Abstracts having to do with surveys of déjà experiences
The abstracts are listed in reverse chronological order: the more recent ones are listed first.
In the older literature, there were other terms used for déjà vu: paramnesia, fausse reconnaissance (French), Erinnerungsfälschung or -täuschung (German) and so on. You'll encounter these if you scroll down to the early abstracts (i.e., before 1910 or so).
For those that were published without an abstract (or for which we could not locate one) we have tried to provide some information from the paper or book. We are sure we have not done justice to many of them and would be grateful for suggestions for amendment or correction. There are still many that we have not been able to find abstracts for or make comments on.
To find an author, year, or a specific word, perform a search using CTRL-F.
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Validation Study of Italian Version of Inventory for Déjà Vu Experiences Assessment (I-IDEA): A Screening Tool to Detect Déjà Vu Phenomenon in Italian Healthy Individuals
Mumoli L,1 Tripepi G,2 Aguglia U,1,3 Augimeri A,4 Baggetta R,2 Bisulli F,5 Bruni A,1 Cavalli SM,1 D’Aniello A,6Daniele O,7 Di Bonaventura C,8 Di Gennaro G,6 Fattouch J,8 Ferlazzo E,1,3 Ferrari A,9 Giallonardo A,8Gasparini S,1,3 Nigro S,4 Romigi A,10 Sofia V,11 Tinuper P,5 Vaccaro MG,1 Zummo L,7 Quattrone A,1Gambardella A,1 and Labate A1*
1 Institute of Neurology, University Magna Græcia, 88100 Catanzaro, Italy;
2 Institute of Clinical Physiology, National Research Council (IFC-CNR), Research Unit, 89100 Reggio Calabria, Italy; moc.liamtoh@ipepirtg (G.T.);
3 Regional Epilepsy Center, Bianchi Melacrino Morelli Hospital, 89100 Reggio Calabria, Italy
4 Institute of Molecular Bioimaging and Physiology of the National Research Council (IBFM-CNR), 88100 Catanzaro, Italy;
5 IRCCS Istituto delle Scienze Neurologiche, 40100 Bologna; Department of Biomedical and Neuromotor Sciences, University of Bologna, 40126 Bologna, Italy;
6 IRCSS Neuromed, 86077 Pozzilli, Italy; ti.enofadov@doderfla (A.D.); ti.demoruen@orannegidg (G.D.G.)
7 Experimental Biomedicine and Clinical Neuroscience Department (BioNeC), University of Palermo, 90100 Palermo, Italy;
8 Department of Neuroscience, Neurology Unit, “Sapienza” University, 00100 Rome, Italy; ti.oohay@arutnevanobid_c (C.D.B.); ti.oohay@ittafanij (J.F.);
9 Clinical Neurophysiology, Department of Neuroscience, Ophthalmology and Genetics, University of Genoa, 16100 Genova, Italy; moc.liamg@uaessuorardnasselairarref
10 Sleep Medicine Centre, Neurophysiopathology Unit, Department of Systems Medicine, “Tor Vergata” University of Rome, 00100 Rome, Italy; ti.dniwni@igimor_a
11 Department “G. F. Ingrassia” University of Catania, Via S. Sofia 78, 95123 Catania, Italy; moc.liamg@55aifosotiv
*Correspondence: ti.zcinu@etabal; Tel.: +39-0961-3647406; Fax: +39-0961-3647177
Behavioural Science (Basel) 7(3):50, 2017 Published online 2017 Aug 6. doi: 10.3390/bs7030050
Abstract
The Inventory Déjà Vu Experiences Assessment (IDEA) is the only screening instrument proposed to evaluate the Déjà vu (DV) experience. Here, we intended to validate the Italian version of IDEA (I-IDEA) and at the same time to investigate the incidence and subjective qualities of the DV phenomenon in healthy Italian adult individuals on basis of an Italian multicentre observational study. In this study, we report normative data on the I-IDEA, collected on a sample of 542 Italian healthy subjects aging between 18–70 years (average age: 40) with a formal educational from 1–19 years. From September 2013 to March 2016, we recruited 542 healthy volunteers from 10 outpatient neurological clinics in Italy. All participants (i.e., family members of neurological patients enrolled, medical students, physicians) had no neurological or psychiatric illness and gave their informed consent to participate in the study. All subjects enrolled self-administered the questionnaire and they were able to complete I-IDEA test without any support. In total, 396 (73%) of the 542 healthy controls experienced the DV phenomenon. The frequency of DV was inversely related to age as well as to derealisation, jamais vu, precognitive dreams, depersonalization, paranormal activity, remembering dreams, travel frequency, and daydreams (all p < 0.012). The Italian version of IDEA maintains good properties, thus confirming that this instrument is reliable for detecting and characterising the DV phenomenon.
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Déjà Vu Experiences in Healthy Czech Adults
Lacinová L1, Neužilová Michalčáková R, Širůček J, Ježek S, Chromec J, Masopustová Z, Urbánek T, Brázdil M.
1 Institute for Research on Children, Youth and Family, Faculty of Social Studies, Masaryk University, Brno; †Behavioral and Social Neuroscience Research Group, CEITEC-Central European Institute of Technology, Masaryk University, Brno; ‡Department of Neurology, St. Anne's University Hospital and Medical Faculty of Masaryk University, Brno; and §Institute of Psychology, Academy of Sciences of the Czech Republic, Brno, Czech Republic.
Journal of Nervous and Mental Disease 204(12):925-930, 2016
[Epub ahead of print] DOI: 10.1097/NMD.0000000000000573 PMID: 27441459
Abstract
The study examines the prevalence of déjà vu in healthy Czech adults and explores its relationships with a number of variables: age, sex, neuroticism, depression, the degree of irritability in the limbic system, perceived stress, and finally attachment avoidance and anxiety. The participants were 365 healthy adults ranging from 18 to 70 years recruited in the Czech Republic (mean age = 29.05; SD = 11.17) who filled out online questionnaires. Déjà vu experiences were reported by 324 (88.8%) of them. Persons who experienced déjà vuwere younger than the persons who had not experienced it. We found that sex, levels of neuroticism, depression, perceived stress, and attachment did not serve as predictors of experiences of déjà vuphenomena. Finally, those who had reported déjà vu experiences reported more limbic system irritability symptoms. We discuss the possibility that déjà vu reports together with other studied variables mainly reflect the participants' willingness to report "extraordinal" experiences.
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The frequency of déjà vu (déjà rêve) and the effects of age, dream recall frequency and personality factors
Funkhouser AT, Schredl M
International Journal of Dream Research 3(1): 60-64, 2010
Abstract
A question about déjà rêve (already dreamt, a form of déjà experience) was included in a large "sleep, dreams, and personality" survey of 444 (mainly psychology) students at three German universities. The incidence of déjà rêve was high (95.2%) and, like most other déjà experiences, was negatively correlated with age. In addition to dream recall frequency, the most influential personality dimensions were thin boundaries and absorption. Additional research should use diary measures and experimental approaches in addition to the trait and dream variables.
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Déjà vu experiences are rarely associated with pathological dissociation
Adachi N [1]; Akanuma N [2]; Adachi T [1,3]; Takekawa Y [4]; Adachi Y [5]; Ito M [6]; and Ikeda H [7]
1 Adachi Mental Clinic, Kitano 7-5-12, Kiyota, Sapporo, Japan 004-0867
2 Adult Mental Health Service, South London & Maudsley NHS Foundation Trust, London
3 Department of Psychiatry, Juntendo University Hospital, Tokyo
4 Department of Psychological Medicine, Hiratsuka Kyosai Hospital, Hiratsuka
5 Department of Internal Medicine, Sapporo Shirakabadai Hospital, Sapporo
6 National Center Hospital for Mental, Nervous and Muscular Disorders, Kodaira
7 Department of Neuropsychiatry, Sapporo Medical University Hospital, Sapporo
The Journal of nervous and mental disease 196(5): 417-9, 2008
Abstract
We investigated the relation between déjà vu and dissociative experiences in nonclinical subjects. In 227 adult volunteers, déjà vu and dissociative experiences were evaluated by means of the Inventory of Déjà vuExperiences Assessment (IDEA) and Dissociative Experiences Scale (DES). Déjà vu experiences occurred in 162 (71.4%) individuals. In univariate correlation analysis, the frequency of déjà vu experiences, as well as five other IDEA symptoms and age at the time of evaluation, correlated significantly with the DES score. After exclusion of intercorrelative effects using multiple regression analysis, déjà vu experiences did not remain in the model. The DES score was best correlated with a model that included age, jamais vu, depersonalization, and precognitive dreams. Two indices for pathological dissociation (DES-taxon and DES =30) were not associated with déjà vu experiences. Our findings suggest that déjà vu experiences are unlikely to be core pathological dissociative experiences.
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The role of counselor spirituality and training on counselor treatment focus, self-reported willingness, and self-reported competency in therapy
Watkins KJ-A
Doctoral thesis: University of Northern Colorado, 2004
http://search.proquest.com/docview/305135390?accountid=14616
Abstract
The present study was designed to explore the impact of counselors' spiritual beliefs, experiences, well-being and training on treatment themes, willingness to counsel, and self-perceived competency in counseling sessions. It was hypothesized that personal spiritual beliefs, experiences, well-being, and spiritual training would contribute to the explanation of differences in treatment themes. Additional hypotheses were that personal spiritual beliefs, experiences, well-being, and spiritual training would contribute to the explanation of differences in willingness and self-perceived competency to counsel a spiritual client. The participants were 572 counselors. Approximately 50% ( n = 290; 50.7%)were from the American Mental Health Counseling Association, 242 (42.3%) were from the Association for Spiritual, Ethical, and Religious Values in Counseling, and 40 (7.0%) were from the University of Northern Colorado (UNC) counselor training program. Four case scenarios were presented, one at a time. The first scenario was about a near death experience, the second was a Vision Quest, the third was a déjà vu experience, and the last was about financial struggles. After completing questions about the four case scenarios, the Index of Core Spiritual Experiences (INSPIRIT; Kass, Friedman, Leserman, Zuttermeister, & Benson, 1991) was given. Next, each participant completed the Spiritual Health Inventory (SHI; Veach & Chappel, 1992). Finally, a demographic questionnaire was included. According to logistic regression results, variables from the INSPIRIT, SHI experience, SHI well-being, and training scores did explain differences in treatment themes. The results from hierarchical regression analysis indicated that the control variables (i.e., age, years counseling experience, and education) collectively accounted for 3.7% of the total variance in willingness. The primary variables (i.e., spiritual belief, experience, well-being, and training) added significantly to the explanation of willingness above and beyond the control variables, accounting for 8.7%, or 12.4% of the total variance. Lastly, the results of the hierarchical regression indicated that the control variables (i.e., age, years counseling experience, and education) did account for 11.6% of the total variance in self-perceived competency. The four primary variables (i.e., spiritual belief, experience, well-being, and training) added significantly to the explanation of competency above and beyond the control variables, accounting for 11.2%, or 22.8% of the total variance. The spiritual well-being score (INSPRIT) and the spiritual experience score (SHI experience) each contributed independently to the treatment theme (i.e., spiritual or not spiritual).
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Demographic and psychological features of déjà vu experiences in a nonclinical Japanese population
Adachi N, Adachi T, Kimura M, Akanuma N, Takekawa Y, Kato M
Adachi Mental Clinic, Kitano 7-5-12, Kiyota, Sapporo, Japan 004-0867
Journal of Nervous and Mental Disease 191(4): 242-7, 2003
Abstract
The authors investigated the frequency and correlates of déjà vu experiences in 386 healthy adult volunteers recruited from several areas in Japan. Déjà vu experiences and related experiences were evaluated using the Inventory of Déjà vu Experiences Assessment. Déjà vu experiences were observed by 294 (76.2%) of the 386 participants. Persons who experienced déjà vu were younger and more educated than persons who had not experienced it. There were no differences in the frequency of déjà vu experiences based on sex, hand preference, or area of residence. Subsequent factor analysis associated déjà vu with precognitive dreams and remembering dreams as dream- and memory-related factors rather than with the dissociation-related factors of depersonalization, derealization, jamais vu, and daydreams or with mental activity-related factors such as paranormal quality and travel frequency. Results suggest that déjà vu experiences are associated with good memory function.
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[Development of the Japanese Version of the Inventory of Deja vu Experiences Assessment (IDEA)] [article in Japanese]
Adachi N, Adachi T, Kimura M, Akanuma N, Kato M
Seishin Igaku [Clinical Psychiatry] 43(11): 1223-1231, 2001
Abstract
The Japanese version of the Inventory for Deja vu Experience Assessment(IDEA) has been developed under agreement with Dr. Herman Sno who elaborated the original IDEA. IDEA (Japanese version) was administrated twice for 73 adult volunteers (37 men and 36 women, mean 34.9yrs) with no history of neuropsychiatric diseases. Reliability appeared to be sufficient as the Cronbach's .ALPHA. coefficient of nine items of general (A) section of IDEA was 0.69. With regard to test-retest reliability, intraclass correlation coefficients of the ordinal variables were from 0.49 to 0.88 and most of the kappa scores of the nominal variables were more than 0.30. The frequency of deja vu experiences in Japanese normal subjects was 76.7%. No gender effect was observed in its frequency. Persons of the younger generation tended to show a higher frequency than those in the older generation. As these results were concordant with those in previous studies, the validity of the Japanese version of IDEA was confirmed. These findings suggested that the Japanese version of IDEA was quite valid as an evaluation tool for deja vu experiences. (author abst.)
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Déjà vu-Erfahrungen: Theoretische Annahmen und empirische Befunde
[Déjà vu experiences: Theoretical suppositions and empirical findings] [in German]
Wolfradt U
Zeitschrift für klinische Psychologie, Psychiatrie und Psychotherapie 48(4): 359-376, 2000
Abstract
Ziel der vorliegenden Studie war es, die Entwicklung der Déjà vu-Forschung zu skizzieren und eine eigene Studie zur Verbreitung von Déjà vu-Erlebnissen und deren qualitativen Merkmalen vorzustellen, Hierzu wurden frühere und neuere Studien sowie deren methodische Probleme als auch verschiedene Erklärungsmodelle fur Déjà vu-Erfahrungen behandelt. An einer Stichprobe von 224 Studierenden wurde eine deutsche Version des 'Inventory for Déjà Vu Experiences Assessment' (IDEA) (Sno et al., 1994) eingesetzt. Mittels des IDEA wurde die Häufigkeit verschiedener Erfahrungen und deren Zusammenhänge zu Alter und Geschlecht aufgezeigt. Die Ergebnisse zeigen, dass Déjà vu-Erfahrungen inhaltlich eher mit Tagtraumen zusammenhängen als mit Jamais vu-Erfahrungen, die eher Zusammenhänge zu Depersonalisations- und Derealisationserfahrungen aufweisen. Weiterhin zeigte sich, dalss Déjà vu-Erlebnisse und Tagträume häufiger vorkommen als Jamais vu-Erfahrungen sowie Depersonalisations- und Derealisationserfahrungen. Die Ergebnisse werden auf dem Hintergrund der Bedeutung der Déjà vus für die Persönlichkeit diskutiert.
[The aim of the present study was to outline the development of the déjà vu research and to present an own study about the occurrence of déjà vu experiences and their qualitative features. Methodological problems and different explanation models were presented for this study and other recent studies. A German version of the 'Inventory for Déjà Vu Experiences Assessment (IDEA)' (Sno et al., 1994) was used among a sample of 224 college students and the frequency of different experiences and their relation to age and gender was shown. The results show that déjà vu experiences are more closely related to day dreams than to jamais vu experiences, which are associated to depersonalization and derealization experiences. Moreover, déjà vuexperiences and day dreams were found more often than jamais vu experiences as well as depersonalization and derealization experiences. The results were discussed on the basis of the meaning of déjà vu for the personality.]
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A questionnaire study on second sight experiences
Cohn SA
Journal of the Society for Psychical Research 63(855): 129-157, 1999
Abstract
Second sight, a psychic capacity for spontaneous prophetic visions, is reported by people from different cultural traditions. A 65-item questionnaire on second sight and other types of psychic experiences was sent to people living primarily in Scotland but also throughout the British Isles, Europe, North America, and other areas of the world. A total of 208 questionnaires were completed. The responses indicate that second sight is experienced by people of diverse ages, occupations, and religious and cultural traditions. Women tend to report more experiences than men; and an important factor related to having second sight was having had a religious experience in which there was a feeling of being at one with God or Nature. Second sight is also reported by agnostics and atheists. Second sight experiences are reported far less than other types of psychic experiences. Changes in the way of life have affected the manner in which second sight is expressed, especially those experiences closely bound up with particular local customs. Other studies in different traditions may help to elucidate further the possible cultural and genetic factors involved in second sight.
Déjà Vu 138 (yes) 40 (no) 27 (not sure) 3 (missing) 66% (yes)
Déjà Vu 66.7% (yes females) 68.7% (yes, males)
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Paranormal contact with the dying: 14 contemporary death coincidences
Wright SH
Journal of the Society for Psychical Research 63(857): 258-267, 1999
Abstract
In interviews, 61 sane, healthy adults who had sensed contact with the dead described their experiences, some veridical. Most common were vivid dreams (35), sense of presence (34), symbolic events (34) and telepathic communication (34). Sight, hearing, smell and touch were also reported; many events involved electric lights, radios and telephones. Thirteen reported death coincidences, recounted here. Nineteen respondents were children of substance abusers; nineteen reported intensely authoritarian, angry and/or abusive pressures during childhood. Children traumatized by violence may respond by dissociation, disengaging from their immediate world and attending to other stimuli. This may heighten sensitivity to psi phenomena.
Some support for this result is indicated by a sociological study conducted on a large sample of Americans (Greeley, 1976). Respondents classed as psychics (defined as those who experienced clairvoyance, ESP and/or déjà vu) tended to report high levels of tension in their childhood homes. As adults — much like my own subjects — they were likely to be more confident than average, better educated, more liberal politically, less conventionally religious yet more likely to believe in human survival.
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Modeling precognitive dreams as meaningful coincidences
Houran J, Lange R
Southern Illinois University, School of Medicine, USA.
Psychological reports 83(3 Pt 2): 1411-1414, 1998
http://search.proquest.com/docview/69186455?accountid=14616
Abstract
50 college students completed the Anomalous Experiences Inventory, the AT-20 measure of tolerance of ambiguity, and a frequency of dream recall questionnaire. Using path analysis we show that precognitive dreams can be modeled as accidental 'hits' with increased dream recall and the interpretation of such hits as 'meaningful coincidences' seems facilitated by a belief in the paranormal. As predicted, both factors are affected by tolerance of ambiguity, which provides the flexibility required to store and recall ambiguous dream information while simultaneously allowing dream recallers to assume a paranormal origin of their 'precognitive' dreams. Moreover, the fit of the proposed model did not depend on sex or age. Alternative models that provided a better fit to the data validated the roles of tolerance of ambiguity and belief in the paranormal in eliciting experiences of precognitive dreaming, but frequency of dream recall was not confirmed as a crucial factor.
(Déjà vu is listed as a keyword.)
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The SPR centenary census: II. The survey of beliefs and experiences
Thalbourne MA
Journal of the Society for Psychical Research 39(835): 420-431, 1994
Abstract
As part of the activities to celebrate the Centenary of the founding of the SPR a questionnaire was mailed in 1982 to all those persons who were members at that time. Some 402 persons – about half the membership – returned usable data. The questionnaire contained an ESP test (the results of which were reported in Part 1) and 51 questions pertaining to belief in and experience of phenomena ranging from the paranormal to religion to dream-life. This paper details the responses to those questions, and confirms previously discovered relationships both between belief in various aspects of the paranormal and between it and aspects of religion and dream-life.
(Those who ranked high on the Sheep-Goat Scale [i.e., strong believers in ESP] claimed to have had déjà vuexperiences [r = +0.18] p. 425. Of the 402 respondents, 59% claimed to have had déjà vu experiences, 11% were uncertain and 30% responded with "no" to the survey question. p. 429).
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Surveys of anomalous experience: A cross-cultural analysis
McClenon J
Journal of the American Socety for Psychical Research 88(2): ll7-135, 1994
The author polled Caucasian-American, African-American, Chinese and Japanese students on their experience and belief about deja vu, night paralysis, ESP, contact with the dead, OBEs and belief in ESP. He assessed the cultural source theory (the assumption that religious preference, religiosity and scientific training affect the incidence of anomalous experiences and belief in the paranormal). This perspective views "the proliferation and longevity of supernatural doctrines. . ." as reflecting ". . .social disorders, tension, and flaws in the scientific education system."
Testing the cultural source theory, Mcclenon found that the incidence of reported experiences did vary cross-culturally. On the other hand, a respondent's religious preference, self-reported religiosity and scientific training provided little predictive ability regarding the frequency of anomalous experience or belief in ESP. McClenon proposes another model in terms of dissociative faculties and related traits, which regulates the incidence of anomalous experience.
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The Popularity of Paranormal Experiences in the United States
MacDonald WL II
Dept Sociology, Ohio State University, Newark 43055
Journal of American Culture 17(3): 35-42, 1994
http://search.proquest.com/docview/61412993?accountid=14616
Abstract
Four national surveys during 1973-1989 investigated the relationship between sociodemographic factors & reported experiences of deja vu, telepathy, clairvoyance, & contact with the dead. The rate of reported paranormal experience increased between 1973 & 1984, but declined by 1989. Deja vu & telepathy were most common, each reported by 55+% of respondents in all survey years. Contact with the dead was reported by fewer than 50% & clairvoyance by fewer than 33%. Age, gender, race, religion, political orientation, & socioeconomic status were significant variables determining beliefs.
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A questionnaire evaluation of the déjà vu experience
Brown AS, Porter CL, Nix LA
Presented at the Midwestern Psychological Association Convention, Chicago, 1994
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A study of psi: Manifestations of phenomena and experiences of ordinary and extraordinary people
Sloan PE
Doctoral thesis: The Union Institute, Ohio, 1994
http://search.proquest.com/docview/304153169?accountid=14616
Abstract
The purpose of this project was to investigate psi phenomena through surveying and talking with ordinary people and through dialogues with spiritual leaders who regularly experience psi as a spiritual phenomenon in their ceremonies and rituals. Several studies have suggested that normal individuals sometimes have experiences which are called paranormal or "psychic" and are hesitant about reporting these experiences to others because of both religious and social taboos against such claims. New evidence suggests that people who experience some of these psi phenomena are undergoing what is called a "spiritual emergency". The newly revised (1994) DSM-IV (American Psychiatric Association's Diagnostic and Statistical Manual) has included spiritual emergencies in the new manual as a non-pathological category of mental disorder in the new V Code. Both pathological and non-pathological manifestations of mental disorders are seen as contributing to the spiritual growth of the individual. The Sloan Paranormal survey was mailed to adults between the ages of 21 and 65 drawn at random from the Washington, D.C. Metropolitan Area. A college sample was also included. Gender, race/ethnicity, education, income, and geographical origin of immediate family were found to be significantly related to experiencing paranormal events. The dialogues with three extraordinary spiritual leaders revealed that their spiritual experiences were unusual and included spirit possession and out-of-body travel. All of their experiences may be called paranormal. The paranormal experiences of ordinary people were many and varied: They included seeing angels, predicting the death of someone, seeing a child before it was born, having dreams come true, experiencing deja vu, and many other paranormal events. It is believed that this PDE will help people by raising consciousness regarding the most neglected area of human development, the intuitive intellect. This PDE will help people to look at their dreams, visions, and psi experiences, not as aberrations, but as meaningful, relevant experiences, and thereby help them find meaning and purpose in their lives. It may, perhaps, help fill the spiritual vacuum of Modern Western Society.
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The inventory for déjà vu experiences assessment. Development, utility, reliability, and validity
Sno HN, Schalken HF, de Jonghe F, Koeter MW
University Department of Psychiatry, Academic Medical Centre, Amsterdam, The Netherlands
Journal of Nervous and Mental Disease 82(1): 27-33, 1994
Abstract
In this article the development, utility, reliability, and validity of the Inventory for Déjà vu Experiences Assessment (IDEA) are described. The IDEA is a 23-item self-administered questionnaire consisting of a general section of nine questions and qualitative section of 14 questions. The latter questions comprise 48 topics. The questionnaire appeared to be a user-friendly instrument with satisfactory to good reliability and validity. The IDEA permits the study of quantitative and qualitative characteristics of déjà vu experiences.
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An early Dutch study of déjà vu experiences
Sno HN, Draaisma D
University Department of Psychiatry, Academic Medical Centre, Amsterdam, The Netherlands
Psychological Medicine 23(1): 17-26, 1993
Abstract
In 1904 and 1906, Heymans reported the results of two prospective questionnaire surveys on déjà vuexperiences and depersonalization in a sample of mainly students. Déjà vu experiences appeared to be more frequent than episodes of depersonalization. Emotional sensitivity, unstable mood fluctuations, apathetic episodes and irregular working rhythm emerged as predisposing personality traits. With the exception of the working rhythm, these traits were more prominent among the respondents with episodes of depersonalization than among those with déjà vu experiences. Heymans inferred that these findings supported his hypothesis that déjà vu experiences and depersonalization both resulted from the diminishing or disappearance of a sense of familiarity due to a momentary reduction of psychological energy. A re-analysis of Heymans' data partly confirmed his findings and conclusions as to the predisposing factors. The authors conclude that his studies and his hypothesis have been hitherto undervalued and would deserve more attention.
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Reflections on the Investigation of Spontaneous Cases
West DJ
In: Psi and Clinical Practice, Lisette Coly and Joanne D.S. McMahon (eds.). New York: Parapsychology Foundation, 1993
(Donald J. West looks at the paranormal in everyday life. Utilizing a postal questionnaire answered by 840 people, West replicates the line of inquiry found in the "Census of Hallucinations" developed by the Society for Psychical Research more than a century ago. West includes additional questions about these phenomena: deja vu; unexplained physical effects and movements; silent and premonitory apparitions; coincidences.)
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Young people and the paranormal
Gaynard TJ
Journal of the Society for Psychical Research 58(826): 165-180, 1992
Abstract
Surveyed 340 college students (aged 16–19 yrs) regarding their beliefs in the paranormal. 54.4% of the sample claimed personal experience of at least 1 paranormal event. Analysis of the various categories of experience showed their relative frequencies to decrease in the following order: déjà vu, precognition, ghosts, telepathy, out of body experience, unidentified flying objects, poltergeists, and apparitions of the living. Gender, intellect, and training in science (as opposed to the arts) had little effect on susceptibility to paranormal experience, but it was tentatively concluded that certain types of phenomena may occur earlier, rather than later, in life. Belief in the paranormal was independent of both intellect and science/arts training, but there was some indication that belief in OBE, reincarnation and déjà vu is greater amongst females than males.
Strong evidence was obtained to suggest that the tendency to experience paranormal phenomena is enhanced if their existence is already accepted.
(An incidence of 42% for event-related déjà vu and 38% for place-related déjà vu was found. 31% claimed to have had both types, 11% said they had experienced only event-related déjà vu and 6% only place-related déjà vu.)
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The structure, stability, and social antecedents of reported paranormal experiences
Fox JW
Sociological Analysis 53: 417-431, 1992
Using national sample data from the General Social Surveys, this study assesses cultural source theories of reported paranormal experiences. The reported paranormal experiences of extrasensory perception, clairvoyance, contact with the dead, and mysticism, but not deja vu, are found to have an invariant and stable factor structure across the 1984, 1988, and 1989 General Social Survey data. Deja vu is more frequent among younger and more highly educated respondents, but it is unaffected by sex, race, income, marital status, and religious preference differences. Other reported paranormal experiences are higher among women but are unaffected by age, race, education, income, marital status, and religious preference differences. The effects of age and education on deja vu and the effect of sex on other reported paranormal experiences are consistent across 1984, 1988, and 1989 General Social Survey data. The findings of this study suggest that cultural source theories and deprivation theory have little empirical support in explaining reported paranormal experiences.
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A preliminary report on African-American anomalous experiences in northeast North Carolina
McClenon J
Parapsychology Review 21(1): 1-4, 1990
(This paper compares the results made at three Chinese universities with those from two US universities. For a total of 314 Chinese students, 64% claimed to have had déjà vu experiences. 89% of 214 University of Maryland dormitory residents and 80% of 391 Elisabeth City State University students (in North Carolina) made the same claim. These results were uniformly twice as high as the incidences for the other parapsychological experiences that were polled. p. 2)
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Chinese and American Anomalous Experiences: The Role of Religiosity
McClenon J
Elizabeth City State University, NC 27909
Sociological Analysis 51(1): 53-67, 1990
http://search.proquest.com/docview/61024048?accountid=14616
Abstract
After reviewing cultural & experiential source paradigms of anomalous experience (eg, see Hufford, D., The Terror That Comes in the Night, Philadelphia: U of Pennsylvania Press, 1982), the occult experiences of US & Chinese college students are compared. Questionnaires completed by 314 Chinese students at 3 universities in Xi'an, People's Republic of China, & 214 students at the U of Maryland reveal a significantly greater number of occult experiences -- eg, deja vu, night paralysis, & out-of-body, extrasensory, & contact-with-the-dead incidents -- among the Chinese. It is concluded that cultural conditioning affects the interpretation of such experiences, though many episodes contain elements that transcend culture, as evidenced by the correspondence between reports of Chinese & US students, despite the Chinese having had no formal religious socialization. The value of the experiential source hypothesis for further theoretical development in the sociology of religion is discussed.
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A survey of Chinese anomalous experiences and comparison with western representative samples
McClenon J
Journal for the Scientific Study of Religion 27(3): 421-426, 1988
http://search.proquest.com/docview/61027299?accountid=14616
Abstract
Random samples of dormitory residents at three colleges in Xi'an, People's Republic of China, were polled regarding frequency of deja vu, night paralysis, extrasensory perception, communication with the dead, out-of-body experience, and belief in a "sixth sense." The Chinese students (N = 314) revealed incidence of these experiences, and faith in a "sixth sense," equivalent to, or higher than those found in Western populations. Since Chinese students engage in no formal religious practices, this finding suggests that such experiences are not totally a product of religious faith, but are universal in some sense.
(Out of 314 students from three Chinese universities, 64% claimed to have had déjà vu experiences. p. 424)
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Mysticism goes mainstream
Greeley A
American Health Jan./Feb. 1987, pp. 47-49
New data show most Americans have experienced ESP or had contact with the dead -- and psychological tests show they may be better for it.
(This 1984 survey of 1,473 adults resulted in an incidence of 67% who said they had experienced déjà vu. A previous survey in 1973 showed an incidence of 59% [N = 1,476].)
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The incidence of déjà vu
Neppe VM
Parapsychological Journal of South Africa 4(2): 94-106, 1983
ABSTRACT
The incidence of déjà vu is in part dependent on the operational definition of déjà vu, the measuring instrument, the giving of concrete examples and the recall of, recognition of, and the admitting to of déjà vu by the subject. Sixteen studies of déjà vu are reported chronologically. No single study (other than the McCready-Greeley one) used adequate sampling. Only the two studies by the author used an adequate screening questionnaire for déjà vu. There are no prospective studies. These results are discussed.
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A survey of psi experiences among members of a special population
Kohr RL
Journal of the American Soceity for Psychical Research 74: 395-411, 1980
Abstract
A nationwide sample of members of the Association for Research and Enlightenment (ARE) was surveyed in 1975–1976 regarding psi and psi-related experiences. A polling instrument developed and used by J. Palmer (see record 1980-06507-001) in a survey of townspeople and college students in Charlottesville, Virginia, was used. Over 400 persons responded to the ARE questionnaire. Since ARE members represent a special population of individuals attracted to such an organization because of their personal interest in psi, the high incidence of claimed psi experiences in the poll was not surprising. This atypical sample differed somewhat from Palmer's sample, which was more representative of the general population, but numerous correspondences were observed, including a tendency to report many occurrences of a particular type of experience and to have more than just 1 or 2 types of experience. Mystical experiences, dream recall, and lucid dreams were strong correlates of psi experiences, while demographic variables were not. Several internally consistent indices of psi experiences were constructed on the theory that a general psi sensitivity trait exists. These measures revealed high multiple correlations with predictor variables. The strongest correlate was a composite measure of mystical experience. (8 ref)
(406 A.R.E. members filled-out and returned a questionnaire. Of these 93% claimed to have had déjà experiences. p. 400)
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A community mail survey of psychic experiences
Palmer J
Journal of the American Society for Psychical Research 73(3): 221-251, 1979
Abstract
In March, 1974, a 46-item questionnaire was mailed to a randomly selected sample consisting of 300 students from the University of Virginia and 700 other adult residents of Charlottesville and surrounding suburbs. Respondents were asked to report the incidence and detailed characteristics of various psychic and psi-related experiences. Information concerning attitudes and the personal impact of such experiences was solicited, along with demographic data. Usable questionnaires were obtained from 89% of the student sample and 51% of the town sample. Claims of such experiences were widespread: over half of the respondents claimed at least 1 extrasensory perception (ESP) experience, for example. There was a tendency for persons who claimed these experiences to claim a large number of them. Variables related to naturally-occurring altered states (e.g., vividness and frequency of dream recall) tended to be strong predictors of such experiences, while demographic variables generally were poor predictors. However, there was a strong negative relationship between age and claims of déjà vu experiences. Many respondents indicated that psychic or psi-related experiences affected their attitudes toward life and/or life-styles.
("Déjà Vu. This question was phrased as follows: 'Have you ever had the strong feeling or impression that you had been some place or in the same situation before, even though you had never actually been there before or were experiencing the event for the first time in "real life"?'
This question evoked a far higher percentage of affirmative responses than did any of the other questions relating to the supposedly psi-related experiences we examined. It was answered affirmatively by 68% of the T [town] sample [N = 354] and 88% of the S [student] sample [N = 268]. This difference is highly significant (p < .001)." p. 233)
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An inventory of everyday memory experiences
Herrmann DJ, Neisser U
In: Practical Aspects of Memory, M. M. Gruneberg, P. E. Morris, and R. N. Sykes (eds.), Academic Press, New York, 1978, pp. 34-51
Abstract
The Inventory of Memory Experiences (IME) includes 48 questions about how often the respondent experiences various kinds of everyday forgetting (Part F) and 24 questions about how well he remembers certain things from early childhood and daily life (Part R). It was administered to 205 college students; 41 took it twice. Analysis of Part F indicated the existence of about 8 specific memory abilities (for names, converstations, errands, etc.) as well as a general factor. Part F had a reliability of .68. Results for Part R included a significant sex difference in recall of childhood experiences and a solid relation between the rated quality of memories and their ages. Overall, it is clear that everyday memory is not a unidimensional trait.
(There was a question involving déjà vu but the results of the data analysis are not included for it. See pp. 37-9.)
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Spontaneous psi experiences among unselected high school students
Haight J, Kennedy E, Kanthamani H
In: Research in Parapsychology, The Scarecrow Press, Methuen, NJ, 1978
(A short report of two surveys carried out of 113 high school students in which, among other things, they described the experiences they had had. Their answers were divided among 5 categories, one of which was déjà vu. The number of students claiming to have had these experiences is not given. pp. 46-7)
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A community mail survey of psychic experiences
Palmer J, Dennis M
In: Research in Parapsychology, J. D., W. G. Roll and R. L. Morris (eds.), Scarecrow Press, Metuchen, N.J., 1975, pp. 130-3
("Déjà vu experiences were reported in 68 percent of the townspeople [N = 357] and 88 percent of the student sample [N = 267]." p. 132)
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Deja vu and depersonalization in normal subjects
Harper MA
Australian New Zealand Journal of Psychiatry 3: 67-74, 1969
Abstract
The author presents a survey of the literature, together with a study of the phenomena of déjà vu and depersonalization in a largely healthy population. He concludes that the déjà vu experience as elicited by a clinical type interview is common particularly in intelligent subjects of higher socioeconomic status. Well defined depersonalization experiences will also be elicited by clinical enquiry from subjects free from major psychiatric disability.
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Spontaneous 'paranormal' experiences in relation to sex and academic background
Green CE
Journal of the Society for Psychical Research 43: 357-363, 1966
A survey of 115 students intended to measure the frequency of deja-vu experiences, lucid dreaming, out-of-body experiences, hallucinations, and ESP in relationship to the gender and academic backgrounds of the respondents. Tabulates the percentage of affirmative and negative responses obtained. Notes that the results seem to be independent of sex and academic orientation.
(80% of 112 students of Aberdeen University said they had had déjà vu experiences. 83.5% of the 97 men and 73.3% of the women said they had had them. This was also true of 85.7% of the 84 science majors and 73.9% of the arts majors.)
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Between wakefulness and sleep: Hypnagogic imagery
McKellar P, Simpson L
British Journal of Psychology General Section 45: 266-276, 1954
(For déjà vu, the authors write that 78 out of 110 students reported having had such experiences. p. 268)
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Déjà vu experience and conscious fantasy in adults
Chapman AH, Mensh IN
Psychiatric Quarterly Supplement 25(2): 163-75, 1951-2
220 persons, ranging in age from 15 through 69 years, were individually interviewed. Data were obtained on their psychological experiences of déjà vu and day-dreaming (conscious fantasy) and on related factors. In general, déjà vu experience was found to be significantly and inversely related to age; there was a slight relation to education, occupation, and travel; and there were no sex differences. Day-dreaming was also found to decrease significantly with age, occurred in nearly twice as many individuals as did déjà vu, and was not related significantly to sex, education, occupation, or travel.
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Weitere Daten uber Depersonalisation und "Fausse Reconnaissance" [Further data concerning depersonalization and "false recognition"] [in German]
Heymans G
Zeitschrift für Psychologie und Physiologie der Sinnesorgane 43: 1-17, 1906
(Based on questionnaires filled out by 88 students at university lectures, 16% said they experienced false recognition often, 47% said they experienced it rarely and 37% said they had never experienced it. See Table 1, page 4. The Heyman 1904 and 1906 surveys were reviewed in a 1993 paper by Herman N. Sno and Douwe Draaismaa entitled An early Dutch study of déjà vu experiences [Psychological Medicine 1993 23(1):17-26].)
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Eine Enquête uber Depersonalisation und "Fausse Reconnaissance" [An inquiry concerning depersonalization and "false recognition"] [in German]
Heymans G
Zeitschrift für Psychologie und Physiologie der Sinnesorgane 36: 321-343, 1904
(An early questionnaire-based survey of a total of 45 university students. D and FR results are combined. The Heyman 1904 and 1906 surveys were reviewed in a 1993 paper by Herman N. Sno and Douwe Draaismaa entitled An early Dutch study of déjà vu experiences [Psychological Medicine 23(1):17-26, 1993].)