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We present a two-part, initial case study of a 33-year-old male ("Oz") who requested an investigation of his recent haunt-type experiences. We tested whether the features and dynamics of the reported anomalies aligned with a "spontaneous" case showing the recognition patterns of Haunted People Syndrome (HP-S). This model describes recurrent "ghostly episodes" as an interactionist phenomenon involving people with heightened somatic-sensory sensitivities which are stirred by dis-ease states, contextualized with sense-making mechanisms, and reinforced via perceptual contagion and threatagency detection. Part 1 compared contextual information from a semistructured interview and psychometric testing with Oz to the results of an independent content analysis of his account. Part 2 featured a thematic analysis with a narrative lens to assess the sequence of events in this case against the posited HP-S process. We also explored for "deep" (autonomous) imaginary companions, stigmata marks, and enchantment reactions. The available evidence suggests this ghostly episode involved (a) an above-average "haunt intensity" and a content structure most similar to a "primed" experience, (b) an above-average score on a standardized screener for HP-S, and (c) clear aftereffects of enchantment and a probable history of encounter proneness. There were no overt signs of deception, but the case progression did not fully match prior descriptions of the HP-S sequence. This suggests that HP-S variables might work in a dynamic fashion. [ABSTRACT FROM AUTHOR]

The present case study describes the application of the eye movement desensitization and reprocessing (EMDR) approach to a patient experiencing the distressing memory of an act of apparent 'maleficium.' The patient was in treatment due to somatic symptom disorder. Transcripts from the EMDR desensitization session were used to qualitatively describe both the dysfunctional stored memories associated with the apparent sorcery and the healing associations contributing to the zeroing of the alleged subjective unit of disturbance. Changes in psychometric measures of symptoms showed that the patient experienced a relevant and unexpected reduction of different clinical outcomes, with a specific notable effect on the subjective evaluation of pain. An explanation based on adaptive information processing is offered to explain this last unexpected finding. [ABSTRACT FROM AUTHOR]

Individual differences are among the most studied correlates of anomalous experiences and beliefs (AEs), but few have focussed on personality measures specifically defined by sensitivity. Of interest in this study is the personality trait of Sensory Processing Sensitivity (SPS), characterised by aesthetic sensitivity, being easily overwhelmed by internal and external stimuli, emotional reactivity and empathy, and deeper processing. An online survey investigated the relationship between SPS, and other personality constructs, in part, defined by sensitivity (transliminality and boundary-thinness) with anomalous experiences, beliefs, and abilities. Two hundred participants (mean age = 32.23; 151 females, 41 males, 6 non-binary and 2 preferred not to say) completed the Revised Transliminality Scale, the Boundary Questionnaire Short-Form, the Highly Sensitive Person Scale - Brief Version (measuring SPS), the Anomalous Experiences Inventory, and open-ended questions on SPS and AEs. There were significant and positive correlations between all four variables. Both transliminality and boundary thinness positively predicted anomalous beliefs with transliminality being the stronger, however, only transliminality predicted anomalous experiences and abilities. The findings suggest a relationship between SPS and anomalous experience and belief, but this is mediated by transliminality and boundary thinness. [ABSTRACT FROM AUTHOR]

Introduction: Psychometry refers to the experience of receiving information about a person or thing by contact with a given object. There is little research to date on the psychological correlates of psychometry and no systematic qualitative research on the nature of the experience itself. Method: A convergent mixed methods online survey sought to explore how synesthesia and autonomous sensory meridian response (ASMR) correlate with a range of anomalous experiences, including psychometry, among members of the public. Those who reported that they had experienced psychometry were invited to describe their experiences in an open ended section. Results: Results indicate that those who experience psychometry scored higher on a measure of ASMR than those who did not. Those who experience synesthesia also scored significantly higher on a measure of ASMR than those who did not. However, synesthesia was not significantly associated with psychometry. Both ASMR and synesthesia were associated with tendencies to report anomalous experiences (with and without a paranormal attribution). A thematic analysis found five themes including: a flash of imagery; lived feelings and intense emotions; noesis and perspective taking/empathy. Subjective psychometry experiences seem to reflect emotional information that is experienced as different to one's normal experiences and felt to be from the perspective of another person. Discussion: Results are discussed and quantitative and qualitative findings are integrated. [ABSTRACT FROM AUTHOR]

Throughout history, people have reported nonordinary experiences (NOEs) such as feelings of oneness with the universe and hearing voices. Although these experiences form the basis of several spiritual and religious traditions, experiencing NOEs may create stress and uncertainty among those who experience such events. To provide a more systematic overview of the research linking NOEs with mental health, we present a systematic review of studies focusing on NOEs, well-being and mental health indicators. In a search of ProQuest and PsycInfo, we identified 725 references, of which 157 reported empirical data and were included in our review. Overall, the studies reviewed suggest that the relationship between NOEs and mental health is complex, varying according to a series of psychological and social factors. In particular, they suggest that appraisal processes play a fundamental role in the mental health outcomes of these experiences. However, we also highlight important methodological challenges such as the conceptual overlap between NOEs and well-being or psychopathological constructs, the conflation between experiences and appraisal processes in the assessment procedure, and the need for clearer assessment of the duration, controllability, impact on daily functioning and general context of the experiences. We provide a qualitative summary of empirical evidence and main themes of research and make recommendations for future investigation.

IntroductionPsychometry refers to the experience of receiving information about a person or thing by contact with a given object. There is little research to date on the psychological correlates of psychometry and no systematic qualitative research on the nature of the experience itself.MethodA convergent mixed methods online survey sought to explore how synesthesia and autonomous sensory meridian response (ASMR) correlate with a range of anomalous experiences, including psychometry, among members of the public. Those who reported that they had experienced psychometry were invited to describe their experiences in an open ended section.ResultsResults indicate that those who experience psychometry scored higher on a measure of ASMR than those who did not. Those who experience synesthesia also scored significantly higher on a measure of ASMR than those who did not. However, synesthesia was not significantly associated with psychometry. Both ASMR and synesthesia were associated with tendencies to report anomalous experiences (with and without a paranormal attribution). A thematic analysis found five themes including: a flash of imagery; lived feelings and intense emotions; noesis and perspective taking/empathy. Subjective psychometry experiences seem to reflect emotional information that is experienced as different to one’s normal experiences and felt to be from the perspective of another person.DiscussionResults are discussed and quantitative and qualitative findings are integrated.

Throughout history, people have reported nonordinary experiences (NOEs) such as feelings of oneness with the universe and hearing voices. Although these experiences form the basis of several spiritual and religious traditions, experiencing NOEs may create stress and uncertainty among those who experience such events. To provide a more systematic overview of the research linking NOEs with mental health, we present a systematic review of studies focusing on NOEs, well-being and mental health indicators. In a search of ProQuest and PsycInfo, we identified 725 references, of which 157 reported empirical data and were included in our review. Overall, the studies reviewed suggest that the relationship between NOEs and mental health is complex, varying according to a series of psychological and social factors. In particular, they suggest that appraisal processes play a fundamental role in the mental health outcomes of these experiences. However, we also highlight important methodological challenges such as the conceptual overlap between NOEs and well-being or psychopathological constructs, the conflation between experiences and appraisal processes in the assessment procedure, and the need for clearer assessment of the duration, controllability, impact on daily functioning and general context of the experiences. We provide a qualitative summary of empirical evidence and main themes of research and make recommendations for future investigation. [ABSTRACT FROM AUTHOR]

Summary: Previous studies have found significant associations between paranormal beliefs and sleep variables. However, these have been conducted on a small scale and are limited in the number of sleep variables investigated. This study aims to fill a gap in the literature by investigating paranormal beliefs in relation to a wide range of sleep variables in a large sample. Participants (N = 8853) completed a survey initiated by the BBC Focus Magazine. They reported on their demographics, sleep disturbances and paranormal beliefs. Poorer subjective sleep quality (lower sleep efficiency, longer sleep latency, shorter sleep duration and increased insomnia symptoms) was associated with greater endorsement of belief in: (1) the soul living on after death; (2) the existence of ghosts; (3) demons; (4) an ability for some people to communicate with the dead; (5) near‐death experiences are evidence for life after death; and (6) aliens have visited earth. In addition, episodes of exploding head syndrome and isolated sleep paralysis were associated with the belief that aliens have visited earth. Isolated sleep paralysis was also associated with the belief that near‐death experiences are evidence for life after death. Findings obtained here indicate that there are associations between beliefs in the paranormal and various sleep variables. This information could potentially better equip us to support sleep via psychoeducation. Mechanisms underlying these associations are likely complex, and need to be further explored to fully understand why people sometimes report "things that go bump in the night". [ABSTRACT FROM AUTHOR]

Objective: To evaluate the relations of anomalous experiences with five overexcitabilities, cumulative trauma exposure, and Beyond the Personal creative process, with samples of performing artists, athletes, and control participants. Method: This is a cross-sectional study (N = 454) in which participants were administered in one session five self-report instruments to assess the five overexcitability dimensions, past childhood adversity and trauma events, creative experiences, and anomalous experiences. Analyses included inter-instrument and intergroup analyses, with a regression analysis that focused only on performing artists (n = 248), and a moderation analysis to determine a moderating effect of cumulative trauma on other variables. Results: Results showed that, compared to athletes and controls, performing artists had greater overexcitabilities, higher Beyond the Personal creative experiences, and more anomalous experiences, but no differences in cumulative trauma. Imaginational overexcitability, cumulative trauma, Beyond the Personal creative experience, and emotional overexcitability explained 32% of the variance in anomalous experiences in the performing artists group. The moderation analysis did not reach significance. Conclusion: The findings in this study suggest that a desire to create works that expand Beyond the Personal, coupled with elevated overexcitability factors, relate to greater sensitivity and awareness of novel and unusual experiences, including anomalous experiences.

We used a multiteam system approach (MTS) to map the critical and constructive feedback from four invited Commentaries on Rock et al.'s (2023) probabilistic analysis of purported evidence for postmortem survival. The goal was to mine actionable insights to guide future research with the potential for important learnings or breakthroughs about the nature or limits of human consciousness and their relation to transpersonal psychology. The commentators' input identified only a few measurable variables or empirical tactics that conceivably challenge or refine our latest Drake-S Equation for survival. However, a review of these suggestions using logical and statistical criteria revealed that none immediately upend our previous conclusion that the published effect sizes for various Known Confounds (including hypothetical "living agent psi") do not fully account for the published prevalence rates of Anomalous Experiences traditionally interpretated as survival. However, the commentators proposed several good recommendations for new studies that could eventually alter this calculus. Accordingly, we outline the architecture of a proposed cross-disciplinary research program that extends the present MTS approach and its collected insights and focuses strictly on empiricism over rhetoric in this domain. The results of this coordinated effort should likewise help to clarify a range of psychological and biomedical phenomena that speak to the nature and limits of human consciousness. [ABSTRACT FROM AUTHOR]

This participatory team science project extended Laythe and Houran's (2022) prior application of a famous probabilistic argument known as the "Drake equation" to the question of postmortem survival. Specifically, we evaluated effect sizes from peer-reviewed, empirical studies to determine the maximum average percentage effect that ostensibly supports (i.e., "anomalous effects") or refutes (i.e., "known confounds") the survival hypothesis. But unlike the earlier application, this research included a study-specific estimate of the hypothesized variable of "living agent psi" via a new meta-analysis of empirical studies (N = 17) with exceptional subjects vs participants from the general population. Our updated analysis found that putative psi was a meaningful variable, although it along with other known confounds still did not account for 30.3% of survival-related phenomena that appear to attest directly to human consciousness continuing after physical (biological) death. Thus, the popular conventional variables that we measured here are seemingly insufficient to account for a sizable portion of the purported empirical data that has been interpreted as evidence of survival. Our conclusion is nonetheless tempered by several assumptions and limitations of our speculative exercise, which ultimately does not affirm the existence of an 'afterlife' but rather highlights the need for measurements with greater precision and/or a more comprehensive set of quantifiable variables. Therefore, we discuss how our probabilistic approach provides important heuristics to guide future research in this highly controversial domain that touches both parapsychology and transpersonal psychology. [ABSTRACT FROM AUTHOR]

Psychotherapy is a complex activity that requires a comprehensive training. Because of the emotional specificities of this job, supervision ensures the quality of the practice and psychological health for both the patient and the therapist. Alternative therapists can sometimes have difficulties with the transference that can occur in the therapeutic relationship with their clients. The supervision that can be offered by a clinical psychologist may be helpful in such cases, but presents particular stakes inherent to the fact of dealing with exceptional experiences. Two clinical situations from the CIRCEE, a French center dedicated to exceptional experiences, are presented below to illustrate the challenges of such a work. The psychodynamic analysis of these situations leads to a discussion about the interests and limitations of supervision and therapy. These two situations show that the profession of alternative therapist can sometimes find its origins in a process of traumatic progression. Exceptional experiences are attempts to symbolise traumatic events. Accompanying these therapists between supervision and psychotherapy opens the way to treat traumas. The therapist's personal development, whether through supervision or psychotherapy, seems important to avoid secondary trauma due to the transferential processes. [ABSTRACT FROM AUTHOR]

Traditional spiritual literature contains rich anecdotal reports of spontaneously arising experiences occurring during meditation practice, but formal investigation of such experiences is limited. Previous work has sometimes related spontaneous experiences to the Indian traditional contemplative concept of kundalini. Historically, descriptions of kundalini come out of Tantric schools of Yoga, where it has been described as a "rising energy" moving within the spinal column up to the brain. Spontaneous meditation experiences have previously been studied within Buddhist and Christian practices and within eclectic groups of contemplative practitioners. Prior explorations of kundalini have emphasized extreme experiences, sometimes having clinical consequences. We conducted a first such investigation of kundalini-related experiences within a sample of meditators from a single Tantric Yoga tradition (known as Ananda Marga) that emphasizes the role of kundalini. We developed a semi-structured questionnaire to conduct an exploratory pilot investigation of spontaneous sensory, motor and affective experiences during meditation practice. In addition to identifying the characteristics of subjective experiences, we measured quantity of meditation, supplemental practices, trait affect and trait mindfulness. We administered it to 80 volunteers at two Ananda Marga retreats. Among reported experiences, we found the highest prevalence for positive mood shifts, followed by motor and then sensory experiences. The frequency of spontaneous experiences was not related to the quantity of practiced meditation or trait measures of mindfulness and affect. Selfreports included multiple descriptions of rising sensations, sometimes being directly called kundalini. Experiences with rising sensations were complex and many included references to positive affect, including ecstatic qualities. There were also reports of spontaneous anomalous experiences. These experiences of rising sensations resemble prior clinical descriptions that were considered kundalini-related. The individuals who reported rising sensations could not be distinguished from other participants based on the incidence of experiences, quantity of meditation practice, or trait measures of mindfulness and affect. In contrast, greater amount of Tantric Yoga meditation practice was associated with greater positive affect, less negative affect and greater mindfulness. Further study of these exploratory findings and how they may be related to spiritual and well-being goals of meditation is warranted along with scientific investigation of purported kundalini phenomena. [ABSTRACT FROM AUTHOR]

Haunted People Syndrome (HP-S) denotes individuals who recurrently report various "supernatural" encounters in everyday settings ostensibly due to heightened somaticsensory sensitivities to dis-ease states (e.g., marked but sub-clinical levels of distress), which are contextualized by paranormal beliefs and reinforced by perceptual contagion effects. This view helps to explain why these anomalous experiences often appear to be idioms of stress or trauma. We tested the validity and practical utility of the HP-S concept in an empirical study of an active and reportedly intense ghostly episode that was a clinical referral. The case centered on the life story of the primary percipient, a retired female healthcare worker. Secondary percipients included her husband and adult daughter, all of whom reported an array of benign and threatening anomalies (psychological and physical in nature) across five successive residences. Guided by prior research, we administered the family online measures of transliminality, sensory-processing sensitivity, paranormal belief, locus of control, desirability for control, and a standardized checklist of haunt-type phenomena. The primary percipient also completed a measure of adverse childhood events and supplied an event diary of her anomalous experiences. We found reasonably consistent support for HP-S from a set of quantitative observations that compared five proposed syndrome features against the family members' psychometric profiles and the structure and contents of their anomalous experiences. Specifically, the reported anomalies both correlated with the family's scores on transliminality and paranormal belief, as well as elicited attributions and reaction patterns aligned with threat (agency) detection. There was also some evidence of perceptual congruency among the family members' anomalous experiences. Putative psi cannot be ruled out, but we conclude that the family's ordeal fundamentally involved the symptoms and manifestations of thin (or "permeable") mental boundary functioning in the face of unfavorable circumstances or overstimulating environments and subsequently acerbated by poor emotion regulation, histrionic and catastrophizing reactions, and active confirmation biases. [ABSTRACT FROM AUTHOR]

We assessed the 29 winning essays of the Bigelow Institute of Consciousness Studies (BICS) contest using an evidence hierarchy approach adopted by many scientific fields. Two independent judges rated the target essays for their quality of scientific evidence, reproducibility, and replicability using an evidence hierarchy adapted from several published models that accommodate both qualitative and quantitative evidence. According to our criteria, six essays (20.7%) were categorized as the highest level of scientific evidence, four essays (13.8%) were categorized at a medium level of scientific evidence, whereas the remaining 19 essays (65.5%) were considered a low level of scientific evidence. The overall agreement of the essay rankings between the present authors' classifications of evidence quality and the rating system used by the BICS judges was only 44.8%, with a nonsignificant Spearman's rho correlation of .03. This result indicates extremely little concordance (overlap) of the two evaluation systems, which corroborates prior research on the critical shortcomings of evidence hierarchies. The essays representing the highest level of scientific evidence per our criteria involved near-death experiences and mental mediumship. For other anomalies that ostensibly support the survival hypothesis (e.g., physical mediumship or electronic voice phenomena), more studies with refined experimental designs are needed to improve their quality of evidence as defined in current scientific terms. Important considerations and future research directions are likewise discussed. [ABSTRACT FROM AUTHOR]

Haunted People Syndrome (HP-S) denotes individuals who recurrently report various “supernatural” encounters in everyday settings ostensibly due to heightened somatic-sensory sensitivities to dis-ease states (e.g., marked but sub-clinical levels of distress), which are contextualized by paranormal beliefs and reinforced by perceptual contagion effects. This view helps to explain why these anomalous experiences often appear to be idioms of stress or trauma. We tested the validity and practical utility of the HP-S concept in an empirical study of an active and reportedly intense ghostly episode that was a clinical referral. The case centered on the life story of the primary percipient, a retired female healthcare worker. Secondary percipients included her husband and adult daughter, all of whom reported an array of benign and threatening anomalies (psychological and physical in nature) across five successive residences. Guided by prior research, we administered the family online measures of transliminality, sensory-processing sensitivity, paranormal belief, locus of control, desirability for control, and a standardized checklist of haunt-type phenomena. The primary percipient also completed a measure of adverse childhood events and supplied an event diary of her anomalous experiences. We found reasonably consistent support for HP-S from a set of quantitative observations that compared five proposed syndrome features against the family members’ psychometric profiles and the structure and contents of their anomalous experiences. Specifically, the reported anomalies both correlated with the family’s scores on transliminality and paranormal belief, as well as elicited attributions and reaction patterns aligned with threat (agency) detection. There was also some evidence of perceptual congruency among the family members’ anomalous experiences. Putative psi cannot be ruled out, but we conclude that the family’s ordeal fundamentally involved the symptoms and manifestations of thin (or “permeable”) mental boundary functioning in the face of unfavorable circumstances or overstimulating environments and subsequently acerbated by poor emotion regulation, histrionic and catastrophizing reactions, and active confirmation biases.

Traditional spiritual literature contains rich anecdotal reports of spontaneously arising experiences occurring during meditation practice, but formal investigation of such experiences is limited. Previous work has sometimes related spontaneous experiences to the Indian traditional contemplative concept of kundalini. Historically, descriptions of kundalini come out of Tantric schools of Yoga, where it has been described as a “rising energy” moving within the spinal column up to the brain. Spontaneous meditation experiences have previously been studied within Buddhist and Christian practices and within eclectic groups of contemplative practitioners. Prior explorations of kundalini have emphasized extreme experiences, sometimes having clinical consequences. We conducted a first such investigation of kundalini-related experiences within a sample of meditators from a single Tantric Yoga tradition (known as Ananda Marga) that emphasizes the role of kundalini. We developed a semi-structured questionnaire to conduct an exploratory pilot investigation of spontaneous sensory, motor and affective experiences during meditation practice. In addition to identifying the characteristics of subjective experiences, we measured quantity of meditation, supplemental practices, trait affect and trait mindfulness. We administered it to 80 volunteers at two Ananda Marga retreats. Among reported experiences, we found the highest prevalence for positive mood shifts, followed by motor and then sensory experiences. The frequency of spontaneous experiences was not related to the quantity of practiced meditation or trait measures of mindfulness and affect. Self-reports included multiple descriptions of rising sensations, sometimes being directly called kundalini. Experiences with rising sensations were complex and many included references to positive affect, including ecstatic qualities. There were also reports of spontaneous anomalous experiences. These experiences of rising sensations resemble prior clinical descriptions that were considered kundalini-related. The individuals who reported rising sensations could not be distinguished from other participants based on the incidence of experiences, quantity of meditation practice, or trait measures of mindfulness and affect. In contrast, greater amount of Tantric Yoga meditation practice was associated with greater positive affect, less negative affect and greater mindfulness. Further study of these exploratory findings and how they may be related to spiritual and well-being goals of meditation is warranted along with scientific investigation of purported kundalini phenomena.

This research was exploratory, and its main objective was to analyze whether anomalous experiences related to parapsychology had statistical behavior similar to psychoticlike experiences (e.g., hallucinations). If psi phenomena have a different ontology from psychotic-like experiences, then they should have a different statistical representation and measurement. In this hypothetical scenario, there would be empirical–statistical grounds for discriminating between psychotic perceptual distortions and anomalous experiences without clinical origin. Different clinical variables common in psychotic disorders were measured in 562 participants. Psychotic-like experiences (such as hallucinations) and anomalous experiences (such as experiences outside the framework of psychosis) also were quantified. Several forward stepwise multiple regression models and techniques based on Exploratory Factor Analysis were used. The EFA extracted 2 factors; the first grouped the variables that measured anomalous phenomena from the continuum of psychosis models and the second gathered the variables that measured them as anomalous perceptions without scientific explanation. Both EFAs explained more than 70% of the variance. Only 3 clinical variables were necessary to predict 75.9% of psychotic–like experiences assessed from the psychopathological model. Up to 5 indicators were necessary to predict 73.4% of the unexplained anomalous experiences. Empirical–statistical indicators in the sample used enable differentiation of the anomalous phenomena into 2 prominent models: the psychotic-like experiences model and the anomalous experiences unexplained model. Variables that characterize the psychotic phenotype more successfully predict psychotic-like experiences than they do anomalous experiences. The implications of these findings in relation to psi phenomena and how to distinguish them from psychotic symptoms are discussed. [ABSTRACT FROM AUTHOR]

Anomalous experiences (AE) are unusual psychic events, not necessarily pathological, which occur in religious or spiritual contexts. This study explores the onset of AE in spiritist mediums, their characteristics and psychological effects, based on the qualitative analysis of autobiographical accounts. The ten individuals selected answered a sociodemographic questionnaire and a semi-structured interview. Their AE emerged mainly during childhood or adolescence, being vague and associated with fear, anxiety and lack of control, and often related to “madness.” Hallucinatory experiences of visual, auditory and tactile nature were described in a markedly heterogeneous manner, indicating the importance of subjective and imaginative components and suggesting that the manifestation of psychotic-like phenomena takes place within a complex dimensional field. [ABSTRACT FROM AUTHOR]

In this paper, we propose a clinical approach to the counseling of distressing subjective paranormal experiences, usually referred to as anomalous or exceptional experiences in the academic field. These experiences are reported by a large part of the population, yet most mental health practitioners have not received a specific training in listening constructively to these experiences. This seems all the more problematic since nearly one person in two find it difficult to integrate such experiences, which can be associated with different forms of psychological suffering. After having described briefly several clinical approaches already developed in this area, we outline the main aspects of clinical practice with people reporting exceptional experiences, in particular the characteristics of the clinician’s attitude toward the narrative of unusual events. We then present the core components of a Psychodynamic Psychotherapy focused on Anomalous Experiences (PPAE) based on three main steps: phenomenological exploration, subjective inscription and subjective integration of the anomalous experience. Such an approach, based on a non-judgmental and open listening, favors the transformation of the ontological shock that often follows the anomalous experiences into a potential source of integration and psychological transformation.

In this paper, we propose a clinical approach to the counseling of distressing subjective paranormal experiences, usually referred to as anomalous or exceptional experiences in the academic field. These experiences are reported by a large part of the population, yet most mental health practitioners have not received a specific training in listening constructively to these experiences. This seems all the more problematic since nearly one person in two find it difficult to integrate such experiences, which can be associated with different forms of psychological suffering. After having described briefly several clinical approaches already developed in this area, we outline the main aspects of clinical practice with people reporting exceptional experiences, in particular the characteristics of the clinician's attitude toward the narrative of unusual events. We then present the core components of a Psychodynamic Psychotherapy focused on Anomalous Experiences (PPAE) based on three main steps: phenomenological exploration, subjective inscription and subjective integration of the anomalous experience. Such an approach, based on a non-judgmental and open listening, favors the transformation of the ontological shock that often follows the anomalous experiences into a potential source of integration and psychological transformation. [ABSTRACT FROM AUTHOR]

For Aotearoa New Zealand Māori, wairua (spirit) is an integral aspect of existence and important source of well-being. In this qualitative study, 15 Māori participants discuss their personal experiences of wairua. Inductive thematic analysis revealed a diverse range of highly meaningful spiritual experiences occur for Māori, and align with historical accounts about wairua and existing academic research on anomalous experiences. Within Māori culture socially accepted structures exist to reference anomalous experiences against, which facilitate acceptance and normalcy to such occurrences. Valuing and acknowledging Māori spirituality has tremendous therapeutic potential for addressing issues of mental well-being within Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

Background People who have suffered the loss of a loved one may subsequently report sensory experiences of the deceased (termed ‘after-death communications’, or ADCs). Such encounters are common and can be a source of comfort to the bereaved. Nevertheless, there has been limited empirical investigation of this phenomenon, and consequently mental health professionals feel ill-equipped to support those who disclose them. Aims To map the phenomenology of ADCs, and identify covariates and effects upon the recipient. Method We conducted an online mixed-methods survey comprising 194 items about all aspects of ADCs. A purposive sample of 1004 respondents across three language groups (English, French and Spanish) completed the survey. Results The most common form of ADC was during sleep, but large numbers of cases involved sensory modalities of touch, sight, hearing, smell and sense of presence that externalised the phenomenon for the recipient. Variations in incidence with participant gender and language group suggest a psychosocial component. ADCs were typically regarded by the participant as deeply meaningful and comforting. Respondents reported significant increases in their sense of spirituality, but not religiosity. Conclusions ADCs are a common feature of bereavement that occur unexpectedly, and are independent of any underlying pathology or psychological need. For the person experiencing the hallucination, they are important and meaningful events that they interpret in terms of continuing bonds with the deceased. This adaptive outcome may be stymied where mental health professionals trivialise or pathologise disclosures about ADCs.

Abstract: Psychotic experiences are common experiences shared by a considerable part of the world's population. Moreover, most of the individuals who report these experiences also report those called spiritual and dissociative phenomena. In specific culture and religious backgrounds, these experiences are frequently seen as a part of normal human experiences, usually called mediumship. We report a case of a famous Brazilian medium with 90 years of experiencing psychotic-like, dissociative and/or spiritual experiences, but coped well with the experiences and never sought psychiatric or psychological assistance. The medium received several honorific prizes, such as doctor honoris causa from different institutions, published more than 200 books, and ran a nonprofit organization that takes care of 5000 people daily. Finally, we review the literature on this topic and stress the urge for more research aiming to distinguish pathological and nonpathological psychotic experiences to avoid overmedicalization and iatrogenic treatments. [ABSTRACT FROM AUTHOR]

Anomalous phenomena are human experiences that are characterized by challenging the foundations of current scientific ontology (i.e., psi phenomena). The problem lies in the fact that some studies have obtained significant results that support the existential validity of psi phenomena. This fact calls into question the role of psychology -and specifically that of psychological assessment- in scientifically justifying and objectively evaluating this type of behavior. This work examines the construct validity and reliability of the Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2), a psychometric test that measures both anomalous phenomena and the main psychological predictive variables that could generate them. The study included 804 participants without psychiatric history. The participants were evenly distributed into two groups: participants who believe in the existence of the paranormal and participants who are non-believers. Confirmatory factor analysis was applied, factorial invariance between both groups was examined, and Cronbach's alpha and Omega reliability coefficients were calculated. The results allowed accepting the ‘strong factorial invariance’ for the internal structure of the MMSI-2. In parallel, latent means analysis indicated that believers had higher scores than non-believers in the 4 latent variables of the test. Regression models indicated that the Clinical Personality Tendencies (CPT), Incoherent Manipulations (IMA) and Altered States of Consciousness (ASC) scales predicted 51.2% of anomalous phenomena. It is concluded that the MMSI-2, with its 174 items and 20 scales, is a valid and reliable psychometric instrument. This research is a continuation of the Escolà-Gascón (2020) report, in which the first psychometric properties of the MMSI-2 were published.

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.

This paper contains a narrative overview of the past 20-years of environmental research on anomalous experiences attributed to “haunted house.” This exercise served as a much-needed update to an anthology of noteworthy overviews on ghosts, haunts, and poltergeists (Houran and Lange, 2001b). We also considered whether new studies had incorporated certain recommendations made in this anthology. Our search revealed a relative paucity of studies (n = 66) on environmental factors that ostensibly stimulate haunt-type experiences. This literature was diverse and often lacked methodological consistency and adherence to the prior suggestions. However, critical consideration of the content revealed a recurring focus on six ambient variables: embedded (static) cues, lighting levels, air quality, temperature, infrasound, and electromagnetic fields. Their relation to the onset or structure of witness reports showed mostly null, though sometimes inconsistent or weak outcomes. However, such research as related to haunts is arguably in its infancy and new designs are needed to account better for environmental and architectural phenomenology. Future studies should therefore address four areas: (i) more consistent and precise measurements of discrete ambient variables; (ii) the potential role of “Gestalt influences” that involve holistic environment-person interactions; (iii) individual differences in attentional or perceptual sensitivities of percipients to environmental variables; and (iv) the role of attitudinal and normative influences in the interpretation of environmental stimuli. Focused scrutiny on these issues should clarify the explanatory power of evolutionary-environmental models for these and related anomalous experiences.

Increasingly reported in contemporary times, exceptional human experiences (EHEs) are unusual spontaneous occurrences deviating from common perceptions about the nature of reality. Previous literature attests to the transformative influence EHEs exert on those who have them, which can include feeling a greater sense of spirituality. Our study investigated the relationship between EHEs and psycho-spiritual transformation, in a sample of 72 participants who self-identified as having experienced an EHE. Mystical/unitive EHEs were most commonly reported by the sample, and significantly positive associations were evident between EHEs and the psycho-spiritual indicators of spiritual growth and presence of meaning in life. [ABSTRACT FROM AUTHOR]

Background. It is important to understand the most diverse cultural aspects related to religiosity. Scientifically, it is important to understand religious manifestations and their relation to health, and to differentiate them from psychopathological manifestations. Objective. To evaluate the mental health of a group of mediums and compare it with that of a control group from the same religious context who do not manifest mediumship, using the Dissociative Disorders Interview Schedule (DDIS). Methods. This was a cross-sectional study, evaluating 47 mediums (Group 1) and comparing them with 22 non-medium volunteers from the same religious context (Group 2) using the DDIS questionnaire. All results were matched with historical data from patients with dissociative identity disorder (DID) who answered the DDIS. Results. Scores obtained from the DDIS were similar in both groups. The number of positive symptoms was comparable in a wide range of analyzed areas, involving but not being restricted to somatization disorder, major depressive episode, borderline personality disorder, extrasensory/paranormal experiences, physical/sexual abuse and five dissociative disorders. There were considerable differences when we compared these results with historical data from patients with DID. Conclusion. In agreement with the extant literature, these results showed that mediumship can be considered a non-pathological form of dissociative phenomena. [ABSTRACT FROM AUTHOR]