Precognition can be defined as an anomalous correlation between current cognitive activity and a future event. Using behavioural and physiological measures, a number of previous studies have reported evidence for unconscious precognition during a variety of task conditions. The current thesis presents five experiments that were designed to test for unconscious precognition in the visual attention system while participants were engaged in a short term visual memory task. Each trial consisted of a study and test phase. In the study phase, participants were required to memorise an array of four stimuli while their eye movements were recorded. After a brief retention interval, a probe stimulus was presented for a yes/no recognition test. Two conditions were employed and were randomly determined. In the old condition, the probe was a stimulus viewed during study, termed the target. In the new condition, the probe was a novel stimulus. Experiments tested for the presence of precognition by examining whether there was a difference in the degree to which visual attention was allocated to items during the study phase of old and new trials. Two further studies were also carried out involving simulations that aimed to establish the extent to which a previously described artefact, termed the expectation bias, may impact on the results. Experiment 1 suggested that participants spent more time attending to target stimuli in old compared to new trials, a result that appeared to provide evidence for precognition. However, the data was considered unreliable due to inadequate randomisation. An exact replication of Experiment 1 was carried out in Experiment 2 with adequate randomisation, but failed to find evidence for precognition. Experiment 3A was a further attempt to replicate the preliminary results of Experiment 1 using more extensive randomisation procedures while Experiment 3B explored the potential role of the probe stimulus in generating a precognitive effect. However, no support for the precognitive hypothesis was found in either experiment. A fully balanced design was employed in Experiment 4 in order to control for potential confounds such as position and saliency effects. The results supported the precognitive hypothesis and suggested that less attention was allocated to targets in the old condition. An exploratory analysis also examined the relationship between several standardised stimulus variables and the apparent precognitive effect observed in Experiment 4. The results revealed a suggestive relationship between the size of the effect and item ratings of familiarity and visual complexity. Simulations of an expectation bias in Experiments 5A and 5B together with post-hoc examination of the data from the current series of experiments suggest that this artefact is not a plausible explanation for the observed effects. The thesis ends with a discussion of several methodological issues that may impact on both the interpretation of positive results and the conclusions that may be reached from this body of data as a whole. Finally, suggestions for further work are made.

Second sight, a special psychic ability of having prophetic visions, is traditionally believed to be a natural inborn faculty of mind running in certain families in Scotland and other countries. Detailed written accounts of second sight from the 17th century onwards are consistent with modern-day accounts collected by folklorists and ethnologists. The visions could take the form either of direct representations of someone's fate such as seeing a funeral procession, or symbolic representations, such as seeing a death shroud on someone. The current study using questionnaire and interview methods examined the prevalence of second sight, the nature of the experiences, and whether there is any evidence to support the belief that it is hereditary. A large-scale mail survey, using random sampling methods, showed that the frequency of second sight was 10% in the Western Isles, 16% in the Highlands and Lowlands, and 33% in the Grampian region. Generally, neither highland descent nor gender seemed to be significantly related to people reporting second sight. In all the areas, people who reported having second sight were significantly more likely to report second sight in blood-related family members. A phenomenological and ethnological approach was applied to the design of the questionnaire and interview schedule, the style of the interviews and their analysis. The 65 item questionnaire covering the different types of second sight experiences found in the historical accounts and biographical and family history information, was sent to people who expressed an interest in the study. A total of 208 questionnaires were received, primarily from Scotland but also from other countries. The responses indicated that second sight is experienced by people of diverse ages, occupations, religious and cultural traditions. Women tended to report more experiences than men and an important factor related to having second sight was having had a religious experience. Fieldwork was conducted in different parts of Scotland. Seventy people were interviewed and over 500 accounts were collected. A phenomenoiogical approach was applied to looking at patterns in the accounts. A consistent feature is that the imagery, whether visual, auditory, kinaesthetic or olfactory, was described as real and not originating purely in the mind of the observer. This was true whether the emotional content was positive or negative. Some of the visions were seen as quick 'film-like' images through the mind, others appeared as projected three-dimensional images which became the central focus of perception. It was proposed that people with second sight could have an eidetic-like imagery. Two of the most common types of second sight experiences are awake visions of future deaths of people well-known to the percipient or of unfamiliar persons. Accounts of seeing funeral processions and death shrouds are rarely reported today. A total of 130 pedigrees from people with a history of second sight were constructed. The results of pedigree and segregation analyses demonstrate that second sight seems consistent with an autosomal dominant inheritance pattern, especially for small family sizes. Though certain aspects of the data favoured a social and cultural model, it was argued that they were still consistent with second sight having an underlying genetic component. The importance of other studies examining the pedigrees of second sight in different cultures was stressed. If similar inheritance patterns were observed in disparate cultures, this would provide further scientific support for the view that second sight is hereditary. It was speculated that second sight may be part of a creative mental process and what may be hereditary is the way information is received and processed by the brain and expressed in different sensory modalities.

Self-reports have described luck as an important factor in people’s lives, and there is a sizable body of psychological research conducted around the belief in luck, primarily as an intangible external element and a companion of gamblers. This thesis reviews the major part of this research, offering a critical analysis and identifying a region of research into luck that warrants further investigation. That is, if psychic events, collectively termed ‘psi’ are possible then such events may just appear to be lucky. Several parapsychological studies have investigated this relationship between luck and psi but have failed to discern if this relationship is real, perhaps because of the lack of explicit definition of luck or the measurement of what it is that the participants believe it to be. To address this issue existing luck belief measures were reviewed but it was clearly necessary to construct a new comprehensive measure based on thorough bottom-up test construction principles. A series of semi-structured interviews about luck were reanalysed qualitatively, the themes of which were used in the generation of items for a questionnaire. Through a series of factor-analyses a final 40-item, 4-factor Questionnaire of Beliefs about Luck (QBL) was produced, with factors labelled Luck, Chance, Providence and Fortune, to which was added a 1-item measure of Perceived Personal Luckiness (PPL). The new measure was found to be robust and internally reliable and correlated with paranormal belief supporting several predictions and thereby demonstrating sound construct validity. The literature on psi and luck indicated that luck might best be understood by Stanford’s (1974a) model of ‘psi-mediated instrumental response’ (PMIR) and a PMIR-type study was planned which incorporated the new QBL. A non-intentional precognition experiment with 100 participants utilised erotic-images as psi incentives and found good evidence of psi with this design. Furthermore, the QBL Luck subscale was found to be a significant predictor variable of psi score, indicating that the measure has good predictive validity, and PPL, belief in psi, and erotic reactivity also correlated with psi scores. There was also a near gender-effect. The findings were discussed in light of previous results and were interpreted in relation to the psychological theories outlined in the literature review, finding support for the notion of self-serving biases, and offering fresh insights into the illusion of control. A model was put forward for the relationship of luck and psi. It was concluded that the QBL was a comprehensive, reliable, valid and useful tool in the investigation of luck