Supernatural Agents Research Articles

Haunted people syndrome revisited: empirical parallels between subjective paranormal episodes and group-stalking accounts

ABSTRACT Research suggests a Haunted People Syndrome (HP-S) is defined by the recurrent perception of anomalous subjective and objective events. Occurrences are traditionally attributed to supernatural agencies, but we argue that such interpretations have morphed into themes of “surveillance and stalking” in group-stalking reports. We tested a series of related hypotheses by re-analyzing survey data from the 2015 Sheridan and James study to explore statistical patterns in “delusional” group-stalking accounts (N=128) versus“non-delusional” (control) accounts of lone-culprit stalking (N=128). As expected, we found that (i) account types had different Rasch hierachies, (ii) the Rasch hierarchy of group-stalking experiences showed a robust unidimensional model, and (iii) this group-stalking hierarchy correlated significantly with spontanous “ghost“ experiences. However, we found no clear evidence for “event clustering” that might signify contagious processes in symptom perception. Findings support the viability of the HP-S construct and the idea that experiences of group-stalking and haunts share common sources.

MÀU SẮC HUYỀN THOẠI TRONG MIÊU TẢ NHÂN VẬT ANH HÙNG CỦA SỬ THI MAHABHARATA

Based on the comments of French philologist Georges Dumézil on correlation between gods and heroes in Mahabharata, the paper has analyzed and demonstrated the manifestations of this relationship through the epic Mahabharata. Fundamental features have been identified, including the motif of a mythic birth, the role of supernatural agents, the infinite hyperbole, and the depiction of mythical deaths. They are all helpful to create the mythological air to the hero in the epic Mahabharata.

The Effect of Supernatural Priming on Cheating Behaviour

Research has shown that the mental activation of concepts related to supernatural agents (e.g., God, ghost) is capable of altering one’s moral behaviours. Based on the supernatural monitoring hypothesis, two experiments were conducted to investigate the impact of priming on cheating behaviour using undergraduate participants from Singapore. The results of the first experiment showed that participants who were primed with the concepts of God and ghost via a word-scramble task cheated less in a mathematical task than participants exposed to neutral primes. The second experiment showed that the activation of God and ghost concepts via a supraliminal priming method reduced the participants’ cheating in a riddle game, even when the participants were informed that they would be rewarded monetarily for correctly answering the riddles. The results suggested that the mental activation of supernatural agents could reduce cheating behaviour regardless of the presence or absence of explicit belief in supernatural agents.

Faces of Mongolian Fear: Demonological Beliefs, Narratives and Protective Measures in Contemporary Folk Religion

Abstract This article looks at the perceptions of fear and ‘the frightening’ in contemporary Mongolian demonology. In the article, I discuss beliefs concerning both human and supernatural – what is supposed to be frightening for humans and what is supposed to be frightening for spirits, ghosts and demons. In daily interaction with the supernatural this mutual ‘fright’ can be regarded as an important part of communication. In this article, I discuss what is believed to be the most frightful for humans and for supernatural agents, what kinds of image this fear relates to and what the roots of these beliefs are, as well as the popular ways to confront and defend against ‘frightening’ in Mongolian folklore. My research is based on fieldwork materials collected during annual expeditions in different parts of Mongolia (2006–2017) and Mongolian published sources such as Mongolian newspapers and journals, special editions of stories about encounters with the supernatural.

Supernatural agents and prosociality in historical China: micro-modeling the cultural evolution of gods and morality in textual corpora

ABSTRACT A major source of attention paid to high gods in the fields of cultural evolution and cognitive science is the social effects of belief in high gods. Belief in high gods is both hypothesized to catalyze a cognitive punishment-avoidance mechanism at the level of individual minds, and a group cultural evolutionary mechanism that amplifies in-group cooperation. Recent research into non-Western contexts not only indicates a multiplicity of supernatural influences on the individual-level and group-level mechanisms but raises questions about theoretical presuppositions about how a supernatural agent is classified as a high god or as something else. Our exploratory study operationalizes the question “Does historical China have high gods?” through the assessment of semantic associations between each of several supernatural agent categories (alleged high gods, low gods, ancestors, sage kings, and emperors) and each of several social functional content categories (punishment, reward, morality, monitoring, and religion). Analyzing collocations in a corpus of 5.7 m Chinese characters, representing all of the most influential historical Chinese-language texts, our preliminary results suggest social functions of supernatural agents in historical China were widely distributed across many species of supernatural agent thereby complicating a claim that high gods constitute a special category in relation to these social functions.

Teleology and the intentions of supernatural agents.

Teleological beliefs about the natural world often exist implicitly, and there is a positive relationship between teleological endorsement and belief in supernatural agents. In the current study, participants judged a series of scientifically unwarranted teleological explanations of biological organisms and natural non-living objects, under speeded or un-speeded instructions. After controlling for belief in the existence of supernatural agents, rates of implicit (speeded) and explicit (un-speeded) teleological endorsement were moderated by the belief that supernatural agents intentionally interact with the world. Amongst non-religious individuals, rates of implicit endorsement were significantly higher than explicit endorsement, whereas for highly religious individuals the difference was non-significant. This interaction was driven predominantly by explanations of natural non-living objects. These results are consistent with an intention-based theory of teleology, and help to reconcile the finding of a positive relationship between teleological endorsement and belief in supernatural agents, with the those of an enduring teleological bias.

Response: Commentary: Measuring Counterintuitiveness in Supernatural Agent Dream Imagery.

Response: Commentary: Measuring Counterintuitiveness in Supernatural Agent Dream Imagery.

Liberal Religious Neutrality and the Demarcation of Science: The Problem with Methodological Naturalism

There have been persistent philosophical efforts to demarcate the province of science. Fewer attempts have been made to explore whether these demarcation strategies are consistent with the liberal promise of religious neutrality (LPRN). Within this framework, most liberal political theorists seem to agree that hypotheses suggesting supernatural agency should remain outside the purview of science by principle. In their view, this rule of methodological naturalism (MN) is neutral in the relevant sense, since it is silent towards ultimate questions. This paper examines whether this is so, especially when discussing the content of the science curriculum in public education. In this context, advocates of the status of Intelligent Design creationism as a scientific theory argue that MN arbitrarily dismisses a type of supernatural agency that is fundamental to several branches of theistic belief. Drawing on Thomas Nagel’s position, the paper contends that MN assumes a meta-scientific position to which either god does not exist, or god does not intervene in cosmic history. To that extend, MN cannot be reconciled with LPRN. However, this conclusion does not entail that hypotheses that suggest supernatural agency must be included in the science curriculum. Creationist theories may remain excluded to the extent that they fall short of the standards that are required for a proficient scientific account. But, crucially, it will not be their religious character what keeps them out of the classroom, but a series of pseudoscientific wrongs which are non-exclusive to supernaturalistic hypotheses. The paper thus suggests the exploration of an alternative demarcation strategy, one that is consistent with LPRN.

Commentary: Measuring Counterintuitiveness in Supernatural Agent Dream Imagery.

Commentary: Measuring Counterintuitiveness in Supernatural Agent Dream Imagery.

By Reverence, Not Fear: Prestige, Religion, and Autonomic Regulation in the Evolution of Cooperation.

Recent evolutionary theories of religions emphasize their function as mechanisms for increasing prosociality. In particular, they claim that fear of supernatural punishment can be adaptive when it can compensate for humans’ inability to monitor behavior and mete out punishment in large groups, as well when it can inhibit individuals’ impulses for defection. Nonetheless, while fear of punishment may inhibit some anti-social behaviors like cheating, it is unlikely to motivate other prosocial behaviors, like helping. This is because human physiology has evolved separate neurological systems with differential behavioral correlates either for (1) processing fear and responding to threats or (2) facilitating social interactions in environments which are deemed safe. Almost all vertebrates possess autonomic pathways for processing threats and fear, which result in “fight,” “flight,” or “freeze” responses and so likely mediate interactions in dominance hierarchies. Mammals, however, possess an additional, phylogenetically newer, pathway dedicated to suppressing such defensive responses in the service of promoting social affiliation or engagement. Here, we argue that this mammalian physiology supports an alternative hierarchical system unique to humans: prestige. In contrast to dominance, which involves aversion, fear and shame, prestige hierarchies are characterized by physical proximity and eye-contact, as well as emotions like admiration and respect for leaders. Prestige also directs the flow of cultural information between individuals and has been argued to have evolved in order to help individuals acquire high quality information. Here, we argue that not only does the mammalian autonomic pathway support prestige hierarchies, but that coupled with prestige biased social learning, it opens up a means for prestigious figures, including deities, to support the spread of prosocial behaviors. Thus, in addition to theories that emphasizes religious fear as a motivating factor in the evolution of prosocial religions, we suggest that reverence – which includes awe and respect for, deference to, admiration of, and a desire to please a deity or supernatural agent – is likely just as important. In support of this, we identify cases of religions that appear to be defined predominantly by prestige dynamics, and not fear of supernatural punishment.

Between Karma and Buddha: Prosocial Behavior among Mongolians in an Anonymous Economic Game

ABSTRACTNorenzayan and colleagues argue that culturally evolved beliefs in monitoring and punishing supernatural agents contributed to the expansion of large-scale cooperation. Previous studies showed that Western participants primed with the God concept in anonymous dictator games tended to be more prosocial. However, there is a lack of studies that would investigate karmic beliefs and its effect on pro-sociality, thus expanding the scope of supernatural punishment hypothesis. The current study is one of the first attempts to address the question of belief in karma and its relation to prosocial behavior in a non-Western Buddhist culture. Using karma as a prime and a dictator game to measure generosity, the present study was carried out with Mongolians. Overall, Mongolians were rather generous. While we did not find the effect of the karma prime, there remains a possibility that this effect was masked by overall generosity. However, first, it is argued that the Mongolian Buddhist conceptions of karma (üiliin ür) and merit (buyan), intertwined with nomadic generosity norms, might have facilitated prosocial behavior among Mongolians. Second, results from regression analyses highlighted some variation between self-ascribed Buddhist and non-religious Mongolians, showing that Buddhist participants tended to give slightly more than non-religious participants. Third, the current results also indicate that belief in Buddha with God-like attributes, though espoused by a non-negligible number of Buddhist Mongolians, is not unanimous. And those who expressed this belief were no more generous than those who did not.

Buddha as a God: An Empirical Assessment

Abstract For at least a century, scholars have argued about whether or not Buddha is considered a god. We treat this question empirically by conducting two ethnographic studies among residents of the Tyva Republic, one of the Buddhist republics in the Russian Federation. Using a mixed methods approach to interrogate the question, this report concludes that Buddha is, in fact, popularly represented as a punitive and moralistic supernatural agent in the republic and demographic factors co-vary with such beliefs. The paper addresses longstanding concerns and situates the results in contemporary social scientific inquiry that addresses questions of when, where, to what degree, and why he is represented as a deity.

Shadows in the New Testament

This article treats the roughly half dozen instances of shadows in the Christian New Testament using evolutionary-cognitive approaches and understandings. This literary-historical data set generally conforms to predictions from cognitive science in two ways. First, shadows stimulate cognitive interest due to their evolutionary ties to predation and humans as both prey species and hunter. Second, shadows fortify the status of supernatural agents due to shadows’ uncertain and shifting boundaries, which lend themselves to agency attribution. Additional discussion theorizes shadows as a type of object particularly related to religious beliefs, due to shadows’ particular set of characteristics that differ from standard folk ontologies. This unique typology is shared with certain other objects likewise possessing outsize presence in religious history such as clouds, flame, and smoke.

How the Non-Religious View the Personality of God in Relation to Themselves

Abstract In this study we examined the applicability of personality measures to assessing God representations, and we explored how the overlap between personality judgments of self and God relate to strength of (dis)belief and closeness to God among atheists and agnostics. Using sample of 1,088 atheists/agnostics, we applied Goldberg’s Big Five bipolar markers as a standardized measure of personality dimensions, along with measures of identity fusion with God, belief strength, and sociosexuality, as this trait has been shown to be relevant in predicting religiosity. Our study revealed that personality measures can be used for research on the personality of supernatural agents. We also found that personality self-assessments were related to the assessments of God personality. Agreeableness was positively related to the perception of emotional stability of God, while conscientiousness and surgency were negatively related to perceived intellect and surgency of god, respectively. Also, intellect of the participants was related negatively to perceptions of God’s emotional stability and intellect. Perceived distance between the assessment of one’s own personality and the personality of God predicted the strength of (dis)belief, thus opening new interpretations into possible sources of belief and disbelief. Finally, echoing previous studies, we found that conscientiousness of God had a negative effect on SOI-R score.

Existential anxiety and religiosity

Analysis of the psychological processes involved in generating the sense of supernatural agency, as well as social scientific research into the factors most directly associated with the prevalence of religious belief and practice (religiosity), both support a common finding: the direct correlation between levels of existential anxiety and the prevalence and intensity of religiosity (religious belief and practice). All functional elements of religion (beliefs, rituals, prayers) involve efforts to invoke, activate, and deploy supernatural causal agency of one sort or another. But religiosity varies throughout the world. This paper reviews psychological evidence that existential anxiety is the core factor activating the intra-psychic mechanisms that give rise to and constitute the nature of religiosity, and that variations in physical and socio-cultural pressures impinging on the individual give rise to variations in anxiety. This combination of intrinsic psychological mechanisms driven though existential anxiety by extrinsic physical, economic, and social pressures indicates that religiosity is best understood as a social–psychological process: socio-cultural factors activating anxiety which in turn drives the intra-psychic mechanisms generating the sense of supernatural agency expressed in belief and practice. By the same token, for analytical purposes, religions are most effectively viewed as social–psychological organisms: social organisms driven by intra-psychic mechanisms that constitute religious convictions and practices in the way that we find them—dedicated to and engaged with supernatural agency in its various forms.

An Anthropological Analysis of Evil Eye, Evil Spirits, and Ancestral Spirits Afflictions: Parengi Porja Tribal Women Views About Illness Etiologies and Its Treatment Practices

This article aims to understand the perception of Parengi Porja’s ways of illness treatments and health management. The Parengi Porja is a Particularly Vulnerable Tribal Population (PVTG), inhabiting the hilly regions of Visakhapatnam district, Andhra Pradesh, India. They strongly believe in supernatural agents as being the cause of illness. For this study, the Parengi Porja tribal mothers were purposively selected from five villages situated in the study district. We used participant observation, in-depth interviews, focus group discussions, case studies, and semistructured interview schedules. We conducted five focus group discussions (FGDs) to understand the reasons for illness, and its diagnostic and therapeutic approaches. Data types include demographic variables, incidences of illnesses, and their management. The study shows that this tribal population has its own understanding about the illness etiology and management strategy to regain healthy life.

Measuring Counterintuitiveness in Supernatural Agent Dream Imagery.

The present article tests counterintuitiveness theory and methodology in relation to religious dream imagery using data on religious dream content. The endeavor adopts a “fractionated” or “piecemeal” approach where supernatural agent (SA) cognition is held to be a pivotal building block of purportedly religious dreaming. Such supernaturalistic conceptualizations manifest in a cognitive environment of dream simulation processes, threat detection, and violation of basic conceptual categorization characterized by counterintuitiveness. By addressing SA cognitions as constituents of allegedly religious dream imagery, additional theorizing and supporting data are presented in a growing body of research in the cognitive science of religion (e.g., Barrett et al., 2009;Hornbeck and Barrett, 2013;Barrett, 2017) and on religious dreaming (McNamara and Bulkeley, 2015;McNamara, 2016). The aim of the article is partly to map and align contemporary theorizing regarding counterintuitiveness and CI schemes with empirical qualification of the prosaic hypothesis about the predominance of supernaturalism in allegedly religious dreaming. This is done by (1) exploring the crucial topic of the pervasiveness of cognitive counterintuitiveness; (2) testing Barrett’s counterintuitiveness coding and quantifying scheme (CI scheme) for counterintuitiveness in the context of religious dreaming by assessing intercoder reliability; and (3) exploring the prevalence and base rate frequency of counterintuitiveness in dream reports. This undertaking aims to contribute to the methodology and understanding of religious dream cognition, as well as to establish the cross-cultural base rates of counterintuitiveness in dreams for future research.

The Mickey Mouse problem: Distinguishing religious and fictional counterintuitive agents.

The Mickey Mouse problem refers to the difficulty in predicting which supernatural agents are capable of eliciting belief and religious devotion. We approached the problem directly by asking participants to invent a “religious” or a “fictional” agent with five supernatural abilities. Compared to fictional agents, religious agents were ascribed a higher proportion of abilities that violated folk psychology or that were ambiguous–violating nonspecific or multiple domains of folk knowledge–and fewer abilities that violated folk physics and biology. Similarly, participants rated folk psychology violations provided by the experimenter as more characteristic of religious agents than were violations of folk physics or folk biology, while fictional agents showed no clear pattern. Religious agents were also judged as more potentially beneficial, and more ambivalent (i.e., similar ratings of benefit and harm), than fictional agents, regardless of whether the agents were invented or well-known to participants. Together, the results support a motivational account of religious belief formation that is facilitated by these biases.

Disaggregating the Creationist Challenge to Liberal Neutrality

In the US and elsewhere, creationist groups have challenged the mandatory science curriculum because it introduces the theory of evolution as the true story of biodiversity. This paper disaggregates this challenge in two distinctive levels. On the substantive level, creationists claim that Darwinian evolution is not value-neutral, as most scientists portray it, but it works as a philosophically-loaded theory that amounts to naturalism, which is a comprehensive doctrine that undermines traditional theism. Creationists then contend that its exclusive teaching violates the liberal promise of religious neutrality. To restore metaphysical fairness, they propose to include non-naturalistic theories into the official curriculum as a way of balance. On the epistemic level, creationists criticise liberal institutions—from courts of justice to educational boards and executive officials—that demarcate science in a way in which supernatural hypotheses can never compete for the best factual explanation. Under the guise of a purely methodological naturalism, they argue, liberals are opting for a cognitive filter that is biased against the belief that God intervenes in cosmic history. To restore epistemological fairness, they propose that theories that suggest supernatural agency should be rehabilitated and eventually included in the science curriculum. In these two distinct levels, the creationist claim is advanced as a logical implication of political liberalism's purported commitment to religious impartiality.

A reconsideration on the deification of historical figures in Korean folk religion -Focused on supernatural agents and the dead, ‘collective memory’ and symbolization-

A reconsideration on the deification of historical figures in Korean folk religion -Focused on supernatural agents and the dead, ‘collective memory’ and symbolization-