In my view, ideological pressures have shaped scholarship and made certain questions difficult to examine openly. This is not a new problem. When I visited the Museum of the Bible and spent time with the Dead Sea Scrolls exhibition and related high-level books on the formation of the biblical canon, the transition from earlier Near Eastern traditions to the exclusive worship of Yahweh, and the pre-Israelite cultures of Canaan, I kept encountering the same pattern: ritual practices involving fertility, sacrifice, and the role of women were either minimized or reframed in ways that avoided uncomfortable historical realities. The same tendency appears in discussions of pre-Columbian copper-working cultures around Lake Superior, where evidence of large-scale indigenous mining dating back thousands of years is accepted, yet contemporary academic assumptions often constrain questions about broader cultural contacts, religious practices, or the nature of those societies.
I wanted to test one specific question with direct observation rather than theory alone. The question concerned how women, particularly those in childbearing years, respond under sudden fear, and whether that response retains traces of older cultural and biological patterns. Ancient Near Eastern sources, including biblical condemnations of Canaanite practices, describe fertility cults associated with deities such as Baal and Asherah/Astarte. These involved sexual rites intended to stimulate agricultural and human fertility through sympathetic magic. While modern scholarship has become more cautious about the precise scale of “sacred prostitution,” the biblical texts themselves (Deuteronomy 23, Hosea 4, 2 Kings 23) treat the practices as real and objectionable enough to prohibit. Parallel patterns appear in accounts of other cultures that used sexual signaling or ritualized access to women as a means of managing powerful or dangerous forces.
An Observational Method: Playing Jason at Kings Island
In the fall of 2026, I auditioned for and worked as Jason Voorhees in the Jason: Blood Reign attraction at Kings Island’s Halloween Haunt. The role placed me in a controlled environment where thousands of guests moved through a maze under strobe lights, timed sound effects, and deliberate jump scares. I was often at the curtain, where timing and speed produced consistent reactions. Over multiple eight-hour shifts, I observed a broad cross-section of Cincinnati and southern Ohio residents. The hockey mask created a psychological barrier that made sustained observation easier than face-to-face interaction.
Men and women reacted differently under the same stimulus. Men often stiffened, tried to project toughness, or positioned themselves protectively. A noticeable subset of women in the approximate age range of the late teens through the early fifties—the years when sexual signaling capacity is highest—responded by flashing, winking, sticking out their tongues, making explicit sexual gestures, or saying some version of “Jason, I love you.” I estimated this at roughly five percent of the women who passed through under direct scare conditions, with a larger group showing subtler eye contact or flirtatious recovery behaviors once the immediate fright subsided. These were not isolated incidents. They repeated night after night across a large sample.
Historical and Biological Context
The pattern is consistent with both historical fertility practices and with findings in evolutionary psychology. Anne Campbell’s work on sex differences in fear, and the broader “staying alive” literature, documents that women on average exhibit stronger fear responses and more self-protective strategies than men. Self-protection carries higher fitness value for women because of the demands of pregnancy and dependent offspring. Sexual signaling is one available tool for reducing threat or securing protection in unstable conditions. In a modern haunted attraction, the threat is theatrical, yet the first-order physiological reaction appears to draw on older circuitry.
The same logic appears in non-theatrical settings. Women at rock concerts and at Mardi Gras flash as a status display and a way to seek access from high-status males in the room. The behavior is not random. It is a calculated or semi-automatic use of a resource historically exchanged for security, resources, or reduced danger. Ancient temple practices formalized a version of the same exchange. Contemporary culture has largely removed the religious framing while retaining the underlying bargaining pattern.
Why the Observation Matters
I do not claim that five percent of women will behave this way under every form of stress, nor that the behavior defines women as a class. I do claim that the frequency is high enough, and consistent enough across a large public sample, that it cannot be dismissed as noise. It also cannot be fully explained by “just having fun in a haunted house.” The guests knew they were in a commercial attraction. The response still emerged when fear was suddenly activated. Evolutionary and historical accounts predict exactly this kind of residual pattern; much current academic and political discourse treats the pattern as either nonexistent or unmentionable.
The biblical narrative of Eve and the serpent is one ancient attempt to describe a recurring vulnerability: a point of entry through which external influence can operate by appealing to desire rather than force. Cultures that later restricted women’s formal political or economic roles often cited long observation of this dynamic, not abstract misogyny. Whether those restrictions were justified in every case is a separate question. The observational record, both ancient and modern, shows that a non-trivial minority of women will use sexual access as a primary tool for securing safety or advantage when other tools feel unavailable. Pretending the pattern does not exist does not make the underlying incentives disappear.
This short account is the observational core of a longer project. The data come from repeated, structured exposure to the same stimulus across thousands of people in a single season. Further controlled work would be useful. What I observed at Kings Island in October 2026 is not an outlier. It is a visible remainder of patterns that ancient texts, archaeological records, and evolutionary psychology have all described from different directions. The question is whether contemporary scholarship is willing to look at the remainder directly.
Footnotes
1. Museum of the Bible hosted an authenticated Dead Sea Scrolls exhibition in partnership with the Israel Antiquities Authority beginning in November 2025, distinct from earlier forged fragments previously associated with the museum.
2. Lake Superior copper mining by indigenous groups is documented from roughly 9,500–6,000 years ago onward, with thousands of pits and cold-hammered artifacts recovered from Isle Royale and the Keweenaw Peninsula.
3. Biblical prohibitions on cultic sexual practices appear in Deuteronomy 23:17–18, Hosea 4:14, and the Josiah reforms in 2 Kings 23:7. Scholarly debate continues over the precise institutional form of these practices, but the texts treat them as real and objectionable.
4. Anne Campbell and subsequent work on the “staying alive” hypothesis document consistent sex differences in fear intensity and self-protective behavior across multiple threat domains.
5. The five-percent figure is an observational estimate based on repeated shifts in the Jason: Blood Rain attraction; it is not a formal statistical sample but reflects consistent patterning across a large public throughput.
Bibliography
• Campbell, Anne. Sex Differences in Fear Response: An Evolutionary Perspective. Springer, 2021.
• Benenson, Joyce F., et al. “Self-protection as an adaptive female strategy.” Behavioral and Brain Sciences, 2021.
• Lipiński, Edward. “Cult Prostitution and Passage Rites in the Biblical World.” The Biblical Annals, 2019.
• Pompeani, David P., et al. “Copper mining on Isle Royale 6500–5400 years ago.” The Holocene, 2015.
• Scientific American reporting on lead-isotope evidence for Archaic copper production in the Lake Superior basin.
• Museum of the Bible / Israel Antiquities Authority materials on the 2025–2026 Dead Sea Scrolls exhibition.
• Biblical texts: Deuteronomy 23, Hosea 4, 2 Kings 23; Ugaritic mythological texts on Baal and Anat.
• Herodotus, Histories (on Babylonian temple practices); comparative ancient Near Eastern sources collected in Ancient Near Eastern Texts Relating to the Old Testament.
• Buss, David M. and related evolutionary psychology literature on female threat management and sexual signaling.
• Hoffman, Rich. Prior essays and podcast material on the politics of fear, institutional incentives, and the limits of contemporary academic framing.
Rich Hoffman
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About the Author: Rich Hoffman
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly by email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.