Methodological guidelines to investigate altered states of consciousness and anomalous experiences

Methodological Exclusion of the Transcendent? Implications for Theory and Research in Religion, Spirituality and Health

Early in the founding of psychology of religion, a debated issue was the methodological exclusion of the transcendent (MET). While cautiously endorsed by Theodore Flournoy, others, notable William James and Frederic Myers, refused to be limited by this principle. This paper discusses (a) what is MET as proposed by Flournoy and the reasons he provided to adopt it, (b) problems with MET, implications for research and theory in religion/spirituality and health, and why the transcendent should be included in psychological, medical and other academic research and theory on spiritual experiences (SE), and (c) some methodological guidelines perform it fruitfully.

Prevalence of spiritual and religious experiences in the general population: A Brazilian nationwide study

Spiritual and religious experiences (SREs) are common subjective phenomena related to the awareness of transcendence, which transforms one's perception of life, death and suffering. Despite the high prevalence of SREs worldwide, not enough studies have been conducted beyond Europe and North America. To fill this gap, this study investigates the prevalence of SREs in Brazil and their association with socio-demographic variables. This online cross-sectional study includes participants from all regions of Brazil. Sixteen SREs were investigated, being categorized into 4 groups: mystical, mediumistic, psi-related and past life/near-death experiences. Prevalence was calculated as percentages and multinomial logistic regression models were used. A total of 1,053 Brazilians were included; 92% reported one SRE in their lifetime and 47.5% experienced at least one SRE frequently. Participants reported having had at least one mystical experience (35%), one psi-related experience (27.7%), and one mediumistic experience (11%). Half the sample had "felt the presence of a dead person" and 70% experienced precognitive dreams at least once. In a multivariate analysis, SREs were associated with the female gender but showed no associations with income, education, employment status and ethnicity. Mystical experiences were associated with age 55 and older. In summary, SREs are very prevalent across different strata of the population, and deserve more attention from researchers and clinicians in order to clarify their nature and implications for mental health care and research in Brazil.

Prevalence and Phenomenology of Sensory Experiences of a Deceased Spouse: A Survey of Bereaved Older Adults

Sensory and quasi-sensory experiences of the deceased (SED), also called bereavement hallucinations, are common in bereavement, but research detailing these experiences is limited. Methods: An in-depth survey of SED was developed based on existing research, and 310 older adults from the general Danish population participated in the study 6-10 months after their spouse died. Results: SED were reported by 42% of the participants with wide-ranging phenomenological features across sensory-modalities. In particular, seeing and hearing the deceased spouse was experienced as very similar to the couple's everyday contacts before death. SED were endorsed as positive by a majority of experiencers, and the experiences were often shared with family and friends. Discussion: SED are conceptualized as social and relational phenomena, which may comfort the surviving spouse in late-life bereavement, but also provide tangible help to some experiencers. In clinical practice, SED may be considered a potential resource for the therapeutic grief process.

Testing alleged mediumistic writing: An experimental controlled study

CONTEXT

Mediumship is understood as a kind of spiritual experience in which a person (i.e., a medium) claims to be in communication with, or under the control of, spiritual beings. In the last decades there has been a resurgence of studies on psychological, psychiatric and neuroscientific aspects of mediumship, as well as studies assessing the claim that mediums can obtain anomalous information from deceased persons.

OBJECTIVE

To assess the evidence for anomalous information reception about deceased people in texts produced through alleged mediumistic writing (psychographic letters) under strictly controlled experimental conditions.

METHOD

Eight mediums and ninety-four sitters participated in the study. Eighteen mediumistic writing sessions were carried out using blind proxy sitters. Later, each sitter received the target mediumistic letter and five control letters paired by gender and age. Sitters blindly scored the accuracy of the six letters both with a global score and for each of the objectively verifiable items of information presented on the letters. Scores from target and control letters were compared.

RESULTS

There was no difference in global evaluation and specific fit scores between control and target letters. The mediums involved in the research were not able to show evidence for providing anomalous information about deceased people when under our strict controlled conditions. We argue for establishing a reasonable compromise between ecological validity and controlled condition.

Researching unexplained phenomena: empirical-statistical validity and reliability of the Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2)

Anomalous phenomena are unexplained occurrences, such as paranormal experiences, that challenge the ontological bases of current scientific knowledge and are considered scientifically impossible. Problematically, some scientific research yields significant statistical results in favor of the existence of telepathy, precognition, mind-matter interaction, and mediumship. The current study presents and statistically justifies the Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2), a new psychological instrument to measure and detect the main psychological explanations for anomalous experiences. A nonprobabilistic sample of 3,224 subjects without a psychiatric history were recruited from the general population of Spain. Exploratory factor analysis (EFA) was used to examine the internal structure of the MMSI-2's 174 items. Direct oblimin and promax oblique rotations were applied as criteria for axis rotation. Cronbach's alpha coefficients and their ordinal transformation were also calculated, and gender-differentiated scales for the raw MMSI-2 scale scores were developed. The first-order factorial solution yielded a total of 16 factors that explained 92.84% of the variance. Of these, 10 corresponded to the psychological variables cited in the background literature, four classified the anomalous phenomena according to their sensory mode, and two represented prototype control scales for this class of psychometric inventory. The higher-order EFA grouped the MMSI-2 scales into four macrofactors that together explained 97.737% of the variance. Satisfactory reliability rates were obtained (alphas>0.8). The full version of the MMSI-2 with 174 items is a valid and reliable psychometric instrument for evaluating anomalous phenomena and the theoretically concomitant psychological variables. Similarly, the scaling of scores can be used in psychological assessment as a screening tool to identify clinically suspected psychological variables.

Mystical and Other Alterations in Sense of Self: An Expanded Framework for Studying Nonordinary Experiences

Although many researchers in psychology, religious studies, and psychiatry recognize that there is overlap in the experiences their subjects recount, disciplinary silos and challenges involved in comparing reported experiences have left us with little understanding of the mechanisms, whether biological, psychological, and/or sociocultural, through which these experiences are represented and differentiated. So-called mystical experiences, which some psychologists view as potentially sui generis, provide a test case for assessing whether we can develop an expanded framework for studying unusual experiences across disciplines and cultures. Evidence for the special nature of "mystical experience" rests on the operationalization of a metaphysically untestable construct in two widely used self-report scales: the Mysticism Scale and the Mystical Experiences Questionnaire. Consideration of the construct in light of research on alterations in sense of self induced by psychoactive drugs and meditation practices suggests that "positive experiences of undifferentiated unity" are not sui generis, but rather a type of "ego dissolution." To better understand the nature and effects of unusual experiences, such as alterations in the sense of self, we need self-report measures that distinguish between generically worded experiences and the way they are appraised in terms of valence, significance, cause, and long-term effects in different contexts.

How psychiatrists think about religious and spiritual beliefs in clinical practice: findings from a university hospital in São Paulo, Brazil

Objective:

To examine the relationship between psychiatrists’ religious/spiritual beliefs and their attitudes regarding religion and spirituality in clinical practice.

Methods:

A cross-sectional survey of religion/spirituality (R/S) in clinical practice was conducted with 121 psychiatrists from the largest academic hospital complex in Brazil.

Results:

When asked about their R/S beliefs, participants were more likely to consider themselves as spiritual rather than religious. A total of 64.2% considered their religious beliefs to influence their clinical practice and 50% reported that they frequently enquired about their patients’ R/S. The most common barriers to approaching patients’ religiosity were: lack of time (27.4%), fear of exceeding the role of the doctor (25%), and lack of training (19.1%). Those who were less religious or spiritual were also less likely to find difficulties in addressing a patient’s R/S.

Conclusion:

Differences in psychiatrists’ religious and spiritual beliefs are associated with different attitudes concerning their approach to R/S. The results suggest that medical practice may lead to a religious conflict among devout psychiatrists, making them question their faith. Training might be of importance for handling R/S in clinical practice and for raising awareness about potential evaluative biases in the assessment of patients’ religiosity.

Altered states of consciousness among inpatients in a Trauma Program

A set of measures of trauma, dissociation, altered states of consciousness, and spiritual experiences was administered to a convenience sample of 100 inpatients in a hospital Trauma Program. The inpatients had an average Dissociative Experiences Scale score of 42.3 and an average Adverse Childhood Experiences Scale score of 6.6, both of which are very high. Both trauma and dissociation correlated significantly with measures of pathological altered states of consciousness (ASC) but not with adaptive, normal spiritual experiences as measured by the Spiritual Orientation Inventory and the ASC Scale. The authors conclude that future study of the relationships between psychological trauma, dissociation, and ASC should subdivide altered states into at least two major categories: more inherently pathological states versus those that are more adaptive and spiritual in nature.