Mar. 16th, 2015

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Voices in people's heads are far more varied and complex than previously thought, according to new research by Durham and Stanford universities, published in The Lancet Psychiatry today.
One of the largest and most detailed studies to date on the experience of auditory hallucinations, commonly referred to as voice hearing, found that the majority of voice-hearers hear multiple voices with distinct character-like qualities, with many also experiencing physical effects on their bodies.
The study also confirmed that both people with and without psychiatric diagnoses hear voices.

The findings question some of the current assumptions about the nature of hearing voices and suggest there is a greater variation in the way voices are experienced than is typically recognised.

The researchers say this variation means different types of therapies could be needed for voice-hearers, such as tailored Cognitive Behavioural Therapy (CBT) geared towards distinct voice sub-types or patterns of voice hearing.

Current common approaches to help with voices include medication, CBT, voice dialogue techniques and other forms of therapy and self-help.

Auditory hallucinations are a common feature of many psychiatric disorders, such as psychosis, schizophrenia and bipolar disorder, but are also experienced by people without psychiatric conditions. It is estimated that between five and 15 per cent of adults will experience auditory hallucinations during their lifetimes.

This is one of the first studies to shed light on the nature of voice-hearing both inside and outside schizophrenia, across many different mental health diagnoses.

Lead researcher Dr Angela Woods, from the Centre for Medical Humanities at Durham University, said: "Our findings have the potential to overturn mainstream psychiatric assumptions about the nature of hearing voices.

"We call into question the presumed auditory quality of hearing voices and show that there is an unrecognised complexity in the 'character' qualities of some voices.

"It is crucial to study mental health and human experiences such as voice-hearing from a variety of different perspectives to truly find out what people are experiencing, not just what we think they must be experiencing because they have a particular diagnosis. We hope this approach can help inform the development of future clinical interventions."

The researchers, funded by the Wellcome Trust, collected answers to open- and close-ended questions through an on-line questionnaire focused on description of experiences from 153 respondents. The majority of respondents had been diagnosed with a psychiatric condition but 26 had no history of mental illness. Participants were free to respond in their own words.

The large majority of respondents described hearing multiple voices (81 per cent) with characterful qualities (70 per cent).

Less than half the participants reported hearing purely auditory voices with 45 per cent reporting either thought-like or 'inbetween' voices with some thought-like and some acoustic qualities. This finding challenges the view that hearing voices is always a perceptual or acoustic phenomenon, and may have implications for future neuroscientific studies of what is happening in the brain when people 'hear' voices.

66 per cent of people felt bodily sensations while hearing voices, such as feeling hot or tingling sensations in their hands and feet. Voices with effects on the body were more likely to be abusive or violent, and, in some cases, be linked to experiences of trauma.

While fear, anxiety, depression and stress were often associated with voices, 31 per cent of participants said they also felt positive emotions.

Co-author Dr Nev Jones from Stanford University said: "Our findings regarding the prevalence and phenomenology of non-acoustic voices are particularly noteworthy. By and large, these voices were not experienced simply as intrusive or unwanted thoughts, but rather, like the auditory voices, as distinct 'entities' with their own personalities and content. This data also suggests that we need to think much more carefully about the distinction between imagined percepts, such as sound, and perception."

Case study

Rachel Waddingham is an independent trainer and consultant with Behind The Label and a trustee of the National Hearing Voices Network and the International Society for Psychological and Social Approaches to Psychosis.

Rachel hears voices, sees visions and has struggled with overwhelming beliefs.

Rachel explains: "I hear about 13 or so voices. Each of them is different - some have names, they are different ages and sound like different people. Some of them are very angry and violent, others are scared, and others are mischievous. Sometimes, I hear a child who is very frightened. When she is frightened I can sometimes feel pains in my body - burning. If I can help the voice calm down, by doing some grounding strategies, the burning pains stop.

"Since going to a Hearing Voices Group, I have found ways of making sense of and coping with my voices. I no longer feel terrorised by them even though some of them say some very frightening things. I now have a family of voices and have a better relationship with them. I can make a choice about how I respond to them - whether I listen to them, and how I reply. Some of them are now much more helpful - they can be a window to my feelings, letting me know about a problem that I have in my life that I need to address.

"Although in our society, people who hear voices are often seen as 'mad' or 'crazy', I do think things are changing. I find that lots of people are interested in voice-hearing. Many people have told me about experiences they have had - either in their childhood, or as an adult. It's as if by talking about voices we are starting to de-stigmatise the experience and opening the door for others to speak openly too.

"As long as we believe that voices are signs of pathology and illness, it makes little sense to really explore a person's lived experience. Instead we try to suppress or eliminate the voices as far as possible. Listening to them seems 'crazy'. Still, in my experience it can be really useful to be interested in people's lived experience of voice-hearing. Every one of us is different, and being curious about my experiences was one of the first steps to dealing with them.

"This research is a step forward. If we want to understand more about voice-hearing, it makes sense to ask a voice-hearer - and be willing to modify our perception of what it means to hear voices based on their answers. For me, the word 'voices' isn't sufficient. I use it, but it hides the embodied parts of my experience for which I have few words to describe.

"I would like to live in a world where we are curious about one another's experiences and seek to understand rather than pathologise. Everyone has a story and the world would be much kinder if we started to listen to it."
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“И раньше временами даже у антропологов можно было заметить склонность к мистике — у Карла Юнга, Тейяра де Шардена, в циклизме это заметный оттенок (у Шпенглера, Сорокина, Гумилева). Но в профессиональной среде антропологов и этнографов не было людей, полностью отданных этому. И вот теперь они стали появляться, проникая в культурную антропологию не изолированными одиночками (как в циклизме), а почти как целое направление. Причем, коль скоро этнографы нередко близко сотрудничают с туземными колдунами, это выглядело как заражение, инфекция.

Она началось во Франции. Глава французской этнографической школы и автор учебника, бывший летчик и опытный африканист Марсель Гриоль (Griaule 1898–1956), всю жизнь работал в духе дескриптивизма и собрал огромный материал. Его первое этнографическое путешествие в Абиссинию описано им в романе-отчете «Человеческие факелы». Монография о догонах «Маски догонов» стала его докторской диссертацией. Он стал профессором Сорбонны и заведующим кафедрой этнологии. Но, описав материал, он остановился перед объяснительными задачами. В 1947 г. он вдохновился объяснениями, которые ему давали сами догоны. Раньше он вел опрос информантов энергично, хитро, наступательно, как допрос — они ведь уклоняются от неудобных вопросов, лгут, сочиняют. Но вот он был посвящен в таинства догонов и 33 дня проходил обучение у мага Оготеммели (описано в книге «Бог воды» — Griaule, 1948: Dieu d'eau). С 1950 г. он сам стал учеником, а Оготеммели учителем. Стратегия Гриоля в этнографии изменилась — не выдавливать информацию как бы насильственно, а получать откровение. В этой «живой мифологии», в «метафизике» догонов он увидел ключ к пониманию Африки. Даже после его смерти в 1956 г. его школа продолжала выпускать его труды и труды учеников (1965) с мифологическими объяснениями космоса и туземной теорией языка. Впрочем, его сотрудница Жермен Дитерлен (род. в 1903 г.) добавила к этому структуралистское рассуждение о единстве суданских мыслительных систем.

В 1961 г. еще более откровенный перелет в мистику совершил мексиканский этнограф Карлос Кастанеда (Castaneda). Собирая материал для этно-фармакологической диссертации, он уверовал в тайное учение дона Хуана Матуса из мексиканского племени яки. Натерся «чертовым корнем» галлюциногенного кактуса пейот.

«Мои ноги стали резиновыми и удлинились, стали чрезвычайно длинными… Я взглянул вниз и увидел дона Хуана далеко внизу подо мной… Я прыгнул назад и заскользил на спине. Я увидел темное небо надо мной, а облака я оставил подо мной… Скорость моя была чрезвычайной». И т.д.

Вернувшись, он спросил дона Хуана, где было его тело во время полета. «В кустах», ответил тот. «Значит, я летал только в своем представлении?». «Нет». «А если я прикую свое тело к скале цепью?». «Боюсь, тебе придется лететь со скалой, висящей на тяжелой цепи», — ответил дон Хуан.

Для Кастанеды это реальность: ведь это видел не он один, но и дон Хуан. После 5 лет свиданий Кастанеда испугался. Он потерял веру в свою личность, в собственное здравомыслие, и порвал с индейским магом. Но через 3 года вернулся и продолжил занятия.

Дон Хуан развернул целое учение о «втором внимании», «вратах в бесконечность», «точке сборки» и проч. Маг видит за твердыми предметами энергию, сущность вещей. Когда маг смотрит на человеческое существо, он видит громадное светящееся образование, которое при перемещении оставляет глубокую борозду в энергетическом поле Земли. Оно как бы плывет, волоча за собой наподобие хвоста вспахивающий землю стержневидный корень, а внутри — «точка сборки», размером с теннисный мячик.

Об этом Кастанеда говорит в четырех книгах, пользующихся бешеным успехом: «Учение дона Хуана: Путь знания индейцев яки», 1968; «Отдельная реальность», 1971; «Путешествие в Икстлан, Уроки дона Хуана», 1972; «Сказки силы», 1973. Их содержание пересказывал мне с горящими глазами один студент за столиком в столовой Университета в Петербурге. Между тем, как-то дон Хуан сказал Карлосу Кастанеде: «Я играю очень искренне, но ведь это всего лишь игра, как в театре».

В конце 60-х — начале 70-х американскому этнологу Барбаре Майерхоф (Myerhoff) шаман племени хвичолов мараакам Рамон Медина Сильва дал поесть растение пейот. Она увидела себя сидящей на огромном дереве, корни которого уходили вниз в землю, а крона – в небо. Это было Древо Жизни. Потом она увидела птицу, вертящуюся от возбуждения, получеловека-полупопугая. Это был Рамон в своей функции носителя душ. Барбара задала ему вопрос, который уже месяц не уходил из ее головы: «Что означают мифы?». Он ответил: «Мифы не означают ничего. Они означают сами себя…». Это из ее книги «Охота Пейот» (1974).

Все это мистика. Антропологи в большинстве встретили писания Кастанеды сугубо критически (Mille 1976; Noel 1976). Марвин Харрис отмечает, что у Кастанеды не приведено конкретных сведений для проверки; в разных томах Кастанеды есть противоречия в изложении хода событий; зато есть совпадения его рассказов с литературой о шаманизме; опубликованные воспоминания жены и друзей усиливают основания для подозрений, а сам Кастанеда и не пытался защищаться. Сомневаются не только в реальности его «видений», но и в достоверности его рассказов, более того — в том, что он когда-либо был учеником дона Хуана и интервьюировал его, и даже в существовании дона Хуана вообще (Harris 1980: 320–323). Правда, релятивист Дэвид Силвермэн заявил, что ему все равно, реально ли это все или нет — это занятный феномен в любом случае, потому что все в мире недостоверно (Silverman 1975). Если антропологи, пусть и немногие, воспринимают чушь Кастанеды всерьез, то это серьезный сигнал о кризисе не только религии, но и науки”.


Бюллетень «В защиту науки» № 10, 2012. Стр. 62-64.
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The transfer of genes between organisms living in the same environment is known as horizontal gene transfer. It is well known in single-celled organisms and thought to be an important process that explains how quickly bacteria evolve resistance to antibiotics, for example.

Horizontal gene transfer is also thought to play an important role in the evolution of some animals, including nematode worms, which have acquired genes from microorganisms and plants, and some beetles that gained bacterial genes to produce enzymes for digesting coffee berries. However, the idea that horizontal gene transfer occurs in more complex animals, such as humans has been widely debated and contested.

Lead author Alastair Crisp from the Department of Chemical Engineering and Biotechnology at the University of Cambridge said: “This is the first study to show how widely horizontal gene transfer occurs in animals, including humans, giving rise to tens or hundreds of active 'foreign' genes. Surprisingly, far from being a rare occurrence, it appears that this has contributed to the evolution of many, perhaps all, animals and that the process is ongoing. We may need to re-evaluate how we think about evolution.”

The researchers studied the genomes of 12 species of fruit fly, four species of nematode worm, and ten species of primate, including humans. They calculated how well each of their genes aligns to similar genes in other species to estimate how likely they were to be foreign in origin. By comparing with other groups of species, they were able to estimate how long ago the genes were likely to have been acquired.

In humans, they confirmed 17 previously-reported genes acquired from horizontal gene transfer, and identified 128 additional foreign genes in the human genome that have not previously been reported. A number of genes, including the ABO gene, which determines an individual’s blood group, were also confirmed as having been acquired by vertebrates through horizontal gene transfer. The majority of the genes were related to enzymes involved in metabolism.

In humans, some of the genes were involved in lipid metabolism, including the breakdown of fatty acids and the formation of glycolipids. Others were involved in immune responses, including the inflammatory response, immune cell signalling, and antimicrobial responses, while further gene categories include amino-acid metabolism, protein modification and antioxidant activities.

The team identified the likely class of organisms from which the transferred genes came. Bacteria and protists, another class of microorganisms, were the most common donors in all species studied. They also identified horizontal gene transfer from viruses, which was responsible for up to 50 more foreign genes in primates.

Some genes were identified as having originated from fungi. This explains why some previous studies, which only focused on bacteria as the source of horizontal gene transfer, originally rejected the idea that these genes were ‘foreign’ in origin.

The majority of horizontal gene transfer in primates was found to be ancient, occurring sometime between the common ancestor of Chordata and the common ancestor of the primates.

The authors say that their analysis probably underestimates the true extent of horizontal gene transfer in animals and that direct transfer between complex multicellular organisms is also plausible, and already known in some host-parasite relationships.

The study also has potential impacts on genome sequencing more generally. Genome projects frequently remove bacterial sequences from results on the assumption that they are contamination.

“It’s important to screen for contamination when we’re doing genome sequencing, but our study shows that we shouldn’t ignore the potential for bacterial sequences being a genuine part of an animal’s genome originating from horizontal gene transfer,” adds Dr Chiara Boschetti from the Department of Chemical Engineering and Biotechnology.

The research was supported by the European Research Council.

Adapted from a press release from BioMed Central.

Reference
Crisp, A et al. Expression of multiple horizontally acquired genes is a hallmark of both vertebrate and invertebrate genomes. Genome Biology; 12 March 2015

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