Everton de Oliveira Maraldi is a professor of Religious Studies at the Pontifical Catholic University of São Paulo, Faculty of Social Sciences. He is a researcher at D'Or Institute for Research and Education, Rio de Janeiro. He earned master’s and doctorate degrees in Social Psychology from the Institute of Psychology of the University of São Paulo and a bachelor’s degree in psychology from Guarulhos University. He was a postdoctoral research fellow at Coventry University and the University of Oxford. He is a member of the Board of Directors of the Parapsychological Association. His research interests include topics such as the psychology of religious experiences; altered states of consciousness; dissociation and dissociative disorders; spirituality, religion and health; paranormal beliefs.
“Parapsychology and religion” is perhaps the most controversial research area in the psychology o... more “Parapsychology and religion” is perhaps the most controversial research area in the psychology of religion. Initially, psychology and parapsychology were not distinct disciplines but later dissociated as a result of the boundary-work carried out to establish the former as a natural science. In recent decades, the psychology of religion has witnessed a growing literature bearing on ontological issues including parapsychological topics such as distant healing and near-death experiences. In this work, it is argued that despite the methodological and theoretical controversies that still surround the field of parapsychology, the findings of research on alleged anomalous processes merit serious scientific examination. More specifically, this work explores how parapsychological findings may inform research on religious/spiritual experiences. It begins with a brief review of the history of psychical research / parapsychology, pointing out its connections with the development of modern psychology and the circumstances that have set these research fields apart. After discussing some fundamental terminological and conceptual issues in parapsychology and psychology, the psychological literature on the paranormal is critically reviewed, arguing that it became less a scientific endeavor and more an ideological program devised to denigrate paranormal believers and experiencers. It is then shown how an informed, open-minded dialogue between parapsychology and psychology of religion might help us move beyond the present ideological disputes in favor of a unified perspective. A shift from belief to experience is defended and both the strengths and limitations of the latter are discussed, showing how parapsychology responds to such limitations through systematic observation and experimentation. The complex relations between parapsychology and religion over time are also reviewed, surveying the variety of perspectives embraced by parapsychologists in this regard and their implications for an understanding of religious experience and spirituality.
The present study explored the phenomenological characteristics of anomalous experiences (AEs) re... more The present study explored the phenomenological characteristics of anomalous experiences (AEs) reported during Umbanda rituals, a mediumistic Brazilian religion, with the aim of comparing AEs reported during rituals involving the use of Ayahuasca (an entheogen frequently used in some Umbanda contexts) and rituals without the use of this substance. In order to do so, we compared individuals with different levels of involvement with the mediumistic practices. The study was based on an auto-ethnographic approach. This methodological perspective allowed us to confront subjective data with the available knowledge in the scientific literature about AEs, dissociative phenomena and altered states of consciousness and was of fundamental importance for a more sensitive understanding of the nuances and characteristics of these experiences. The results attest to a significant similarity between the experiences reported with and without the use of Ayahuasca in mediumistic contexts. In both group...
We read with great interest the editorial by Krüger (2020) in which she provides a review of some... more We read with great interest the editorial by Krüger (2020) in which she provides a review of some of the cultural aspects of dissociation and trauma. We especially appreciate her call for the study of the “entire spectrum of dissociation” (p. 1) from normal to pathological. We have been working along similar lines (e.g., Maraldi et al., 2017; Maraldi et al., 2019) and would like to take the opportunity offered by Krüger to explore further the literature on possession experiences, which she mentions only briefly in her paper. Cardeña et al. (2009, p. 173) define possession trance as “a temporary alteration of consciousness, identity, and/or behavior, attributed to possession by a spiritual force or another person”. When involuntary, unwanted and incompatible with cultural or religious norms and practices, such experiences might be classified as pathological. The diagnosis of “possession trance disorder” was first proposed in the DSM-IV (APA, 1994) as a condition for further study, but in the DSM-5 (APA, 2013) pathological experiences of possession were subsumed under the dissociative identity disorder (DID) category. Pathological possession is now thought in terms of a “possession-form presentation” of DID. But the link between DID and possession trance has been contested by researchers from different countries (e.g., Delmonte et al., 2015; Maraldi et al., 2017; Van Duijl et al., 2013). Also, it is still unclear to what extent pathological possession differs from other pathological phenomena, such as possession delusions in psychosis and some of the so-called cultural syndromes (e.g., ataque de nervios, LewisFernández, 1994), which are considered by some authors as instances of dissociative phenomena (Hegeman, 2013; Ross et al., 2018). On the other hand, there are many nonpathological dissociative experiences about which we know very little, including spiritual experiences reported during religious or ritualistic practices (Alvarado, 2005; Queiroz, 2017). The DSM
Meditation techniques are widely used as therapy and wellbeing practices, but there are growing c... more Meditation techniques are widely used as therapy and wellbeing practices, but there are growing concerns about its potential for harm. The aim of the present study is to systematically review meditation adverse events (MAEs), investigating its major clinical categories and its prevalence.
“Parapsychology and religion” is perhaps the most controversial research area in the psychology o... more “Parapsychology and religion” is perhaps the most controversial research area in the psychology of religion. Initially, psychology and parapsychology were not distinct disciplines but later dissociated as a result of the boundary-work carried out to establish the former as a natural science. In recent decades, the psychology of religion has witnessed a growing literature bearing on ontological issues including parapsychological topics such as distant healing and near-death experiences. In this work, it is argued that despite the methodological and theoretical controversies that still surround the field of parapsychology, the findings of research on alleged anomalous processes merit serious scientific examination. More specifically, this work explores how parapsychological findings may inform research on religious/spiritual experiences. It begins with a brief review of the history of psychical research / parapsychology, pointing out its connections with the development of modern psychology and the circumstances that have set these research fields apart. After discussing some fundamental terminological and conceptual issues in parapsychology and psychology, the psychological literature on the paranormal is critically reviewed, arguing that it became less a scientific endeavor and more an ideological program devised to denigrate paranormal believers and experiencers. It is then shown how an informed, open-minded dialogue between parapsychology and psychology of religion might help us move beyond the present ideological disputes in favor of a unified perspective. A shift from belief to experience is defended and both the strengths and limitations of the latter are discussed, showing how parapsychology responds to such limitations through systematic observation and experimentation. The complex relations between parapsychology and religion over time are also reviewed, surveying the variety of perspectives embraced by parapsychologists in this regard and their implications for an understanding of religious experience and spirituality.
Few studies have investigated the "multiple religious affiliations" phenomenon. This st... more Few studies have investigated the "multiple religious affiliations" phenomenon. This study aims to understand those with "multiple religious affiliations," describing its prevalence and investigating if there are differences in mental health and quality of life between this group and those with a single religious affiliation and those with no religious affiliation. A total of 1169 adults were included, and 58% had a single religious affiliation, 27.7% had multiple religious affiliations, and 12.3% had no religious affiliation. Participants with a single religious affiliation presented better mental health and quality of life than those with multiple or no religious affiliations. Although most outcomes were similar between multiple and no religious affiliations, happiness and optimism were higher in the multiple religious group, and anxiety was lower in the no religious group. Health care professionals should be aware of the secondary religious affiliations of their patients to identify possible conflicts and to treat them comprehensively.
Psychology of Consciousness: Theory, Research, and Practice
Research has begun to unveil the cognitive and personality correlates of anomalous experiences (A... more Research has begun to unveil the cognitive and personality correlates of anomalous experiences (AEs). Unfortunately, cultural differences have received markedly less attention. Questions exist regarding whether the Western description of AEs, as possibly nonordinary or exceptional, is valid across cultures. Scant research on AEs has been conducted in non-English-speaking countries, and few systematic crosscultural comparisons have been carried out. Our goal is to critically review the scientific literature on AEs in light of cross-cultural research. We outline theoretical issues arising from cultural and cross-cultural investigations of AEs and discuss methodological challenges and shortcomings, followed by specific suggestions to address them. To do so, we review extant findings on psychosocial and cultural aspects of AEs and existing gaps in knowledge about the cultural underpinnings of AEs. We begin by highlighting the cultural and group differences in the report of AEs and the difficulties in isolating the experience from interpretations of the experience. We (a) evaluate the cultural source and the experiential source hypotheses related to AEs based on multiple evidentiary sources ranging from prevalence studies to experimental investigations of these experiences across cultures, (b) outline the implications of cross-cultural research with respect to mental health issues, and (c) conclude with a research summary and proposals for future investigations.
Although a significant body of research supports the psychological benefits of religion and spiri... more Although a significant body of research supports the psychological benefits of religion and spirituality, more investigations are needed to understand the mechanisms by which they impact mental health. While some studies suggest a causal direct influence, the findings may still be subject to unmeasured factors and confounders. Despite compelling empirical support for the dangers of response bias, this has been a widely neglected topic in mental health research. The aim of this essay is to critically examine the literature addressing the role of response bias in the relationship between religion, spirituality and mental health. A survey of the diverse types of bias in this research area is presented, and methodological and theoretical issues are outlined. The validity and generalizability of the evidence are discussed, as well as the implications for mental health practice. A list of methodological remedies to reduce bias is suggested. The article is then concluded with a summary of the studies reviewed and directions for future research.
The mental state of mediums has often been explained in the anthropological, psychological, and p... more The mental state of mediums has often been explained in the anthropological, psychological, and psychiatric literature in terms of dissociative trance. Even though mediumistic experiences involve, by definition, many of the elements of experiences referred to as dissociative, there is some controversy about the role played by dissociation in mediumistic practices and there are few cross-cultural studies on the phenomenology of mediumship. Despite its influential contributions to elucidating the clinical and neurophysiological correlates of dissociative experiences, the biomedical model has been criticized for its emphasis on psychopathological aspects of experience and the superficial consideration of cultural and psychosocial factors at the origin of mediumistic experiences, particularly in non-clinical contexts. In this paper, we review the evidence pertaining to a series of psychiatric and anthropological investigations of mediumship carried out in Brazil and abroad in order to illustrate how group and cultural differences impact the phenomenology, definitions, and meanings attributed to mediumistic experiences. To do so, we explore the differences that exist (1) between mediums from the same religious affiliation, (2) between mediums from different affiliations, and (3) between mediums from different cultural contexts, focusing on a comparison of cases from Brazil and the UK. We argue that mediumistic experiences and beliefs are highly variable across (and even within) cultures to support a single and monolithic classification. Based on multiple evidentiary sources, we challenge the pathologically oriented biomedical model of mediumship by pointing out the complexity and diversity of these experiences and mediumship’s many cultural interpretations and phenomenological variations. We conclude with a discussion of the implications of the studies reviewed for the definition of mediumship in terms of dissociation and trance.
Psychology of Consciousness: Theory, Research, and Practice
We tested the cross-cultural validity of the transliminality construct by administering a Portugu... more We tested the cross-cultural validity of the transliminality construct by administering a Portuguese version of the Revised Transliminality Scale (RTS) to an online snowball (convenience) sample (n = 341) starting with university students at the Institute of Psychology of the University of São Paulo, Brazil. Rasch scaling revealed acceptable model fit, and we found medium correlations of the translated items’ “difficulty” parameters with those obtained in earlier research. This form of the RTS is mainly stable in this cross-cultural context as the Rasch person measures produced by the Brazilian version (i.e., its “scores”) correlated nearly perfectly with the estimates as derived from earlier research. Some item shifts (differential item functioning) related to age and sex were obtained, although they did not appreciably affect the estimates of respondents’ trait levels. This research supports the robustness of the transliminality construct, while serving as a guide to study the concept and its correlates across other languages and cultures.
“Parapsychology and religion” is perhaps the most controversial research area in the psychology o... more “Parapsychology and religion” is perhaps the most controversial research area in the psychology of religion. Initially, psychology and parapsychology were not distinct disciplines but later dissociated as a result of the boundary-work carried out to establish the former as a natural science. In recent decades, the psychology of religion has witnessed a growing literature bearing on ontological issues including parapsychological topics such as distant healing and near-death experiences. In this work, it is argued that despite the methodological and theoretical controversies that still surround the field of parapsychology, the findings of research on alleged anomalous processes merit serious scientific examination. More specifically, this work explores how parapsychological findings may inform research on religious/spiritual experiences. It begins with a brief review of the history of psychical research / parapsychology, pointing out its connections with the development of modern psychology and the circumstances that have set these research fields apart. After discussing some fundamental terminological and conceptual issues in parapsychology and psychology, the psychological literature on the paranormal is critically reviewed, arguing that it became less a scientific endeavor and more an ideological program devised to denigrate paranormal believers and experiencers. It is then shown how an informed, open-minded dialogue between parapsychology and psychology of religion might help us move beyond the present ideological disputes in favor of a unified perspective. A shift from belief to experience is defended and both the strengths and limitations of the latter are discussed, showing how parapsychology responds to such limitations through systematic observation and experimentation. The complex relations between parapsychology and religion over time are also reviewed, surveying the variety of perspectives embraced by parapsychologists in this regard and their implications for an understanding of religious experience and spirituality.
The present study explored the phenomenological characteristics of anomalous experiences (AEs) re... more The present study explored the phenomenological characteristics of anomalous experiences (AEs) reported during Umbanda rituals, a mediumistic Brazilian religion, with the aim of comparing AEs reported during rituals involving the use of Ayahuasca (an entheogen frequently used in some Umbanda contexts) and rituals without the use of this substance. In order to do so, we compared individuals with different levels of involvement with the mediumistic practices. The study was based on an auto-ethnographic approach. This methodological perspective allowed us to confront subjective data with the available knowledge in the scientific literature about AEs, dissociative phenomena and altered states of consciousness and was of fundamental importance for a more sensitive understanding of the nuances and characteristics of these experiences. The results attest to a significant similarity between the experiences reported with and without the use of Ayahuasca in mediumistic contexts. In both group...
We read with great interest the editorial by Krüger (2020) in which she provides a review of some... more We read with great interest the editorial by Krüger (2020) in which she provides a review of some of the cultural aspects of dissociation and trauma. We especially appreciate her call for the study of the “entire spectrum of dissociation” (p. 1) from normal to pathological. We have been working along similar lines (e.g., Maraldi et al., 2017; Maraldi et al., 2019) and would like to take the opportunity offered by Krüger to explore further the literature on possession experiences, which she mentions only briefly in her paper. Cardeña et al. (2009, p. 173) define possession trance as “a temporary alteration of consciousness, identity, and/or behavior, attributed to possession by a spiritual force or another person”. When involuntary, unwanted and incompatible with cultural or religious norms and practices, such experiences might be classified as pathological. The diagnosis of “possession trance disorder” was first proposed in the DSM-IV (APA, 1994) as a condition for further study, but in the DSM-5 (APA, 2013) pathological experiences of possession were subsumed under the dissociative identity disorder (DID) category. Pathological possession is now thought in terms of a “possession-form presentation” of DID. But the link between DID and possession trance has been contested by researchers from different countries (e.g., Delmonte et al., 2015; Maraldi et al., 2017; Van Duijl et al., 2013). Also, it is still unclear to what extent pathological possession differs from other pathological phenomena, such as possession delusions in psychosis and some of the so-called cultural syndromes (e.g., ataque de nervios, LewisFernández, 1994), which are considered by some authors as instances of dissociative phenomena (Hegeman, 2013; Ross et al., 2018). On the other hand, there are many nonpathological dissociative experiences about which we know very little, including spiritual experiences reported during religious or ritualistic practices (Alvarado, 2005; Queiroz, 2017). The DSM
Meditation techniques are widely used as therapy and wellbeing practices, but there are growing c... more Meditation techniques are widely used as therapy and wellbeing practices, but there are growing concerns about its potential for harm. The aim of the present study is to systematically review meditation adverse events (MAEs), investigating its major clinical categories and its prevalence.
“Parapsychology and religion” is perhaps the most controversial research area in the psychology o... more “Parapsychology and religion” is perhaps the most controversial research area in the psychology of religion. Initially, psychology and parapsychology were not distinct disciplines but later dissociated as a result of the boundary-work carried out to establish the former as a natural science. In recent decades, the psychology of religion has witnessed a growing literature bearing on ontological issues including parapsychological topics such as distant healing and near-death experiences. In this work, it is argued that despite the methodological and theoretical controversies that still surround the field of parapsychology, the findings of research on alleged anomalous processes merit serious scientific examination. More specifically, this work explores how parapsychological findings may inform research on religious/spiritual experiences. It begins with a brief review of the history of psychical research / parapsychology, pointing out its connections with the development of modern psychology and the circumstances that have set these research fields apart. After discussing some fundamental terminological and conceptual issues in parapsychology and psychology, the psychological literature on the paranormal is critically reviewed, arguing that it became less a scientific endeavor and more an ideological program devised to denigrate paranormal believers and experiencers. It is then shown how an informed, open-minded dialogue between parapsychology and psychology of religion might help us move beyond the present ideological disputes in favor of a unified perspective. A shift from belief to experience is defended and both the strengths and limitations of the latter are discussed, showing how parapsychology responds to such limitations through systematic observation and experimentation. The complex relations between parapsychology and religion over time are also reviewed, surveying the variety of perspectives embraced by parapsychologists in this regard and their implications for an understanding of religious experience and spirituality.
Few studies have investigated the "multiple religious affiliations" phenomenon. This st... more Few studies have investigated the "multiple religious affiliations" phenomenon. This study aims to understand those with "multiple religious affiliations," describing its prevalence and investigating if there are differences in mental health and quality of life between this group and those with a single religious affiliation and those with no religious affiliation. A total of 1169 adults were included, and 58% had a single religious affiliation, 27.7% had multiple religious affiliations, and 12.3% had no religious affiliation. Participants with a single religious affiliation presented better mental health and quality of life than those with multiple or no religious affiliations. Although most outcomes were similar between multiple and no religious affiliations, happiness and optimism were higher in the multiple religious group, and anxiety was lower in the no religious group. Health care professionals should be aware of the secondary religious affiliations of their patients to identify possible conflicts and to treat them comprehensively.
Psychology of Consciousness: Theory, Research, and Practice
Research has begun to unveil the cognitive and personality correlates of anomalous experiences (A... more Research has begun to unveil the cognitive and personality correlates of anomalous experiences (AEs). Unfortunately, cultural differences have received markedly less attention. Questions exist regarding whether the Western description of AEs, as possibly nonordinary or exceptional, is valid across cultures. Scant research on AEs has been conducted in non-English-speaking countries, and few systematic crosscultural comparisons have been carried out. Our goal is to critically review the scientific literature on AEs in light of cross-cultural research. We outline theoretical issues arising from cultural and cross-cultural investigations of AEs and discuss methodological challenges and shortcomings, followed by specific suggestions to address them. To do so, we review extant findings on psychosocial and cultural aspects of AEs and existing gaps in knowledge about the cultural underpinnings of AEs. We begin by highlighting the cultural and group differences in the report of AEs and the difficulties in isolating the experience from interpretations of the experience. We (a) evaluate the cultural source and the experiential source hypotheses related to AEs based on multiple evidentiary sources ranging from prevalence studies to experimental investigations of these experiences across cultures, (b) outline the implications of cross-cultural research with respect to mental health issues, and (c) conclude with a research summary and proposals for future investigations.
Although a significant body of research supports the psychological benefits of religion and spiri... more Although a significant body of research supports the psychological benefits of religion and spirituality, more investigations are needed to understand the mechanisms by which they impact mental health. While some studies suggest a causal direct influence, the findings may still be subject to unmeasured factors and confounders. Despite compelling empirical support for the dangers of response bias, this has been a widely neglected topic in mental health research. The aim of this essay is to critically examine the literature addressing the role of response bias in the relationship between religion, spirituality and mental health. A survey of the diverse types of bias in this research area is presented, and methodological and theoretical issues are outlined. The validity and generalizability of the evidence are discussed, as well as the implications for mental health practice. A list of methodological remedies to reduce bias is suggested. The article is then concluded with a summary of the studies reviewed and directions for future research.
The mental state of mediums has often been explained in the anthropological, psychological, and p... more The mental state of mediums has often been explained in the anthropological, psychological, and psychiatric literature in terms of dissociative trance. Even though mediumistic experiences involve, by definition, many of the elements of experiences referred to as dissociative, there is some controversy about the role played by dissociation in mediumistic practices and there are few cross-cultural studies on the phenomenology of mediumship. Despite its influential contributions to elucidating the clinical and neurophysiological correlates of dissociative experiences, the biomedical model has been criticized for its emphasis on psychopathological aspects of experience and the superficial consideration of cultural and psychosocial factors at the origin of mediumistic experiences, particularly in non-clinical contexts. In this paper, we review the evidence pertaining to a series of psychiatric and anthropological investigations of mediumship carried out in Brazil and abroad in order to illustrate how group and cultural differences impact the phenomenology, definitions, and meanings attributed to mediumistic experiences. To do so, we explore the differences that exist (1) between mediums from the same religious affiliation, (2) between mediums from different affiliations, and (3) between mediums from different cultural contexts, focusing on a comparison of cases from Brazil and the UK. We argue that mediumistic experiences and beliefs are highly variable across (and even within) cultures to support a single and monolithic classification. Based on multiple evidentiary sources, we challenge the pathologically oriented biomedical model of mediumship by pointing out the complexity and diversity of these experiences and mediumship’s many cultural interpretations and phenomenological variations. We conclude with a discussion of the implications of the studies reviewed for the definition of mediumship in terms of dissociation and trance.
Psychology of Consciousness: Theory, Research, and Practice
We tested the cross-cultural validity of the transliminality construct by administering a Portugu... more We tested the cross-cultural validity of the transliminality construct by administering a Portuguese version of the Revised Transliminality Scale (RTS) to an online snowball (convenience) sample (n = 341) starting with university students at the Institute of Psychology of the University of São Paulo, Brazil. Rasch scaling revealed acceptable model fit, and we found medium correlations of the translated items’ “difficulty” parameters with those obtained in earlier research. This form of the RTS is mainly stable in this cross-cultural context as the Rasch person measures produced by the Brazilian version (i.e., its “scores”) correlated nearly perfectly with the estimates as derived from earlier research. Some item shifts (differential item functioning) related to age and sex were obtained, although they did not appreciably affect the estimates of respondents’ trait levels. This research supports the robustness of the transliminality construct, while serving as a guide to study the concept and its correlates across other languages and cultures.
Resumo: Por muito tempo, o estudo da mediunidade no Brasil sofreu com a perseguição a essas práti... more Resumo: Por muito tempo, o estudo da mediunidade no Brasil sofreu com a perseguição a essas práticas e com a visão preconceituosa das autoridades médicas e científicas. A Psiquiatria e a Psicologia assumiram, de início, uma postura predominantemente patologizante e intrapsíquica. Ao tornar-se objeto de investigação das Ciências Sociais, a mediunidade adquiriu novo status, abrindo com isso novas possibilidades para sua pesquisa no país. Os estudos clínicos também têm constatado que a mediunidade, a exemplo de outras práticas religiosas, não está associada necessariamente a quadros patológicos. É preciso, pois, olhar para os fenômenos psicológicos e a própria prática científica sempre em seu contexto social, em vez de destacados de seus determinantes políticos e culturais, o que nos remete a importantes reflexões sobre as relações da Psicologia com outras formas de saber. Este trabalho discute alguns exemplos de pesquisas recentes desenvolvidas dentro dessa perspectiva.
REsumO: Recentemente, uma grande controvérsia se instaurou em razão do debate sobre o ensino reli... more REsumO: Recentemente, uma grande controvérsia se instaurou em razão do debate sobre o ensino religioso nas escolas públicas. Visto que as crenças paranormais igualmente se inserem no contexto dessas discussões, uma vez que muitos de seus proponentes (e contraditores) advogam para elas (ou contra elas) validade científica e importância educacional, considerou-se relevante esclarecer suas relações com o tema. Este trabalho discute algumas pesquisas sobre a influência de processos educacionais na assunção ou rejeição das crenças paranormais. Alguns investigadores têm defendido que a educação científica oferecida em colégios e universidades serviria de meio de banir as crenças paranormais. Contudo, as evidências a respeito têm mostrado que a diminuição dessas crenças parece possível apenas quando o programa educacional utilizado for desenvolvido no intuito de atingir diretamente sua legitimidade. Conclui-se o trabalho com algumas reflexões concernentes às possíveis implicações éticas e científicas dessa temática. PalavRas-ChavE: educação científica; crenças paranormais; ensino religioso; laicidade.
REsumO: Em razão de um crescente processo de globalização e pluralismo culturais que têm caracter... more REsumO: Em razão de um crescente processo de globalização e pluralismo culturais que têm caracterizado o mundo contemporâneo, observam-se fortes desenraizamento e horizontalidade em diversas crenças e práticas religiosas. Tais características não só refletem a diversidade do campo religioso brasileiro, como também sugerem uma significativa influência da mentalidade new age, o que Magnani (1996) chama de neoesoterismo. Trata-se de uma forma de identidade religiosa fluida, nômade, que se liga a tudo e não se liga a coisa alguma em específico, mas que carrega consigo, a cada passo dado, tudo aquilo que adquiriu ao longo de seu caminho. Nesse cenário, o indivíduo acaba por adquirir primazia como objeto de análise, uma vez que é ele quem constrói muito de sua relação particular com o sagrado ao consumir diversas crenças e práticas. Os indivíduos contemporâneos tendem a tomar suas decisões com base em critérios disponíveis na sociedade tecnológica e científica em que vivem, aproximando, assim, sua fé de um discurso científico, o que inclui tentativas de incorporação da psicologia, visando certa legitimação para suas crenças. Esse trabalho procura discutir os desafios epistemológicos e sociais enfrentados pela Psicologia nesse contexto, em sua relação com os saberes alternativos e práticas religiosas, bem como tece reflexões sobre a viabilidade ou inviabilidade da noção de transdisciplinaridade.
Resumo: A Psicologia manteve-se afastada dos fenômenos religiosos e espirituais por longo tempo, ... more Resumo: A Psicologia manteve-se afastada dos fenômenos religiosos e espirituais por longo tempo, contudo, vem se aproximando da temática, por meio de estudos acerca da religiosidade-espiritualidade, que apontam sua importância em diversos âmbitos da vida. Desde julgamentos e processamentos de informações até a busca de significado para a vida e a relação com o sagrado e o transcendente, a espiritualidade está presente e corrobora para a saúde e o bem-estar biopsicossocial. A experiência fora do corpo figura como uma experiência anômala que, embora pareça rara, ocorre em 10% a 25% da população mundial e tem sentidos e hipóteses etiológicas multifacetadas. Estudos sugerem como causa da experiência: estímulos cerebrais em áreas específicas; alucinações; dramatização do mundo físico na falta de interpretação de estímulos externos; sonho; fantasia; relação com a religiosidade; entre outros. Em sua maioria, os sujeitos que alegam ter vivido uma experiência fora do corpo atribuem a tal experiência uma conotação espiritual, podendo ter conotação religiosa – e, em alguns casos, com seres espirituais, mentores e outros planos espirituais – ou não religiosa. Estudos sugerem relação de EFC com sensação de alegria, mudanças, impacto transformador na vida e valores do sujeito que as vivenciam, entre outros benefícios, mas também aponta para o medo de alguns sujeitos em relação a problemas neurológicos e/ou espirituais, de modo que o acolhimento da experiência, em ambiente terapêutico e quando abordado pelo cliente, é desejável. Outrossim, é possível trabalhar os conteúdos da EFC por meio de biofeedback e interpretações de sonho, devido ao PARTE DOIS – PSICOLOGIA, RELIGIÃO E DIREITOS HUMANOS
REsumO: Muitos psicólogos transpessoais entendem que a compreensão de suas propostas e a aceitaçã... more REsumO: Muitos psicólogos transpessoais entendem que a compreensão de suas propostas e a aceitação mais ampla de sua abordagem no meio científico-acadêmico dependem de uma mudança de paradigmas (em referência ao trabalho de Thomas Kuhn), da superação daquilo que definem, de muitas formas, como paradigma newtoniano, cartesiano, mecanicista, em franco contraste com visões mais holísticas, transpessoais ou mesmo " quânticas ". Esse discurso pode se revestir de uma crítica ao método científico, da defesa um tanto confusa do que seria uma " nova ciência " e de um abandono romântico da racionalidade em favor da alegada experiência direta do transcendente. Neste trabalho, o autor propõe uma reflexão crítica sobre o tema, discutindo conceitos basilares da obra de Kuhn, bem como problemas conceituais envolvidos no debate sobre a mudança de paradigmas e suas implicações para o campo da Psicologia. Defende-se que a Psicologia Transpessoal se beneficiaria grandemente de uma adequação aos rigores do método científico, não havendo sentido na proposta de uma " nova " ciência, cuja insistência tenderia, ao contrário, a marginalizar e enfraquecer a referida abordagem psicológica.
Few studies have investigated the "multiple religious affiliations" phenomenon. This study aims t... more Few studies have investigated the "multiple religious affiliations" phenomenon. This study aims to understand those with "multiple religious affiliations ," describing its prevalence and investigating if there are differences in mental health and quality of life between this group and those with a single religious affiliation and those with no religious affiliation. A total of 1169 adults were included, and 58% had a single religious affiliation, 27.7% had multiple religious affiliations , and 12.3% had no religious affiliation. Participants with a single religious affiliation presented better mental health and quality of life than those with multiple or no religious affiliations. Although most outcomes were similar between multiple and no religious affiliations, happiness and optimism were higher in the multiple religious group, and anxiety was lower in the no religious group. Health care professionals should be aware of the secondary religious affiliations of their patients to identify possible conflicts and to treat them comprehensively.
Tem sido um fato frequentemente negligenciado na história da psicologia científica a importância ... more Tem sido um fato frequentemente negligenciado na história da psicologia científica a importância dada por muitos de seus pioneiros ao estudo dos fenômenos religiosos. Pensadores como William James (1842-1910), Stanley Hall (1846-1924) e Carl Gustav Jung (1875-1961) não apenas reconheceram a importância de se estudar cientificamente as religiões, como formularam uma parte significativa de suas teorias a partir da compilação de relatos de experiências religiosas e espirituais. Esses autores reconheceram o valor essencial da dimensão religiosa para a compreensão da mente humana, de modo incompatível com o desinteresse e mesmo patologização da religiosidade que se seguiram na psicologia décadas depois.
Em 1902, o psicólogo Théodore Flournoy (1854-1920), amigo de Jung e um dos fundadores da psicologia na Suíça, publicou um de seus mais importantes trabalhos, os Princípios de Psicologia da Religião onde resumia e discutia as contribuições de estudos pioneiros nessa área e apresentava os princípios basilares de pesquisa para aqueles que desejassem estudar a religiosidade de um ponto de vista psicológico. Mais de 100 anos depois, sua obra continua a ser citada e debatida em publicações cientificas e congressos. Nas páginas deste livro, os Princípios de Flournoy são analisados criticamente à luz das pesquisas atuais. O que permanece de fundamental e o que poderia ser reavaliado? Como as contribuições de Flournoy e outros pais fundadores podem inspirar as pesquisas contemporâneas em Psicologia da Religião? Ao final, o leitor ainda conta com uma tradução do texto original de Flournoy, disponível pela primeira vez em língua portuguesa.
“Parapsychology and religion” is perhaps the most controversial research area in the psychology o... more “Parapsychology and religion” is perhaps the most controversial research area in the psychology of religion. Initially, psychology and parapsychology were not distinct disciplines but later dissociated as a result of the boundary-work carried out to establish the former as a natural science. In recent decades, the psychology of religion has witnessed a growing literature bearing on ontological issues including parapsychological topics such as distant healing and near-death experiences. In this work, it is argued that despite the methodological and theoretical controversies that still surround the field of parapsychology, the findings of research on alleged anomalous processes merit serious scientific examination. More specifically, this work explores how parapsychological findings may inform research on religious/spiritual experiences. It begins with a brief review of the history of psychical research / parapsychology, pointing out its connections with the development of modern psychology and the circumstances that have set these research fields apart. After discussing some fundamental terminological and conceptual issues in parapsychology and psychology, the psychological literature on the paranormal is critically reviewed, arguing that it became less a scientific endeavor and more an ideological program devised to denigrate paranormal believers and experiencers. It is then shown how an informed, open-minded dialogue between parapsychology and psychology of religion might help us move beyond the present ideological disputes in favor of a unified perspective. A shift from belief to experience is defended and both the strengths and limitations of the latter are discussed, showing how parapsychology responds to such limitations through systematic observation and experimentation. The complex relations between parapsychology and religion over time are also reviewed, surveying the variety of perspectives embraced by parapsychologists in this regard and their implications for an understanding of religious experience and spirituality.
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Papers by Everton Maraldi
Em 1902, o psicólogo Théodore Flournoy (1854-1920), amigo de Jung e um dos fundadores da psicologia na Suíça, publicou um de seus mais importantes trabalhos, os Princípios de Psicologia da Religião onde resumia e discutia as contribuições de estudos pioneiros nessa área e apresentava os princípios basilares de pesquisa para aqueles que desejassem estudar a religiosidade de um ponto de vista psicológico. Mais de 100 anos depois, sua obra continua a ser citada e debatida em publicações cientificas e congressos. Nas páginas deste livro, os Princípios de Flournoy são analisados criticamente à luz das pesquisas atuais. O que permanece de fundamental e o que poderia ser reavaliado? Como as contribuições de Flournoy e outros pais fundadores podem inspirar as pesquisas contemporâneas em Psicologia da Religião? Ao final, o leitor ainda conta com uma tradução do texto original de Flournoy, disponível pela primeira vez em língua portuguesa.