Abstract

Ritual knots are symmetrical crisscrossing designs that appear in distant cultures around the world. Their independent emergence is plausibly due to shared features of human cognition and experience that such patterns represent. Since empirical investigation of this possibility is lacking in the literature, our aim is to open up this research area. We do so by asking whether the cultural production and appreciation of ritual knots could be conditioned or motivated by alignments and affordances linked to creative human cognition—advanced analogical modeling processes that are themselves often discussed in terms of bidirectional blending and symmetrical mapping. If manual tracing of a traditional knot design had positive priming effects on such reasoning processes, as we hypothesize, this would suggest an explanatory link between the two. To begin testing this hypothesis, we selected a basic, traditional knot design from Tibet, along with three established measures of formal analogical reasoning and one original measure of syntactic preference involving reciprocal constructions. We then undertook a series of cognitive trials testing for potential cognitive benefits of manually tracing the design. We contrasted prime condition results with a control group and an anti-prime condition group. The data show observable effects of time across multiple measures but no significant effects of time or condition, controlling for reported mindfulness. While this rules out the short-term priming effects of enhanced analogical reasoning at the analytic level following brief manual tracing of this design, the research opens the way for further empirical experimentation on the nature and emergence of symmetrical knots and their potential relationships with patterns of human thought.

Highlights

  • Publisher’s Note: MDPI stays neutral with regard to jurisdictional claims in published maps and institutional affiliations.Celtic knot designs from medieval Ireland share striking resemblances with traditional patterns maintained half a world away—such as the ritual sand tracings of Vanuatu islanders in the South Pacific and the “endless knots” of Tibetan Buddhism

  • Interlacing design symmetries such as these have emerged independently around the world and have persisted across millennia, in spite of their absence in the natural world. This poses something of a riddle or “cognitive challenge” [1] to anthropology and should be seen as a promising topic for research across the cognitive sciences

  • Wa me daiind pntleeifom=vftee0ecfl.tis6bno5oydf,foctareoresmntpteidnoasiigrttnitineotiedgnmfftmieeinm,citFtneeodr(ba1ff,cyutt1elicn7soot3enin)sn,ds=gF.it0tF(ii.2ou1m,n1r1e,tih7,pn3eFt=)re(mr=01a.,o70c1r4t.27ei,o6,3cn,w)o,pn=eFd=0d(i.t201iid,o.171n,n87p,o3Fw=t) (=fi0h2.n,0i7l1d.e427,6ac3c,o)sopn=ing=td0rn0o.ii4.tlfi74iloic8,nna,pgnw,=tFfhom0(ir.2l6eap,5ic1an,o7roetn3rif)ctftrie=eopcsl0attl.niif4nnot4ggsr,’ participants’ levels of reported mindfulness, F (1, 173) = 0.01, p = 0.94, nor did we find a significant interaction between time and reported mindfulness, F (1, 173) = 0.42, p = 0.52

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Summary

Introduction

Celtic knot designs from medieval Ireland share striking resemblances with traditional patterns maintained half a world away—such as the ritual sand tracings of Vanuatu islanders in the South Pacific and the “endless knots” of Tibetan Buddhism Interlacing design symmetries such as these have emerged independently around the world and have persisted across millennia, in spite of their absence in the natural world. Researchers approaching the problem from these perspectives argue that geometric entoptic manifestations that are sometimes noted to occur under such conditions provide a plausible explanation for their independent appearance and maintenance in distantly separated cultures We admit that such explanations may be partially explanatory and find them to be unsatisfactory, since they tacitly exclude the uptake and propagation of such patterns among broader populations and inhibit exploration of more meaning-centered explanations binding the social to the psychological, the person to the external manifestation

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