The self-attribution bias and paranormal beliefs

The present study investigated the relation between paranormal beliefs, illusory control and the self-attribution bias, i.e., the motivated tendency to attribute positive outcomes to oneself while negative outcomes are externalized. Visitors of a psychic fair played a card guessing game and indicated their perceived control over randomly selected cards as a function of the congruency and valence of the card. A stronger self-attribution bias was observed for paranormal believers compared to skeptics and this bias was specifically related to traditional religious beliefs and belief in superstition. No relation between paranormal beliefs and illusory control was found. Self-report measures indicated that paranormal beliefs were associated to being raised in a spiritual family and to anomalous experiences during childhood. Thereby this study suggests that paranormal beliefs are related to specific cognitive biases that in turn are shaped by socio-cultural factors.     

All of The Myriad Worlds: Life in the Akashic Plenum

This article explores some experiential implications of Laszlo's Akashic Field hypothesis as well as similar information-rich field models such as those suggested by Bohm and Sheldrake. It examines the implications of such models for both ordinary and anomalous human experience, and proposes the idea that these models allow for the possibility of alternative experiential worlds as real as ordinary “material” reality. Such alternative realities are posited by many, if not all, major mythic and religious systems, and are said to be directly experienced in certain contemplative and shamanic traditions as well as during postmortem and near-death experiences. We note that information-rich holographic fields may be able to store concentrated non-overlapping quantities of information that can be selectively activated by distinct eliciting stimuli. Individual human consciousness itself might constitute just such a stimulus, thus accounting for the individual and cultural variations on commonly shared motifs in shamanic, near death, and other experiences of alternative realities.     

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.     

Statistical Bias and Endorsement of Conspiracy Theories

Previous research proposes that endorsement of anomalous beliefs is associated with proneness to conjunction error. This supposition ignores important differences between belief types. Correspondingly, the present study examined the degree to which components of statistical bias predicted conspiratorial ideation and belief in the paranormal. Confirmatory factor analysis and structural equation modelling revealed that conjunction error was associated with conspiratorial ideation, whilst perception of randomness most strongly predicted belief in the paranormal. These findings opposed the notion that anomalous beliefs, by virtue of possession of common characteristics, relate similarly to conjunction error. With regard to conspiracy, conjunction‐framing manipulations produced only minor variations in relationship strength. This supported the notion that conspiratorial ideation was associated with a domain‐general susceptibility to conjunction error. Framing, however, did influence the relationship between belief in the paranormal and conjunction; whilst paranormal conjunctions were generally easier to solve, performance declined as level of paranormal belief increased.Copyright © 2017 John Wiley & Sons, Ltd.     

Adapting to life’s slings and arrows: Individual differences in resilience when recovering from an anticipated threat

Following highly negative events, people are deemed resilient if they maintain psychological stability and experience fewer mental health problems. The current research investigated how trait resilience [Block, J., & Kremen, A. M. (1996). IQ and ego-resiliency: Conceptual and empirical connections and separateness. Journal of Personality and Social Psychology, 70(2), 349–361, ER89] influences recovery from anticipated threats. Participants viewed cues (‘aversive’, ‘threat’, ‘safety’) that signified the likelihood of an upcoming picture (100% aversive, 50/50 aversive/neutral, or 100% neutral; respectively), and provided continuous affective ratings during the cue, picture, and after picture offset (recovery period). Participants high in trait resilience (HighR) exhibited more complete affective recovery (compared to LowR) after viewing a neutral picture that could have been aversive. Although other personality traits previously associated with resilience (i.e., optimism, extraversion, neuroticism) predicted affective responses during various portions of the task, none mediated the influence of trait resilience on affective recovery.     

Alien psychology: Associations between extraterrestrial beliefs and paranormal ideation,superstitious beliefs,schizotypy, and the Big Five personality factors

This study examined the associations between the belief that intelligent extraterrestrial life has visited Earth and that governmental agencies have knowledge of this fact and various individual psychological difference factors. A total of 433 participants completed measures of extraterrestrial beliefs, paranormal beliefs, superstitious ideation, schizotypy, the Big Five personality factors, and demographic variables. Results showed that extraterrestrial beliefs were significantly predicted by paranormal beliefs, the unusual experience factor of schizotypy, Openness to Experience, and education. These results are discussed in relation to work suggesting that an individual differences approach may be useful to clarifying the underlying processes that give rise to extraterrestrial beliefs. Copyright © 2010 John Wiley & Sons, Ltd.     

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’.     

The nature and varieties of felt presence experiences: A reply to Nielsen

Nielsen [Nielsen, T. (2007). Felt presence: Paranoid delusion or hallucinatory social imagery? Consciousness and Cognition, 16(4), 975–983.] raises a number of issues and presents several provocative arguments worthy of discussion regarding the experience of the felt presence (FP) during sleep paralysis (SP). We consider these issues beginning with the nature of FP and its relation to affective-motivational systems and provide an alternative to Nielsen’s reduction of FP to a purely spatial hallucination. We then consider implications of the “normal social imagery” model. We can find only one specific empirical hypothesis articulated within this framework and it turns out to be one that we explicitly addressed in our original paper. We also review our position regarding the possible relation of FP during SP to a number of related anomalous experiences and contrast FP to anomalous vestibular-motor (V-M) phenomena. We review our position that the neuromatrix concept, in the light of available evidence, is more appropriately applied to V-M experiences than FP. Finally, we pursue speculations, raised in Nielsen’s commentary, on the wider implications of FP.     

Paranormal believers are more prone to illusory agency detection than skeptics

It has been hypothesized that illusory agency detection is at the basis of belief in supernatural agents and paranormal beliefs. In the present study a biological motion perception task was used to study illusory agency detection in a group of skeptics and a group of paranormal believers. Participants were required to detect the presence or absence of a human agent in a point-light display. It was found that paranormal believers had a lower perceptual sensitivity than skeptics, which was due to a response bias to ‘yes’ for stimuli in which no agent was present. The relation between paranormal beliefs and illusory agency detection held only for stimuli with low to intermediate ambiguity, but for stimuli with a high number of visual distractors responses of believers and skeptics were at the same level. Furthermore, it was found that illusory agency detection was unrelated to traditional religious belief and belief in witchcraft, whereas paranormal beliefs (i.e. Psi, spiritualism, precognition, superstition) were strongly related to illusory agency detection. These findings qualify the relation between illusory pattern perception and supernatural and paranormal beliefs and suggest that paranormal beliefs are strongly related to agency detection biases.     

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.     

Me, myself, and lie: The role of self-awareness in deception

Deception has been studied extensively but still little is known about individual differences in deception ability. We investigated the relationship between self-awareness and deception ability. We enlisted novice actors to portray varying levels of deception. Forty-two undergraduates viewed the videotaped portrayals and rated the actors’ believability. Actors with high private self-awareness were more effective deceivers, suggesting that high self-monitors are more effective at deceiving. Self-awareness may lead to knowledge of another’s mental state (i.e., Theory of Mind), which may improve an individual’s deception ability.     

The power of causal beliefs and conflicting evidence on causal judgments and decision making

In two experiments, we investigated the relative impact of causal beliefs and empirical evidence on both decision making and causal judgments, and whether this relative impact could be altered by previous experience. Participants had to decide which of two alternatives would attain a higher outcome on the basis of four cues. After completing the decision task, they were asked to estimate to what extent each cue was a reliable cause of the outcome. Participants were provided with instructions that causally related two of the cues to the outcome, whereas they received neutral information about the other two cues. Two of the four cues—a causal and a neutral cue—had high validity and were both generative. The remaining two cues had low validity, and were generative in Experiment 1, but almost not related to the outcome in Experiment 2. Selected groups of participants in both experiments received pre-training with either causal or neutral cues, or no pre-training was provided. Results revealed that the impact of causal beliefs and empirical evidence depends on both the experienced pre-training and cue validity. When all cues were generative and participants received pre-training with causal cues, they mostly relied on their causal beliefs, whereas they relied on empirical evidence when they received pre-training with neutral cues. In contrast, when some of the cues were almost not related to the outcome, participants’ responses were primarily influenced by validity and—to a lesser extent—by causal beliefs. In either case, however, the influence of causal beliefs was higher in causal judgments than in decision making. While current theoretical approaches in causal learning focus either on the effect of causal beliefs or empirical evidence, the present research shows that both factors are required to explain the flexibility involved in human inferences.     

Spiritual Disposition and Understanding Illness

Although Dull and Skokan (1995) proposed a cognitive model of the effect of religion on health, they neglected to clearly identify the multi-dimensional nature of religion as a cognitive schema. The present paper identifies various aspects of spiritual disposition (defined as personality and beliefs) that can play a role in an individual’s adaptation to illness. Specifically, this paper reviews the factors of religious doctrine and affiliation, spiritual beliefs, religious orientation, God locus of control, faith and hope as aspects of a spiritual disposition and explores how they can function as resources and/or negative factors in the process of adjustment to illness. Implications for clinical health care (e.g., pastoral counsellors) are drawn from this review.     

Paranormal Encounters as Eyewitness Phenomena: Psychological Determinants of Atypical Perceptual Interpretations

Many people who report paranormal sightings (e.g., Bigfoot and UFO aliens) are apparently sincere. This places many such sightings in the category of eyewitness errors, rather than of deliberate deception. Recent research has supported this idea; in an earlier paper, we demonstrated that paranormal beliefs are facilitated by tendencies toward attention deficit hyperactive disorder, dissociation, and depression. These characteristics predicted specific patterns of beliefs in several paranormal phenomena. The present research addressed the question of whether such psychological tendencies would tend to create bias in perception and interpretation as well as in belief- in whether a person’s identification of a given stimulus as paranormal in nature would be influenced by the same factors previously demonstrated to influence paranormal beliefs. This hypothesis was supported. Specifically, those with dissociative tendencies were significantly more likely to identify given stimulus items as paranormal in nature than were those with lower dissociation scores. Dissociation was further shown to be related to paranormal beliefs, consistent with earlier findings. Results are discussed in terms of the reconfigurative dynamics known to operate in areas of human cognition such as eyewitness identification, and in terms of the generality of those effects to the realm of paranormal sightings.     

The separate roles of the reflective mind and involuntary inhibitory control in gatekeeping paranormal beliefs and the underlying intuitive confusions

Intuitive thinking is known to predict paranormal beliefs, but the processes underlying this relationship, and the role of other thinking dispositions, have remained unclear. Study 1 showed that while an intuitive style increased and a reflective disposition counteracted paranormal beliefs, the ontological confusions suggested to underlie paranormal beliefs were predicted by individual differences in involuntary inhibitory processes. When the reasoning system was subjected to cognitive load, the ontological confusions increased, lost their relationship with paranormal beliefs, and their relationship with weaker inhibition was strongly accentuated. These findings support the argument that the confusions are mainly intuitive and that they therefore are most discernible under conditions in which inhibition is impaired, that is, when thinking is dominated by intuitive processing. Study 2 replicated the findings on intuitive and reflective thinking and paranormal beliefs. In Study 2, ontological confusions were also related to the same thinking styles as paranormal beliefs. The results support a model in which both intuitive and non‐reflective thinking styles and involuntary inhibitory processes give way to embracing culturally acquired paranormal beliefs.     

Haunted by somatic tendencies: Spirit infestation as psychogenic illness

It has been suggested that haunting and poltergeist episodes are akin to outbreaks of contagious psychogenic illness. Therefore, it might be expected that hypochondriacal and somatic tendencies would significantly predict self-reported experiences of 'spirit infestation' and other paranormal ideations. This prediction was tested on a sample of 314 undergraduate students who completed the Anomalous Experiences Inventory, the Transliminality Scale and three standard questionnaires about hypochondriasis, somatic complaints, and cognitions about body and health. Results from correlational and regression analyses supported predictions, although we found that the type of bodily cognition varied with the specificity of the paranormal experience. For example, indices of spirit infestation coincided with autonomic sensations, perceived paranormal ability was related to catastrophizing cognitions, and general paranormal experiences correlated with somatization traits. Transliminality and paranormal belief contributed positively to nearly all of these associations. These findings are consistent with the idea that some paranormal experiences are partly misattributions of internal experience to external (paranormal) sources - a process that could initiate an episode of contagious (mass) psychogenic illness by encouraging the collective perception of similar 'symptoms' in a group of people due to suggestion and demand characteristics.     

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.     

What You Feel Influences What You See: The Role of Affective Feelings in Resolving Binocular Rivalry

It seems obvious that what you see influences what you feel, but what if the opposite were also true? What if how you feel can shape your visual experience? In this experiment, we demonstrate that the affective state of a perceiver influences the contents of visual awareness. Participants received positive, negative, and neutral affect inductions and then completed a series of binocular rivalry trials in which a face (smiling, scowling, or neutral) was presented to one eye and a house to the other. The percepts “competed” for dominance in visual consciousness. We found, as predicted, that all faces (smiling, scowling, and neutral) were dominant for longer when perceivers experienced unpleasant affect compared to when they were in a neutral state (a social vigilance effect), although scowling faces increased their dominance when perceivers felt unpleasant (a relative negative congruence effect). Relatively speaking, smiling faces increased their dominance more when perceivers were experiencing pleasant affect (a positive congruence effect). These findings illustrate that the affective state of a perceiver serves as a context that influences the contents of consciousness.     

The Implicit Relationship Between Religious and Paranormal Constructs

Several decades worth of research have produced mixed results concerning the relationship between beliefs in religious and paranormal phenomena. While this previous work focused on the explicit measurement of these beliefs, these studies focused on a new level of analysis. Specifically, what is the implicit relationship between religious and paranormal constructs? In Study 1, participants completed a version of the Implicit Association Test (IAT) to assess the association between religious and paranormal stimuli, as well as completed measures of religiosity and paranormal belief. Results supported an association between these constructs that was moderated by intrinsic religiosity and faith in science. Study 2 again provided evidence for an association while addressing a methodological concern regarding the IAT. The results are discussed in their impact on the understanding of the cognitive representation of religious and paranormal constructs and the respective belief systems.     

Paranormal beliefs: their dimensionality and correlates

Lack of conceptual clarity and multivariate empirical studies has troubled research on superstitious, magical and paranormal beliefs. We defined paranormal beliefs as beliefs in physical, biological or psychological phenomena that feature core ontological properties of another ontological category. The aim was to bring together a range of beliefs and their potential correlates, to analyse whether the beliefs form independent subsets, and to test a structural model of the beliefs and their potential correlates. The results (N = 3261) showed that the beliefs could be best described by one higher‐order factor. There were also four lower‐order factors of paranormal beliefs but their explanatory power was low. Magico‐religious beliefs were best explained by high intuitive thinking, a humanistic world view and low analytical thinking. Copyright © 2006 John Wiley & Sons, Ltd.