Why do some people believe in superstitions?
The first thing to distinguish is the different types of superstitions. As Fernando Blanco Bregón, professor of Social Psychology at the University of Granada (UGR) and researcher at the Centre for Mind, Brain and Behaviour Research (CIMCYC), tells SMC Spain, there are cultural superstitions — those of the environment — and those unique to each person — known as idiosyncratic, such as performing a ritual before an exam.
“Cultural superstitions are not so different from other habits, customs, stereotypes or beliefs that we inherit from our society through culture,” explains Blanco. For example, if in my environment an eclipse is seen as a bad omen, I will avoid going out onto the street, just as with the widespread belief that walking under a ladder brings bad luck. “In these matters, the key lies in the fact that some individuals are more inclined not to question the ideas conveyed to them by their group or society,” notes Blanco.
As for the superstitions specific to each person, why do some people develop them and others do not? It is a complex phenomenon, with biological, psychological and cultural ramifications.
“We humans are animals who need to understand our world. We seek explanations for everything that happens. When we don’t have an explanation to hand, we feel bad because we struggle with uncertainty and chance; it causes us anxiety. That’s why we’re very good at finding explanations and prefer a poor explanation (I passed the exam without studying because I was wearing a lucky charm) to no explanation at all (things happen by chance, they’re unpredictable, they can’t be controlled),” says the researcher from the University of Granada.
These kinds of beliefs are not unique to humans; similarities have also been observed in other animals such as monkeys, orangutans, pigeons and dogs. Eparquio Delgado, a psychologist and science communicator, emphasises how consequences influence the development of these behaviours. “If I find a parking space just after thinking ‘I want a parking space now’, it is easy to establish a link between those two events and to think about that again in the future when I am looking for somewhere to park,” he tells SMC Spain.
In his view, in the case of the eclipse, the most likely reason is that those who make such predictions are seeking attention from others — what is known as social reinforcement. “People who publicly predict misfortunes—why do they do it? Do they really believe something will happen, or do they gain something (money, recognition or something else) by making dire prophecies? I tend to lean towards the latter,” says the psychologist.
Is there a particular type of person who is more likely to hold such beliefs?
“No one is ‘safe’, because superstitions are a natural by-product of the way our minds work. It’s not a question of being more or less intelligent, more or less educated, or more or less susceptible to manipulation,” argues Blanco.
No one is ‘safe’, because superstitions are a natural by-product of the way our minds work. It’s not a question of being more or less intelligent, educated or easily manipulated
Fernando Blanco Bregón
In an article in The Conversation entitled Why intelligent people believe in ghosts and superstitions, the researcher explains that scientific studies suggest that paranormal beliefs cannot be attributed solely to people with little education or intelligence. A review from 2022 of studies on this topic published over four decades concluded that there was a wide disparity in the results and that the most consistent associations were observed between paranormal beliefs and greater intuitive thinking and confirmation bias — that is, retaining only information that confirms our beliefs.
“Large-scale surveys show that in the developed world there is a high percentage of people who follow superstitious rituals or believe in conspiracy theories,” adds the UGR professor.
According to the Barometer on Religion and Beliefs in Spain from 2025, in Spain 40% of respondents believed strongly or fairly strongly in energies, 24% in miracles, 21% in astrology, 15% in clairvoyance and 13% in spiritual or energy therapies to cure illnesses.
What are the risks of believing in superstitions?
Psychologists agree that most of the superstitions that spring to mind are relatively harmless, such as carrying a lucky charm to an exam. “Believing that an eclipse will bring about a catastrophe is fairly harmless, except for those who take extreme measures to avoid this supposed disaster,” points out Delgado.
Believing that the arrival of an eclipse will bring about a catastrophe is fairly harmless, except for those who take extreme measures to avoid this supposed disaster
Eparquio Delgado
For his part, astrophysicist Javier Armentia, former director of the Pamplona Planetarium, points out some consequences to SMC Spain. “It could cause us to waste time or miss out on a spectacle that is well worth seeing, such as a total eclipse,” he notes.
Beyond eclipses, believing that two phenomena are linked when they are not can indeed be dangerous when we are talking, for example, about misconceptions regarding minorities. “When the belief is that recognising the rights of social minorities means the majority will lose rights—two phenomena that are unrelated insofar as the extension of rights is universal and not a substitution—that belief can indeed be worrying,” the psychologist explains.
Similarly, if superstitious behaviour affects health, then it is indeed dangerous, such as using an alternative treatment that does not work for a medical condition that does have a scientifically proven treatment, argues Blanco.
As for the origins of some of these myths, where do they come from?
Although there are all sorts of myths and superstitions, some date back to ancient cultures, such as pre-Columbian societies. “These were agrarian societies that were highly advanced in farming and irrigation techniques, and for their proper functioning, it was essential to have a precise understanding of the passing of the seasons and, above all, of when the dry and rainy seasons occurred, which determined the sowing and harvesting periods,” explains Estela Ocampo, professor of Art Theory and History in the Department of Humanities at Pompeu Fabra University, to SMC Spain.
This led them to make very precise observations of celestial phenomena and to establish solar, lunar and Venusian calendars. “These were very precise calendars. The Mayan calendar, for example, was more accurate than the European one prior to the Gregorian reform,” notes the expert. These calendars allowed for the prediction of all celestial phenomena, including eclipses.
Although they were known and predicted, they were considered negative phenomena, in which the Sun was threatened by some monstrous deity from the underworld, which devoured the light and solar energy. “But the battle was won by the Sun, which shone once more in the heavens, restoring the universal order. This process, which caused uncertainty, was often accompanied by offerings and sacrifices that aided in the dramatic battle to restore the existing order between the human and the superhuman worlds,” she states.
In contemporary indigenous societies, eclipses are still regarded as ominous phenomena during which negative events may occur
Estela Ocampo
Do any of these beliefs still persist today? In a way, yes, although with some nuances. “Today’s indigenous societies, heirs to the indigenous cultures that predated the arrival of Europeans, keep many of these beliefs alive, including the close connection between celestial phenomena and the lives of human beings and their societies. Obviously, their history and their integration into modern contexts have altered many of these beliefs, but eclipses are still regarded as ominous phenomena during which negative events may occur,” notes Ocampo.
On 12 August, during the total solar eclipse, will people be afraid because of these superstitions?
To answer this question, it is best to consult the archives and see what has happened in other countries in recent years during total solar eclipses—the last one we saw from the Iberian Peninsula was in 1912.
Armentia recalls that, during the last major eclipse in the US, on 8 April 2024, articles were published reporting on people who had felt unwell, with persistent headaches, changes to women’s menstrual cycles, nausea... These symptoms were grouped under the name eclipse sickness a condition that does not exist and has no scientific basis.
On the west coast of the United States, in Los Angeles, the astronomer Edwin Charles Krupp has spent decades debunking superstitions and explaining to the public what an eclipse entails. As director of the Griffith Observatory since 1974, Krupp reminds SMC Spain that the centre used to receive a considerable number of telephone enquiries before an eclipse was visible in the area, and some came from concerned or misinformed people.
Today, the calls still come in, but they are less frequent because people can access information via the observatory’s website and other sources, according to Krupp. “The only specific fear I have personally encountered, both in person and over the phone, is concern for a foetus if the mother is exposed to the eclipse, and it was the mothers who asked about this,” he recalls.
The only specific concern I have personally come across is the worry about the foetus if the mother is exposed to the eclipse, and it was the mothers who asked
Edwin Charles Krupp
Generally speaking, calls from concerned members of the public tend to come from people who simply want to know whether the eclipse is safe. “They often hear information suggesting that their eyes could be damaged if they look at the partially eclipsed Sun without a suitable filter, and their incomplete understanding of that information leads them to worry that the eclipse is, in general, dangerous for reasons that are not clear to them,” he adds.
In another recent case, in China, which experienced a total solar eclipse on 22 July 2009, it was the government authorities who issued a directive asking officials to combat “superstition and panic” and to be on the lookout for traffic accidents and potential stampedes, as in ancient Chinese culture an eclipse was considered a negative message from the stars.
What consequences might such behaviour have?
Aside from missing out on a once-in-a-lifetime phenomenon, misconceptions about health could have an impact on A&E departments, which will be on high alert for eye injuries among those not wearing proper protection.
“They could become overwhelmed by having to treat people with imaginary ailments who have read about the subject and feel all the symptoms,” notes Armentia. The opposite could also happen: someone having an anxiety attack who thinks it is caused by the eclipse and does not seek medical help.
What is the best antidote to these beliefs?
A study published in 2024, which analysed data on anti-scientific and conspiracy beliefs across 38 European countries, concluded that such negative attitudes can be prevented through policies that highlight the rationality of science as a source of guidance and that address the needs of all citizens.
In the specific case of the Griffith Observatory in the United States, its director explains how they respond: “We treat these fears as we treat all enquiries. We offer a clear and concise explanation of the facts and respond directly to any concerns raised. Sometimes, these kinds of issues arise in media interviews and broadcasts, and when they do, we provide very direct and straightforward information to instil confidence in those who come across the news.”
In any case, it is something that takes time and effort: “Applying the criteria of rationality, debunking hoaxes, as Brandolini’s law put it, is always much more complicated than spreading them,” notes Armentia.
Applying the criteria of rationality and debunking hoaxes, as Brandolini’s law put it, is always far more complicated than spreading them
Javier Armentia
In an article published on the SMC Spain website, the astrophysicist emphasised the importance of the media reporting on the eclipse responsibly and without sensationalism.
“The problem is that people will receive this pseudoscientific information via media they trust, such as social media, WhatsApp or Instagram, which can also be amplified by mainstream media such as television,” he warns.
The Spanish Government and numerous research centres have published websites and various content explaining the eclipse rigorously and in an accessible manner, whilst also warning of the risks to the eyes if proper protection is not used when observing it.
To reach the widest possible audience, Armentia points out that scientific messages must not only be accessible and well-founded, but must also show empathy and steer clear of dogmatism or condescension. “It’s difficult but not impossible.”
And he suggests a possible formula: humour. “It did more to debunk homeopathy that homeopathic dilutions became the butt of stand-up comedians’ jokes than the reports by sceptical groups denouncing the absurdity of the belief.”
