WEBVTT - From the Vault: Hellraiser

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<v Speaker 1>Hey, welcome to Stuff to blow your mind. My name

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<v Speaker 1>is Robert Lamb and I'm Joe McCormick, and it's Saturday.

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<v Speaker 1>Time to go into the vault for a classic episode

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<v Speaker 1>of the show. This one originally aired on October nineteen

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<v Speaker 1>and it was about hell Raiser. Yeah, this one is

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<v Speaker 1>a lot of fun. It's seasonally appropriate and as I remember, Uh,

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<v Speaker 1>they always excellent. Any Reese uh engages in a little

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<v Speaker 1>cold opening for us here excellent. Couldn't ask for more?

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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>hit its private parts, and there was nothing in the

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<v Speaker 1>dregs of its voice or in its willfully 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 leshi and

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<v Speaker 1>bone alike two similar hooks through the lower lip. We're

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<v Speaker 1>teased by the motion exposing the glistening meat underneath. I

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<v Speaker 1>asked you a question, do you understand 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?

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<v Speaker 1>Welcome to Stuff to Blow Your Mind, a production of

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<v Speaker 1>I Heart Radios How to Work. Hey, Welcome to Stuff

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<v Speaker 1>to Blow your Mind. My name is Robert Lamb, and

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<v Speaker 1>I'm Joe McCormick and Robert. I guess you've been reading

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<v Speaker 1>Clive Barker, right, that's right? Yes, Our cold Open ishi

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<v Speaker 1>Is was a passage from nineteen eighties six novella The

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<v Speaker 1>hell Bound Heart by Clive Barker, which he himself adapted

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<v Speaker 1>and directed in nine seven into the horror film We

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<v Speaker 1>All Know as Hell Raizor Wait a minute, there was

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<v Speaker 1>just one year gap in between writing the novella and

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<v Speaker 1>making the movie. Yeah, yeah, Clive Barker was on a

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<v Speaker 1>roll in the in the late eighties, like he was.

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<v Speaker 1>I mean, he's still on a roll. He's one of

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<v Speaker 1>these uh these creators. It really has has not visibly

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<v Speaker 1>slown down. Um, says Stephen King. Quote from that year,

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<v Speaker 1>he said, I've seen the future of horror and it

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<v Speaker 1>is Clive Barker. Yeah, yeah, quote quote the King. I

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<v Speaker 1>think that that that quote was actually in the trailer

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<v Speaker 1>for for hell Raiser the film, as was I am Pain. No, No,

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<v Speaker 1>I think he doesn't. He doesn't declare that he is

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<v Speaker 1>Pain until three year possibly four. Um, I'm imagining a

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<v Speaker 1>future crossover sequel. It's like Jetson's Meet the flint Stones,

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<v Speaker 1>but it's Judge dread meets Pinhead and they just alternate

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<v Speaker 1>back and forth with I am the Law and I

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<v Speaker 1>am pay that. That actually sounds like a great match up.

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<v Speaker 1>I actually I would be all surprised if it hasn't

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<v Speaker 1>been done or at least pitch, because Judge Dredd is

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<v Speaker 1>thrown down with like Alien before, and I think he's

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<v Speaker 1>met Batman. Pinhead's been in a number of comic books.

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<v Speaker 1>You could see the more nuanced side coming out of

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<v Speaker 1>each because you discovered that in small ways, Judge Dredd

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<v Speaker 1>is also Pain and Pinhead is also the Law. Yeah. Um,

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<v Speaker 1>so I want to you know, wax nostalgic for a

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<v Speaker 1>moment here. I didn't get into hell Razor movies until

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<v Speaker 1>probably because I was too young for them really prior

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<v Speaker 1>to that. Wait, how old was that though? Oh, don't

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<v Speaker 1>make me do math, Joe, But I was. I was

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<v Speaker 1>like in junior higher or so. Uh in ninety five,

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<v Speaker 1>and by that point, the first three films were already

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<v Speaker 1>out and Doug Bradley's Pinhead was already cemented as a

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<v Speaker 1>as a horror icon. Yeah. I mean he's up there

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<v Speaker 1>with like Freddie and Jason at that point. Yeah, like

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<v Speaker 1>in the nine Simpsons tree House of Horror episodes of

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<v Speaker 1>the Shinning episode, Oh, the Shinning is so good. In

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<v Speaker 1>Head 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 Jason, Freddie, Pinheads,

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<v Speaker 1>and just some werewolf or something. I think. So. Yeah,

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<v Speaker 1>it's like a quick scene. But like already by that point,

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<v Speaker 1>I think it had been decided that this, uh, this, this,

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<v Speaker 1>this creature, this entity had a role in the Halloween

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<v Speaker 1>pantheon of Hollywood. So you read the book before you

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<v Speaker 1>saw the movie. Um, I think I read the book

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<v Speaker 1>after I saw the movie. I remember reading it on

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<v Speaker 1>a school trip. Yeah, and it's a it's it's short,

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<v Speaker 1>it's a novella, but yeah, it was really it was

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<v Speaker 1>really impressive at the time. As our cold open illustrates,

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<v Speaker 1>it has a slightly different feel. It's the film hell

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<v Speaker 1>Raiser is essentially the hell Bound Heart. It is, you know,

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<v Speaker 1>Barker's own adaptation of it. But at the same time

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<v Speaker 1>there are differences, and one of the key differences is, uh,

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<v Speaker 1>this character of Pinhead, the hell Priest, whatever you want

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<v Speaker 1>to hall it is just called lead Cinobyte and the

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<v Speaker 1>first hell Raiser that the role played by Doug Bradley

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<v Speaker 1>in the novella it is, it has a slightly different

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<v Speaker 1>flare to it. Yeah. I was reading some things about

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<v Speaker 1>the production and it seems to me that the reason

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<v Speaker 1>Doug Bradley's Pinhead became such an icon in the movie

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<v Speaker 1>had to do with the practical necessities of filmmaking. Again,

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<v Speaker 1>it was something about like character, like the other Cinobytes

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<v Speaker 1>that appear in the film would have been given more dialogue,

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<v Speaker 1>but their makeup effects didn't allow it, right, because you

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<v Speaker 1>have like the Chatter and the butter being Cinobytes and

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<v Speaker 1>Butterball Butterball butter similar but but yeah, that makes sense

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<v Speaker 1>that the makeup prevented them from speaking, and Doug Bradley

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<v Speaker 1>could speak, though he couldn't walk around very well. Apparently

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<v Speaker 1>he had these black contact lenses in that made it

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<v Speaker 1>hard for him to see, and he was afraid of

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<v Speaker 1>tripping over the skirts of his of Cinobyte robe, so

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<v Speaker 1>he didn't move very easily. But he could talk, and

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<v Speaker 1>so he could say things like save your tears, it's

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<v Speaker 1>a waste of good suffering. Yeah, he has a very

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<v Speaker 1>commanding voice. Whereas in the original Develoo, the character that

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<v Speaker 1>would become Pinhead is described as this excited girl and

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<v Speaker 1>the nd the Cinobytes themselves come off. They still come

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<v Speaker 1>off is grotesque in their own way, but they're more

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<v Speaker 1>and they're more androgynous for starters. And then there is

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<v Speaker 1>this there's more, this sense that they are not as

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<v Speaker 1>demonic as they are just other worldly, like they have

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<v Speaker 1>lived in another realm of the senses for so long, uh,

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<v Speaker 1>that they just don't have anything in common with human

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<v Speaker 1>sense perception anymore. Right, They're there are explorers that go

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<v Speaker 1>beyond the boundaries of pleasure and pain. And that's a

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<v Speaker 1>lot of what we're gonna be talking about today when

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<v Speaker 1>we get to the science portion of today's episode. But

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<v Speaker 1>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 and grab a copy

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<v Speaker 1>of it if you want to check it out. I

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<v Speaker 1>also highly recommend the books of Blood. Uh. Those are

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<v Speaker 1>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 don't know,

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<v Speaker 1>when I first saw the movie Hell Raiser, I think

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<v Speaker 1>this was like my freshman year of college. I found

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<v Speaker 1>it actually very depressing. Yeah, well, I found it. It

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<v Speaker 1>was full of interesting imagery. I thought it was actually

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<v Speaker 1>kind of original and imaginative. But something about the world

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<v Speaker 1>it pictured it seemed very bleak to me. It was

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<v Speaker 1>like a world where nothing is good and everything goes

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<v Speaker 1>to hell and there's nothing to care about. Yeah, it's

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<v Speaker 1>a bleak, brooding film. And and I can see why

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<v Speaker 1>I was especially into it as like a brooding junior

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<v Speaker 1>high student and as a you know, a teen spoke

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<v Speaker 1>to you then yeah, I mean then also it felt,

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<v Speaker 1>you know, it's a cool d rebel. I think too,

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<v Speaker 1>because like Stephen King, I was stupid into Stephen King

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<v Speaker 1>at the time, and Stephen King has certainly be you know, graphic,

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<v Speaker 1>but but Barker always felt weirder, more counterculture in a

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<v Speaker 1>way that really resonated with me. And you know, there's

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<v Speaker 1>probably no better way to push back against small town

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<v Speaker 1>Southern Baptist upbringing than to turn to and you know,

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<v Speaker 1>the explosive, creative world of an openly gay British horror writer. Well,

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<v Speaker 1>and I will say it is uh despite its flaws.

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<v Speaker 1>I mean, I will talk about how I just rewatched

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<v Speaker 1>the movie uh and it did not match up with

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<v Speaker 1>my memories at all. I found it. I have to

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<v Speaker 1>admit I found it rather funny upon rewatching it, especially

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<v Speaker 1>a lot of the line delivery by the cinabytes and

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<v Speaker 1>it's over the top ponderousness that like, uh, there were

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<v Speaker 1>a whole there was a lot of unintentional laughter. But

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<v Speaker 1>I will say it is still a pretty imaginative concept.

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<v Speaker 1>It was like very original for its time. Let's now

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<v Speaker 1>that we're speaking on Pinhead's voice in the movie, let's

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<v Speaker 1>have a quick uh splash from the trailer will your

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<v Speaker 1>soul part? That's just a sample though, because most of

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<v Speaker 1>the original theatrical trailer is screaming okay, uh yeah. So

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<v Speaker 1>I guess should we briefly discussed the plot of the movie. Yes,

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<v Speaker 1>And for anybody who hasn't listened to a movie at

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<v Speaker 1>so we've done before we will get to uh, you know,

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<v Speaker 1>a lot more science and interpretation of of this particular

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<v Speaker 1>you know, cinematic installment. But but first we do need

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<v Speaker 1>to remind everybody about what's up in Hell Racer, because

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<v Speaker 1>it's easy forget, especially if you've seen a lot of

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<v Speaker 1>the sequels. Uh and and if you've seen some of

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<v Speaker 1>the later sequels then then truly God help you. But

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<v Speaker 1>the original plot line goes like this, do you have

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<v Speaker 1>a creepy uncle? Well, did your creepy uncle ever, say,

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<v Speaker 1>have an affair with your mom? And then use an

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<v Speaker 1>antique puzzle box to open a dimensional rift in your

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<v Speaker 1>grandma's house, summoning a weird sect of transdimensional Cincinnats in

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<v Speaker 1>your uncle's quest for new extremes of pleasure. Well, that

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<v Speaker 1>uncle is Frank Cotton, and yes, he's dragged away to

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<v Speaker 1>the realm of the Cinabytes so the order of the Gash,

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<v Speaker 1>and after a while manages to escape in a much

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<v Speaker 1>reduced state um and works out a plot to reclaim

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<v Speaker 1>his body. And that's essentially the plot line of Hell Racers. Right,

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<v Speaker 1>So you've got your core elements of this miss serious

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<v Speaker 1>puzzle box that is just a normal kind of cube

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<v Speaker 1>with some paintings on it. But if you manipulate it

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<v Speaker 1>in the right way, press here and turn there and

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<v Speaker 1>that kind of stuff. It starts opening up, and then

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<v Speaker 1>once it opens up, a familiar series of events unfolds,

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<v Speaker 1>where lights shine in through you know, cracks in the

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<v Speaker 1>walls and stuff chains with hooks at the ends of

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<v Speaker 1>them shoot out of the walls and grab you. And

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<v Speaker 1>then the Centabyites show up, and they're these people usually

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<v Speaker 1>with like shaved heads or just generally weird heads. Usually

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<v Speaker 1>something has happened to their head. They're wearing black leather

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<v Speaker 1>robes as if they're a combination of the there's sort

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<v Speaker 1>of like S and M priests. And they show up

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<v Speaker 1>and they're like, okay, it's time to take you away

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<v Speaker 1>to a dimension beyond sensation. It's time to experience pain

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<v Speaker 1>and pleasure indivisible. Right. Yeah, and they're you know, they're

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<v Speaker 1>they're very much there's a boundary confusion with them, right,

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<v Speaker 1>because they're both ghastly and beautiful in their own way.

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<v Speaker 1>They're erotic and grotesque at the same time. Yeah. And

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<v Speaker 1>the suggestion question, I think it's explored much more in

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<v Speaker 1>the book, is that these creatures are there part of

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<v Speaker 1>some weird, esoteric, other dimensional religious order that worships the

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<v Speaker 1>exploration of the extremes of sensation right then, and so

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<v Speaker 1>that they've gotten to the point where where they can

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<v Speaker 1>no longer tell the difference between pleasure and pain. It's

0:12:21.280 --> 0:12:25.400
<v Speaker 1>just sort of like experiences to the max all the time,

0:12:26.480 --> 0:12:29.520
<v Speaker 1>of whatever valence possible. Yeah, it's it's more it's not

0:12:29.600 --> 0:12:32.600
<v Speaker 1>like I'm gonna pull your skin off blooh. It's more like, oh,

0:12:32.679 --> 0:12:34.880
<v Speaker 1>I'm I'm sorry, I'm rude, I'm being rude. I should

0:12:34.920 --> 0:12:37.280
<v Speaker 1>pull your skin off, I should be a good host,

0:12:37.559 --> 0:12:41.480
<v Speaker 1>and this is the natural thing to do. Yeah, though

0:12:41.600 --> 0:12:43.760
<v Speaker 1>I feel like that, I think that's more there in

0:12:43.800 --> 0:12:45.440
<v Speaker 1>the book, which again I haven't read, but in the

0:12:45.480 --> 0:12:49.720
<v Speaker 1>movie it does come to feel more like they're there

0:12:49.760 --> 0:12:52.920
<v Speaker 1>to punish you sometimes. I don't know if this conceit

0:12:52.960 --> 0:12:55.600
<v Speaker 1>about them just being sort of experiment ers is really

0:12:55.640 --> 0:12:59.000
<v Speaker 1>consistent in the film now. I mean, even in the

0:12:59.000 --> 0:13:02.559
<v Speaker 1>first film, which is which is certainly the truest to

0:13:02.679 --> 0:13:05.600
<v Speaker 1>the original source material, even in that you can tell

0:13:05.600 --> 0:13:08.720
<v Speaker 1>that that Barker is leaning more into the idea of

0:13:08.760 --> 0:13:12.760
<v Speaker 1>them as movie monsters, though it's still it's still Clive

0:13:12.800 --> 0:13:15.240
<v Speaker 1>Barker's movie monsters, and Clive Barker is one of those

0:13:15.240 --> 0:13:18.480
<v Speaker 1>creators who has always loved his monsters most of all.

0:13:18.640 --> 0:13:22.360
<v Speaker 1>You know. But but still even in the film, you know,

0:13:22.720 --> 0:13:26.920
<v Speaker 1>the cinemabytes are not the most important aspect of the plot.

0:13:26.960 --> 0:13:31.520
<v Speaker 1>They're not the central antagonist. Even our heroine, uh, Kirstie

0:13:31.559 --> 0:13:35.080
<v Speaker 1>Cotton and her father Larry Cotton aren't as central to

0:13:35.120 --> 0:13:39.079
<v Speaker 1>the plot as Frank, the the individual who just described

0:13:39.080 --> 0:13:43.360
<v Speaker 1>the uncle and Chris, Kirstie's mom Julia. It's ultimately about

0:13:43.360 --> 0:13:46.720
<v Speaker 1>their dark love affair that ultimately transcends the boundaries of

0:13:46.760 --> 0:13:49.839
<v Speaker 1>life and death. Uh. You know, they're the characters at

0:13:49.880 --> 0:13:52.079
<v Speaker 1>the heart of all this, and and they're the ones

0:13:52.120 --> 0:13:55.520
<v Speaker 1>whose desires we most understand and even on some level

0:13:55.600 --> 0:13:58.800
<v Speaker 1>sympathize with, even though they are you know, dark, desperate

0:13:59.080 --> 0:14:02.120
<v Speaker 1>and depressing characters. Yeah, I think the deal is Frank

0:14:02.280 --> 0:14:04.559
<v Speaker 1>is just this guy who's seen it all. He's had

0:14:04.640 --> 0:14:08.640
<v Speaker 1>every hedonistic pleasure of the flesh possible. He's he you know,

0:14:08.840 --> 0:14:11.880
<v Speaker 1>he's beyond good and evil. He has no morality left.

0:14:11.960 --> 0:14:15.480
<v Speaker 1>He's just he's just like trying to to seek the

0:14:15.520 --> 0:14:19.160
<v Speaker 1>next highest possible sensation. Uh. And he's usually got a

0:14:19.240 --> 0:14:21.720
<v Speaker 1>knife out because he's just that kind of guy. Right.

0:14:21.760 --> 0:14:24.400
<v Speaker 1>And then Julia, on the other hand, played by the

0:14:24.400 --> 0:14:28.400
<v Speaker 1>the excellent Claire Higgins. In this she's you know, by

0:14:28.400 --> 0:14:31.280
<v Speaker 1>and large, the best performance in the film. There is

0:14:31.320 --> 0:14:33.200
<v Speaker 1>one scene where I don't know if they did this

0:14:33.280 --> 0:14:35.360
<v Speaker 1>on purpose, but the way they did her makeup and

0:14:35.480 --> 0:14:38.280
<v Speaker 1>her hair, she looks exactly like David Bowie and his

0:14:38.360 --> 0:14:41.760
<v Speaker 1>Aladdin sane persona. Oh huh, I I didn't notice that,

0:14:41.840 --> 0:14:44.320
<v Speaker 1>have to to look back at it. But but yeah,

0:14:44.360 --> 0:14:46.960
<v Speaker 1>she's wonderful in it. And in a same way her character.

0:14:46.960 --> 0:14:50.200
<v Speaker 1>Her character is also like trapped in a life of

0:14:50.360 --> 0:14:54.040
<v Speaker 1>tedium and boredom. Like her husband is this boring guy

0:14:54.080 --> 0:14:56.920
<v Speaker 1>who watched his boxing on television and and she just

0:14:56.960 --> 0:14:59.480
<v Speaker 1>seems to be, you know, putting up with him. Uh.

0:14:59.640 --> 0:15:02.520
<v Speaker 1>And and so thus comes her attraction to Frank. And

0:15:02.640 --> 0:15:05.520
<v Speaker 1>even when Frank comes back from the dead uh in

0:15:05.600 --> 0:15:08.680
<v Speaker 1>this you know, grotesque body, uh, you know, she still

0:15:09.000 --> 0:15:11.520
<v Speaker 1>ends up helping him. Oh and of course helping him

0:15:11.520 --> 0:15:14.080
<v Speaker 1>involves like killing a bunch of people again so he

0:15:14.120 --> 0:15:17.320
<v Speaker 1>can it's not exactly clear he can basically drink their

0:15:17.360 --> 0:15:22.120
<v Speaker 1>blood and thus reconstitute his original body. Yeah, Like, yeah,

0:15:22.160 --> 0:15:24.680
<v Speaker 1>it's it's a little vague, and I like that it's vague,

0:15:24.720 --> 0:15:27.440
<v Speaker 1>you know, weren't really sure exactly what the necromancy is

0:15:27.440 --> 0:15:29.600
<v Speaker 1>of all this, but that that is the thing. Frank

0:15:29.720 --> 0:15:34.360
<v Speaker 1>is essentially a necromancer. Uh and and has these these powers. Uh.

0:15:34.800 --> 0:15:36.840
<v Speaker 1>You know, looking back at at the film, it's you

0:15:36.880 --> 0:15:39.520
<v Speaker 1>really can't overstate the importance of Frank and Juliet. They

0:15:39.520 --> 0:15:42.240
<v Speaker 1>are the core of the film. They are its main characters,

0:15:42.280 --> 0:15:45.520
<v Speaker 1>and they are its main monsters. Yeah. The cinembytes show

0:15:45.560 --> 0:15:48.880
<v Speaker 1>up mostly in the third act as a kind of

0:15:49.200 --> 0:15:52.240
<v Speaker 1>almost as a kind of d S X machina. Yeah,

0:15:52.320 --> 0:15:55.360
<v Speaker 1>which is fitting because they are literally coming out of

0:15:55.400 --> 0:15:59.680
<v Speaker 1>the machine, right d S xbox in. Uh. Let's a

0:15:59.680 --> 0:16:01.240
<v Speaker 1>few of are things I want to say about the

0:16:01.240 --> 0:16:04.880
<v Speaker 1>film just rewatching it. Um, the music is fine, It's

0:16:04.880 --> 0:16:07.880
<v Speaker 1>a bit dramatic, but I've long wanted to see a

0:16:07.960 --> 0:16:10.520
<v Speaker 1>cut of it with the original score by Post and

0:16:10.600 --> 0:16:14.160
<v Speaker 1>tut Industrial Act Coil. This was the late Peter Christofferson

0:16:14.400 --> 0:16:17.560
<v Speaker 1>of who was also in Throbbing Gristle, and the late

0:16:17.640 --> 0:16:20.600
<v Speaker 1>John Balance was also in Psychic TV, so that they

0:16:20.640 --> 0:16:23.200
<v Speaker 1>had conducted the original put together the original score for

0:16:23.320 --> 0:16:27.480
<v Speaker 1>the film and the replacement score. This more traditional and

0:16:27.520 --> 0:16:31.080
<v Speaker 1>cinematic was supposedly a condition of additional funding that Barker

0:16:31.160 --> 0:16:34.600
<v Speaker 1>received in order to finish the special effects in the film.

0:16:35.120 --> 0:16:39.560
<v Speaker 1>Uh So, I would my musical taste lean far more

0:16:39.640 --> 0:16:44.280
<v Speaker 1>coil than they do traditional cinematic score. So, uh, you know,

0:16:44.320 --> 0:16:46.400
<v Speaker 1>when what I've heard of it, it sounds really interesting.

0:16:46.480 --> 0:16:49.680
<v Speaker 1>So that's that's that's one thought I have on it. Coil.

0:16:49.800 --> 0:16:51.480
<v Speaker 1>If you're not familiar with them, they were. They were

0:16:51.520 --> 0:16:54.240
<v Speaker 1>a big influence on the likes of say Trent Resner

0:16:54.440 --> 0:16:57.000
<v Speaker 1>Um and uh and of course Clive Barker was also

0:16:57.160 --> 0:17:00.560
<v Speaker 1>an influence on Trent Resider as well. I'd say Nine

0:17:00.600 --> 0:17:03.960
<v Speaker 1>Inch Nails is pretty thoroughly cinabyte music. Yeah, especially the

0:17:04.040 --> 0:17:06.960
<v Speaker 1>early stuff. Let's see what else about this film, Oh,

0:17:07.040 --> 0:17:10.080
<v Speaker 1>the costumes and the practical effects I think hold up

0:17:10.200 --> 0:17:13.479
<v Speaker 1>very well. They do. And I think this is this

0:17:13.560 --> 0:17:14.840
<v Speaker 1>is definitely a film where you look at it and

0:17:14.880 --> 0:17:17.919
<v Speaker 1>you I'm impressed by just how ambitious it really was,

0:17:18.000 --> 0:17:21.439
<v Speaker 1>perhaps overly ambitious, especially given the small budget and the

0:17:21.440 --> 0:17:25.080
<v Speaker 1>fact that Barker was, you know, adapting his own work

0:17:25.119 --> 0:17:27.840
<v Speaker 1>here directing it as well, and this was his He'd

0:17:28.160 --> 0:17:31.159
<v Speaker 1>done some screenwriting, but he had not directed anything previously.

0:17:31.600 --> 0:17:35.439
<v Speaker 1>And it's really, you know, it's they go for not

0:17:35.480 --> 0:17:38.360
<v Speaker 1>only they have the cinabytes in there and all these effects,

0:17:38.359 --> 0:17:42.840
<v Speaker 1>but also like a regeneration scene and additional demon monsters

0:17:42.960 --> 0:17:45.159
<v Speaker 1>that you know, if you were being like maybe a

0:17:45.200 --> 0:17:47.720
<v Speaker 1>little more careful with your budget, you might say, well,

0:17:47.760 --> 0:17:50.000
<v Speaker 1>do we need this monster? We already have this monster.

0:17:50.400 --> 0:17:53.280
<v Speaker 1>Maybe we can actually cut two whole monsters in two

0:17:53.320 --> 0:17:57.240
<v Speaker 1>big practical effects from the film and use those funds elsewhere.

0:17:57.280 --> 0:18:01.359
<v Speaker 1>But uh, still, you know it, it mostly comes together.

0:18:01.640 --> 0:18:03.800
<v Speaker 1>I'm not quite sure the purpose served by the monster

0:18:03.920 --> 0:18:06.719
<v Speaker 1>that's referred to as the engineer, which doesn't look anything

0:18:06.760 --> 0:18:08.959
<v Speaker 1>like an engineer. Instead, it's like a big sort of

0:18:09.080 --> 0:18:12.879
<v Speaker 1>larva that crawls down the hallway with a scary mouth

0:18:12.960 --> 0:18:16.360
<v Speaker 1>on the bottom part, chasing after people. Yeah, it's that's

0:18:16.400 --> 0:18:19.280
<v Speaker 1>something that the engineers mentioned in the novella. But it's

0:18:19.320 --> 0:18:21.760
<v Speaker 1>more it's like a being of light or something. It's

0:18:21.880 --> 0:18:24.440
<v Speaker 1>it's not a monster. So that like that I feel

0:18:24.440 --> 0:18:26.560
<v Speaker 1>like comes off a little confusing in the picture, like

0:18:26.640 --> 0:18:29.439
<v Speaker 1>what is this and how's it connected with everything? Now?

0:18:29.440 --> 0:18:31.200
<v Speaker 1>I don't want to rag on the film too much,

0:18:31.240 --> 0:18:33.359
<v Speaker 1>but I will say that one of the things that

0:18:33.480 --> 0:18:37.800
<v Speaker 1>was funniest about it to me, is that Pinhead even

0:18:37.840 --> 0:18:39.680
<v Speaker 1>in the first movie. I mean, I think it gets

0:18:39.720 --> 0:18:42.760
<v Speaker 1>even more like this as the movies go on. Pinhead

0:18:42.760 --> 0:18:46.560
<v Speaker 1>gets increasingly fretified, Like he becomes like a wise cracking

0:18:46.640 --> 0:18:48.840
<v Speaker 1>you know, making jokes at the camera, kind of Freddy

0:18:48.880 --> 0:18:53.000
<v Speaker 1>Krueger character. But even in the first movie, almost everything

0:18:53.080 --> 0:18:57.080
<v Speaker 1>he says is this like threatening, lee pretentious kind of

0:18:57.080 --> 0:18:59.879
<v Speaker 1>line that could be a quote on the VHS bo

0:19:00.000 --> 0:19:03.920
<v Speaker 1>ex coover. It's all stuff like will tear your soul apart?

0:19:04.400 --> 0:19:09.040
<v Speaker 1>Or the box you opened it, we came? Or of course, uh,

0:19:09.280 --> 0:19:14.120
<v Speaker 1>the the inimitable I am pain Yeah, yeah, yeah. Like Freddie,

0:19:14.119 --> 0:19:16.000
<v Speaker 1>he has a lot of catch phrases and sort of

0:19:16.080 --> 0:19:18.960
<v Speaker 1>quote ready samples. Uh. And I've heard him in a

0:19:19.000 --> 0:19:21.240
<v Speaker 1>number of different DJ mixes as well, throwing a little

0:19:21.240 --> 0:19:24.199
<v Speaker 1>pinhead right. Uh. He also reminds me a bit of

0:19:24.280 --> 0:19:27.480
<v Speaker 1>nineties pro wrestlers in that regard. You know, he's like

0:19:27.520 --> 0:19:29.920
<v Speaker 1>the rock you know, he has the Rocks like more

0:19:29.920 --> 0:19:31.720
<v Speaker 1>post nineties, but still, you know, he has his his

0:19:31.800 --> 0:19:34.879
<v Speaker 1>catch phrases that he lashes out. You can imagine macho

0:19:34.920 --> 0:19:38.879
<v Speaker 1>man Randy Savage saying the box you opened it we came.

0:19:39.600 --> 0:19:43.000
<v Speaker 1>I actually just learned that Doug Bradley serves as the

0:19:43.040 --> 0:19:47.200
<v Speaker 1>authority figure in the indie British occult themed wrestling promotion

0:19:47.280 --> 0:19:51.640
<v Speaker 1>Blackcraft Wrestling. I don't know what that means. Well, look

0:19:51.680 --> 0:19:55.199
<v Speaker 1>it up, beild it exists. Um, it's like clearly he's

0:19:55.240 --> 0:19:57.120
<v Speaker 1>doing kind of like a he's not in a wrestling ring.

0:19:57.160 --> 0:19:59.200
<v Speaker 1>He's like showing up like they're doing a green screen

0:19:59.240 --> 0:20:02.760
<v Speaker 1>thing and he's you know, making matches and whatnot. But

0:20:02.800 --> 0:20:06.680
<v Speaker 1>it's it's Dug Bradley being Doug Bradley. But like he

0:20:06.720 --> 0:20:10.200
<v Speaker 1>officiates a match by saying you're suffering will be legendary

0:20:10.359 --> 0:20:13.720
<v Speaker 1>even in hell. Now, I will say that. In the

0:20:13.960 --> 0:20:15.520
<v Speaker 1>I think it's by the fourth one, he does have

0:20:15.520 --> 0:20:18.320
<v Speaker 1>a line about pain that that is I think it's

0:20:18.320 --> 0:20:21.679
<v Speaker 1>actually pretty good where he says, uh, quote, what you

0:20:21.720 --> 0:20:24.720
<v Speaker 1>think of as pain is only a shadow. Pain has

0:20:24.720 --> 0:20:27.000
<v Speaker 1>a face. Allow me to show it to you, Allow

0:20:27.040 --> 0:20:28.639
<v Speaker 1>me to show it to you, and uh and like

0:20:28.720 --> 0:20:30.080
<v Speaker 1>that that line, I think it is pretty good, Like

0:20:30.119 --> 0:20:33.879
<v Speaker 1>he gets at some of the the intangible aspects of pain,

0:20:34.359 --> 0:20:38.200
<v Speaker 1>the how difficult it is to understand another individual's pain

0:20:38.320 --> 0:20:40.960
<v Speaker 1>or relate your own. Of course, this is and this

0:20:41.000 --> 0:20:42.959
<v Speaker 1>is from how rays your inferno. Then he goes on

0:20:43.000 --> 0:20:47.119
<v Speaker 1>to say, uh, uh, gentleman, I am pain, and he

0:20:47.200 --> 0:20:48.720
<v Speaker 1>kind of he kind of ruins the moment. You know

0:20:48.760 --> 0:20:50.840
<v Speaker 1>it can go far. He can't help but go for

0:20:50.920 --> 0:20:55.639
<v Speaker 1>the catchphrase, ladies and gentlemen, I am pain. So in summary, uh,

0:20:55.840 --> 0:20:58.320
<v Speaker 1>this is what I'll say about How Raiser. It's a

0:20:58.320 --> 0:21:00.200
<v Speaker 1>it's a film. I have a lot of staut it

0:21:00.280 --> 0:21:04.160
<v Speaker 1>for and having rewatched it in the past week, I'd

0:21:04.160 --> 0:21:06.800
<v Speaker 1>say that that more things will work than don't work.

0:21:06.960 --> 0:21:10.520
<v Speaker 1>And it's still like it's it's astounding that that that

0:21:10.600 --> 0:21:13.440
<v Speaker 1>everyone is able to put this film together and then ultimately,

0:21:13.760 --> 0:21:17.399
<v Speaker 1>like clearly it resonated, even though like my personal taste,

0:21:17.440 --> 0:21:21.679
<v Speaker 1>I like the cinebyites of the novella more like Pinhead worked,

0:21:21.800 --> 0:21:25.280
<v Speaker 1>like Pinhead became a staple, like Pinhead is part of

0:21:25.400 --> 0:21:29.520
<v Speaker 1>American popular culture now. A couple of years ago I

0:21:29.560 --> 0:21:31.960
<v Speaker 1>went through the process. I don't know why I decided

0:21:32.040 --> 0:21:34.639
<v Speaker 1>I needed to do this, but I watched all of

0:21:34.720 --> 0:21:38.320
<v Speaker 1>the Hell Raiser sequels. I don't think that's a journey

0:21:38.320 --> 0:21:42.080
<v Speaker 1>people need to go on. There. There are fleeting pleasures

0:21:42.119 --> 0:21:45.240
<v Speaker 1>throughout them, like Part three has some pretty funny stuff.

0:21:45.560 --> 0:21:48.240
<v Speaker 1>Part four has some funny moments. Part three is kind

0:21:48.280 --> 0:21:52.600
<v Speaker 1>of like peak Freddie. Uh hell Raised, like they realized like, oh,

0:21:52.720 --> 0:21:56.200
<v Speaker 1>this is what we've created. We've created this, this this

0:21:56.200 --> 0:22:00.040
<v Speaker 1>this horror creature that you know the masses are in to.

0:22:00.440 --> 0:22:03.640
<v Speaker 1>Let's give him the film that this character deserves. Of course,

0:22:03.640 --> 0:22:06.840
<v Speaker 1>Part four is Pinhead Goes to Space, which is I

0:22:06.880 --> 0:22:09.959
<v Speaker 1>don't know, it's hard to sniff it that. Yeah, that

0:22:09.960 --> 0:22:13.560
<v Speaker 1>that film is notoriously a mess, but then it also

0:22:13.680 --> 0:22:17.000
<v Speaker 1>just has so many crazy things in it it's hard

0:22:17.040 --> 0:22:21.080
<v Speaker 1>to completely dismiss it. I kept wanting to see I

0:22:21.080 --> 0:22:22.800
<v Speaker 1>think I may have said this on the show before,

0:22:22.840 --> 0:22:25.200
<v Speaker 1>but Rachel and I have frequently talked about how there

0:22:25.200 --> 0:22:29.480
<v Speaker 1>needs to be a crossover again, franchise crossover, but not

0:22:29.520 --> 0:22:32.440
<v Speaker 1>with Judge Shred. This should be hell Raiser, and then

0:22:32.480 --> 0:22:36.119
<v Speaker 1>the air bud sequels they crossover. So you've got like

0:22:36.200 --> 0:22:39.600
<v Speaker 1>Golden Retriever puppies and they're playing with the box and

0:22:39.600 --> 0:22:43.000
<v Speaker 1>it's called hell Buddies, and so the cinembytes come out

0:22:43.000 --> 0:22:45.119
<v Speaker 1>and they're ready to do all their hooks and stuff,

0:22:45.160 --> 0:22:47.560
<v Speaker 1>but then they're conquered by the cuteness of the puppies.

0:22:47.600 --> 0:22:53.480
<v Speaker 1>So it's like I am all right. Well, on that note,

0:22:53.600 --> 0:22:56.200
<v Speaker 1>let's take our first break, and when we come back,

0:22:56.720 --> 0:23:02.200
<v Speaker 1>we're going to talk about puzzle boxes. Alright, we're back,

0:23:02.320 --> 0:23:04.639
<v Speaker 1>all right. So we know that Hell Raiser starts with

0:23:04.720 --> 0:23:08.480
<v Speaker 1>a mysterious puzzle box. It's this box that, uh, it

0:23:08.560 --> 0:23:10.960
<v Speaker 1>can be opened, but how you open it is apparently

0:23:11.000 --> 0:23:14.240
<v Speaker 1>not obvious, and people just fiddle around with it until

0:23:14.359 --> 0:23:16.760
<v Speaker 1>they figure out the secret, and then they end up

0:23:16.800 --> 0:23:20.480
<v Speaker 1>unleashing the hooks, the chains, the cineabytes and so forth. Yeah,

0:23:20.520 --> 0:23:23.399
<v Speaker 1>the first film and all subsequent films, they are generally

0:23:23.400 --> 0:23:25.560
<v Speaker 1>gonna be some scenes with somebody fiddling with the box.

0:23:25.960 --> 0:23:28.439
<v Speaker 1>And it doesn't seem to it seems to adhere to

0:23:28.520 --> 0:23:31.720
<v Speaker 1>unreal physics, which is fitting. It is a magical box

0:23:31.760 --> 0:23:35.040
<v Speaker 1>that opens a magical doorway through which magical beings then

0:23:35.200 --> 0:23:38.399
<v Speaker 1>enter um. So you know, I don't take any issue

0:23:38.400 --> 0:23:42.160
<v Speaker 1>with that at all. But of course, in the idea

0:23:42.160 --> 0:23:45.480
<v Speaker 1>itself is just irresistible. We love myths about boxes that

0:23:45.560 --> 0:23:48.200
<v Speaker 1>should not be opened, or the idea of a box

0:23:48.240 --> 0:23:51.919
<v Speaker 1>that resists opening is also tremendous as well. An enclosure

0:23:51.960 --> 0:23:56.160
<v Speaker 1>born of human ingenuity, it must be solved via human

0:23:56.240 --> 0:23:58.560
<v Speaker 1>ingenuity as well. Oh yeah, I mean, I think it's

0:23:58.720 --> 0:24:01.760
<v Speaker 1>a wonderful conceit are opening a story like this, that

0:24:01.840 --> 0:24:05.280
<v Speaker 1>there is this thing, it requires effort. It suggests that

0:24:05.320 --> 0:24:08.919
<v Speaker 1>there's kind of a that there's a beyond normal amount

0:24:08.920 --> 0:24:12.120
<v Speaker 1>of interest. Right. People seek out this box when they're

0:24:12.400 --> 0:24:15.199
<v Speaker 1>they're board with all of the sensations of Earth and

0:24:15.520 --> 0:24:17.600
<v Speaker 1>they want to go beyond. They want to see one

0:24:17.640 --> 0:24:20.199
<v Speaker 1>of other level they can reach. They have to find

0:24:20.240 --> 0:24:23.159
<v Speaker 1>this secret artifact. Yeah, and you know, ultimately, I think

0:24:23.200 --> 0:24:25.560
<v Speaker 1>we all have puzzle boxes like that in our lives

0:24:25.600 --> 0:24:29.320
<v Speaker 1>that we're trying to unravel. Right. But one of the

0:24:29.359 --> 0:24:31.359
<v Speaker 1>interesting things here is that, of course Clive Barker is

0:24:31.400 --> 0:24:34.320
<v Speaker 1>not just creating this out of nothing. He's he's drawing

0:24:34.320 --> 0:24:37.560
<v Speaker 1>on inspirations. One of the inspirations is clearly and you know,

0:24:37.680 --> 0:24:40.120
<v Speaker 1>especially I think they flesh this out a little bit

0:24:40.520 --> 0:24:43.840
<v Speaker 1>uh in in the fourth film, uh playing on the

0:24:43.880 --> 0:24:49.119
<v Speaker 1>tradition of philosophical toys uh, the that captivated to audiences

0:24:49.160 --> 0:24:51.199
<v Speaker 1>in the eighteenth century. And we've talked about some of

0:24:51.200 --> 0:24:55.200
<v Speaker 1>these on the show before, like the pooping duck, various automatons,

0:24:55.320 --> 0:24:59.760
<v Speaker 1>wind up clockwork devices. They don't really do anything. I mean,

0:24:59.760 --> 0:25:02.280
<v Speaker 1>they they don't you know, fulfill a purpose. They do things,

0:25:02.320 --> 0:25:05.320
<v Speaker 1>but those things that they do are merely to amuse us,

0:25:05.359 --> 0:25:08.520
<v Speaker 1>sort of make us think about, you know, the bio

0:25:08.520 --> 0:25:12.159
<v Speaker 1>mechanical nature of the world, or as a clockmaker, that

0:25:12.240 --> 0:25:15.359
<v Speaker 1>sort of thing, a machine that poses a question. Yeah,

0:25:15.560 --> 0:25:19.200
<v Speaker 1>and they're also testaments, of course, to the creator's talents.

0:25:19.560 --> 0:25:23.480
<v Speaker 1>How could someone so gifted with machinery make a musical

0:25:23.560 --> 0:25:27.040
<v Speaker 1>box such as this? But then there's a there's another

0:25:27.119 --> 0:25:29.280
<v Speaker 1>legacy of boxes that he's drawing out, and that is

0:25:29.520 --> 0:25:35.080
<v Speaker 1>the puzzle box, particularly the puzzle boxes of the Victorian period.

0:25:35.080 --> 0:25:37.080
<v Speaker 1>And I have to admit I really wasn't familiar with

0:25:37.080 --> 0:25:39.200
<v Speaker 1>with these at all, Like even you know, having seen

0:25:39.240 --> 0:25:42.159
<v Speaker 1>the hell Raiser movies, I never looked into anything anything

0:25:42.200 --> 0:25:45.720
<v Speaker 1>beyond the you know, the wind up clockwork stuff. But

0:25:45.760 --> 0:25:51.000
<v Speaker 1>there's a tradition of woodworking, uh trick boxes, puzzle boxes,

0:25:51.520 --> 0:25:55.800
<v Speaker 1>and they're pretty pretty phenomenal. So one example I came

0:25:55.840 --> 0:25:59.840
<v Speaker 1>across from said to be from the year nineteen hundred,

0:26:00.400 --> 0:26:03.480
<v Speaker 1>is a wooden book money box. So it looks like

0:26:03.520 --> 0:26:04.879
<v Speaker 1>a book that you would have on a shelf, like

0:26:04.920 --> 0:26:07.000
<v Speaker 1>a hard bound book, but it's made out of wood.

0:26:07.359 --> 0:26:09.040
<v Speaker 1>If you pick it up, take it off the shelf.

0:26:09.080 --> 0:26:10.879
<v Speaker 1>You see that there's a coin slot in top in

0:26:10.920 --> 0:26:13.560
<v Speaker 1>the top of it, so it's not being too secretive,

0:26:13.680 --> 0:26:15.840
<v Speaker 1>like I put money into this, but then how do

0:26:15.880 --> 0:26:18.480
<v Speaker 1>you get the money out? Well, to do that you

0:26:18.520 --> 0:26:21.600
<v Speaker 1>have to know the trick, and these older trick boxes

0:26:21.640 --> 0:26:24.040
<v Speaker 1>there generally there's just one way to do it. So

0:26:24.080 --> 0:26:26.560
<v Speaker 1>and this one you slide part of the book spine aside,

0:26:26.600 --> 0:26:29.800
<v Speaker 1>and that allows you to slide another little panel and

0:26:29.840 --> 0:26:32.800
<v Speaker 1>that opens the box and you can get the money inside. Uh.

0:26:32.800 --> 0:26:35.639
<v Speaker 1>It's clever, you know, kind of the woodworking version of

0:26:35.680 --> 0:26:39.520
<v Speaker 1>the various clockwork marvels that we were discussing earlier. But

0:26:39.600 --> 0:26:41.800
<v Speaker 1>then it ends up coming to it into its own

0:26:42.000 --> 0:26:46.440
<v Speaker 1>in the twentieth century because it's during this period that

0:26:46.520 --> 0:26:50.919
<v Speaker 1>you have woodworkers both in Europe, particularly in England and Switzerland,

0:26:51.040 --> 0:26:54.480
<v Speaker 1>but also in Japan, they really begin pushing the boundaries

0:26:54.480 --> 0:26:58.879
<v Speaker 1>of what's possible with a wooden puzzle box. Uh. In

0:26:58.880 --> 0:27:00.840
<v Speaker 1>the Japanese puzzle box this seemed to be some of

0:27:00.840 --> 0:27:04.560
<v Speaker 1>the most impressive. They typically look like ornate wooden boxes

0:27:04.840 --> 0:27:09.720
<v Speaker 1>with no visible hinges or lids, and then they may

0:27:09.800 --> 0:27:13.879
<v Speaker 1>require as few as three or more than a hundred

0:27:13.920 --> 0:27:17.919
<v Speaker 1>moves to open, so like sliding, yeah, like sliding this

0:27:17.960 --> 0:27:21.080
<v Speaker 1>little panel, like first of all, finding the panels to

0:27:21.119 --> 0:27:23.359
<v Speaker 1>figure out like which what does a piece of wood

0:27:23.359 --> 0:27:25.679
<v Speaker 1>that moves here? And then sliding it to the side,

0:27:26.400 --> 0:27:29.200
<v Speaker 1>sliding something else to the side, doing all these little

0:27:29.240 --> 0:27:32.280
<v Speaker 1>tricks in order to open up the ultimate interior of

0:27:32.320 --> 0:27:36.080
<v Speaker 1>the box. Um. Yeah, And and this was according to

0:27:36.160 --> 0:27:39.440
<v Speaker 1>wood Smith's Shop, which is a video series from wood

0:27:39.480 --> 0:27:43.840
<v Speaker 1>smith Magazine. Episode twelve O four is on YouTube. These

0:27:43.840 --> 0:27:47.600
<v Speaker 1>guys Chris and Phil hosted and uh, you know they're

0:27:47.600 --> 0:27:50.680
<v Speaker 1>they're going for the hell raiser audience by the way, Yeah,

0:27:50.720 --> 0:27:53.120
<v Speaker 1>they're They're exactly what you might imagine when you think

0:27:53.160 --> 0:27:56.760
<v Speaker 1>of like sort of I'm guessing like Midwestern um perhaps,

0:27:57.000 --> 0:27:59.960
<v Speaker 1>um you know wood wood wood workers, h you know

0:28:00.040 --> 0:28:03.159
<v Speaker 1>that that they show off one of these boxes, and

0:28:03.200 --> 0:28:07.879
<v Speaker 1>the craftsmanship is amazing, Like woodworking, I feel is an

0:28:07.920 --> 0:28:10.120
<v Speaker 1>area that I often take for granted, Like I see

0:28:10.119 --> 0:28:13.080
<v Speaker 1>a finished piece of furniture, be it something from Ikea

0:28:13.320 --> 0:28:16.080
<v Speaker 1>or something, you know, in a more robust and I

0:28:16.119 --> 0:28:18.520
<v Speaker 1>don't really think about all the skill that went into

0:28:18.600 --> 0:28:21.679
<v Speaker 1>making it. And perhaps that's why things like wooden puzzle

0:28:21.720 --> 0:28:24.760
<v Speaker 1>boxes exist to show you just how much skill is

0:28:24.800 --> 0:28:28.520
<v Speaker 1>involved in turning uh, you know, raw wood into something

0:28:28.680 --> 0:28:31.760
<v Speaker 1>that serves the purpose. Well, there's something counterintuitive about it

0:28:31.800 --> 0:28:35.120
<v Speaker 1>because we don't usually think of woodworking as is being

0:28:35.119 --> 0:28:39.040
<v Speaker 1>concerned with moving parts. Most often woodworking is, you know,

0:28:39.240 --> 0:28:42.400
<v Speaker 1>design and crafting of static elements, maybe with very few

0:28:42.480 --> 0:28:45.040
<v Speaker 1>moving parts, or some things that maybe there's a hinge

0:28:45.160 --> 0:28:49.160
<v Speaker 1>or something on a cabinet. But these combined elements of

0:28:49.160 --> 0:28:53.360
<v Speaker 1>of course, the kind of beautiful static art and design

0:28:53.400 --> 0:28:57.840
<v Speaker 1>of woodworking with the kinds of interlocking mechanisms you'd more

0:28:57.880 --> 0:29:02.440
<v Speaker 1>often see in machinery and metal. Yeah, yeah, exactly. So

0:29:02.840 --> 0:29:04.840
<v Speaker 1>you know, I can, I can describe them a little bit,

0:29:04.880 --> 0:29:07.480
<v Speaker 1>but I really you should look up some videos of

0:29:07.520 --> 0:29:10.720
<v Speaker 1>people manipulating these boxes and then hopefully, you know, get

0:29:10.720 --> 0:29:12.560
<v Speaker 1>your hands on a wooden puzzle box of your own,

0:29:12.560 --> 0:29:15.320
<v Speaker 1>because there are still people making them. There's an individual

0:29:15.400 --> 0:29:17.720
<v Speaker 1>by the name of Kagan Sound that's with a K

0:29:18.080 --> 0:29:20.400
<v Speaker 1>K A G A N S O U N D

0:29:20.920 --> 0:29:23.239
<v Speaker 1>at Kagan sound dot com. You can look him up.

0:29:23.240 --> 0:29:27.000
<v Speaker 1>He's apparently one of the foremost wooden puzzle box makers

0:29:27.000 --> 0:29:29.800
<v Speaker 1>in the world, and he's he's something of a modern

0:29:29.880 --> 0:29:33.840
<v Speaker 1>day Lemon shand if you will wait, well, that's from

0:29:33.880 --> 0:29:36.120
<v Speaker 1>the fourth movie, right. We find out that the creator

0:29:36.160 --> 0:29:38.440
<v Speaker 1>of the box is somebody named La mar Schand. I

0:29:38.480 --> 0:29:41.600
<v Speaker 1>think it's also revealed in the novella. Okay, it's it's

0:29:41.640 --> 0:29:45.840
<v Speaker 1>the Lament Configuration or the La mar Schand Box. Yes. Yeah.

0:29:45.880 --> 0:29:48.440
<v Speaker 1>There are also people that are apparently making puzzle boxes

0:29:48.440 --> 0:29:51.680
<v Speaker 1>out of Lego blox, which makes sense. Now. Some of

0:29:51.720 --> 0:29:55.000
<v Speaker 1>you might say, well, hey, how about the Rubik's Cute. Uh,

0:29:55.040 --> 0:29:59.640
<v Speaker 1>I don't know, Rubics four invention. I would say, like,

0:29:59.680 --> 0:30:01.760
<v Speaker 1>if you'd it just right, it opens up and there's

0:30:01.760 --> 0:30:04.320
<v Speaker 1>something inside. Well, that's the thing. It doesn't have an interior,

0:30:04.440 --> 0:30:06.920
<v Speaker 1>so it's not it's a puzzle cube, not a true

0:30:06.920 --> 0:30:10.000
<v Speaker 1>puzzle box. There is no inside to the Rubik's Cube.

0:30:10.160 --> 0:30:13.960
<v Speaker 1>It will not open up new realms of pleasure and sensation. No,

0:30:14.160 --> 0:30:15.959
<v Speaker 1>that's not true. If you solve it, you get all

0:30:16.000 --> 0:30:18.200
<v Speaker 1>the faces, solid colors. Hooks shoot out of the walls.

0:30:18.400 --> 0:30:21.280
<v Speaker 1>That's how you get the hooks. Um. Yeah. I should

0:30:21.280 --> 0:30:23.680
<v Speaker 1>also point out that it's not always completely clear in

0:30:23.680 --> 0:30:26.480
<v Speaker 1>the Hill Raiser books that the Lament Configuration has an

0:30:26.480 --> 0:30:29.120
<v Speaker 1>interior either, but there are shots in the film that

0:30:29.280 --> 0:30:32.440
<v Speaker 1>establish an interior to the box, and its interior is

0:30:32.520 --> 0:30:35.760
<v Speaker 1>described in the novella. So there are scenes in the

0:30:35.800 --> 0:30:38.240
<v Speaker 1>movie that I can imagine would have worked a lot

0:30:38.280 --> 0:30:41.880
<v Speaker 1>better in fiction when you didn't have to see them staged.

0:30:42.000 --> 0:30:44.880
<v Speaker 1>And one of them is the scene where the box

0:30:45.000 --> 0:30:48.760
<v Speaker 1>is solved in order to fix the problem, you know,

0:30:48.800 --> 0:30:51.840
<v Speaker 1>where the cinemabytes are sent back to their realm because

0:30:52.320 --> 0:30:54.880
<v Speaker 1>Kirsty Swanson like does the right things with the box.

0:30:54.880 --> 0:30:57.480
<v Speaker 1>I mean, it just looks funny when she's messing with

0:30:57.560 --> 0:30:59.840
<v Speaker 1>the box while the house is falling apart and pin

0:31:00.160 --> 0:31:05.480
<v Speaker 1>to saying no, don't do that. Yeah. Yeah. It's the

0:31:05.520 --> 0:31:08.760
<v Speaker 1>problems of translating the novella to to the film because

0:31:08.840 --> 0:31:11.239
<v Speaker 1>in the novella the box is also not described as

0:31:11.280 --> 0:31:14.640
<v Speaker 1>being really ornate, even it's really more has more in

0:31:14.680 --> 0:31:17.840
<v Speaker 1>common in the book with the these wooden puzzle boxes

0:31:17.880 --> 0:31:22.280
<v Speaker 1>we've described. Now, uh you know that the here's another

0:31:22.320 --> 0:31:25.240
<v Speaker 1>area to consider. So the Box of Lament is largely

0:31:25.320 --> 0:31:27.640
<v Speaker 1>positioned as a thing that must be solved in order

0:31:27.640 --> 0:31:30.360
<v Speaker 1>to open a gate to reveal a secret. But we

0:31:30.400 --> 0:31:33.200
<v Speaker 1>probably shouldn't forget that the cinepytes are also presented, especially

0:31:33.200 --> 0:31:36.400
<v Speaker 1>in the Novella as explorers. Uh, there's a sense of

0:31:36.440 --> 0:31:40.520
<v Speaker 1>curiosity to them. Uh, they're truly spaced out on sensation,

0:31:40.600 --> 0:31:43.840
<v Speaker 1>you might say. And uh so I'm wondering might we

0:31:43.880 --> 0:31:48.080
<v Speaker 1>consider the Lament configuration as a means of exploration as well,

0:31:48.960 --> 0:31:52.200
<v Speaker 1>because certainly puzzle boxes are used in various animal studies

0:31:52.240 --> 0:31:55.520
<v Speaker 1>by scientists, typically with a food reward at the center.

0:31:55.960 --> 0:31:58.480
<v Speaker 1>I believe we've discussed the sorts of boxes in the

0:31:58.480 --> 0:32:02.280
<v Speaker 1>study of Corvitts, where they'll be like generally, you know,

0:32:02.320 --> 0:32:04.200
<v Speaker 1>there's food in the middle of the box. There may

0:32:04.240 --> 0:32:06.440
<v Speaker 1>be some tools, or they have to make their own tool,

0:32:06.640 --> 0:32:08.160
<v Speaker 1>what have you. But they have to come up with

0:32:08.200 --> 0:32:11.280
<v Speaker 1>a way to free the prize from the box, which

0:32:11.320 --> 0:32:15.120
<v Speaker 1>is ultimately what Frank's trying to do with the Lament configuration. Now,

0:32:15.160 --> 0:32:19.200
<v Speaker 1>another noteworthy puzzle box from science history is a Thorndyke's

0:32:19.440 --> 0:32:23.360
<v Speaker 1>puzzle box. Uh. This is the work of an American

0:32:23.400 --> 0:32:25.960
<v Speaker 1>psychologist who was working at the same time as a

0:32:26.480 --> 0:32:29.520
<v Speaker 1>Pavlov and in the same area, you know, looking at

0:32:29.560 --> 0:32:32.840
<v Speaker 1>animals and their problem solving abilities and their behavior. And

0:32:32.920 --> 0:32:36.000
<v Speaker 1>he used this on cats in particular to test their

0:32:36.080 --> 0:32:39.960
<v Speaker 1>learning and problem solving abilities. They're essentially cages that can

0:32:40.000 --> 0:32:43.720
<v Speaker 1>be exited by performing at the correct task, hitting the

0:32:43.760 --> 0:32:47.200
<v Speaker 1>right mechanism, etcetera, in order to to step out of

0:32:47.200 --> 0:32:50.720
<v Speaker 1>the cage and get your food. Uh and uh. In

0:32:50.800 --> 0:32:53.000
<v Speaker 1>His main observation from all of this was the cat

0:32:53.040 --> 0:32:55.600
<v Speaker 1>would behave radically the first time use that you put

0:32:55.600 --> 0:32:57.040
<v Speaker 1>them in the box. The first time they were in

0:32:57.080 --> 0:32:59.560
<v Speaker 1>there for the experiment, but then they would learn so

0:32:59.600 --> 0:33:02.280
<v Speaker 1>in su sequent experiments they wouldn't. They would waste less

0:33:02.280 --> 0:33:04.520
<v Speaker 1>and less time in the box. They would just realize like, oh,

0:33:04.520 --> 0:33:06.560
<v Speaker 1>I'm in here again. I push this button. Then I

0:33:06.600 --> 0:33:08.400
<v Speaker 1>get out and I can get my food. And then

0:33:08.440 --> 0:33:12.080
<v Speaker 1>Thorndyke's work would lead to another noteworthy box, Skinner's Box,

0:33:12.440 --> 0:33:15.560
<v Speaker 1>in which the animal has to engage a mechanism in

0:33:15.640 --> 0:33:18.840
<v Speaker 1>order to be fed within the box, the work of

0:33:18.920 --> 0:33:22.720
<v Speaker 1>BF Skinner. So later installments of the hell Raiser franchise

0:33:22.760 --> 0:33:25.120
<v Speaker 1>explore to some degree the idea of the boxes a

0:33:25.160 --> 0:33:27.520
<v Speaker 1>place or thing that may contain us, but for the

0:33:27.520 --> 0:33:29.600
<v Speaker 1>most part not so much. But the the idea of

0:33:29.600 --> 0:33:33.000
<v Speaker 1>the puzzle boxes a means of exploring human desire. I

0:33:33.040 --> 0:33:35.760
<v Speaker 1>think that's kind of an interesting idea to consider. Well,

0:33:35.800 --> 0:33:37.840
<v Speaker 1>it makes me wonder if the box is also being

0:33:37.960 --> 0:33:40.360
<v Speaker 1>used to test us somehow. If it is being used

0:33:40.360 --> 0:33:43.560
<v Speaker 1>to test us, then to test the humans that you know,

0:33:43.600 --> 0:33:46.360
<v Speaker 1>play with it. Obviously the people doing the testing would

0:33:46.360 --> 0:33:49.000
<v Speaker 1>be the cinobytes, right, So maybe we should turn to

0:33:49.120 --> 0:33:54.240
<v Speaker 1>the cinabytes and think a little bit about about pain, experience, sensation,

0:33:54.320 --> 0:33:57.880
<v Speaker 1>and flagellation. Absolutely, all right, So let's just start with

0:33:57.920 --> 0:34:01.080
<v Speaker 1>the words centobyte, because is this this really gets into

0:34:01.160 --> 0:34:02.760
<v Speaker 1>a lot of what we're going to discuss here. A

0:34:02.800 --> 0:34:05.800
<v Speaker 1>cynobyte is merely a member of a religious group living

0:34:05.800 --> 0:34:09.760
<v Speaker 1>together in a monastic community. There are plenty of cynobytes. Technically,

0:34:09.800 --> 0:34:12.480
<v Speaker 1>there are plenty of cinnobytes in the world today and

0:34:12.520 --> 0:34:14.040
<v Speaker 1>they have They have nothing to do with the hell

0:34:14.120 --> 0:34:16.319
<v Speaker 1>raised their movie. If you've never seen it written out,

0:34:16.320 --> 0:34:20.239
<v Speaker 1>it is not spelled like cinnabun. Uh. It is c

0:34:20.440 --> 0:34:22.840
<v Speaker 1>e n o they had. The word apparently emerged in

0:34:22.840 --> 0:34:26.480
<v Speaker 1>the fifteenth century and it comes from the late Latin

0:34:27.040 --> 0:34:31.680
<v Speaker 1>colon obita. I'm saying that correctly. Uh, Basically you have

0:34:31.719 --> 0:34:36.160
<v Speaker 1>the Greek coin cohen plus bios life, so it basically

0:34:36.200 --> 0:34:40.920
<v Speaker 1>means the monastic life. Now, one obviously does see certain

0:34:41.000 --> 0:34:46.239
<v Speaker 1>levels of self inflicted pain, however, in monastic history, so

0:34:46.400 --> 0:34:51.080
<v Speaker 1>religious rights of flagellation or blood lighting can be found

0:34:51.120 --> 0:34:57.760
<v Speaker 1>throughout Christian, Islamic, Hindu, Buddhist, Native American, and other religious rights.

0:34:58.360 --> 0:34:59.880
<v Speaker 1>We we've covered some of these on the show, but

0:35:00.000 --> 0:35:02.040
<v Speaker 1>for there there are plenty of religious rights of pain

0:35:02.080 --> 0:35:04.560
<v Speaker 1>that can be found in the world and in human history,

0:35:04.640 --> 0:35:07.000
<v Speaker 1>just as there are various secular rights of pain that

0:35:07.080 --> 0:35:10.120
<v Speaker 1>can be found today within the realms of say performance

0:35:10.239 --> 0:35:13.640
<v Speaker 1>art or even you know b D s M for instance,

0:35:13.960 --> 0:35:16.759
<v Speaker 1>uh the later of which served as partial inspiration for

0:35:16.840 --> 0:35:20.640
<v Speaker 1>Clive Barker and likewise Barker's work, while Nott the influencing

0:35:20.680 --> 0:35:23.080
<v Speaker 1>b D s M to some degree as well. Oh

0:35:23.160 --> 0:35:26.200
<v Speaker 1>that's not surprising. Uh So I was looking around, yeah,

0:35:26.239 --> 0:35:30.200
<v Speaker 1>for more historical ideas about pain and pleasure indivisible as

0:35:30.239 --> 0:35:34.000
<v Speaker 1>the as pinhead says they explore, and I came across

0:35:34.040 --> 0:35:37.399
<v Speaker 1>a book by the American psychologist James H. Luba who

0:35:37.440 --> 0:35:41.240
<v Speaker 1>lived eighteen sixty eight to nineteen forty six, who focused

0:35:41.239 --> 0:35:43.680
<v Speaker 1>a lot of his work on the psychology of religion.

0:35:43.760 --> 0:35:47.280
<v Speaker 1>And this book was called The Psychology of Religious Mysticism.

0:35:47.360 --> 0:35:49.880
<v Speaker 1>And in this book there's part where he's in the

0:35:49.880 --> 0:35:53.960
<v Speaker 1>middle of a section about narcotics, consciousness, and mysticism, and

0:35:54.120 --> 0:35:58.440
<v Speaker 1>Luba begins to discuss the idea of pleasure in pain

0:35:58.600 --> 0:36:01.280
<v Speaker 1>or enjoyment and suffer ring, which is a major theme

0:36:01.360 --> 0:36:04.920
<v Speaker 1>of this movie and of the novel. And his hypothesis

0:36:05.200 --> 0:36:09.000
<v Speaker 1>is that quote, the apparent paradox of people seeking and

0:36:09.120 --> 0:36:13.239
<v Speaker 1>enjoying pain becomes intelligible when one takes into account the

0:36:13.400 --> 0:36:17.920
<v Speaker 1>passion for vivid consciousness. Uh. And so he of course

0:36:18.000 --> 0:36:20.560
<v Speaker 1>is this is in the context of religious experience. So

0:36:20.560 --> 0:36:25.040
<v Speaker 1>he mentions members of self flagellating Muslim sex of the quote,

0:36:25.040 --> 0:36:29.360
<v Speaker 1>painful ascetic practices of the yogi, or the violent dancing

0:36:29.440 --> 0:36:32.439
<v Speaker 1>frenzies of the mind ads. He says those quote all

0:36:32.520 --> 0:36:36.480
<v Speaker 1>may yield a sense of new or increased life. Now

0:36:36.480 --> 0:36:39.080
<v Speaker 1>what does he mean by that, Well, he explains further

0:36:39.120 --> 0:36:43.759
<v Speaker 1>by quoting a letter from Gothold Ephraim Lessing to Moses Mendelssohn,

0:36:44.200 --> 0:36:47.239
<v Speaker 1>which in which Lessing writes, quote, were agreed in this,

0:36:47.360 --> 0:36:51.160
<v Speaker 1>my dear friend, that all passions are either vehement cravings

0:36:51.280 --> 0:36:55.640
<v Speaker 1>or vehement loathings. And also that in every vehement craving

0:36:55.760 --> 0:36:59.920
<v Speaker 1>or loathing we acquire an increased consciousness of our reality,

0:37:00.400 --> 0:37:04.839
<v Speaker 1>and that this consciousness cannot but be pleasurable. Consequently, all

0:37:04.880 --> 0:37:11.000
<v Speaker 1>our passions, even the most painful, are as passions pleasurable. Uh,

0:37:11.200 --> 0:37:13.600
<v Speaker 1>which is kind of interesting explore more in a second,

0:37:13.680 --> 0:37:16.200
<v Speaker 1>But that I just realized that made me think of

0:37:16.280 --> 0:37:20.759
<v Speaker 1>a passage in The Brothers Karamazov that's all about uh,

0:37:21.040 --> 0:37:28.520
<v Speaker 1>a character talking about the pleasure one takes in taking offense. UH.

0:37:28.560 --> 0:37:31.319
<v Speaker 1>And I remember being like, Wow, how have I never

0:37:31.360 --> 0:37:35.120
<v Speaker 1>read this before? But it's so true that, like, in

0:37:35.280 --> 0:37:38.560
<v Speaker 1>getting mad about something unfair that has happened to you

0:37:38.640 --> 0:37:41.120
<v Speaker 1>or somebody who's been mean to you or something, there

0:37:41.200 --> 0:37:44.880
<v Speaker 1>is so often this feeling of like almost joy in

0:37:45.000 --> 0:37:48.319
<v Speaker 1>the way that you get worked up about it. Yeah,

0:37:48.360 --> 0:37:50.520
<v Speaker 1>And and there's a difference to like there's certainly there's

0:37:50.600 --> 0:37:53.600
<v Speaker 1>righteous anger. There's a situation where like, if you feel

0:37:53.719 --> 0:37:57.320
<v Speaker 1>like you've been wronged and you're you're having been wronged

0:37:57.400 --> 0:38:00.480
<v Speaker 1>is a part of a larger problem in the culture

0:38:00.600 --> 0:38:02.480
<v Speaker 1>in the world, then yeah, you can get in this

0:38:02.520 --> 0:38:04.600
<v Speaker 1>area of righteous anger. But I think more of what

0:38:04.600 --> 0:38:08.000
<v Speaker 1>you're talking about here are the petty things in life,

0:38:08.040 --> 0:38:11.239
<v Speaker 1>you know, where it's like the server at a restaurant

0:38:11.600 --> 0:38:15.719
<v Speaker 1>doesn't bring you your appetizer first, and you you have

0:38:15.840 --> 0:38:19.600
<v Speaker 1>been wrong, and you just start getting excited about how

0:38:19.640 --> 0:38:22.280
<v Speaker 1>mad you are and on some love like You're probably

0:38:22.280 --> 0:38:25.600
<v Speaker 1>not thinking, oh, I feel so alive, I'm so angry

0:38:25.600 --> 0:38:28.840
<v Speaker 1>at this server. But in a way that is happening.

0:38:29.520 --> 0:38:31.719
<v Speaker 1>But yeah, So what does Luba think is going on

0:38:31.800 --> 0:38:36.480
<v Speaker 1>with these these passions being pleasurable even when they're painful? Uh?

0:38:36.680 --> 0:38:40.200
<v Speaker 1>He writes that it's because these heightened states of awareness

0:38:40.239 --> 0:38:43.920
<v Speaker 1>and passion triggered by pain offer an escape from a

0:38:43.960 --> 0:38:49.799
<v Speaker 1>sort of baseline form of consciousness characterized by tedium, insensibility

0:38:49.840 --> 0:38:54.080
<v Speaker 1>and normal fatigue. Thus, for some people, normal states of

0:38:54.120 --> 0:38:59.440
<v Speaker 1>consciousness become so boring, so exhausting and tedious that the

0:38:59.480 --> 0:39:02.640
<v Speaker 1>self and election of pain actually unlocks a state of

0:39:02.680 --> 0:39:06.520
<v Speaker 1>mind that is to them preferable by contrast, and and

0:39:06.560 --> 0:39:10.439
<v Speaker 1>this becomes an important distinction in Luba's idea here. It's

0:39:10.480 --> 0:39:14.000
<v Speaker 1>that religious ecstasy in the self infliction of pain is

0:39:14.040 --> 0:39:17.840
<v Speaker 1>not actually an enjoyment directly of the pain itself, but

0:39:17.960 --> 0:39:21.200
<v Speaker 1>an enjoyment of a kind of rapturous and highly aware

0:39:21.280 --> 0:39:24.880
<v Speaker 1>state of mind that's brought about by the infliction of pain.

0:39:25.200 --> 0:39:29.440
<v Speaker 1>Quote not the pain nor the wound does the martyr enjoy,

0:39:29.480 --> 0:39:33.800
<v Speaker 1>but the exaltation that comes with the quivering of the flesh.

0:39:33.880 --> 0:39:38.840
<v Speaker 1>The quivering of the flesh. Oh you're a fan too, No,

0:39:39.320 --> 0:39:41.719
<v Speaker 1>I mean it's so it's interesting. I'll come back to

0:39:41.760 --> 0:39:43.440
<v Speaker 1>Hell Raiser in just a second. I mean, first, I

0:39:43.440 --> 0:39:45.440
<v Speaker 1>would point out that, of course this is in the

0:39:45.520 --> 0:39:47.799
<v Speaker 1>sort of like William James E and cast of like

0:39:47.880 --> 0:39:51.720
<v Speaker 1>broad observational psychology, which it doesn't necessarily mean he's wrong,

0:39:52.160 --> 0:39:53.879
<v Speaker 1>but it does mean that it should be thought of

0:39:53.880 --> 0:39:58.080
<v Speaker 1>more like interesting philosophical writings based on observations rather than

0:39:58.400 --> 0:40:03.719
<v Speaker 1>conclusions derived from grisly controlled experiments. But again not to

0:40:03.760 --> 0:40:06.280
<v Speaker 1>say he's wrong. It's just that it's not really science

0:40:06.360 --> 0:40:09.719
<v Speaker 1>by modern standards. It's more like philosophy and cultural criticism.

0:40:09.840 --> 0:40:12.400
<v Speaker 1>He could be onto something there, uh, And I do

0:40:12.480 --> 0:40:15.480
<v Speaker 1>think those observations maybe onto something. It's funny that it

0:40:15.520 --> 0:40:18.560
<v Speaker 1>lines up so well with the character of Frank in

0:40:18.719 --> 0:40:21.400
<v Speaker 1>Hell Raiser, a man who again in the movie we

0:40:21.400 --> 0:40:24.960
<v Speaker 1>we see a couple of scenes of him appearing disgusted

0:40:25.160 --> 0:40:29.560
<v Speaker 1>by normal hedonistic pleasure, like all of the regular pleasures

0:40:29.600 --> 0:40:32.799
<v Speaker 1>of the flesh that seemed to have they've failed for him,

0:40:32.800 --> 0:40:37.000
<v Speaker 1>they don't work anymore. Everything's boring. So according to Luba's

0:40:37.040 --> 0:40:39.479
<v Speaker 1>framework here, it could make sense for him to join

0:40:39.560 --> 0:40:43.640
<v Speaker 1>a self flagellating order devoted to the mortification of the flesh,

0:40:43.680 --> 0:40:47.400
<v Speaker 1>because maybe pain will unlock higher states of conscious awareness

0:40:47.680 --> 0:40:50.719
<v Speaker 1>and excitation that he wants to reach, but for which

0:40:50.760 --> 0:40:54.640
<v Speaker 1>the bridges of normal pleasure have collapsed. Yeah. Yeah, I

0:40:54.640 --> 0:40:57.839
<v Speaker 1>think that's a solid read on on Frank's character for sure,

0:40:57.880 --> 0:41:00.479
<v Speaker 1>you know. But also Julia is the sort of flip

0:41:00.560 --> 0:41:02.799
<v Speaker 1>side to that coin. She's the tedium side of it.

0:41:03.320 --> 0:41:06.280
<v Speaker 1>She is she lives this life of boredom and perhaps

0:41:06.280 --> 0:41:08.879
<v Speaker 1>some level of contempt for her boring husband as well,

0:41:09.520 --> 0:41:12.680
<v Speaker 1>um and ends up being sucked into this world of

0:41:12.239 --> 0:41:16.200
<v Speaker 1>of intense sensation as just as Frank has. But I

0:41:16.239 --> 0:41:18.960
<v Speaker 1>think in all this one thing we get to is

0:41:19.160 --> 0:41:24.360
<v Speaker 1>that it starts to become complicated to try to define

0:41:24.400 --> 0:41:27.960
<v Speaker 1>and understand pain. I think because when you ask what

0:41:28.160 --> 0:41:30.400
<v Speaker 1>is pain, it's something we all know about, you know,

0:41:30.719 --> 0:41:33.200
<v Speaker 1>there's no debating whether there is such a thing as pain.

0:41:33.520 --> 0:41:35.440
<v Speaker 1>But when you try to come up with a rigorous

0:41:35.440 --> 0:41:39.400
<v Speaker 1>definition of it that applies to every case, that becomes difficult.

0:41:40.000 --> 0:41:42.359
<v Speaker 1>I think it goes back to that quote from the

0:41:42.360 --> 0:41:45.960
<v Speaker 1>help Priest himself. What we think of pain is a shadow,

0:41:46.080 --> 0:41:49.840
<v Speaker 1>but pain has a face. Um who just but actually

0:41:49.960 --> 0:41:55.480
<v Speaker 1>like for us to actually define the lines of that face. Uh,

0:41:55.600 --> 0:41:58.560
<v Speaker 1>it's it's extremely difficult and a huge part of that.

0:41:58.600 --> 0:42:00.000
<v Speaker 1>And this is something we've talked about in the show.

0:42:00.040 --> 0:42:03.759
<v Speaker 1>For us, like the difficulty and even discussing pain, Like

0:42:03.800 --> 0:42:06.640
<v Speaker 1>I can talk about my pain, you can talk about

0:42:06.680 --> 0:42:09.800
<v Speaker 1>your pain, but it becomes very difficult for us to

0:42:09.960 --> 0:42:15.040
<v Speaker 1>properly understand each other's pain. Uh, and but properly related. Yeah,

0:42:15.080 --> 0:42:17.439
<v Speaker 1>And there are some contexts in which I think it's

0:42:17.520 --> 0:42:21.000
<v Speaker 1>simpler than others. But even in the simpler ones, say

0:42:21.040 --> 0:42:24.560
<v Speaker 1>like regular no susceptive body pain that you would feel

0:42:24.560 --> 0:42:27.080
<v Speaker 1>in the context of, uh, you know, getting pricked with

0:42:27.120 --> 0:42:29.960
<v Speaker 1>a needle or something in a clinical setting. Even then,

0:42:30.040 --> 0:42:33.359
<v Speaker 1>if we look to like best approximation type answers within

0:42:33.400 --> 0:42:36.200
<v Speaker 1>the medical world, you can get definitions like this one,

0:42:36.239 --> 0:42:39.120
<v Speaker 1>which is cited by the International Association for the Study

0:42:39.120 --> 0:42:44.160
<v Speaker 1>of Pain. Quote. Pain is an unpleasant, sensory and emotional

0:42:44.200 --> 0:42:49.160
<v Speaker 1>experience that is associated with actual or potential tissue damage

0:42:49.280 --> 0:42:54.080
<v Speaker 1>or described in such terms. Okay, so that's kind of complicated.

0:42:54.120 --> 0:42:56.480
<v Speaker 1>It's got multiple clauses in there. But also one of

0:42:56.480 --> 0:43:00.040
<v Speaker 1>the things that's difficult about that you immediately hit a

0:43:00.080 --> 0:43:05.120
<v Speaker 1>snag with the idea that pain is explicitly and necessarily

0:43:05.200 --> 0:43:10.120
<v Speaker 1>described as unpleasant. And this very definition would, of course,

0:43:10.160 --> 0:43:12.120
<v Speaker 1>I think that would apply to most cases. I mean

0:43:12.160 --> 0:43:14.600
<v Speaker 1>most cases when people say they're in pain, they think

0:43:14.640 --> 0:43:17.799
<v Speaker 1>of that as bad and they wanted to stop right. Well, yeah,

0:43:17.800 --> 0:43:19.279
<v Speaker 1>I mean part of it. You have the problem with

0:43:19.320 --> 0:43:24.360
<v Speaker 1>our our language, for instance, in in yoga. I practice yoga,

0:43:24.440 --> 0:43:28.440
<v Speaker 1>and something that's often touched on by the teachers is

0:43:28.520 --> 0:43:31.680
<v Speaker 1>that is the distinction between discomfort and pain, Like you

0:43:31.760 --> 0:43:36.000
<v Speaker 1>should work with discomfort, like discomfort is part of the practice.

0:43:36.440 --> 0:43:39.160
<v Speaker 1>But if you're feeling pain, then that means you need

0:43:39.200 --> 0:43:40.960
<v Speaker 1>to back off because you don't want to go into

0:43:41.000 --> 0:43:44.719
<v Speaker 1>that third area of injury of damage. Right. But a

0:43:44.719 --> 0:43:46.200
<v Speaker 1>lot of times it can be hard to tell the

0:43:46.239 --> 0:43:49.560
<v Speaker 1>difference between discomfort and pain. I mean, are they distinct

0:43:49.719 --> 0:43:52.560
<v Speaker 1>classes of things or is that a gradient with you know,

0:43:52.960 --> 0:43:55.799
<v Speaker 1>them being at two different sides of a scale. Uh.

0:43:55.800 --> 0:43:58.560
<v Speaker 1>And of course, the very definition that says that pain

0:43:58.680 --> 0:44:01.920
<v Speaker 1>is necessarily on pleasant would seem to rule out the

0:44:01.960 --> 0:44:04.680
<v Speaker 1>existence of pleasure in pain. It would either mean that

0:44:05.000 --> 0:44:08.239
<v Speaker 1>nobody actually does take pleasure in pain, and I think

0:44:08.280 --> 0:44:11.520
<v Speaker 1>lots of anecdotal evidence would seem to disagree with that right,

0:44:12.239 --> 0:44:15.600
<v Speaker 1>or that painful sensations that bring about pleasure are not

0:44:15.840 --> 0:44:19.279
<v Speaker 1>actually technically pain. But in that case, what are they?

0:44:19.400 --> 0:44:21.040
<v Speaker 1>What would you call them? I mean, it's a great

0:44:21.040 --> 0:44:25.279
<v Speaker 1>man once said pain don't hurt, So what are we

0:44:25.320 --> 0:44:28.880
<v Speaker 1>to make of that? Okay, so you quote Roadhouse and

0:44:28.920 --> 0:44:30.759
<v Speaker 1>he said, but I think that position in a way

0:44:30.840 --> 0:44:33.719
<v Speaker 1>is incoherent. He so he says pain don't hurt, but

0:44:33.719 --> 0:44:35.839
<v Speaker 1>then he spends the rest of the movie trying to

0:44:35.880 --> 0:44:39.040
<v Speaker 1>prevent the villain from inflicting pain on people. It's true,

0:44:39.239 --> 0:44:42.080
<v Speaker 1>I've got a real beef with Roadhouse. But I wonder

0:44:42.120 --> 0:44:43.960
<v Speaker 1>if that quote, like part of it is that what

0:44:44.000 --> 0:44:48.440
<v Speaker 1>he's trying to say is that for him, physical pain

0:44:49.080 --> 0:44:51.880
<v Speaker 1>does not have, at least in this case, an emotional context.

0:44:52.000 --> 0:44:54.320
<v Speaker 1>But I think it's in a way, it's like a

0:44:54.400 --> 0:44:56.360
<v Speaker 1>lot of things in the Roadhouse, Like maybe it's accidentally

0:44:56.360 --> 0:45:00.799
<v Speaker 1>clever because because it is getting at that distinction. For

0:45:00.800 --> 0:45:05.800
<v Speaker 1>for human beings, pain is both sensory, like purely sensory,

0:45:05.840 --> 0:45:09.160
<v Speaker 1>but also it has this enormous emotional context, right, yeah,

0:45:09.280 --> 0:45:14.200
<v Speaker 1>that it pain is a physical sensation, you know, there's

0:45:14.280 --> 0:45:16.879
<v Speaker 1>no susception in the nerves in the flesh, and so

0:45:16.920 --> 0:45:19.960
<v Speaker 1>it detects something that is an injury, could indicate an

0:45:19.960 --> 0:45:22.480
<v Speaker 1>injury or something like that. But then it also is

0:45:22.520 --> 0:45:26.680
<v Speaker 1>a motivation. It triggers avoidance behaviors. Yeah, like in the

0:45:26.680 --> 0:45:29.160
<v Speaker 1>the yoga example for instance, like the pain is there

0:45:29.200 --> 0:45:31.799
<v Speaker 1>to tell me, Hey, this thing you're doing to your arm,

0:45:32.480 --> 0:45:36.200
<v Speaker 1>uh is not in your normal practice. You should you

0:45:36.200 --> 0:45:40.840
<v Speaker 1>should be aware that if this continues, worst things could occur. Injury,

0:45:41.000 --> 0:45:44.640
<v Speaker 1>damage could occur. Again, that's normal functioning, not getting into

0:45:44.920 --> 0:45:47.680
<v Speaker 1>you know, disorders of pain. But again, yeah, for humans,

0:45:47.760 --> 0:45:51.839
<v Speaker 1>pain is a complex topic. Uh, physical sensation, but also

0:45:51.920 --> 0:45:55.440
<v Speaker 1>this emotional realm as well. And there are seemingly dimensions

0:45:55.440 --> 0:45:58.680
<v Speaker 1>of pain that are beyond the scope of less cognitively

0:45:58.760 --> 0:46:03.479
<v Speaker 1>advanced organisms. You know, not saying animals don't feel pain,

0:46:03.960 --> 0:46:08.560
<v Speaker 1>but and their animals do not necessarily have this emotional

0:46:08.960 --> 0:46:12.600
<v Speaker 1>context to their their suffering as well. Yeah, certainly not

0:46:12.640 --> 0:46:14.040
<v Speaker 1>in the same way. I mean, you can see that

0:46:14.080 --> 0:46:17.600
<v Speaker 1>a painful stimulus might cause a retreat or avoidance behaviors

0:46:17.600 --> 0:46:20.120
<v Speaker 1>and say a crab, but it's hard to believe that

0:46:20.200 --> 0:46:24.000
<v Speaker 1>a crab has the full spectrum of human like fear

0:46:24.080 --> 0:46:27.560
<v Speaker 1>and emotions that that you would get from feeling a

0:46:27.600 --> 0:46:31.200
<v Speaker 1>painful wound, which raises an interesting question. Would a being

0:46:31.560 --> 0:46:35.360
<v Speaker 1>more cognitively advanced than a human being have a greater

0:46:35.520 --> 0:46:39.880
<v Speaker 1>potential for suffering and pain? And maybe would that explain

0:46:40.080 --> 0:46:43.640
<v Speaker 1>something about the nature of many gods and myth and legends. Oh,

0:46:43.680 --> 0:46:46.400
<v Speaker 1>I mean this shows up in existing works of theology.

0:46:46.440 --> 0:46:48.360
<v Speaker 1>I mean I think it's something that's often used to

0:46:48.400 --> 0:46:52.040
<v Speaker 1>develop the Christian mythos, which is of course has a

0:46:52.120 --> 0:46:54.799
<v Speaker 1>big theology of the suffering of God. It says that

0:46:55.080 --> 0:46:57.759
<v Speaker 1>God came down into human form, was crucified on the

0:46:57.800 --> 0:47:00.400
<v Speaker 1>cross in the form of Jesus Christ, and then descended

0:47:00.480 --> 0:47:03.520
<v Speaker 1>into hell for three days and then was resurrected. And

0:47:03.560 --> 0:47:07.640
<v Speaker 1>in order to emphasize the immensity of the sacrifice, Christian

0:47:07.719 --> 0:47:10.719
<v Speaker 1>theologians often point out that this isn't just like a

0:47:10.840 --> 0:47:14.800
<v Speaker 1>human suffering, it's God himself suffering. And since God's state

0:47:14.840 --> 0:47:18.960
<v Speaker 1>of holiness and perfection was already infinitely greater than the humans,

0:47:19.000 --> 0:47:21.920
<v Speaker 1>it follows that when he descends to suffering and death.

0:47:22.320 --> 0:47:25.200
<v Speaker 1>That suffering is infinitely greater of an insult than it

0:47:25.239 --> 0:47:27.839
<v Speaker 1>would be to a normal human. So the parts of

0:47:27.840 --> 0:47:32.080
<v Speaker 1>our brain that respond a pleasure also react to sensations

0:47:32.080 --> 0:47:35.479
<v Speaker 1>of pain. This also further complicates things, and the line

0:47:35.520 --> 0:47:38.080
<v Speaker 1>between the two is sometimes a bit of a blur.

0:47:38.800 --> 0:47:41.719
<v Speaker 1>For instance, two thousand thirteen study from the University of

0:47:41.719 --> 0:47:45.520
<v Speaker 1>Oslo found that quote, the brain changed how it processed

0:47:45.680 --> 0:47:48.880
<v Speaker 1>moderate pain according to the context of what the alternative was.

0:47:49.320 --> 0:47:51.880
<v Speaker 1>If the pain was less than anticipated, then the brain

0:47:51.880 --> 0:47:56.440
<v Speaker 1>transformed the sensation into something comforting or even pleasurable. Likewise,

0:47:56.480 --> 0:48:00.480
<v Speaker 1>there was a two fourteen study from Northern Illinois Universty

0:48:00.480 --> 0:48:04.200
<v Speaker 1>that linked sado masochism the altered states of mind that

0:48:04.320 --> 0:48:07.480
<v Speaker 1>can be obtained. Their linked them with with those states

0:48:07.480 --> 0:48:10.360
<v Speaker 1>of mind you might achieve through yoga or meditation, you know,

0:48:10.840 --> 0:48:12.719
<v Speaker 1>which I think a lot of that makes sense. You're

0:48:12.760 --> 0:48:16.240
<v Speaker 1>talking about like just a feeling alive in the moment

0:48:16.280 --> 0:48:20.799
<v Speaker 1>of sensation, be that sensation you know, painful or pleasurable,

0:48:20.920 --> 0:48:23.600
<v Speaker 1>Like there is a is essentially a built in mindfulness

0:48:23.680 --> 0:48:26.200
<v Speaker 1>exercise to that. In the same way that if you

0:48:26.239 --> 0:48:30.040
<v Speaker 1>focus on your breath you are living entirely or at

0:48:30.120 --> 0:48:33.960
<v Speaker 1>least more so in the body than you are normally. Likewise,

0:48:34.000 --> 0:48:37.000
<v Speaker 1>if you you know, if you're you accidentally prick your finger,

0:48:37.600 --> 0:48:40.560
<v Speaker 1>you're you're living in the moment of that that that

0:48:40.560 --> 0:48:43.320
<v Speaker 1>that finger prick, like there's probably not a lot else

0:48:43.400 --> 0:48:46.439
<v Speaker 1>on your mind in that single instance. Oh. In fact,

0:48:46.480 --> 0:48:48.160
<v Speaker 1>that this actually comes up in the study I want

0:48:48.160 --> 0:48:49.759
<v Speaker 1>to talk about in a minute that has to do

0:48:49.840 --> 0:48:53.880
<v Speaker 1>with how pain pain has been shown to alter or

0:48:54.000 --> 0:48:57.759
<v Speaker 1>mediate our perception of our identity. Excellent, Uh, the same

0:48:57.760 --> 0:49:01.520
<v Speaker 1>two thousand fourteen study. The researchers and you know, they

0:49:01.520 --> 0:49:06.520
<v Speaker 1>suspected that pain inflicted in consensual sado masochism alters blood

0:49:06.520 --> 0:49:11.120
<v Speaker 1>flow in the brain, particularly to the dorso lateral prefrontal cortex,

0:49:11.160 --> 0:49:13.959
<v Speaker 1>would plays into our ability to distinguish self from other

0:49:14.400 --> 0:49:18.200
<v Speaker 1>As such, intense pain may result in feelings of oneness

0:49:18.680 --> 0:49:21.880
<v Speaker 1>with you know, the other individual or with humanity or

0:49:21.960 --> 0:49:26.600
<v Speaker 1>the universe, which it is interesting to think about. That

0:49:26.719 --> 0:49:29.080
<v Speaker 1>is really interesting. I mean that gets back into stuff

0:49:29.120 --> 0:49:32.160
<v Speaker 1>we talked about in our episodes on psychedelics, of course,

0:49:32.200 --> 0:49:35.799
<v Speaker 1>with the the sort of self other distinction that is

0:49:35.840 --> 0:49:40.399
<v Speaker 1>sometimes dissolved by changes in brain chemistry, but of course,

0:49:40.400 --> 0:49:42.960
<v Speaker 1>we know that not all changes in brain brain chemistry

0:49:43.239 --> 0:49:46.120
<v Speaker 1>have to come from ingesting chemicals from outside the body,

0:49:46.480 --> 0:49:49.280
<v Speaker 1>right right, Um, And again I do want to underline

0:49:49.320 --> 0:49:52.239
<v Speaker 1>the consensual aspect of that study. They are talking about

0:49:52.280 --> 0:49:56.160
<v Speaker 1>consensual acts of sado maschism here. Oh of course. Yeah. Now,

0:49:56.200 --> 0:49:59.080
<v Speaker 1>I figured it would be worth talking about other interesting

0:49:59.680 --> 0:50:03.719
<v Speaker 1>sign offic research that offers complications in our understanding and

0:50:03.800 --> 0:50:06.759
<v Speaker 1>experience of pain. One thing that I came across that

0:50:06.880 --> 0:50:09.879
<v Speaker 1>was really interesting to me is something that is known.

0:50:09.960 --> 0:50:13.839
<v Speaker 1>It's it's a cognitive heuristic known as the peak end phenomenon.

0:50:14.640 --> 0:50:19.280
<v Speaker 1>And so this is a psychological memory bias that says

0:50:19.360 --> 0:50:24.480
<v Speaker 1>that people don't in their memories mentally characterize and experience

0:50:25.040 --> 0:50:29.799
<v Speaker 1>by taking an average of the entire duration of the experience. Rather,

0:50:30.239 --> 0:50:34.480
<v Speaker 1>they mentally characterize an experience according to memories of a

0:50:34.520 --> 0:50:38.080
<v Speaker 1>couple of little things, and they tend very often to

0:50:38.160 --> 0:50:42.239
<v Speaker 1>be moments of peak intensity of the experience and then

0:50:42.320 --> 0:50:45.759
<v Speaker 1>the final moments of the experience. And this has been

0:50:45.800 --> 0:50:50.239
<v Speaker 1>found to apply to both pleasurable and painful experiences. Of course,

0:50:50.280 --> 0:50:53.680
<v Speaker 1>not all experiences. No psychological phenomenon applies to everything, but

0:50:53.760 --> 0:50:58.440
<v Speaker 1>to a lot in which it very often has strange consequences.

0:50:58.600 --> 0:51:01.439
<v Speaker 1>It's been documented a lot of times now, but one

0:51:01.520 --> 0:51:07.239
<v Speaker 1>important early study is by Daniel Kaneman, Barbara Frederickson, Charles Schreiber,

0:51:07.400 --> 0:51:12.440
<v Speaker 1>and Donald Riddelmeyer published in Psychological Science in called win

0:51:12.560 --> 0:51:15.879
<v Speaker 1>more pain is preferred to less adding a better end.

0:51:17.120 --> 0:51:19.080
<v Speaker 1>So in this study it was pretty simple. You've got

0:51:19.080 --> 0:51:23.080
<v Speaker 1>to test conditions that both induce pain. Again, like most

0:51:23.120 --> 0:51:25.520
<v Speaker 1>studies are pretty much all good studies, this is gonna

0:51:25.520 --> 0:51:29.040
<v Speaker 1>be non threatening pain, but it will be uncomfortable. And

0:51:29.160 --> 0:51:32.680
<v Speaker 1>what it is here is plunging your hand into cold

0:51:32.760 --> 0:51:35.840
<v Speaker 1>water and holding it there. So in test one, you

0:51:35.880 --> 0:51:39.279
<v Speaker 1>plunge your hand into cold water, which was fifteen degrees celsius,

0:51:39.560 --> 0:51:42.120
<v Speaker 1>and you hold it there for one minute. And then

0:51:42.120 --> 0:51:44.880
<v Speaker 1>in test two, you do exactly the same thing, plunge

0:51:44.880 --> 0:51:48.040
<v Speaker 1>into the fifteen degree celsius cold water, hold it there

0:51:48.040 --> 0:51:50.479
<v Speaker 1>for one minute, but then you also have to hold

0:51:50.520 --> 0:51:54.440
<v Speaker 1>it for an additional thirty seconds as the temperature in

0:51:54.480 --> 0:51:58.720
<v Speaker 1>the water is gradually slightly increased, though it's still cold,

0:51:58.880 --> 0:52:02.359
<v Speaker 1>more cold than its comfortab bowl. A majority of people,

0:52:02.400 --> 0:52:05.200
<v Speaker 1>a significant majority of people chose when they had the

0:52:05.320 --> 0:52:07.880
<v Speaker 1>choice to repeat one of the two tests, chose to

0:52:07.920 --> 0:52:12.680
<v Speaker 1>repeat the second test rather than the first, meaning they'd

0:52:12.840 --> 0:52:17.680
<v Speaker 1>rather the discomfort go on longer if the final moments

0:52:17.719 --> 0:52:22.520
<v Speaker 1>of the discomfort were slightly less intense. And other studies

0:52:22.560 --> 0:52:25.359
<v Speaker 1>have found versions of this in different context. It does

0:52:25.400 --> 0:52:29.680
<v Speaker 1>seem that we are willing to experience more pain or

0:52:29.680 --> 0:52:33.800
<v Speaker 1>discomfort for a longer period of time if the last

0:52:33.960 --> 0:52:37.200
<v Speaker 1>few moments of the pain are not as bad. And

0:52:37.239 --> 0:52:39.319
<v Speaker 1>this seems to suggest that there's some way that as

0:52:39.360 --> 0:52:43.840
<v Speaker 1>we form memories of painful or unpleasant experience, those memories

0:52:43.840 --> 0:52:46.919
<v Speaker 1>can be formed in such a way that objectively, more

0:52:47.120 --> 0:52:52.240
<v Speaker 1>pain chronologically measured seems like less pain because the ending

0:52:52.320 --> 0:52:54.840
<v Speaker 1>of it wasn't quite as bad, and the ending seems

0:52:54.880 --> 0:52:57.680
<v Speaker 1>to matter the most to us. But this also makes

0:52:57.719 --> 0:53:01.080
<v Speaker 1>perfect sense if you think of of pain as the

0:53:01.120 --> 0:53:04.799
<v Speaker 1>signal warning you about something that may happen about, you know,

0:53:04.840 --> 0:53:09.560
<v Speaker 1>continued stressing of this particular muscle, or continued exposure to

0:53:09.640 --> 0:53:12.640
<v Speaker 1>a dangerous element such as heat or cold. Oh that's

0:53:12.800 --> 0:53:15.759
<v Speaker 1>very interesting. I hadn't so. I'd seen it mainly interpreted

0:53:15.920 --> 0:53:19.160
<v Speaker 1>like what's causing this? The main interpretation I had seen

0:53:19.239 --> 0:53:21.680
<v Speaker 1>had been recency bias. Of course, you know, we tend

0:53:21.719 --> 0:53:24.040
<v Speaker 1>to uh know. Well, again, there are two things. It's

0:53:24.080 --> 0:53:26.400
<v Speaker 1>the peak intensity of the experience and the end. So

0:53:26.480 --> 0:53:29.120
<v Speaker 1>focusing on the end of the experience, it would be

0:53:29.160 --> 0:53:32.120
<v Speaker 1>the recency bias, right, is the things that happened more

0:53:32.200 --> 0:53:36.040
<v Speaker 1>recently seem more salient to us. Um But yeah, that

0:53:36.160 --> 0:53:40.160
<v Speaker 1>also makes sense, especially for registering pain, because pain is

0:53:40.200 --> 0:53:43.480
<v Speaker 1>a lot about what could happen. It's supposed to be

0:53:43.520 --> 0:53:47.120
<v Speaker 1>giving you warnings that are useful information in order for

0:53:47.120 --> 0:53:49.840
<v Speaker 1>you to protect your body. Right. But then again, at

0:53:49.880 --> 0:53:52.840
<v Speaker 1>the same time, as we were discussing and will continuous discuss,

0:53:53.080 --> 0:53:56.560
<v Speaker 1>the human pain is complex, so there are other elements

0:53:56.560 --> 0:53:58.359
<v Speaker 1>that I guess may skew that sort of thing. Oh,

0:53:58.360 --> 0:54:01.839
<v Speaker 1>of course, Yeah, so so that's that's an interesting possibility too.

0:54:02.080 --> 0:54:03.600
<v Speaker 1>And I should note that, of course, like a lot

0:54:03.640 --> 0:54:07.160
<v Speaker 1>of psychological phenomenon, the peak in phenomenon doesn't always apply

0:54:07.239 --> 0:54:09.960
<v Speaker 1>at every instance, but it's a general rule. It seems

0:54:09.960 --> 0:54:12.919
<v Speaker 1>like we followed this an awful lot. But if more

0:54:13.160 --> 0:54:17.600
<v Speaker 1>pain objectively measured seems in our minds like less pain,

0:54:18.160 --> 0:54:21.600
<v Speaker 1>at least in retrospect, then what is pain like? What

0:54:21.800 --> 0:54:24.000
<v Speaker 1>is the real pain? What is the real thing that

0:54:24.040 --> 0:54:26.920
<v Speaker 1>we want to try to lessen and avoid or in

0:54:27.120 --> 0:54:29.640
<v Speaker 1>some of these rare cases where people are enjoy or

0:54:29.680 --> 0:54:32.399
<v Speaker 1>taking enjoyment and pain, what is the kind they want

0:54:32.440 --> 0:54:36.320
<v Speaker 1>to experience? More pain in the memory or pain in

0:54:36.320 --> 0:54:39.520
<v Speaker 1>in the in the moment sensation, since those things don't

0:54:39.520 --> 0:54:42.759
<v Speaker 1>always necessarily match up. Yeah, that's true. I mean, this

0:54:42.840 --> 0:54:45.200
<v Speaker 1>is the kind of thing that I feel like this

0:54:45.239 --> 0:54:47.480
<v Speaker 1>happens anytime we look at pain or you really think

0:54:47.520 --> 0:54:50.640
<v Speaker 1>about pain. Is that it seems like our our language

0:54:50.640 --> 0:54:53.200
<v Speaker 1>of pain is severely lacking, like we just don't have

0:54:53.320 --> 0:54:58.360
<v Speaker 1>the proper vocabulary to get it all the different nuances here. Yeah, totally.

0:54:58.360 --> 0:55:01.759
<v Speaker 1>I mean it raises all kinds of questions, like, I mean,

0:55:01.840 --> 0:55:03.920
<v Speaker 1>even for yourself, if you're not trying to make a

0:55:03.960 --> 0:55:07.719
<v Speaker 1>judgment for other people, assuming pain is something you want

0:55:07.760 --> 0:55:11.880
<v Speaker 1>to avoid in this context, would you rather have less

0:55:11.920 --> 0:55:14.600
<v Speaker 1>pain in the moment or less pain in your memory

0:55:14.640 --> 0:55:17.920
<v Speaker 1>of an experience? I don't know how to like, I

0:55:18.200 --> 0:55:20.319
<v Speaker 1>really don't know how to answer that, right. I mean,

0:55:20.360 --> 0:55:23.240
<v Speaker 1>this is and this is the total human dimension of pain,

0:55:23.320 --> 0:55:25.839
<v Speaker 1>like the memory of pain, And this is the kind

0:55:25.840 --> 0:55:28.719
<v Speaker 1>of thing that yeah that you know, some animals are

0:55:28.760 --> 0:55:30.279
<v Speaker 1>gonna have to deal with a certain animals is gonna

0:55:30.280 --> 0:55:33.840
<v Speaker 1>have to deal with to some level. But but humans

0:55:34.320 --> 0:55:37.560
<v Speaker 1>and pain and memory and the ability to to mentally

0:55:37.640 --> 0:55:41.319
<v Speaker 1>time travel back to that pain and then to to likewise,

0:55:41.840 --> 0:55:44.360
<v Speaker 1>you know, imagine encountering that pain in the future like

0:55:44.400 --> 0:55:47.440
<v Speaker 1>that defines so much of what we do. Absolutely, now

0:55:47.480 --> 0:55:49.400
<v Speaker 1>I've got another study to talk about with pain. But

0:55:49.400 --> 0:55:51.400
<v Speaker 1>should we take a break first and then come back.

0:55:51.800 --> 0:55:58.080
<v Speaker 1>Let's do it. Alright, we're back. We're continuing to spin

0:55:58.160 --> 0:56:00.440
<v Speaker 1>off of Hell Raiser and the Hell Bound Hard and

0:56:00.520 --> 0:56:05.120
<v Speaker 1>discuss the nature of pain, pleasure in pain indivisible as

0:56:05.160 --> 0:56:08.720
<v Speaker 1>the Cinobytes would say. So one study I came across

0:56:08.800 --> 0:56:11.120
<v Speaker 1>that I thought had some interesting bits, and it was

0:56:11.400 --> 0:56:18.680
<v Speaker 1>called The Positive Consequences of Pain, a Biopsychosocial Approach by Bastion, Jetton, Hornsey,

0:56:18.920 --> 0:56:24.120
<v Speaker 1>and Lechness from the Social Psychology Review in twoteen. And

0:56:24.239 --> 0:56:26.880
<v Speaker 1>here this is a big review article. So it's like

0:56:27.000 --> 0:56:31.480
<v Speaker 1>looking at existing literature to collect examples of ways that

0:56:31.560 --> 0:56:35.239
<v Speaker 1>pain has been documented to have some positive effects. And

0:56:35.280 --> 0:56:38.160
<v Speaker 1>of course you can't list all of them, and and

0:56:38.239 --> 0:56:40.800
<v Speaker 1>maybe some of these are better held up by evidence

0:56:40.800 --> 0:56:44.160
<v Speaker 1>than others. But these are the things that the broad

0:56:44.239 --> 0:56:48.600
<v Speaker 1>categories that they found some evidence of one is might

0:56:48.640 --> 0:56:51.760
<v Speaker 1>be pretty straightforward, but it's kind of interesting. Pain often

0:56:51.920 --> 0:56:57.680
<v Speaker 1>enhances subsequent pleasure by providing a contrasting experience. Pain causes

0:56:57.719 --> 0:57:01.640
<v Speaker 1>people to rate pleasurable variences in the aftermath of the

0:57:01.640 --> 0:57:05.239
<v Speaker 1>pain as more pleasurable than they otherwise would. Yeah. Like,

0:57:05.800 --> 0:57:08.759
<v Speaker 1>an example of this that ties in directly with some

0:57:08.840 --> 0:57:11.239
<v Speaker 1>of the methods used in these experiments is that if

0:57:11.239 --> 0:57:14.440
<v Speaker 1>you go to ah to certain saunas, there will be

0:57:14.480 --> 0:57:17.640
<v Speaker 1>a cold water pool, like a chilling water pool, in

0:57:17.680 --> 0:57:20.840
<v Speaker 1>which you may immerse all or parts of your body

0:57:21.400 --> 0:57:24.080
<v Speaker 1>and then in and then once you've overcome with the

0:57:24.120 --> 0:57:27.240
<v Speaker 1>displeasure of that, then you may go and climb into

0:57:27.280 --> 0:57:30.000
<v Speaker 1>the hot tub, and then the hot tub will be

0:57:30.040 --> 0:57:32.720
<v Speaker 1>more pleasurable for the discomfort that you have had in

0:57:32.760 --> 0:57:35.320
<v Speaker 1>the cold tub. Yeah. I don't know to what extent

0:57:35.440 --> 0:57:37.920
<v Speaker 1>this plays a role in the mythology of the cinabytes,

0:57:37.960 --> 0:57:40.800
<v Speaker 1>because it seems like they're sort of pursuing pain for

0:57:40.960 --> 0:57:44.080
<v Speaker 1>its own sake in some cases, right, Like they're not

0:57:44.120 --> 0:57:46.560
<v Speaker 1>always following it up with a nice sauna or something.

0:57:46.560 --> 0:57:48.520
<v Speaker 1>Oh yeah, we never see them just giving a nice

0:57:48.560 --> 0:57:51.520
<v Speaker 1>gentle bag massage, right. Yeah. The hooks shoot out the

0:57:51.520 --> 0:57:53.840
<v Speaker 1>hooks and then it's like, ah, but then after that

0:57:53.880 --> 0:57:56.640
<v Speaker 1>you get to go have some ice cream. Okay. Another

0:57:56.680 --> 0:57:59.920
<v Speaker 1>thing from their list is they say there's evidence that

0:58:00.080 --> 0:58:04.280
<v Speaker 1>pain increases sensory sensitivity. It sort of increases our sampling

0:58:04.400 --> 0:58:07.840
<v Speaker 1>rate of sensations from the physical world. In some cases,

0:58:07.880 --> 0:58:09.959
<v Speaker 1>this can be good. Yeah, I mean this makes sense,

0:58:10.040 --> 0:58:13.560
<v Speaker 1>right If your if your body is receiving or resonating

0:58:13.720 --> 0:58:18.480
<v Speaker 1>with the signal that something something is potentially damaging the body,

0:58:18.760 --> 0:58:21.840
<v Speaker 1>then it makes sense that the century awareness is also

0:58:22.880 --> 0:58:25.640
<v Speaker 1>ratcheted up in order to take in what may be

0:58:25.760 --> 0:58:28.800
<v Speaker 1>harming the body. Right. Another one they point out pretty

0:58:28.800 --> 0:58:32.440
<v Speaker 1>interesting is that pains sometimes blocks or alleviates our sense

0:58:32.480 --> 0:58:36.880
<v Speaker 1>of guilt, which could otherwise prevent us from experiencing pleasure. Robert,

0:58:36.920 --> 0:58:39.440
<v Speaker 1>I think you had some details on a study that

0:58:39.480 --> 0:58:42.400
<v Speaker 1>looked into this, right, yes, I do. This is a study.

0:58:42.520 --> 0:58:45.360
<v Speaker 1>This one came before the other one. This is from

0:58:45.960 --> 0:58:49.560
<v Speaker 1>two thousand and eleven, but it's also from Brock Bastion,

0:58:50.320 --> 0:58:53.400
<v Speaker 1>the lead author of the other study. A real um

0:58:53.440 --> 0:58:56.440
<v Speaker 1>you know Hollywood leading man name. Uh that sounds like

0:58:56.480 --> 0:59:02.000
<v Speaker 1>an action here. Uh So basically Brockbastion of the University

0:59:02.040 --> 0:59:05.120
<v Speaker 1>of Queensland Australia set out to understand uh, you know,

0:59:05.280 --> 0:59:09.160
<v Speaker 1>what's going on with pain In this situation, Beastion's team

0:59:09.200 --> 0:59:12.320
<v Speaker 1>recruited young male and female test subjects under the guise

0:59:12.400 --> 0:59:15.720
<v Speaker 1>of a mental and physical acuity study. The researchers asked

0:59:15.720 --> 0:59:18.000
<v Speaker 1>the test subjects to write a personal essay about a

0:59:18.000 --> 0:59:21.280
<v Speaker 1>time in which they ostracize someone, and the aim here

0:59:21.400 --> 0:59:25.000
<v Speaker 1>was to make them feel guilty or immoral. Meanwhile, a

0:59:25.040 --> 0:59:28.800
<v Speaker 1>control group wrote personal essays about a routine memory. You know,

0:59:28.880 --> 0:59:32.680
<v Speaker 1>nothing painful, just a memory, And the researchers instructed both

0:59:32.880 --> 0:59:36.520
<v Speaker 1>the immoral volunteers and the control group to hold their

0:59:36.560 --> 0:59:38.439
<v Speaker 1>hands in a bucket of ice water for as long

0:59:38.480 --> 0:59:41.160
<v Speaker 1>as they could stand it, and others dip their hands

0:59:41.160 --> 0:59:44.040
<v Speaker 1>in a soothing bucket warm water. So the question is

0:59:44.040 --> 0:59:47.480
<v Speaker 1>would immoral test subjects punish themselves with longer dips in

0:59:47.520 --> 0:59:49.760
<v Speaker 1>the cold water? The the individuals who just had to

0:59:49.800 --> 0:59:51.640
<v Speaker 1>write a personal essay about a time that they were

0:59:51.680 --> 0:59:55.640
<v Speaker 1>awful would and then would they feel better afterwards? And

0:59:55.720 --> 0:59:58.480
<v Speaker 1>the answer ends up being yes on both counts. Uh.

0:59:58.520 --> 1:00:00.800
<v Speaker 1>Those who were primed to feel shape aim about past

1:00:00.840 --> 1:00:04.120
<v Speaker 1>actions dip their hands in the cold water for longer durations,

1:00:04.680 --> 1:00:07.000
<v Speaker 1>and they described the dip as more painful and express

1:00:07.080 --> 1:00:11.480
<v Speaker 1>reduced feelings of guilt afterwards. So Rock Bastion argues that

1:00:11.560 --> 1:00:16.000
<v Speaker 1>this experiment illustrates our culturally altered understanding of pain. We've

1:00:16.000 --> 1:00:19.680
<v Speaker 1>come to process it not only is negative and environmental feedback,

1:00:20.000 --> 1:00:25.040
<v Speaker 1>but is justice and punishment. So on a psychological level, Uh,

1:00:25.160 --> 1:00:28.680
<v Speaker 1>you know, a little bit of self inflected pain rebalances

1:00:28.760 --> 1:00:31.680
<v Speaker 1>the scales. Uh. Now, I would say, on one hand,

1:00:31.880 --> 1:00:35.600
<v Speaker 1>this is the kind of like intuition confirming social psychology

1:00:35.680 --> 1:00:38.120
<v Speaker 1>research that always makes me think, like I'd like to

1:00:38.120 --> 1:00:42.280
<v Speaker 1>see that replicated, you know, a few times. But but yeah,

1:00:42.320 --> 1:00:45.600
<v Speaker 1>assuming that the results hold up, that that is interesting

1:00:45.720 --> 1:00:49.560
<v Speaker 1>that like the pain would have this this effect on

1:00:49.760 --> 1:00:53.760
<v Speaker 1>our self critical judgments, which also, of course gives another

1:00:53.800 --> 1:00:57.400
<v Speaker 1>explanation of why self infliction of pain rituals might be

1:00:57.480 --> 1:01:01.240
<v Speaker 1>so common in certain religious orders, especially people who take

1:01:01.360 --> 1:01:05.680
<v Speaker 1>sins of the flesh very seriously. Yeah, we see, we

1:01:05.760 --> 1:01:09.959
<v Speaker 1>see and read about an example of self flagellation in Burdo.

1:01:10.000 --> 1:01:11.960
<v Speaker 1>Echo is the name of the rose. Yes, and of

1:01:12.000 --> 1:01:15.640
<v Speaker 1>course in that in the movie adaptation, uh, the girl

1:01:15.960 --> 1:01:18.680
<v Speaker 1>is played by the same actor who would play a

1:01:18.760 --> 1:01:22.960
<v Speaker 1>Cinabyte in the fourth hell Racer movie. Really, so, there's

1:01:22.960 --> 1:01:27.880
<v Speaker 1>your vital on Burdo echo hell rasor connection love it? Okay,

1:01:28.520 --> 1:01:31.000
<v Speaker 1>a few more things mentioned in this study. Uh So.

1:01:31.160 --> 1:01:33.720
<v Speaker 1>One thing they say is that pain. There's some evidence

1:01:33.800 --> 1:01:38.720
<v Speaker 1>that pain quote brings cognitive resources online, so it helps

1:01:38.800 --> 1:01:44.760
<v Speaker 1>increase our cognitive effective control of ourselves. They say that pain.

1:01:44.880 --> 1:01:47.280
<v Speaker 1>That this one was interesting and we hinted at it earlier.

1:01:47.640 --> 1:01:52.320
<v Speaker 1>They say that pain enables identity management, and one example

1:01:52.320 --> 1:01:54.720
<v Speaker 1>they give here is that physical pain in the body

1:01:54.760 --> 1:01:58.959
<v Speaker 1>can sometimes interrupt what the authors call quote high level

1:01:59.040 --> 1:02:05.200
<v Speaker 1>awareness of a symbolically mediated, temporarily extended identity. In other words,

1:02:05.240 --> 1:02:08.520
<v Speaker 1>the kind of thinking about oneself that leads to negative,

1:02:08.600 --> 1:02:15.520
<v Speaker 1>repetitive introspection, worry, self consciousness. That physical pain increases awareness

1:02:15.600 --> 1:02:19.520
<v Speaker 1>of the immediate physical body and decreases the immediate salience

1:02:19.520 --> 1:02:24.040
<v Speaker 1>of these kinds of worries. That the negative introspection about oneself,

1:02:24.400 --> 1:02:27.960
<v Speaker 1>and this this horrible symbolic entity known as a person

1:02:28.840 --> 1:02:31.520
<v Speaker 1>tied up in this idea of a soul, which really

1:02:31.560 --> 1:02:33.560
<v Speaker 1>we should we so we should thank the cynobytes for

1:02:33.600 --> 1:02:36.280
<v Speaker 1>tearing the soul apart. Like in the movie It you

1:02:36.320 --> 1:02:38.080
<v Speaker 1>Know it comes off as more with this threat. Right,

1:02:38.080 --> 1:02:40.120
<v Speaker 1>I'm gonna tell you we're going to tear your soul apart.

1:02:40.320 --> 1:02:42.200
<v Speaker 1>What really we should be saying the saying thank you.

1:02:42.360 --> 1:02:45.000
<v Speaker 1>That's the kind of ego loss I've been searching for.

1:02:45.600 --> 1:02:47.920
<v Speaker 1>That's why I picked up the limit configuration. Right, That's

1:02:47.920 --> 1:02:52.040
<v Speaker 1>how you finally achieve the higher state of consciousness. Okay,

1:02:52.080 --> 1:02:53.920
<v Speaker 1>and a couple of other things they mentioned. This one

1:02:53.960 --> 1:02:56.280
<v Speaker 1>I think is pretty straightforward, but it's true pain can

1:02:56.280 --> 1:03:01.640
<v Speaker 1>be interpreted as demonstrating virtue such as courage, toughness, dedication.

1:03:01.760 --> 1:03:07.120
<v Speaker 1>The symbolic value of withstanding pain can sometimes override the

1:03:07.120 --> 1:03:10.000
<v Speaker 1>physical discomfort of the pain itself. Though at the same time,

1:03:10.000 --> 1:03:12.200
<v Speaker 1>worth pointing out that's a great way to wind up

1:03:12.240 --> 1:03:15.520
<v Speaker 1>in that that third category of injured if you were

1:03:15.560 --> 1:03:18.880
<v Speaker 1>just you know, like I'm too I'm too masculine. Uh,

1:03:18.960 --> 1:03:22.080
<v Speaker 1>you know, I'm too powerful to listen to the pain signal. Well,

1:03:22.120 --> 1:03:25.160
<v Speaker 1>now you have the injury and damage signal, and you

1:03:25.200 --> 1:03:27.520
<v Speaker 1>have to deal with that, right, Yes, And they also

1:03:27.560 --> 1:03:29.960
<v Speaker 1>note several ways in which it appears that pain promotes

1:03:30.040 --> 1:03:32.920
<v Speaker 1>affiliation between people, you know. They say the expression of

1:03:32.960 --> 1:03:36.840
<v Speaker 1>pain can sometimes increase empathy and care for others. And

1:03:36.880 --> 1:03:40.280
<v Speaker 1>the expressions of pain can trigger social connections and they

1:03:40.360 --> 1:03:43.640
<v Speaker 1>can strengthen bonding and solidarity and in the later you

1:03:43.640 --> 1:03:45.960
<v Speaker 1>know how raizor movies. This this holds true, right because

1:03:45.960 --> 1:03:48.000
<v Speaker 1>once the cinebytes are done with you like you are

1:03:48.040 --> 1:03:51.080
<v Speaker 1>one of them. Yeah, I guess that's true. Now, I

1:03:51.120 --> 1:03:53.560
<v Speaker 1>do want to stress on a briefly serious note that

1:03:53.600 --> 1:03:57.800
<v Speaker 1>while we're talking about these uh possibly recognized psychological benefits

1:03:57.800 --> 1:04:00.320
<v Speaker 1>of different kinds of pain, we should stress us that

1:04:00.400 --> 1:04:03.440
<v Speaker 1>none of the potential benefits of pain should be interpreted

1:04:03.480 --> 1:04:08.080
<v Speaker 1>as excuses to continue practices of actual self injury, uh

1:04:08.120 --> 1:04:10.760
<v Speaker 1>you know, meaning like the deliberate damaging of your body

1:04:10.800 --> 1:04:14.520
<v Speaker 1>tissues such as cutting or burning. If you are practicing

1:04:14.560 --> 1:04:18.600
<v Speaker 1>self injury or considering it, including of course non suicidal

1:04:18.640 --> 1:04:21.560
<v Speaker 1>self injury, this is not something to deal with on

1:04:21.600 --> 1:04:23.640
<v Speaker 1>your own. This is something that's important to talk to

1:04:23.680 --> 1:04:26.280
<v Speaker 1>people about, talk to friends of family members or mental

1:04:26.280 --> 1:04:29.360
<v Speaker 1>health professional if at all possible. There are other ways

1:04:29.440 --> 1:04:32.400
<v Speaker 1>to get relief from the underlying issues that lead to

1:04:32.400 --> 1:04:36.320
<v Speaker 1>this coping mechanism, and they're far less dangerous. Absolutely, um

1:04:37.000 --> 1:04:38.280
<v Speaker 1>no on this On the same night. You know, we

1:04:38.320 --> 1:04:41.680
<v Speaker 1>do have listeners who who have you know taken part

1:04:41.680 --> 1:04:44.240
<v Speaker 1>in b D s M. We've also heard from listeners

1:04:44.240 --> 1:04:48.280
<v Speaker 1>who have done hook suspension. But I think it's it's

1:04:48.360 --> 1:04:51.560
<v Speaker 1>very important to note like these are these are avenues

1:04:51.640 --> 1:04:54.880
<v Speaker 1>that one should you know, enter into with safety in mind.

1:04:55.480 --> 1:04:56.919
<v Speaker 1>And also if you you know, if you go into

1:04:56.960 --> 1:04:59.360
<v Speaker 1>any of these things, uh, you know, safety is going

1:04:59.400 --> 1:05:02.040
<v Speaker 1>to be a part all of those ventures. Like how

1:05:02.080 --> 1:05:06.600
<v Speaker 1>to essentially utilize pain without leading to that area of

1:05:06.680 --> 1:05:12.080
<v Speaker 1>damage um of you know of injury or certainly infection. Um,

1:05:12.120 --> 1:05:14.959
<v Speaker 1>so certainly do your research. It's also worth stressing that

1:05:14.960 --> 1:05:17.240
<v Speaker 1>that some levels of physical pain, that the pain is

1:05:17.240 --> 1:05:20.600
<v Speaker 1>not always the right word, can certainly be acquired through exercise.

1:05:20.800 --> 1:05:23.320
<v Speaker 1>Oh yeah, I mean, I just want to say one

1:05:23.320 --> 1:05:25.240
<v Speaker 1>of the studies I was looking at, though, it was

1:05:25.440 --> 1:05:27.600
<v Speaker 1>very clear to say that I think at the time

1:05:27.640 --> 1:05:31.000
<v Speaker 1>exercise had not been found to be like an empirically

1:05:31.080 --> 1:05:36.800
<v Speaker 1>reliable way of curing self injury pattern behavior that anecdotally

1:05:36.840 --> 1:05:41.280
<v Speaker 1>it was often reported by patients that exercise was had

1:05:41.360 --> 1:05:45.240
<v Speaker 1>been substituted for self injury. Yeah. I would say that,

1:05:45.280 --> 1:05:47.800
<v Speaker 1>like basically, if you if you were inspired by anything

1:05:47.840 --> 1:05:49.960
<v Speaker 1>you heard here and you want to try something, well,

1:05:50.000 --> 1:05:51.560
<v Speaker 1>first of all, the cold water. I think it is

1:05:51.600 --> 1:05:55.240
<v Speaker 1>a great avenue to consider. But also, yeah, just you know,

1:05:55.280 --> 1:05:57.720
<v Speaker 1>most levels of exercise, you know you hear about like

1:05:57.760 --> 1:06:01.920
<v Speaker 1>feeling the burn, right, um, you know, experiencing some level

1:06:01.920 --> 1:06:05.920
<v Speaker 1>of discomfort during a workout, and perhaps the soreness that

1:06:05.960 --> 1:06:09.080
<v Speaker 1>you would experienced in the following forty eight hours. Like

1:06:09.240 --> 1:06:11.520
<v Speaker 1>you know, that's a I think that's that's an area

1:06:11.520 --> 1:06:14.240
<v Speaker 1>where one might pursue some of what we're talking about,

1:06:14.840 --> 1:06:17.000
<v Speaker 1>and that comes with a lot of added benefits for

1:06:17.040 --> 1:06:19.760
<v Speaker 1>your life and your mental health as well. Right, yeah,

1:06:19.840 --> 1:06:21.600
<v Speaker 1>and if you're doing it right, you know, you're not

1:06:21.680 --> 1:06:24.720
<v Speaker 1>injuring yourself in the process. Like so much of what

1:06:24.760 --> 1:06:28.000
<v Speaker 1>we're talking about, Like it really resonates with with my

1:06:28.040 --> 1:06:31.640
<v Speaker 1>own yoga practice, is that you know that I I

1:06:31.680 --> 1:06:34.880
<v Speaker 1>can feel myself, you know, putting myself into this this

1:06:35.200 --> 1:06:40.160
<v Speaker 1>level of discomfort, staying clear of the area of injury,

1:06:40.320 --> 1:06:43.920
<v Speaker 1>and in doing so, like feeling this heightened uh state

1:06:44.120 --> 1:06:47.280
<v Speaker 1>of existence you know, uh, like I feel more in

1:06:47.320 --> 1:06:50.360
<v Speaker 1>tune with my body and my surrounding and with the

1:06:50.400 --> 1:06:53.040
<v Speaker 1>people in the room with me that are also engaging

1:06:53.120 --> 1:06:56.080
<v Speaker 1>in this uh, in this practice that are also experiencing

1:06:56.120 --> 1:07:00.000
<v Speaker 1>the same thing. Um. So yeah, I would. I would say, yeah, don't,

1:07:00.240 --> 1:07:04.400
<v Speaker 1>don't do what what Pinhead does, go to a yoga

1:07:04.440 --> 1:07:07.480
<v Speaker 1>studio instead. Well, I would be curious in your yoga practice.

1:07:07.520 --> 1:07:12.640
<v Speaker 1>Do you find the reduction of the negative aspects of self,

1:07:12.680 --> 1:07:16.800
<v Speaker 1>self introspection and the ability to self regulate your identity

1:07:17.720 --> 1:07:22.600
<v Speaker 1>processes through this the discomfort brought about in yoga? Absolutely, Yeah,

1:07:23.040 --> 1:07:24.880
<v Speaker 1>that's that's one of the main reasons I do it

1:07:25.000 --> 1:07:27.880
<v Speaker 1>for sure. Yeah. Yeah, that's interesting. And maybe I gotta

1:07:27.880 --> 1:07:30.720
<v Speaker 1>give yoga to try one of these days. Oh, you

1:07:30.720 --> 1:07:32.360
<v Speaker 1>gotta give it more than one try, because I hated

1:07:32.400 --> 1:07:35.800
<v Speaker 1>it the first time I did. So. Anywhere in talent

1:07:35.920 --> 1:07:39.560
<v Speaker 1>does like horror yoga? Like horror themed yoga. There's our

1:07:39.800 --> 1:07:44.280
<v Speaker 1>former co host, Christian would go to a death metal yoga.

1:07:44.840 --> 1:07:46.800
<v Speaker 1>I've heard of that. It's not the same. Yeah, you want,

1:07:46.800 --> 1:07:51.480
<v Speaker 1>you want a full horror themed yoga, pumpkin head yoga yoga? Yeah,

1:07:51.560 --> 1:07:54.880
<v Speaker 1>I don't know. Well, there's there's so many forms of yoga.

1:07:54.920 --> 1:07:57.880
<v Speaker 1>I feel like there is room for that that brand

1:07:57.920 --> 1:08:00.560
<v Speaker 1>of yoga as well. Okay, I think we may have

1:08:00.600 --> 1:08:02.640
<v Speaker 1>done it for pain here, but I think we could

1:08:03.200 --> 1:08:06.640
<v Speaker 1>briefly talk about skinless critters do you want to do that?

1:08:06.840 --> 1:08:09.800
<v Speaker 1>Oh yeah, well yeah, Frank in the film spends a

1:08:09.840 --> 1:08:12.280
<v Speaker 1>lot of time skin less. You know, it comes back

1:08:12.320 --> 1:08:14.840
<v Speaker 1>as a shriveled corpse, and then he's able to drink

1:08:14.960 --> 1:08:18.080
<v Speaker 1>enough blood to regenerate, but then he needs to acquire

1:08:18.160 --> 1:08:20.799
<v Speaker 1>a new skin. He keeps thinking he's going to get skinned,

1:08:20.840 --> 1:08:24.160
<v Speaker 1>but then he never Like one victim after another, he's like,

1:08:24.200 --> 1:08:26.200
<v Speaker 1>he's got to have skin. This time he's almost there,

1:08:26.200 --> 1:08:29.559
<v Speaker 1>and then still no skin. Right. And in the second movie,

1:08:29.920 --> 1:08:32.519
<v Speaker 1>which which I have not seen in a long time,

1:08:33.200 --> 1:08:37.479
<v Speaker 1>but I remember as being fun, Uh, test, I don't

1:08:37.520 --> 1:08:41.120
<v Speaker 1>know if I remember fun. I remember fun. Basically, it's

1:08:41.200 --> 1:08:43.720
<v Speaker 1>like it's Ernest goes to Hell. They go to Hell.

1:08:43.880 --> 1:08:47.080
<v Speaker 1>It's not well, they go to Hell, Yes, but Earnest.

1:08:47.120 --> 1:08:51.240
<v Speaker 1>I don't think it's quite an Earnest movie. Um, but no.

1:08:51.439 --> 1:08:54.479
<v Speaker 1>In that film, we encounter Frank again and we encounter Julia,

1:08:54.880 --> 1:08:57.960
<v Speaker 1>and Julia now also has this skin less and has

1:08:58.000 --> 1:09:00.639
<v Speaker 1>to acquire a skin, and at one point she's able

1:09:00.720 --> 1:09:03.599
<v Speaker 1>to slip away by sort of uh you know, being

1:09:03.720 --> 1:09:08.200
<v Speaker 1>like like sort of leaving her skin behind, shedding her skin,

1:09:08.960 --> 1:09:11.680
<v Speaker 1>and uh, it is interesting to to then look to

1:09:11.680 --> 1:09:14.479
<v Speaker 1>the natural world and see that. We do see a

1:09:14.520 --> 1:09:18.200
<v Speaker 1>practice like this as a defense mechanism in certain organisms.

1:09:19.320 --> 1:09:23.280
<v Speaker 1>We've talked about autatonomy before on the show, the amazing

1:09:23.520 --> 1:09:26.800
<v Speaker 1>biological ability to shed part of one's body to facilitate

1:09:26.960 --> 1:09:31.439
<v Speaker 1>escape from a predator. The most classic example being a

1:09:31.479 --> 1:09:35.000
<v Speaker 1>lizard shedding its tail. Yeah, you sort of give the

1:09:35.040 --> 1:09:38.920
<v Speaker 1>predator a consolation prize, yeah, or a distraction. There are

1:09:38.920 --> 1:09:42.560
<v Speaker 1>a few different interpretations of it, right, it's a compromise.

1:09:42.600 --> 1:09:45.400
<v Speaker 1>It gets the tail, you get to survive. But there's

1:09:45.439 --> 1:09:49.240
<v Speaker 1>also there are also two species of African spiny mice

1:09:49.680 --> 1:09:52.960
<v Speaker 1>that slouch off portions of their furry flesh when they're

1:09:52.960 --> 1:09:56.680
<v Speaker 1>grabbed by a predator. Uh So, so you know, it's

1:09:56.680 --> 1:09:58.200
<v Speaker 1>one thing to see this in a lizard, but then

1:09:58.240 --> 1:10:01.000
<v Speaker 1>here's a here's a mammal that does it. It's it's flesh,

1:10:01.080 --> 1:10:03.439
<v Speaker 1>it's not a limb that it's going to regrow. It's

1:10:03.479 --> 1:10:06.280
<v Speaker 1>just a big portion of its skin that pulls aside.

1:10:07.240 --> 1:10:11.280
<v Speaker 1>So as I saw explained in nature, uh, these self

1:10:11.320 --> 1:10:14.360
<v Speaker 1>flaying mice simply slip out of portions of their own

1:10:14.439 --> 1:10:18.320
<v Speaker 1>hide and rapidly regrow complete suits of hair, follical skin,

1:10:18.400 --> 1:10:21.920
<v Speaker 1>sweat glands, for and even cartilage to fill in the gaps.

1:10:22.560 --> 1:10:26.960
<v Speaker 1>And we see some of that regenerative power in Julia

1:10:27.040 --> 1:10:30.400
<v Speaker 1>Cotton in hell Razor too. But Frank he'd never seemed

1:10:30.400 --> 1:10:32.240
<v Speaker 1>to have quite learned that ability on his own. Now

1:10:32.320 --> 1:10:35.960
<v Speaker 1>he had to steal his brother's skin. Now we find

1:10:36.000 --> 1:10:42.040
<v Speaker 1>another rather uh skilled skin shucker, if you will, in

1:10:42.080 --> 1:10:47.320
<v Speaker 1>the form of a particular gecko species from Madagascar. Uh.

1:10:47.400 --> 1:10:52.720
<v Speaker 1>These are fish scaled geckos. I'm gonna attempt the species name.

1:10:52.800 --> 1:10:55.360
<v Speaker 1>This is what when we need uh mark mandinka in

1:10:55.400 --> 1:11:00.959
<v Speaker 1>the studio. But it's a gecko Lepis megallepis. And basically

1:11:01.000 --> 1:11:04.200
<v Speaker 1>they have these giant, kind of oversized looking fish scales

1:11:04.200 --> 1:11:07.639
<v Speaker 1>on their body and uh and and basically if something

1:11:07.640 --> 1:11:10.360
<v Speaker 1>tries to capture them, they shed the skin. And it

1:11:10.400 --> 1:11:13.120
<v Speaker 1>actually makes it difficult to study them because you have

1:11:13.240 --> 1:11:17.360
<v Speaker 1>to researchers have to collect specimens with special cotton based traps.

1:11:17.640 --> 1:11:20.280
<v Speaker 1>And even these are are not quite delicate enough to

1:11:20.320 --> 1:11:23.479
<v Speaker 1>prevent injury. Like they'll basically shed some of their skin

1:11:23.560 --> 1:11:25.240
<v Speaker 1>at the drop of a hat. It's a bomber. You

1:11:25.320 --> 1:11:27.200
<v Speaker 1>need to find a way to calm them down before

1:11:27.240 --> 1:11:29.280
<v Speaker 1>you catch them. Yeah, well, I mean but basically they

1:11:29.400 --> 1:11:32.400
<v Speaker 1>they're like, I don't want to be caught period. Yeah,

1:11:32.439 --> 1:11:34.439
<v Speaker 1>you know, so there's a lot like Frank in that

1:11:34.560 --> 1:11:37.320
<v Speaker 1>that situation. Frank does not want to be recaptured by

1:11:37.320 --> 1:11:40.439
<v Speaker 1>the cinepipes. Uh. And of course, not only are these

1:11:40.520 --> 1:11:43.280
<v Speaker 1>both of these these these these different animals of the

1:11:43.479 --> 1:11:45.439
<v Speaker 1>mice and the geckos, not only are they interesting in

1:11:45.439 --> 1:11:47.519
<v Speaker 1>their own right, uh, this is another one of those

1:11:47.560 --> 1:11:50.640
<v Speaker 1>areas as with you know, lizards regrowing their tails and

1:11:50.680 --> 1:11:54.080
<v Speaker 1>other regenerative uh powers in nature, Like there is a

1:11:54.120 --> 1:11:59.000
<v Speaker 1>potential here to to figure out how to employ regenerative

1:11:59.720 --> 1:12:04.800
<v Speaker 1>met coal um technology in humans down the line, like

1:12:04.920 --> 1:12:08.000
<v Speaker 1>salamander research. Yeah, yeah, that's sort of things. So you know,

1:12:08.120 --> 1:12:11.200
<v Speaker 1>we could reach the I don't know about regrowing a

1:12:11.280 --> 1:12:15.400
<v Speaker 1>human's complete skin, but certainly we're getting into that area

1:12:15.439 --> 1:12:18.640
<v Speaker 1>of possibility. But the skin comes off really easily in

1:12:18.760 --> 1:12:20.439
<v Speaker 1>Hell Raiser, I don't know if you've noticed this, and

1:12:20.760 --> 1:12:23.720
<v Speaker 1>in a lot of horror films, um, well, there are

1:12:23.760 --> 1:12:25.800
<v Speaker 1>two things that happened way too easily. First of all,

1:12:25.840 --> 1:12:29.080
<v Speaker 1>someone can be impaled on something super easily. And then

1:12:29.120 --> 1:12:31.960
<v Speaker 1>also and in person's entire skin can be pulled off,

1:12:32.720 --> 1:12:35.240
<v Speaker 1>you know, with relative ease. So as far as impaling

1:12:35.280 --> 1:12:38.160
<v Speaker 1>and stabbing and stuff goes, horror movies seem to forget

1:12:38.160 --> 1:12:41.840
<v Speaker 1>that people have bones. You ever noticed that. It's like

1:12:41.840 --> 1:12:44.680
<v Speaker 1>where the bones somebody trips and a table leg all

1:12:44.720 --> 1:12:47.240
<v Speaker 1>the way through the body, like just straight through, yeah,

1:12:47.360 --> 1:12:50.080
<v Speaker 1>right through all the bones, in the chest, through the heart.

1:12:50.240 --> 1:12:53.439
<v Speaker 1>Everything is if the human body is made out of

1:12:53.439 --> 1:12:58.599
<v Speaker 1>balsa wood. Robert, this has been mighty fun to discuss today.

1:12:58.600 --> 1:13:00.880
<v Speaker 1>But I notice hooks and chain is emerging from the

1:13:00.880 --> 1:13:04.760
<v Speaker 1>studio walls to that's the sign that we have to

1:13:04.840 --> 1:13:07.960
<v Speaker 1>call it there. Obviously, we we could continue to talk

1:13:08.000 --> 1:13:10.920
<v Speaker 1>about the nature of pain here. Uh. So hey, if

1:13:10.920 --> 1:13:12.640
<v Speaker 1>you want, if you want more, check out some of

1:13:12.640 --> 1:13:15.200
<v Speaker 1>our past episodes on pain. Uh and I'm sure we'll

1:13:15.240 --> 1:13:17.320
<v Speaker 1>come back around to pain in the future. There are

1:13:17.320 --> 1:13:19.360
<v Speaker 1>a number of things we've touched on here that we

1:13:19.400 --> 1:13:24.240
<v Speaker 1>could flesh out in a future episode. Unintended yes, yeah,

1:13:24.360 --> 1:13:27.320
<v Speaker 1>I mean when you're talking hell Raiser, all puns are intended.

1:13:27.880 --> 1:13:30.000
<v Speaker 1>So uh. In the meantime, if you want to check

1:13:30.000 --> 1:13:31.479
<v Speaker 1>out other episodes, where can you find them? What? You

1:13:31.479 --> 1:13:33.679
<v Speaker 1>can find them in Stuff to Blow your Mind dot com.

1:13:33.760 --> 1:13:36.360
<v Speaker 1>That's our website. You can also find them wherever you

1:13:36.400 --> 1:13:39.760
<v Speaker 1>get your podcasts. Uh and hey, if you're on that

1:13:39.800 --> 1:13:43.200
<v Speaker 1>thing they call Facebook, you can find the Facebook group

1:13:43.200 --> 1:13:44.600
<v Speaker 1>for Stuff to Blow Your Mind. It's the Stuff to

1:13:44.640 --> 1:13:47.920
<v Speaker 1>Blow your Mind discussion module. That's a fun place to

1:13:48.000 --> 1:13:51.840
<v Speaker 1>interact with other listeners. Uh and uh and occasionally the

1:13:51.840 --> 1:13:55.839
<v Speaker 1>hosts themselves. Huge thanks as always to our excellent audio producers,

1:13:55.840 --> 1:13:59.120
<v Speaker 1>Seth Nicholas Johnson. Thanks Joe, Hey, this is Seth hopping

1:13:59.160 --> 1:14:01.040
<v Speaker 1>in real quick. Just say a quick thank you to

1:14:01.120 --> 1:14:04.680
<v Speaker 1>Annie Reese for providing the voice of our Cinembyte at

1:14:04.680 --> 1:14:08.560
<v Speaker 1>the beginning of their the lead Cinebyte the Proto Pinhead. Um.

1:14:08.720 --> 1:14:11.280
<v Speaker 1>If you want to hear more from Annie doing awesome

1:14:11.320 --> 1:14:13.840
<v Speaker 1>things with her voice, you should listen to her podcasts,

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<v Speaker 1>That Sminty Stuff Mom Never Told You, and Savor all

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<v Speaker 1>this month. Just like we're doing our Halloween themed episodes,

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<v Speaker 1>they're doing their Halloween themed episodes and they're all really great.

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<v Speaker 1>There's some stuff on female monsters, the feminism of the

1:14:28.680 --> 1:14:33.479
<v Speaker 1>Alien franchise, female serial killers, the Winchester House. Um, let's

1:14:33.520 --> 1:14:35.840
<v Speaker 1>see apple cider, the turnips. You know turnips were the

1:14:35.880 --> 1:14:38.760
<v Speaker 1>original jack lanterns. Just saying these are all really cool

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<v Speaker 1>things that you will learn if you go listen to

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<v Speaker 1>uh Annie on her other podcasts, Sminty and Savor. Go

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<v Speaker 1>do that. Everyone All right Back to you, Joe. If

1:14:47.720 --> 1:14:49.120
<v Speaker 1>you would like to get in touch with us with

1:14:49.200 --> 1:14:51.560
<v Speaker 1>feedback on this episode or any other, to suggest a

1:14:51.640 --> 1:14:54.040
<v Speaker 1>topic for the future, or just to say hello, you

1:14:54.080 --> 1:14:57.720
<v Speaker 1>can email us at contact at stuff to Blow your

1:14:57.720 --> 1:15:06.960
<v Speaker 1>Mind dot com. Stuff to Blow your Mind is a

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<v Speaker 1>production of iHeart Radio's How Stuff Works. For more podcasts

1:15:09.760 --> 1:15:11.679
<v Speaker 1>from my heart Radio is a the iHeart Radio app,

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<v Speaker 1>Apple Podcasts, or wherever you listen to your favorite shows.