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This study investigated relationships between thin mental boundary functioning, creativity, imaginary companions (ICs), and anomalous '(entity) encounter experiences.' A convenience sample of 389 respondents completed the Revised Transliminality Scale, Oxford-Liverpool Inventory of Feelings and Experiences, Creative Experiences Questionnaire, Survey of Strange Events, and a measure of Childhood Imaginary Companions. Competing testing with path analysis found that the best-fitting model was consistent with the causal chain of 'Thin Boundaries (transliminality and schizotypy) → Creative Experiences → ICs → (Entity) Encounter Experiences.' These results suggest that deep-types of ICs (i.e., showing apparent independent agency) are perhaps most accurately characterized as syncretic cognitions versus hallucination-like experiences. The authors examine these findings relative to study limitations, as well as discussing the need for future research that approaches ICs as a special mental state that can facilitate allied altered-anomalous experiences. In this context, this study furthered understanding of relationships between conscious states related to mental boundaries, childhood imaginary companions, creative experiences, and entity encounters., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

This report describes and presents the raw data from Escolà-Gascón et al.'s 1 remote viewing study, which extended similar experiments initiated by the American Central Intelligence Agency (CIA). Remote viewing is a research technique that allows scientists to examine the degree to which individuals might access "distant (or nonlocal) information" without using known logical-perceptual channels. Many parapsychologists regard such effects as evidence of psychic (or psi) ability, whereas other researchers more cautiously designate beyond-chance results as "anomalous cognition." The original research commissioned by the CIA provided favorable (though highly controversial) results, and several subsequent replications have shown positive and non-significant results. This has fostered heated scientific debate about the nature or meaning of these anomalous cognitions from theoretical, methodological, and statistical viewpoints. This report contextualizes the data obtained from our investigation that conceptually replicated the results of prior remote viewing experiments. Specifically, the authors found a positive association between emotional intelligence (EI) and positive performance (or "hits") in remote viewing cognitive experiments, employing statistical controls based on structural equation modeling (SEM). We thus clarify certain methodological issues about our data to ensure transparency with their future use. We focus on three essential points: (1) more detailed explanation of our EI measures; (2) justification of our effect size calculation and why we obtained underestimated standard deviations per the population parameter; and (3) further consideration of the nuances with interpreting the statistical anomalies (or hits) in the remote viewing tests., (Copyright © 2023. Published by Elsevier Inc.)

Objectives: Since 1972, the U.S. Central Intelligence Agency (CIA) commissioned several research programs on remote viewing (RV) that were progressively declassified from 1995 to 2003. The main objectives of this research were to statistically replicate the original findings and address the question: What are the underlying cognitive mechanisms involved in RV? The research focused on emotional intelligence (EI) theory and intuitive information processing as possible hypothetical mechanisms., Methods: We used a quasi-experimental design with new statistical control techniques based on structural equation modeling, analysis of invariance, and forced-choice experiments to accurately objectify results. We measured emotional intelligence with the Mayer-Salovey-Caruso Emotional Intelligence Test. A total of 347 participants who were nonbelievers in psychic experiences completed an RV experiment using targets based on location coordinates. A total of 287 participants reported beliefs in psychic experiences and completed another RV experiment using targets based on images of places. Moreover, we divided the total sample into further subsamples for the purpose of replicating the findings and also used different thresholds on standard deviations to test for variation in effect sizes. The hit rates on the psi-RV task were contrasted with the estimated chance., Results: The results of our first group analysis were nonsignificant, but the analysis applied to the second group produced significant RV-related effects corresponding to the positive influence of EI (i.e., hits in the RV experiments were 19.5% predicted from EI) with small to moderate effect sizes (between 0. 457 and 0.853)., Conclusions: These findings have profound implications for a new hypothesis of anomalous cognitions relative to RV protocols. Emotions perceived during RV sessions may play an important role in the production of anomalous cognitions. We propose the Production-Identification-Comprehension (PIC) emotional model as a function of behavior that could enhance VR test success., (© 2023 The Authors. Brain and Behavior published by Wiley Periodicals LLC.)

In the study and treatment of psychosis, emotional intelligence (EI) and thinking styles are important patient characteristics for successful outcomes in clinical intervention. Anticipation of unpredictable stimuli (AUS) may be understood as an anomalous perception and anomalous cognition in which an individual supposedly senses and recognizes future stimuli in an unexpected way, also referred to as "hunches or premonitions." This examined the roles of EI and thinking styles in AUSs in convenience samples of healthy participants ( n = 237) versus patients diagnosed with psychosis ( n = 118). We adjusted several quadratic and exponential regression models according to the obtained functions. Group means were also compared to examine differences in EI scores for participants with psychosis compared to healthy participants. In the healthy group, EI predicted AUSs with a weight between 42% and 58%. Thinking styles were not correlated with AUSs. However, EI was not correlated with AUSs in the clinical group. Patients with psychosis tended to score higher on AUSs and lower on EI and thinking styles compared to participants in the healthy group. We discuss EI as a variable that can contextualize some anomalous perceptions which are otherwise difficult to classify or measure within the classic psychosis continuum model., Competing Interests: The authors declare no conflict of interest., (© 2022 The Authors.)

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., Competing Interests: JH was employed by company Integrated Knowledge Systems. The remaining author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest., (Copyright © 2022 Houran and Laythe.)

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., (Copyright © 2020 Dagnall, Drinkwater, O’Keeffe, Ventola, Laythe, Jawer, Massullo, Caputo and Houran.)

Selection assessments are common practice to help reduce employee turnover in the service industry, but as too little is known about employees' characteristics, which are valued most highly by human resources professionals, a sample of 108 managers and human resources professionals rated the perceived importance of 31 performance traits for Line, Middle, and Senior employees. Rasch scaling analyses indicated strong consensus among the respondents. Nonsocial skills, abilities, and traits such as Ethical Awareness, Self-motivation, Writing Skills, Verbal Ability, Creativity, and Problem Solving were rated as more important for higher level employees. By contrast, traits which directly affect the interaction with customers and coworkers (Service Orientation, Communication Style, Agreeableness, Sense of Humor, Sensitivity to Diversity, Group Process, and Team Building) were rated as more important for lower level employees. Respondents' age and sex did not substantially alter these findings. Results are discussed in terms of improving industry professionals' perceived ecological and external validities of generic and customized assessments of employee.

Findings from parapsychological field studies grounded in cognitive illusions parallel the results from Stamps' 2007 research on environmental mystery in simulated environments. However, parapsychology also implicates certain perceptual-personality characteristics in the perception of some forms of environmental mystery. Thus, it is argued that environmental mystery is produced fundamentally by an interaction of the right type of percipient (primed to detect and give credence to ambiguous stimuli) in the right type of environment (full of ambiguous stimuli).

The adaptational-continuum model of personality and coping suggests a useful context for research areas that emphasize both personality and coping. The present paper used Ferguson's (2001) model integrating personality and coping factors to further conceptualize findings around celebrity worship. Three hundred and seventy-two respondents completed measures of celebrity worship, personality, coping style, general health, stress, positive and negative affect and life satisfaction. Celebrity worship for intense-personal reasons is associated with poorer mental heath and this relationship can be understood within the dimensions of neuroticism and a coping style that suggests disengagement. Such findings suggest the utility of examining the relationship between celebrity worship and mental health within both personality and coping variables, which have practical implications for understanding and addressing mental health problems that may occur as the result of engaging in celebrity worship for intense-personal reasons.

For those with true near-death experiences (NDEs), Greyson's (1983, 1990) NDE Scale satisfactorily fits the Rasch rating scale model, thus yielding a unidimensional measure with interval-level scaling properties. With increasing intensity, NDEs reflect peace, joy and harmony, followed by insight and mystical or religious experiences, while the most intense NDEs involve an awareness of things occurring in a different place or time. The semantics of this variable are invariant across True-NDErs' gender, current age, age at time of NDE, and latency and intensity of the NDE, thus identifying NDEs as 'core' experiences whose meaning is unaffected by external variables, regardless of variations in NDEs' intensity. Significant qualitative and quantitative differences were observed between True-NDErs and other respondent groups, mostly revolving around the differential emphasis on paranormal/mystical/religious experiences vs. standard reactions to threat. The findings further suggest that False-Positive respondents reinterpret other profound psychological states as NDEs. Accordingly, the Rasch validation of the typology proposed by Greyson (1983) also provides new insights into previous research, including the possibility of embellishment over time (as indicated by the finding of positive, as well as negative, latency effects) and the potential roles of religious affiliation and religiosity (as indicated by the qualitative differences surrounding paranormal/mystical/religious issues).

The DSM-IV definition of delusion is argued to be unsatisfactory because it does not explain the mechanism for delusion formation and maintenance, it implies that such beliefs are necessarily dysfunctional (pathological), it underestimates the social component to some delusions, and it is inconsistent with research indicating that delusions can be modified through techniques such as contradiction, confrontation, and cognitive-behavioral therapy. However, a well-replicated mathematical model of magical/delusional thinking based on a study of paranormal beliefs and experiences is consistent with the hypothesis that attributional processes play a central role in delusion formation and maintenance. The model suggests attributional processes serve the adaptive function of reducing fear associated with ambiguous stimuli and delusional thinking is on a continuum with nonpathological forms. Based on this collective research an amendment to the definition of delusion is proposed and its clinical implications are addressed.

Previous theoretical and empirical work leads to a prediction that the developmental sequelae of childhood trauma may be risk factors in the development of transliminality. 106 undergraduate students completed the Revised Transliminality Scale and the Survey of Traumatic Childhood Events. In support of the prediction, scores on the Revised Transliminality Scale correlated .39 (p<.001) with the total scores on the index of childhood trauma. Follow-up analyses suggested that various sorts of childhood trauma could be interpreted for this group as related to transliminality: having one's house destroyed, robbed, or vandalized; being struck by someone within or outside the family; being yelled and screamed at by a caregiver; witnessing the physical abuse of a parent; and sexual abuse. Longitudinal study is required to sharpen evidence.

Celebrity worship is a form of parasocial interaction in which individuals become obsessed with 1 or more celebrities, similar to an erotomanic type of delusional disorder. Drawing on the cognitive factors implicated in erotomania, the authors hypothesized that celebrity worshippers might be expected to exhibit verbal, visuospatial, and cognitive deficits related to flexibility and associative learning. This general hypothesis was tested in a sample of 102 participants who completed the Celebrity Attitude Scale (L. E. McCutcheon, R. Lange, & J. Houran, 2002), the Entertainment-Social, Intense-Personal, and Borderline Pathological subscales, and 6 cognitive measures that included creativity (verbal), crystallized intelligence, critical thinking, spatial ability, and need for cognition. The results were consistent with predictions and suggest that cognitive deficits only help facilitate an individual's susceptibility to engage in celebrity worship. The results are discussed in terms of the multivariate absorption-addiction model of celebrity worship.

During the course of a larger study on sensory thresholds and transliminality, 22 men and 28 women (M = 23.1 yr., SD = 2.9) mostly composed of students selected from a snowball sampling approach completed the Revised Transliminality Scale and a brief measure of everyday aberrations in memory. Scores on the measures correlated .59 (p < .001), and this result was not due to the confounding effects of age or sex. These preliminary results are consistent with the hypothesis that transliminality involves a state of increased activation that can induce a loss of conscious experience, thereby lending support to the definition of transliminality as the tendency for psychological material to cross thresholds into or out of consciousness.

'Mental boundaries' is a traditional concept in psychology, although attempts to conceptualize and measure such boundaries empirically have only recently been pursued. Two major efforts in this respect are Hartmann's Boundary Questionnaire and the Revised Transliminality Scale of Lange, Thalbourne, Houran, and Storm. We administered both along with the Briggs-Nebes Handedness Scale to a convenience sample of 268 participants to assess the convergent validity of the two boundary measures and to replicate previous evidence that the boundary construct involves body boundaries as well, such as a tendency toward mixed-handedness. As predicted, scores on the Revised Transliminality Scale correlated .66 positively with total scores on the Boundary Questionnaire, but neither measure was associated with the handedness scale. Each of the 12 domains of the Boundary Questionnaire correlated significantly with total scores on the Transliminality Scale, yet only five domains contributed significantly to the prediction of variance in transliminality scores in a standard multiple regression analysis. Analysis suggests that transliminality is related to specific domains of the Boundary Questionnaire, and we hypothesize that the other domains of the Boundary Questionnaire represent higher levels of the boundary construct than what is measured by the Revised Transliminality Scale. This idea is discussed within the context of Werner's 1948 theory of syncretic versus symbolic cognition.

The phenomenon of celebrity worship is currently conceptualized as an abnormal type of parasocial relationship, driven by absorption and addictive elements and which potentially has significant clinical sequelae. The authors hypothesize that the three increasingly extreme sets of attitudes and behaviors associated with celebrity worship also partly reflect the three domains of personality discussed in Eysenckian theory. Specifically, celebrity worship for entertainment-social reasons may reflect extraversion personality traits; intense-personal attitudes and behaviors toward celebrities may reflect neuroticism traits; and celebrity worship of a borderline-pathological nature may reflect psychoticism traits. To test this idea, the authors administered the Celebrity Attitude Scale and the Abbreviated Form of the Revised Eysenck Personality Questionnaire to large convenience samples of students (N = 317) and community (N = 290) respondents. Results indicate that celebrity worship is not an uncommon phenomenon. Further, correlational analyses supported predictions and suggest that Eysenckian domains of personality may promote or hinder a person's progression along the continuum of behaviors associated with celebrity worship.

The 18-item Manic-Depressiveness Scale was revised via a Rasch top-down purification' procedure to provide a new 12-item scale with no significant age or sex bias. Application of this scale to previously collected data indicated that patients with manic-depression and schizophrenia receive comparable scores, which are significantly higher than those of a control group of students. Moreover, for a subgroup of patients with manic-depression, scores correlated .55 (p<.001) with number of manic-depression-relevant medications being taken. These findings lend support to the validity of the Rasch Manic-Depressiveness Scale as a general measure of psychoticism and psychiatric status.

Celebrity worship has been conceptualized as having pathological and nonpathological forms. To avoid problems associated with item-level factor analysis, 'top-down purification' was used to test the validity of this conceptualization. The respondents (N = 249) completed items modelled after existing celebrity worship questionnaires. A subset of 17 unidimensional and Rasch scalable items was discovered (the local reliability ranged from.71 to.96), which showed no biases related to age and gender. This subset was dubbed the Celebrity Worship Scale (CWS). The items also showed no celebrity bias, indicating that CWS applies equally to acting, music, sports, and 'other' celebrities. The Rasch nature of the items defines celebrity worship as consisting of three qualitatively different stages. Low worship involves individualistic behaviours such as watching and reading about a celebrity. At slightly higher levels, celebrity worship takes on a social character. Lastly, the highest levels are characterized by a mixture of empathy with the celebrity's successes and failures, over-identification with the celebrity, compulsive behaviours, as well as obsession with details of the celebrity's life. Based on these findings, the authors propose a model of celebrity worship based on psychological absorption (leading to delusions of actual relationships with celebrities) and addiction (fostering the need for progressively stronger involvement to feel connected with the celebrity).

Effects of age and sex in paranormal belief remain controversial because issues of scaling and differential item function are not given due attention. Therefore, in response to the recent debate between Irwin and Vitulli, these issues are reviewed and validated as crucial approaches for obtaining an objective measure of paranormal belief. A Rasch version of Tobacyk's Paranormal Belief Scale has been developed, but research with this scale suggests that--contrary to past literature and recently refined studies--age and sex are neither consistent nor crucial factors mediating paranormal belief.

The concept of transliminality ("a hypothesized tendency for psychological material to cross thresholds into or out of consciousness") was anticipated by William James (1902/1982), but it was only recently given an empirical definition by Thalbourne in terms of a 29-item Transliminality Scale. This article presents the 17-item Revised Transliminality Scale (or RTS) that corrects age and gender biases, is unidimensional by a Rasch criterion, and has a reliability of.82. The scale defines a probabilistic hierarchy of items that address magical ideation, mystical experience, absorption, hyperaesthesia, manic experience, dream interpretation, and fantasy proneness. These findings validate the suggestions by James and Thalbourne that some mental phenomena share a common underlying dimension with selected sensory experiences (such being overwhelmed by smells, bright lights, sights, and sounds). Low scores on transliminality remain correlated with "tough mindedness" in on Cattell 16PF test, as well as "self-control" and "rule consciousness," whereas high scores are associated with "abstractedness" and an "openness to change" on that test. An independent validation study confirmed the predictions implied by our definition of transliminality. Implications for test construction are discussed., (Copyright 2000 Academic Press.)

The lore surrounding the mythical Witches' Sabbat and contemporary reports of UFO abductions share three main characteristics: the use of masks, the appearance of "Men in Black," and references to flight and abduction. We review these three commonalities with particular focus on the aspect of flight and abduction. We argue that narratives of the Witches' Sabbat and UFO abductions share the same basic structure, common symbolism, and serve the same psychological needs of providing a coherent explanation for anomalous (ambiguous) experiences while simultaneously giving the experient a sense of freedom, release, and escape from the self. This pattern of similarities suggests the possibility that UFO abductions are a modern version of tales of flight to the Sabbat.

We examined the relationship of tolerance of ambiguity to severe global factors and specific types of anomalous or paranormal experience. 107 undergraduate students completed MacDonald's 1970 AT-20 and the Anomalous Experiences Inventory of Kumar, Pekala, and Gallagher. Scores on the five subscales of the Anomalous Experiences Inventory correlated differently with tolerance of ambiguity. Global paranormal beliefs, abilities, experiences, and drug use were positively associated with tolerance of ambiguity, whereas a fear of paranormal experience showed a negative relation. The specific types of anomalous experiences that correlated with tolerance of ambiguity often involved internal or physiological experience, e.g., precognitive dreams, memories of reincarnation, visual apparitions, and vestibular alterations. We generally found no effects of age of sex. These results are consistent with the idea that some paranormal experiences are misattributions of internal experience to external ('paranormal') sources, a process analogous to mechanisms underpinning delusions and hallucinations.

50 college students completed the Anomalous Experiences Inventory, the AT-20 measure of tolerance of ambiguity, and a frequency of dream recall questionnaire. Using path analysis we show that precognitive dreams can be modeled as accidental 'hits' with increased dream recall and the interpretation of such hits as 'meaningful coincidences' seems facilitated by a belief in the paranormal. As predicted, both factors are affected by tolerance of ambiguity, which provides the flexibility required to store and recall ambiguous dream information while simultaneously allowing dream recallers to assume a paranormal origin of their 'precognitive' dreams. Moreover, the fit of the proposed model did not depend on sex or age. Alternative models that provided a better fit to the data validated the roles of tolerance of ambiguity and belief in the paranormal in eliciting experiences of precognitive dreaming, but frequency of dream recall was not confirmed as a crucial factor.

This note relates recent research on dream content to other findings on imaginal experiences which suggest that state or situational factors frequently define the content of experiences related to altered states of consciousness. As with hallucinatory, dissociative, and autohypnotic phenomena, dream content reflects a continuity between waking and imaginal experience.

This research tested the notion that poltergeist-like experiences reflect the need to explain anomalous personal experiences. Thus, it was hypothesized that percipients of poltergeists would score lower on tolerance of ambiguity than controls. Further, it was hypothesized that tolerance of ambiguity would negatively correlate with the number of different categories of poltergeist experience. 30 self-identified percipients of poltergeist-like phenomena and 30 self-identified nonpercipients of the paranormal were administered the Rydell-Rosen Ambiguity Tolerance Scale and Houran and Lange's Poltergeist Experiences Checklist. Results partially supported predictions. Percipients of the paranormal scored significantly lower on tolerance of ambiguity than nonpercipients, but scores on the experiences checklist did not significantly correlate with scores on tolerance of ambiguity. The results supported the main hypothesis but more detailed research is needed to clarify the roles of age and tolerance of ambiguity in the perception of anomalous phenomena.

30 experiences of shamanic journeys derived from Harner (1990) were analyzed based on a recent coding scheme for contextual variables proposed by Lange, Houran, Harte, and Havens. Consistent with previous research, the experiential content of the trances was quite consistent with the content of the available contextual variables, and embedded cues in particular (r = .68, p < .001). As predicted, trance states of shamanic journeys are sufficiently structured to suppress contextual effects on the modality of experience. The findings suggest that the contents of shamanic trance are not solely influenced by psychopathology, biochemical effects, or cultural influences.

Houran and Lange's psychological model of haunting phenomena predicts that contextual variables alone are sufficient to induce poltergeist-like perceptions. 22 subjects individually visited five areas of a performance theater and were asked to notice the environment. 11 subjects in an informed condition were instructed that the location was haunted, while 11 in the control condition were told that the building was simply under renovation. Subjects' perceptions in both conditions were recorded via Green, et al.'s 1992 experiential questionnaire which contains 10 subscales related to psychological and physiological perceptions. Analysis yielded significantly more intense perceptual experiences on nine of the ten subscales in the informed condition, indicating that demand characteristics alone can stimulate paranormal-type experiences.

A sample of 49 accounts of deathbed visions from Barrett's 1926 classic collection were analyzed using the classification scheme for contextual variables proposed recently by Lange, Houran, Harte, and Havens. Consistent with previous research, the contents of the contextual variables operating during these deathbed visions were consistent with the contents of the percipients' experiences. In addition, contextual variables were related to the modalities of the experience, e.g., visual, auditory, and sensed presences, as well as the number of contents, e.g., deceased relatives, angelic beings, and the perception of symbolic borders or limits including water and heavenly gates, as perceived during the dying process. These findings are consistent with the interpretation that deathbed visions are comforting hallucinations and that contextual variables serve to structure these otherwise ambiguous experiences.

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.

Hauntings and poltergeist-like episodes are argued to be products of contagious reactions to ambiguous environmental or cognitive events. In particular, evidence suggests that the subjective and objective effects reported by percipients are the function of independent, nonparanoraml etiologies whose constitutions have been previously established and described. According to this multivariate model, the labeling of ambiguous events as "abnormal" or "paranormal" initiates the reactive process which is subsequently sustained by perceptual contagion, i.e., flurries of paranormal observations due self-reinforcing attentional processes.

Houran, et al's model for haunting phenomena predicts that fear of "paranormal phenomena" is associated with intolerance of ambiguity. Consistent with this prediction, ratings by 86 undergraduates (14 men and 72 women) showed a correlation of 33 between the scores on the Anomalous Experiences Inventory and the Rydell Rosen Ambiguity Tolerance Scale.

Two subjects were asked to keep a 30-day journal of occurrences in their residence which are traditionally associated with hauntings and poltergeist-like phenomena. It was expected that the instructions would increase the frequency of perception of unusual or rarely occurring events in their residence, resulting in an attentional and "perceptual contagion effect." As expected, several features of the percipients' observations closely resembled those found in previously reported poltergeist episodes. Most importantly, the distribution of perceived occurrences closely resembled the predicted logistic curve, suggesting that hauntings involve a perceptual process where initial observations "infect" later ones.

The content of perceived apparitions, e.g., bereavement hallucinations, cannot be explained entirely in terms of electromagnetically induced neurochemical processes. It was shown that contextual variables influential in hallucinatory and hypnotic states also structured reported haunting experiences. As predicted, high congruency was found between the experiential content and the nature of the contextual variables. Further, the number of contextual variables involved in an experience was related to the type of experience and the state or arousal preceding the experience. Based on these findings we argue that a more complete explanation of haunting experiences should take into account both electromagnetically induced neurochemical processes and factors related to contextual mediation.