Revised Paranormal Belief Scale Research Articles

Belief in Jinn Possession Scale: Development and validation

In spite of scientific developments, paranormal beliefs remain widespread, especially in South Asian societies. Numerous disorders connected to possession and trance have been theorized in recent years. In this study, three community samples were used to develop a comprehensive scale of Belief in Jinn Possession Scale (BJPS) and to examine its consistency and relevance. The BJPS scale was proposed to be multidimensional with four factors displaying satisfactory internal consistency reliability estimated by the exploratory factor analysis (EFA) ( n = 300). However, confirmatory factor analyses ( n = 300) reduced the number of factors to two. The BJPS demonstrated excellent reliability and statistically significant positive correlations among its factors of beliefs about signs of possession and beliefs about vulnerability and preventive measures. Convergent and discriminant validity ( n = 316) was supported by a high correlation between BJPS, Revised Paranormal Belief Scale (RPBS), and Paranormal and Supernatural Belief Scale (PSBS) and a low correlation between BJPS, Narcissistic Personality Inventory 16 (NPI-16), and Moral Identity Measure (MIM). These results suggest that the BJPS is a well-grounded and sound tool for evaluating one’s irrational beliefs about possession states in Pakistani culture, and it may be the first attempt to conceptualize possession.

Paranormal Belief Among College Students and Elderly People: A Comparative Study

This is a comparative study conducted for assessing the prevalence of paranormal belief among college students and elderly people, and for identifying if paranormal belief increases with increasing age. This study was conducted on two groups: college students and elderly people. The sample included 50 college students aged 20–25 years and 50 elderly persons aged 40–65 years. The study was conducted using the Revised Paranormal Belief Scale which was developed by Tobacyk in 2004. The study compared the paranormal beliefs of college students with those of elderly people to determine the relationship between paranormal beliefs and age. The study findings revealed that due to the negative correlation between both variables, elderly people and age, hypothesis 1 is rejected. Hypothesis 2 has a non-significant result in six sub-domains between two variables (elderly and college students), indicating that the elderly population will have higher levels of paranormal beliefs in the individual sub-domains of the scale than their younger counterparts. Hypothesis 2 was rejected in one sub-domain (extraordinary life forms) because it yielded a significant result in the study.

Quasi-Development as an Illusion of Personal Growth

This article explores the concept of quasi-development from theoretical, methodological, and empirical perspectives. The study consists of two parts, examining the components and functional manifestations of quasi-development. A theoretical definition of the phenomenon of quasi-development is proposed. In Study 1, the perceptions of quasi-development in two groups of respondents were analyzed by using content analysis: one group consisted of 30 individuals without psychological education and the other of 10 individuals with a psychological background. The study revealed several features of quasi-development, including an attitude towards development where change occurs for the sake of change, an illusion of infinity of options and intensity of development induced by external influence, a desire to obtain a ready-made “recipe” instead of taking responsibility, a lack of correlation between life experience and emotional history, and a lack of a meaning regulator. In Study 2, key components of quasi-development and its connection with magical thinking were assessed by using data from 33 respondents without psychological education, but with experience of seeking psychological help and striving for self-development. The study also explored the correlations of quasi-development markers with the Revised Paranormal Belief Scale proposed by J. Tobacyk. The peculiarities of the social context of modern individuals and the ways of constructing identity were also considered. Finally, the article raises questions about the need for further research on the phenomenon of quasi-development.

The Role of Cognitive Control in Paranormal Beliefs: A Study Based on Performance in Go/No-go Task

Introduction: Cognitive control plays a role in human behavior and mental processes and affects paranormal beliefs. This study aims to investigate the role of cognitive control in paranormal beliefs using the go/no-go task. Methods: A total of 92 people were selected based on low, middle, and high scores in the revised paranormal belief scale (R-PBS) and assigned to 3 groups. The groups included 30 severe paranormal believers (13 females with a mean age of 25.3 years), 31 mild paranormal believers (14 females with a mean age of 26.4 years), and 31 skeptics (16 females with a mean age of 25.8 years). All participants were tested on the go/no-go task. A multivariate analysis of variance was conducted with the given groups (severe paranormal believers, mild paranormal believers, and skeptics) as the independent variable and the go/no-go subscales scores as dependent variables. Results: The findings showed a significant difference between the mean scores in errors of go (F(2, 89)=7.20, P=0.01), errors of no-go (F(2, 89)=11.81, P=0.01), and reaction time (F(2, 89)=21.46, P=0.01) between the groups. Conclusion: The severe and mild paranormal believers had lower accuracy and slower reaction times than the skeptics group. Therefore, severe paranormal believers and mild paranormal believers had a weakness in all go/no-go subscale scores. This finding suggests that paranormal beliefs may be related to poor cognitive control.

Longitudinal assessment of the temporal stability and predictive validity of the Revised Paranormal Belief Scale.

The Revised Paranormal Belief Scale (RPBS) is the prevailing measure of supernatural credence. However, there exists only limited evidence to support the temporal stability and predictive validity of the instrument over time. Acknowledging this, the present study assessed the test-retest reliability of the RPBS using a large, heterogeneous sample across multiple trials. In addition, predictive validity was tested using a longitudinal statistical model, which focused on allied health outcomes (Perceived Stress and Somatic Complaints). A sample of 1,665 (M age = 54.40, 853 females, 804 males, five non-binary and three not disclosing of gender) completed study measures at three time points separated by 2 month intervals. Prior to assessing temporal stability, assessment of structural validity and longitudinal invariance occurred. Test-retest reliability of the RPBS was in the moderate to high range across time intervals, and good internal consistency was observed. Furthermore, satisfactory stability coefficients existed for RPBS subfactors. Data-model fit for the predictive model was acceptable. Belief in the paranormal explained low variance over time in Perceived Stress and Somatic Complaints (between 2.4 and 4.2%). Findings supported the stability and reliability of the RPBS. In addition, they aligned with the notion that paranormal belief in the absence of high scores on cognitive-perceptual factors (e.g. transliminality and schizotypy), has a benign influence on perceived health.

Resting-State Electroencephalogram (EEG) Coherence Over Frontal Regions in Paranormal Beliefs.

Paranormal beliefs are defined as the belief in extrasensory perception, precognition, witchcraft, and telekinesis, magical thinking, psychokinesis, superstitions. Previous studies corroborate that executive brain functions underpin paranormal beliefs. To test this hypotheses, neurophysiological studies of brain activity are required. A sample of 20 students (10 girls, Mean±SD age: 22.50±4.07 years) were included in the current study. The absolute power of resting-state electroencephalogram (EEG) was analyzed in intra-hemispheric and inter-hemispheric coherence with eyes open. The paranormal beliefs were determined based on the total score of the revised paranormal belief scale (RPBS). The results of this study demonstrated a significant negative relationship between paranormal beliefs and resting-state EEG in alpha band activity in the frontal lobe (left hemisphere), EEG coherence of alpha and β1, β2, and gamma band activities in the frontal lobe (right hemisphere) and coherence of alpha and β1, β2 and gamma band activities between frontal regions (two hemispheres). In addition, the results showed that coherence of α, α1, β, and β2 band activities between the frontal lobe (right hemispheres) and the EEG coherence of Δ, α1, and beta band activities in the frontal lobe (two hemispheres) predict paranormal beliefs. This study confirms the connection of executive brain functions to paranormal beliefs and determines that frontal brain function may contribute to paranormal beliefs. Paranormal beliefs were negatively related to the EEG coherence.Paranormal beliefs were associated with EEG coherence in the right frontal lobe.We found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes.EEG coherence the frontal lobes predicted paranormal beliefs. Paranormal beliefs were negatively related to the EEG coherence. They were associated with EEG coherence in the right frontal lobe. In this study, we found a negative correlation between paranormal beliefs and the EEG coherence in the frontal lobes. EEG coherence the frontal lobes predicted paranormal beliefs.

Thinking Style and Paranormal Belief: The Role of Cognitive Biases

This study investigated the degree to which cognitive bias mediated the relationship between thinking style and belief in the paranormal. A sample of 496 participants completed the Revised Paranormal Belief Scale (RPBS), the Belief in Science Scale (BISS), the Cognitive Biases Questionnaire for Psychosis, and the reality testing subscale of the Inventory of Personality Organization (IPO-RT). The BISS and IPO-RT served as proxy indices of preferred thinking style; the BISS assessed rational-analytical (objective) processing, and the IPO-RT intuitive-experiential (subjective) processing. Cognitive biases (Jumping to Conclusions, Intentionalising, Catastrophising, Emotional Reasoning, and dichotomous thinking) correlated positively with belief in the paranormal. Mediation using path analysis indicated that Emotional Reasoning and Catastrophising exerted indirect effects in relation to BISS, IPO-RT and RPBS. Direct relationships existed between IPO-RT and RPBS, and BISS and RPBS. Of the biases, only Emotional Reasoning and Catastrophising predicted RPBS. The contribution of Emotional Reasoning and Catastrophising to belief in the paranormal were consistent with previous research and the cognitive model of psychosis, which asserts that there are strong relationships between defective reality testing, emotional reasoning and delusional beliefs.

Emotional response bias, autistic traits and paranormal beliefs in patients with Obsessive Compulsive Disorder.

To find the relationship involving autistic traits, paranormal beliefs and emotional response bias in obsessive compulsive disorder patients. The cross-sectional quasi-experimental study was conducted from November 2017 to November 2018 at the Government College University, Lahore, Pakistan, and comprised patients with obsessive compulsive disorder and healthy controls from the general population aged 20-40 years. Data was collected using the self-reporting Autism Spectrum Quotient, the Revised Paranormal Belief Scale, the Emotional Recognition Task and the Obsessive Compulsive Disorder symptom checklist. Data was analysed using SPSS 20. Of the 140 participants, there were 70(50%) patients and as many controls. Overall, there were 72(52%) males and 68(48%) females. High level of autistic traits (p<0.001) and paranormal beliefs (p<0.001) had a significant impact on obsessive compulsive disorder. Impairments in recognition of emotions were related to the presence of high autistic traits and obsessive compulsive symptoms in the patients group (p<0.05). Emotion of disgust (p<0.001) was significantly impaired in the patients, while the differences were not significant in terms of emotions of happiness and surprise (p>0.05). Autistic traits, paranormal beliefs and emotional response bias were found to have a significant relationship in obsessive compulsive disorder patients.

Urdu translation, adaptation, and validation of revised Paranormal Belief Scale for Pakistani people

ABSTRACT The aim of the present research was to translate, adapt, and validate the Revised Paranormal Belief Scale for the Pakistani population. By using the standardised procedure the scale was translated and adapted. Four items from the Traditional Religious Belief Subscale (item nos: 1, 8 15, and 22) and Extraordinary Life Forms Subscale (item nos: 6 and 13) were replaced and items # 27, 28, and 29 were added to the Traditional Religious Beliefs Subscale. The scale was administered to 436 participants. Confirmatory factor analysis showed excellent model fit of the data with a seven factor structure. The final model of the scale with 27 items showed good model fit with .42–.79 range of the factor loadings. Alpha coefficient was .91 and reliability of subscales ranged from .77 to .81. Positive correlation of the translated and adapted scale with experiential cognitive style (r = .12, p < .01) provided convergent validity evidence of the Revised Paranormal Belief Scale.

The Australian Sheep-Goat Scale: An Evaluation of Factor Structure and Convergent Validity.

The Australian Sheep-Goat Scale (ASGS) is a commonly used measure of belief in the paranormal. The scale contains items that index extrasensory perception (ESP), psychokinesis (PK), and life after death (LAD). Although, research employs the ASGS as both a general (unidimensional) and factorial (multidimensional) measure, few studies have examined the appropriateness of these solutions. Accordingly, the present paper tested the psychometric integrity of the ASGS via two studies. Study 1 assessed ASGS factorial structure using confirmatory factor analysis. To achieve this, merging of ASGS data from previously published studies and ongoing work created a heterogeneous sample of 1,601 responses. Analysis revealed that a two-factor bifactor model best explained ASGS organization. This comprised a general overarching factor incorporating two subfactors (ESP and PK). Factor loadings and omega reliability supported a unidimensional structure for the most part. Removal of LAD items improved model fit because the factor added unnecessary complexity and undermined scale psychometric integrity. Study 2, using a supplementary composite sample of 320 respondents, assessed the convergent validity of the emergent ASGS model against a recently published Revised Paranormal Belief Scale (RPBS) bifactor solution. Comparison revealed high convergent validity. The general ASGS factor, despite deriving from only psi-related dimensions (ESP and PK) predicted RPBS scores. This finding indicated that ASGS brevity relative to the RPBS is advantageous when assessing general belief in the paranormal. The ASGS, notwithstanding limited construct content, functions as an effective measure of paranormal belief. Additionally, Study 2 replicated the bifactor structure identified in Study 1 and invariance testing supported invariance of form, factor loadings and item intercepts for this solution across Studies 1 and 2.

Latent Profile Analysis of Schizotypy and Paranormal Belief: Associations with Probabilistic Reasoning Performance.

This study assessed the extent to which within-individual variation in schizotypy and paranormal belief influenced performance on probabilistic reasoning tasks. A convenience sample of 725 non-clinical adults completed measures assessing schizotypy (Oxford-Liverpool Inventory of Feelings and Experiences; O-Life brief), belief in the paranormal (Revised Paranormal Belief Scale; RPBS) and probabilistic reasoning (perception of randomness, conjunction fallacy, paranormal perception of randomness, and paranormal conjunction fallacy). Latent profile analysis (LPA) identified four distinct groups: class 1, low schizotypy and low paranormal belief (43.9% of sample); class 2, moderate schizotypy and moderate paranormal belief (18.2%); class 3, moderate schizotypy (high cognitive disorganization) and low paranormal belief (29%); and class 4, moderate schizotypy and high paranormal belief (8.9%). Identification of homogeneous classes provided a nuanced understanding of the relative contribution of schizotypy and paranormal belief to differences in probabilistic reasoning performance. Multivariate analysis of covariance revealed that groups with lower levels of paranormal belief (classes 1 and 3) performed significantly better on perception of randomness, but not conjunction problems. Schizotypy had only a negligible effect on performance. Further analysis indicated that framing perception of randomness and conjunction problems in a paranormal context facilitated performance for all groups but class 4.

Influence of Childhood Trauma and Personality Traits on Paranormal Beliefs among Early-adults

The field of Parapsychology is concerned with the exploration of psychic and paranormal phenomena which has deep-rooted repercussion in the social world from time immemorial. Research in this field has gone beyond bounds and leaps in distant cultural contexts, yet the local milieu stands right in the middle of the road. The present study which intended to find out the influence of childhood trauma and personality beliefs on paranormal beliefs was conducted among early adults belonging to the age group 18-30 years. The sample consisted of 190 early-adults (67 males and 123 females) hailing from different districts of Kerala, India. Purposive sampling method was employed for the selection of participants. The tools used for the study include Revised Paranormal Beliefs Scale (Tobacyk, 1983), Childhood trauma Questionnaire (Pennebacker and Susman, 2013), and Big Five-Factor Inventory (44 items). It was found that there are significant relationships between few dimensions of paranormal beliefs, childhood trauma, and personality traits as proposed earlier, and certain dimensions of childhood trauma and personality traits are significant predictors of paranormal beliefs. The study also found that the distribution of different dimensions of paranormal beliefs is not significant across categories of gender (males and females), except in the case of one dimension. An exploration into the backdrop of paranormal beliefs among individuals hailing from the venerable culture of Kerala; anchored in heritage and religiosity, might be of assistance in this regard. This study could probably be reflected as such an endeavour to unfurl mysteries hidden in the regional psyche.

An Assessment of the Dimensionality and Factorial Structure of the Revised Paranormal Belief Scale

Since its introduction, the Revised Paranormal Belief Scale (RPBS) has developed into a principal measure of belief in the paranormal. Accordingly, the RPBS regularly appears within parapsychological research. Despite common usage, academic debates continue to focus on the factorial structure of the RPBS and its psychometric integrity. Using an aggregated heterogeneous sample (N = 3,764), the present study tested the fit of 10 factorial models encompassing variants of the most commonly proposed solutions (seven, five, two, and one-factor) plus new bifactor alternatives. A comparison of competing models revealed a seven-factor bifactor solution possessed superior data-model fit (CFI = 0.945, TLI = 0.933, IFI = 0.945, SRMR = 0.046, RMSEA = 0.058), containing strong factor loadings for a general factor and weaker, albeit acceptable, factor loadings for seven subfactors. This indicated that belief in the paranormal, as measured by the RPBS, is best characterized as a single overarching construct, comprising several related, but conceptually independent subfactors. Furthermore, women reported significantly higher paranormal belief scores than men, and tests of invariance indicated that mean differences in gender are unlikely to reflect measurement bias. Results indicate that despite concerns about the content and psychometric integrity of the RPBS the measure functions well at both a global and seven-factor level. Indeed, the original seven-factors contaminate alternative solutions.

Urban Legends and Paranormal Beliefs: The Role of Reality Testing and Schizotypy.

Recent research suggests that unconventional beliefs are locatable within a generic anomalous belief category. This notion derives from the observation that apparently dissimilar beliefs share fundamental, core characteristics (i.e., contradiction of orthodox scientific understanding of the universe and defiance of conventional understanding of reality). The present paper assessed the supposition that anomalous beliefs were conceptually similar and explicable via common psychological processes by comparing relationships between discrete beliefs [endorsement of urban legends (ULs) and belief in the paranormal] and cognitive-perceptual personality measures [proneness to reality testing (RT) and schizotypy]. A sample of 222 volunteers, recruited via convenience sampling, took part in the study. Participants completed a series of self-report measures (Urban Legends Questionnaire, Reality Testing subscale of the Inventory of Personality Organization, Revised Paranormal Belief Scale and the Schizotypal Personality Questionnaire Brief). Preliminary analysis revealed positive correlations between measures. Within schizotypy, the cognitive-perceptual factor was most strongly associated with anomalistic beliefs; disorganized and interpersonal produced only weak and negligible correlations respectively. Further investigation indicated complex relationships between RT, the cognitive-perceptual factor of schizotypy and anomalistic beliefs. Specifically, proneness to RT deficits explained a greater amount of variance in ULs, whilst schizotypy accounted for more variance in belief in the paranormal. Consideration of partial correlations supported these conclusions. The relationship between RT and ULs remained significant after controlling for the cognitive-perceptual factor. Contrastingly, the association between the cognitive-perceptual factor and ULs controlling for RT was non-significant. In the case of belief in the paranormal, controlling for proneness to RT reduced correlation size, but relationships remained significant. This study demonstrated that anomalistic beliefs vary in nature and composition. Findings indicated that generalized views of anomalistic beliefs provide only limited insight into the complex nature of belief.

The Relationship between Paranormal Belief and the hexaco Domains of Personality

Thehexaco-pi-r(Ashton &amp; Lee, 2007) has been presented as an alternative measure of the Five Factor Model, with the inclusion of the dimension of honesty/humility. This new measure of personality was utilised alongside the Revised Paranormal Belief Scale (rpbs) in a correlational design among 137 undergraduate students in Wales. Multiple regression analysis demonstrated that superstition was significantly negatively correlated with conscientiousness and openness to experience, while precognition was significantly negatively correlated with honesty/humility. No other personality factors were statistically significant predictors of any dimensions of paranormal belief. While these results do not provide strong support for previous findings, it is concluded that the inclusion of the honesty/humility dimension renders thehexaco-pi-ra useful measure for considering relationships between personality and paranormal belief.

Toward a Better Understanding of the Relationship between Belief in the Paranormal and Statistical Bias: The Potential Role of Schizotypy.

The present paper examined relationships between schizotypy (measured by the Oxford-Liverpool Inventory of Feelings and Experience; O-LIFE scale brief), belief in the paranormal (assessed via the Revised Paranormal Belief Scale; RPBS) and proneness to statistical bias (i.e., perception of randomness and susceptibility to conjunction fallacy). Participants were 254 volunteers recruited via convenience sampling. Probabilistic reasoning problems appeared framed within both standard and paranormal contexts. Analysis revealed positive correlations between the Unusual Experience (UnExp) subscale of O-LIFE and paranormal belief measures [RPBS full scale, traditional paranormal beliefs (TPB) and new age philosophy]. Performance on standard problems correlated negatively with UnExp and belief in the paranormal (particularly the TPB dimension of the RPBS). Consideration of specific problem types revealed that perception of randomness associated more strongly with belief in the paranormal than conjunction; both problem types related similarly to UnExp. Structural equation modeling specified that belief in the paranormal mediated the indirect relationship between UnExp and statistical bias. For problems presented in a paranormal context a framing effect occurred. Whilst UnExp correlated positively with conjunction proneness (controlling for perception of randomness), there was no association between UnExp and perception of randomness (controlling for conjunction).

Mental representations of the supernatural: A cluster analysis of religiosity, spirituality and paranormal belief

The aim of the study was to establish a new typology of belief in the supernatural; categorising people, based on their levels of religiosity, spirituality and paranormal belief. Examining how the various beliefs are defined was a further objective. The reasons for people having different levels of these beliefs were discussed, highlighting ‘Metaphysical Chauvinism’ as a possible explanation. Previous research that used various methods to measure religiosity, spirituality and paranormal belief were discussed. Participants (n=307) completed an online survey consisting of the revised Religious Life Inventory (rRLI), the Intrinsic Spirituality Scale (ISS) and the revised Paranormal Belief Scale (rPBS). Two cluster analyses were performed: one on the three main scales and a secondary analysis on the ISS, the subscales of the rRLI and the rPBS. The results revealed a four cluster solution for each analysis. For the main analysis the clusters were ‘believers’, ‘paranormal believers’, ‘sceptics’ and ‘religious believers’. Metaphysical Chauvinism was supported; however, it was acknowledged that there still appears to be a lack of consensus when defining supernatural beliefs. It is proposed that the cluster analysis approach is more effective than a simple scale when trying establish how a person believes.

Level of paranormal beliefs and its relationship with explanatory models, treatment adherence and satisfaction

Background Paranormal beliefs are common among patients with mental illness. Such beliefs may mediate conceptualization of illness, treatment satisfaction and medication adherence. Objective To study the level of paranormal beliefs and its relationship with explanatory models, treatment adherence and satisfaction using standardized assessment tool. Methods Eighty nine patients with mental illness in remission were assessed with Sociodemographic proforma, Revised Paranormal Belief Scale (RPBS), Mental Distress Explanatory Model Questionnaire (MMAS), Morisky Medication Adherence Scale (MMAS) and Short Assessment of Patient Satisfaction (SAPS). Results Results revealed a high level of paranormal beliefs on RPBS (Mean 83.96, SD ± 23.91). Variables that had a statistically significant group difference on the score of RPBS were domicile status (p < 05), diagnosis (p < 001), method of treatment sought before (p < 001). In a linear regression analysis four variables explained 35.4% of the variance (R2 = .38, R2Adjusted = .35, F = 13.04, p < .001) in RPBS Score. These variables were total score of MDEMQ (Beta = .308, t = 3.435, p < .001), total score of MMAS (beta = .357, t = 3. 716, p < .001) and magico-religious treatment received earlier (beta = .306, t = 3.52, p < .001) and SAPS. Discussion Based on the finding of this study, it may be concluded that the level of paranormal beliefs may vary with some demographic variables. Levels of paranormal beliefs is positively associated with explanatory models and adherence in patients with mental illness in remission.

Misperception of Chance, Conjunction, Framing Effects and Belief in the Paranormal: A Further Evaluation

SummaryStudies exploring relationships between belief in the paranormal and vulnerability to cognitive bias suggest that believers are liable to misperception of chance and conjunction fallacy. Research investigating misperception of chance has produced consistent findings, whilst work on conjunction fallacy is less compelling. Evidence indicates also that framing biases within a paranormal context can increase believers' susceptibility. The present study, using confirmatory factor analysis and structural equation modelling, examined the contribution of each bias to belief in the paranormal and assessed the merits of previous research. Alongside, the Revised Paranormal Belief Scale, participants completed standard and paranormal framed perception of randomness and conjunction problems. Perception of randomness was more strongly associated with belief in the paranormal than conjunction fallacy. Inherent methodological issues limited the usefulness of framing manipulations; presenting problems within a paranormal context weakened their predictive power.Copyright © 2016 John Wiley &amp; Sons, Ltd.

Extrasensory Perception Experiences and Childhood Trauma: A Rorschach Investigation.

This study investigated whether people who report recurrent extrasensory perception (ESP) experiences (telepathy, clairvoyance, and precognition) have suffered more traumatic experiences and traumatic intrusions. Thirty-one nonclinical participants reporting recurrent ESP experiences were compared with a nonclinical sample of 31 individuals who did not report recurrent ESP phenomena. Past traumatic experiences were assessed via a self-report measure of trauma history (Childhood Trauma Questionnaire); traumatic intrusions were assessed via a performance-based personality measure (Rorschach Traumatic Content Index). Participants also completed the Anomalous Experience Inventory, the Minnesota Multiphasic Personality Inventory-2, the Dissociative Experience Scale, and the Revised Paranormal Belief Scale. The ESP group reported higher levels of emotional abuse, sexual abuse, emotional neglect, physical neglect, and traumatic intrusions. The association between ESP experiences and trauma was partly mediated by the effects of dissociation and emotional distress. Implications for health professionals are discussed. Results also showed the reliability of the twofold method of assessment of trauma.