WEBVTT - Matinee Science Playlist, Part 8: ‘Hellraiser’

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<v Speaker 1>What city is this? One of the four inquired. Frank

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<v Speaker 1>had difficulty guessing the speaker's gender with any certainty. Its clothes,

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<v Speaker 1>some of which were sown to and through its skin,

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<v Speaker 1>hid its private parts, and there was nothing in the

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<v Speaker 1>dregs of its voice, or in its wilfully disfigured features

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<v Speaker 1>that offered the least clue when it spoke. The hooks

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<v Speaker 1>that transfixed the flaps of its eyes and were wed

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<v Speaker 1>by an intricate system of chains, passed through flesh and bone,

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<v Speaker 1>alike to similar hooks through the lower lip, were teased

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<v Speaker 1>by the motion, exposing the glistening meat underneath. I asked

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<v Speaker 1>you a question, dear, and you see the figure beside

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<v Speaker 1>the first speaker demanded. Its voice, unlike that of its companion,

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<v Speaker 1>was light and breathy, the voice of an excited girl.

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<v Speaker 1>Every inch of its head had been tattooed with an

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<v Speaker 1>intricate grid, and at every intersection of horizontal and vertical

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<v Speaker 1>axes a jeweled pin driven through to the bone. Its

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<v Speaker 1>tongue was similarly decorated. Do you even know who we are? Welcome?

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<v Speaker 1>Stuff to blow your mind? A production of I Heart Radios.

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<v Speaker 1>How stuff works? Hey, you welcome? To stuff to blow

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<v Speaker 1>your mind. My name is Robert Lamb, and I'm Joe

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<v Speaker 1>McCormick and Robert. I guess you've been reading Clive Barker, right,

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<v Speaker 1>that's right. Yes. Our cold open is is was a

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<v Speaker 1>passage from the nineteen eighties six novella The hell Bound

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<v Speaker 1>Heart by Clive Barker, which he himself adapted and directed

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<v Speaker 1>in seven into the horror film we all know as

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<v Speaker 1>Hell Raiser. Wait a minute, there was just one year

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<v Speaker 1>gap in between writing the novella and making the movie. Yeah. Yeah,

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<v Speaker 1>Clive Barker was on a roll in the in the

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<v Speaker 1>late eighties, like he was. I mean, he's still on

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<v Speaker 1>a roll. He's one of these uh, these creators. It

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<v Speaker 1>really has has not visibly slown down. Um, says Stephen King.

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<v Speaker 1>Quote from that year he said, I've seen the future

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<v Speaker 1>of horror, and did is Clive Parker? Yeah, yeah, quote

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<v Speaker 1>quote the King. I think that that that quote was

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<v Speaker 1>actually in the trailer for for Hell Razor, the film,

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<v Speaker 1>as was I Am Pain? No, No, I think he doesn't.

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<v Speaker 1>He doesn't declare that he is pain until three year

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<v Speaker 1>possibly four. Um. I'm imagining a future crossover sequel. It's

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<v Speaker 1>like Jetson's Meet the flint Stones, but it's Judge Dread

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<v Speaker 1>meets Pinhead and they just alternate back and forth with

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<v Speaker 1>I am the Law and I um but that that

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<v Speaker 1>actually sounds like a great matchup. I actually I would

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<v Speaker 1>be all surprised if it hasn't been done or at

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<v Speaker 1>least pitch, because Judge Dread is thrown down with like

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<v Speaker 1>Alien before, and I think he's met Batman. Pinhead's been

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<v Speaker 1>in a number of comic books. You could see the

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<v Speaker 1>the more nuanced side coming out of each because you

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<v Speaker 1>discovered that in small ways, Judge Dread is also pain

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<v Speaker 1>and Pinhead is also the Law. Yeah. Um, so I

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<v Speaker 1>want to, you know, wax nostalgic for a moment here.

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<v Speaker 1>I didn't get into hell Razor movies until probably not

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<v Speaker 1>because I was too young for them really prior to that, wait,

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<v Speaker 1>how old was that? Though? Oh, don't make me do

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<v Speaker 1>math jo, but I was. I was like in junior

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<v Speaker 1>higher or so uh in. And by that point, the

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<v Speaker 1>first three films were already out and Doug Bradley's Pinhead

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<v Speaker 1>was already cemented as a as a horror icon. Yeah.

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<v Speaker 1>I mean he's up there with like Freddie and Jason

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<v Speaker 1>at that point. Yeah, like in the Simpsons tree House

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<v Speaker 1>of Horror episodes of the Shinning episode is so good,

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<v Speaker 1>Pinhead is one of the horror icons that drags Homer

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<v Speaker 1>out of the refrigerator. Oh yeah, it's like it's like

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<v Speaker 1>Jason Freddie Pinhead and then just some werewolf or something.

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<v Speaker 1>I think. So, yeah, it's like a quick scene, but

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<v Speaker 1>like already by that point, I think it had been

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<v Speaker 1>decided that this, uh, this this, this creature, this entity

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<v Speaker 1>had a role in the Halloween pantheon of Hollywood. So

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<v Speaker 1>you read the book before you saw the movie. Um,

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<v Speaker 1>I think I read the book after I saw the movie.

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<v Speaker 1>I remember reading it on a school trip. Yeah, and

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<v Speaker 1>it's a it's it's short, it's a novella. But yeah,

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<v Speaker 1>it was really it was really impressive at the time.

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<v Speaker 1>As our colde open illustrates, it has a slightly different feel.

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<v Speaker 1>It's the film hell Raiser is essentially the hell Bound Heart.

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<v Speaker 1>It is, you know, Barker's own adaptation of it. But

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<v Speaker 1>at the same time there are differences, and one of

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<v Speaker 1>the key differences is, uh, this character of Pinhead, the

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<v Speaker 1>hell Priest, whatever you want to call it, is just

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<v Speaker 1>called lead Cinembyte and the first hell Raiser that the

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<v Speaker 1>role played by Doug Bradley in the novella it is

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<v Speaker 1>it has a slightly different flare to it. Yeah, I

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<v Speaker 1>was reading some things about the production, and it seems

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<v Speaker 1>to me that the reason Doug Bradley's pinhead became such

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<v Speaker 1>an icon in the movie had to do with the

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<v Speaker 1>practical necessities of filmmaking. And again it was something about

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<v Speaker 1>like character, Like the other Cinabytes that appear in the

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<v Speaker 1>film would have been given more dialogue, but they're makeup

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<v Speaker 1>effects didn't allow it, right, because you have like the

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<v Speaker 1>chatter and the butter being Cinobytes and the butterball butterball

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<v Speaker 1>but being similar. But but yeah, that makes sense that

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<v Speaker 1>the makeup prevented them from speaking. And Doug Bradley could speak,

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<v Speaker 1>though he couldn't walk around very well. Apparently he had

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<v Speaker 1>these black contact lenses in that made it hard for

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<v Speaker 1>him to see, and he was afraid of tripping over

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<v Speaker 1>the skirts of his of Cinabyte robe, so he didn't

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<v Speaker 1>move very easily. But he could talk, and so he

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<v Speaker 1>could say things like save your tears, it's a waste

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<v Speaker 1>of good suffering. Yeah, he has a very commanding voice,

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<v Speaker 1>whereas in the original develo, the character that would become

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<v Speaker 1>Pinhead is described as this excited girl. And then the

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<v Speaker 1>Cinobytes themselves come off They still come off his his

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<v Speaker 1>grotesque in their own way, but they're more and they're

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<v Speaker 1>more androgynous for starters. And then there is this there's more,

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<v Speaker 1>this sense that they are not as demonic as they

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<v Speaker 1>are justist other worldly, like they have lived in another

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<v Speaker 1>realm of the senses for so long, uh, and that

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<v Speaker 1>they just don't have anything in common with with human

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<v Speaker 1>sense perception anymore. Right, they are they are explorers that

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<v Speaker 1>go beyond the boundaries of pleasure and pain. And that's

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<v Speaker 1>a lot of what we're gonna be talking about today

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<v Speaker 1>when we get to the science portion of today's episode.

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<v Speaker 1>But I know you're not done talking about hell Raiser, right,

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<v Speaker 1>Oh no, And I do want to just remind everybody

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<v Speaker 1>as far as The hell Bound Heart goes, you can

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<v Speaker 1>you can find it for yourself on Amazon or wherever

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<v Speaker 1>you get your book in all formats, including a dollar

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<v Speaker 1>ninety nine e book and both an audio book production

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<v Speaker 1>and a full blown like audio play production, so you

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<v Speaker 1>have no excuse not to go in and grab a

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<v Speaker 1>copy of it if you want to check it out.

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<v Speaker 1>I also highly recommend the books of Blood. Uh. Those

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<v Speaker 1>are some There's some really great short stories in those collections. Uh.

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<v Speaker 1>But yeah, I've always been a Clive Barker fan. I

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<v Speaker 1>haven't read everything he's written, but it's just an unmatched creativity.

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<v Speaker 1>They're both on the written written page, but behind the

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<v Speaker 1>camera and visual art as well. Just before we came

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<v Speaker 1>in here, I was having a conversation with our colleague

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<v Speaker 1>Ben Bolan of stuff they don't want you to know

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<v Speaker 1>and ridiculous history, and he was asking what my favorite

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<v Speaker 1>Clive Barker was, and I had to admit I have

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<v Speaker 1>not read any. For some reason, I just never gotten

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<v Speaker 1>into Barker. He was very surprised because he knows I

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<v Speaker 1>like horror fiction, but uh, I don't know. For some reason,

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<v Speaker 1>I just never went there, Maybe because when I I

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<v Speaker 1>don't know. When I first saw the movie Hell Raiser,

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<v Speaker 1>I think this was like my freshman year of college.

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<v Speaker 1>I found it actually very depressing. Well, I found it

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<v Speaker 1>it was full of interesting imagery. I thought it was

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<v Speaker 1>actually kind of original and imaginative, but something about the

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<v Speaker 1>world it it pictured it seemed very bleak to me.

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<v Speaker 1>It was like a world where nothing is good and

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<v Speaker 1>everything goes to hell and there's nothing to care about. Yeah,

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<v Speaker 1>it's a bleak, brooding film. And and I can see

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<v Speaker 1>why I was especially into it as like a brooding

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<v Speaker 1>junior high student and as a you know, a teen

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<v Speaker 1>spoke to you then yeah, I mean then also it

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<v Speaker 1>it felt you know, it's a cool wid a rebel.

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<v Speaker 1>I think too, because like Stephen King, I was stupid

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<v Speaker 1>into Stephen King at the time. And Stephen King has

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<v Speaker 1>certainly be you know, graphic, but but Barker always felt weirder,

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<v Speaker 1>more counterculture in a way that really resonated with me.

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<v Speaker 1>And you know, there's probably no better way to push

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<v Speaker 1>back against small town southern Baptist upbringing than to to

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<v Speaker 1>turn to and you know, the explosively creative worlds of

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<v Speaker 1>an openly gay British horror writer. Well, and I will

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<v Speaker 1>say it is uh despite its flaws. I mean, I

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<v Speaker 1>will talk about how I just rewatched the movie Uh,

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<v Speaker 1>and it did not match up with my memories at all.

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<v Speaker 1>I found it. I have to admit I found it

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<v Speaker 1>rather funny upon rewatching it, especially a lot of the

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<v Speaker 1>line delivery by the Cinabites and it's over the top

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<v Speaker 1>ponderousness that like, uh, there were a whole there was

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<v Speaker 1>a lot of unintentional laughter. But I will say it

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<v Speaker 1>is still a pretty imaginative concert up. It was like

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<v Speaker 1>very original for its time. Let's now that we're speaking

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<v Speaker 1>on on Pinhead's voice in the movie, let's have a

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<v Speaker 1>quick uh splash from the trailer will tell your soul part.

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<v Speaker 1>That's just a sample though, because most of the original

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<v Speaker 1>theatrical trailer is screaming. Okay, uh yeah, So I guess

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<v Speaker 1>should we briefly discuss the plot of the movie. Yes,

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<v Speaker 1>And for anybody who hasn't listened to a movie episode

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<v Speaker 1>we've done before, we will get to you know, a

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<v Speaker 1>lot more science and interpretation of of this particular you know,

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<v Speaker 1>cinematic installment. But but first we do need to remind

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<v Speaker 1>everybody about what's up in Hell Racer, because it's easy forget,

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<v Speaker 1>especially if you've seen a lot of the sequels. Uh

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<v Speaker 1>and and if you've seen some of the later sequels

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<v Speaker 1>then then truly God help you. But the original plot

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<v Speaker 1>line goes like this, do you have a creepy uncle? Well,

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<v Speaker 1>did your creepy uncle ever say, have an affair with

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<v Speaker 1>your mom and then use an antique puzzle box to

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<v Speaker 1>open a dimensional rift in your grandma's house, summoning a

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<v Speaker 1>weird sect of transdimensional Cincinnats in your uncle's quest for

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<v Speaker 1>new extremes of pleasure. Well, that uncle is Frank Cotton,

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<v Speaker 1>and yes, he's dragged away to the realm of the Cinabytes,

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<v Speaker 1>so the order of the gash, and after a while

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<v Speaker 1>manages to escape in a much reduced state um and

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<v Speaker 1>works out a plot to reclaim his body. And that's

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<v Speaker 1>essentially the plot line of hell Racers. Right, So you've

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<v Speaker 1>got your core elements of this mysterious puzzle box that

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<v Speaker 1>is just a normal kind of cube with some paintings

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<v Speaker 1>on it. But if you manipulate it in the right way,

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<v Speaker 1>press here and turn there and that kind of stuff,

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<v Speaker 1>it starts opening up. And then once it opens up,

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<v Speaker 1>a familiar series of events unfolds where lights shine in

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<v Speaker 1>through you know, cracks in the walls and stuff, uh,

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<v Speaker 1>chains with hooks at the ends of them shoot out

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<v Speaker 1>of the walls and grab you. And then the centabytes

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<v Speaker 1>show up and they're these people usually with like shaved

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<v Speaker 1>heads or just generally weird heads. Usually something has happened

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<v Speaker 1>to their head. They're wearing black leather robes as if

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<v Speaker 1>they're a combination of the there's sort of like S

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<v Speaker 1>and M priests, and they show up and they're like, Okay,

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<v Speaker 1>it's time to take you away to a dimension beyond sensation.

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<v Speaker 1>It's time to experience pain and pleasure indivisible. Right. Yeah,

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<v Speaker 1>and they're you know, they're they're very much there's a

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<v Speaker 1>boundary confusion with them, right, because they're both ghastly and

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<v Speaker 1>beautiful in their own way. They're erotic and grotesque at

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<v Speaker 1>the same time. Yeah. And the suggestion, I think it's

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<v Speaker 1>explored much more in the book is that these creatures

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<v Speaker 1>are there part of some weird, esoteric, other dimensional religious

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<v Speaker 1>order that worships the exploration of the extremes of sensation

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<v Speaker 1>right then, and so that they've gotten to the point

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<v Speaker 1>where where they can no longer tell the difference between

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<v Speaker 1>pleasure and pain. It's just sort of like experiences to

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<v Speaker 1>the max all the time of whatever valence possible. Yeah,

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<v Speaker 1>it's it's more it's not like I'm gonna pull your

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<v Speaker 1>skin off. Uh, It's more like, oh, I'm I'm sorry,

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<v Speaker 1>I'm rude, I'm being rude. I should pull your skin off.

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<v Speaker 1>I should be a good host, and this is the

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<v Speaker 1>natural thing to do. Yuh, though I feel like that.

0:12:11.320 --> 0:12:13.200
<v Speaker 1>I think that's more there in the book, which again

0:12:13.240 --> 0:12:16.200
<v Speaker 1>I haven't read, But in the movie it does come

0:12:16.280 --> 0:12:20.040
<v Speaker 1>to feel more like they're there to punish you sometimes.

0:12:20.480 --> 0:12:22.400
<v Speaker 1>I don't know if this conceit about them just being

0:12:22.440 --> 0:12:26.120
<v Speaker 1>sort of experiment ers is really consistent in the film now.

0:12:26.200 --> 0:12:29.040
<v Speaker 1>I mean, even in the first film, which is which

0:12:29.080 --> 0:12:33.360
<v Speaker 1>is certainly the truest to the original source material, even

0:12:33.360 --> 0:12:35.960
<v Speaker 1>in that you can tell that that Barker is leaning

0:12:35.960 --> 0:12:39.800
<v Speaker 1>more into the idea of them as movie monsters, though

0:12:39.840 --> 0:12:43.160
<v Speaker 1>it's still it's still Clive Barker's movie monsters, and Clive

0:12:43.160 --> 0:12:45.680
<v Speaker 1>Barker is one of those creators who has always loved

0:12:45.760 --> 0:12:49.280
<v Speaker 1>his monsters most of all, you know. But but still

0:12:49.640 --> 0:12:52.920
<v Speaker 1>even in the film, you know, the cinemabytes are not

0:12:53.840 --> 0:12:56.120
<v Speaker 1>the most important aspect of the plot. They're not the

0:12:56.160 --> 0:13:01.040
<v Speaker 1>central antagonist. Even our heroine uh Kur Steve Cotton and

0:13:01.080 --> 0:13:04.240
<v Speaker 1>her father Larry Cotton aren't as central to the plot

0:13:04.240 --> 0:13:08.160
<v Speaker 1>as Frank the the individual who just described the uncle,

0:13:08.480 --> 0:13:12.560
<v Speaker 1>and Chris Kirstie's mom Julia. It's ultimately about their dark

0:13:12.640 --> 0:13:16.920
<v Speaker 1>love affair that ultimately transcends the boundaries of life and death. Uh.

0:13:17.120 --> 0:13:19.720
<v Speaker 1>You know, they're the characters at the heart of all this,

0:13:19.840 --> 0:13:22.800
<v Speaker 1>and and they're the ones whose desires we most understand

0:13:23.200 --> 0:13:25.679
<v Speaker 1>and even on some level sympathize with, even though they

0:13:25.679 --> 0:13:29.480
<v Speaker 1>are you know, dark, desperate and depressing characters. Yeah. I

0:13:29.480 --> 0:13:32.079
<v Speaker 1>think the deal is Frank is just this guy who's

0:13:32.080 --> 0:13:34.880
<v Speaker 1>seen it all. He's had every hedonistic pleasure of the

0:13:34.920 --> 0:13:38.800
<v Speaker 1>flesh possible. He's he's you know, he's beyond good and evil.

0:13:38.960 --> 0:13:42.360
<v Speaker 1>He has no morality left. He's just he's just like

0:13:42.679 --> 0:13:46.880
<v Speaker 1>trying to to seek the next highest possible sensation. Uh.

0:13:46.920 --> 0:13:49.160
<v Speaker 1>And he's usually got a knife out because he's just

0:13:49.200 --> 0:13:51.560
<v Speaker 1>that kind of guy. Right. And then Julia, on the

0:13:51.559 --> 0:13:54.560
<v Speaker 1>other hand, played by the the excellent Claire Higgins in

0:13:54.600 --> 0:13:58.760
<v Speaker 1>this she's you know, by and large, the best performance

0:13:58.760 --> 0:14:01.120
<v Speaker 1>in the film. There is one scene where I don't

0:14:01.160 --> 0:14:02.959
<v Speaker 1>know if they did this on purpose, but the way

0:14:03.040 --> 0:14:05.640
<v Speaker 1>they did her makeup and her hair, she looks exactly

0:14:05.720 --> 0:14:09.679
<v Speaker 1>like David Bowie and his Aladdin sane persona. Oh I

0:14:09.800 --> 0:14:11.840
<v Speaker 1>I didn't notice that. I have to look back at it.

0:14:12.320 --> 0:14:14.480
<v Speaker 1>But but yeah, she's wonderful in it, and and in

0:14:14.520 --> 0:14:16.760
<v Speaker 1>the same way her character. Her character is also like

0:14:16.840 --> 0:14:20.720
<v Speaker 1>trapped in a life of of tedium and boredom. Like

0:14:21.040 --> 0:14:23.840
<v Speaker 1>her husband is this boring guy who watched this boxing

0:14:23.840 --> 0:14:26.600
<v Speaker 1>on television and and she just seems to be, you know,

0:14:26.640 --> 0:14:29.720
<v Speaker 1>putting up with him. Uh. And and so thus comes

0:14:29.720 --> 0:14:32.680
<v Speaker 1>her attraction to Frank. And even when Frank comes back

0:14:32.720 --> 0:14:36.320
<v Speaker 1>from the dead uh in this you know, grotesque body. Uh,

0:14:36.360 --> 0:14:39.160
<v Speaker 1>you know, she still ends up helping him. Oh and

0:14:39.200 --> 0:14:41.760
<v Speaker 1>of course helping him involves like killing a bunch of people.

0:14:42.000 --> 0:14:44.800
<v Speaker 1>I think so he can It's not exactly clear he

0:14:44.800 --> 0:14:50.800
<v Speaker 1>can basically drink their blood and thus reconstitute his original body. Yeah, Like, yeah,

0:14:50.840 --> 0:14:53.360
<v Speaker 1>it's it's a little vague, and I like that it's vague.

0:14:53.400 --> 0:14:56.120
<v Speaker 1>You know, weren't really sure exactly what the necromancy is

0:14:56.160 --> 0:14:58.360
<v Speaker 1>of all this, but that that is the thing. Frank

0:14:58.440 --> 0:15:03.160
<v Speaker 1>is essentially a necromancer. Uh and and has these these powers. Uh.

0:15:03.480 --> 0:15:05.800
<v Speaker 1>You know, looking back at the film, it's you really

0:15:05.800 --> 0:15:08.360
<v Speaker 1>can't overstate the importance of Frank and Juliet. They are

0:15:08.400 --> 0:15:10.920
<v Speaker 1>the core of the film. They are its main characters,

0:15:10.960 --> 0:15:14.200
<v Speaker 1>and they are its main monsters. Yeah. The cinembytes show

0:15:14.280 --> 0:15:17.560
<v Speaker 1>up mostly in the third act as a kind of

0:15:17.880 --> 0:15:20.960
<v Speaker 1>almost as a kind of d S X machina. Yeah,

0:15:21.000 --> 0:15:24.080
<v Speaker 1>which is fitting because they are literally coming out of

0:15:24.080 --> 0:15:28.360
<v Speaker 1>the machine, right d S xbox. And let's say a

0:15:28.360 --> 0:15:30.200
<v Speaker 1>few other things I want to say about the film

0:15:30.280 --> 0:15:33.640
<v Speaker 1>just rewatching it. Um, the music is fine, it's a

0:15:33.640 --> 0:15:36.920
<v Speaker 1>bit dramatic, but I've long wanted to see a cut

0:15:36.960 --> 0:15:39.480
<v Speaker 1>of it with the original score by post and cut

0:15:39.600 --> 0:15:43.160
<v Speaker 1>Industrial Act Coil. This was the late Peter Christofferson of

0:15:43.400 --> 0:15:46.560
<v Speaker 1>who was also in Throbbing Gristle, and the late John

0:15:46.640 --> 0:15:49.480
<v Speaker 1>Balance was also in Psychic TV, so that they had

0:15:49.480 --> 0:15:53.080
<v Speaker 1>conducted the original put together the original score for the film,

0:15:53.160 --> 0:15:56.800
<v Speaker 1>and the replacement score that's more traditional and cinematic was

0:15:56.840 --> 0:16:00.240
<v Speaker 1>supposedly a condition of additional funding that Barker Is eaved

0:16:00.240 --> 0:16:03.280
<v Speaker 1>in order to finish the special effects in the film.

0:16:03.800 --> 0:16:08.240
<v Speaker 1>Uh So, I would my musical taste lean far more

0:16:08.320 --> 0:16:12.960
<v Speaker 1>Coil than they do traditional cinematic score. So, uh, you know,

0:16:13.000 --> 0:16:15.080
<v Speaker 1>when what I've heard of it, it sounds really interesting.

0:16:15.160 --> 0:16:18.400
<v Speaker 1>So that's that's that's one thought I have on it. Coil.

0:16:18.480 --> 0:16:20.200
<v Speaker 1>If you're not familiar with them, they were. They were

0:16:20.200 --> 0:16:22.920
<v Speaker 1>a big influence on the likes of say Trent resner

0:16:23.120 --> 0:16:25.680
<v Speaker 1>Um and uh and of course Clive Barker was also

0:16:25.840 --> 0:16:29.040
<v Speaker 1>an influence on Trent Resuer as well. Yeah, I'd say

0:16:29.080 --> 0:16:32.560
<v Speaker 1>Nine Inch Nails is pretty thoroughly cinembyte music. Yeah, especially

0:16:32.600 --> 0:16:35.640
<v Speaker 1>the early stuff. Let's see what else about this film, Oh,

0:16:35.720 --> 0:16:38.760
<v Speaker 1>the costumes and the practical effects I think hold up

0:16:38.880 --> 0:16:41.960
<v Speaker 1>very well. Yeah, they do. And I think this is

0:16:42.040 --> 0:16:43.480
<v Speaker 1>this is definitely a film where you look at it

0:16:43.480 --> 0:16:46.600
<v Speaker 1>and you I'm impressed by just how ambitious it really was,

0:16:46.680 --> 0:16:50.120
<v Speaker 1>perhaps overly ambitious, especially given the small budget and the

0:16:50.160 --> 0:16:53.760
<v Speaker 1>fact that Barker was, you know, adapting his own work

0:16:53.800 --> 0:16:56.520
<v Speaker 1>here directing it as well, and this was his He'd

0:16:56.840 --> 0:16:59.800
<v Speaker 1>done some screenwriting, but he had not directed anything previously.

0:17:00.280 --> 0:17:04.119
<v Speaker 1>And it's really you know, it's they go for not

0:17:04.160 --> 0:17:07.000
<v Speaker 1>only they have the cinabytes in there and all these effects,

0:17:07.040 --> 0:17:11.640
<v Speaker 1>but also like a regeneration scene and additional demon monsters

0:17:11.640 --> 0:17:13.840
<v Speaker 1>that you know, if you were being like maybe a

0:17:13.920 --> 0:17:16.400
<v Speaker 1>little more careful with your budget, you might say, well,

0:17:16.440 --> 0:17:18.679
<v Speaker 1>do we need this monster? We already have this monster.

0:17:19.080 --> 0:17:21.960
<v Speaker 1>Maybe we can actually cut two whole monsters in two

0:17:22.000 --> 0:17:25.920
<v Speaker 1>big practical effects from the film and use those funds elsewhere.

0:17:25.960 --> 0:17:30.040
<v Speaker 1>But uh, still, you know it it mostly comes together.

0:17:30.320 --> 0:17:32.520
<v Speaker 1>I'm not quite sure the purpose served by the monster

0:17:32.600 --> 0:17:35.399
<v Speaker 1>that's referred to as the Engineer, which doesn't look anything

0:17:35.440 --> 0:17:37.639
<v Speaker 1>like an engineer. Instead, it's like a big sort of

0:17:37.760 --> 0:17:41.560
<v Speaker 1>larva that crawls down the hallway with a scary mouth

0:17:41.640 --> 0:17:45.040
<v Speaker 1>on the bottom part, chasing after people. Yeah, it's that's

0:17:45.080 --> 0:17:47.960
<v Speaker 1>something that the engineers mentioned in the novella, but it's

0:17:48.000 --> 0:17:50.440
<v Speaker 1>more it's like a being of light or something. It's

0:17:50.560 --> 0:17:53.080
<v Speaker 1>it's not a monster. So that like that, I feel

0:17:53.119 --> 0:17:55.280
<v Speaker 1>like comes off a little confusing in the picture, like

0:17:55.320 --> 0:17:58.119
<v Speaker 1>what is this and how's it connected with everything? Now?

0:17:58.160 --> 0:17:59.840
<v Speaker 1>I don't want to rag on the film too much,

0:17:59.840 --> 0:18:02.040
<v Speaker 1>but I will say that one of the things that

0:18:02.160 --> 0:18:06.480
<v Speaker 1>was funniest about it to me is that Pinhead, even

0:18:06.520 --> 0:18:08.360
<v Speaker 1>in the first movie, I mean, I think he gets

0:18:08.400 --> 0:18:11.440
<v Speaker 1>even more like this as the movies go on. Pinhead

0:18:11.440 --> 0:18:15.280
<v Speaker 1>gets increasingly frettified, Like he becomes like a wise cracking,

0:18:15.320 --> 0:18:17.520
<v Speaker 1>you know, making jokes at the camera kind of Freddy

0:18:17.600 --> 0:18:21.680
<v Speaker 1>Krueger character. But even in the first movie, almost everything

0:18:21.800 --> 0:18:25.760
<v Speaker 1>he says is this like threatening, lee pretentious kind of

0:18:25.800 --> 0:18:29.120
<v Speaker 1>line that could be a quote on the VHS box cover.

0:18:29.840 --> 0:18:33.159
<v Speaker 1>It's all stuff like will tear your soul apart, or

0:18:33.240 --> 0:18:37.680
<v Speaker 1>the box you opened it, we came, or of course, uh,

0:18:37.960 --> 0:18:42.760
<v Speaker 1>the the inimitable I am pain. Yeah yeah yeah. Like Freddie,

0:18:42.800 --> 0:18:44.680
<v Speaker 1>he has a lot of catch phrases and sort of

0:18:44.760 --> 0:18:47.639
<v Speaker 1>quote ready samples. Uh. And I've heard him in a

0:18:47.680 --> 0:18:49.920
<v Speaker 1>number of different DJ nixes as well, throwing a little

0:18:49.920 --> 0:18:52.879
<v Speaker 1>pinhead right. Uh. He also reminds me a bit of

0:18:52.960 --> 0:18:56.159
<v Speaker 1>nineties pro wrestlers in that regard. You know, he's like

0:18:56.200 --> 0:18:58.440
<v Speaker 1>the rock you know, he has the Rocks. I guess

0:18:58.440 --> 0:19:00.159
<v Speaker 1>more post nineties, but still, you know, he has his

0:19:00.320 --> 0:19:03.240
<v Speaker 1>his catchphrases that he lashes out with. You can imagine

0:19:03.240 --> 0:19:06.600
<v Speaker 1>macho man Randy Savage saying the box you opened it,

0:19:06.880 --> 0:19:11.280
<v Speaker 1>we came. I actually just learned that Doug Bradley serves

0:19:11.359 --> 0:19:14.960
<v Speaker 1>as the authority figure in the indie British occult themed

0:19:14.960 --> 0:19:19.160
<v Speaker 1>wrestling promotion Blackcraft Wrestling. I don't know what that means. Well,

0:19:20.160 --> 0:19:23.720
<v Speaker 1>look it up, beild it exists. Um. It's like clearly

0:19:23.760 --> 0:19:25.119
<v Speaker 1>he's doing kind of like a he's not in a

0:19:25.160 --> 0:19:27.240
<v Speaker 1>wrestling ring. He's like showing up like they're doing a

0:19:27.240 --> 0:19:31.320
<v Speaker 1>green screen thing and he's you know, making matches and whatnot.

0:19:31.359 --> 0:19:35.119
<v Speaker 1>But it's it's Doug Bradley being Doug Bradley. But like

0:19:35.200 --> 0:19:38.119
<v Speaker 1>he officiates a match by saying you're suffering, will be

0:19:38.240 --> 0:19:42.280
<v Speaker 1>legendary even in hell. Now I will say that in

0:19:42.320 --> 0:19:44.080
<v Speaker 1>the I think it's by the fourth win. He does

0:19:44.119 --> 0:19:46.880
<v Speaker 1>have a line about pain that that is I think

0:19:46.880 --> 0:19:50.159
<v Speaker 1>it's actually pretty good, where he says, uh, quote what

0:19:50.240 --> 0:19:53.120
<v Speaker 1>you think of as pain is only a shadow. Pain

0:19:53.240 --> 0:19:55.280
<v Speaker 1>has a face. Allow me to show it to you.

0:19:55.359 --> 0:19:57.000
<v Speaker 1>Allow me to show it to you, and uh and

0:19:57.240 --> 0:19:58.760
<v Speaker 1>like that that line I think is pretty good. Like

0:19:58.800 --> 0:20:02.239
<v Speaker 1>he gets at some of the the intangible aspects of

0:20:02.280 --> 0:20:06.000
<v Speaker 1>pain and the how difficult it is to understand another

0:20:06.040 --> 0:20:09.200
<v Speaker 1>individual's pain or relate your own. But of course this

0:20:09.240 --> 0:20:11.280
<v Speaker 1>is and this is from hell Raiser Inferno. Then he

0:20:11.320 --> 0:20:15.560
<v Speaker 1>goes on to say, uh, uh, gentleman, I am pain,

0:20:15.640 --> 0:20:17.240
<v Speaker 1>and he kind of he kind of ruins the moment.

0:20:17.280 --> 0:20:18.960
<v Speaker 1>You know, it can go so far. He can't help

0:20:19.040 --> 0:20:22.440
<v Speaker 1>but go for the catchphrase, ladies and gentlemen, I am pain.

0:20:22.800 --> 0:20:25.280
<v Speaker 1>So in summary, uh, this is what I'll say about

0:20:25.280 --> 0:20:28.040
<v Speaker 1>how Razor. Uh. It's a it's a film I have

0:20:28.080 --> 0:20:31.399
<v Speaker 1>a lot of nostalgia for and having rewatched it in

0:20:31.440 --> 0:20:34.600
<v Speaker 1>the past, week, I'd say that that more things work

0:20:34.680 --> 0:20:36.960
<v Speaker 1>than don't work. And then it's still like it's it's

0:20:36.960 --> 0:20:40.240
<v Speaker 1>astounding that that that everyone is able to put this

0:20:40.280 --> 0:20:44.520
<v Speaker 1>film together and then ultimately, like clearly it resonated, even

0:20:44.520 --> 0:20:47.520
<v Speaker 1>though like my personal taste, I like the cinobites of

0:20:47.560 --> 0:20:52.640
<v Speaker 1>the novella more like Pinhead worked, like Pinhead became a staple,

0:20:52.720 --> 0:20:56.600
<v Speaker 1>like Pinhead is part of American popular culture now. A

0:20:56.720 --> 0:20:59.560
<v Speaker 1>couple of years ago I went through the process. I

0:20:59.560 --> 0:21:01.879
<v Speaker 1>don't know, I decided I needed to do this, but

0:21:01.960 --> 0:21:06.120
<v Speaker 1>I watched all of the Hell Raiser sequels. I don't

0:21:06.119 --> 0:21:08.920
<v Speaker 1>think that's a journey people need to go on. There.

0:21:09.000 --> 0:21:12.720
<v Speaker 1>There are fleeting pleasures throughout them, like Part three has

0:21:12.760 --> 0:21:15.959
<v Speaker 1>some pretty funny stuff. Part four has some funny moments.

0:21:16.000 --> 0:21:20.000
<v Speaker 1>Part three is kind of like peak Freddie uh hell Raised,

0:21:20.040 --> 0:21:22.560
<v Speaker 1>like they realized, like, oh, this is what we've created.

0:21:22.920 --> 0:21:27.800
<v Speaker 1>We've created this this this this horror creature that you

0:21:27.800 --> 0:21:30.160
<v Speaker 1>know the masses are into. Let's give him the film

0:21:30.320 --> 0:21:32.840
<v Speaker 1>that this core character deserves. Of course, Part four is

0:21:32.840 --> 0:21:36.080
<v Speaker 1>Pinhead goes to Space, which is I don't know, it's

0:21:36.080 --> 0:21:39.440
<v Speaker 1>hard to sniff it that. Yeah, that that film is

0:21:40.000 --> 0:21:42.879
<v Speaker 1>notoriously a mess, but then it also just has so

0:21:42.920 --> 0:21:46.800
<v Speaker 1>many like crazy things in it it's hard to completely

0:21:46.800 --> 0:21:50.000
<v Speaker 1>dismiss it. I kept wanting to see I think I

0:21:50.040 --> 0:21:52.080
<v Speaker 1>may have said this on the show before, but Rachel

0:21:52.119 --> 0:21:54.280
<v Speaker 1>and I have frequently talked about how there needs to

0:21:54.320 --> 0:21:59.000
<v Speaker 1>be a crossover again, franchise crossover, but not with Judge Shred.

0:21:59.040 --> 0:22:02.280
<v Speaker 1>This should be Hell Raisor, and then the air bud

0:22:02.400 --> 0:22:05.720
<v Speaker 1>sequels they cross over. So you've got like Golden Retriever

0:22:05.800 --> 0:22:08.800
<v Speaker 1>puppies and they're playing with the box and it's called

0:22:08.840 --> 0:22:12.200
<v Speaker 1>hell Buddies, and so the cinebytes come out and they're

0:22:12.240 --> 0:22:14.160
<v Speaker 1>ready to do all their hooks and stuff, but then

0:22:14.200 --> 0:22:16.760
<v Speaker 1>they're conquered by the cuteness of the puppies. So it's like,

0:22:16.960 --> 0:22:22.680
<v Speaker 1>I am all right, Well on that note, let's take

0:22:22.680 --> 0:22:25.760
<v Speaker 1>our first break, and when we come back, we're going

0:22:25.800 --> 0:22:31.359
<v Speaker 1>to talk about puzzle boxes. Than alright, we're back, alright,

0:22:31.400 --> 0:22:34.240
<v Speaker 1>So we know that Hell Razor starts with a mysterious

0:22:34.280 --> 0:22:38.080
<v Speaker 1>puzzle box. It's this box that, uh, it can be opened,

0:22:38.119 --> 0:22:40.560
<v Speaker 1>but how you open it is apparently not obvious, and

0:22:40.600 --> 0:22:43.760
<v Speaker 1>people just fiddle around with it until they figure out

0:22:43.800 --> 0:22:46.600
<v Speaker 1>the secret, and then they end up unleashing the hooks,

0:22:46.680 --> 0:22:49.920
<v Speaker 1>the chains, the cinabytes and so forth. Yeah, the first

0:22:49.920 --> 0:22:52.399
<v Speaker 1>film and all subsequent films, they are generally gonna be

0:22:52.440 --> 0:22:54.840
<v Speaker 1>some scenes with somebody fiddling with the box. And it

0:22:54.920 --> 0:22:58.160
<v Speaker 1>doesn't seem to It seems to adhere to unreal physics,

0:22:58.320 --> 0:23:00.840
<v Speaker 1>which is fitting. It is a magical box that opens

0:23:00.880 --> 0:23:05.240
<v Speaker 1>a magical doorway through which magical beings then enter um.

0:23:05.720 --> 0:23:07.360
<v Speaker 1>So you know, I don't take any issue with that

0:23:08.480 --> 0:23:11.199
<v Speaker 1>at all, But uh, of course, in the idea itself

0:23:11.320 --> 0:23:14.520
<v Speaker 1>is just irresistible. We love myths about boxes that should

0:23:14.600 --> 0:23:17.000
<v Speaker 1>not be opened, or the idea of a box that

0:23:17.080 --> 0:23:20.920
<v Speaker 1>resists opening is also tremendous as well, an enclosure born

0:23:21.000 --> 0:23:25.360
<v Speaker 1>of human ingenuity that must be solved via human ingenuity

0:23:25.400 --> 0:23:27.480
<v Speaker 1>as well. Oh yeah, I mean, I think it's a

0:23:27.560 --> 0:23:30.720
<v Speaker 1>wonderful conceit for opening a story like this, that there

0:23:30.800 --> 0:23:34.280
<v Speaker 1>is this thing it requires effort. It suggests that there's

0:23:34.359 --> 0:23:38.160
<v Speaker 1>kind of a that there's a beyond normal amount of interest.

0:23:38.280 --> 0:23:41.679
<v Speaker 1>Right people seek out this box when they're they're board

0:23:41.760 --> 0:23:44.560
<v Speaker 1>with all of the sensations of Earth and they want

0:23:44.560 --> 0:23:46.800
<v Speaker 1>to go beyond. They want to see what of other

0:23:46.920 --> 0:23:50.560
<v Speaker 1>level they can reach. They have to find this secret artifact. Yeah,

0:23:50.600 --> 0:23:52.840
<v Speaker 1>and you know, ultimately, I think we all have puzzle

0:23:52.880 --> 0:23:55.719
<v Speaker 1>boxes like that in our lives that we're trying to unravel. Right.

0:23:56.280 --> 0:23:59.000
<v Speaker 1>But one of the interesting things here is that, of

0:23:59.040 --> 0:24:01.679
<v Speaker 1>course Clive Barker's not just creating this out of nothing.

0:24:01.800 --> 0:24:05.359
<v Speaker 1>He's he's drawing on inspirations. One of the inspirations is

0:24:05.440 --> 0:24:08.040
<v Speaker 1>clearly and you know especially I think they flesh this

0:24:08.080 --> 0:24:11.919
<v Speaker 1>out a little bit uh in the fourth film, uh,

0:24:12.080 --> 0:24:16.159
<v Speaker 1>playing on the tradition of philosophical toys, uh, the that

0:24:16.359 --> 0:24:19.400
<v Speaker 1>captivated to audiences in the eighteenth century. And we've talked

0:24:19.400 --> 0:24:21.480
<v Speaker 1>about some of these on the show before, like the

0:24:21.480 --> 0:24:26.720
<v Speaker 1>pooping duck, various automatons, wind up clockwork devices. They don't

0:24:26.760 --> 0:24:29.679
<v Speaker 1>really do anything. I mean, they don't you know, fulfill

0:24:29.720 --> 0:24:32.080
<v Speaker 1>a purpose. They do things, but those things that they

0:24:32.080 --> 0:24:34.600
<v Speaker 1>do are merely to amuse us or to make us

0:24:34.680 --> 0:24:38.960
<v Speaker 1>think about, you know, the biomechanical nature of the world,

0:24:39.280 --> 0:24:41.640
<v Speaker 1>or God as a clockmaker, that sort of thing. Sure,

0:24:41.680 --> 0:24:45.520
<v Speaker 1>a machine that poses a question. Yeah, and they're also testaments,

0:24:45.520 --> 0:24:49.239
<v Speaker 1>of course, to the creator's talents. How could someone so

0:24:49.359 --> 0:24:53.320
<v Speaker 1>gifted with machinery make a musical box such as this?

0:24:53.960 --> 0:24:56.960
<v Speaker 1>But then there's a there's another legacy of boxes that

0:24:57.000 --> 0:25:00.800
<v Speaker 1>he's drawing out, and that is the puzzle box, particularly

0:25:01.400 --> 0:25:04.080
<v Speaker 1>the puzzle boxes of the Victorian period. And I have

0:25:04.119 --> 0:25:06.440
<v Speaker 1>to admit I really wasn't familiar with with these at all,

0:25:06.560 --> 0:25:08.680
<v Speaker 1>Like even you know, having seen the hell Raiser movies,

0:25:08.720 --> 0:25:11.800
<v Speaker 1>I never looked into anything anything beyond the you know,

0:25:11.840 --> 0:25:16.400
<v Speaker 1>the wind up clockwork stuff. But there's a tradition of woodworking,

0:25:17.080 --> 0:25:22.399
<v Speaker 1>uh trick boxes, puzzle boxes, and they're pretty pretty phenomenal.

0:25:22.520 --> 0:25:27.119
<v Speaker 1>So one example I came across from said to be

0:25:27.160 --> 0:25:31.640
<v Speaker 1>from the year nineteen hundred, is a wooden book money box.

0:25:31.680 --> 0:25:32.920
<v Speaker 1>So it looks like a book that you would have

0:25:32.920 --> 0:25:34.959
<v Speaker 1>on a shelf, like a hard bound book, but it's

0:25:35.000 --> 0:25:37.080
<v Speaker 1>made out of wood. If you pick it up, take

0:25:37.080 --> 0:25:38.680
<v Speaker 1>it off the shelf, you see that there's a coin

0:25:38.760 --> 0:25:40.560
<v Speaker 1>slot in top in the top of it. So it's

0:25:40.600 --> 0:25:43.840
<v Speaker 1>not being too secretive, like I put money into this,

0:25:44.080 --> 0:25:46.159
<v Speaker 1>But then how do you get the money out? Well,

0:25:46.400 --> 0:25:48.840
<v Speaker 1>to do that you have to know the trick, and

0:25:48.920 --> 0:25:52.160
<v Speaker 1>these older trick boxes there generally there's just one way

0:25:52.160 --> 0:25:53.920
<v Speaker 1>to do it. So on this one, you slide part

0:25:53.920 --> 0:25:56.119
<v Speaker 1>of the book spine aside and that allows you to

0:25:56.480 --> 0:25:59.600
<v Speaker 1>slide another little panel and that opens the box and

0:25:59.600 --> 0:26:02.639
<v Speaker 1>you can get the money inside. Uh. It's clever, you know,

0:26:02.720 --> 0:26:06.000
<v Speaker 1>kind of the woodworking version of the various clockwork marvels

0:26:06.000 --> 0:26:09.199
<v Speaker 1>that we were discussing earlier. But then it ends up

0:26:09.240 --> 0:26:11.880
<v Speaker 1>coming to it into its own in the twentieth century,

0:26:13.000 --> 0:26:16.840
<v Speaker 1>because it's during this period that you have woodworkers both

0:26:16.920 --> 0:26:20.760
<v Speaker 1>in Europe, particularly in England and Switzerland, but also in Japan.

0:26:21.160 --> 0:26:24.840
<v Speaker 1>They really begin pushing the boundaries of what's possible with

0:26:25.080 --> 0:26:29.080
<v Speaker 1>a wooden puzzle box, and the Japanese puzzle boxes seemed

0:26:29.080 --> 0:26:31.120
<v Speaker 1>to be some of the most impressive. They typically look

0:26:31.160 --> 0:26:35.480
<v Speaker 1>like ornate wooden boxes with no visible hinges or lids,

0:26:36.320 --> 0:26:41.119
<v Speaker 1>and then they may require as few as three or

0:26:41.200 --> 0:26:45.800
<v Speaker 1>more than a hundred moves to open. So sliding, yeah,

0:26:45.920 --> 0:26:48.240
<v Speaker 1>like sliding this little panel, like first of all, finding

0:26:48.280 --> 0:26:51.440
<v Speaker 1>the panels to figure out like which what does a

0:26:51.480 --> 0:26:53.720
<v Speaker 1>piece of wood that moves here, and then sliding it

0:26:53.760 --> 0:26:57.200
<v Speaker 1>to the side, sliding something else to the side, doing

0:26:57.240 --> 0:26:59.679
<v Speaker 1>all these little tricks in order to open up the

0:26:59.720 --> 0:27:03.480
<v Speaker 1>old him an interior of the box. Um. Yeah, And

0:27:03.480 --> 0:27:06.920
<v Speaker 1>and this was according to wood Smith's Shop, which is

0:27:06.960 --> 0:27:10.320
<v Speaker 1>a video series from wood Smith Magazine Episode twelve o

0:27:10.440 --> 0:27:14.000
<v Speaker 1>four is on YouTube. These guys Chris and Phil host

0:27:14.080 --> 0:27:16.879
<v Speaker 1>it and uh you know they're they're going for the

0:27:16.880 --> 0:27:20.560
<v Speaker 1>hell Raiser audience by the way, Yeah, they're They're exactly

0:27:20.600 --> 0:27:22.360
<v Speaker 1>what you might imagine when you think of like sort

0:27:22.359 --> 0:27:26.199
<v Speaker 1>of I'm guessing like Midwestern um perhaps um, you know,

0:27:26.359 --> 0:27:30.320
<v Speaker 1>would wood wood workers, Uh you know that. But they

0:27:30.520 --> 0:27:33.600
<v Speaker 1>show off one of these boxes and the craftsmanship is amazing.

0:27:34.320 --> 0:27:37.280
<v Speaker 1>Like woodworking, I feel, is an area that I often

0:27:37.320 --> 0:27:40.040
<v Speaker 1>take for granted, Like I see a finished piece of furniture,

0:27:40.320 --> 0:27:43.199
<v Speaker 1>be it something from Ikea or something you know, in

0:27:43.240 --> 0:27:46.040
<v Speaker 1>a more robust and I don't really think about all

0:27:46.080 --> 0:27:48.800
<v Speaker 1>the skill that went into making it. And perhaps that's

0:27:48.840 --> 0:27:51.679
<v Speaker 1>why things like wooden puzzle boxes exist to show you

0:27:51.800 --> 0:27:55.520
<v Speaker 1>just how much skill is involved in turning uh you know,

0:27:55.680 --> 0:27:59.080
<v Speaker 1>raw wood into something that serves the purpose. Well, there's

0:27:59.080 --> 0:28:01.560
<v Speaker 1>something counter into do about it, because we don't usually

0:28:01.600 --> 0:28:05.200
<v Speaker 1>think of woodworking as is being concerned with moving parts.

0:28:06.040 --> 0:28:09.119
<v Speaker 1>Most often, woodworking is you know, design and crafting of

0:28:09.160 --> 0:28:12.199
<v Speaker 1>static elements, maybe with very few moving parts, or some

0:28:12.280 --> 0:28:15.200
<v Speaker 1>things that maybe there's a hinge or something on a cabinet,

0:28:15.640 --> 0:28:18.679
<v Speaker 1>but these combined elements of of course, the kind of

0:28:18.960 --> 0:28:24.120
<v Speaker 1>beautiful static art and design of woodworking with the kinds

0:28:24.200 --> 0:28:30.480
<v Speaker 1>of interlocking mechanisms you'd more often see in machinery and metalworking. Yeah, yeah, exactly.

0:28:31.000 --> 0:28:33.080
<v Speaker 1>So you know, I can, I can describe them a

0:28:33.119 --> 0:28:35.479
<v Speaker 1>little bit, but I really you should look up some

0:28:35.640 --> 0:28:39.200
<v Speaker 1>videos of people manipulating these boxes and then hopefully, you know,

0:28:39.240 --> 0:28:41.240
<v Speaker 1>get your hands on a wooden puzzle box of your own,

0:28:41.240 --> 0:28:44.000
<v Speaker 1>because there are still people making them. There's an individual

0:28:44.040 --> 0:28:46.440
<v Speaker 1>by the name of Kegan Sound that's with a K

0:28:46.760 --> 0:28:49.120
<v Speaker 1>K A G A N S O U N D

0:28:49.600 --> 0:28:51.920
<v Speaker 1>at Kegan sound dot com. You can look him up.

0:28:51.920 --> 0:28:55.680
<v Speaker 1>He's apparently one of the foremost wooden puzzle box makers

0:28:55.680 --> 0:28:58.479
<v Speaker 1>in the world, and he's he's something of a modern

0:28:58.560 --> 0:29:02.360
<v Speaker 1>day Lema che And if you will wait, well that's

0:29:02.400 --> 0:29:04.400
<v Speaker 1>from the fourth movie, right, we find out that the

0:29:04.400 --> 0:29:07.120
<v Speaker 1>creator of the box is somebody named Lamar shand I

0:29:07.160 --> 0:29:09.920
<v Speaker 1>think it's also revealed in the novella If okay, it's

0:29:10.080 --> 0:29:14.240
<v Speaker 1>it's the Lament configuration or the La marchand Box. Yes. Yeah,

0:29:14.560 --> 0:29:17.120
<v Speaker 1>there are also people that are apparently making puzzle boxes

0:29:17.120 --> 0:29:20.320
<v Speaker 1>out of Lego blox, which makes sense now some of

0:29:20.400 --> 0:29:22.600
<v Speaker 1>you might say, well, hey, how about the Rubik's cute

0:29:23.000 --> 0:29:28.479
<v Speaker 1>uh or no rubis invention. I would say, like, if

0:29:28.520 --> 0:29:30.400
<v Speaker 1>you do it just right, it opens up and there's

0:29:30.440 --> 0:29:32.960
<v Speaker 1>something inside. Well, that's the thing. It doesn't have an interior,

0:29:33.120 --> 0:29:35.560
<v Speaker 1>so it's not it's a puzzle cube, not a true

0:29:35.600 --> 0:29:38.640
<v Speaker 1>puzzle box. There is no inside to the Rubi's cube.

0:29:38.880 --> 0:29:42.600
<v Speaker 1>It will not open up new realms of pleasure and sensation. No,

0:29:42.880 --> 0:29:44.640
<v Speaker 1>that's not true. If you solve it, you get all

0:29:44.680 --> 0:29:46.840
<v Speaker 1>the faces, solid colors, Hoaks shoot out of the walls.

0:29:47.080 --> 0:29:49.960
<v Speaker 1>That's how you get the hooks. Um. Yeah. I should

0:29:49.960 --> 0:29:52.320
<v Speaker 1>also point out that it's not always completely clear in

0:29:52.360 --> 0:29:55.120
<v Speaker 1>the hell Raiser books that the Lament configuration has an

0:29:55.160 --> 0:29:57.800
<v Speaker 1>interior either, But there are shots in the film that

0:29:57.960 --> 0:30:01.120
<v Speaker 1>establish an interior to the box, and it's interior is

0:30:01.200 --> 0:30:04.360
<v Speaker 1>described in the novella. So there are scenes in the

0:30:04.480 --> 0:30:06.800
<v Speaker 1>movie that I can imagine would have worked a lot

0:30:07.000 --> 0:30:10.520
<v Speaker 1>better in fiction when you didn't have to see them staged.

0:30:10.680 --> 0:30:13.520
<v Speaker 1>And one of them is the scene where the box

0:30:13.680 --> 0:30:17.440
<v Speaker 1>is solved in order to fix the problem, you know,

0:30:17.480 --> 0:30:20.479
<v Speaker 1>where the cinemabytes are sent back to their realm because

0:30:21.000 --> 0:30:23.520
<v Speaker 1>Kirsty Swanson like does the right things with the box.

0:30:23.560 --> 0:30:26.120
<v Speaker 1>I mean, it just looks funny when she's messing with

0:30:26.240 --> 0:30:28.800
<v Speaker 1>the box while the house is falling apart and Pinhead

0:30:28.880 --> 0:30:34.120
<v Speaker 1>is saying, no, don't do that. Yeah. Yeah. It's the

0:30:34.200 --> 0:30:37.400
<v Speaker 1>problems of translating the novella to to the film because

0:30:37.520 --> 0:30:39.920
<v Speaker 1>in the novella the box is also not described as

0:30:39.920 --> 0:30:43.280
<v Speaker 1>being really ornate, even it's really more has more in

0:30:43.360 --> 0:30:46.480
<v Speaker 1>common in the book with the these wooden puzzle boxes

0:30:46.560 --> 0:30:51.200
<v Speaker 1>we've described. Now, you know the the here's another area

0:30:51.240 --> 0:30:53.960
<v Speaker 1>to consider, So that the box of Lament is largely

0:30:54.000 --> 0:30:56.280
<v Speaker 1>positioned as a thing that must be solved in order

0:30:56.320 --> 0:30:58.920
<v Speaker 1>to open a gate, to reveal a secret. But we

0:30:59.000 --> 0:31:01.880
<v Speaker 1>probably shouldn't forget that the cinepytes are also presented, especially

0:31:01.880 --> 0:31:05.040
<v Speaker 1>in the novella, as explorers. Uh there's a sense of

0:31:05.120 --> 0:31:09.160
<v Speaker 1>curiosity to them. Uh they're truly spaced out on sensation,

0:31:09.280 --> 0:31:12.480
<v Speaker 1>you might say. And uh so I'm wondering might we

0:31:12.560 --> 0:31:16.760
<v Speaker 1>consider the Lament configuration as a means of exploration as well,

0:31:17.640 --> 0:31:20.880
<v Speaker 1>because certainly puzzle boxes are used in various animal studies

0:31:20.920 --> 0:31:24.160
<v Speaker 1>by scientists, typically with a food reward at the center.

0:31:24.600 --> 0:31:27.120
<v Speaker 1>I believe we've discussed the sorts of boxes in the

0:31:27.160 --> 0:31:30.920
<v Speaker 1>study of Corvid's where they'll be like generally, you know,

0:31:31.000 --> 0:31:32.880
<v Speaker 1>there's food in the middle of the box. There may

0:31:32.920 --> 0:31:35.120
<v Speaker 1>be some tools, or they have to make their own tool,

0:31:35.320 --> 0:31:36.800
<v Speaker 1>what have you. But they have to come up with

0:31:36.880 --> 0:31:39.920
<v Speaker 1>a way to free the prize from the box, which

0:31:40.000 --> 0:31:43.760
<v Speaker 1>is ultimately what Frank's trying to do with the Lament configuration. Now,

0:31:43.840 --> 0:31:47.880
<v Speaker 1>another noteworthy puzzle box from science history is a Thorndyke's

0:31:48.120 --> 0:31:52.000
<v Speaker 1>puzzle box. Uh. This is the work of an American

0:31:52.080 --> 0:31:55.120
<v Speaker 1>psychologist who is working at the same time as as

0:31:55.160 --> 0:31:58.000
<v Speaker 1>pav Lav and in the same area, you know, looking

0:31:58.080 --> 0:32:00.800
<v Speaker 1>at animals and their problem solving ability using their behavior,

0:32:01.440 --> 0:32:04.440
<v Speaker 1>and he used this on cats in particular to test

0:32:04.480 --> 0:32:08.320
<v Speaker 1>their learning and problem solving abilities. They're essentially cages that

0:32:08.480 --> 0:32:12.280
<v Speaker 1>can be exited by performing at the correct task, hitting

0:32:12.320 --> 0:32:15.800
<v Speaker 1>the right mechanism, etcetera, in order to to step out

0:32:15.840 --> 0:32:18.400
<v Speaker 1>of the cage and get your food. Uh and uh.

0:32:19.240 --> 0:32:21.360
<v Speaker 1>In His main observation from all of this was that

0:32:21.400 --> 0:32:23.920
<v Speaker 1>a cat would behave radically the first time use that

0:32:24.000 --> 0:32:25.520
<v Speaker 1>you put them in the box the first time they

0:32:25.560 --> 0:32:27.400
<v Speaker 1>were in there for the experiment, but then they would

0:32:27.480 --> 0:32:30.640
<v Speaker 1>learn so in subsequent experiments they wouldn't. They would waste

0:32:30.720 --> 0:32:32.560
<v Speaker 1>less and less time in the box. They would just

0:32:32.640 --> 0:32:34.960
<v Speaker 1>realize like, oh, I'm in here again. I pushed this button.

0:32:35.040 --> 0:32:36.400
<v Speaker 1>Then I get out and I can get my food.

0:32:36.840 --> 0:32:39.800
<v Speaker 1>And then Thorndyke's work would lead to another noteworthy box,

0:32:39.960 --> 0:32:43.480
<v Speaker 1>Skinner's Box, in which the animal has to engage a

0:32:43.560 --> 0:32:47.120
<v Speaker 1>mechanism in order to be fed within the box, the

0:32:47.200 --> 0:32:50.600
<v Speaker 1>work of BF Skinner. So later installments of the hell

0:32:50.720 --> 0:32:53.200
<v Speaker 1>Raiser franchise explored to some degree the idea of the

0:32:53.280 --> 0:32:55.840
<v Speaker 1>boxes a place or thing that may contain us, but

0:32:56.000 --> 0:32:57.800
<v Speaker 1>for the most part not so much. But the the

0:32:57.920 --> 0:33:00.880
<v Speaker 1>idea of the puzzle boxes a means of exploring human desire.

0:33:01.600 --> 0:33:04.400
<v Speaker 1>I think that's kind of an interesting idea to consider. Well,

0:33:04.440 --> 0:33:06.520
<v Speaker 1>it makes me wonder if the box is also being

0:33:06.640 --> 0:33:09.000
<v Speaker 1>used to test us somehow. If it is being used

0:33:09.040 --> 0:33:12.200
<v Speaker 1>to test us, then to test the humans that you know,

0:33:12.320 --> 0:33:15.040
<v Speaker 1>play with it. Obviously the people doing the testing would

0:33:15.040 --> 0:33:17.640
<v Speaker 1>be the cinobytes, right, So maybe we should turn to

0:33:17.800 --> 0:33:22.880
<v Speaker 1>the cinobytes and think a little bit about about pain, experience, sensation,

0:33:23.040 --> 0:33:26.480
<v Speaker 1>and flagellation. Absolutely all right, So let's just start with

0:33:26.600 --> 0:33:29.840
<v Speaker 1>the word cinobyte, because this this really gets into a

0:33:29.920 --> 0:33:32.000
<v Speaker 1>lot of what we're going to discuss here. A cinnobyte

0:33:32.120 --> 0:33:34.800
<v Speaker 1>is merely a member of a religious group living together

0:33:34.880 --> 0:33:38.440
<v Speaker 1>in a monastic community. There are plenty of cinnobytes. Technically,

0:33:38.480 --> 0:33:41.080
<v Speaker 1>there are plenty of cinnabytes in the world today, and

0:33:41.200 --> 0:33:42.719
<v Speaker 1>they have They have nothing to do with the hell

0:33:42.800 --> 0:33:45.040
<v Speaker 1>Raiser movie. If you've never seen it written out. It

0:33:45.200 --> 0:33:49.160
<v Speaker 1>is not spelled like cinnabun uh. It is c e

0:33:49.440 --> 0:33:51.560
<v Speaker 1>n o. They had. The word apparently emerged in the

0:33:51.760 --> 0:33:56.520
<v Speaker 1>fifteenth century, and it comes from the late Latin colonobita.

0:33:57.440 --> 0:34:00.840
<v Speaker 1>If I'm saying that correctly, Basically you have the Greek

0:34:01.240 --> 0:34:05.200
<v Speaker 1>coin cohen plus bios life, so it basically means the

0:34:05.280 --> 0:34:10.080
<v Speaker 1>monastic life. Now, one obviously does see certain levels of

0:34:10.160 --> 0:34:16.080
<v Speaker 1>self inflicted pain, however, in monastic history. So religious rights

0:34:16.280 --> 0:34:23.120
<v Speaker 1>of flagellation or blood lighting can be found throughout Christian, Islamic, Hindu, Buddhist,

0:34:23.360 --> 0:34:27.800
<v Speaker 1>Native American, and other religious rights. We we've covered some

0:34:27.880 --> 0:34:29.600
<v Speaker 1>of these on the show before. There there are plenty

0:34:29.600 --> 0:34:31.719
<v Speaker 1>of religious rights of pain that can be found in

0:34:31.840 --> 0:34:33.799
<v Speaker 1>the world and in human history, just as there are

0:34:33.880 --> 0:34:36.600
<v Speaker 1>various secular rights of pain that can be found today.

0:34:36.880 --> 0:34:40.279
<v Speaker 1>Within the realms of say performance art or even you

0:34:40.320 --> 0:34:43.239
<v Speaker 1>know b D s M for instance, uh the later

0:34:43.320 --> 0:34:46.520
<v Speaker 1>of which served as partial inspiration for Clive Barker, and

0:34:46.640 --> 0:34:49.920
<v Speaker 1>likewise Barker's work, while enough influencing B D s M

0:34:50.360 --> 0:34:53.520
<v Speaker 1>to some degree as well. Oh that's not surprising. Uh.

0:34:53.640 --> 0:34:56.440
<v Speaker 1>So I was looking around, yeah, for more historical ideas

0:34:56.480 --> 0:35:00.399
<v Speaker 1>about pain and pleasure indivisible as the as Pin says,

0:35:00.640 --> 0:35:03.480
<v Speaker 1>they explore, and I came across a book by the

0:35:03.560 --> 0:35:07.160
<v Speaker 1>American psychologist James H. Luba, who lived eighteen sixty eight

0:35:07.280 --> 0:35:10.400
<v Speaker 1>to nineteen forty six, who focused a lot of his

0:35:10.520 --> 0:35:13.040
<v Speaker 1>work on the psychology of religion. And this book was

0:35:13.080 --> 0:35:17.200
<v Speaker 1>called The Psychology of Religious Mysticism. And in this book

0:35:17.640 --> 0:35:19.480
<v Speaker 1>there's part where he's in the middle of a section

0:35:19.520 --> 0:35:24.920
<v Speaker 1>about narcotics, consciousness, and mysticism, and Luba begins to discuss

0:35:25.000 --> 0:35:28.800
<v Speaker 1>the idea of pleasure in pain or enjoyment in suffering,

0:35:28.840 --> 0:35:31.160
<v Speaker 1>which is a major theme of of this movie and

0:35:31.360 --> 0:35:35.000
<v Speaker 1>of the novel. And his hypothesis is that quote, the

0:35:35.080 --> 0:35:40.239
<v Speaker 1>apparent paradox of people seeking and enjoying pain becomes intelligible

0:35:40.320 --> 0:35:45.359
<v Speaker 1>when one takes into account the passion for vivid consciousness Uh.

0:35:45.480 --> 0:35:47.480
<v Speaker 1>And so he of course is this is in the

0:35:47.560 --> 0:35:50.919
<v Speaker 1>context of religious experience. So he mentions members of self

0:35:50.960 --> 0:35:55.320
<v Speaker 1>flagellating Muslim sex of the quote, painful ascetic practices of

0:35:55.400 --> 0:35:59.640
<v Speaker 1>the yogi, or the violent dancing frenzies of the mind ads.

0:35:59.719 --> 0:36:02.200
<v Speaker 1>He says as those quote all may yield a sense

0:36:02.280 --> 0:36:05.719
<v Speaker 1>of new or increased life. Now what does he mean

0:36:05.840 --> 0:36:08.799
<v Speaker 1>by that? Well, he explains further by quoting a letter

0:36:08.880 --> 0:36:13.680
<v Speaker 1>from Gothold Ephraim Lessing to Moses Mendelssohn, which in which

0:36:13.800 --> 0:36:16.720
<v Speaker 1>Lesson writes, quote, were agreed in this, my dear friend,

0:36:17.040 --> 0:36:21.279
<v Speaker 1>that all passions are either vehement cravings or vehement loathings.

0:36:21.960 --> 0:36:25.400
<v Speaker 1>And also that in every vehement craving or loathing, we

0:36:25.520 --> 0:36:29.400
<v Speaker 1>acquire an increased consciousness of our reality, and that this

0:36:29.560 --> 0:36:34.759
<v Speaker 1>consciousness cannot but be pleasurable. Consequently, all our passions, even

0:36:34.840 --> 0:36:40.160
<v Speaker 1>the most painful, are as passions pleasurable. Uh, which is

0:36:40.239 --> 0:36:42.680
<v Speaker 1>kind of interesting. Explore more in a second. But that

0:36:43.080 --> 0:36:46.320
<v Speaker 1>I just realized that made me think of a passage

0:36:46.360 --> 0:36:50.200
<v Speaker 1>in The Brothers Karamazov that's all about, uh, a character

0:36:50.320 --> 0:36:56.080
<v Speaker 1>talking about the pleasure one takes in taking offense. Uh.

0:36:57.239 --> 0:36:59.920
<v Speaker 1>And I remember being like Wow, how have I never

0:37:00.040 --> 0:37:04.320
<v Speaker 1>read this before? It's so true that, like, in getting

0:37:04.440 --> 0:37:07.360
<v Speaker 1>mad about something unfair that has happened to you or

0:37:07.440 --> 0:37:09.920
<v Speaker 1>somebody who's been mean to you or something, there is

0:37:10.040 --> 0:37:13.719
<v Speaker 1>so often this feeling of like almost joy in the

0:37:13.960 --> 0:37:17.080
<v Speaker 1>way that you get worked up about it. Yeah, And

0:37:17.320 --> 0:37:19.960
<v Speaker 1>and there's a difference to like there's certainly there's righteous anger.

0:37:20.120 --> 0:37:22.799
<v Speaker 1>There's a situation where like if you feel like you've

0:37:22.840 --> 0:37:26.200
<v Speaker 1>been wronged and you're you're having been wronged is a

0:37:26.320 --> 0:37:29.800
<v Speaker 1>part of a larger problem in the culture in the world,

0:37:30.239 --> 0:37:32.160
<v Speaker 1>then yeah, you can get in this area of righteous anger.

0:37:32.280 --> 0:37:34.239
<v Speaker 1>But I think more of what you're talking about here

0:37:34.560 --> 0:37:37.319
<v Speaker 1>are the petty things in life, you know, where it's

0:37:37.360 --> 0:37:42.319
<v Speaker 1>like the server at a restaurant doesn't bring you your

0:37:42.360 --> 0:37:45.800
<v Speaker 1>appetizer first, and you you have been wrong and you

0:37:45.960 --> 0:37:49.640
<v Speaker 1>just start getting excited about how mad you are, and

0:37:49.760 --> 0:37:51.880
<v Speaker 1>on some lie, like you're probably not thinking, oh I

0:37:51.960 --> 0:37:55.440
<v Speaker 1>feel so alive, I'm so angry at the server, but

0:37:56.160 --> 0:37:58.960
<v Speaker 1>in a way that is happening. But yeah, So what

0:37:59.040 --> 0:38:01.719
<v Speaker 1>does Luba think is going on with these these passions

0:38:01.840 --> 0:38:05.920
<v Speaker 1>being pleasurable even when they're painful. Uh. He writes that

0:38:06.120 --> 0:38:09.960
<v Speaker 1>it's because these heightened states of awareness and passion triggered

0:38:10.040 --> 0:38:13.759
<v Speaker 1>by pain offer an escape from a sort of baseline

0:38:13.880 --> 0:38:20.839
<v Speaker 1>form of consciousness characterized by tedium, insensibility and normal fatigue. Thus,

0:38:20.920 --> 0:38:25.360
<v Speaker 1>for some people, normal states of consciousness become so boring,

0:38:25.680 --> 0:38:29.399
<v Speaker 1>so exhausting and tedious, that the self infliction of pain

0:38:29.520 --> 0:38:32.399
<v Speaker 1>actually unlocks a state of mind that is to them

0:38:32.640 --> 0:38:36.800
<v Speaker 1>preferable by contrast, And and this becomes an important distinction

0:38:37.200 --> 0:38:40.600
<v Speaker 1>in Luba's idea here. It's that religious ecstasy in the

0:38:40.680 --> 0:38:44.880
<v Speaker 1>self infliction of pain is not actually an enjoyment directly

0:38:45.000 --> 0:38:47.960
<v Speaker 1>of the pain itself, but an enjoyment of a kind

0:38:48.000 --> 0:38:51.480
<v Speaker 1>of rapturous and highly aware state of mind that's brought

0:38:51.560 --> 0:38:55.160
<v Speaker 1>about by the infliction of pain. Quote. Not the pain

0:38:55.400 --> 0:38:59.320
<v Speaker 1>nor the wound does the martyr enjoy, but the exaltation

0:38:59.440 --> 0:39:03.080
<v Speaker 1>that come with the quivering of the flesh. The quivering

0:39:03.120 --> 0:39:08.279
<v Speaker 1>of the flesh. Oh, you're a fan too, No, I mean,

0:39:08.440 --> 0:39:10.920
<v Speaker 1>it's so it's interesting. I'll come back to hell Raiser

0:39:10.920 --> 0:39:12.560
<v Speaker 1>in just a second. I mean, first, I would point

0:39:12.600 --> 0:39:14.440
<v Speaker 1>out that, of course this is in the sort of

0:39:14.560 --> 0:39:18.440
<v Speaker 1>like William James E in cast of like broad observational psychology,

0:39:18.520 --> 0:39:21.279
<v Speaker 1>which it doesn't necessarily mean he's wrong, but it does

0:39:21.360 --> 0:39:23.520
<v Speaker 1>mean that it should be thought of more like interesting

0:39:23.600 --> 0:39:28.520
<v Speaker 1>philosophical writings based on observations rather than conclusions derived from

0:39:28.640 --> 0:39:33.080
<v Speaker 1>rigorously controlled experiments. But again, it's not say he's wrong,

0:39:33.480 --> 0:39:36.040
<v Speaker 1>it's just that it's not really science by modern standard.

0:39:36.120 --> 0:39:38.920
<v Speaker 1>It's more like philosophy and cultural criticism. He could be

0:39:39.040 --> 0:39:42.279
<v Speaker 1>onto something there, uh, And I do think those observations

0:39:42.400 --> 0:39:44.800
<v Speaker 1>maybe onto something. It's funny that it lines up so

0:39:44.960 --> 0:39:48.160
<v Speaker 1>well with the character of Frank in Hell Raiser, a

0:39:48.200 --> 0:39:50.440
<v Speaker 1>man who again in the movie, we we see a

0:39:50.480 --> 0:39:55.920
<v Speaker 1>couple of scenes of him appearing disgusted by normal hedonistic pleasure.

0:39:56.520 --> 0:39:59.000
<v Speaker 1>Like all of the regular pleasures of the flesh that

0:39:59.120 --> 0:40:02.600
<v Speaker 1>seemed to have they failed for him. They don't work anymore.

0:40:03.080 --> 0:40:06.879
<v Speaker 1>Everything's boring. So according to Luba's framework here, it could

0:40:06.960 --> 0:40:09.879
<v Speaker 1>make sense for him to join a self flagellating order

0:40:10.000 --> 0:40:13.239
<v Speaker 1>devoted to the mortification of the flesh, because maybe pain

0:40:13.360 --> 0:40:17.400
<v Speaker 1>will unlock higher states of conscious awareness and excitation that

0:40:17.480 --> 0:40:20.200
<v Speaker 1>he wants to reach, but for which the bridges of

0:40:20.280 --> 0:40:23.719
<v Speaker 1>normal pleasure have collapsed. Yeah. Yeah, I think that's a

0:40:23.800 --> 0:40:26.680
<v Speaker 1>solid read on on Frank's character for sure, you know,

0:40:26.880 --> 0:40:29.480
<v Speaker 1>but Also, Julia is the sort of flip side of

0:40:29.520 --> 0:40:32.320
<v Speaker 1>that coin. She's the tedium side of it. She is

0:40:32.440 --> 0:40:35.359
<v Speaker 1>she lives this life of boredom and perhaps some level

0:40:35.440 --> 0:40:38.560
<v Speaker 1>of contempt for her boring husband as well, um and

0:40:38.800 --> 0:40:41.840
<v Speaker 1>ends up being sucked into this world of of intense

0:40:41.920 --> 0:40:45.239
<v Speaker 1>sensation as just as Frank has. But I think in

0:40:45.400 --> 0:40:48.360
<v Speaker 1>all this one thing we get to is that it

0:40:48.520 --> 0:40:54.480
<v Speaker 1>starts to become complicated to try to define and understand pain.

0:40:54.719 --> 0:40:57.400
<v Speaker 1>I think because when you ask what is pain, it's

0:40:57.440 --> 0:41:00.239
<v Speaker 1>something we all know about. You know, there's no aating

0:41:00.280 --> 0:41:02.480
<v Speaker 1>whether there is such a thing as pain. But when

0:41:02.520 --> 0:41:04.840
<v Speaker 1>you try to come up with a rigorous definition of

0:41:04.920 --> 0:41:08.719
<v Speaker 1>it that applies to every case, that becomes difficult. I

0:41:09.080 --> 0:41:11.200
<v Speaker 1>think it goes back to that quote from the help

0:41:11.239 --> 0:41:14.600
<v Speaker 1>Priest himself. What we think of pain is a shadow,

0:41:14.760 --> 0:41:18.440
<v Speaker 1>but pain has a face. M who just but actually

0:41:18.640 --> 0:41:23.879
<v Speaker 1>like for us to actually define the lines of that face. Uh,

0:41:24.280 --> 0:41:27.200
<v Speaker 1>It's it's extremely difficult and a huge part of that.

0:41:27.280 --> 0:41:28.879
<v Speaker 1>And this is something we've talked about in the show before.

0:41:28.880 --> 0:41:32.520
<v Speaker 1>It's like the difficulty in even discussing pain. Like I

0:41:32.600 --> 0:41:35.759
<v Speaker 1>can talk about my pain, you can talk about your pain,

0:41:36.360 --> 0:41:40.239
<v Speaker 1>but it becomes very difficult for us to properly understand

0:41:40.320 --> 0:41:43.800
<v Speaker 1>each other's pain. Uh, and but properly related. Yeah, and

0:41:43.880 --> 0:41:46.640
<v Speaker 1>there are some contexts in which I think it's simpler

0:41:46.719 --> 0:41:49.759
<v Speaker 1>than others. But even in the simpler ones, say like

0:41:50.360 --> 0:41:53.279
<v Speaker 1>regular no susceptive body pain that you would feel in

0:41:53.360 --> 0:41:56.240
<v Speaker 1>the context of, you know, getting pricked with a needle

0:41:56.400 --> 0:41:59.120
<v Speaker 1>or something in a clinical setting. Even then, if we

0:41:59.280 --> 0:42:02.120
<v Speaker 1>look to like us to approximation type answers within the

0:42:02.200 --> 0:42:05.120
<v Speaker 1>medical world, you can get definitions like this one, which

0:42:05.200 --> 0:42:08.840
<v Speaker 1>is cited by the International Association for the Study of Pain. Quote.

0:42:09.440 --> 0:42:13.920
<v Speaker 1>Pain is an unpleasant, sensory and emotional experience that is

0:42:14.000 --> 0:42:18.840
<v Speaker 1>associated with actual or potential tissue damage or described in

0:42:18.960 --> 0:42:23.000
<v Speaker 1>such terms. Okay, so that's kind of complicated. It's got

0:42:23.080 --> 0:42:25.480
<v Speaker 1>multiple clauses in there. But also one of the things

0:42:25.560 --> 0:42:29.680
<v Speaker 1>that's difficult about that you immediately hit a snag with

0:42:30.080 --> 0:42:35.439
<v Speaker 1>the idea that pain is explicitly and necessarily described as unpleasant,

0:42:36.120 --> 0:42:39.160
<v Speaker 1>and this very definition would of course, I think that

0:42:39.200 --> 0:42:41.520
<v Speaker 1>would apply to most cases. I mean most cases when

0:42:41.520 --> 0:42:43.799
<v Speaker 1>people say they're in pain, they think of that as

0:42:43.880 --> 0:42:46.520
<v Speaker 1>bad and they wanted to stop right Well, yeah, I

0:42:46.560 --> 0:42:48.120
<v Speaker 1>mean part of it. You have the problem with our

0:42:48.200 --> 0:42:53.000
<v Speaker 1>our language. Uh. For instance, in in yoga, I practice yoga,

0:42:53.120 --> 0:42:57.080
<v Speaker 1>and something that's often touched on by the teachers is

0:42:57.200 --> 0:43:00.360
<v Speaker 1>that is the distinction between discomfort and pain. Like you

0:43:00.440 --> 0:43:04.640
<v Speaker 1>should work with discomfort, like discomfort is part of the practice.

0:43:05.120 --> 0:43:07.640
<v Speaker 1>But if you are feeling pain, then that means you

0:43:07.719 --> 0:43:09.320
<v Speaker 1>need to back off because you don't want to go

0:43:09.440 --> 0:43:13.320
<v Speaker 1>into that third area of injury of damage. But a

0:43:13.400 --> 0:43:14.840
<v Speaker 1>lot of times it can be hard to tell the

0:43:14.920 --> 0:43:18.240
<v Speaker 1>difference between discomfort and pain. I mean, are they distinct

0:43:18.400 --> 0:43:21.200
<v Speaker 1>classes of things or is that a gradient with you know,

0:43:21.640 --> 0:43:24.400
<v Speaker 1>them being at two different sides of a scale. Uh.

0:43:24.520 --> 0:43:27.200
<v Speaker 1>And of course, the very definition that says that pain

0:43:27.360 --> 0:43:31.239
<v Speaker 1>is necessarily unpleasant would seem to rule out the existence

0:43:31.320 --> 0:43:34.120
<v Speaker 1>of pleasure in pain. It would either mean that nobody

0:43:34.239 --> 0:43:37.200
<v Speaker 1>actually does take pleasure in pain, and I think lots

0:43:37.239 --> 0:43:40.160
<v Speaker 1>of anecdotal evidence would seem to disagree with that, right,

0:43:40.920 --> 0:43:44.160
<v Speaker 1>or that painful sensations that bring about pleasure are not

0:43:44.520 --> 0:43:47.960
<v Speaker 1>actually technically pain. But in that case, what are they?

0:43:48.080 --> 0:43:49.680
<v Speaker 1>What would you call them? I mean, it's a great

0:43:49.719 --> 0:43:53.920
<v Speaker 1>man once said pain don't hurt, So what are we

0:43:54.000 --> 0:43:57.520
<v Speaker 1>to make of that? Okay, so you quote Roadhouse and

0:43:57.600 --> 0:43:59.399
<v Speaker 1>he said, but I think that position in a way

0:43:59.520 --> 0:44:02.239
<v Speaker 1>is inco parent he so he says, pain don't hurt,

0:44:02.320 --> 0:44:04.320
<v Speaker 1>but then he spends the rest of the movie trying

0:44:04.400 --> 0:44:07.719
<v Speaker 1>to prevent the villain from inflicting pain on people. It's true,

0:44:07.920 --> 0:44:10.760
<v Speaker 1>I've got a real beef with Roadhouse, But I wonder

0:44:10.800 --> 0:44:12.560
<v Speaker 1>if that quote, like part of it is that what

0:44:12.680 --> 0:44:17.080
<v Speaker 1>he's trying to say is that for him, physical pain

0:44:17.760 --> 0:44:20.560
<v Speaker 1>does not have, at least in this case, an emotional context.

0:44:20.680 --> 0:44:23.000
<v Speaker 1>But I think it's in a way, it's like a

0:44:23.080 --> 0:44:25.000
<v Speaker 1>lot of things in the Roadhouse, Like maybe it's accidentally

0:44:25.080 --> 0:44:28.719
<v Speaker 1>clever because because it is getting at that distinction, like

0:44:29.239 --> 0:44:34.440
<v Speaker 1>for for human beings, pain is both sensory, like purely sensory,

0:44:34.520 --> 0:44:37.799
<v Speaker 1>but also it has this enormous emotional context, right, Yeah,

0:44:37.960 --> 0:44:42.879
<v Speaker 1>that it pain is a physical sensation. You know, there's

0:44:42.960 --> 0:44:45.440
<v Speaker 1>no susception in the nerves in the flesh, and so

0:44:45.600 --> 0:44:48.640
<v Speaker 1>it detects something that is an injury, could indicate an

0:44:48.640 --> 0:44:51.120
<v Speaker 1>injury or something like that. But then it also is

0:44:51.200 --> 0:44:55.160
<v Speaker 1>a motivation. It triggers avoidance behaviors. Yeah, Like in the

0:44:55.360 --> 0:44:57.799
<v Speaker 1>the yoga example for instance, like the pain is there

0:44:57.880 --> 0:45:00.480
<v Speaker 1>to tell me, hey, this thing you're doing to your arm,

0:45:01.160 --> 0:45:04.840
<v Speaker 1>uh is not in your normal practice. You should you

0:45:04.880 --> 0:45:09.480
<v Speaker 1>should be aware that if this continues, worst things could occur. Injury,

0:45:09.680 --> 0:45:13.239
<v Speaker 1>damage could occur. Again, that's normal functioning, not getting into

0:45:13.600 --> 0:45:16.320
<v Speaker 1>you know, disorders of pain. But again yeah, for humans,

0:45:16.480 --> 0:45:20.520
<v Speaker 1>pain is a complex topic. Uh, physical sensation, but also

0:45:20.600 --> 0:45:24.120
<v Speaker 1>this emotional realm as well. And there are seemingly dimensions

0:45:24.160 --> 0:45:27.360
<v Speaker 1>of pain that are beyond the scope of less cognitively

0:45:27.440 --> 0:45:32.120
<v Speaker 1>advanced organisms. You know, not saying animals don't feel pain,

0:45:32.640 --> 0:45:37.160
<v Speaker 1>but and their animals do not necessarily have this emotional

0:45:37.640 --> 0:45:41.239
<v Speaker 1>context to their their suffering as well. Yeah, certainly not

0:45:41.320 --> 0:45:42.680
<v Speaker 1>in the same way. I mean, you can see that

0:45:42.760 --> 0:45:46.240
<v Speaker 1>a painful stimulus might cause a retreat or avoidance behaviors,

0:45:46.280 --> 0:45:48.759
<v Speaker 1>and say a crab, but it's hard to believe that

0:45:48.880 --> 0:45:52.640
<v Speaker 1>a crab has the full spectrum of human like fear

0:45:52.760 --> 0:45:56.200
<v Speaker 1>and emotions that that you would get from feeling a

0:45:56.280 --> 0:45:59.800
<v Speaker 1>painful wound, which raises an interesting question. Would a being

0:46:00.280 --> 0:46:04.040
<v Speaker 1>more cognitively advanced than a human being have a greater

0:46:04.200 --> 0:46:08.560
<v Speaker 1>potential for suffering and pain? And maybe would that explain

0:46:08.760 --> 0:46:12.279
<v Speaker 1>something about the nature of many gods and myth and legend. Oh,

0:46:12.360 --> 0:46:15.040
<v Speaker 1>I mean This shows up in existing works of theology.

0:46:15.120 --> 0:46:17.000
<v Speaker 1>I mean, I think it's something that's often used to

0:46:17.080 --> 0:46:20.680
<v Speaker 1>develop the Christian mythos, which is of course has a

0:46:20.800 --> 0:46:23.360
<v Speaker 1>big theology of the suffering of God. It says that

0:46:23.760 --> 0:46:26.400
<v Speaker 1>God came down into human form, was crucified on the

0:46:26.480 --> 0:46:29.080
<v Speaker 1>cross in the form of Jesus Christ, and then descended

0:46:29.120 --> 0:46:32.160
<v Speaker 1>into hell for three days, and then was resurrected. And

0:46:32.239 --> 0:46:36.320
<v Speaker 1>in order to emphasize the immensity of the sacrifice, Christian

0:46:36.400 --> 0:46:39.360
<v Speaker 1>theologians often point out that this isn't just like a

0:46:39.520 --> 0:46:43.480
<v Speaker 1>human suffering, it's God himself suffering. And since God's state

0:46:43.520 --> 0:46:47.600
<v Speaker 1>of holiness and perfection was already infinitely greater than humans,

0:46:47.680 --> 0:46:50.560
<v Speaker 1>it follows that when he descends to suffering and death,

0:46:51.000 --> 0:46:53.920
<v Speaker 1>that suffering is infinitely greater of an insult than it

0:46:53.920 --> 0:46:56.480
<v Speaker 1>would be to a normal human. So the parts of

0:46:56.520 --> 0:47:00.759
<v Speaker 1>our brain that respond a pleasure also react two sensations

0:47:00.760 --> 0:47:04.160
<v Speaker 1>of pain. This also further complicates things, and the line

0:47:04.200 --> 0:47:06.719
<v Speaker 1>between the two is sometimes a bit of a blur.

0:47:07.480 --> 0:47:10.360
<v Speaker 1>For instance, two thousand thirteen study from the University of

0:47:10.400 --> 0:47:14.200
<v Speaker 1>Oslo found that quote the brain changed how it processed

0:47:14.360 --> 0:47:17.279
<v Speaker 1>moderate pain according to the context of what the alternative

0:47:17.480 --> 0:47:20.239
<v Speaker 1>was if the pain was less than anticipated, then the

0:47:20.320 --> 0:47:25.160
<v Speaker 1>brain transformed the sensation into something comforting or even pleasurable. Likewise,

0:47:25.160 --> 0:47:28.400
<v Speaker 1>there was a two thousand fourteen study from Northern Illinois

0:47:28.520 --> 0:47:32.720
<v Speaker 1>University that linked sado masochism the altered states of mind

0:47:32.840 --> 0:47:35.879
<v Speaker 1>that can be obtained their linked them with with those

0:47:35.880 --> 0:47:38.360
<v Speaker 1>states of mind you might achieve through yoga or meditation,

0:47:38.840 --> 0:47:40.719
<v Speaker 1>you know, which which I think a lot of that

0:47:40.800 --> 0:47:43.680
<v Speaker 1>makes sense. You were talking about, like just a feeling

0:47:43.840 --> 0:47:48.080
<v Speaker 1>alive in the moment of sensation, be that sensation, you know,

0:47:48.200 --> 0:47:51.120
<v Speaker 1>painful or pleasurable. Like there is a is essentially a

0:47:51.160 --> 0:47:54.520
<v Speaker 1>built in mindfulness exercise to that. In the same way

0:47:54.560 --> 0:47:56.919
<v Speaker 1>that if you focus on your breath you are living

0:47:57.160 --> 0:48:00.600
<v Speaker 1>entirely or at least more so in the body then

0:48:00.680 --> 0:48:04.040
<v Speaker 1>you are normally Likewise, if you uh, you know, if

0:48:04.080 --> 0:48:07.279
<v Speaker 1>you you accidentally prick your finger, you're you're living in

0:48:07.360 --> 0:48:10.440
<v Speaker 1>the moment of that that that that finger prick, Like

0:48:10.560 --> 0:48:12.960
<v Speaker 1>there's probably not a lot else on your mind in

0:48:13.120 --> 0:48:15.919
<v Speaker 1>that single instance. Oh. In fact, that this actually comes

0:48:16.000 --> 0:48:17.360
<v Speaker 1>up in the study I want to talk about in

0:48:17.440 --> 0:48:20.919
<v Speaker 1>a minute that has to do with how pain. Pain

0:48:21.000 --> 0:48:23.880
<v Speaker 1>has been shown to alter or mediate our perception of

0:48:23.920 --> 0:48:27.560
<v Speaker 1>our identity excellent. Uh. The same two thousand fourteen study,

0:48:27.560 --> 0:48:31.239
<v Speaker 1>the researchers uh, and you know, they suspected that pain

0:48:31.400 --> 0:48:35.919
<v Speaker 1>inflicted in consensual sado masochism alters blood flow in the brain,

0:48:36.000 --> 0:48:40.600
<v Speaker 1>particularly to the dorso lateral prefrontal cortex, which plays into

0:48:40.640 --> 0:48:44.280
<v Speaker 1>our ability to distinguish self from other. As such, intense

0:48:44.360 --> 0:48:48.040
<v Speaker 1>pain may result in feelings of oneness with you know,

0:48:48.120 --> 0:48:52.640
<v Speaker 1>the other individual or with humanity or the universe, which

0:48:52.960 --> 0:48:56.200
<v Speaker 1>it is interesting to think about. That is really interesting.

0:48:56.280 --> 0:48:58.319
<v Speaker 1>I mean that gets back into stuff we talked about

0:48:58.360 --> 0:49:02.040
<v Speaker 1>in our episodes on psye adelics, of course, with the uh,

0:49:02.360 --> 0:49:05.880
<v Speaker 1>the sort of self other distinction that is sometimes dissolved

0:49:06.040 --> 0:49:09.279
<v Speaker 1>by changes in brain chemistry. But of course we know

0:49:09.360 --> 0:49:12.160
<v Speaker 1>that not all changes in brain brain chemistry have to

0:49:12.239 --> 0:49:15.560
<v Speaker 1>come from ingesting chemicals from outside the body, right right,

0:49:16.040 --> 0:49:17.920
<v Speaker 1>um man, I quite again, I do want to underline

0:49:18.000 --> 0:49:20.919
<v Speaker 1>the consensual aspect of that study. They are talking about

0:49:20.960 --> 0:49:24.920
<v Speaker 1>consensual acts of salomaschism here, of course. Yeah. Now, I

0:49:25.000 --> 0:49:28.840
<v Speaker 1>figured it would be worth talking about other interesting scientific

0:49:28.920 --> 0:49:33.479
<v Speaker 1>research that offers complications in our understanding and experience of pain.

0:49:34.040 --> 0:49:36.520
<v Speaker 1>One thing that I came across that was really interesting

0:49:36.600 --> 0:49:39.080
<v Speaker 1>to me. Is something that is known. It's it's a

0:49:39.160 --> 0:49:43.640
<v Speaker 1>cognitive heuristic known as the peak end phenomenon. And so

0:49:43.800 --> 0:49:48.880
<v Speaker 1>this is a psychological memory bias that says that people

0:49:49.280 --> 0:49:54.760
<v Speaker 1>don't in their memories mentally characterize and experience by taking

0:49:54.840 --> 0:49:58.440
<v Speaker 1>an average of the entire duration of the experience. Rather,

0:49:58.920 --> 0:50:03.040
<v Speaker 1>they mentally care aaracterize and experience according to memories of

0:50:03.080 --> 0:50:06.600
<v Speaker 1>a couple of little things, and they tend very often

0:50:06.680 --> 0:50:10.640
<v Speaker 1>to be moments of peak intensity of the experience and

0:50:10.719 --> 0:50:14.319
<v Speaker 1>then the final moments of the experience. And this has

0:50:14.360 --> 0:50:18.520
<v Speaker 1>been found to apply to both pleasurable and painful experiences.

0:50:18.560 --> 0:50:22.200
<v Speaker 1>Of course, not all experiences. No psychological phenomenon applies to everything,

0:50:22.280 --> 0:50:25.439
<v Speaker 1>but to a lot in which it very often has

0:50:25.640 --> 0:50:29.359
<v Speaker 1>strange consequences. It's been documented a lot of times now,

0:50:29.520 --> 0:50:34.759
<v Speaker 1>but one important early study is by Daniel Kaneman, Barbara Frederickson,

0:50:34.920 --> 0:50:39.480
<v Speaker 1>Charles Schrieber, and Donald Radelmeyer published in Psychological Science in

0:50:40.600 --> 0:50:43.880
<v Speaker 1>called when more pain is preferred to less adding a

0:50:43.960 --> 0:50:47.399
<v Speaker 1>better end. So in this study it was pretty simple,

0:50:47.440 --> 0:50:51.040
<v Speaker 1>You've got to test conditions that both induce pain. Again,

0:50:51.320 --> 0:50:53.800
<v Speaker 1>like most studies are pretty much all good studies, this

0:50:53.880 --> 0:50:55.799
<v Speaker 1>is going to be non threatening pain, but it will

0:50:55.840 --> 0:50:59.880
<v Speaker 1>be uncomfortable. And what it is here is a plunge

0:51:00.160 --> 0:51:03.360
<v Speaker 1>your hand into cold water and holding it there. So

0:51:03.640 --> 0:51:06.160
<v Speaker 1>in test one, you plunge your hand into cold water,

0:51:06.280 --> 0:51:09.040
<v Speaker 1>which was fifteen degrees celsius, and you hold it there

0:51:09.120 --> 0:51:11.920
<v Speaker 1>for one minute. And then in test too, you do

0:51:12.040 --> 0:51:15.120
<v Speaker 1>exactly the same thing, plunge into the fifteen degree celsius

0:51:15.200 --> 0:51:17.640
<v Speaker 1>cold water, hold it there for one minute, but then

0:51:17.719 --> 0:51:20.840
<v Speaker 1>you also have to hold it for an additional thirty

0:51:20.960 --> 0:51:26.200
<v Speaker 1>seconds as the temperature in the water is gradually slightly increased,

0:51:26.360 --> 0:51:29.840
<v Speaker 1>though it's still cold, more cold than is comfortable. A

0:51:30.000 --> 0:51:33.440
<v Speaker 1>majority of people, a significant majority of people chose when

0:51:33.520 --> 0:51:35.920
<v Speaker 1>they had the choice to repeat one of the two tests,

0:51:36.160 --> 0:51:40.120
<v Speaker 1>chose to repeat the second test rather than the first,

0:51:40.719 --> 0:51:45.120
<v Speaker 1>meaning they'd rather the discomfort go on longer if the

0:51:45.320 --> 0:51:50.200
<v Speaker 1>final moments of the discomfort were slightly less intense. And

0:51:50.600 --> 0:51:53.280
<v Speaker 1>other studies have found versions of this in different context.

0:51:53.719 --> 0:51:57.280
<v Speaker 1>It does seem that we are willing to experience more

0:51:57.560 --> 0:52:01.280
<v Speaker 1>pain or discomfort for a long, longer period of time

0:52:01.719 --> 0:52:04.400
<v Speaker 1>if the last few moments of the pain are not

0:52:04.640 --> 0:52:07.400
<v Speaker 1>as bad, and this seems to suggest that there's some

0:52:07.480 --> 0:52:11.320
<v Speaker 1>way that as we form memories of painful or unpleasant experience,

0:52:11.719 --> 0:52:15.160
<v Speaker 1>those memories can be formed in such a way that objectively,

0:52:15.360 --> 0:52:20.400
<v Speaker 1>more pain chronologically measured seems like less pain because the

0:52:20.640 --> 0:52:23.040
<v Speaker 1>ending of it wasn't quite as bad, and the ending

0:52:23.160 --> 0:52:26.120
<v Speaker 1>seems to matter the most to us. But this also

0:52:26.160 --> 0:52:29.600
<v Speaker 1>makes perfect sense if you think of of pain as

0:52:29.640 --> 0:52:33.160
<v Speaker 1>the signal warning you about something that may happen about

0:52:33.280 --> 0:52:37.400
<v Speaker 1>you know, continued stressing of this particular muscle, or continued

0:52:37.440 --> 0:52:40.520
<v Speaker 1>exposure to a dangerous element such as heat or cold.

0:52:40.680 --> 0:52:43.360
<v Speaker 1>Oh that's very interesting. I hadn't so, I'd seen it

0:52:43.520 --> 0:52:47.480
<v Speaker 1>mainly interpreted, like what's causing this? The main interpretation I

0:52:47.520 --> 0:52:49.880
<v Speaker 1>had seen had been recency bias. Of course, you know

0:52:49.960 --> 0:52:52.480
<v Speaker 1>we tend to uh no, well, again, there are two things.

0:52:52.560 --> 0:52:54.920
<v Speaker 1>It's the peak intensity of the experience and the end.

0:52:55.000 --> 0:52:57.719
<v Speaker 1>So focusing on the end of the experience, it would

0:52:57.719 --> 0:53:00.560
<v Speaker 1>be the recency bias. Right is, the things that happen

0:53:00.640 --> 0:53:04.399
<v Speaker 1>more recently seem more salient to us. Um. But yeah,

0:53:04.640 --> 0:53:08.560
<v Speaker 1>that also makes sense, especially for registering pain, because pain

0:53:08.800 --> 0:53:11.960
<v Speaker 1>is a lot about what could happen. It's supposed to

0:53:12.040 --> 0:53:15.640
<v Speaker 1>be giving you warnings that are useful information in order

0:53:15.719 --> 0:53:18.200
<v Speaker 1>for you to protect your body. Right. But then again,

0:53:18.239 --> 0:53:21.080
<v Speaker 1>at the same time as we're discussing and will continuous

0:53:21.080 --> 0:53:24.680
<v Speaker 1>discuss the human pain is complex, so there are other

0:53:24.800 --> 0:53:27.000
<v Speaker 1>elements that I guess may skew that sort of thing. Oh,

0:53:27.080 --> 0:53:30.520
<v Speaker 1>of course. Yeah, so so that's that's an interesting possibility too.

0:53:30.800 --> 0:53:32.239
<v Speaker 1>And I should note that, of course, like a lot

0:53:32.320 --> 0:53:35.799
<v Speaker 1>of psychological phenomenon, the peak in phenomenon doesn't always apply

0:53:35.920 --> 0:53:38.600
<v Speaker 1>at every instance, but it's a general rule. It seems

0:53:38.640 --> 0:53:41.560
<v Speaker 1>like we followed this an awful lot. But if more

0:53:41.840 --> 0:53:46.239
<v Speaker 1>pain objectively measured seems in our minds like less pain,

0:53:46.840 --> 0:53:50.239
<v Speaker 1>at least in retrospect, then what is pain like? What

0:53:50.480 --> 0:53:52.640
<v Speaker 1>is the real pain? What is the real thing that

0:53:52.760 --> 0:53:55.520
<v Speaker 1>we want to try to lessen and avoid? Or in

0:53:55.800 --> 0:53:58.279
<v Speaker 1>some of these rare cases where people are enjoy or

0:53:58.360 --> 0:54:01.080
<v Speaker 1>taking enjoyment and pain, what is the kind they want

0:54:01.120 --> 0:54:04.719
<v Speaker 1>to experience? More pain in the memory or pain in

0:54:05.000 --> 0:54:08.160
<v Speaker 1>in the in the moment sensation, since those things don't

0:54:08.200 --> 0:54:11.400
<v Speaker 1>always necessarily match up. Yeah, that's true. I mean, this

0:54:11.520 --> 0:54:13.840
<v Speaker 1>is the kind of thing that I feel like this

0:54:13.920 --> 0:54:16.160
<v Speaker 1>happens anytime we look at pain, or you really think

0:54:16.200 --> 0:54:19.280
<v Speaker 1>about pain, is that it seems like our our language

0:54:19.320 --> 0:54:21.800
<v Speaker 1>of pain is severely lacking, Like we just don't have

0:54:22.000 --> 0:54:27.000
<v Speaker 1>the proper vocabulary to get it all the different nuances here. Yeah, totally.

0:54:27.040 --> 0:54:30.400
<v Speaker 1>I mean it raises all kinds of questions, like I mean,

0:54:30.520 --> 0:54:32.560
<v Speaker 1>even for yourself, if you're not trying to make a

0:54:32.640 --> 0:54:36.399
<v Speaker 1>judgment for other people, assuming pain is something you want

0:54:36.440 --> 0:54:40.520
<v Speaker 1>to avoid in this context, would you rather have less

0:54:40.600 --> 0:54:43.160
<v Speaker 1>pain in the moment or less pain in your memory

0:54:43.320 --> 0:54:46.600
<v Speaker 1>of an experience? I don't know how to like, I

0:54:46.880 --> 0:54:49.080
<v Speaker 1>really don't know how to answer that, right, And this

0:54:49.160 --> 0:54:51.839
<v Speaker 1>is and this is the total human dimension of pain,

0:54:52.000 --> 0:54:54.520
<v Speaker 1>like the memory of pain. And this is the kind

0:54:54.520 --> 0:54:57.640
<v Speaker 1>of thing that yeah, you know, some animals are gonna

0:54:57.640 --> 0:54:59.000
<v Speaker 1>have to deal with a certain animals is gonna have

0:54:59.000 --> 0:55:03.040
<v Speaker 1>to deal with to some level. But but humans and

0:55:03.200 --> 0:55:06.560
<v Speaker 1>pain and memory and the ability to to mentally time

0:55:06.680 --> 0:55:09.960
<v Speaker 1>travel back to that pain and then to to likewise,

0:55:10.520 --> 0:55:13.000
<v Speaker 1>you know, imagine encountering that pain in the future like

0:55:13.080 --> 0:55:16.120
<v Speaker 1>that defines so much of what we do. Absolutely, now

0:55:16.160 --> 0:55:18.080
<v Speaker 1>I've got another study to talk about with pain. But

0:55:18.080 --> 0:55:20.040
<v Speaker 1>should we take a break first and then come back.

0:55:20.480 --> 0:55:26.120
<v Speaker 1>Let's do it. Thank alright, we're back. We're continuing to

0:55:26.400 --> 0:55:29.000
<v Speaker 1>spin off of hell Raiser and the hell Bound Heart

0:55:29.040 --> 0:55:33.560
<v Speaker 1>and discuss the nature of pain, pleasure and pain indivisible

0:55:33.640 --> 0:55:37.000
<v Speaker 1>as the cinnabytes would say. So, one study I came

0:55:37.040 --> 0:55:39.440
<v Speaker 1>across that I thought had some interesting bits, and it

0:55:39.680 --> 0:55:44.560
<v Speaker 1>was called The Positive Consequences of Pain, a Biopsychosocial Approach

0:55:45.080 --> 0:55:50.560
<v Speaker 1>by Bastion, Jetton, Hornsey, and Lechness from the Social Psychology

0:55:50.640 --> 0:55:54.840
<v Speaker 1>Review in and here this is a big review article.

0:55:54.960 --> 0:55:59.080
<v Speaker 1>So it's like looking at existing literature to collect examples

0:55:59.440 --> 0:56:02.480
<v Speaker 1>of ways that pain has been documented to have some

0:56:02.800 --> 0:56:05.879
<v Speaker 1>positive effects. And of course you can't list all of them,

0:56:06.040 --> 0:56:08.840
<v Speaker 1>and and maybe some of these are better held up

0:56:08.880 --> 0:56:11.680
<v Speaker 1>by evidence than others. But these are the things that

0:56:12.200 --> 0:56:15.919
<v Speaker 1>the broad categories that they found some evidence of. One

0:56:16.760 --> 0:56:19.600
<v Speaker 1>is might be pretty straightforward, but it's kind of interesting.

0:56:19.719 --> 0:56:25.319
<v Speaker 1>Pain often enhances subsequent pleasure by providing a contrasting experience.

0:56:25.400 --> 0:56:30.040
<v Speaker 1>Pain causes people to rate pleasurable experiences in the aftermath

0:56:30.120 --> 0:56:33.719
<v Speaker 1>of the pain as more pleasurable than they otherwise would. Yeah.

0:56:33.840 --> 0:56:36.840
<v Speaker 1>Like an example of this that ties in directly with

0:56:37.320 --> 0:56:39.719
<v Speaker 1>some of the methods used in these experiments is that

0:56:39.760 --> 0:56:43.000
<v Speaker 1>if you go to ah too certain saunas, there will

0:56:43.000 --> 0:56:46.239
<v Speaker 1>be a cold water pool like a chilling water pool

0:56:46.280 --> 0:56:49.120
<v Speaker 1>in which you may immerse all or parts of your

0:56:49.160 --> 0:56:52.640
<v Speaker 1>body and then in and then once you've overcome with

0:56:52.680 --> 0:56:55.560
<v Speaker 1>the displeasure of that, then you may go and climb

0:56:55.680 --> 0:56:58.560
<v Speaker 1>into the hot tub, and then the hot tub will

0:56:58.600 --> 0:57:01.239
<v Speaker 1>be more pleasurable for the discomfort that you have had

0:57:01.280 --> 0:57:03.560
<v Speaker 1>in the cold top. Yeah. I don't know to what

0:57:03.719 --> 0:57:06.560
<v Speaker 1>extent this plays a role in the mythology of the cinabytes,

0:57:06.600 --> 0:57:09.480
<v Speaker 1>because it seems like they're sort of pursuing pain for

0:57:09.640 --> 0:57:13.120
<v Speaker 1>its own sake in some cases, like they're not always

0:57:13.160 --> 0:57:15.600
<v Speaker 1>following it up with a nice sauna or something. Oh yeah,

0:57:15.600 --> 0:57:18.920
<v Speaker 1>we never see them just giving a nice gentle bag massage. Yeah,

0:57:18.960 --> 0:57:21.440
<v Speaker 1>the hooks shoot out the hooks and then it's like, ah,

0:57:21.640 --> 0:57:23.240
<v Speaker 1>but then after that you get to go have some

0:57:23.360 --> 0:57:27.040
<v Speaker 1>ice cream. Okay. Another thing from their list is they

0:57:27.120 --> 0:57:31.280
<v Speaker 1>say there's evidence that pain increases sensory sensitivity. It's sort

0:57:31.320 --> 0:57:35.320
<v Speaker 1>of increases our sampling rate of sensations from the physical world.

0:57:35.680 --> 0:57:38.000
<v Speaker 1>In some cases, this can be good. Yeah, I mean

0:57:38.080 --> 0:57:40.320
<v Speaker 1>this makes sense, right if your if your body is

0:57:40.800 --> 0:57:45.000
<v Speaker 1>receiving or resonating with the signal that something something is

0:57:45.040 --> 0:57:48.920
<v Speaker 1>potentially damaging the body, then it makes sense that the

0:57:49.040 --> 0:57:53.520
<v Speaker 1>century awareness is also ratcheted up in order to take

0:57:53.600 --> 0:57:56.240
<v Speaker 1>in what may be harming the body. Right. Another one

0:57:56.320 --> 0:57:59.560
<v Speaker 1>they point out pretty interesting is that pain sometimes blocks

0:57:59.680 --> 0:58:03.120
<v Speaker 1>or a aviates our sense of guilt, which could otherwise

0:58:03.440 --> 0:58:06.080
<v Speaker 1>prevent us from experiencing pleasure. Robert, I think you had

0:58:06.200 --> 0:58:09.520
<v Speaker 1>some details on a study that looked into this, right, yes,

0:58:09.800 --> 0:58:12.520
<v Speaker 1>I do. This is a study. This one came before

0:58:12.600 --> 0:58:15.920
<v Speaker 1>the other one. This is from two thousand and eleven,

0:58:16.080 --> 0:58:19.800
<v Speaker 1>but it's also from brock Bastion, the lead author of

0:58:19.840 --> 0:58:23.400
<v Speaker 1>the other study. A real um, you know Hollywood leading

0:58:23.440 --> 0:58:26.600
<v Speaker 1>man name. Uh it sounds like an action here. Uh

0:58:26.720 --> 0:58:31.480
<v Speaker 1>So basically M. Brock Bastion of the University of Queensland,

0:58:31.480 --> 0:58:34.480
<v Speaker 1>Australia set out to understand, uh, you know, what's going

0:58:34.600 --> 0:58:38.800
<v Speaker 1>on with pain in this situation. Bastion's team recruited young

0:58:38.920 --> 0:58:41.240
<v Speaker 1>male and female test subjects under the guise of a

0:58:41.360 --> 0:58:44.680
<v Speaker 1>mental and physical acuity study. The researchers asked the test

0:58:44.680 --> 0:58:46.960
<v Speaker 1>subjects to write a personal essay about a time in

0:58:47.040 --> 0:58:50.240
<v Speaker 1>which they ostracize someone, and the aim here was to

0:58:50.320 --> 0:58:54.360
<v Speaker 1>make them feel guilty or immoral. Meanwhile, a control group

0:58:54.440 --> 0:58:58.320
<v Speaker 1>wrote personal essays about a routine memory. You know, nothing painful,

0:58:58.400 --> 0:59:02.320
<v Speaker 1>just a memory. And the searchers instructed both the immoral

0:59:02.440 --> 0:59:05.520
<v Speaker 1>volunteers and the control group to hold their hands in

0:59:05.560 --> 0:59:07.440
<v Speaker 1>a bucket of ice water for as long as they

0:59:07.480 --> 0:59:10.000
<v Speaker 1>could stand it, and others dip their hands in a

0:59:10.120 --> 0:59:12.959
<v Speaker 1>soothing bucket of warm water. So the question is would

0:59:12.960 --> 0:59:16.240
<v Speaker 1>immoral test subjects punish themselves with longer dips in the

0:59:16.280 --> 0:59:18.640
<v Speaker 1>cold water? The the individuals who just had to write

0:59:18.640 --> 0:59:20.680
<v Speaker 1>a personal essay about a time that they were awful,

0:59:21.720 --> 0:59:24.440
<v Speaker 1>would and then would they feel better afterwards? And the

0:59:24.480 --> 0:59:27.400
<v Speaker 1>answer ends up being yes on both counts. Uh. Those

0:59:27.440 --> 0:59:30.200
<v Speaker 1>who were primed to feel shame about past actions dip

0:59:30.280 --> 0:59:33.400
<v Speaker 1>their hands in the cold water for longer durations, and

0:59:33.480 --> 0:59:36.200
<v Speaker 1>they described the dip as more painful and express reduced

0:59:36.240 --> 0:59:40.920
<v Speaker 1>feelings of guilt afterwards. So Rockbastion argues that this experiment

0:59:41.000 --> 0:59:44.920
<v Speaker 1>illustrates our culturally altered understanding of pain. We've come to

0:59:45.000 --> 0:59:48.720
<v Speaker 1>process it not only is negative and environmental feedback, but

0:59:48.920 --> 0:59:53.560
<v Speaker 1>is justice and punishment. So on a psychological level, uh,

0:59:53.840 --> 0:59:57.360
<v Speaker 1>you know, a little bit of self inflected pain rebalances

0:59:57.440 --> 1:00:00.360
<v Speaker 1>the scales. Uh. Now, I would say, on one hand,

1:00:00.560 --> 1:00:04.760
<v Speaker 1>this is the kind of like intuition confirming social psychology research.

1:00:04.880 --> 1:00:07.000
<v Speaker 1>That always makes me think, like, I'd like to see

1:00:07.040 --> 1:00:10.960
<v Speaker 1>that replicated, you know, a few times. But but yeah,

1:00:11.000 --> 1:00:14.240
<v Speaker 1>assuming that the results hold up, that that is interesting

1:00:14.400 --> 1:00:18.240
<v Speaker 1>that like the pain would have this this effect on

1:00:18.440 --> 1:00:22.400
<v Speaker 1>our self critical judgments, which also, of course gives another

1:00:22.480 --> 1:00:26.000
<v Speaker 1>explanation of why self infliction of pain rituals might be

1:00:26.160 --> 1:00:29.919
<v Speaker 1>so common in certain religious orders, especially people who take

1:00:30.040 --> 1:00:33.880
<v Speaker 1>sins of the flesh very seriously. Yeah, we we see,

1:00:34.280 --> 1:00:37.280
<v Speaker 1>we see and read about an example of self flagellation

1:00:37.720 --> 1:00:40.120
<v Speaker 1>in m Burdo Echo is the name of the rose. Yes,

1:00:40.360 --> 1:00:43.560
<v Speaker 1>and of course in that in the movie adaptation, Uh,

1:00:43.840 --> 1:00:46.800
<v Speaker 1>the girl is played by the same actor who would

1:00:46.840 --> 1:00:50.280
<v Speaker 1>play a Cinabyte in the fourth Hell Racer movie. Really,

1:00:51.280 --> 1:00:54.720
<v Speaker 1>so there's your vital on Burdo Echo Hell Razor connection.

1:00:55.200 --> 1:00:59.360
<v Speaker 1>Love it? Okay? A few more things mentioned in this study. H.

1:00:59.600 --> 1:01:01.880
<v Speaker 1>So one thing they say is that pain there's some

1:01:02.000 --> 1:01:07.040
<v Speaker 1>evidence that pain quote brings cognitive resources online, so it

1:01:07.120 --> 1:01:12.240
<v Speaker 1>helps increase our cognitive effective control of ourselves. Uh, they

1:01:12.320 --> 1:01:14.840
<v Speaker 1>say that pain that this one was interesting and we

1:01:14.960 --> 1:01:18.760
<v Speaker 1>hinted at it earlier. They say that pain enables identity

1:01:18.920 --> 1:01:22.600
<v Speaker 1>management and one example they give here is that physical

1:01:22.680 --> 1:01:26.120
<v Speaker 1>pain in the body can sometimes interrupt what the authors

1:01:26.200 --> 1:01:30.920
<v Speaker 1>call quote high level awareness of a symbolically mediated, temporarily

1:01:31.120 --> 1:01:35.160
<v Speaker 1>extended identity. In other words, the kind of thinking about

1:01:35.240 --> 1:01:41.000
<v Speaker 1>oneself that leads to negative, repetitive introspection, worry, self consciousness.

1:01:41.360 --> 1:01:45.800
<v Speaker 1>That physical pain increases awareness of the immediate physical body

1:01:45.880 --> 1:01:50.040
<v Speaker 1>and decreases the immediate salience of these kinds of worries.

1:01:50.160 --> 1:01:54.480
<v Speaker 1>That the negative introspection about oneself, and this this horrible

1:01:54.600 --> 1:01:58.080
<v Speaker 1>symbolic entity known as a person tied up in this

1:01:58.240 --> 1:02:00.840
<v Speaker 1>idea of the soul, which really we should we so

1:02:00.960 --> 1:02:03.360
<v Speaker 1>we should thank the cinnabytes for tearing the soul apart,

1:02:03.480 --> 1:02:05.600
<v Speaker 1>like in the movie It. You know, it comes off

1:02:05.640 --> 1:02:07.640
<v Speaker 1>as more this threat. Right, I'm gonna tell you you're

1:02:07.640 --> 1:02:09.760
<v Speaker 1>going to tear your soul apart. What really we should

1:02:09.760 --> 1:02:11.760
<v Speaker 1>be saying the saying thank you. That's the kind of

1:02:11.920 --> 1:02:14.919
<v Speaker 1>ego loss I've been searching for. That's why I picked

1:02:15.000 --> 1:02:17.640
<v Speaker 1>up the limit configuration. Right, That's how you finally achieve

1:02:17.680 --> 1:02:21.280
<v Speaker 1>the higher state of consciousness. Yeah, okay, and a couple

1:02:21.360 --> 1:02:22.960
<v Speaker 1>of other things they mentioned. This one I think is

1:02:22.960 --> 1:02:25.840
<v Speaker 1>pretty straightforward, but it's true. Pain can be interpreted as

1:02:25.920 --> 1:02:31.880
<v Speaker 1>demonstrating virtue such as courage, toughness, dedication. The symbolic value

1:02:32.000 --> 1:02:36.840
<v Speaker 1>of withstanding pain can sometimes override the physical discomfort of

1:02:36.920 --> 1:02:39.280
<v Speaker 1>the pain itself, though at the same time worth pointing out,

1:02:39.360 --> 1:02:41.360
<v Speaker 1>that's a great way to wind up in that that

1:02:41.680 --> 1:02:44.720
<v Speaker 1>third category of injured if you were just you know,

1:02:44.840 --> 1:02:48.320
<v Speaker 1>like I'm too I'm too masculine. Uh, you know, I'm

1:02:48.360 --> 1:02:50.880
<v Speaker 1>too powerful to listen to the pain signal. Well, now

1:02:51.000 --> 1:02:53.920
<v Speaker 1>you have the injury and damage signal, and you have

1:02:54.000 --> 1:02:56.439
<v Speaker 1>to deal with that, right, yes. And they also note

1:02:56.480 --> 1:02:59.400
<v Speaker 1>several ways in which it appears that pain promotes affiliation

1:02:59.520 --> 1:03:01.880
<v Speaker 1>between people, you know. They say, the expression of pain

1:03:02.440 --> 1:03:05.600
<v Speaker 1>can sometimes increase empathy and care for others, and the

1:03:05.760 --> 1:03:09.160
<v Speaker 1>expressions of pain can trigger social connections, and they can

1:03:09.240 --> 1:03:12.360
<v Speaker 1>strengthen bonding and solidarity. And in the later you know

1:03:12.400 --> 1:03:14.800
<v Speaker 1>how raizor movies. This this holds true, right because once

1:03:14.840 --> 1:03:16.880
<v Speaker 1>the cinebytes are done with you, like you are one

1:03:16.920 --> 1:03:19.840
<v Speaker 1>of them. Yeah, I guess that's true. Now, I do

1:03:19.960 --> 1:03:22.520
<v Speaker 1>want to stress on a briefly serious note that while

1:03:22.560 --> 1:03:26.520
<v Speaker 1>we're talking about these uh possibly recognized psychological benefits of

1:03:26.600 --> 1:03:29.360
<v Speaker 1>different kinds of pain, we should stress that none of

1:03:29.400 --> 1:03:33.040
<v Speaker 1>the potential benefits of pain should be interpreted as excuses

1:03:33.120 --> 1:03:36.960
<v Speaker 1>to continue practices of actual self injury uh, you know,

1:03:37.080 --> 1:03:40.200
<v Speaker 1>meaning like the deliberate damaging of your body tissues such

1:03:40.240 --> 1:03:43.920
<v Speaker 1>as cutting or burning, if you are practicing self injury

1:03:44.080 --> 1:03:47.920
<v Speaker 1>or considering it, uh, including of course non suicidal self injury.

1:03:48.280 --> 1:03:50.560
<v Speaker 1>This is not something to deal with on your own.

1:03:50.600 --> 1:03:52.880
<v Speaker 1>This is something that's important to talk to people about,

1:03:52.920 --> 1:03:55.720
<v Speaker 1>talk to friends of family members or mental health professional

1:03:55.800 --> 1:03:58.440
<v Speaker 1>if at all possible. There are other ways to get

1:03:58.560 --> 1:04:02.040
<v Speaker 1>relief from the underlying shoes that lead to this coping mechanism,

1:04:02.160 --> 1:04:06.000
<v Speaker 1>and they're far less dangerous absolutely. Um. Now, on the

1:04:06.160 --> 1:04:07.640
<v Speaker 1>on the same nime, you know, we do have listeners

1:04:07.680 --> 1:04:10.760
<v Speaker 1>who who have you know, taken part in b D

1:04:10.920 --> 1:04:13.880
<v Speaker 1>s M. We've also heard from listeners who have done

1:04:13.920 --> 1:04:17.680
<v Speaker 1>hook suspension. But I think it's it's very important to

1:04:17.760 --> 1:04:21.000
<v Speaker 1>note like these are these are avenues that one should

1:04:21.400 --> 1:04:24.520
<v Speaker 1>you know, enter into with safety in mind. And also

1:04:24.600 --> 1:04:25.840
<v Speaker 1>if you you know, if you go into any of

1:04:25.920 --> 1:04:28.360
<v Speaker 1>these things, you know safety is going to be a

1:04:28.440 --> 1:04:33.120
<v Speaker 1>part all of those ventures, like how to essentially utilize

1:04:33.120 --> 1:04:36.880
<v Speaker 1>pain without leading to that area of damage. Um of

1:04:37.320 --> 1:04:41.280
<v Speaker 1>you know, of injury or certainly infection. Um, so certainly

1:04:41.320 --> 1:04:44.360
<v Speaker 1>do your research. It's also worth stressing that some levels

1:04:44.400 --> 1:04:46.360
<v Speaker 1>of physical pain that the pain is not always the

1:04:46.480 --> 1:04:50.040
<v Speaker 1>right word, can certainly be acquired through exercise. Oh yeah,

1:04:50.480 --> 1:04:52.120
<v Speaker 1>I mean, I just want to say one of the

1:04:52.160 --> 1:04:54.640
<v Speaker 1>studies I was looking at, though, it was very clear

1:04:54.760 --> 1:04:57.120
<v Speaker 1>to say that I think at the time exercise had

1:04:57.160 --> 1:04:59.760
<v Speaker 1>not been found to be like a an empirically re

1:05:00.040 --> 1:05:04.200
<v Speaker 1>viable way of curing self injury pattern behavior. Uh that

1:05:04.600 --> 1:05:09.200
<v Speaker 1>anecdotally it was often reported by patients that exercise was

1:05:09.720 --> 1:05:13.840
<v Speaker 1>had been substituted for self injury. Yeah, I would say that,

1:05:13.960 --> 1:05:16.480
<v Speaker 1>Like basically, if you if you were inspired by anything

1:05:16.520 --> 1:05:18.640
<v Speaker 1>you heard here and you want to try something, well,

1:05:18.680 --> 1:05:20.320
<v Speaker 1>first of all, the cold water I think is a

1:05:20.360 --> 1:05:23.880
<v Speaker 1>great avenue to consider. But also yeah, just you know,

1:05:23.960 --> 1:05:26.360
<v Speaker 1>most levels of exercise, you know you hear about like

1:05:26.440 --> 1:05:30.560
<v Speaker 1>feeling the burn, right, um, you know, experiencing some level

1:05:30.600 --> 1:05:34.560
<v Speaker 1>of discomfort during a workout, and perhaps the soreness that

1:05:34.600 --> 1:05:37.680
<v Speaker 1>you would experienced in the following forty eight hours. Like

1:05:37.920 --> 1:05:40.160
<v Speaker 1>you know, that's a I think that's that's an area

1:05:40.200 --> 1:05:42.880
<v Speaker 1>where one might pursue some of what we're talking about,

1:05:43.520 --> 1:05:45.640
<v Speaker 1>and that comes with a lot of added benefits for

1:05:45.720 --> 1:05:48.400
<v Speaker 1>your life and your mental health as well. Right, Yeah,

1:05:48.520 --> 1:05:50.760
<v Speaker 1>and if you're doing it right, yeah, you're not injuring

1:05:50.800 --> 1:05:53.600
<v Speaker 1>yourself in the process. Like so much of what we're

1:05:53.600 --> 1:05:56.920
<v Speaker 1>talking about, like it really resonates with with my own

1:05:57.680 --> 1:06:00.480
<v Speaker 1>yoga practice, is that you know that, like I can

1:06:00.560 --> 1:06:04.120
<v Speaker 1>feel myself, you know, putting myself into this this level

1:06:04.200 --> 1:06:09.040
<v Speaker 1>of discomfort, staying clear of the area of injury, and

1:06:09.120 --> 1:06:13.560
<v Speaker 1>in doing so, like feeling this heightened state of existence,

1:06:13.680 --> 1:06:16.320
<v Speaker 1>you know, uh, like I feel more in tune with

1:06:16.440 --> 1:06:19.440
<v Speaker 1>my body and my surrounding and with the people in

1:06:19.480 --> 1:06:22.400
<v Speaker 1>the room with me that are also engaging in this, uh,

1:06:22.720 --> 1:06:26.160
<v Speaker 1>in this practice, that are also experiencing the same thing. Um,

1:06:26.600 --> 1:06:29.120
<v Speaker 1>so yeah, I would I would say, yeah, don't don't

1:06:29.240 --> 1:06:34.320
<v Speaker 1>do what what pinhead does, go to a yoga studio instead. Well,

1:06:34.320 --> 1:06:36.400
<v Speaker 1>I would be curious in your yoga practice, do you

1:06:36.560 --> 1:06:41.600
<v Speaker 1>find the reduction of the negative aspects of self self

1:06:41.680 --> 1:06:45.440
<v Speaker 1>into respection and the ability to self regulate your identity

1:06:46.400 --> 1:06:51.200
<v Speaker 1>processes through this the discomfort brought about in yoga. Absolutely, Yeah,

1:06:51.760 --> 1:06:53.520
<v Speaker 1>that's that's one of the main reasons I do it

1:06:53.680 --> 1:06:56.560
<v Speaker 1>for sure. Yeah. Yeah, that's interesting and maybe I gotta

1:06:56.560 --> 1:06:59.320
<v Speaker 1>give yoga to try one of these days. Well, you

1:06:59.360 --> 1:07:01.120
<v Speaker 1>gotta give it more one try, because I hated it

1:07:01.160 --> 1:07:04.560
<v Speaker 1>the first time I did so. Anywhere in talent that

1:07:04.600 --> 1:07:08.240
<v Speaker 1>does like horror yoga, like horror themed yoga. There's our

1:07:08.480 --> 1:07:12.560
<v Speaker 1>former co host, Christian would go to a death metal yoga.

1:07:13.520 --> 1:07:15.440
<v Speaker 1>I've heard of that. It's not the same. Yeah, you want,

1:07:15.480 --> 1:07:20.160
<v Speaker 1>you want a full horror themed yoga, pumpkin head yoga. Yeah,

1:07:20.240 --> 1:07:23.520
<v Speaker 1>I don't know. Well, there's there's so many forms of yoga.

1:07:23.600 --> 1:07:26.560
<v Speaker 1>I feel like there is room for that that brand

1:07:26.600 --> 1:07:29.160
<v Speaker 1>of yoga as well. Okay, I think we may have

1:07:29.280 --> 1:07:31.280
<v Speaker 1>done it for pain here, but I think we could

1:07:31.880 --> 1:07:35.880
<v Speaker 1>briefly talk about skinless critters. Do you want to do that? Oh? Yeah,

1:07:35.920 --> 1:07:38.800
<v Speaker 1>well yeah. Frank in the film spends a lot of

1:07:38.920 --> 1:07:42.160
<v Speaker 1>time skinless. You know, it comes back as a shriveled corpse,

1:07:42.200 --> 1:07:44.800
<v Speaker 1>and then he's able to drink enough blood to regenerate,

1:07:44.920 --> 1:07:47.800
<v Speaker 1>but then he needs to acquire a new skin. He

1:07:47.960 --> 1:07:50.080
<v Speaker 1>keeps thinking he's going to get skin, but then he never.

1:07:50.320 --> 1:07:53.280
<v Speaker 1>Like one victim after another, he's like, he's got to

1:07:53.320 --> 1:07:55.440
<v Speaker 1>have skin. This time, he's almost there, and then still

1:07:55.520 --> 1:07:59.360
<v Speaker 1>no skin, right and in the second movie, which which

1:07:59.440 --> 1:08:02.520
<v Speaker 1>I have seen in a long time, but I remember

1:08:02.560 --> 1:08:06.480
<v Speaker 1>as being fun, uh grotesque. I don't know if I

1:08:06.560 --> 1:08:11.160
<v Speaker 1>remember fun remember fun. But basically it's like it's Ernest

1:08:11.200 --> 1:08:13.760
<v Speaker 1>goes to Hell. They go to Hell. It's not well,

1:08:13.880 --> 1:08:16.160
<v Speaker 1>they go to Hell. Yes, but Earnest. I don't think

1:08:16.200 --> 1:08:20.840
<v Speaker 1>it's quite an Earnest movie. Um, but No. In that film,

1:08:20.920 --> 1:08:23.600
<v Speaker 1>we we encounter Frank again and we encounter Julia, and

1:08:23.760 --> 1:08:27.200
<v Speaker 1>Julia now also has this skinless and has to acquire

1:08:27.240 --> 1:08:29.759
<v Speaker 1>a skin, and at one point she's able to slip

1:08:29.800 --> 1:08:32.840
<v Speaker 1>away by sort of uh you know, being like like

1:08:32.960 --> 1:08:38.200
<v Speaker 1>sort of leaving her skin behind, shedding her skin, and uh.

1:08:38.680 --> 1:08:40.800
<v Speaker 1>It is interesting to to then look to the natural

1:08:40.880 --> 1:08:43.760
<v Speaker 1>world and see that we do see a practice like

1:08:43.920 --> 1:08:48.439
<v Speaker 1>this as a defense mechanism in certain organisms. We've talked

1:08:48.439 --> 1:08:53.200
<v Speaker 1>about autatonomy before on the show, the amazing biological ability

1:08:53.240 --> 1:08:55.920
<v Speaker 1>to shed part of one's body to facilitate a skate

1:08:56.040 --> 1:09:00.519
<v Speaker 1>from a predator, the most classic example being a lizard

1:09:00.600 --> 1:09:04.160
<v Speaker 1>shedding its tail. Yeah, you sort of give the predator

1:09:04.200 --> 1:09:07.640
<v Speaker 1>a consolation prize, yeah, or a distraction. There are a

1:09:07.680 --> 1:09:11.320
<v Speaker 1>few different interpretations of it. Right, It's a compromise. It

1:09:11.439 --> 1:09:14.439
<v Speaker 1>gets the tail, you get to survive. But there's also

1:09:14.840 --> 1:09:18.400
<v Speaker 1>there are also two species of African spiny mice that

1:09:18.640 --> 1:09:22.000
<v Speaker 1>slouch off portions of their furry flesh when they're grabbed

1:09:22.080 --> 1:09:25.479
<v Speaker 1>by a predator. Uh So, so you know, it's one

1:09:25.479 --> 1:09:27.200
<v Speaker 1>thing to see this in a lizard, but here's a

1:09:27.320 --> 1:09:29.639
<v Speaker 1>here's a mammal that does it. And it's it's flesh.

1:09:29.760 --> 1:09:32.120
<v Speaker 1>It's not a limb that it's going to regrow. It's

1:09:32.160 --> 1:09:34.920
<v Speaker 1>just a big portion of its skin that pulls aside.

1:09:35.920 --> 1:09:39.920
<v Speaker 1>So as I saw explained in Nature, Uh, these self

1:09:40.000 --> 1:09:43.000
<v Speaker 1>flaying mice simply slip out of portions of their own

1:09:43.120 --> 1:09:46.960
<v Speaker 1>hide and rapidly regrow complete suits of hair, follical skin,

1:09:47.080 --> 1:09:50.559
<v Speaker 1>sweat glands for and even cartilage to fill in the gaps.

1:09:51.240 --> 1:09:54.840
<v Speaker 1>And and we see some of that regenerative power in

1:09:55.280 --> 1:09:58.720
<v Speaker 1>Julia Cotton in hell Raiser too. But Frank he'd never

1:09:58.760 --> 1:10:00.800
<v Speaker 1>seemed to have quite learned that ability on his own.

1:10:00.840 --> 1:10:04.360
<v Speaker 1>Now he had to steal his brother's skin. Now we

1:10:04.439 --> 1:10:10.360
<v Speaker 1>find another rather uh skilled skin shucker, if you will,

1:10:10.640 --> 1:10:15.120
<v Speaker 1>in the form of a particular gecko species from Madagascar.

1:10:15.760 --> 1:10:20.160
<v Speaker 1>Uh these are fish scaled geckos. I'm gonna attempt the

1:10:20.680 --> 1:10:23.320
<v Speaker 1>species name. This is where when we need uh mark

1:10:23.400 --> 1:10:28.080
<v Speaker 1>Mandinka in the studio. But it's a gecko Lepis megallepis.

1:10:28.600 --> 1:10:32.320
<v Speaker 1>And basically they have these giant, kind of oversized looking

1:10:32.360 --> 1:10:35.920
<v Speaker 1>fish scales on their body and uh and and basically

1:10:35.960 --> 1:10:38.439
<v Speaker 1>if something tries to capture them, they shed the skin.

1:10:38.880 --> 1:10:41.320
<v Speaker 1>And it actually makes it difficult to study them because

1:10:41.520 --> 1:10:44.439
<v Speaker 1>you have to researchers have to collect specimens with special

1:10:44.840 --> 1:10:48.080
<v Speaker 1>cotton based traps, and even these are are not quite

1:10:48.160 --> 1:10:51.560
<v Speaker 1>delicate enough to prevent injury. Like they'll basically shed some

1:10:51.680 --> 1:10:53.400
<v Speaker 1>of their skin at the drop of a hat. It's

1:10:53.439 --> 1:10:54.960
<v Speaker 1>a bumber. You need to find a way to calm

1:10:55.040 --> 1:10:57.200
<v Speaker 1>them down before you catch them. Yeah. Well, I mean

1:10:57.280 --> 1:10:59.120
<v Speaker 1>but basically they're they're like I don't want to be

1:10:59.200 --> 1:11:02.600
<v Speaker 1>caught period. Yeah, you know, so there's a lot like

1:11:02.640 --> 1:11:05.200
<v Speaker 1>Frank in that that situation. Frank does not want to

1:11:05.240 --> 1:11:08.280
<v Speaker 1>be recaptured by the cinepipes. Uh. And of course, not

1:11:08.400 --> 1:11:11.280
<v Speaker 1>only are these both of these these these these different

1:11:11.320 --> 1:11:13.519
<v Speaker 1>animals of the mice and the geckos, not only are

1:11:13.520 --> 1:11:15.759
<v Speaker 1>they interesting in their own right, uh, this is another

1:11:15.800 --> 1:11:18.759
<v Speaker 1>one of those areas as with you know, lizards regrowing

1:11:18.800 --> 1:11:22.320
<v Speaker 1>their tails and other regenerative uh powers in nature, Like,

1:11:22.400 --> 1:11:25.920
<v Speaker 1>there is a potential here to to figure out how

1:11:26.040 --> 1:11:33.000
<v Speaker 1>to employ regenerative medical UM technology in humans down the

1:11:33.080 --> 1:11:36.040
<v Speaker 1>line salamander research. Yeah, yeah, that's sort of thing. So

1:11:36.479 --> 1:11:38.679
<v Speaker 1>you know, we could reach the I don't know about

1:11:39.320 --> 1:11:43.120
<v Speaker 1>regrowing a human's complete skin, but certainly we're getting into

1:11:43.200 --> 1:11:46.639
<v Speaker 1>that area of possibility. But the skin comes off really

1:11:46.680 --> 1:11:48.960
<v Speaker 1>easily in Hell Raiser. I don't know if you've noticed this,

1:11:49.040 --> 1:11:52.320
<v Speaker 1>And in a lot of horror films, um, well, there

1:11:52.320 --> 1:11:54.479
<v Speaker 1>are two things that happened way too easily. First of all,

1:11:54.520 --> 1:11:57.720
<v Speaker 1>someone can be impaled on something super easily. And then

1:11:57.800 --> 1:12:00.599
<v Speaker 1>also and in person's entire skin can be pulled off,

1:12:01.400 --> 1:12:03.880
<v Speaker 1>you know, with relative ease. So as far as impaling

1:12:03.960 --> 1:12:06.799
<v Speaker 1>and stabbing and stuff goes, horror movies seem to forget

1:12:06.880 --> 1:12:10.439
<v Speaker 1>that people have bones. You ever noticed that. It's like

1:12:10.520 --> 1:12:13.160
<v Speaker 1>where are the bones? Somebody trips and a table leg

1:12:13.240 --> 1:12:15.880
<v Speaker 1>all the way through the body, like just straight through, yeah,

1:12:16.040 --> 1:12:18.760
<v Speaker 1>right through all the bones in the chest, through the heart,

1:12:18.920 --> 1:12:22.040
<v Speaker 1>everything is if the human body is made out of

1:12:22.120 --> 1:12:27.240
<v Speaker 1>balsa wood. Robert, this has been mighty fun to discuss today,

1:12:27.320 --> 1:12:29.960
<v Speaker 1>But I noticed hooks and chains emerging from the studio

1:12:30.040 --> 1:12:33.680
<v Speaker 1>walls too. That's the sign that we have to call

1:12:33.760 --> 1:12:36.960
<v Speaker 1>it there. Obviously, we we could continue to talk about

1:12:37.240 --> 1:12:39.840
<v Speaker 1>the nature of pain here. Uh. So hey, if you want,

1:12:39.880 --> 1:12:41.679
<v Speaker 1>if you want more, check out some of our past

1:12:41.720 --> 1:12:44.200
<v Speaker 1>episodes on pain. Uh and I'm sure we'll come back

1:12:44.240 --> 1:12:46.320
<v Speaker 1>around to pain in the future. There are a number

1:12:46.360 --> 1:12:48.679
<v Speaker 1>of things we've touched on here that we could flesh

1:12:48.720 --> 1:12:53.240
<v Speaker 1>out in a future episode. Unintended yes, yeah, I mean

1:12:53.240 --> 1:12:57.360
<v Speaker 1>when you're talking hell Raiser, all puns are intended. So uh.

1:12:57.560 --> 1:12:59.360
<v Speaker 1>In the meantime, if you want to check out other episodes,

1:12:59.360 --> 1:13:00.840
<v Speaker 1>where can you find well, you can find them Stuff

1:13:00.840 --> 1:13:03.680
<v Speaker 1>to Blow your Mind dot com. That's our website. You

1:13:03.760 --> 1:13:06.599
<v Speaker 1>can also find them wherever you get your podcasts. Uh.

1:13:06.680 --> 1:13:09.640
<v Speaker 1>And hey, if you're on that thing they call Facebook,

1:13:10.200 --> 1:13:12.479
<v Speaker 1>you can find the Facebook group for Stuff to Blow

1:13:12.479 --> 1:13:14.639
<v Speaker 1>Your Mind. It's the Stuff to Blow your Mind discussion module.

1:13:15.640 --> 1:13:18.960
<v Speaker 1>That's a fun place to interact with other listeners and

1:13:19.280 --> 1:13:22.839
<v Speaker 1>uh and occasionally the hosts themselves. Huge thanks as always

1:13:22.920 --> 1:13:26.960
<v Speaker 1>to our excellent audio producers Seth Nicholas Johnson. Thanks Joe, Hey,

1:13:27.080 --> 1:13:28.800
<v Speaker 1>this is Seth hopping in real quick. Just to say

1:13:28.800 --> 1:13:31.880
<v Speaker 1>a quick thank you to Annie Reese for providing the

1:13:32.000 --> 1:13:34.080
<v Speaker 1>voice of our cinembytes at the beginning of there the

1:13:34.160 --> 1:13:37.920
<v Speaker 1>lead Cinebytes the Proto pinhead Um. If you want to

1:13:37.960 --> 1:13:40.920
<v Speaker 1>hear more from Annie doing awesome things with her voice,

1:13:40.960 --> 1:13:44.040
<v Speaker 1>you should listen to her podcasts that Sminty Stuff Mom

1:13:44.160 --> 1:13:47.080
<v Speaker 1>Never Told You and Savor all this month. Just like

1:13:47.240 --> 1:13:51.000
<v Speaker 1>we're doing our Halloween themed episodes, they're doing their Halloween

1:13:51.040 --> 1:13:54.200
<v Speaker 1>themed episodes and they're all really great. There's some stuff

1:13:54.360 --> 1:13:59.080
<v Speaker 1>on female monsters, the feminism of the Alien franchise, female

1:13:59.080 --> 1:14:03.000
<v Speaker 1>serial killers, the Winchester House. Um, let's see apple cider,

1:14:03.120 --> 1:14:05.719
<v Speaker 1>the turnips. You know turnips were the original jack lanterns.

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<v Speaker 1>Just saying these are all really cool things that you

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<v Speaker 1>will learn if you go listen to uh Annie on

1:14:10.560 --> 1:14:14.439
<v Speaker 1>her other podcasts, Sminty and Sabor go do that. Everyone

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<v Speaker 1>All right? Back to you, Joe. If you would like

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<v Speaker 1>to get in touch with us with feedback on this

1:14:18.680 --> 1:14:21.200
<v Speaker 1>episode or any other, to suggest a topic for the future,

1:14:21.320 --> 1:14:23.920
<v Speaker 1>or just to say hello, you can email us at

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<v Speaker 1>contact at stuff to Blow your Mind dot com. Stuff

1:14:34.880 --> 1:14:36.799
<v Speaker 1>to Blow Your Mind is a production of iHeart Radio's

1:14:36.800 --> 1:14:39.160
<v Speaker 1>How Stuff Works. For more podcasts from my Heart Radio

1:14:39.320 --> 1:14:41.800
<v Speaker 1>is at the iHeart Radio app, Apple podcasts, or wherever

1:14:41.920 --> 1:15:01.080
<v Speaker 1>you listen to your favorite shows by bid. Nine is

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<v Speaker 1>no