Diverse Supernatural Portfolios: Certitude,Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal Beliefs

Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional “paranormal” supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are “small steps” toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear.     

Belief in the paranormal and suggestion in the seance room

In Experiment 1, participants took part in a fake seance. An actor suggested that a table was levitating when, in fact, it remained stationary. After the seance, approximately one third of participants incorrectly reported that the table had moved. Results also showed a significant relationship between the reported movement of the table and belief in the paranormal, with a greater percentage of believers than disbelievers, reporting that the table had moved. Experiment 2 varied whether the suggestion was consistent, or inconsistent, with participants' belief in the paranormal. Results again showed that believers were more susceptible to suggestion than disbelievers, but only when the suggestion was consistent with their belief in the paranormal. Approximately one fifth of participants believed that the fake seances contained genuine paranormal phenomena.     

Sensitivity to coincidences and paranormal belief

Often it is difficult to find a natural explanation as to why a surprising coincidence occurs. In attempting to find one, people may be inclined to accept paranormal explanations. The objective of this study was to investigate whether people with a lower threshold for being surprised by coincidences have a greater propensity to become believers compared to those with a higher threshold. Participants were exposed to artificial coincidences, which were formally defined as less or more probable, and were asked to provide remarkability ratings. Paranormal belief was measured by the Australian Sheep-Goat Scale. An analysis of the remarkability ratings revealed a significant interaction effect between Sheep-Goat score and type of coincidence, suggesting that people with lower thresholds of surprise, when experiencing coincidences, harbor higher paranormal belief than those with a higher threshold. The theoretical aspects of these findings were discussed.     

Predicting belief in paranormal phenomena: a comparison of conditional and probabilistic reasoning

Previous studies, using student participants, have investigated conditional reasoning (Wierzbicki, 1985) and probabilistic reasoning (Blackmore and Troscianko, 1985) separately as predictors of belief in paranormal phenomena. Findings show that the fewer reasoning errors made, the less likely people are to believe. The current study investigated both types of reasoning within the same analysis in order to find the extent to which each would predict paranormal belief by itself. Sixty‐five non‐undergraduate participants completed two self‐report questionnaires to ascertain their degree of belief in the paranormal, and a reasoning test. The expected negative correlation between reasoning ability and paranormal belief was found. However, while conditional reasoning scores predicted paranormal belief (r=−0.27), probabilistic reasoning scores did not (r=0.01). It was noted that the sample used was possibly biased, due to a lack of sufficiently sceptical participants, and that future studies may need to target people with different degrees of belief. Copyright © 1999 John Wiley & Sons, Ltd.     

Critical thinking ability and belief in the paranormal

A study was conducted to assess the relationship between critical thinking and belief in the paranormal. 180 students from three departments (psychology, arts, computer science) completed one measure of reasoning, the Paranormal Belief Scale (Tobacyk & Milford, 1983), and a scale of paranormal experiences. Half of the subjects filled out the Cornell Critical Thinking Test (Ennis & Millmann, 1985) and the Watson–Glaser Critical Thinking Appraisal (Watson & Glaser, 2002), respectively. The results show no significant correlations between critical thinking and paranormal belief or experiences. Reasoning ability, however, had a significant effect on paranormal belief scores, but not on paranormal experiences. Subjects with lower reasoning ability scored higher on Traditional Paranormal Belief and New Age Philosophy than did subjects with higher reasoning abilities. Results suggest that those who have better reasoning abilities scrutinise to a greater extent whether their experiences are sufficient justification for belief in the reality of these phenomena.     

Believe It Or Not: Religious and Other Paranormal Beliefs in the United States

Paranormal beliefs are often divided between those that are central to traditional Christian doctrine, such as the belief in heaven and hell, and those that are commonly associated with the supernatural or occult, such as the belief in ESP and psychic healing. This study employs data from a recent nationwide random sample general population survey to catalog the social correlates of paranormal beliefs and to examine the relationships between religious and other paranormal beliefs. The results indicate that standard social background factors do a poor job of accounting for who believes in paranormal phenomena and that the importance of specific background factors changes dramatically from phenomenon to phenomenon. The results also show that the correlations between belief in religious phenomena and other paranormal phenomena are largely insignificant. These findings call into question many prevailing theories about paranormal beliefs.     

Religion and Paranormal Belief

This article uses a Canadian national sample to examine the relationship between conventional religious belief, church attendance, and belief in paranormal phenomena. Greater religious belief is strongly associated with greater paranormal belief. Church attendance (and other measures of religious participation) are only weakly associated with paranormal belief until conventional religious belief is statistically controlled; once this is done, greater church attendance is strongly associated with lowered paranormal belief. Together, these two religious variables explain about one-quarter of the variance in paranormal belief, making them the strongest predictors that have yet to be identified.     

Exploring the Interface Between Religion and Contact with the Dead Among Older Mexican Americans

The purpose of the current study is to examine the relationship between religion and post death contact among older Mexican Americans. Four major themes emerged from 52 in-depth interviews that were conducted with Older Mexican Americans residing in Texas. First, many older study participants told us they had contact with the dead, but others indicated this was not possible. Second, the form in which contact with the dead was made varied greatly. Some older Mexican Americans reported they had visual contact with the dead, while others said they only made contact with the dead through dreams. Third, although some older Mexican American study participants believed that it was in the best interests of the dead to contact the living, others felt the dead should instead be in Heaven with God. Fourth, the participants in our study reported that having contact with the dead provides a number of important social and psychological benefits. In the process of discussing these themes, an emphasis is placed on how beliefs and experiences with the dead interface with religion. In addition, we also explore how post death contact may be associated with health and well-being in late life.     

Strong commitment to traditional Protestant religious beliefs is negatively related to beliefs in paranormal phenomena

Numerous studies have yielded small, negative correlations between measures of paranormal and "traditional religious beliefs". This may partly reflect opinions of Christians in the samples who take biblical sanctions against many "paranormal" activities seriously. To test this, 391 college students (270 women and 121 men) rated their beliefs in various paranormal phenomena and were classified as Believers, Nominal Believers, and Nonbelievers on the strength of their self-rated commitment to key biblical (particularly Protestant) doctrines. As predicted, Believers were significantly less likely than Nominal Believers or Nonbelievers to endorse reincarnation, contact with the dead, UFOs, telepathy, prophecy, psychokinesis, or healing, while the beliefs of Nominal Believers were similar to those of Nonbelievers. Substantial percentages of Nominal and Nonbelievers (30-50%) indicated at least moderate acceptance of the paranormal phenomena surveyed.     

Misperception of Chance,Conjunction, Belief in the Paranormal and Reality Testing: A Reappraisal

The present study examined the degree to which specific probabilistic biases (misperception of chance and conjunction fallacy) were associated with belief in the paranormal and proneness to reality testing (RT) deficits. Participants completed measures assessing probabilistic reasoning, belief in the paranormal and RT. Perception of randomness predicted the level of paranormal belief and proneness to RT deficits. These results provide support for the notion that paranormal believers demonstrate greater misrepresentation of chance. With regard to conjunction, a framing effect occurred. Problems presented in a paranormal context correlated negatively with the level of paranormal belief and proneness to RT deficits. Copyright © 2014 John Wiley & Sons, Ltd.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.     

The impact of event vividness,event severity,and prior paranormal belief on attributions towards a depicted remarkable coincidence experience: Two studies examining the misattribution hypothesis

Two studies examine the impact event vividness, event severity, and prior paranormal belief has on causal attributions for a depicted remarkable coincidence experience. In Study 1, respondents (n = 179) read a hypothetical vignette in which a fictional character accurately predicts a plane crash 1 day before it occurs. The crash was described in either vivid or pallid terms with the final outcome being either severe (fatal) or non‐severe (non‐fatal). Respondents completed 29 causal attribution items, one attribution confidence item, nine scenario perception items, a popular paranormal belief scale, and a standard demographics questionnaire. Principal axis factoring reduced the 29 attribution items to four attribution factors which were then subjected to a 2 (event vividness) × 2 (event severity) × 2 (paranormal belief) MANCOVA controlling for respondent gender. As expected, paranormal believers attributed the accurate crash prediction less to coincidence and more to both paranormal and transcendental knowing than did paranormal sceptics. Furthermore, paranormal (psychokinesis) believers deemed the prediction more reflective of paranormal knowing to both (1) a vivid/non‐fatal and (2) a pallid/fatal crash depiction. Vividness, severity, and paranormal belief types had no impact on attribution confidence. In Study 2, respondents (also n = 179) generated data that were a moderately good fit to the previous factor structure and replicated several differences across attributional pairings albeit for paranormal non‐believers only. Corresponding effects for event severity and paranormal belief were not replicated. Findings are discussed in terms of their support for the paranormal misattribution hypothesis and the impact of availability biases in the form of both vividness and severity effects. Methodological issues and future research ideas are also discussed.     

The Religious, the Paranormal, and Church Attendance: A Response to Orenstein

Orenstein's (2002) JSSR article "Religion and Paranormal Belief" uses Reginald Bibby's 1995 Project Canada data to argue that religious and paranormal belief are positively correlated, but that church attendance and paranormal belief are negatively correlated. In this response, I use the same data to show that while his basic model is true, we also need to consider the interaction between church attendance and religious belief. Religious attendance conditions the effect of religious beliefs on paranormal beliefs in an important fashion. I find that religious and paranormal belief are positively correlated, but only for those who do not attend church regularly.     

The folk psychology of souls

The present article examines how people's belief in an afterlife, as well as closely related supernatural beliefs, may open an empirical backdoor to our understanding of the evolution of human social cognition. Recent findings and logic from the cognitive sciences contribute to a novel theory of existential psychology, one that is grounded in the tenets of Darwinian natural selection. Many of the predominant questions of existential psychology strike at the heart of cognitive science. They involve: causal attribution (why is mortal behavior represented as being causally related to one's afterlife? how are dead agents envisaged as communicating messages to the living?), moral judgment (why are certain social behaviors, i.e., transgressions, believed to have ultimate repercussions after death or to reap the punishment of disgruntled ancestors?), theory of mind (how can we know what it is "like" to be dead? what social-cognitive strategies do people use to reason about the minds of the dead?), concept acquisition (how does a common-sense dualism interact with a formalized socio-religious indoctrination in childhood? how are supernatural properties of the dead conceptualized by young minds?), and teleological reasoning (why do people so often see their lives as being designed for a purpose that must be accomplished before they perish? how do various life events affect people's interpretation of this purpose?), among others. The central thesis of the present article is that an organized cognitive "system" dedicated to forming illusory representations of (1) psychological immortality, (2) the intelligent design of the self, and (3) the symbolic meaning of natural events evolved in response to the unique selective pressures of the human social environment.     

Paranormal beliefs and religiosity: Chinese version of the Revised Paranormal Belief Scale

This paper reports an initial study investigating the relations of paranormal beliefs with religiosity in a Chinese sample, as well as the development of a Chinese version of the Revised Paranormal Belief Scale and a test of its psychometric properties with 310 college students (5.5% Christians, 21.3% Buddhists, 61% believers in traditional Chinese religions, and 12% atheists). The reliability and validity of the Chinese version were satisfactory. In general, traditional Chinese religious believers had higher scores on paranormal belief than did Christians and atheists, and the mean total score of the Chinese participants was higher than previously reported in a Western sample. It was concluded that the greater involvement of practitioners of traditional Chinese religions in activities emphasizing paranormal experiences might contribute to their greater paranormal belief, especially as compared to the minority Christian group. The results are consistent with the idea that Christianity may offer the least support for paranormal belief.     

Associations between sleep variables and ostensibly paranormal experiences and paranormal beliefs: A scoping review

Night-time is a period of great significance for many people who report paranormal experiences. However, there is limited understanding of the associations between sleep variables and seemingly paranormal experiences and/or beliefs. The aim of this review is to improve our understanding of these associations while unifying a currently fragmented literature-base into a structured, practical review. In this pre-registered scoping review, we searched for relevant studies in MEDLINE (PubMed), PsycINFO (EBSCO), Web of Science and EMBASE using terms related to sleep and ostensibly paranormal experiences and beliefs. Forty-four studies met all inclusion criteria. All were cross-sectional and most investigated sleep paralysis and/or lucid dreaming in relation to ostensibly paranormal experiences and paranormal beliefs. Overall, there were positive associations between many sleep variables (including sleep paralysis, lucid dreams, nightmares, and hypnagogic hallucinations) and ostensibly paranormal experiences and paranormal beliefs (including those of ghosts, spirits, and near-death experiences). The findings of this review have potential clinical implications such as reducing misdiagnosis and treatment development and provide foundations for further research. Our findings also highlight the importance of understanding why so many people report ‘things that go bump in the night’.     

Countervailing Forces: Religiosity and Paranormal Belief in Italy

Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.     

A study of paranormal belief, magical ideation as an index of schizotypy and cognitive style

This study examined the proposal that the association between paranormal belief and magical ideation may be mediated by distinctive cognitive styles for schizotypes as compared to believers in the paranormal. Schizotypes were found to differ from an atypical group of believers in the paranormal and to resemble schizophrenics in terms of cognitive style. Believers expressed a cognitive style reliant on notions of personal responsibility while schizotypes emphasised the role of randomness. Believers differed from schizotypes on more deviant aspects of schizotypy measures yet unexpectedly these groups did not differ on specific facets of paranormal belief. It is tentatively proposed that for some people certain paranormal beliefs represent a cognitive ‘defence’ against acceptance of the uncertainty of life events, while for others paranormal belief may be indicative of psychopathology.     

The connection between random sequences,everyday coincidences,and belief in the paranormal

This paper argues against the theory that people interpret unusual coincidences as paranormal because they misunderstand the probability of their occurring by chance. In the two studies reported here, 214 subjects were given a questionnaire on the frequency of coincidences in their lives, a series of probabilistic problems, and a scale assessing their belief in the paranormal. Believers reported more coincidences than disbelievers. Believers made more errors than disbelievers in tasks reflecting sensitivity to the relationship between expected distribution of chance events and total number of occurrences; and avoided repetitions of identical alternatives in a random sequence to a greater extent. However, the last two effects completely disappeared in a subsample of university students. It is proposed that a more frequent experience of coincidences, on the one hand, and a more biased representation of randomness, on the other, are independent consequences of a stronger propensity of believers in the paranormal to connect separate events. Copyright © 2002 John Wiley & Sons, Ltd.     

Misperception of Chance,Conjunction, Framing Effects and Belief in the Paranormal: A Further Evaluation

Studies exploring relationships between belief in the paranormal and vulnerability to cognitive bias suggest that believers are liable to misperception of chance and conjunction fallacy. Research investigating misperception of chance has produced consistent findings, whilst work on conjunction fallacy is less compelling. Evidence indicates also that framing biases within a paranormal context can increase believers' susceptibility. The present study, using confirmatory factor analysis and structural equation modelling, examined the contribution of each bias to belief in the paranormal and assessed the merits of previous research. Alongside, the Revised Paranormal Belief Scale, participants completed standard and paranormal framed perception of randomness and conjunction problems. Perception of randomness was more strongly associated with belief in the paranormal than conjunction fallacy. Inherent methodological issues limited the usefulness of framing manipulations; presenting problems within a paranormal context weakened their predictive power.Copyright © 2016 John Wiley & Sons, Ltd.