“God Spoke to Me”: Subjective Paranormal Experience and the Homeostatic Response to Early Trauma

Abstract

The prevalence of reported subjective paranormal experience (SPE) is at high levels in all populations investigated to date. This article presents a new integrative theory of SPE in light of the brain’s homeostatic response to early trauma. I hold that developmental factors in the brain’s responses to trauma predispose victimized individuals towards SPE and paranormal beliefs. I examine the reported associations between childhood abuse, dissociation, depersonalization, compartmentalization, fantasy generation, homeostasis and SPE. A new integrative theory of psychological homeostasis draws upon the mechanisms of dissociation and fantasy generation to explain the origins of SPE. Twelve hypotheses from the Homeostasis Theory are found to be consistent with the findings of multiple studies and falsifying evidence has yet to be identified. Freezing and associated releases of fantasy, which may take the form of SPE, serve as a survival strategy in the homeostatic regaining of safety and control following childhood abuse. Prospective research is necessary to deepen our understanding of the brain mechanisms required by the system described here.

Paranormal Belief, Thinking Style and Delusion Formation: A Latent Profile Analysis of Within-Individual Variations in Experience-Based Paranormal Facets

“…For instance, Dagnall et al (2016) noted that 42% of a British university-based sample experienced at least one paranormal occurrence. Studies from other geographical areas have produced comparable findings (e.g., Germany, Schmied-Knittel and Schetsche, 2005;America, McCready and Greeley, 1976; and Latin American, Montanelli and Parra, 2002;Marks, 2021). Consideration of literature reveals also that experiencers frequently report multiple occurrences (Castro et al, 2014;Dagnall et al, 2016).…”

Paranormal belief and well-being: The moderating roles of transliminality and psychopathology-related facets

“…Academic surveys (Dagnall et al, 2016b) and opinion polls (Ipsos MORI, 1998Newport and Strausberg, 2001;Moore, 2005) report that belief in the paranormal prevails within modern Western societies. Despite investigators using varying definitions of paranormal belief and measurement instruments differing in construct content, endorsement is consistently cited at around 50% (Irwin, 2009;Marks, 2021).…”

“…Academic surveys ( Dagnall et al, 2016b ) and opinion polls ( Ipsos MORI, 1998 , 2003 ; Newport and Strausberg, 2001 ; Moore, 2005 ) report that belief in the paranormal prevails within modern Western societies. Despite investigators using varying definitions of paranormal belief and measurement instruments differing in construct content, endorsement is consistently cited at around 50% ( Irwin, 2009 ; Marks, 2021 ). Acknowledging these conceptual issues, the present study adopted the classification proposed by Irwin (2009) , which states that “a paranormal belief is defined on a working basis as a proposition that has not been empirically attested to the satisfaction of the scientific establishment but is generated within the nonscientific community and extensively endorsed by people who might normally be expected by their society to be capable of rational thought and reality testing” ( Irwin, 2009 , p. 16–17).…”

Thinking Style and Paranormal Belief: The Role of Cognitive Biases

“…Although endorsement rates vary as a function of phenomena assessed and sample used, survey results establish unequivocally that belief in the paranormal is a relatively common feature of modern life. Marks (2021) places the typical incidence of belief at around 50% of the population. Concomitantly, approximately 40% of UK respondents believe they have had at least one paranormal experience (Castro et al, 2014; N.…”