scholarly journals Out-of-Body Experience induced by hypnotic suggestion: phenomenology and perceptual characteristics

2021 ◽  
Author(s):  
Patrizio Tressoldi ◽  
Luciano Pederzoli

The aim of this study is the investigation of the perceptual and cognitive characteristics of Out-of- Body Experiences (OBEs) induced by hypnotic induction.Five participants selected for their experience with hypnotic inductions were induced into an OBE and were requested to verbally describe six selected images, either one or two per session, that were located in two different rooms that were hundreds of kilometers from the place where they were under hypnosis.Furthermore, their real-time phenomenological experience was investigated with respect to the minimal phenomenal selfhood (MPS) and the similarities with the characteristics of spatial and temporal perception reported in near death experiences (NDEs).On average, the participants correctly identified 46.7% of the images, whereas two independent judges correctly identified 66.7% of them, compared to a probability of 25% expected due to chance.The phenomenology of their out-of-body perceptual and cognitive experiences revealed a general commonality among all participants. All participants reported a phenomenological experience of a disembodied personal selfhood able to perceive simply by an act of will without the physical limitation of eyesight, to move in the environment instantaneously and exist in a sort of three dimensional world with no awareness of time.The validity of these first person verbal reports was discussed to determine whether they were due to real OBEs or to the participants’ or the hypnotist’s previous knowledge about OBE.

Author(s):  
Patrizio E. Tressoldi ◽  
Luciano Pederzoli ◽  
Patrizio Caini ◽  
Alessandro Ferrini ◽  
Simone Melloni ◽  
...  

1987 ◽  
Vol 60 (2) ◽  
pp. 440-442 ◽  
Author(s):  
Jerome J. Tobacyk ◽  
Thomas E. Mitchell

The Narcissistic Personality Inventory and the Paranormal Belief Scale were given to 383 college students. As hypothesized, significant but small direct correlations were obtained between narcissism and belief in Psi and in Precognition. When the sample was divided into those 56 who reported out-of-body experiences and 327 nonreporters, an interaction emerged. Among the former, narcissism showed significant moderate correlations with belief in Psi, Precognition, Witchcraft, and Superstition. Among the latter only one small significant relationship was found between narcissism and Precognition. These differential relationships between narcissism and paranormal beliefs for reporters and nonreporters of out-of-body experiences were interpreted in terms of schemata theory.


1998 ◽  
Vol 82 (2) ◽  
pp. 481-482 ◽  
Author(s):  
Jerome J. Tobacyk ◽  
Donald H. Wells ◽  
Mark M. Miller

Reporters of out-of-body experiences ( n = 21) and nonreporters ( n = 159) showed no significant differences on the Spheres of Control Scale, Self-efficacy Scale, and Purpose in Life Scale. However, reporters of out-of-body experiences showed significantly greater belief in Psi, Spiritualism, and Extraordinary Life Forms than nonreporters.


2006 ◽  
Vol 29 (5) ◽  
pp. 478-479 ◽  
Author(s):  
David Kemmerer ◽  
Rupa Gupta

During an out-of-body experience (OBE), one sees the world and one's own body from an extracorporeal visuospatial perspective. OBEs reflect disturbances in brain systems dedicated to multisensory integration and self-processing. However, they have traditionally been interpreted as providing evidence for a soul that can depart the body after death. This mystical view is consistent with Bering's proposal that psychological immortality is the cognitive default.


Author(s):  
Jens Schlieter

This chapter outlines how the term “out-of-the-body experience” emerged in spiritualist and parapsychological literature. As is shown, “psychical researchers” such as Frederic W. Myers and William James made a significant contribution. The chapter also deals with the “filter” theory or “transmission” theory, i.e., the idea of the brain as a means for the inhibition of consciousness. This theory, as is shown, has been developed in close interaction with phenomena “near death”—in particular, the “panoramic life review.” The filter theory, discussed in subsequent chapters 2.6. and 2.7, too, is still favored by many recent protagonists of near-death experiences (e.g., Moody). Finally, the chapter turns to the increase of autoscopic out-of-body experiences, discussed as a phenomenon attesting a changing relationship of the disembodied consciousness toward its own body.


Author(s):  
Patrizio E. Tressoldi ◽  
Luciano Pederzoli ◽  
Patrizio Caini ◽  
Alessandro Ferrini ◽  
Simone Melloni ◽  
...  

2015 ◽  
Vol 15 (1-2) ◽  
pp. 13-31 ◽  
Author(s):  
Pieter F. Craffert

In recent years there has been an increased interest in the study of out-of-body experiences (obes) by cognitive and neuro-scientists. Nowadays, far-reaching claims regarding the uncovering of the neural mechanisms and pathways, as well as the mystery ofobes in the anthropological and historical record are on offer. In this article the implicit assumption thatobes are much better understood and that real progress has been made are questioned on the basis of the definitional and conceptual problems that still haunt this area of research. It is suggested that progress will only be registered once the spectrum of out-of-body phenomena (obp) is recognized and attention is paid to the neurocultural complexity of distinct instances ofobes.


IDEA JOURNAL ◽  
2017 ◽  
pp. 76-87
Author(s):  
George Themistokleous

  An experimental installation project of my own making, the diplorasis, aims to re-think the human sensorium by considering the bodily perceptual boundaries that are induced by visual media processes. Within the installation space the participant will, unexpectedly, encounter stereoscopic projections of himself/herself from previous instances and multiple perspectives. The photographic cameras within the device that are attached to sensors have been programmed to capture different views of the moving participant, and then to digitally split (and in some cases manipulate) the images before sending them to screens that project the image for the participant’s view. These stereoscopic images induce an illusionistic three-dimensional projection of the subject.   The reduplicated, projected, and three-dimensionally simulated self in the diplorasis begins to trigger a questioning of how the body is understood within visual media. During the visual experience one has a solipsistic perception of oneself. The participant views himself both from outside and inside his body. The out-of-body experience of observing oneself from the multiple points of view of another (as a simulated object) is somehow countered to the embodied operation of the physical binocular eyes. The uncanny closeness of a neutral image “out there” (e.g. of a house) evoked by the original stereoscopes is now subverted, as the digitization of the stereoscope allows for unexpected self projections of the viewer. The diplorasis brings to the fore a particular reading of a sensory body that veers between, on the one hand, a projected image generated by electronic information, and on the other, the embodied response to this projected spectral other. As electronic processes are changing the perceptual and cognitive limits of the body, how do these shift our understanding of inside/outside?


Author(s):  
Drew Leder

This chapter undertakes a phenomenology of inner-body experience, starting with a focus on visceral interoception. While highly personal, such experience also reveals a level of the lived body that is pre-personal, beyond our understanding and control. In contrast to exteroception, elements of the visceral field can be inaccessible, or surface only indistinctly and intermittently to conscious awareness. Nonetheless, interoception is more than just a series of such sensations. This chapter argues for the “exterior interior”—that is, we interpret inner body experiences through models drawn from the outer world, and interoception itself is bound up with emotion, purpose, and projects. In the West, we tend to valorize the interiority of rational thought; by contrast, experience of the inner body is a kind of “inferior interior,” often overlooked or overridden, yet inside insights—gained from attending to messages from the inner body—may preserve our health and wellbeing.


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