A Biopsychosocial Approach to Creative Dissociation: Remarks on a Case of Mediumistic Painting

Abstract

A category of religious experience that still preserves much of the original blurring and fusion between art and religion is mediumistic or spirit painting. Performed by spiritualist mediums in different locations around the world, this form of religious experience is characterized by the supposed ability of an individual to serve as an instrument for deceased artists to continue to perform their works. Little scientific research has been conducted concerning this topic. We present a brief analysis of painting activity performed by Jacques Andrade, a Brazilian medium. Born in 1945, Andrade, who has been active in the Brazilian Kardecist movement for many years, has dedicated most of his religious life to mediumistic painting at his center (The Leonardo da Vinci Salon of Mediumistic Art). Data about the medium were collected on several different occasions, from 1998 to 2013, and include psychophysiological measures (hand temperature, heart rate, bilateral skin conductance, muscle tension, and electrical brain activity), psychological measures (Dissociative Experiences Scale, Tellegen Absorption Scale, Revised Transliminality Scale, and Childhood Trauma Questionnaire), artistic material, observational data (photographs of paintings, observations of the medium in action), and some basic socio-demographic and biographical information. Basically we sought to evaluate: a) general aspects of the painting technique and style employed by the medium, b) the main features of his pictorial production, and c) the general behavior shown by the medium during the mediumistic activity. In an effort to combine and integrate our findings about this case, we propose a biopsychosocial approach to the study of what might be called creative dissociation.

JSE 36:1 Spring 2022 Whole Issue PDF

“…Several authors advocate a parapsychological interpretation of these perceptions, since mediums sometimes seemingly provide specific or veridical information under blinded conditions (e.g., Beischel et al, 2015;Beischel & Schwartz, 2007;Jensen & Cardeña, 2009;Kelly & Arcangel, 2011;Roy & Robertson, 2004). Conversely, other researchers have noted the controversial methods and mixed results of research in this domain (Bastos et al, 2015;O'Keeffe & Wiseman, 2005), as well as the apparent dissociative nature of these particular experiences (e.g., Maraldi, 2014;Maraldi & Krippner, 2013;Ross & Joshi, 1992;Seligman, 2005;Wahbeh & Radin, 2017).…”

Psicologia da Religião e Psicologia Anomalística: aproximações pela produção recente

“…Dessa produção, pode-se destacar o quanto a mediunidade tem provocado a discussão acerca do diagnóstico diferencial entre desordens mentais e experiências anômalas. A mediunidade livrou-se do rótulo de doença mental e, mais que o resultado de processos dissociativos mórbidos, passou a ser compreendida como o resultado de um processo dissociativo normal e culturalmente disciplinado (MARALDI, MACHADO & ZANGARI, 2010). Tal mudança de perspectiva nos remete, igualmente, aos critérios de diferenciação entre experiências religiosas patológicas e não patológicas, um tema que tem sido recorrentemente discutido na literatura (MARALDI, 2014; MENEZES, ALMINHANA & MOREIRA-ALMEIDA, 2012; ALMINHANA & MOREIRA-ALMEIDA, 2014).…”

Case Study of Recognition Patterns in Haunted People Syndrome

“…These episodes are not uncommon in the general population and have strong supernatural connotations for many people ( Hill et al, 2018 , 2019 ; Houran et al, 2020 ). Research indicates that singular or sporadic haunt-type experiences can be induced for clinical, leisure, research, or transpersonal purposes by means of suggestion – expectancy effects ( Houran et al, 2020 ), transcerebral magnetic stimulation ( Persinger et al, 2000 ), creative dissociation ( Maraldi and Krippner, 2013 ), psychedelic use ( Davis et al, 2020 ), channeling activities ( Pederzoli et al, 2022 ), ritual settings ( Caputo et al, 2021 ), and environmental psychology ( Dagnall et al, 2020 ). However, individuals with recurrent encounter experiences or ghostly episodes over time and under naturalistic and spontaneous conditions possibly represent a more complex or nuanced process.…”