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Religious hate propaganda, which is sustained communication by an authority that attempts to guide an audience towards persecuting others based on religion, is a speech crime. Yet, it is one of the least understood and most difficult speech crimes to prosecute. This is due to misunderstandings and epistemic gaps regarding how persecutory language, which would otherwise have little significance for prosocial religious adherents, becomes meaningful for a religious community. Drawing from the cognitive science of religion (CSR), this article develops and explores the hypothesis that for some religious communities, discursive attacks on others become meaningful when they center on dangerous accusations. Dangerous accusations portray the other as capable of mystical harm and, when made by cultural authorities, become socially accepted truths if repeated during rituals of veridiction. This article shows that dangerous accusations are at the heart of religious hate propaganda and exploit cognitive biases for threat perception, coalitional psychology, and costly signaling. Moreover, dangerous accusations can reinforce the social order and maintain social cohesion. Together, an analysis of speech crimes and dangerous accusations shed light on how religious hate propaganda works, how it can offer meaning to religious communities, and how it can justify persecution in certain environments.

Abstract Rationale.Classic psychedelics are currently being studied as novel treatments for a range of psychiatric disorders. However, research on how psychedelics interact with other psychoactive substances remains scarce.ObjectivesThe current study aimed to explore the subjective effects of psychedelics when used alongside cannabis.MethodsParticipants (n = 321) completed a set of online surveys at 2 time points: 7 days before, and 1 day after a planned experience with a serotonergic psychedelic. The collected data included demographics, environmental factors (so-called setting) and five validated questionnaires: Mystical Experience Questionnaire (MEQ), visual subscales of Altered States of Consciousness Questionnaire (ASC-Vis), Challenging Experience Questionnaire (CEQ), Ego Dissolution Inventory (EDI) and Emotional Breakthrough Inventory (EBI). Participants were grouped according to whether they had reported using no cannabis (n = 195) or low (n = 53), medium (n = 45) or high (n = 28) dose, directly concomitant with the psychedelic. Multivariate analysis of covariance (MANCOVA) and contrasts was used to analyse differences in subjective effects between groups while controlling for potential confounding contextual ‘setting’ variables.ResultsThe simultaneous use of cannabis together with classic serotonergic psychedelics was associated with more intense psychedelic experience across a range of measures: a linear relationship was found between dose and MEQ, ASC-Vis and EDI scores, while a quadratic relationship was found for CEQ scores. No relationship was found between the dose of cannabis and the EBI.ConclusionsResults imply a possible interaction between the cannabis and psychedelic on acute subjective experiences; however, design limitations hamper our ability to draw firm inferences on directions of causality and the clinical implications of any such interactions.