Paranormal is a general term (coined ca. 1915–1920) that designates experiences that lie outside "the range of normal experience or scientific explanation" or that indicates phenomena understood to be outside of science's current ability to explain or measure. Paranormal phenomena are distinct from certain hypothetical entities, such as dark matter and dark energy, only insofar as paranormal phenomena are inconsistent with the world as already understood through empirical observation coupled with scientific methodology.
Thousands of stories relating to paranormal phenomena are found in popular culture, folklore, and the recollections of individual subjects. In contrast, the scientific community, as referenced in statements made by organizations such as the United States National Science Foundation, maintains that scientific evidence does not support a variety of beliefs that have been characterized as paranormal.
“Paranormal” has been in the English language since at least 1920. It consists of two parts: para and normal. In most definitions of the word paranormal, it is described as anything that is beyond or contrary to what is deemed scientifically possible. The definition implies that the scientific explanation of the world around us is the 'normal' part of the word and 'para' makes up the above, beyond, beside, contrary, or against part of the meaning.
Para has a Greek and Latin origin. Its most common meaning (the Greek usage) is 'similar to' or 'near to', as in paragraph. In Latin, para means 'above,' 'against,' 'counter,' 'outside,' or 'beyond'. For example, parapluie in French means 'counter-rain' – an umbrella. It can be construed then, that the term paranormal is derived from the Latin use of the prefix 'para', meaning 'against, counter, outside or beyond normal.'
Paranormal subjects 
Ghosts and other spiritual entities 
A ghost is a manifestation of the spirit or soul of a person. Alternative theories expand on that idea and include belief in the ghosts of deceased animals. Sometimes the term "ghost" is used synonymously with any spirit or demon, however in popular usage the term typically refers to a deceased person's spirit.
The belief in ghosts as souls of the departed is closely tied to the concept of animism, an ancient belief which attributed souls to everything in nature. As the 19th-century anthropologist George Frazer explained in his classic work, The Golden Bough, souls were seen as the creature within that animated the body. Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it was widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress.
A widespread belief concerning ghosts is that they are composed of a misty, airy, or subtle material. Anthropologists speculate that this may also stem from early beliefs that ghosts were the person within the person, most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist. This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as animating Adam with a breath.
Numerous theories have been proposed by scientists to provide normal explanations for ghost sightings. Although the evidence for ghosts is largely anecdotal, the belief in ghosts throughout history has remained widespread and persistent.
Extraterrestrial life and UFOs 
The possibility of extraterrestrial life is not, by itself, a paranormal subject. Many scientists are actively engaged in the search for unicellular life within the solar system, carrying out studies on the surface of Mars and examining meteors that have fallen to Earth. Projects such as SETI are conducting an astronomical search for radio activity that would show evidence of intelligent life outside the solar system. Scientific theories of how life developed on Earth allow for the possibility that life developed on other planets as well. The paranormal aspect of extraterrestrial life centers largely around the belief in unidentified flying objects and the phenomena said to be associated with them.
Early in the history of UFO culture, believers divided themselves into two camps. The first held a rather conservative view of the phenomena, interpreting them as unexplained occurrences that merited serious study. They began calling themselves "ufologists" in the 1950s and felt that logical analysis of sighting reports would validate the notion of extraterrestrial visitation.
The second camp consisted of individuals who coupled ideas of extraterrestrial visitation with beliefs from existing quasi-religious movements. These individuals typically were enthusiasts of occultism and the paranormal. Many had backgrounds as active Theosophists, Spiritualists, or were followers of other esoteric doctrines. In contemporary times, many of these beliefs have coalesced into New Age spiritual movements.
Both secular and spiritual believers describe UFOs as having abilities beyond what are considered possible according to known aerodynamic constraints and physical laws. The transitory events surrounding many UFO sightings also limits the opportunity for repeat testing required by the scientific method. Acceptance of UFO theories by the larger scientific community is further hindered by the many possible hoaxes associated with UFO culture.
A cryptid is an animal whose existence is not confirmed by science or an animal that is considered extinct. The study of these creatures is known as cryptozoology. Those that study the existence of cryptids are called cryptozoologists. Claims of cryptid sightings have occurred and been documented for centuries, and there are hundreds of distinct cryptids thought to be in existence today. Some of the more popular cryptids include Bigfoot, the Loch Ness Monster, Yeti, living non-bird dinosaurs, Mothman, rods or skyfish, the Jersey Devil, unicorns and werewolves.
Paranormal research 
Approaching the paranormal from a research perspective is often difficult because of the lack of acceptable physical evidence from most of the purported phenomena. By definition, the paranormal does not conform to conventional expectations of nature. Therefore, a phenomenon cannot be confirmed as paranormal using the scientific method because, if it could be, it would no longer fit the definition. (However, confirmation would result in the phenomenon being reclassified as part of science.) Despite this problem, studies on the paranormal are periodically conducted by researchers from various disciplines. Some researchers simply study the beliefs in the paranormal regardless of whether the phenomena are considered to objectively exist. This section deals with various approaches to the paranormal: anecdotal, experimental, and participant-observer approaches and the skeptical investigation approach.
Anecdotal approach 
An anecdotal approach to the paranormal involves the collection of stories told about the paranormal.
Charles Fort (1874–1932) is perhaps the best known collector of paranormal anecdotes. Fort is said to have compiled as many as 40,000 notes on unexplained paranormal experiences, though there were no doubt many more. These notes came from what he called "the orthodox conventionality of Science", which were odd events originally reported in magazines and newspapers such as The Times and scientific journals such as Scientific American, Nature and Science. From this research Fort wrote seven books, though only four survive: The Book of the Damned (1919), New Lands (1923), Lo! (1931) and Wild Talents (1932); one book was written between New Lands and Lo!, but it was abandoned and absorbed into Lo!.
Reported events that he collected include teleportation (a term Fort is generally credited with coining); poltergeist events, falls of frogs, fishes, inorganic materials of an amazing range; crop circles; unaccountable noises and explosions; spontaneous fires; levitation; ball lightning (a term explicitly used by Fort); unidentified flying objects; mysterious appearances and disappearances; giant wheels of light in the oceans; and animals found outside their normal ranges (see phantom cat). He offered many reports of OOPArts, abbreviation for "out of place" artifacts: strange items found in unlikely locations. He is perhaps the first person to explain strange human appearances and disappearances by the hypothesis of alien abduction and was an early proponent of the extraterrestrial hypothesis.
Fort is considered by many as the father of modern paranormalism, which is the study of the paranormal.
The magazine Fortean Times continues Charles Fort's approach, regularly reporting anecdotal accounts of the paranormal.
Such anecdotal collections, lacking the reproducibility of empirical evidence, are not amenable to scientific investigation. The anecdotal approach is not a scientific approach to the paranormal because it leaves verification dependent on the credibility of the party presenting the evidence. Nevertheless, it is a common approach to paranormal phenomena.
Experimental investigation of the paranormal has been conducted by parapsychologists. Although parapsychology has its roots in earlier research, it began using the experimental approach in the 1930s under the direction of J. B. Rhine (1895–1980). Rhine popularized the now famous methodology of using card-guessing and dice-rolling experiments in a laboratory in the hopes of finding a statistical validation of extra-sensory perception.
In 1957, the Parapsychological Association was formed as the preeminent society for parapsychologists. In 1969, they became affiliated with the American Association for the Advancement of Science. That affiliation, along with a general openness to psychic and occult phenomena in the 1970s, led to a decade of increased parapsychological research. During this time, other notable organizations were also formed, including the Academy of Parapsychology and Medicine (1970), the Institute of Parascience (1971), the Academy of Religion and Psychical Research, the Institute for Noetic Sciences (1973), and the International Kirlian Research Association (1975). Each of these groups performed experiments on paranormal subjects to varying degrees. Parapsychological work was also conducted at the Stanford Research Institute during this time.
With the increase in parapsychological investigation, there came an increase in opposition to both the findings of parapsychologists and the granting of any formal recognition of the field. Criticisms of the field were focused in the founding of the Committee for the Scientific Investigation of Claims of the Paranormal (1976), now called the Committee for Skeptical Inquiry, and its periodical, Skeptical Inquirer. Eventually, more mainstream scientists became critical of parapsychology as an endeavor, and statements by the National Academies of Science and the National Science Foundation cast a pall on the claims of evidence for parapsychology. Today, many cite parapsychology as an example of a pseudoscience.
Though there are still some parapsychologists active today, interest and activity has waned considerably since the 1970s. To date there have been no experimental results that have gained wide acceptance in the scientific community as valid evidence of the paranormal.
Participant-observer approach 
While parapsychologists look for quantitative evidence of the paranormal in laboratories, a great number of people immerse themselves in qualitative research through participant-observer approaches to the paranormal. Participant-observer methodologies have overlaps with other essentially qualitative approaches as well, including phenomenological research that seeks largely to describe subjects as they are experienced, rather than to explain them.
Participant-observation suggests that by immersing oneself in the subject being studied, a researcher is presumed to gain understanding of the subject. Criticisms of participant-observation as a data-gathering technique are similar to criticisms of other approaches to the paranormal, but also include an increased threat to the objectivity of the researcher, unsystematic gathering of data, reliance on subjective measurement, and possible observer effects (observation may distort the observed behavior). Specific data gathering methods, such as recording EMF readings at haunted locations have their own criticisms beyond those attributed to the participant-observation approach itself.
The participant-observer approach to the paranormal has gained increased visibility and popularity through reality television programs like Ghost Hunters, and the formation of independent ghost hunting groups that advocate immersive research at alleged paranormal locations. One popular website for ghost hunting enthusiasts lists over 300 of these organizations throughout the United States and the United Kingdom.
Skeptical scientific investigation 
Scientific skeptics advocate critical investigation of claims of paranormal phenomena: applying the scientific method to reach a rational, scientific explanation of the phenomena to account for the paranormal claims, taking into account that alleged paranormal abilities and occurrences are sometimes hoaxes or misinterpretations of natural phenomena. A way of summarizing this method is by the application of Occam's razor, which suggests that the simplest solution is usually the correct one. The standard scientific models give the explanation that what appears to be paranormal phenomena is usually a misinterpretation, misunderstanding, or anomalous variation of natural phenomena, rather than an actual paranormal phenomenon.
The Committee for Skeptical Inquiry, formerly the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), is an organisation that aims to publicise the scientific, skeptical approach. It carries out investigations aimed at understanding paranormal reports in terms of scientific understanding, and publishes its results in its journal, the Skeptical Inquirer.
Richard Wiseman, of The Committee for Skeptical Inquiry, draws attention to possible alternative explanations for perceived paranormal activity in his article, The Haunted Brain. While he recognizes that approximately 15% of people believe they have experienced an encounter with a ghost, he reports that only 1% report seeing a full-fledged ghost while the rest report strange sensory stimuli, such as seeing fleeting shadows or wisps of smoke, or the sensation of hearing footsteps or feeling a presence. Wiseman makes the claim that, rather than experiencing paranormal activity, it is activity within our own brains that creates these strange sensations. Although it was initially proposed by Michael Persinger that ghostly experiences could be replicated by stimulating the brain with weak magnetic fields, this theory was later thrown out by research led by Swedish psychologist, Pehr Granqvist. Upon attempting to replicate the research by Persinger, Granqvist and his team determined that the paranormal sensations experienced by Persinger's subjects were merely the result of suggestion, and that brain stimulation with magnetic fields did not result in ghostly experiences. However, Oxford University psychologist Justin Barrett has proposed a theory to explain sensations of paranormal activity. Barrett claims that ‘agency’ – being able to figure out why people do what they do – is so important in everyday life, that it is natural for our brains to work too hard at it, thereby detecting human or ghost-like behaviour in everyday meaningless stimuli. This article in the Skeptical Inquirer suggests that paranormal sensations are not the result of spirits visiting the Earth. Instead, it is the workings inside our brains causing us to attribute meaningless stimuli to ghostly activity.
Former stage magician James Randi is a well-known investigator of paranormal claims. As an investigator with a background in illusion, Randi feels that the simplest explanation for those claiming paranormal abilities is often trickery, illustrated by demonstrating that the spoon bending abilities of psychic Uri Geller can easily be duplicated by trained stage magicians. He is also the founder of the James Randi Educational Foundation and its million dollar challenge offering a prize of US $1,000,000 to anyone who can demonstrate evidence of any paranormal, supernatural or occult power or event, under test conditions agreed to by both parties. Despite many declarations of supernatural ability, this prize remains unclaimed.
In anomalistic psychology, paranormal phenomena have naturalistic explanations resulting from psychological and physical factors which have sometimes given the impression of paranormal activity to some people, in fact, where there have been none. The psychologist David Marks wrote that paranormal phenomena can be explained by magical thinking, mental imagery, subjective validation, coincidence, hidden causes, and fraud. According to studies some people tend to hold paranormal beliefs because they possess psychology attributes that make them more likely to misattribute paranormal causation to normal experiences. Research has also suggested that cognitive bias may be a factor underlying paranormal belief.
Many studies have found a link between personality and psychopathology variables correlating with paranormal belief. Some studies have also shown that fantasy proneness correlates positively with paranormal belief.
Bainbridge (1978) and Wuthnow (1976) found that the most susceptible people to paranormal belief are those who are poorly educated, unemployed or have roles that rank low amongst social values. The alienation of these people due to their status in society is said to encourage them to appeal to paranormal or magical beliefs.
Research has associated paranormal belief with low cognitive ability, low IQ and a lack of science education. Intelligent and highly educated participants involved in surveys have proven to have less paranormal belief. Tobacyk (1984) and Messer and Griggs (1989) discovered that college students with better grades have less belief in the paranormal.
In a case study (Gow, 2004) involving 167 participants the findings revealed that psychological absorption and dissociation were higher for believers in the paranormal. Another study involving 100 students had revealed a positive correlation between paranormal belief and proneness to dissociation. A study (Williams et al. 2007) discovered that "neuroticism is fundamental to individual differences in paranormal belief, while paranormal belief is independent of extraversion and psychoticism". A correlation has been found between paranormal belief and irrational thinking.
In an experiment Wierzbicki (1985) reported a significant correlation between paranormal belief and the number of errors made on a syllogistic reasoning task, suggesting that believers in the paranormal have lower cognitive ability. A relationship between narcissistic personality and paranormal belief was discovered in a study involving the Australian Sheep-Goat Scale.
De Boer and Bierman wrote:
|“||In his article ‘Creative or Defective’ Radin (2005) asserts that many academics explain the belief in the paranormal by using one the three following hypotheses: Ignorance, deprivation or deficiency. ‘The ignorance hypothesis asserts that people believe in the paranormal because they’re uneducated or stupid. The deprivation hypothesis proposes that these beliefs exist to provide a way to cope in the face of psychological uncertainties and physical stressors. The deficiency hypothesis asserts that such beliefs arise because people are mentally defective in some way, ranging from low intelligence or poor critical thinking ability to a full-blown psychosis’ (Radin). The deficiency hypothesis gets some support from the fact that the belief in the paranormal is an aspect of a schizotypical personality (Pizzagalli, Lehman and Brugger, 2001).||”|
A psychological study involving 174 members of the Society for Psychical Research completed a delusional ideation questionnaire and a deductive reasoning task. As predicted, the study showed that "individuals who reported a strong belief in the paranormal made more errors and displayed more delusional ideation than skeptical individuals". There was also a reasoning bias which was limited to people who reported a belief in, rather than experience of, paranormal phenomena. The results suggested that reasoning abnormalities may have a causal role in the formation of paranormal belief.
Findings have shown in specific cases that paranormal belief acts as a psychodynamic coping function and serves as a mechanism for coping with stress. Survivors from childhood sexual abuse, violent and unsettled home environments have reported to have higher levels of paranormal belief. A study of a random sample of 502 adults revealed paranormal experiences were common in the population which were linked to a history of childhood trauma and dissociative symptoms. Research has also suggested that people who perceive themselves as having little control over their lives may develop paranormal beliefs to help provide an enhanced sense of control.
Gender differences in surveys on paranormal belief have reported women scoring higher than men overall and men having greater belief in UFOs and extraterrestrials. Surveys have also investigated the relationship between ethnicity and paranormal belief. In a sample of American university students (Tobacyk et al. 1988) it was found that blacks have a higher level of belief in superstitions and witchcraft whilst belief in extraterrestrial life forms was stronger amongst whites. Otis and Kuo (1984) surveyed Singapore university students and found Chinese, Indian and Malay students to differ in their paranormal beliefs, with the Chinese students showing greater skepticism.
According to American surveys analysed by (Bader et al. 2011) African Americans have the highest belief in the paranormal and whilst the findings are not uniform the "general trend is for whites to show lesser belief in most paranormal subjects".
Anomalistics works on the premise that paranormal phenomena may be hoaxes, understood within current scientific models, or else be rationalized using an as yet unexplored avenue of science.
Some scientists have investigated possible neurocognitive processes underlying the formation of paranormal beliefs. In a study (Pizzagalli et al. 2000) data demonstrated that "subjects differing in their declared belief in and experience with paranormal phenomena as well as in their schizotypal ideation, as determined by a standardized instrument, displayed differential brain electric activity during resting periods." Another study (Schulter and Papousek, 2008) wrote that paranormal belief can be explained by patterns of functional hemispheric asymmetry that may be related to perturbations during fetal development.
Some scientists have criticised the media for promoting paranormal claims. In a report (Singer and Benassi, 1981) wrote that the media may account for much of the near universality of paranormal belief as the public are constantly exposed to films, newspapers, documentaries and books endorsing paranormal claims whilst critical coverage is largely absent.
Belief polls 
While the validity of the existence of paranormal phenomena is controversial and debated passionately by both proponents of the paranormal and by skeptics, surveys are useful in determining the beliefs of people in regards to paranormal phenomena. These opinions, while not constituting scientific evidence for or against, may give an indication of the mindset of a certain portion of the population (at least among those who answered the polls).
One survey of the beliefs of the general U.S. adult population regarding paranormal topics was conducted by the Gallup Organization in 2005. The survey found that 73 percent of those polled believed in at least one of the ten paranormal items presented in the survey. The ten items included in the survey were: extrasensory perception (41% held this belief), haunted houses (37%), ghosts (32%), telepathy (31%), clairvoyance (26%), astrology (25%), communication with the dead (21%), witches (21%), reincarnation (20%), and channeling spiritual entities (9%). These items were selected as they "require the belief that humans have more than the 'normal' five senses" - although the poll did not distinguish belief in supernatural witchcraft, from the existence of practicing witches - in the same sense that believing Christians exist is not the same thing as believing Christianity is true. Only one percent of respondents believed in all ten items.
Another survey conducted in 2006 by researchers from Australia's Monash University sought to determine what types of phenomena that people claim to have experienced and the effects these experiences have had on their lives. The study was conducted as an online survey with over 2,000 respondents from around the world participating. The results revealed that around 70% of the respondents believe to have had an unexplained paranormal event that changed their life, mostly in a positive way. About 70% also claimed to have seen, heard, or been touched by an animal or person that they knew was not there; 80% have reported having a premonition, and almost 50% stated they recalled a previous life.
Polls were conducted by Bryan Farha at Oklahoma City University and Gary Steward of the University of Central Oklahoma in 2006. They found fairly consistent results compared to the results of a Gallup poll in 2001.
|belief||not sure||belief||not sure|
|Farha-Steward (2006)||Gallup (2001)|
|ghosts/spirits of the dead||39||27||38||17|
|extraterrestrials visited Earth in the past||17||34||33||27|
|clairvoyance and prophecy||24||33||32||23|
|communication with the dead||16||29||28||26|
Other surveys by different organizations at different times have found very similar results. A 2001 Gallup Poll found that the general public embraced the following: 54% of people believed in psychic/spiritual healing, 42% believed in haunted houses, 41% believed in satanic possession, 36% in telepathy, 25% in reincarnation, and 15% in channeling. A survey by Jeffrey S. Levin, associate professor at Eastern Virginia Medical School, Norfolk found that over 2/3 of the U.S. population reported having at least one mystical experience.
A 1996 Gallup poll estimated that 71% of the people in the United States believed that the government was covering up information about UFOs. A 2002 Roper poll conducted for the Sci Fi channel reported that 56% thought UFOs were real craft and 48% that aliens had visited the Earth.
A 2001 National Science Foundation survey found that 9 percent of people polled thought astrology was very scientific, and 31 percent thought it was somewhat scientific. About 32% of Americans surveyed stated that some numbers were lucky, while 46% of Europeans agreed with that claim. About 60% of all people polled believed in some form of Extra-sensory perception and 30% thought that "some of the unidentified flying objects that have been reported are really space vehicles from other civilizations."
Paranormal challenges 
In 1922, Scientific American offered two US $2,500 offers: (1) for the first authentic spirit photograph made under test conditions, and (2) for the first psychic to produce a "visible psychic manifestation." Harry Houdini was a member of the investigating committee. The first medium to be tested was George Valiantine, who claimed that in his presence spirits would speak through a trumpet that floated around a darkened room. For the test, Valiantine was placed in a room, the lights were extinguished, but unbeknownst to him his chair had been rigged to light a signal in an adjoining room if he ever left his seat. Because the light signals were tripped during his performance, Valiantine did not collect the award. The last to be examined by Scientific American was Mina Crandon in 1924.
Since then, many individuals and groups have offered similar monetary awards for proof of the paranormal in an observed setting. These prizes have a combined value of over $2.4 million dollars.
The James Randi Educational Foundation offers a prize of a million dollars to a person who can prove that they have supernatural or paranormal abilities under appropriate test conditions. No famous psychic has gone through with taking the challenge. Several other skeptic groups also offer a monied prize for proof of the paranormal, including the largest group of paranormal investigators, the Independent Investigations Group, which has chapters in Hollywood, Atlanta, Denver, Washington D.C., Alberta, B.C. and San Francisco. The IIG offers a $50,000 prize and a $5,000 finders fee if a claimant can prove a paranormal claim under 2 scientifically controlled tests. Founded in 2000 no claimant has passed the first (and lower odds) of the test.
See also 
- Australian Sheep-Goat Scale
- Ghost Hunters
- Ghost Stations
- Haunted locations - USA
- Haunted locations - World
- New Age
- Out-of-body experience
- Paranormal fiction
- UFO - Paranormal hypotheses
- UFO - Sightings (list)
- "Paranormal". Dictionary.com. Ask.com.
- "Paranormal". Merriam-Webster Dictionary. Merriam-Webster.
- "Paranormal". The Free Dictionary. Retrieved 2008-02-03.
- Orapello, Christopher. "What does 'Paranormal' mean?". Mid-Atlantic Paranormal Research. Retrieved 2008-11-23.
- "Pseudoscience and the Paranormal, A Critical Evaluation" (PDF). Retrieved 2012-03-07.
- Pages 1 and 9, Jaffé, Aniela, Apparitions and Precognition: A Study from the Point of View of C.G. Jung's Analytical Psychology, University Books (1963), hardcover, 214 pages
- "Belief in the Paranormal or Pseudoscience". Nsf.gov. Retrieved 2012-03-07.
- “Paranormal” in Merriam-Webster http://www.merriam-webster.com/dictionary/paranormal
- “Paranormal” in Dictionary.com http://dictionary.reference.com/browse/paranormal
- Glossary, The Journal of Parapsychology, Parapsychological Association, accessed August 05, 2006
- Stuart Gordon. (1993). The Paranormal: An Illustrated Encyclopedia. Trafalgar Square. ISBN 978-0747236030
- http://www.parapsych.org/glossary_e_k.html#g Parapsychological Association, glossary of key words frequently used in parapsychology, Retrieved December 13, 2006
- http://www.thefreedictionary.com/ghost Retrieved December 13, 2006
- Encyclopedia of Occultism & Parapsychology edited by J. Gordon Melton Gale Research, ISBN 0-8103-5487-X
- Hamel, Frazer, ed. The Golden Bough, London: Wordsworth, 1993.
- NASA Scientists To Discuss Search For Extraterrestrial Life, Space Daily, Dec 11, 2003
- How SETI Works, HowStuffWorks.com, Accessed July 4, 2007
- Raimo Tuomela Science, Protoscience, and Pseudoscience pp. 83-102 in Joseph C. Pitt, Marcello Pera Rational Changes in Science: Essays on Scientific Reasoning Springer Netherlands, 1987 ISBN 9401081816
- Odling-Smee, L. (2007). The Lab That Asked The Wrong Questions. Nature, February 2007.
- Logical Investigations Husserl, E. 1970 Humanities Press
- Problem of inference and proof in participant observation : Problem of inference and proof in participant-observation, Reprint edition. Becker, Howard S. 1993 Irvington Pub
- Paranormal Groups, GhostVillage.com, accessed December 14, 2006
- Caso, Alvaro. Three Skeptics’ Debate Tools Examined. Skeptical Inquirer, Volume 26, No 1, pp 37-41, Jan/Feb 2002.
- JREF Commentary, February 18, 2005, accessed July 1, 2007
- Interview with James Randi in NOVA episode, "Secrets of the Psychics".
- Million Dollar Challenge, accessed July 1, 2007
- Nicola Holt, Christine Simmonds-Moore, David Luke, Christopher French. (2012). Anomalistic Psychology (Palgrave Insights in Psychology). Palgrave Macmillan. ISBN 978-0230301504
- Marks, D. F. (1988). The psychology of paranormal beliefs. Experientia, 44, 332–337.
- Wiseman, R. & Watt, C. (2006). Belief in psychic ability and the misattribution hypothesis: A qualitative review. British Journal of Psychology. 97, 323-338.
- French, C. C., & Wilson, K. (2007). Cognitive factors underlying paranormal beliefs and experiences. In S. Della Sala (ed.). Tall Tales About the Mind and Brain: Separating Fact From Fiction. Oxford: Oxford University Press. Chapter 1, pp. 3-22.
- Rattet, S. L. & Bursik, K. (2001). Investigating the Personality Correlates of Paranormal Belief and Precognitive. Experience. Personality and Individual Differences, 31, 433-444.
- Wiseman, R., Greening, E. & Smith, M. (2003). Belief in the Paranormal and Suggestion in the Séance Room. British Journal of Psychology, 94, 285-297.
- Wolfradt, U. (1997). Dissociative Experiences, Trait Anxiety and Paranormal Beliefs. Personality and Individual Differences, 23, 15-19.
- Harvey J. Irwin. (2009). The Psychology of Paranormal Belief: A Researcher's Handbook. University Of Hertfordshire Press. p. 89. ISBN 978-1902806938
- Bainbridge, W. S. (1978). Chariots of the gullible. Skeptical Inquirer, 3, 33-48.
- Wuthnow, R. (1976). Astrology and marginality. Journal for the Scientific Study of Religion, 15, 157-168.
- Otis, L.P., & Alcock, J. (1982). Factors affecting extraordinary belief. Journal of Social Psychology, 118, 77–85.
- Smith, M.D., Foster, C.L., & Stovin, G. (1998). Intelligence and paranormal belief: Examining the role of context. Journal of Parapsychology, 62, 65–77.
- Blum, S. H. & Blum, L. H. (1974). Dos and Donts: An Informal Study of some Prevailing Superstitions. Psychological Reports, 35, 567-571.
- Jahoda, G. (1970). Supernatural Beliefs and Changing Cognitive Structures among Ghanaian University Students. Journal of Cross-Cultural Psychology, 1, 115-130.
- Killen, P., Wildman, R. W. & Wildman, R. W. II (1974). Superstitiousness and Intelligence. Psychological Reports, 34, 1158.
- Tobacyk, J. J. (1984). Paranormal belief and college grade point average. Psychological Reports, 54, 217–218.
- Messer, W. S., & Griggs, R. A. (1989). Student belief and involvement in the paranormal and performance in introductory psychology. Teaching of Psychology, 16, 187–191.
- Gow, K., Lang, T. and Chant, D. (2004). Fantasy proneness, paranormal beliefs and personality features in out-of-body experiences. Contemp. Hypnosis, 21: 107–125.
- Irwin, H.J. (1994). Paranormal belief and proneness to dissociation. Psychological Reports, 75, 1344-1346.
- Williams, Emyr, Francis, Leslie J. and Robbins, Mandy. (2007). Personality and paranormal belief: a study among adolescents. Pastoral Psychology, Vol.56 (No.1). pp. 9-14
- Tobayck, J. & Milford, G. (1983). Belief in paranormal phenomena: assessment instrument development and implications for personality functioning. Journal of Personality and Social Psychology, 44, 1029-1037.
- Roig, M., Bridges, K. R., Renner, C. H. & Jackson, C. R. (1998). Belief in the paranormal and its association with irrational thinking controlled for context effects. Personality and Individual Differences, 24 (2), 229-236.
- Wierzbicki, M. (1985). Reasoning errors and belief in the paranormal. Journal of Social Psychology, 125, 489–494.
- Roe, C. A. and Morgan, C. L. (2002). Narcissism and belief in the paranormal. Psychological Reports, 90, 405-411.
- Boer de R. & Bierman, D.J. (2006). The roots of paranormal belief: Divergent associations or real paranormal experiences? Proceedings of the PA 2006 Convention, 283-298.
- Lawrence, E., & Peters, E. (2004). Reasoning in believers in the paranormal. Journal of Nervous & Mental Disease, 192, 727–733.
- French, C. C., Santomauro, J., Hamilton, V., Fox, R., & Thalbourne, M. (2008). Psychological aspects of the alien contact experience. Cortex. 44, 1387-1395.
- Irwin, H. (2009). The Psychology of Paranormal Belief: A Researcher's Handbook. University Of Hertfordshire Press. ISBN 978-1902806938
- French, C. C., & Kerman, M. K. (1996). Childhood trauma, fantasy proneness and belief in the paranormal. Paper presented to the 1996 London Conference of the British Psychological Society, Institute of Education, University of Lonon, 17–18 December 1996.
- Lawrence. T., Edwards, C., Barraclough, N., Church S., & Hetherington, F. (1995). Modelling childhood causes of paranormal belief and experience: Childhood trauma and childhood fantasy. Personality & Individual Differences, 19(2), 209-215.
- Ross, C. A. & Joshi, S. Paranormal Experiences in the General Population. Journal of Nervous and Mental Disease. 180, 357-361.
- Blackmore, S. J., & Troscianko, T. (1985). Belief in the paranormal: probability judgements, illusory control and the "chance baseline shift". British Journal of Psychology. 76, 459-468.
- Marks, D., & Kammann, R. (1980). The Psychology of the Psychic. Buffalo, NY: Prometheus Books.
- Clarke, D. (1991). Belief in the paranormal: a New Zealand survey. Journal of the Society for Psychical Research, 57, 412-425.
- Rice, T. W. (2003). Believe it or not: religious and other paranormal beliefs in the United States. Journal for the Scientific Study of Religion, 42, 95-106.
- Tobacyk, J. J., Nagot, E., & Miller, M. (1988). Paranormal beliefs and locus of control: A Multidimensional examination. Journal of Personality Assessment, 54, 241-246.
- Otis, L. P., & Kuo, E. C. Y. (1984). Extraordinary beliefs among students in Singapore and Canada. Journal of Psychology, 116, 215-226.
- Christopher D. Bader, F. Carson Mencken and Joseph Baker. (2011). Paranormal America: Ghost Encounters, UFO Sightings, Bigfoot Hunts, and Other Curiosities in Religion and Culture. NYU Press. pp. 57-58. ISBN 978-0814791356
- Hess David J. (1997) "Science Studies: an advanced introduction" New York University Press, ISBN 0-8147-3564-9
- R. Westrum, Truzzi Marcello (1978) "Anomalies: A Bibliographic Introduction with Some Cautionary Remarks", Zetetic Scholar 2, p. 69-90
- Wescott, Robert W. (1973) "Anomalistics: The Outline of an Emerging Field of Investigation" Research Division, New Jersey Department of Education
- Pizzagalli D, Lehmann D, Gianotti L, Koenig T, Tanaka H, Wackermann J, Brugger P. Brain electric correlates of strong belief in paranormal phenomena: intracerebral EEG source and regional Omega complexity analyses. Psychiatry Res. 2000 Dec 22; 100(3):139-54
- Schulter, G. & Papousek, I. (2008). Believing in paranormal phenomena: Relations to asymmetry of body and brain. Cortex, 44, 1326-1335.
- Barry Singer and Victor A. Benassi. Occult Beliefs: Media distortions, social uncertainty, and deficiencies of human reasoning seem to be at the basis of occult beliefs. American Scientist , Vol. 69, No. 1 (January–February 1981), pp. 49-55.
- "Gallup poll shows that Americans' belief in the paranormal persists". Skeptical Inquirer. Committee for Skeptical Inquiry. Retrieved October 28, 2006.
- Moore, David W. (June 16, 2005). "Three in Four Americans Believe in Paranormal". Gallup.
- 'Spooky survey' gets big response, ABC Science Online, 17 November 2006
- Smart People See Ghosts, Brad Steiger, Fate Magazine, April 2006 Issue, p. 52-56; the unusual thing found by Farha and Steward was that belief in the supernatural increased with education level, contrary to many other surveys. However, that aspect of their study is not being used here.
- Skeptical Inquirer, 30, 1; 37-40
- USA Today, January 12, 1994
- "''Science and Technology: Public Attitudes and Understanding-Public Knowledge About S&T'', Chapter 7 of Science and Engineering Indicators 2004, National Science Board, National Science Foundation". Nsf.gov. Retrieved 2012-03-07.
- "Randi $1,000,000 paranormal challenge". The Skeptic's Dictionary. Retrieved 2008-02-03.
- Larsen, Claus (September 2003). "Get Rich Quick or Save the World". Skeptic Report. Archived from the original on 2007-03-23. Retrieved 2007-03-07.
- Independent Investigations Group. "Investigations". Retrieved 4/11/2012.
Further reading 
- Bell, V. & Halligan, P.W. (2012). The Neural Basis of Abnormal Personal Belief. In F. Kruger and J. Grafman (eds) The Neural Basis of Human Belief Systems. Hove: Psychology Press.
- Cohen, D. (1989). Encyclopedia of the Strange. Hippocrene Books. ISBN 978-0880294515
- Crawley, S. E. (2001). Psychic or fantasy-prone? The Skeptic, 14(1), 11-12.
- Cheung, T. Element Encyclopedia of the Psychic World: The Ultimate A-Z of Spirits, Mysteries and the Paranormal. Thorsons Pub. ISBN 978-0007192939
- French, C. C. (1992) Population stereotypes and belief in the paranormal: Is there a relationship? Australian Psychologist, 27, 57-58.
- French, C. C. (1992) Factors underlying belief in the paranormal: Do sheep and goats think differently? The Psychologist, 5, 295-299.
- Hatton, K. (2001). Developmental origins of magical beliefs. The Skeptic, 14(1), 18-19.
- Holden, K. J., & French, C. C. (2002). Alien abduction experiences: Clues from neuropsychology and neuropsychiatry. In Spence, S. A., & Halligan, P. W. (eds.) Pathologies of Body, Self and Space. Hove: Psychology Press. 163-178.
- Inglis, B. (1986). The Paranormal: An Encyclopedia of Psychic Phenomena. HarperCollins Publishers. ISBN 978-0586084632
- Irwin, H. (2009). The Psychology of Paranormal Belief: A Researcher's Handbook. University Of Hertfordshire Press. ISBN 978-1902806938
- Jink, T. (2011). An Introduction to the Psychology of Paranormal Belief and Experience. Mcfarland. ISBN 978-0786465446
- Lange, R., Houran, J. (1998). Delusions of the paranormal: A haunting question of perception. Journal of Nervous and Mental Disease, 186 (10), 637–645.
- Marks, D. F. (1988). The psychology of paranormal beliefs. Experientia, 44, 332–337.
- Stein, G. (1996). The Encyclopedia of the Paranormal. Prometheus Books. ISBN 978-1573920216
- Thalbourne, M. A. & French, C. C. (1995) Paranormal belief, manic-depressiveness, and magical ideation: A replication. Personality and Individual Differences, 18, 291-292.
- Wilson, K. & French, C. C. (2006). The relationship between susceptibility to false memories, dissociativity, and paranormal belief and experience. Personality and Individual Differences, 41, 1493-1502.
- Wiseman, R. & Watt, C. (2006). Belief in psychic ability and the misattribution hypothesis: A qualitative review. British Journal of Psychology. 97, 323-338.
|Find more about Paranormal at Wikipedia's sister projects|
|Definitions and translations from Wiktionary|
|Media from Commons|
|Learning resources from Wikiversity|
|News stories from Wikinews|
|Quotations from Wikiquote|
|Source texts from Wikisource|
|Textbooks from Wikibooks|
|Travel information from Wikivoyage|