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The belief and prevalence of self-report anomalous information reception is widespread worldwide. Some
argue that these experiences are a dissociative type of pathology. However, researchers have found that
conflicting results in mediums with some showing no difference in dissociation symptoms between mediums
and non-mediums and others showing increased dissociation but not with high level pathological dissociation.
The purpose of this study was to analyze the relationship of dissociation symptoms to self-report anomalous
information reception in a large secondary dataset of 2,215 participants. Participants were mostly middle aged,
Caucasian, well-educated, unmarried, middle- to upper-class adults from the United State who were raised
Christian but now identify as “Spiritual but not religious”. The occupations were quite varied. Many participants
had family members who had similar experiences. The AIR experiences usually began in childhood.
Clairempathy (87.9%) or the ability to feel emotions of another person or non-physical entity and
claircognizance (88.1%) or the ability to understand or know something without any direct evidence or
reasoning process and were the most commonly endorsed and highest on the weighted scores that included
endorsement, strength, frequency, and “accuracy.” Pyrokinesis, levitation, and psychic surgery were quite rare
as expected. The mean dissociation score for all participants was 15.4 ± 17.3. Variability in weighted percent
anomalous information reception score (R-squared – 0.34) was accounted for by dissociation experience scale
score (DES-T) total score, quadratic DES-T, age, quadratic age, race, education, income, marital status, family
history of similar experiences, childhood spirituality and importance, and current spirituality and importance
(F(26, 1659) = 32.1, p <.00005). Dissociation scores did not reach pathological levels until AIR scores reach
80% (0-100% range). More research is needed to examine the impact of AIR on people’s lives and
Modern entertainment is saturated with anomalous information reception such as “supernatural” and
“paranormal” content and belief in such experiences is widespread worldwide {Sheils, 1977 #14270; Wiseman,
2006 #14271;Roe, 1998 #14272;Otis, 1982 #14274;Orenstein, 2002 #14276;Irwin, 1993 #14277;Gallup, 1991
#14286;Haraldsson, 2005 #14288;Sjödin, 1995 #14289;Moore, 2005 #14450}. Over the last 40 years in
various populations, with different methods, and varying results, the prevalence of people having these
experiences range from 10% in Scottish citizens to 81% in Icelandic women {Cohn, 1994 #14230}{Palmer,
2009 #14444}. A number of studies have also explored the relationship between AIR and spiritual beliefs or
practices {Cardena, 2009; Irwin, 1993; Goretzki, 2007; Moreira-Almeida, 2008; Negro, 2002; Ross, 1990;
Seligman, 2005}. Meta-analyses have now even demonstrated the small but significant effects of commonly
reported anomalous information reception (AIR) experiences {Utts, 1991 #14346; Mossbridge, 2012 #14345}.
There is increasing prevalence of dissociative experiences in the general population that may or may not be
considered pathological {Moreira-Almeida, 2007 #14371}. Due to the complex nature of mental illness and
overlap with anomalous information reception, (e.g. extrasensory perception), it is imperative to understand the
differences and similarities between pathological conditions and anomalous information reception experiences.
The present study looks specifically at dissociative symptoms in this context, exploring their role in relation to
Dissociative Disorders
Almost half of American adults experience at least one dissociative episode in their lives (2-5% meeting
the full criteria for chronic episodes) including phenomena such as hallucinations and out of body experiences
{Ross, Joshi & Currie, 1990}. Dissociation is conceptualized as the disruption to usually integrated functions of
escape from reality, resulting from a disconnection from a person’s mainstream conscious awareness,
behavioral repertoire and/or self-concept {Krippner, 2001 #14268}. Pierre Janet’s early conceptualization of
dissociation endorsed multiple streams of consciousness {Hilgard, 1977 #14366}, where in dissociative cases
of amnesia, memories may not be equally available to each stream, at a given time. In this way dissociation
Three types of dissociative disorders expressing these phenomena have been defined by the
Diagnostic and Statistical Manual of Mental Disorders {American Psychiatric Association, 2013 #12255}:
Dissociative Amnesia, Depersonalization Disorder and Dissociative Identity Disorder. Dissociative Identity
Disorder (DID) is defined by the DSM-V as personality disorder, when two or more distinct identities or
personalities are present, each with its own pattern of perceiving, relating to and thinking about the
environment and self {APA, 2012}. Pathological dissociation is often associated with historic physical,
emotional and sexual abuse {Coons, 1994}{Ogawa, 1997}{Stolovy, 2015 #14377}. Dissociative states are also
prevalent in a number of other psychiatric disorders, such as Post-traumatic Stress Disorder (PTSD) {Coons,
1994}{Ross, 1990} and Attention Deficit Disorder {Coons, 1994}, Schizophrenia, and Anxiety disorders
{Seligman, 2005}, and are more prevalent in nonclinical populations at younger ages {Ross, Joshi & Currie.,
1990}. However, dissociative states exist on a continuum in the general population {Kihlstrom, 2005}{Seligman,
2008}{Spitzer, 2006}, from nonpathological expressions such as highway hypnosis and day-dreaming, to
pathological states of derealization (surrealness), and depersonalization (absence of identity) {Stolovy, 2015
#14377}.
AIR refers to a variety of extrasensory perceptions that extend beyond the traditional five senses, such
as the ability to sense (clairsentience) or see (clairvoyance) past, present or future emotional states of other
people. Channeling is another variable experience where a ranging from full-trance channeling or spirit
possession to mental mediumship. In full-trance, the “channel” experiences a disincarnate being using their
body usually with consent to communicate a message directly with their vocal cords or automatic writing
{Stolovy, 2015 #14377}. In mental mediumship, the channel experiences receiving information from deceased
persons in the form of auditory, visual, or somatic perceptions {Roxburgh, 2011 #13790}.
Although trance states are currently considered a symptom of dissociation {Castillo, 2003}{Seligman,
2005}{Seligman, 2008}, trance mediums do not show higher rates of pathological dissociation than the general
population. Roxburgh and Roe surveyed 233 mediums and spiritualists in the UK and found no significant
difference between mediums and non-medium spiritualists on the Dissociative Experience Scale. In fact,
mediums scored significantly higher on psychological well-being and lower on psychological distress, in
comparison to non-mediums {Roxburgh, 2011 #13790}. Negro, Palladino-Negro and Louza surveyed 110
participants of a Kardecist center in Brazil however report that mediumship is associated with dissociation, but
not with high level pathological dissociation {Negro Jr, 2002 #13791}.
To further explore the relationship between dissociation and AIR, we conducted a cross-sectional
analysis asking the following research questions: 1) Is there a higher prevalence of dissociation among people
reporting AIR in comparison to the general population?; and 2) Is dissociation correlated with AIR in general,
and when controlling for potential confounders? We predicted that; 1) the prevalence of dissociative symptoms
in people with AIR experiences would be the same as the general population; and 2) some AIR experiences
would be more related to dissociative experiences (e.g. trance channeling) than others (e.g. clairsentience).
The data analyzed in this study was collected as part of a larger research study approved by the
Institute of Noetic Sciences (IONS) Institutional Review Board. As phase one of this study, an online survey
was administered to a convenience sample with HIPAA compliant methods via SurveyMonkey.com. This study
Participants
Respondents were recruited using social media, IONS member lists, and community networks.
Participants were included if they were over 18 years old, completed the AIR experience section and endorsed
at least one item, completed the Dissociation Experiences Scale, and were not currently on psychotropic or
psychiatric medications.
Measures
Outcome variable: Respondents were asked to endorse whether or not they had each of 27 AIR
experiences (Table 2). The listed AIR experiences were developed through a review of the scientific literature,
gray literature, and expert consensus. Some of the definitions overlap to incorporate a broader net of unique
Respondents who endorsed AIR experiences were then asked to rate its strength, frequency, and
accuracy (1 low, 5 high). The total weighted experience measure was derived from the sum of these variables
(endorsement, strength, frequency and accuracy) divided by the total possible (i.e. 27+27(5 X 3) = 432). This
number was then divided by 100 to create a percentage (PCT_AIR) for ease of interpretation. PCT_AIR for
each respondent represents the percent of total for this scale (0-100%).
Predictor of interest: The Dissociation Experiences Scale Taxon (DES-T) {Waller, 1997 #14361} is an
eight-item scale where respondents choose a percentage number (e.g., 0%, 10%, ….100%) indicating the
frequency they experience each dissociative symptom in their daily life. The DES-T score is the mean of the
eight items.
Covariates: We adjusted for age, race, education, income, childhood spirituality and current spirituality
(Christian, Spiritual But Not Religious, Atheist, Other), influence of childhood spirituality in the participant’s life
growing up (1 - Not at all to 5 - Deeply), importance of current spirituality (Not important, somewhat important,
moderately important, very important, and spirituality/religion is an indispensable part of my life), family history,
and age of AIR experience onset. Gender was not included in the original survey.
Statistical analysis: We conducted standard descriptive statistics to look at relationships between the
variables. We looked at percentages for categorical variables and display means and standard deviations for
continuous variables. We also looked at Pearson correlation coefficients between each study variable and the
outcome and predictor of interest and generated scatter plots with fitted lowess curves to understand the
To examine the relationship between the outcome and the predictor of interest, controlling for potential
confounders and other covariates, we used ordinary least squares (OLS) regression. In the final model,
dissociation and age both included a main effect and a quadratic effect to allow for a nonlinear relationship with
the outcome. Education and income were included in the model as linear categorical variables, and family
history and married were included as binary. Dummy variables were used for each category of race, childhood
and current spirituality and importance. The model fit the data reasonably well (R-squared = 0.34) and met
OLS assumptions based on an assortment of graphical and statistical testing procedures. Two participants had
unusually high scores on the DES-T, but their scores did not have undue influence on model fit therefore we
RESULTS
Participants: 3358 participants completed the survey from May 4, 2016 to June 7, 2017. Of those, 2215
met the inclusion criteria and were included in the analysis. Participant demographics are listed in Table 2.
Canada 2 (0.1%)
Australia 16 (0.7%)
Germany 10 (0.5%)
Brazil 5 (0.2%)
France 15 (0.7%)
Mexico 27 (1.2%)
Russia 11 (0.5%)
Spain 9 (0.4%)
46-60 63 (2.9%)
over 60 6 (0.3%)
Participants were mostly middle aged, Caucasian, well-educated, unmarried, middle- to upper-class
adults from the United State who were raised Christian but now identify as “Spiritual but not religious”. The
occupations were quite varied. Many participants had family members who had similar experiences. The AIR
Clairempathy or the ability to feel emotions of another person or non-physical entity and
claircognizance or the ability to understand or know something without any direct evidence or reasoning
process and were the most commonly endorsed and highest on the weighted scores (Table 2). Pyrokinesis,
levitation, and psychic surgery were quite rare as expected. The average PCT_AIR was 34.7 ± 18.7 (range .23
– 95.4).
Weighted
experience
N
Clairempathy- Clear emotion to feel emotions of another person or non-physical entity (also known as empath). 1944 87.9 11.7 5.1
Claircognizance or Knowing - the empathic ability to feel what needs to be done in any given circumstance, often
accompanied by a feeling of peace and calm, even in the midst of a crisis. Having the ability to understand or
know something without any direct evidence or reasoning process. 1951 88.1 11.1 5.0
Precognition, premonition and precognitive dreams - A form of clairvoyance when the objects of perception is
distant in time; Perception of events before they happen; the empathic ability to feel when something important is
about to happen (often this can be a feeling of inexplicable dread or doom). 1724 77.8 8.8 5.5
Clairvoyance or Extrasensory perception (ESP) - Clear vision, to visually perceive using the “mind's eye.” 1641 74.0 8.6 5.8
Emotional Healing - The empathic ability to feel another person's emotions (and often the ability to heal, transform
Clairsentience- Clear sensation or feeling within the whole body without any outer stimuli related to the feeling or
Lucid dreamer – Ability to have awareness while dreaming. Knowing that you are dreaming while asleep.
1612 72.5 8.0 5.8
Telepathy- Communication of thoughts or ideas by means other than the known senses, mind-to-mind
communication; the ability to read people's thoughts. 1384 62.5 6.8 5.9
Animal Communication - The empathic ability (beyond the five physical senses) to hear, feel and communicate 1386 62.2 7.0 6.0
with animals.
Aura Reading- Perception of energy fields surrounding people, places and things. 1359 61.1 7.0 6.1
Nature empath- The empathic ability to read, feel and communicate with nature and with plants. 1188 53.5 6.1 6.2
Astral Projection (or astral travel)- An out-of-body experience in which the "astral body" separates from the
physical body and is capable of travelling outside it. 1165 52.5 5.4 5.6
Clairaudience- Clear audio/hearing, to hear from sources broadcast from spiritual or ethereal realm using the
Clairscent- Clear smelling, to smell a fragrance/odor of substance or food which is not in one's surroundings. 1067 48.1 4.9 5.6
Mediumship- To mediate communication between spirits of the dead and living; the empathic ability to feel the
Channel- Communication of information to or through a human from a non-physical source. 1030 46.6 5.6 6.3
Physical Healing - The empathic ability to feel other people's physical symptoms in your own body (and often the
Geomancy - The empathic ability to read the energy of places and of the land such as Ley lines. 974 44.0 4.8 5.9
Retrocognition or post-cognition - Knowledge of a past event which could not have been learned or inferred by
on an object; the empathic ability to receive energy, information and impressions from objects, photographs or
Remote Viewing- The practice of seeking impressions about a distant or unseen target. 777 35.1 3.5 5.2
Automatic Writing or Psychography- Writing produced without conscious thought, produced by or under the 632 28.4 3.2 5.4
influence of a spirit.
Clairgustance- Clear tasting, to taste without putting anything in one's mouth. 413 18.7 2.0 4.4
Psychokinesis or telekinesis - The ability to manipulate objects by the power of thought. 271 12.2 1.1 3.1
Pyrokinesis- The ability to create and/or manipulate fire through the concentration of mind. 93 4.2 0.4 2.0
Psychic Surgery- Removal of diseased body tissue via an incision that heals immediately afterwards. 80 3.6 0.4 2.2
Table 2. Anomalous information reception and their definitions sorted by prevalence. N - number of participants that endorsed the AIR. % -
Percent of participants that endorsed the AIR. Weighted experience is calculated by summing the binary endorsement item, and strength,
DES-T Item
1. Some people have the experience of finding themselves in a place and having no idea
2. Some people have the experience of finding new things among their belongings that
3. Some people sometimes have the experience of feeling as though they are standing
4. Some people are told that they sometimes do not recognize friends or family members. 5.3 ± 16.0
5. Some people sometimes have the experience of feeling that other people, objects, and
6. Some people sometimes have the experience of feeling that their body does not seem to
7. Some people find that in one situation they may act so differently compared to another
situation that they feel almost as if they were two different people. 20.3 ± 30.1
8. Some people sometimes find that they hear voices inside their head which tell them to
Table 3. Dissociation Experience Scale scores by item and total. Participants are asked how often they
experience each symptom in their daily lives and rate each item on a scale of 0-100%.
DES-T total was significantly correlated with all AIR individually but not meaningfully so since all r’s
were greater than 0.11 but less than .20 (all p’s <.00005). The strongest correlations were with DES-T and
Clairscent (r- .21) and Retrocognition (r- .21). Only one individual DES-T items had a correlation above .20:
item 3 with Astral projection (r- .25, p<.00005). There was a weak correlation between DES-T total score and
PCT_AIR (r .33 p < .00005). Thirty percent of participants scored greater than 20 and 18.1% of participants
scored greater than 30 on the DES_T. Variability in PCT_AIR (R-squared – 0.34) was accounted for by DES_T
total score, quadratic DES_T, age, quadratic age, race, education, income, marital status, family history of
similar experiences, childhood spirituality and importance, and current spirituality and importance (F(26, 1659)
= 32.1, p <.00005). DEST_Total, age, age quadratic, race (Asian or Black/African American), family history,
childhood spirituality (spiritual but not religious), and current spirituality importance (very
Race
Childhood Spirituality
Spiritual but not religious 7.3295 3.2602 2.2500 0.0250 0.9350 13.7239
Current spirituality
Spiritual but not religious 5.3466 3.3649 1.5900 0.1120 -1.2533 11.9465
Table 4. Ordinary least squares regression model explains 34% of weighted experiences variability.
DEST – Dissociation Experience Scale Total. Reference categories: Race – Caucasian; Childhood and current
sprituality – Athiest; Affect of childhood spirituality – Not at all; Importance of current religion/spirituality – Not at
all)
0 20 40 60 80 100
Weighted AIR Experience (PCT_AIR)
bandwidth = .8
Figure 1. Scatter plot with lowess line demonstrates relationship between dissociation symptoms and
AIR.
Discussion
Significant correlations were found in the current study between dissociative capacity and AIR which
supports previous research {see Richards, 1991}). The only significant predictors of AIR in our study were
dissociation score, age, spiritual affiliation during childhood, and level of importance attributed to religious or
spiritual beliefs. Participants in our study were most likely to report AIR if they had a family member with EHC,
were of younger age, affiliated with spirituality (but not religion) during their childhood, and who valued
spirituality or religion as important or indispensable to their lives now. In contrast, participants in our study were
least likely to report AIR if they were older, or from Black or Asian/Pacific Islander heritage.
Our participants represented a similar racial distribution to the general population in the United States
Census Bureau {United States Census Bureau, 2011 #14515}, UK Office for National Statistics {Office for
National Statistics, 2017 #14516}, and Canada Statcan (2017) retrieved from www.statcan.gc.ca (Statcan,
2017). There was a higher percentage of Caucasians and lower percentage of African Americans in
comparison to the general population, but in similar ratios to the UK and Canadian population. There was a
wide age range within our sample, and the mean age (51 years old) was higher than the general population
average (37 years old) {Office for National Statistics, 2017 #14516}. Eighty-eight percent of our respondents
had received some college education and 55% were earning an annual income greater than $50,000. While
the majority of respondents came from the US, UK, and Canada, 12 other countries were represented.
Despite the low percentages of Native American (1.5% vs. 84% Caucasian), and Hispanic respondents
(4.6%), those of Native American origin were the most likely to report AIR, followed by those of Hispanic origin,
then Caucasian. In contrast, AIR was least prevalent in Asian/Pacific Islander respondents.
Respondents in our study had less affiliation with Christianity during adulthood than earlier years.
Overall, affiliation with Christianity dropped from 69.5% in childhood to 11% during adulthood. This is in line
with national trends in the general population which show decreases in affiliation with organized religion {Pew
Research Center, 2015 #14514}. Overall, AIR experiences increased by 9.3 points in respondents who were
affiliated with spirituality but not Christianity, compared to those who were atheist. Although respondents’
current spiritual or religious affiliation improved the model’s diagnostics, being affiliated with a religion or
spirituality was not a significant predictor of AIR. Respondents who were atheist and those who were spiritual
but not religious, were equally likely to report AIR. Conversely, the importance of one’s current religion or
spirituality was highly significant for people who rated theirs as Very Important or Indispensable part of my life
Having a family member with similar experience resulted in an 8.2-point increase of the PCT_AIR
score. Anecdotally, many believe these unique experiences, like many mental and physical traits, run in
families. There is also some field case study evidence supporting these beliefs {Cohn, 1994 #14230; Cohn,
1999 #13669}. Importantly, the mean dissociation score in the present study did not reach pathological levels.
A great debate exists about whether to use cutoff scores or not and the value the cutoff score should be
{Waller, 1997 #14361}{Spitzer, 2006 #14528}. Only 18.1% of our AIR positive respondents’ dissociation
symptom scores reached a pathological level of greater than 30 {Waller, 1996 #14360}. General population
results 3.3% {Waller, 1997 #14361}. 3.4% using 20 as cutoff score {Maaranen, 2005 #14527}. Dissociation in
clinical populations are much higher (up to 84%) {Sar, 2011 #14529}.
In our study the dissociation experience scale score was a significant predictor for PCT_AIR. The
relationship between dissociation symptoms and AIR experiences were not linear. The dissociations symptoms
appear to stay at a non-pathological level until certain point (@80) where there is quadratic rise. At that level,
the person is having many AIR experiences that are strong, frequent and “accurate.” Some AIR types such as
channeling or mediumship, might be expected to correlate with dissociation, given the explicit awareness of a
secondary consciousness during these states. In the present study however, channeling and mediumship were
very weakly correlated with the total dissociation score than other AIR types. Instead, dissociation correlated
most strongly with clairscent and retrocognition. Notably, all but one dissociative items had negligible (<.20)
correlations with individual AIR types; namely astral projection was correlated with dissociation item number 3,
“Some people sometimes have the experience of feeling as though they are standing next to themselves or
watching themselves do something and they actually see themselves as though they were looking at another
person.” This correlation makes logical sense considering the definition of astral projection is the perceived
travel of one’s consciousness outside of their body, as opposed to the experience of embodying/channeling.
Controversy over the conceptualization of dissociative states are prevalent in the literature {Holtgraves, 1997
#14369}{Lewis-Fernandez, 1998 #14385}{Mulder et al., 1998}. It is arguable the extent to which experiences
classified as dissociative (e.g. day-dreaming and absorption), are truly dissociative, given that they do not
The AIR types most correlated with dissociation in this study (e.g. retrocognition and astral projection
and clairscent), could be explained by an external locus of perceptual observation, similar to an out-of-body
experience. Both retrocognition and precognition could be defined as consciousness traversing time. Astral
projection, clairscent, and retrocognition also rely upon a perceptibly dissociated aspect of consciousness,
while channeling and mediumship are defined more so by the capacity to receive energy that occupies the
body. In this way, the capacity for trance channeling may crossover between associative as well as
dissociative states, exemplifying a potential difference between pathological (dissociated) and nonpathological
(associated) states of consciousness. The capacity for astral projection and retrocognition may represent a
sensory perception of the person’s own dissociative state, now embodying a more externalised environment.
Given that the same physiological response (piloerection) can be observed by inducing primal (fear) or
transcendent (pleasure) states of consciousness (Panksepp & Bernatzky ref & chills ref), pathological and
AIR as an integrative process: Some research suggests that AIR experiences serve an integrative
function, filling the gaps in the stream of consciousness by allowing the experience to become part of a
person’s own narrative {Seligman, 2005 #14379}. Compartmentalization theories of dissociation could explain
phenomena such as spirit posession in terms of a completely disembodied dissociated state of consciousness
{Brugger, 1996 #14522}. In contrast detachment theories could explain all dissociative states as a form of
astral projection, a locale of consciousness that is somatically embodied to varying degrees. Embodiment and
dissociation in turn representing a dipole of associative states. The function of embodiment in this context, is
the process of integration, from complete amnesia (pure dissociation), to trance channeling (dissociated-
AIR skills such as clairvoyance and pathological phenomenon such as hallucinations, may well be
rooted in the capacity to visually perceive dissociated states of consciousness. It could be inferred that without
this visual counterpart, the experience may be conceptualised as another type of AIR (e.g. clairscent). If
dissociative states serve an integrative function, and associative states exemplify embodied function, then the
AIR experiences reported in this study may be examples of a dissociation-embodiment continuum. Notably, the
occipital lobe, the pineal gland and gamma, have in combination been associated with visual imagery during
transcendent states of consciousness {Wahbeh, 2017 #14521}{Brown, 1980 #14171}{Cardin, 2009 #14214}.
Patients who reported dissociation during near death experiences, showed consistent patterns of changes in
beliefs, attitudes and values after the experience that were more reflective of integrative and transpersonal
states of consciousness {Greyson, 2000 #14365} rather than disintegrated states. Similar observations were
also recorded in a large cross-sectional study of Dutch patients, from ten different hospitals, who were
Dissociation and the pleasure/pain principle: The Air types most correlated with dissociation symptoms
in this study may be more deeply understood in relation to a pain/pleasure hypothesis. Pathological states of
consciousness are considered to be dissociative if they are related to trauma {Van Der Hart, 2004 #14519} or
cause functional impairment {American Psychiatric Association, 2013 #12255} whereas absorption has been
associated with functional benefit {Stolovy, 2015 #14526}, related more so with associative states.
dissociation in the presence of AIR, may be explained by a greater capacity to embody distress for integration.
Such a capacity to embody pain may be advanced by the importance of spirituality or religion in a person’s life
and the experience of Love. These factors may explain more specifically, the variance of AIR between different
cultures in this study and its greatest prevalence amongst participants who placed importance on their religious
or spiritual faith. The relationship between pleasure, pain and dissociation could be further explored by
measuring participants perception of pain, pleasure and transcendence directly following dissociative amnesia
There are a number of limitations to this study that should be considered when interpreting the results.
The study was a secondary analysis of data collected for a different study. The data did not include gender and
thus, gender effects on the relationship between dissociation and AIR can not be assumed. The study used a
self-report questionnaire to evaluate both AIR and dissociation. There was no verification of these self-report
experiences. Numerous participants from our initial survey did not complete all of the questionnaires and were
thus excluded from the study. There is no way to evaluate whether these “drop-outs” different levels of AIR or
dissociation and thus influenced the results. We had no measure of daily function (although income may be
considered as a surrogate). Respondents in our study were well-educated with high annual incomes implying
but not confirming high functionality. There was also no evaluation of the positive, neutral, or negative impact
of AIR on their lives. Thus, we can conjecture that the experiences were neutral to positive but it would be just
that. The concept that AIR dissociative experiences can be integrative or associative or connected to pleasure
must be tested before any conclusions about these concepts can be made.
In conclusion, the degree of prevalence of AIR is surprisingly and consistently high across different
cultures {Haraldsson, 1991 #14280}{Krippner, 1994 #14523}{Castro, 2014 #14287}{Pew Research Center,
2009 #14444} as it was in our sample. It is encouraging that the Diagnostics and Statistical Manual includes
reference to normalization of dissociative experiences (which may include features of AIR), if those
experiences fit with the respective society’s cultural context. Perhaps the Western cultural container for
dissociative conditions is evolving. If the stigma surrounding mental health conditions improved we may find
increased reporting and research of anomalous states of consciousness that may yield further insight into AIR,
their characteristics, validity and prospective use as functional tools in our modern world.
during dissociative and/or AIR episodes, such as visual and auditory “hallucinations” that involve sensory
modalities located in the cranium. Some dissociative experiences relate more to states of absorption as the
ability to embody or associate with the experience in a pleasurable way. The capacity for AIR skills that
resemble dissociated, rather than associated states, may be examples of embodying a more externally-
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