December 1983 PSI RESEARCH 1)i~cember 1983 PSI RESFARCR "FIRE-IMMUNITY": PSI ABILITY OR PSYCHOPHYSIOLOGICAL PHENOMENON Giovanni Iannuzzo* Q Italy T- CD Anthropologists and ethnographers in the course of na of !Pieir field research have often observed the phenome Cfire-immunity" among participants of magical and religious Q (Zituals. During these rituals, individuals could walk rou h hot infernos without any harm to themselves. In the Stild8of parapsychology, there is extensive literature on ~;hese phenomena which describes members of particular gommunities (often perceived as "witches") and adepts of ome cults who can walk unharmed over fire. CL 0 Gaddis [1] reported numerous cases of this type. A Wbook by Kenn [2) described a study conducted by the Sniversity of Hawaii in which 576 individuals walked over Qurning coals more than 4.5 meters long. After this Iiittempt, only 9 of them suffered minor burns. Thomson [3,41 vmdescribed a ceremony called "Vilavilareivo," in which embers of the clan "Ilankata" on illbenga island of the Fiji (:5irchipelago were able to walk over burning coals due to Ctheir "power to influence fire." C4 According to Thomson, the Fiji firewalkers chose a Witch 19 feet long. At the beginning of the ceremony, glarge, burn~'ng-hot wooden stumps and large round hot stones 2were placed in the ditch, becaning a white-hot mass which 0 ,jemitted extremely intense beat. T)uring the next part of the L-ceremony the participants levelled the surface. and began to Owalk over it. A researcher came up to a stone, on which a LL ma clan member was walking, and touched it witlt a handkerchief. 0The kerchieC instantly flamed and burned. However, after othe ceremony the feet of the participants were perfectly onormal. Thi~y also claimed that they could transfer their _J" COfire-immun.Lty" to others. The assitaace of Duska Avrese (Verona, Italy) in preparing this article for publication is greatly appreciated. Ed. 69 68 WNW Ocken (5) observed the same phenomenon on Fiji and gave more detailed information about firewalkers there. Gudgeon [6] observed similar phenomena at Baratonga island of the Cook archipelago and joined a firewalking ceremony himself, together with some of his European friends. Only one of them had a burn on his skin. Henry [71 also describes firewalking in Polynesia, in which some Europeans participated. Sayce [8] observed some episodes of fire- immunity in Natal and also emphasized that the ability can be conveyed to others. Roth [9] noted that during a firewalking ceremony the temperature of the stones was so high that the wooden sticks, which the participants used to level the stones became black from the beat. Fulton [101 observed firewalking during a "'Vilavilareivo" ceremony on Fiji and attempted to explain the phenomenon of fire- immunity by specific physical properties of the stones used to prepare the place for firewalking. In Fulton's opinion, these stones possessed large. thermal heat capacity but small heat emission. Price DII and Brown [123 conducted five experiments on the problem of fire-immunity, which were successfully replicated later. Kuda Bux, a Hindu studied by Price, could walk over hot coals with the temperature of 1,4000 Fahrenheit. In Italy, Cassoli [131 studied the problem of firewalking in Anastenarides, a Greek religious sect, the origin of which is lost in legends. Numerous researchers have studied firewalking performed by members of this sect as part of their typical religious ceremony [14-20]. Reports on fire-immunity in Greece, dated as early as 1257, describe events in the village of Xosti in northern Tracia. Once, a fire suddenly broke out in a small San Constantine church. While inhabitants of the village observed the flames gradually destroying the church, they heard strange sounds, as if people were crying. Since all of the villagers were present, they decided that these sounds were created by icons in the church. They concluded that the icons left in the flaming church had asked for I help. Several villagers threw themselves into the flames, took out eight icons, and left the church without any burns. 00 Cl) 0 0 0 X cm a- 00 C4 4) U) CU 0 LL > CL CL < Dece's.ber 1983 PSI RESEARCH These icons became the property of those who saved them. The legend states that from this time on, these individuals &fd the ability of fire-immunity, which was inherited from Aie generation to another. Q Cassoli [131 has observed several episodes of fire- Q doalking. He described a ceremony he witnessed as follows: S bed of red-hot coals 10-15 cm thick was spread on an 14 x foot area. In the darkness, the coals glowed so brightly at one could see the faces of those who participated in t &e ceremony. I saw an individual kick off his shoes. . t-veral others also took off their shoes and socks. Then (Ww him walking with a very calm and rhythmic step, like ,.&ncing, on the coals. Seven steps were required to cross Whe surface covered by the coals. He was followed by a 9oman who stepped on the fire and her feet even plunged into ge burning coals as they touched the external surface of r f eet. She walked slowly, making six steps to cross the kre:' Cassoli noted that it was possible to transfer this 4ire-immunity to the individuals who had observed the (-3eremony. There is extensive literature on studies of these 15henomena conducted by ethnographers and parapsychologists 221-27]. Firewalking was observed in religious ceremonies 8n Asia, Africa, Oceania, America, Indonesia, and Eastern Surope. Since during these ceremonies their participants CScquired fire-immunity, some researchers found a certain %imilarity between firewalking and phenomena observed in the story of parapsychology, especially in the research of i ysical mediumship phenomena. t Everyone who has studied parapsychology is familiar ~yith the capacities of Daniel Douglas Home, a famous medium LLof the last century, who demonstrated fire-handling: the -Mbility to handle hot coals without any harm to himself. Q~*Kt=ere were some reports that he also was able to transfer Cthis ability to mediumistic seance participants [28-301. CZorab, the biographer of the medium, described numerous ~~Dcumented cases of this type [311. Despite numerous ethnographic and parapsychological evidence of the phenomena and the data of field research, December 1983 PSI RESEARCH parapsychologists paid little attention to the study of f ire-immunity. However, there exist some limited experi- mental data. The most important aspect of this phenomenon can be formulated as follows: certain individuals possess immunity to the influence of such high temperatures which normally are detrimental for the human organism. It is well known that tissues of mammals cannot stand temperatures higher than 600 Centigrade; higher temperatures usually cause burns on the skin surface. However, in the case of fire- walkers no burns were observed. There exist three hypotheses to explain this phenomenon: 1. Firewalkers and mediums perform tricks unnoticed to observers. 2. The phenomenon is of "paranormal" causes. 3. Fire-immunity can be explained f rom the viewpoint of psychophysiology. Let us analyze all the three assumptions. Me author believes that the possibility of tricks can be ruled out. Among individuals who successfully performed firewalking there were not only "professionals" (e.g., shamans, members of esoteric, magical and religious sects), but ordinary individuals who participated in the ceremonies. There is a possibility that some individuals might do tricks, but this is not true for the majority of observations. A "parariormal" explanation of firewalking is supported by a number of researchers. According to this assumption individuals in the process of firewalking produce an influence of a psychokinetic type directed to the fire itself. We believe, however, that presently there are no research data to support such an assumption. The possibility that fire-immunity is caused by natural psychophysiological factors is most frequently expressed. Numerous facts demonstrate that this assumption is rel - iable: Everyone possess a certain degree of moisture of the skin which gradually evaporates and protects the skin surface 1y. There is also the fact from burn, at least temporari emphasized by Frazer [321 that individuals who participate in these ceremonies have usually walked barefoot from their early childhood and have calluses on the soles of their feet which protect them during Eirewalking. Since these 00 Q Q Q Q C*4 (D U) M (D 77D 0 LL > 0 L_ CL CL < 70 1 71 December 1983 PSI RESEARCH individuals make only few quick steps on the fire, they do not get burned. This interpretation of the phenomenon is certainly quite limited. There were a number of Europeans C*4 Q who participated in similar ceremonies without harm to Q themselves. Furthermore, the fact that they walk quickly Q M and make only a few steps is not sufficient to explain the "_ lack of burns, Q given the extremely high temperatures Q involved. It Q A more plausible assumption is that participants of ca firewalking ceremonies are in trance-like altered states of D W consciousness which can be transferred from one individual C*4 to another. Therefore, perhaps, it is not the ability of fire-immunity that is transferred, but rather the trance Q 9 like altered state. This assumption would explain why the phenomenon of f ire-immunity also occurred during mediumistic [L seances, in which the medium, who wa's in trance, could "transmit" his ability to other participants. In his observations of firewalking in Anastenarides, Cassoli [131 emphasized the state of mystical exaltation in 0 the participants of ritual fire dances on hot coals. Some studies also demonstrated a decrease of pain sensitivity in hypnotic trance (e.g. [13]). These observations suggest 00 that the phenomenon of fire-immunity is related to a Q Q modification in the response of the human organism to Q intensive thermal stimuli in altered states of Q c*4 consciousness. 0 U) co At present we do not possess sufficient experimental evidence for proper evaluation of the nature of the phenomenon of fire-immunity. At the same time, there are no empirical data which would confirm the existence of a kind 0 of psi influence as the basis for fire-immunity. LL 0 References > 0 1. Gaddis, V.M. Mysterious Fires and Lights (New York: CL David McKay, 1967), pp. 133-155. 2. Kenn, C.W. Firewalking from the Inside (Los Angeles: Franklin Thomas, 1949) 3. Thompson, B. South Sea Yarns (Edinburgh & London, 1894). 72 December 1-983 PSI RESEARCH 4. Thompson, B. "Fiji Fire Walking," Folk-Lore Journal, (1895). 5. Ocken, T.M. "An Account of the Fiji Fire-Ceremony," Transactions of the New Zealand Institute, Vol. 31 (1898). 6. Gudgeon, W.E. "The Umu-Ti or Fire-Walking Ceremony," The Journal of the Polynesian Society Vol. 7 (1899). 7. Henry, T. "Fire-Walking in Tonga," The Journal of the Polynesian Society, Vol. 2 (1893). 8. Sayce, R.V. "Fire-Walking Ceremony in Natal," Man, Vol. 33 (1933). 10. Fulton, R. "An account of the Fiji Fire-Walking Ceremony, or Vilavilareivo with a Probable Explanation of the Mystery." Transactions and Proceedings of the New Zealand Institute, Vol. 35 (1902). 11. Price, H. "A Report on Two Experimental Fire-Walks," Bulletin II (University of London, Council for Psychical Investigation, 1936). 12. grown, S.T. 'Three Experimental Fire-Walks," Bulletin IV (University of London, Council for Psychical Investigation, 1938). 13. Cassoli, P. "La pirobazia in Grecia (Le Anastenaria)," Minerva Medica, XLIX, Vol. 77 (Italy, 1958). 14. Dimantoglou, M.J. "La pyrobatie en Grece," Revue MetapsXS~~, Vol. 23 (1953). 15. Papachristodoulou, P. "The Anastenaria, Ancient Greek Religious Tradition of Eastern Thrace," Thracian Archives, No. 16, (Greece, 1953). 16. Papachristodoulou, P. "New Facts Concerning Anastenaria 1952," Thracian Archives, No. 17 (1953). 17. Papachristodoulou, P. "Notes and Observations of the Anastenarta 1952 and 1953 at Langadha'," Thracian Archives, No. 17 C1953). s 'T1 18. Tanagras, A. "L'incornbustibilite' dans les Balcane Metapsichica, No. 8, Italy (1953). 19. N. Tanagras, A. "Firewalkers of Modern Greece," Tomorrow, 0. 4 (1956), pp. 73-79. -0. Gault, A.A. "The Anastenaria: Thracian Fire-walking Festival," Thracian Archives, No. 36 (1954). 21. Lang, A. "The Fire Walk," ProceedinRs of the Society for Psychical Research, VoL. 15 (1901-1902), pp. 2-15. 71 00 C~ Q Q Q M T_ Q Q It Q Q Q W C*4 a) I- Q Q IL 0 W 0 00 CQ Q Q Q C*4 0 U) co 0 77D 0 LL 0 > 0 L_ CL December 1983 PSI RESEARCH 22. Stowell, V.F-, & Ilahaluxmivala, P.D. "The Fire-Walk," 00 Journal of the Society for Psychical Research, Vol. 24 (1927-28). Q23. Thomas, E.S. 'The Fire Walk," Proceedings of the Society Q CD for Psychical Research, Vol. 42 (1934), pp. 2 T- 24.- Gibso~, F-P. 'The American Indians and the Fire Walk," CD Journal of the American Society for Psychical Research, Q 1* Vol. 44 (1952), pp. 149-153. Q25. Dimantoglou, M.J. "Pyrovassie et incombustibilite'," Revue Metapsychigue, Vol. 22 (1952). N26. Thurston, H. The Physical Phenomena of Mysticism, London: Burns 0~tes ~(1952), pp. 171-191. CD 27. Menard, W. "I camminatori sul fuoco dei mari del sud," 9 Luce e Ombra, No. 6 (Italy, 1962). 0) 28. Crooks, W. Researches in the Phenomena of Spiritualism a- (London: James Burns, 1874). 29. Dunraven, E. "Experiences in Spiritualism by D.D. Home," Proc. Society for Psychical Research, Vol. 35 (1924). 30. Home, Mme D. D.D. Home: His Life and Mission (London: T- Kegan Paul Tren~h Tribner, IT21). T- 31. Zorab, G. D.D. Home il medium (Milano: Armenia, 1976). co CD 32. Frazer, J.C.-Il.ramo d'oro (Torino: Boringieri, 1965). Q33. Anand, BX., Chhina, G.S., & Singh, B. "Some Aspects of Q Q Elect roencephalographic Studies in Yogis," Electroence- and Clinical Neurophysi N phalograp ology Vol. 13 (1961). English translation by Larissa Vilenskaya Via S. Salvatore, 9 0 LL 90018 Termini 1:merese (PA) 'D Italy > 2 CL CL 74 December 1983 PSI RESEARCH THE SOVIET PRESS REPORTS ON FIREWALKING TheXollow-ing two reports are excerpts7hich 1. apPea in unrelated Soviet mag ' o int N ,. 00 e r, on a&S ar tw cle, "Way Beyond th in Gu r ber C*4 Nauka i li i a (Science and Religio , No. 8, 1969; and "Fire Dancing" by the Bu ' artan S. Slavchev in ekhnika molodezhi (Tec 'ology for Cl) T- Youth), No. 1971. Without pres nting con- clusive or prof nd evidence, both se articles give us insight to the point of view held in Soviet bloc countr about this enomenon. - Ed. cm 0) Way Beyond t Hori 9 Igor Gube iL The phenomenon of ftrewal n has been encountered in several countries of the wor ia, Indonesia, Japan, the Polynesian Islands of e Sout Pacific and several African nations. Below I p sent a co rful account of the firewalking ritual as re ounted by a yewitness on the island of Bali: "In a small open ea stood an open hite umbrella. This meant that a pri t was present. Eve hing necessary for the ritual stood n a small table, parti larly incense in burners. Two you girls were already dres, cm d in festive attire; the pries moved the intoxicating fume 4) of incense U) toward the girls, who began to breathe them CU in. They both began to go in a deeper and deeper trance s te. The priest gave th fans and they, now in deep trance, gan to perform a in edible dance with these fans. This as an 0 unbelievable . cene and we became somewhat LL frightened, since both girt had their eyes closed. Nonetheless eir movements ere completely in rhythm and harmony with ch > other. The girls rested a little without coming2 out f their s ange state. Then they were given the CL farts again, and th resumed their dance. (~ne of the attendantsCL lit the fire d the girls began to dance around the fire with their eyes closed. We were literally numb with fear, afraid that 75