Delusional ideation in religious and psychotic populations (original) (raw)
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Religious content of hallucinations in paranoid schizophrenia
Psychiatria Danubina, 2012
Different environmental factors are thought to be responsible for 15-20% of schizophrenia pathogenesis. Religion has long been considered a major force in human life, regardless of economic, social or political affiliation. How the perception of religion has changed over time, especially in the context of mental illness, was the focal point of this long-term comparative study. A random selection of 100 case histories from the years 1932, 1952, 1972 and 1992 was selected. By reviewing the subject history and medical notes, information on the presence of religious hallucinations and/or delusions were collected and grouped. Religious topics were demonstrated in 46.8% of the test population. Whereas there was a clear diversity of religious-themed delusions, "God", "Christ", "Mary", "Satan/devil" and "hell" all figured prominently across all reviewed years. There is a progressive decrease in the number of religious topics in paranoid schi...
Luhrmann "Diversity in the Psychotic Continuum" Schizophrenia Bulletin
There has been great interest in the hallucination-like events experienced by the general nonclinical population. Many psychiatric scientists have come to identify these as part of a “psychotic continuum” and have begun to ask what we might learn from these experiences that will enable us to better understand and treat psychosis. While sympathetic to this goal, this paper argues that many of these events in the nonclinical population may be associated with the attention to inner imagery characteristic of much religious practice like unscripted prayer. Many of these hallucina- tion-like events are phenomenologically distinct, culturally salient, and are predicted both by a measure of absorption, which probes for an interest in inner imagery, and by inner sense cultivation practice. These observations suggest that rare, brief, and positive sensory events may not be associ- ated with psychotic vulnerability. They also suggest there may be an absorption-dissociation pathway, with or with- out trauma, for more frequent hallucinations.
BACKGROUND: Non-pathological psychotic and dissociative experiences are frequent in the general population, particularly in religious groups. There are few studies on the profile of non-clinical populations with these experiences, and on criteria for differential diagnosis. OBJECTIVES: To identify the sociodemographic profile and anomalous experiences (AE) among people who sought help in spiritualist groups. METHODS: We interviewed 115 people who sought assistance in six spiritualist groups in the city of Juiz de Fora/MG due to psychotic and/or dissociative experiences. Semi-structured interviews investigated sociodemographic data, AEs reported and presence of criteria that have been proposed to identify non-pathological spiritual experiences. RESULTS: sample was mostly composed by women (70%), middle age, high educational level, whose AEs started in childhood (65%) and adolescence (23%). The most frequent AEs were visual (63%) and auditory (54%) hallucinations, "spiritual perception" (53%), "paranormal dreams" (38%) and out-of-body experiences (31%). Most of the sample reported that these AEs were not related to socio-occupational impairments, were short, episodic, and beneficial; however, reported emotional distress and lack of control over the experiences. DISCUSSION: The high frequency and diversity of AEs reported, as well as their theoretical, clinical, and public health implications point to the urgency need of more attention to this topic.
Psychological characteristics of religious delusions
Social Psychiatry and Psychiatric Epidemiology, 2013
Purpose Religious delusions are common and are considered to be particularly difficult to treat. In this study we investigated what psychological processes may underlie the reported treatment resistance. In particular, we focused on the perceptual, cognitive, affective and behavioural mechanisms held to maintain delusions in cognitive models of psychosis, as these form the key treatment targets in cognitive behavioural therapy. We compared religious delusions to delusions with other content. Methods Comprehensive measures of symptoms and psychological processes were completed by 383 adult participants with delusions and a schizophrenia spectrum diagnosis, drawn from two large studies of cognitive behavioural therapy for psychosis. Results Binary logistic regression showed that religious delusions were associated with higher levels of grandiosity (OR 7.5; 95 % CI 3.9-14.1), passivity experiences, having internal evidence for their delusion (anomalous experiences or mood states), and being willing to consider alternatives to their delusion (95 % CI for ORs 1.1-8.6). Levels of negative symptoms were lower. No differences were found in delusional conviction, insight or attitudes towards treatment. Conclusions Levels of positive symptoms, particularly anomalous experiences and grandiosity, were high, and may contribute to symptom persistence. However, contrary to previous reports, we found no evidence that people with religious delusions would be less likely to engage in any form of help. Higher levels of flexibility may make them particularly amenable to cognitive behavioural approaches, but particular care should be taken to preserve self-esteem and valued aspects of beliefs and experiences.
Phenomenology of delusions and hallucinations in schizophrenia by religious convictions
Mental Health, Religion & Culture, 2010
Şizofreni hastalarında sanrı ve varsanıların fenomenolojisi Giriş: Bu çalışmada şizofreni hastalarından oluşan 2 ayrı grup üzerinde şizofrenide rastlanan sanrı ve varsanıların fenomenolojisi üzerine farklı coğrafik bölgelerde yaşamanın etkilerinin araştırılması amaçlanmıştır. Metod: Hasta grubu, Türkiye'nin 3 ayrı psikiyatri hastanesinde yatarak tedavi edilen toplam 373 kişiden oluşmaktadır. Bu hastaların sanrıları Huber ve Gross tarafindan geliştirilen sınıflama sistemi kullanılarak değerlendirildi. Hastalar yaşadıkları bölgeler göz önüne alınarak kategorize edildi. 1. Grup Türkiye'nin Batı Bölgesini (Marmara Bölgesi), 2. Grup ise Türkiye'nin Orta Bölgesi'ni (İç Anadolu ve İç Ege Bölgesi) temsil etmektedir. Sonuçlar: Her iki cinsiyet ve grupta en sık olarak referans ve perseküsyon sanrıları saptanmıştır. Zehirlenme ve erotomanik sanrı kadınlarda erkeklerden daha sık görülmüştür. En yaygın işitsel varsanıları dinsel inançla ilgili ve telkinde bulunan sesleri içermektedir. Cinleri görmek en yaygın görsel halüsinasyon temalarındandır. Tartışma: Sonuçlar, bir ülkede ikamet edilen coğrafi bölge ile sanrı ve varsanıların içeriği arasında bir ilişkiye işaret etmektedir. Her ne kadar kültürel ve çevresel faktörler, sanrı ve varsanıların fenomenolojisinde önemli ise de; yaşanılan coğrafik bölge de bu bağlamda büyük bir önem arzetmektedir.
2019
We sought an answer to the question, Are paranormal claimants more likely or less likely to manifest psychopathology than those who make no such claims? Reviews of previous research, and a re-analysis of old data, indicate there is no burgeoning need to pathologize paranormal believers, even if measures suggest a tendency for characteristic symptoms. While psychopathology (probably prodromal) may still be suggested under specific circumstances, the blunt term ‘psychosis’ may be misapplied in cases where a non-clinical condition known as ‘spiritual emergency’ is evident. Likewise, schizotypy in some paranormal believers may be a condition needing attention, but the so-called ‘happy schizotype’ seems somewhat of an exception. Study designs are proposed that might help better understand the happy schizotype and spiritual emergency.Michael A. Thalbourne and Lance Stor