Personality, cognition, and morbidity in the understanding of paranormal belief

A large number of theories about the development and maintenance of paranormal beliefs have been raised in the literature. There is, however, a lack of studies designed to integrate the different perspectives. We reviewed the literature and explored a series of factors in a sample of 180 individuals. Seven variables showed significant correlation indices at α = .01. A regression analysis revealed subjective paranormal experience as the variable that contributed the most to the explanation of paranormal belief, z = .43, 95% confidence interval (CI) [.24, .56]. Need for achievement (z = .31, 95% CI [.11, to .46]), conditional reasoning (z = .10, 95% CI [.09, .28]), and schizotypy (z = .29, 95% CI [.09, .45]) also contributed significantly in the equation. The associations found between the subscales of the Needs Questionnaire and belief in the paranormal support the hipothesis that paranormal belief may serve basic psychological needs. Similarly, the association found in the case of schizotypy suggests that paranormal belief might be held within the context of psychopathology. There was no evidence, however, supporting the hypothesis of a reasoning deficit in believers. It was concluded that, once paranormal beliefs develop, there is an interaction between belief and experience that strongly contributes towards its maintenance.

Interactions between Temporal Lobe Signs, Imaginings, Beliefs and Gender: Their Effect upon Logical Inference

Rotton's Paralogic Test, Wilson-Barber's Inventory of Childhood Memories and Imaginings (ICMI) and the PPI (Personal Philosophy Inventory) were administered to 100 male and 100 female university students. Both sexes displayed moderately strong (0.50) correlations between content-selected and factor analyzed clusters of possible temporal lobe signs, exotic beliefs and the numbers of childhood imaginings. Although there were no sex differences between the accuracy of logical statements that contained paranormal or neutral content, males who displayed more temporal lobe signs were more accurate for logical items that contained paranormal content. Females who displayed more imaginings were more accurate for valid than for invalid items. Accuracy for items with paranormal content increased with exotic beliefs but not with conservative religious beliefs for both sexes. The relationship between exotic beliefs and accuracy for items with paranormal content was especially strong for females. These results suggest: 1) gender differences in the neurocognitive processes that contribute to logical problem solving and 2) accuracy may depend upon the degree to which the subject matter is commensurate with the person's history of enhanced temporal lobe signs, capacity for fantasy and imaginings and beliefs in exotic concepts.

Belief in the Paranormal and Religious Belief among American College Students

A survey of beliefs about the paranormal was completed by 267 university students. Protestants were more likely to believe in the Devil, possession by the Devil, and witches, but less likely to believe in reincarnation or haunted houses. Catholics were more likely to believe in astrology. Students whose religion was important to them were less likely to believe in the Devil, possession by the Devil, astrology, extrasensory perception, or reincarnation.

Criterion Validity for Rotton's Paralogic Test-Beliefs of Forbidden Knowledge May Negatively Affect Inferential Problem Solving

The hypothesis was tested that belief in restricted or exclusionary knowledge interferes with strong inferential processing. Scores on Rotton's Paralogic Test, multiple-choice examinations (mutually interactive items), and the belief clusters from the Personal Philosophy Inventory were factor analyzed for 55 part-time university men and women. Subjects who endorsed more items concerning forbidden knowledge (i.e., there are some things that Science should not investigate) displayed poorer logical and inferential performance (25% explained variance). These results suggest that such beliefs may limit cognitive exploration of certain conceptual domains.

Gravity, God and ghosts? Parents’ beliefs in science, religion, and the paranormal and the encouragement of beliefs in their children

Using a questionnaire, the present study examined parents’ beliefs regarding the development of children’s beliefs about science, religion, and the paranormal. The study also investigated parental encouragement of children’s beliefs, as well as parents’ own beliefs within these domains. Results revealed that parents make distinctions between domains in terms of (a) the importance and timing of beliefs in children’s lives, (b) their own beliefs, and (c) what they encourage their children to believe. The results also indicated that parents’ beliefs were often consistent with the beliefs, they encouraged in their children. These findings suggest that parental beliefs provide an important contextual background for children’s development.

Risk perception and new age beliefs

This is a study of risk perception in relation to New Age (NA) beliefs, including traditional folk superstition and belief in paranormal phenomena, as well as use of alternative healing practices. Data were also obtained on trust dimensions and on personality and psychopathology variables, as well as religious involvement. It was found that four factors accounted for the investigated NA beliefs, which were termed higher consciousness beliefs, denial of analytic knowledge, traditional superstition, and belief in the physical reality of the soul. NA beliefs were strongly and positively related to religious involvement, and negatively to educational level. These beliefs were also positively related to maladjustment and to concerns over tampering with nature. In regression analyses, it was found that NA beliefs explained about 15% of the variance of perceived risk, and that the most powerful explanatory factors were higher consciousness beliefs and beliefs in paranormal phenomena. Traditional superstition and use of healing practices did not contribute to explaining perceived risk.

A pilot study: locus of control and spiritual beliefs in alcoholics anonymous and smart recovery members

To investigate whether Alcoholics Anonymous' (AA's) "higher power" concept encourages externally dependent behavior, this pilot study tested whether AA and Self Management and Recovery Training (SR) members are equal on measures of external locus of control. The AA sample (N = 48) and SR sample (N = 33) were similar in age, gender, and education levels, and both required a minimum of 8 weeks group involvement. A modified spiritual beliefs questionnaire (SBQ) was first administered to each sample to compare them on spiritual beliefs, and the drinking-related locus of control scale (DRIE) was then conducted to compare each sample on locus of control. Significant differences were found between both samples on five out of seven spiritual measures, with the AA group scoring consistently higher on these factors (p < .01). In addition, the AA sample was significantly more external on the DRIE scale than the SR sample (p = .00003). These findings suggest that AA members are generally more spiritually oriented and exhibit greater external locus of control relative to SR members. Future controlled trials are necessary to confirm whether these results are caused by particular programs or primarily due to a self-selective process.

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.

Preliminary study of death anxiety of believers versus percipients of the paranormal

This research tested the hypotheses that belief in the paranormal is associated with a lessening of death anxiety and that direct experiences of the paranormal are stronger correlates with less fear than the stated belief. Contrary to predictions, scores on Templer's 1970 Death Anxiety Scale were not associated with scores on either Belief in the Paranormal or Paranormal Experiences, subscales of the Anomalous Experiences Inventory. Instead, significant sex differences were found on three out of the five subscales which indicate a need to clarify possible sex-specific variables in the perception and report of anomalous phenomena by 14 men and 19 women.

Paranormal and religious beliefs may be mediated differentially by subcortical and cortical phenomenological processes of the temporal (limbic) lobes

The vectorial hemisphericity concept predicts that endorsements of beliefs in paranormal phenomena are associated with elevated subcortical (complex partial epileptic-like signs) temporal lobe experiences while endorsements of religious beliefs are associated with experiences of the right (cortical) hemispheric equivalent (the sensed presence) of the linguistic sense of self. Partial correlation analyses, which removed the expected shared variance, supported this hypothesis for 400 men and 400 women; religious affiliation did not contribute any statistically significant influence. However, agreements with extreme religious beliefs, such as killing others in God's name, were associated with weekly church attendance and were primarily endorsed by men but not by women.

Tobacyk's sex differences in the experiences of ego-alien intrusions

Tobacyk's Revised Paranormal Belief Scale and an inventory that infers temporal lobe signs were administered to 44 men and 54 women who were enrolled in first-year university courses. Women believed more in psi phenomena, witchcraft, and spiritualism than did men, who believed more in extraterrestrial life forms. Although complex partial epileptic-like signs were moderately (0.40) correlated with total beliefs for both sexes, these signs were dominated by experiences of ego-alien intrusions for women only. The results support the concept of greater interhemispheric coherence in women compared to men and emphasize the importance of limbic processes in the formation and maintenance of religious and paranormal beliefs.

Preadolescent religious experience enhances temporal lobe signs in normal young adults

The hypothesis was verified that an ontogenetically earlier onset of temporal lobe transients, as defined by a preadolescent religious experience, facilitates more frequent and varied temporal lobe signs in adults. Data were collected for 868 male and female university students in psychology over a 10-year period; the 19% of students who reported this early experience displayed more frequent depersonalization, beliefs in psi phenomena, sensations of presence, sensitivity to odors, widened affect, childhood imaginary playmates, and left (writing) handedness. Early experiments were more likely to display confusion of boundaries between themselves, other people, and cosmic forces.

Elevated, specific temporal lobe signs in a population engaged in psychic studies

We tested the hypothesis that a special population of people who maintain exotic beliefs and report frequent subjective psi experiences should display more frequent temporal lobe signs and symptoms. Clusters of items, that reflect various temporal lobe factors for 20 women who were actively (greater than 1 year) involved with a local psychic and spiritual development group, were compared to items for an age-matched reference group (n = 61). T-scores for the reference group did not differ from those of the normal population. Whereas the psychic group did not differ from the reference group on various control and psychiatric measures, mean T-scores on clusters that infer complex partial epileptic signs (specifically a sense of presence, olfactory experiences, and intense meaning) ranged between 65 and 70. Group affiliation explained 22 to 50% of the variance for each of these variables; with discriminant analysis, they correctly classified 95% of both groups of participants.