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.     

Are you afraid of the dark? Notes on the psychology of belief in histories of science and the occult

Abstract

The popular view of the inherent conflict between science and the occult has been rendered obsolete by recent advances in the history of science. Yet, these historiographical revisions have gone unnoticed in the public understanding of science and public education at large. Particularly, reconstructions of the formation of modern psychology and its links to psychical research can show that the standard view of the latter as motivated by metaphysical bias fails to stand up to scrutiny. After highlighting certain basic methodological maxims shared by psychotherapists and historians, I will try to counterbalance simplistic claims of a ‘need to believe’ as a precondition of scientific open-mindedness regarding the occurrence of parapsychological phenomena by discussing instances revealing a presumably widespread ‘will to disbelieve’ in the occult. I shall argue that generalized psychological explanations are only helpful in our understanding of history if we apply them in a symmetrical manner.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

From ether theory to ether theology: Oliver Lodge and the physics of immortality

This article follows the development of physicist Oliver Lodge's religio-scientific worldview, beginning with his reticent attraction to metaphysics in the early 1880s to the full formulation of his "ether theology" in the late 1890s. Lodge undertook the study of psychical phenomena such as telepathy, telekinesis, and "ectoplasm" to further his scientific investigations of the ether, speculating that electrical and psychical manifestations were linked phenomena that described the deeper underlying structures of the universe, beneath and beyond matter. For Lodge, to fully understand the ether was to force from the universe an ultimate Revelation, and psychical research, as the most modern and probatory science, was poised to replace religion as the means of that disclosure.     

Why ‘spiritism’?

Some of the early representatives of psychoanalysis had a lifelong interest in certain ‘occult’ phenomena. Although several theories were born for the purpose of understanding the interest of Sigmund Freud, Carl Gustav Jung or Sándor Ferenczi in spiritualism and related phenomena, interpreters usually ignore the changing cultural meaning and significance of modern occult practices like spiritualism. The aim of the present essay is to outline the cultural and historical aspects of spiritualism and spiritism in Hungary, and thus to shed new light on the involvement of Ferenczi – and other Hungarian psychoanalysts like Géza Róheim, István Hollós, and Mihály Bálint – in spiritualism and spiritism. The connections between spiritualism and the Budapest School of Psychoanalysis will be discussed, highlighting the cultural and scientific significance of Hungarian spiritualism and spiritism in the evolution of psychoanalysis. Taking into account the relative lack of the scientific research in the field of spiritism in Hungary, it can be pointed out that Ferenczi undertook a pioneering role in Hungarian psychical research.     

Religiousness,Religious Orientation,and Attitudes Towards Gays and Lesbians1

Two studies are reported that examine the relationships among religiousness, religious orientation, and prejudice toward gays and lesbians. Study 1 reports the results of a survey done for the purposes of scientific jury selection. These results suggest that Baptists, fundamentalists, and “Christians” display more antigay prejudice than do Catholics, Jews, and many Protestant denominations, but even many supporters of gay-tolerant religions show more antigay prejudice than those claiming no religious preference. Among those with a religious preference, frequency of worship is significantly related to antigay prejudice among those belonging to antigay denominations, but not among those belonging to more gay tolerant religious faiths. Study 2 reports the results of a study of college students regarding religiousness, religious orientation, and prejudice toward gays and lesbians. Results showed that self reported religiousness, frequency of worship, and Batson's internal and external scales were all positively correlated with measures of prejudice toward gays and lesbians, whereas scores on the Quest (Interactional) scale were negatively correlated. Results of both studies strongly challenge the view that those with an intrinsic religious orientation are unprejudiced. It is argued that a social influence process can account for the role played by religious practice and beliefs in creating and maintaining negative attitudes toward gays and lesbians.     

A Nationwide Panel Study on Religious Involvement and Depression in South Africa: Evidence from the South African National Income Dynamics Study

Panel data from the South African National Income Dynamics Study, a nationally representative sample of households (years 2008, 2010 and 2012), were used to examine the longitudinal association between religious involvement and depression risk. Approximately 89.6–91.8% identified themselves as religiously affiliated, while 88.0–90.3% perceived religion to be important in South Africa during the observed study periods. A short-term association between religious involvement and significant depressive symptomatology was not detected, but logistic regression models that accounted for the clustering of repeated observations within participants indicated that, over time, those with religious affiliations (aOR 0.85, 95% CI 0.76–0.96) were at a lower risk than those not affiliated. Furthermore, individuals who reported religious activity as being important (aOR 0.81; 95% CI 0.73–0.91) were at less risk of significant depressive symptomatology over time than those rating religious activity as not important. Our study points to the potentially important role of religious involvement as an emerging area of investigation toward improving mental health at a population level in resource-limited settings.     

Religion Benefiting Brain Tumour Patients: A Qualitative Study

As the focus on modern neurosurgery has shifted to the realm of technological advancement, some patients and their loved ones still hold a strong faith in their religion to guide them through the process. This study aimed to determine whether religion as a coping mechanism was beneficial for patients before, during and after craniotomy. Qualitative case study methodology was used. Interviews were conducted with randomly selected 36 adult patients who underwent surgery for a benign or malignant brain tumour. Interviews were audio recorded and transcribed, and the data subjected to thematic analysis. Four overarching themes emerged from the data: (1) religion significantly benefited neurosurgical patients; (2) neurosurgical patients did not require a dedicated religious room in the hospital; (3) neurosurgical patients required religious resources such as leaders and/or groups; and (4) patients were not in favour of their physician engaging in the religious ritual. Most patients found religion to be an effective coping mechanism, offering them strength, comfort, and hope through the surgery. The findings from this study emphasize the need for including a “religious time-out” before and after surgery and the inclusion of religious leaders/groups for those in favour to ensure quality care and patient satisfaction.     

Chapter 2: To the Lighthouse and the Oedipal Triangle: Impotence,Erotic Degradation,and the Oedipus Complex from Freudian and Self-Psychological Perspectives

ABSTRACT

This article seeks to understand the Ramsay family in To the Lighthouse (Woolf, 1927) from both Freudian and Kohutian self-psychological models. I specifically address the Oedipus conflict and erotic degradation dynamics as a means to explore the broader phenomena of psychical impotence and disintegration. Ultimately, this article reveals that Freud’s understanding of psychical impotence and Kohut’s notion of disintegration are 2 sides of the same coin. Accordingly, a broader, intermediary theoretical understanding of the Oedipal Triangle and its effects is needed.     

Attempting science: the creation and early development of the Institut métapsychique international in Paris, 1919-1931

In 1919, the Institut métapsychique international (IMI) held its first meeting in Paris. With their choice of a name, the founders made their intentions clear. By using the term métapsychique rather than the more common sciences psychiques, they indicated a departure from previous enterprises of such kind in France. By attaching the label international to it, they signified that this orientation was to affect not just French research on psychical phenomena, but that of the whole community. This article tells the story of the first 12 years of the IMI in its attempts to impose a program of research and to incorporate psychical phenomena into the scientific corpus in particular ways. The article ends in 1931 with a spectacular attempt by members of the IMI to dominate the international psychical research community. The failures of the IMI, both with psychical researchers and the scientific community in general, are explained here in terms of characteristics of the institute and the field itself.     

Religiosity,subjective well-being,and neuroticism

The objective of the current research was to estimate the relation between religiosity and both subjective well-being (SW-B) and neuroticism (N). A sample (N = 487) of Muslim Kuwaiti undergraduates took part in the study. Their age ranged between 18 and 31 years. They responded to six self-rating scales to assess religiosity, religious belief, physical health, mental health, happiness, and satisfaction with life, as well as the Factorial Arabic Neuroticism Scale (FANS) and the N subscale of the revised NEO. It was found that all the correlations between the six self-rating scales were significant and positive, whereas these rating scales were significantly and negatively correlated with both the FANS and N (NEO) scale. In applying the principle components analysis to the correlation matrix (8 × 8), a high-loaded and bipolar factor was extracted and labelled “Well-being and religiosity versus neuroticism.” The main predictor of religiosity in the stepwise regression was religious belief and satisfaction with life. The present findings are comparable with the wider literature on the association between religion and SW-B among English-speaking participants as well as a Kuwaiti Muslim context. By and large, those who consider themselves as religious were healthier, enjoying SW-B, and obtained lower scores on neuroticism.     

Images and Pictures of God: The Development of Creative Seeing [1]

Recent German religious education (RE) developmental studies focus on children's drawings of God images. Reviewing them the article discusses the possibility of taking pictures to be not only a reproduction of inner concepts but also as phenomena indicating a formation process. It is argued that this process is based on the human capacity of creative seeing. Not only to perceive facts in reality but to see something with other eyes, is part of human freedom, the concept which human formation (Bildung) is aiming at.     

How Do Religious Identities and Basic Value Orientations Affect Each Other Over Time?

Religion and values appear to be related, but their causal underpinnings remain unclear. To evaluate causality, we conducted a series of cross-lagged random effect regression models assessing residualized change over a 1-year period (2009–2010) in religious identification and basic value orientations. These models analyzed data from 1,571 religious people who formed part of a broader longitudinal national probability sample conducted in New Zealand. First finding: Religious identification predicted change in conservative/tradition values. Specifically, those low in religious identification at Time 1 became lower in conservative/tradition values at Time 2, whereas those high in religious identification at Time 1 became higher in conservative/tradition values at Time 2. Religious identification was not associated with change in other value domains. Second finding: Openness values predicted change in religious identity. Specifically, those low in openness values at Time 1 became higher in religious identification at Time 2, whereas those high in openness values at Time 1 became lower in their religious identification at Time 2. Only openness values were associated with changes in religious identification. Third finding: The random components in our multilevel models were nonsignificant, indicating that these cross-lagged effects were comparable across the religious denominations of an entire country.     

The relation between religion and racism: The role of post-critical beliefs

The relation between religion and racism has often been studied, but summarising these studies provides a fragmented picture. Generally, American research concludes there is a positive relation, whereas research in the Low Countries concludes this relation is negative. However, the conclusions of the latter research tradition might be premature, because inaccurate religiosity measures were used. The results of this study suggest that both frequency of church attendance and belief salience are no longer significantly related to racism. Four religious attitudes are described, based on individuals inclusion or exclusion of transcendence, and preference for symbolic or literal interpretation. Orthodoxy (literal, transcendent) and External Critique (literal, non-transcendent) were significantly positively related to racism, whereas Relativism (symbolic, non-transcendent) was significantly negatively related to it. Second Naïveté (symbolic, transcendent) at first sight turned out not to be significantly related to racism. However; a path analysis—in which some important background variables such as age and education were included—suggested the existence of an indirect negative relation. Overall it looks as if the privatisation of religion has reached new heights. Thus nowadays, studies of the relation between religion and racism need to focus on the cognitive (rather than behavioural) aspects of how people deal with the religious realm.     

Effects of regulatory focus on endorsement of religious beliefs

Regulatory focus has an impact on different judgments. Specifically, promotion focus is directed at achieving positive outcome whereas prevention focus is directed at preventing negative outcomes. Thus, people in promotion focus endorse positive outcome-framed messages whereas people in prevention focus endorse negative outcome-framed messages. In two experiments, we examined whether this holds true for religious beliefs. In Experiment 1, participants were undergraduate students; we found the expected interaction between regulatory focus and verse frame. In Experiment 2, we replicated this finding with participants from conservative Lutheran communities, demonstrating that there was a transient influence of induced regulatory focus. This finding suggests that regulatory focus either is difficult to discount or is not a peripheral cue that is used in heuristic processing only, but an internal state that has a pervasive impact even if people are highly motivated to process information systematically.     

Links between religiously-focused exercise and body shape preoccupation among young adults

This quasi-experimental study examined whether engaging in physical exercise integrated with a Christian religious focus would result in decreased body shape preoccupation and improved mental and emotional health. Data were collected at the beginning and end of an eight-week period from female and male college students in three conditions: (1) group exercise sessions integrating an explicit religious focus, (2) standard group exercise, and (3) a control condition without activities. The religious exercise group decreased in body shape preoccupation to a greater extent than the control group, but the groups did not differ in other psychological symptoms or affect. This offers an initial indication that integrating a religious focus with exercise may potentially offer a unique method for addressing body shape preoccupation that is not accounted for by improvements in mental health or affect. If confirmed through additional research, infusing a religious focus into exercise regimens might inspire a practical, inexpensive method of targeting body shape dissatisfaction among young adults.     

The Complexity of Quest in Emerging Adults’ Religiosity,Well‐Being,and Identity

The construct of quest as measured by the Quest Scale raises complexities that this study addressed with online surveys measuring religiosity, ego identity, and well‐being of graduates from two Christian colleges. Intrinsic questers (those above the scale midpoint in intrinsic and quest scores but below the extrinsic midpoint) made up over half of those high in intrinsic religiosity and did not differ in Christian orthodoxy, religious identity, religious coping, or well‐being from the pure intrinsics (those high in intrinsic religiosity). Indiscriminately pro‐religious questing individuals (those high in intrinsic and extrinsic religiosity and quest) were less religious and showed poorer coping than intrinsic questers. Quest appears to be a reasonable measure of religious orientation, improving prediction of Christian orthodoxy, religious identity, and religious coping, and was more highly correlated with ego identity exploration than with stress. In association with intrinsic religiosity quest does not appear to indicate weak religiosity or poor well‐being. Instead, intrinsic questers may pursue a distinctive developmental trajectory, a path of existential searching by which emerging adults manage the demands of contemporary culture while maintaining a mature faith.     

Religious Congregations as Mediating Structures for Social Justice: a Multilevel Examination

Scholars in the field of community psychology have called for a closer examination of the mediating role that religious congregations serve in society, especially in relation to the promotion of social justice. The current study provides such an examination, offering a multilevel examination of religious individuals (n = 5,123) nested within religious congregations (n = 62) with a particular focus on how individual and congregational level variables (i.e. theological orientation, frequency of religious attendance, bonding and bridging social capital) predict individual prioritization of and participation in congregational social justice activities. Findings indicated that individual level theological orientation was associated with prioritization, and demographics and social capital bonding were associated with prioritization and participation. Furthermore, congregational bridging social capital was associated with the prioritization of justice, whereas congregational theological orientation moderated the associations between frequency of religious participation for both prioritization of and participation in congregational justice activities. These findings show that specific aspects of the congregational setting (i.e., congregational theological orientation) are important to the individual prioritization of and participation in social justice activities. These findings provide support for the role of religious congregations as mediating structures for social justice. Implications for future research are also discussed.