Similarities and differences in concepts of mental life among adults and children in five cultures.

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.

Sensing the presence of gods and spirits across cultures and faiths.

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.

The Understudied Side of Contemplation: Words, Images, and Intentions in a Syncretic Spiritual Practice.

The science of contemplation has focused on mindfulness in a manner quite disproportionate to its use in contemplative traditions. Mindfulness, as understood within the scientific community, is a practice that invites practitioners to disattend to words and images. The practitioner is meant to experience things as they "really are," unfolding here and now in the flux of embodied sensations. Yet the use of words and images, together with intentions, is a far more common contemplative practice. The authors present ethnographic research with a syncretic contemplative tradition, Integral Transformative practice (ITP), which grew out of the Human Potential Movement of the 1960s. The authors focus on the practice of "affirmations," in which practitioners seek to actualize spiritual goals by imagining future possibilities. Our ethnographic account invites new avenues for psychological research to illuminate the role of words and images in contemplation.