The interface between "Dissociative Identity Disorder" (DID) and mediumship

Moreira-Almeida, Neto, and Greyson (2007) investigated 111 mediums randomly selected from different Kardecist Spiritist centers in Brazil, and found that average scores on the Social Adjustment Scale (SAS) were similar to those found in the general population and better than individuals with mental health problems (e.g. Gorenstein et al., 2002), and that scores on the Self-Report Psychiatric Screening Questionnaire (SRQ) indicated a low prevalence of mental health problems. Additionally, correlations were identified between frequency of mediumship experiences and better scores on the SAS and SRQ (see Table 2.2). Moreira-Almeida, Neto, and Cardena (2008) then compared 24 mediums, from the original 111, with individuals who had a diagnosis of DID, using the Dissociative Disorders Interview Schedule (DDIS), and found mediums differed in having lower prevalence of physical or sexual abuse, lower prevalence of mental disorders, lower use of mental health services, and better social adjustment.

Table 2.2. Correlations between frequency of mediumship experiences and better scores on the SAS and SRQ

Variable SRQ & SAS

SRQ & frequency of incorporation SAS & frequency of incorporation SAS & frequency of hearing SAS & frequency of psychography

Correlations 0.38 (p<0.001) -0.19 (p<0.05) -0.22 (p<0.05) -0.21 (p<0.05) -0.18 (p = 0.06)

However, better results could have been a consequence of spiritist group membership as Moreira-Almeida et al. note that higher levels of education and religious involvement have been associated with better mental health, so one cannot be sure that the results are due to mediumship experiences per se. Secondly, it might be speculated that since mediums at Spiritist centers in Brazil have to attend a 2-year course this may serve to screen out unstable individuals or provide social support that could give rise to a sample that presents as healthier. These concerns draw attention to the need to control for spiritual belief by including a comparison group of persons who share the mediums' cultural beliefs and community support but report no mediumistic experiences; such a comparison would enable assessment of psychological correlates or the impact of mediumistic experiences

per se.

Trance channelling is another phenomenon that has parallels with dissociative experiences and is characterised by individuals claiming to have direct experience (whilst in a trance state) of an independent intelligence whose purpose is to promote spiritual teachings (Klimo, 1987). Differences between DID and trance channelling have been investigated by Hughes (1992). Using the Dissociative Disorders Interview Schedule (DDIS) and the Dissociative Experiences Scale (DES) Hughes compared trance channellers, DID diagnosed individuals and a healthy group. Results indicated that trance channellers gave DES scores that were significantly lower (median DES= 5.66) than those for the DID group (median DES=57.06) and more in line with scores obtained by the healthy group (median DES = 4.38) (see Table 2.1). Scores on the DDIS for trance channellers did not suggest psychopathology. These results suggest that dissociative experiences in trance channellers do not reach pathological levels as assessed by the DES. It remains to be seen whether this generalises to other forms of mediumship.

2.2.3 Similarities between "spirit guides" and "alters" of "DID" individuals

Although there is some debate with regards the validity of DID (e.g. Spanos, 1994), Braude (1988) has asked whether the alter personalities of individuals diagnosed with multiple personality disorder (now labelled DID) are similar (or dissimilar) to the spirit entities that are reported by mediums. In an attempt to answer this question, he

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discusses three hypotheses 1) discarnate entities are ordinary alternate personalities parading as post-mortem entities (dissociation hypothesis), 2) post-mortem entities are what they claim to be (survival hypothesis), and 3) alternate personalities are really discarnate entities parading as elements of a person's psyche (intrusion hypothesis) (discussed in detail in Braude, 1988). Braude concludes that the comparison of mediumship to DID does not offer support for any of these hypotheses. However, he adds that mediums may prefer to see spirit entities as genuinely discarnate rather than personalities that have been created by their own psyche, due to the psychological value or social utility this belief may provide. In other words, an external control may protect the ego or self-esteem of the medium by displacing blame so that failures are regarded as the responsibility of the spirit and the medium avoids accountability.

Controversially, other researchers have suggested that psi manifestations can occur in DID (e.g. Van de Castle, 1993) and have cited work that has introduced the concept of an "Inner Self Helper" (ISH); a supposedly higher part of the personality that utilizes

paranormal abilities and often acts as an alter co-therapist. ISHs are described as being separate, more powerful, and different from alter personalities, and often refer to themselves in mystical terms.

Given that DID is a phenomenon/diagnosis that appears to be confined to the US (Spanos, 1994), a comparison of DID and mediumship will not be explored in detail in this thesis. However, it would appear relevant to enquire in the MAQ about the spirit guides that mediums have. Do mediums share spirit guides that have similar or dissimilar characteristics? Do spirit guides match types of alters found in people with a diagnosis of DID7 Ross, Norton, and Wozney (1989) found the most prevalent types of alters to be; the child (outlet for repressed inner child?), the protector (need for security/control?), the persecutor (paranoia?), the opposite sex (sexuality?), the demon (guilt?), another living person (actual self versus ideal self discrepancy?), a different race (identity?), and a dead relative (grief?). In brackets, I have added possible psychodynamic conflicts that could have contributed to the existence of these alter personalities, which may or may not be apparent in the experiences of mediums (if spirit communicators were to be regarded as

that 75% of alters are personalities under the age of 12, which may result from the high percentage of childhood abuse reported by individuals with a diagnosis of DID. It would be interesting to see if there are any common themes in the characteristics of mediums' controls that relate to their life experiences.

2.2.4 Do mediumship experiences conform to the socio-cognitive theory of