaneously from participants in each of the two groups in three different moments: before, during and immediately after mediumistically speaking. Compared to non-medium controls, the mediums had greater beta power on some electrodes in all phases of the experiment, greater theta power on one electrode at the communication phase and greater alpha power on one electrode at the post-communication phase. No condition effects (within-group comparisons) were detected in any group. No group effects were noted for cross regional cortical coherences. No ictal EEG pattern was observed, except for one participant in the mediums group. These findings support the hypothesis that absorption could have a mechanistic role in anomalous sensorial experiences such as mediumship. The coherence pattern in mediums during the anomalous experience differed from prior studies on pathological dissociation and on hypnotic states. Cognitive control processes seem to be engaged during the anomalous sensorial experiences. Bastos Jr. MAV et al. / Arch Clin Psychiatry. 2016;43(2):20-6
Cogent Psychology, 2017
There have been a number of electrophysiological and neuroimaging studies in "altered" states of consciousness including dissociative conditions, hypnosis, and meditation; however, the nature and clinical significance of trance states remain elusive. Alterations of consciousness that accompany trance can shed light on the brain networks contributing to the experience of autobiographical self; the subjective demarcation of "self" from others and reality at large; and normative vs. pathological domains of self-experience. Shamanic trance is a volitional, self-induced state of consciousness that historically served the purposes of social cohesion and healing interventions in diverse tribal settings. We present the first neurophysiological study of a normal subject, who has received extensive training in the Mongolian shamanic tradition and is capable of self-inducing a trance state without external sensory stimulation. Quantitative EEG mapping and LORETA (low resolution electromagnetic tomography) source imaging indicate that shamanic state of consciousness (SSC) involves a shift from the normally dominant left
Frontiers in Psychology
AimTo evaluate the cognitive functioning of subjects practicing trance mediumship in Brazil.MethodThe study was based on the measurement of cognitive functions of 19 spirits mediums through neuropsychological tests such as the Brief Cognitive Screening Battery (BCSB), the Verbal Fluency Test (FAS), the digit span test, the cube test, the five digit test (FDT) and an evaluation of mental health through scales such as the Beck Depression Inventory (BDI), the Self-Report Questionnaire (SRQ), and the Trauma History Questionnaire (THQ). The sample included the participation of spirit mediums divided into two groups. The more experienced group (MEG) with 11 subjects had more than 10 years of mediumistic practice, while the other less experienced group (LEG) with 8 subjects had 1–5 years of experience. The inclusion criteria were psychophonic mediums (who have the ability to communication when deceased beings communicate directly via speaking) with regular trance practices for at least one...
Neuroanthropology of shamanic trance: a case study with a ritual specialist from Mexico
Frontiers in Psychology, 2024
In Mexico, shamans are recognized for the gift of entering a deep trance that allows them to know the origin of the diseases and conflicts that afflict people. They commonly treat patients through limpias (cleansing) to extract negative elements sent by a witch or that were "collected" in places that harbor "evil winds." We present a case study of an 81-year-old Mexican shaman who noticed her gift in childhood. Electroencephalographic recordings were made while the shaman performed three activities: reading cards to diagnose a patient and answer the questions he posed; limpia with chicken eggs, stones, and bells to absorb adverse "things"; and the incorporation trance through which the deceased is believed to occupy the shaman's body to use it as a communication channel. Alpha activity was observed when concentrated, suggesting a hypnagogic-like state. Predominant beta and gamma oscillations were observed, suggesting a potential plastic phenomenon that modulates the assimilation of external and internal referents guiding temporal schemes for action, attention, and the integration of mnemonic, sensory, and imaginative elements. We used a neuroanthropological approach to understand shamanic trance as a biological potential of the human brain to induce non-ordinary states of consciousness linked to cultural beliefs and practices.
2021
Trance processes are a form of altered states of consciousness (ASC) widely reported across cultures. Entering these states is often linked to auditory stimuli such as singing, chanting, or rhythmic drumming. While scientific research into this phenomenon is relatively nascent, there is emerging interest in investigating the neural correlates of altered states of consciousness such as trance. This report aims to add to this field of ASC through exploring how the perception of an experienced Sangoma--traditional South African healer--entering a trance process correlates to BOLD signal modulation with auditory stimuli. Functional MRI data were analyzed using a General Linear model comparing music versus no music condition multiplied by the percept of experiencing trance (High or Low). Positive BOLD activation was shown in auditory cortex in both hemispheres during a trance process. Other brain regions tightly correlated to trance perception were right parietal, right frontal, and area...
A physiological examination of perceived incorporation during trance
F1000Research
Background: Numerous world cultures believe channeling provides genuine information, and channeling rituals in various forms are regularly conducted in both religious and non-religious contexts. Little is known about the physiological correlates of the subjective experience of channeling. Methods: We conducted a prospective within-subject design study with 13 healthy adult trance channels. Participants alternated between 5-minute blocks of channeling and no-channeling three times while electroencephalography (EEG), electrocardiography (ECG), galvanic skin response (GSR), and respiration were collected on two separate days. Voice recordings of the same story read in channeling and no-channeling states were also analyzed. Results: The pre-laboratory survey data about demographics, perception of the source, purpose and utility of channeled information reflected previous reports. Most participants were aware of their experience (rather than in a full trance) and had varying levels of ...
Recent studies indicate high levels of psychotic experiences in the general population. Here, we report a functional imaging study with 8 mentally healthy spiritual mediums and 8 matched controls. The mediums entered a mediumistic-trance state using a standardized manner by closing their eyes and actively seeking to ignore external and internal stimuli to achieve a ‘state of emptiness’; in a control condition, they were instructed to re-enact the same mediumistic experience that they had during the mediumistic-trance condition but in a non-trance state (imaginative-trance). Both mediums and controls took part in a resting state session. The results indicate stronger activation in the lateral occipital cortex, posterior cingulate cortex (PCC), temporal pole, middle temporal gyrus and orbitofrontal cortex during the mediumistic-trance state. We also observe increased functional connectivity within auditory and sensorimotor Resting State Networks (RSN) during mediumistic–trance compared to resting and imaginative-trance conditions. Comparing spiritual mediums and controls, no differences in RSN were found. These data show preserved engagement of prefrontal cortex and connectivity of the default-mode network that indicate maintained introspective control over non-pathological psychotic-like experiences.
Operationalizing “Trance” I: Rationale and Research Using a Psychophenomenological Approach
American Journal of Clinical Hypnosis, 2000
The Notion of Trance A core mystery of hypnosis is the notion of "trance." Time and again clinicians and experimenters alike have raised questions concerning the nature of trance, criteria for determining whether a person is or is not in trance, and the various behavioral or physiological sequelae associated with trance. Some experts completely deny the utility of the concept (e.g., Sarbin, 1950), whereas others see trance as a secondary, but not a causative, factor (Kirsch & Lynn, 1995). Others acknowledge the concept of trance, but differ in regards to the criterion of assessment of trance. To some, it is the way the client's eyes fluttered. To others, it might be the nature of the finger movement during ideomotor signalling; observation of an increased lacrimation as the client opened her eyes after an induction; the amount of sclera visible after the client rolls her eyes upward and inward (Spiegel & Spiegel, 1978); or an indication by the client of his subjective hypnotic depth (such as on a 1 to 10 rating scale) (see Brown & Fromm, 1986).