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The phenomenology of psychosis is notoriously difficult to grasp. I offer here a case study of psychotic voices in which neither words nor voice proper figures prominently. I reflect on the strangeness of these experiences, and then point to the features of voice-hearing which I take to be of central importance: not-me-ness, a different realness, and presence. When it begins, madness can feel like grace, or art. The dull everyday becomes iridescent. People sense wild swans, floating angels, s...

La phénoménologie de la psychose est notoirement difficile à appréhender. Je propose ici une étude de cas de voix psychotiques dans lesquels ni les mots ni la voix proprement dite n’ont une place de premier plan. J’examine l’étrangeté de ces expériences, puis j’attire l’attention sur les caractéristiques de ce phénomène qui consiste à entendre des voix, que je considère comme étant d’une importance capitale : le non-moi ; une différente forme de ce qui est réel ; et la présence.

How do concepts of mental life vary across cultures? By asking simple questions about humans, animals and other entities - for example, 'Do beetles get hungry? Remember things? Feel love?' - we reconstructed concepts of mental life from the bottom up among adults (N = 711) and children (ages 6-12 years, N = 693) in the USA, Ghana, Thailand, China and Vanuatu. This revealed a cross-cultural and developmental continuity: in all sites, among both adults and children, cognitive abilities travelled separately from bodily sensations, suggesting that a mind-body distinction is common across diverse cultures and present by middle childhood. Yet there were substantial cultural and developmental differences in the status of social-emotional abilities - as part of the body, part of the mind or a third category unto themselves. Such differences may have far-reaching social consequences, whereas the similarities identify aspects of human understanding that may be universal.

Significance The sensory presence of gods and spirits is central to many of the religions that have shaped human history—in fact, many people of faith report having experienced such events. But these experiences are poorly understood by social scientists and rarely studied empirically. We present a multiple-discipline, multiple-methods program of research involving thousands of people from diverse cultures and religions which demonstrates that two key factors—cultural models of the mind and personal orientations toward the mind—explain why some people are more likely than others to report vivid experiences of gods and spirits. These results demonstrate the power of culture, in combination with individual differences, to shape something as basic as what feels real to the senses., Hearing the voice of God, feeling the presence of the dead, being possessed by a demonic spirit—such events are among the most remarkable human sensory experiences. They change lives and in turn shape history. Why do some people report experiencing such events while others do not? We argue that experiences of spiritual presence are facilitated by cultural models that represent the mind as “porous,” or permeable to the world, and by an immersive orientation toward inner life that allows a person to become “absorbed” in experiences. In four studies with over 2,000 participants from many religious traditions in the United States, Ghana, Thailand, China, and Vanuatu, porosity and absorption played distinct roles in determining which people, in which cultural settings, were most likely to report vivid sensory experiences of what they took to be gods and spirits.