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"FIRE-IMMUNITY": PSI ABILITY OR
PSYCHOPHYSIOLOGICAL PHENOMENON
Giovanni Iannuzzo*
Italy
Anthropologists and ethnographers in the course of
heir field research have often observed the phenomena of
"fire-immunity" among participants of magical and religious
ituals. During these rituals, individuals could walk
through hot infernos without any harm to themselves. In the
field of parapsychology, there is extensive literature on
These phenomena which describes members of particular
Communities (often perceived as "witches") and adepts of
Bome cults who can walk unharmed over fire.
Gaddis [1] reported numerous cases of this type. A
"book by Kenn [2] described a study conducted by the
University of Hawaii in which 576 individuals walked over
burning coals more than 4.5 meters long. After this
attempt, only 9 of them suffered minor burns. Thomson [3,4]
described a ceremony called "Vilavilareivo," in which
members of the clan "Ilankata" on Mbenga island of the Fiji
archipelago were able to walk over burning coals due to
their "power to influence fire."
According to Thomson, the Fiji firewalkers chose a
Witch 19 feet long. At the beginning of the ceremony,
large, burning-hot wooden stumps and large round hot stones
were placed in the ditch, becaming a white-hot mass which
emitted extremely intense heat. During the next part of the
-
ceremony the participants levelled the surface and began to
walk over it. A researcher came up to a stone, on which a
clan member was walking, and touched it with a handkerchief.
The kerchief instantly flamed and burned. However, after
the ceremony the feet of the participants were perfectly
normal. They also claimed that they could transfer their
"fire-immunity" to others.
* The assitance of Duska Avrese (Verona, Italy) in preparing
this article for publication is greatly appreciated. - Ed.
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Ocken [5] observed the same phenomenon on Fiji and gave
more detailed information about firewalkers there. Gudgeon
[6] observed similar phenomena at Baratonga island of the
Cook archipelago and joined a firewalking ceremony himself,
together with some of his European friends.
Only one of
them had a burn on his skin. Henry [7] also describes
firewalking in Polynesia, in which some Europeans
participated. Sayce [8] observed some episodes of fire-
immunity in Natal and also emphasized that the ability can
be conveyed to others.
Roth [9] noted that during a
firewalking ceremony the temperature of the stones was so
high that the wooden sticks, which the participants used to
level the stones became black from the heat. Fulton [10]
observed firewalking during a "Vilavilareivo" ceremony on
Fiji and attempted to explain the phenomenon of fire-
immunity by specific physical properties of the stones used
to prepare the place for firewalking. In Fulton's opinion,
these stones possessed large thermal heat capacity but small
heat emission.
Price [11] and Brown [12] conducted five experiments on
the problem of fire-immunity, which were successfully
replicated later. Kuda Bux, a Hindu studied by Price, could
walk over hot coals with the temperature of 1,400º
Fahrenheit.
In Italy, Cassoli [13] studied the problem of
firewalking in Anastenarides, a Greek religious sect, the
origin of which is lost in legends. Numerous researchers
have studied firewalking performed by members of this sect
as part of their typical religious ceremony [14-20].
Reports on fire-immunity in Greece, dated as early as
1257, describe events in the village of Kosti in northern
Tracia. Once, a fire suddenly broke out in a small San
Constantine church. While inhabitants of the village
observed the flames gradually destroying the church, they
heard strange sounds, as if people were crying. Since all
of the villagers were present, they decided that these
sounds were created by icons in the church. They concluded
that the icons left in the flaming church had asked for
help. Several villagers threw themselves into the flames,
took out eight icons, and left the church without any burns.
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These icons became the property of those who saved them.
The legend states that from this time on, these individuals
had the ability of fire-immunity, which was inherited from
¿ne generation to another.
Cassoli [13] has observed several episodes of fire-
walking. He described a ceremony he witnessed as follows:
"A bed of red-hot coals 10-15 cm thick was spread on an 14 x
@2 foot area. In the darkness, the coals glowed so brightly
That one could see the faces of those who participated in
he ceremony. I saw an individual kick off his shoes. . .
Several others also took off their shoes and socks. Then I
Few him walking with a very calm and rhythmic step, like
dancing, on the coals. Seven steps were required to cross
@The surface covered by the coals. He was followed by a
woman who stepped on the fire and her feet even plunged into
The burning coals as they touched the external surface of
Cer feet. She walked slowly, making six steps to cross the
fire." Cassoli noted that it was possible to transfer this
fire-immunity to the individuals who had observed the
ceremony.
There is extensive literature on studies of these
phenomena conducted by ethnographers and parapsychologists
$21-27].
Firewalking was observed in religious ceremonies
On Asia, Africa, Oceania, America, Indonesia, and Eastern
Surope.
Since during these ceremonies their participants
acquired fire-immunity, some researchers found a certain
Similarity between firewalking and phenomena observed in the
History of parapsychology, especially in the research of
physical mediumship phenomena.
Everyone who has studied parapsychology is familiar
with the capacities of Daniel Douglas Home, a famous medium
of the last century, who demonstrated fire-handling: the
ability to handle hot coals without any harm to himself.
There were some reports that he also was able to transfer
Chis ability to mediumistic seance participants [28-30].
Zorab, the biographer of the medium, described numerous
documented cases of this type [31].
Despite numerous ethnographic and parapsychological
evidence of the phenomena and the data of field research,
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parapsychologists paid little attention to the study of
fire-immunity.
However, there exist some limited experi-
mental data.
The most important aspect of this phenomenon can be
formulated as follows: certain individuals possess immunity
to the influence of such high temperatures which normally
are detrimental for the human organism. It is well known
that tissues of mammals cannot stand temperatures higher
than 600 Centigrade; higher temperatures usually cause
burns on the skin surface. However, in the case of fire-
walkers no burns were observed.
There exist three
hypotheses to explain this phenomenon:
1. Firewalkers and mediums perform tricks unnoticed to
observers.
2. The phenomenon is of "paranormal" causes.
3. Fire-immunity can be explained from the viewpoint of
psychophysiology.
Let us analyze all the three assumptions. The author
believes that the possibility of tricks can be ruled out.
Among individuals who successfully performed firewalking
there were not only "professionals" (e.g., shamans, members
of esoteric, magical and religious sects), but ordinary
individuals who participated in the ceremonies. There is a
possibility that some individuals night do tricks, but this
is not true for the majority of observations.
A "paranormal" explanation of firewalking is supported
by a number of researchers.
According to this assumption,
individuals in the process of firewalking produce an
influence of a psychokinetic type directed to the fire
itself.
We believe, however, that presently there are no
research data to support such an assumption.
The possibility that fire-immunity is caused by natural
psychophysiological factors is most frequently expressed.
Numerous facts demonstrate that this assumption is reliable:
Everyone possess a certain degree of moisture of the skin
which gradually evaporates and protects the skin surface
from burn, at least temporarily. There is also the fact
emphasized by Frazer [32] that individuals who participate
in these ceremonies have usually walked barefoot from their
early childhood and have calluses on the soles of their feet
which protect them during firewalking.
Since these
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individuals make only few quick steps on the fire, they do
not get burned. This interpretation of the phenomenon is
certainly quite limited. There were a number of Europeans
who participated in similar ceremonies without harm to
themselves. Furthermore, the fact that they walk quickly
and make only a few steps is not sufficient to explain the
lack of burns, given the extremely high temperatures
involved.
A more plausible assumption is that participants of
firewalking ceremonies are in trance-like altered states of
consciousness which can be transferred from one individual
to another. Therefore, perhaps, it is not the ability of
fire-immunity that is transferred, but rather the trance-
like altered state. This assumption would explain why the
phenomenon of fire-immunity also occurred during mediumistic
seances, in which the medium, who was in trance, could
"transmit" his ability to other participants.
In his observations of firewalking in Anastenarides,
Cassoli [13] emphasized the state of mystical exaltation in
the participants of ritual fire dances on hot coals. Some
studies also demonstrated a decrease of pain sensitivity in
hypnotic trance (e.g. [13]). These observations suggest
that the phenomenon of fire-immunity is related to a
modification in the response of the human organism to
intensive thermal stimuli in altered states of
consciousness.
At present we do not possess sufficient experimental
evidence for proper evaluation of the nature of the
phenomenon of fire-immunity. At the same time, there are no
empirical data which would confirm the existence of a kind
of psi influence as the basis for fire-immunity.
References
1. Gaddis, V.M. Mysterious Fires and Lights (New York:
David McKay, 1967), pp. 133-155.
2. Kenn, C.W. Firewalking from the Inside (Los Angeles:
Franklin Thomas, 1949)
3. Thompson, B.
South Sea Yarns (Edinburgh & London,
1894).
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4. Thompson, B. "Fiji Fire Walking," Folk-Lore Journal,
(1895).
5. Ocken, T.M. "An Account of the Fiji Fire-Ceremony,"
Transactions of the New Zealand Institute, Vol. 31
(1898).
6. Gudgeon, W.E. "The Umu-Ti or Fire-Walking Ceremony,"
The Journal of the Polynesian Society, Vol. 7 (1899).
7. Henry, T. "Fire-Walking in Tonga," The Journal of the
Polynesian Society, Vol. 2 (1893).
8. Sayce, R.V. "Fire-Walking Ceremony in Natal," Man, Vol.
33 (1933).
10. Fulton, R. "An account of the Fiji Fire-Walking
Ceremony, or Vilavilareivo with a Probable Explanation of
the Mystery." Transactions and Proceedings of the New
Zealand Institute, Vol. 35 (1902).
11. Price, H. "A Report on Two Experimental Fire-Walks,"
Bulletin II (University of London, Council for Psychical
Investigation, 1936).
12. Brown, S.T. "Three Experimental Fire-Walks," Bulletin
IV (University of London, Council for Psychical
Investigation, 1938).
13. Cassoli, P. "La pirobazia in Grecia (Le Anastenaria),"
Minerva Medica, XLIX, Vol. 77 (Italy, 1958).
14. Dimantoglou, M.J. "La pyrobatie en Grece," Revue
Metapsychique, Vol. 23 (1953).
15. Papachristodoulou, P. "The Anastenaria, Ancient Greek
Religious Tradition of Eastern Thrace," Thracian
Archives, No. 16, (Greece, 1953).
16. Papachristodoulou, P. "New Facts Concerning Anastenaria
1952," Thracian Archives, No. 17 (1953).
17.
Papachristodoulou, P. "Notes and Observations of the
Anastenaria 1952 and 1953 at Langadha," Thracian
Archives, No. 17 (1953).
18. Tanagras, A, "L'incombustibilite dans les Balcanes,"
Metapsichica, No. 8, Italy (1953).
19. Tanagras, A. "Firewalkers of Modern Greece," Tomorrow,
No. 4 (1956), pp. 73-79.
20. Gault, A.A.
"The Anastenaria: Thracian Fire-walking
Festival," Thracian Archives, No. 36 (1954).
21. Lang, A. "The Fire Walk," Proceedings of the Society
for Psychical Research, Vol. 15 (1901-1902), pp. 2-15.
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22. Stowell, V.E., & Mahaluxmivala, P.D. "The Fire-Walk,"
Journal of the Society for Psychical Research, Vol. 24
(1927-28).
23. Thomas, E.S. "The Fire Walk," Proceedings of the Society
for Psychical Research, Vol. 42 (1934), pp. 292-309.
24. Gibson, E.P. "The American Indians and the Fire Walk,"
Journal of the American Society for Psychical Research,
Vol. 44 (1952), pp. 149-153.
25. Dimantoglou, M.J. "Pyrovassie et incombustibilitè,"
Revue Metapsychique, Vol. 22 (1952).
26. Thurston, H. The Physical Phenomena of Mysticism,
London: Burns Oates (1952), pp. 171-191.
27. Menard, W. "I camminatori sul fuoco dei mari del sud,"
Luce e Ombra, No. 6 (Italy, 1962).
28. Crooks, W. Researches in the Phenomena of Spiritualism
(London: James Burns, 1874).
29. Dunraven, E. "Experiences in Spiritualism by D.D.
Home," Proc. Society for Psychical Research, Vol. 35
(1924).
30. Home, Mme D. D.D. Home: His Life and Mission (London:
Kegan Paul Trench Trubner, 1921).
31. Zorab, G. D.D. Home il medium (Milano: Armenia, 1976).
32. Frazer, J.G. Il ramo d'oro (Torino: Boringieri, 1965).
33. Anand, B.K., Chhina, G.S., & Singh, B. "Some Aspects of
Electroencephalographic Studies in Yogis," Electroence-
phalography and Clinical Neurophysiology, Vol. 13 (1961).
English translation by Larissa
Vilenskaya
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THE SOVIET PRESS REPORTS ON FIREWALKING
The following two reports are excerpts Which
appeared in two unrelated Soviet magazines:
I.
Guberman's article, "Way Beyond the Horizon," in
Nauka i religiya (Science and Religione, No. 8,
1969; and "Fire Dancing" by the Bulgarian S.
Slavchev in Tekhnika molodezhi (Technology for
Youth), No. 1) 1971. Without presenting con-
clusive or profound evidence, both these articles
give us insight Mato the point of view held in
Soviet bloc countries about this phenomenon. - Ed.
Way Beyond the Horizon
Igor Gubermany
The phenomenon of firewalling has been encountered in
several countries of the world: India, Indonesia, Japan,
the Polynesian Islands of the South Pacific and several
African nations. Below I present a colorful account of the
firewalking ritual as recounted by an eyewitness on the
island of Bali:
"In a small open area stood an open white umbrella.
This meant that a priest was present. Everything necessary
for the ritual stood on a small table, particularly incense
in burners. Two young girls were already dressed in festive
attire; the priest moved the intoxicating fumes of incense
toward the girls, who began to breathe them in. \They both
began to go into a deeper and deeper trance state. The
priest gave the fans and they, now in deep trance, began to
perform a incredible dance with these fans. This was an
unbelievable scene and we became somewhat frightened, since
both girls had their eyes closed. Nonetheless their
movements were completely in rhythm and harmony with bach
other. .
The girls rested a little without coming out of
their strange state. Then they were given the fans again,
and they resumed their dance. One of the attendants lit the
fire and the girls began to dance around the fire with their
eyes closed. We were literally numb with fear, afraid that
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