Examining the relationship between metacognitive trust in thinking styles and supernatural beliefs.

Conflicting findings have emerged from research on the relationship between thinking styles and supernatural beliefs. In two studies, we examined this relationship through meta-cognitive trust and developed a new: (1) experimental manipulation, a short scientific article describing the benefits of thinking styles: (2) trust in thinking styles measure, the Ambiguous Decisions task; and (3) supernatural belief measure, the Belief in Psychic Ability scale. In Study 1 (N = 415) we found differences in metacognitive trust in thinking styles between the analytical and intuitive condition, and overall greater trust in analytical thinking. We also found stronger correlations between thinking style measures (in particular intuitive thinking) and psychic ability and paranormal beliefs than with religious beliefs, but a mixed-effect linear regression showed little to no variation in how measures of thinking style related to types of supernatural beliefs. In Study 2, we replicated Study 1 with participants from the United States, Canada, and Brazil (N = 802), and found similar results, with the Brazilian participants showing a reduced emphasis on analytical thinking. We conclude that our new design, task, and scale may be particularly useful for dual-processing research on supernatural belief.

Cambridge Psycholinguistic Inventory of Christian Beliefs: A registered report of construct validity, internal consistency and test-retest reliability.

While religious beliefs are typically studied using questionnaires, there are no standardized tools available for cognitive psychology and neuroscience studies of religious cognition. Here we present the first such tool-the Cambridge Psycholinguistic Inventory of Christian Beliefs (CPICB)-which consists of audio-recorded items of religious beliefs as well as items of three control conditions: moral beliefs, abstract scientific knowledge and empirical everyday life knowledge. The CPICB is designed in such a way that the ultimate meaning of each sentence is revealed only by its final critical word, which enables the precise measurement of reaction times and/or latencies of neurophysiological responses. Each statement comes in a pair of Agree/Disagree versions of critical words, which allows for experimental contrasting between belief and disbelief conditions. Psycholinguistic and psychoacoustic matching between Agree/Disagree versions of sentences, as well as across different categories of the CPICB items (Religious, Moral, Scientific, Everyday), enables rigorous control of low-level psycholinguistic and psychoacoustic features while testing higher-level beliefs. In the exploratory Study 1 (N = 20), we developed and tested a preliminary version of the CPICB that had 480 items. After selecting 400 items that yielded the most consistent responses, we carried out a confirmatory test-retest Study 2 (N = 40). Preregistered data analyses confirmed excellent construct validity, internal consistency and test-retest reliability of the CPICB religious belief statements. We conclude that the CPICB is suitable for studying Christian beliefs in an experimental setting involving behavioural and neuroimaging paradigms, and provide Open Access to the inventory items, fostering further development of the experimental research of religiosity.

DEBATE: The inevitable decline of mindfulness.

The use of mindfulness meditation as a well-being and clinical tool is being deeply challenged on various fronts. The recent failure of showing its salutary effects on schoolchildren, in a large-scale study, which stands as the most expensive study in the history of meditation science (£6.4 million), is accompanied by growing evidence of potential adverse effects associated with mindfulness practice. It is suggested that the heightened enthusiasm surrounding the benefits of mindfulness led academics to use facile metaphors to promote it (such as comparing the mind to a muscle) and distorted its presentation - both in disseminating overhyped findings and in neglecting the report of adverse effects.

Self-Directedness Predicts Quality of Life in Individuals with Psychotic Experiences: A 1-Year Follow-Up Study.

There is a high prevalence of psychotic-like experiences in nonclinical patient cohorts from Brazil. This study aimed to test whether personality dimensions, as well as schizotypy, are important predictors of quality of life (QoL) in individuals with psychotic experiences (PE). METHOD: 115 participants were recruited from Spiritist Centers in Brazil. At the 1-year follow up, 90 participants (78%) were reassessed. Instruments were the SCID-I (Structured Clinical Interview for DSM-IV), TCI-R 140 (Revised Temperament and Character Inventory), OLIFE-R (Oxford-Liverpool Inventory of Feelings and Experiences), and WHOQOL-BREF (World Health Organization QoL Instrument). RESULTS: Mean age (±SD) was 36.8 (±12.5) years; 70% were female. Participants reported 74.4% of PE at time 1 and 72.3% at time 2. At time 1, temperament and character explained 47% of the psychological QoL variance; self-directedness was the strongest predictor of higher QoL, while harm avoidance and introverted anhedonia predicted worse QoL. At the 1-year follow-up, self-directedness remained the most important predictor of psychological QoL. CONCLUSION: Individuals reporting PE can show psychological QoL when they are high on self-directedness. Those with high levels of introverted anhedonia and cognitive disorganization can have a lower QoL and may be at risk for mental health problems.

Why would anyone want to believe in Big Gods?

We suggest an alternative explanation for the emergence of Big Gods that places less emphasis on the role of cognitive tendencies and selection of prosocial cultural variants. Instead, we argue that the fundamental motivation to reduce uncertainty and increase long-term predictability provides a better account for the rise of Big moralizing Gods in a complex and heavily regulated social environment.

Can the DSM-5 differentiate between nonpathological possession and dissociative identity disorder? A case study from an Afro-Brazilian religion.

The aim of this article is to examine whether the diagnostic criteria of the Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5), are able to differentiate between nonpathological religious possession and dissociative identity disorder (DID). We use the case study of an individual who leads an Afro-Brazilian religious group (Umbanda), focusing on her personal development and possession experiences from early childhood to the present, spanning a period of more than 40 years, and examine these data following DSM-5 criteria for DID (300.14). Her experiences of possession can be broken into 2 distinct stages. In the 1st stage (childhood and early adulthood), she displayed intrusive thoughts and a lack of control over possession states, which were associated with a heightened state of anxiety, loneliness, amnesia, and family conflict (meeting all 5 criteria for DID). In the 2nd stage (late 20s up to the present), she regularly experienced possession states but felt in control of their onset and found them religiously meaningful. In this 2nd stage, she only fulfilled 3 criteria for DID. We question the accuracy of diagnosing this individual with DID in her earlier life and suggest that the DSM-5 criteria fail to address the ambiguity of affect surrounding possession experiences (positive at the individual level, negative at the interpersonal level) and lack a clearer acknowledgment of the prevalence of possession and other unusual experiences in general populations.

'And the pain just disappeared into insignificance': The healing response in Lourdes - Performance, psychology and caring.

Three academic/practitioners from different disciplines (performance, medicine and psychology) describe the ways in which observing, and importantly, participating in the healing rituals of the French pilgrimage site of Lourdes challenged their ways of thinking about both their discipline's research approaches and their understandings of community, caring and healing. By positioning themselves as both first-person and third-person researchers, they suggest that a new type of 'trans-disciplinary', longitudinal, reflexively sensitive methodology is needed in order to investigate activities involving groups of people and spiritual practices as a whole system in order to better understand how they can positively affect our innate healing response.

Believing in the Powers of Mindfulness: A Thematic Narrative Approach and the Development of a New Scale.

Objectives: The beliefs and expectations people bring into mindfulness practice can affect the measurement outcomes of interventions. The aim of this mixed-method study was to examine the key beliefs in the powers of mindfulness-understood as non-judgmental awareness of the present moment-to transform the individual and the society, and to develop and validate the Belief in the Powers of Mindfulness Scale (BPMS). Method: In-depth, semi-structured interviews were conducted with mindfulness meditators (n = 32), including follow-up interviews (n = 22). Qualitative data were analysed through a thematic narrative approach. Participants (n = 458) completed a questionnaire that included the new scale. Results: Participants' key beliefs were thematically analysed in three transformation themes: interpersonal relationships and compassion, peace and violence, and the inner world-themes were encapsulated in the BPMS. Ideas presented in each theme were undergirded by a host of ideologies, epistemic claims, and metaphysical assumptions about the nature of mind, self, and reality-which are predicated by broader cultural trends such as expressive individualism, perennial philosophy, and New Age sentiments and ideals. The BPMS showed strong internal consistency and convergent validity, and individuals who were older and more spiritual practised mindfulness more often and for longer, and self-reported greater mindfulness skills, and scored higher on the BPMS. Conclusions: Findings illustrate the persisting importance of attending to people's beliefs and expectations in mindfulness interventions and further the call for a contextual approach that accounts for cultural factors. The newly developed BPMS may assist with the measuring of peoples' beliefs and expectations.

Individual differences in meditation interventions: A meta-analytic study.

OBJECTIVES: Meditation interventions typically show small to moderate effects on health and well-being, but we know little about how these effects vary across individuals. This meta-analytic study investigates the relationship between baseline participant characteristics and the outcomes of meditation. METHODS: A systematic search yielded 51 eligible studies with 7782 participants. A combination of subgroup analyses and meta-regression based on the random-effects model were used. RESULTS: We found that a higher baseline level of psychopathology or depression was associated with deterioration in mental health after a meditation intervention. On the other hand, participants with higher scores on interpersonal variables, motivation, medical conditions, and mindfulness showed higher levels of positive meditation outcomes. Higher well-being and stress were simultaneously associated with moderate increases in negative and positive meditation outcomes. Participant demographics, psychological traits, self-concept, and length of meditation practice did not significantly influence the response to meditation. CONCLUSIONS: Overall, we found that meditation interventions affect participants differently, and identified some of the individual characteristics that should be considered when using meditation interventions.

The mind possessed: well-being, personality, and cognitive characteristics of individuals regularly experiencing religious possession.

OBJECTIVE: To further our understanding of religious possession experiences by focusing on personality, cognitive, and quality of life outcomes. METHODS: Data collection was undertaken at Umbanda sessions in Brazilian cities. Participants were mediums who regularly experienced possession (n=334) or those who attended the same rituals but had never been possessed (n=54). RESULTS: We found that mediums were not significantly different across variables from the control group, except for anxiety, which was lower among mediums. Correlational and regression analysis showed that the level of meaningfulness attributed to possession and fusion with the spiritual entity were strongly positively correlated with most quality-of-life dimensions, and negatively with anxiety; in addition, level of meaningfulness predicted lower anxiety, and psychological quality of life was predicted by level of fusion and meaningfulness. Contrary to expectations, there were no detrimental effects of a lower level of bodily control over the possession experience. CONCLUSION: Together, these results suggest that individuals regularly experiencing possession within a religious context are psychologically similar to those who attend the same rituals without experiencing possession, and that the way they appraise their experiences as meaningful, as well as the level of spiritual fusion, are predictors of well-being.

The psychological impact of threat and lockdowns during the COVID-19 pandemic: exacerbating factors and mitigating actions.

In spring 2020, the COVID-19 pandemic was declared. The threat the pandemic poses as well as associated lockdown measures created challenging times for many. This study aimed to investigate the individual and social factors associated with low mental health, particularly perceived threat and lockdown measures, and factors associated with psychological well-being, particularly sense of control. An online survey was completed by participants (N = 8,229) recruited from 79 countries. In line with pre-registered hypotheses, participants showed elevated levels of anxiety and depression worldwide. This poor mental health was predicted by perceived threat. The effect of threat on depression was further moderated by social isolation, but there was no effect of sense of control. Sense of control was low overall, and was predicted negatively by maladaptive coping, but positively by adaptive coping and the perception that the government is dealing with the outbreak. Social isolation increased with quarantine duration, but was mitigated by frequent communication with close ones. Engaging in individual actions to avoid contracting the virus was associated with higher anxiety, except when done professionally. We suggest that early lockdown of the pandemic may have had detrimental psychological effects, which may be alleviated by individual actions such as maintaining frequent social contact and adaptive coping, and by governmental actions which demonstrate support in a public health crisis. Citizens and governments can work together to adapt better to restrictive but necessary measures during the current and future pandemics.

The COVID-19 pandemic is a difficult time for many; not only are people isolated at home, they may also experience the threat that COVID-19 will have a severe impact on their lives. We ran an online survey with 8,229 individuals from 79 countries in April 2020. After establishing levels of psychological well-being, we investigated which factors contribute to better psychological well-being, and which to worse. We found that levels of anxiety and depression were markedly elevated worldwide. The more people thought that COVID-19 was going to have severe effects on their lives, the more anxious and depressed they felt. This effect was even stronger when the individuals felt socially isolated, which was increased when people had been in quarantine for a long time, but reduced when people frequently communicated with their close ones. People felt more in control of their lives when they engaged in positive coping behaviors, such as reframing their situation positively, but not negative coping behaviors, such as substance use. People also felt in control when their government was dealing with the crisis well. We conclude that there are several ways in which psychological well-being can be supported, in the current pandemic but also potential future pandemics.

United on Sunday: The effects of secular rituals on social bonding and affect.

Religious rituals are associated with health benefits, potentially produced via social bonding. It is unknown whether secular rituals similarly increase social bonding. We conducted a field study with individuals who celebrate secular rituals at Sunday Assemblies and compared them with participants attending Christian rituals. We assessed levels of social bonding and affect before and after the rituals. Results showed the increase in social bonding taking place in secular rituals is comparable to religious rituals. We also found that both sets of rituals increased positive affect and decreased negative affect, and that the change in positive affect predicted the change in social bonding observed. Together these results suggest that secular rituals might play a similar role to religious ones in fostering feelings of social connection and boosting positive affect.

The aetiology of social deficits within mental health disorders: The role of the immune system and endogenous opioids.

The American National Institute for Mental Health (NIMH) has put out a set of research goals that include a long-term plan to identify more reliable endogenous explanations for a wide variety of mental health disorders (Insel, 2013). In response to this, we have identified a major symptom that underlies multiple mental health disorders - social bonding dysfunction. We suggest that endogenous opioid abnormalities can lead to altered social bonding, which is a symptom of various mental health disorders, including depression, schizophrenia and ASD. This article first outlines how endogenous opioids play a role in social bonding. Then we show their association with the body's inflammation immune function, and review recent literature linking inflammation to mental health 'immunophenotypes'. We finish by explaining how these immunophenotypes may be caused by alterations in the endogenous opioid system. This is the first overview of the role of inflammation across multiple disorders where we provide a biochemical explanation for why immunophenotypes might exist across diagnoses. We propose a novel mechanism of how the immune system may be causing 'sickness-type' behaviours (fatigue, appetite change, social withdrawal and inhibited motivation) in those who have these immunophenotypes. We hope that this novel aetiology can be used as a basis for future research in mental health.

A dimensional measure of schizotypy: cross-cultural adaptation and validation of the Oxford-Liverpool Inventory of Feelings and Experiences short version for Brazilian Portuguese (O-LIFE-S).

INTRODUCTION: The Oxford-Liverpool Inventory of Feelings and Experiences (O-LIFE) is a widely-used scale, and the first to include a dimensional approach to understanding schizotypy. OBJECTIVE: To adapt the short version of the O-LIFE (O-LIFE-S) into Brazilian Portuguese. METHOD: a) Two independent bilingual professionals translated the original instrument into Brazilian Portuguese; b) a third bilingual professional summarized the two translations; c) a fourth bilingual expert translated the Portuguese version back into English; d) this back-translation was adjusted by a committee of psychology experts; e) a pilot study was conducted with 10 participants from the general population. RESULTS: O-LIFE-S was considered ready to be used in a formal validation study in Brazil. CONCLUSION: The scale appears to cover the dimensional approach to schizotypy. However, a future validation study needs to be conducted to determine the internal consistency and reliability of the Brazilian Portuguese version of the O-LIFE-S .

The limited prosocial effects of meditation: A systematic review and meta-analysis.

Many individuals believe that meditation has the capacity to not only alleviate mental-illness but to improve prosociality. This article systematically reviewed and meta-analysed the effects of meditation interventions on prosociality in randomized controlled trials of healthy adults. Five types of social behaviours were identified: compassion, empathy, aggression, connectedness and prejudice. Although we found a moderate increase in prosociality following meditation, further analysis indicated that this effect was qualified by two factors: type of prosociality and methodological quality. Meditation interventions had an effect on compassion and empathy, but not on aggression, connectedness or prejudice. We further found that compassion levels only increased under two conditions: when the teacher in the meditation intervention was a co-author in the published study; and when the study employed a passive (waiting list) control group but not an active one. Contrary to popular beliefs that meditation will lead to prosocial changes, the results of this meta-analysis showed that the effects of meditation on prosociality were qualified by the type of prosociality and methodological quality of the study. We conclude by highlighting a number of biases and theoretical problems that need addressing to improve quality of research in this area.

[Escherichia coli productora de betalactamasas de espectro extendido como agente causal de gangrena de Fournier de origen urogenital asociada a mayor mortalidad]. / Escherichia coli producer of extended-spectrum beta-lactamases as causative agent of Fournier gangrene of urogenital origin associated with higher mortality.

ANTECEDENTES: La gangrena de Fournier (GF) es una fascitis necrotizante que pone en peligro la vida del paciente. El objetivo de este trabajo fue determinar la etiología y el impacto del agente aislado en el cultivo de la herida y de orina. MÉTODO: Se llevó a cabo un análisis retrospectivo de una cohorte de 66 pacientes con GF de origen urogenital. Los valores cualitativos medidos se expresaron como frecuencia y porcentaje, y se compararon con la prueba de ji al cuadrado y la prueba de Fisher. La diferencia se consideró estadísticamente significativa con p < 0.05. RESULTADOS: Los pacientes que murieron presentaban con mayor frecuencia cultivos de orina y herida positivos para Escherichia coli productora de betalactamasas de espectro extendido (BLEE): orina, sobrevivientes 14.5% vs. muertes 44.4%; herida, sobrevivientes 20.8% vs. muertes 66.6% (p < 0.001). CONCLUSIONES: Durante la valoración integral del paciente con GF es fundamental realizar cultivos de orina y de herida con el fin de iniciar el manejo antibiótico dirigido de manera temprana. Los pacientes con GF que mueren presentan mayor número de cultivos positivos para E. coli BLEE. BACKGROUND: Fournier gangrene (FG) is a necrotizing fasciitis that endangers the patient's life. The objective of this study was to determine the etiology and impact of the agent isolated on wound and urine culture. METHOD: We performed a retrospective analysis within a cohort of 66 patients with FG of urogenital origin. The measured qualitative values were expressed as frequency and Percentage and compared with the chi square test and Fisher's test. The difference was considered statistically significant at p < 0.05. RESULTS: Patients who died had more frequent cultures of urine and wound positive for extended-spectrum beta-lactamase (ESBL)-producing Escherichia coli: urine, survivors 14.5% vs. deaths 44.4%; wound, 20.8% vs. 66.6% (p < 0.001). CONCLUSIONS: During the integral evaluation of the patient with FG it is essential to perform the urine and surgical wound cultures in order to initiate the antibiotic management directed at an early stage. Patients with GF who die present a greater number of cultures positive for E. coli ESBL.

What Is the Molecular Signature of Mind-Body Interventions? A Systematic Review of Gene Expression Changes Induced by Meditation and Related Practices.

There is considerable evidence for the effectiveness of mind-body interventions (MBIs) in improving mental and physical health, but the molecular mechanisms of these benefits remain poorly understood. One hypothesis is that MBIs reverse expression of genes involved in inflammatory reactions that are induced by stress. This systematic review was conducted to examine changes in gene expression that occur after MBIs and to explore how these molecular changes are related to health. We searched PubMed throughout September 2016 to look for studies that have used gene expression analysis in MBIs (i.e., mindfulness, yoga, Tai Chi, Qigong, relaxation response, and breath regulation). Due to the limited quantity of studies, we included both clinical and non-clinical samples with any type of research design. Eighteen relevant studies were retrieved and analyzed. Overall, the studies indicate that these practices are associated with a downregulation of nuclear factor kappa B pathway; this is the opposite of the effects of chronic stress on gene expression and suggests that MBI practices may lead to a reduced risk of inflammation-related diseases. However, it is unclear how the effects of MBIs compare to other healthy interventions such as exercise or nutrition due to the small number of available studies. More research is required to be able to understand the effects of MBIs at the molecular level.

How to tell a happy from an unhappy schizotype: personality factors and mental health outcomes in individuals with psychotic experiences.

OBJECTIVE:: It is unclear why some individuals reporting psychotic experiences have balanced lives while others go on to develop mental health problems. The objective of this study was to test if the personality traits of harm avoidance, self-directedness, and self-transcendence can be used as criteria to differentiate healthy from unhealthy schizotypal individuals. METHODS:: We interviewed 115 participants who reported a high frequency of psychotic experiences. The instruments used were the Temperament and Character Inventory (140), Structured Clinical Interview for DSM-IV, and the Oxford-Liverpool Inventory of Feelings and Experiences. RESULTS:: Harm avoidance predicted cognitive disorganization (ß = 0.319; t = 2.94), while novelty seeking predicted bipolar disorder (ß = 0.136, Exp [ß] = 1.146) and impulsive non-conformity (ß = 0.322; t = 3.55). Self-directedness predicted an overall decrease in schizotypy, most of all in cognitive disorganization (ß = -0.356; t = -2.95) and in impulsive non-conformity (ß = -0.313; t = -2.83). Finally, self-transcendence predicted unusual experiences (ß = 0.256; t = 2.32). CONCLUSION:: Personality features are important criteria to distinguish between pathology and mental health in individuals presenting high levels of anomalous experiences (AEs). While self-directedness is a protective factor, both harm avoidance and novelty seeking were predictors of negative mental health outcomes. We suggest that the impact of AEs on mental health is moderated by personality factors.

The mind possessed: well-being, personality, and cognitive characteristics of individuals regularly experiencing religious possession

Objective: To further our understanding of religious possession experiences by focusing on personality, cognitive, and quality of life outcomes. Methods: Data collection was undertaken at Umbanda sessions in Brazilian cities. Participants were mediums who regularly experienced possession (n=334) or those who attended the same rituals but had never been possessed (n=54). Results: We found that mediums were not significantly different across variables from the control group, except for anxiety, which was lower among mediums. Correlational and regression analysis showed that the level of meaningfulness attributed to possession and fusion with the spiritual entity were strongly positively correlated with most quality-of-life dimensions, and negatively with anxiety; in addition, level of meaningfulness predicted lower anxiety, and psychological quality of life was predicted by level of fusion and meaningfulness. Contrary to expectations, there were no detrimental effects of a lower level of bodily control over the possession experience. Conclusion: Together, these results suggest that individuals regularly experiencing possession within a religious context are psychologically similar to those who attend the same rituals without experiencing possession, and that the way they appraise their experiences as meaningful, as well as the level of spiritual fusion, are predictors of well-being.

Supernatural Belief Is Not Modulated by Intuitive Thinking Style or Cognitive Inhibition.

According to the Intuitive Belief Hypothesis, supernatural belief relies heavily on intuitive thinking-and decreases when analytic thinking is engaged. After pointing out various limitations in prior attempts to support this Intuitive Belief Hypothesis, we test it across three new studies using a variety of paradigms, ranging from a pilgrimage field study to a neurostimulation experiment. In all three studies, we found no relationship between intuitive or analytical thinking and supernatural belief. We conclude that it is premature to explain belief in gods as 'intuitive', and that other factors, such as socio-cultural upbringing, are likely to play a greater role in the emergence and maintenance of supernatural belief than cognitive style.