Things That Go Bump in the Literature: An Environmental Appraisal of "Haunted Houses"

Case Study of Recognition Patterns in Haunted People Syndrome

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.

When the Truth Is Out There: Counseling People Who Report Anomalous Experiences

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.

Super-natural fears

Supernatural fears, although common, are not as well-understood as natural fears and phobias (e.g., social, blood, and animal phobias) which are prepared by evolution, such that they are easily acquired through direct experience and relatively immune to cognitive mediation. In contrast, supernatural fears do not involve direct experience but seem to be related to sensory or cognitive biases in the interpretation of stimuli as well as culturally driven cognitions and beliefs. In this multidisciplinary synthesis and collaborative review, we claim that supernatural beliefs are "super natural." That is, they occur spontaneously and are easy to acquire, possibly because such beliefs rest on intuitive concepts such as mind-body dualism and animism, and may inspire fear in believers as well as non-believers. As suggested by psychological and neuroscientific evidence, they tap into an evolutionarily prepared fear of potential impending dangers or unknown objects and have their roots in "prepared fears" as well as "cognitively prepared beliefs," making fear of supernatural agents a fruitful research avenue for social, anthropological, and psychological inquires.

Forced-choice experiment on Anomalous Information Reception and correlations with states of consciousness using the Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2)

CONTEXT

An Anomalous Information Reception (AIR) experiment was developed.

OBJECTIVE

To statistically examine the occurrence of AIR in multiple experimental tests and explore their predictive psychological mechanisms.

DESIGN

First, we investigated whether human beings could guess the positive or negative content from 30 randomly selected images that would be presented on a computer screen, one at a time. Ninety participants reported being mediums and another 90 claimed to be nonbelievers in the paranormal. The participants were randomly assigned to three experimental conditions: (1) positive-relaxing environments, (2) neutral environments, and (3) negative-stimulating environments. Second, the prediction of successes recorded in the AIR experiment was tested using five Multivariable Multiaxial Suggestibility Inventory-2 (MMSI-2) scales that measured the altered state of consciousness (ASC) and suggestibility.

RESULTS

The successes did not exceed the estimated chance. The only significant results revealed that mediums obtained a greater number of correct answers than the non-believing participants. Bayesian estimation also confirmed these results. In the same way, the altered states of consciousness and suggestibility negatively predicted 25.8% of successes in the AIR experiment.

CONCLUSIONS

Insufficient statistical evidence was obtained for AIR. The results raise doubts about previous theories on AIR. Further research is required. Nevertheless, mediums obtained more success answers than nonbelievers did. This means that the anomalous sheep-goat effect is also present in mediums and supports results obtained in previous studies.