Dowsing and Pendulums
Divination devices are frequently found in the ghost/ARIG’s box of tools. Dowsing (or divining) rods are the most common as they are believed by some to be useful in locating spirit energy or environmental anomalies. They are sold at paranormal conferences to ARIG participants who seek out all types of strange energy. Pendulums are less frequently used but can be more decorative, attractive and “magical.” The sway of the pendulum—left/right or front/back or in circles—is interpreted to mean different things. As with the Ouija board planchette or pointer, the movement of dowsing rods or pendulum is influenced by the user, usually without them being aware they are subtly influencing the device. Therefore, these devices are not objectively reliable and there is no scientific basis for their use in locating energy in the environment of any sort. A considerable body of research results have shown dowsing rods and pendulums are not accurate at finding any object or water under controlled testing conditions. ARIG members, when prompted, will explain that they do not know exactly how these divination devices work but that they do indeed work to locate spirit energy or UFO landing sites, a clear example of magical thinking that much of the public appears to subscribe as well.
Religion
Several ghost/ARIGs incorporate a component of spirituality in their methods or the explicitly described faith-based methods they typically used. About 40% of paranormal investigation groups will identify with some sort of religious doctrine with around 20% particularly seeking spiritual or religious knowledge as a goal of their work (Duffy 2012). This percentage likely reflects the general population interested in seeking spiritual answers. Twenty-four groups out of 1,000 studied were explicitly religious; that is, they were affiliated with a religious institution, run by clergy, or guided solely by religious principles. Most religious-based groups promote a Christian viewpoint but there are those who will respect and accommodate whatever beliefs the client holds. A few groups will use obvious religious-themed methods in conjunction with stated “scientific methods.” These groups are not necessarily those affiliated with religious institutions or clergy (though some are). Several who state they are scientific and do not clearly exhibit religiosity, still invoke protection from demons and Satan in the form of incorporating their faith-based beliefs in their interpretations, wearing Christian symbols, or conducting group prayers prior to the investigation.
Discussion and invocation of demonology has definitively increased within the amateur paranormal field over the past decade. Several ARIGs include information about demonology on their sites. Multiple groups publicly declared a specialty in malevolent hauntings or demon infestation. One group created a specialty sub-group to address activity “when scientific methods have been exhausted.” This group also stated they have been “trained” in such matters.10 Being trained in demonology is a fairly frequent claim never accompanied by an explanation of how individuals are trained in this subject (that could reasonably be seen as a subset of either theology or folklore). Self-styled demonologists present the classification and characteristics of demons (assumed to be real) as careful, meticulous “science” (which explains the “-ology” suffix) and, in one case, is referred to as an “unconventional science.”11 According to Tea Krulos (2015) who tagged along with ghost investigation teams, it is not unusual to find people heavily invested in demons as the potential cause for their current troubles. Exorcisms have become somewhat trendy in the 21st century, and requests to Catholic exorcists have increased.12 This may also be in response to media portrayals from The Exorcist to the many films and documentaries (fiction and non-fiction) that use demonic themes or blatant imagery. On Halloween, 2015, a live exorcism of a house was shown on the channel Destination America. Removing demons from a house sounds ridiculous and, apparently, nothing happened, but the spectacle still got decent ratings showing that people are curious and willing to watch.13
The demonology aspect in the hands of amateurs is a disturbing trend which can result in making residents in a home even more distraught by exploiting their belief in evil spirits or demons. Several ARIGs state they have attempted exorcisms of people or places—a serious and unethical practice since those who suffer from a torment labeled “demons” are in need of mental, medical, and behavioral professionals, not amateurs who may think they are equipped to face down a demon because they read some grimoire (textbook of magic). There is no question that the pursuit of this line of action—to suggest that a demon or the devil himself is the core cause of a disturbance—is arguably the worst grievance we can hold against ARIGs.
In contrast to those that advocate use of demonology, other ARIGs, especially most of those who advocate scientific methods, completely eschew horror imagery and any talk of demons.
New Age
Less mainstream religious or spiritualists beliefs are present in paranormal subject areas that may reveal themselves in ARIG discourse. The Spiritualist movement was the earliest effort to connect to those who have passed from physical earth. Spiritualism as a practiced religion is much less common today than it was at its peak in the 19th century, but it has not completely disappeared.
There are more than one UFO religion. UFOs have frequently been viewed as transport for ancient helpers, angels, perhaps even a futuristic time- or dimension-traveling technological race. Scientology, the secretive and frequently litigious religion that recruits Hollywood celebrities, founded by science-fiction writer L. Ron Hubbard under dubious circumstances, has space aliens as part of their teachings.14 The Raëlians are another UFO-based religion that sometimes appear in the mainstream news for their outreach projects.15
There are no Bigfoot religions (yet) although Native Americans consider Sasquatch or something very much like it as a spiritual being or native “brother.” Crypto/ARIGs frequently use Native American folklore and spiritual beliefs as evidence to support the presence of entities that people may be referring to as cryptids. Ideas of magical powers endowed to the creatures like Sasquatch or various shape shifters and tricksters are commonly discussed parallel to the consideration that cryptids are normal biological animals. With a strong cultural trend toward re-enchantment, to maintain and promote mystery and magic particularly related to the environment, personal well-being and feminism (A. Hill 2010), a Bigfoot/Sasquatch with minor supernatural powers could readily become a focus of adulation and even worship.
The depth and commitment ARIG members show towards supernatural causes and spiritual meaning of claims has not been measured. Interest in the topics can surely take one “down the rabbit hole” into unhealthy situations. People who treat these beliefs so seriously that they serve as a religion have no need of investigation into claims and remain apart from ARIG activities. But those who start by wondering and investigating claims, who then become heavily invested in belief, may slide down this slippery slope into obsession or worship. Undoubtedly there are those who become obsessed with the topics and allow paranormal beliefs to overtake their lives. Ghosts and demons may be perceived to be influencing the environment and directing people’s lives. There are those who believe Bigfoots are in their midst and speak telepathically to them only (Sykes 2016). UFO-related religions are often deemed “cults” in that they require adherents to cut ties with their family and friends in order to preserve the association. The most notable UFO cult was that of the Heaven’s Gate religious group who committed mass suicide in 1997. Thirty-nine people died based on a belief that extraterrestrials would visit, in conjunction with the Hale-Bopp comet, and release them from their earthly bodies. Such extreme behavior illustrates the ultimate danger in blind belief.
Native Beliefs
Everyone knows that ghosts are associated with ancient burial grounds—we are conditioned to believe so thanks to the impact made from fictional tales like The Amityville Horror and Poltergeist. A common motif for hauntings is that of the spirit who was buried in an inappropriate place or whose bones have been disturbed or desecrated. The land of the ancient burials, ac
cording to these legend, is cursed and no peace will come to those who reside on that land. Ghost hunters will gravitate towards these burial sites, graveyards, or sacred lands with the thought that restless spirits remain there. The evidence that such grounds are haunted is derived from folklore and psychic pronouncements, sources that are not exactly factual.
With a rich collection of gods, spirits, and rituals, Native American beliefs are often invoked in the U.S. to clear out the bad spirits of an area, especially if the area was known to be historic tribal grounds. Some ghost/ARIGs will burn herbs to eradicate “negative energy.” Sage, cedar, or sweetgrass is bound into a bundle and lit with the smoke said to cleanse the area. Ritual “smudging” is conducted by carrying the smoking bundle or bowl around the house, location, or the person affected. Prayers and incantations may also be used. This ritual has become more popular recently because it provides a visual formality that appears profound and mysterious (similar to the use of sciencey gadgets) and it’s is easy to do.
Folklore and mythology of native Americans is invoked most readily in the field of cryptozoology. As mentioned previously, Bigfoot and several other mystery animals are frequently described in the context of spirit or sacred animals from Native lore, a manifestation of evil, or an evil omen. Cryptozoology stories are particularly rife with connotations of myths and folk tales of the previous cultures that existed in the area. Caution is required when applying legends, myths, and sagas to modern eyewitness accounts and interpretations of a phenomenon. Just as the ARIGs are not trained in scientific methods, they also are not trained in anthropology and folklore studies. They may misappropriate a natural explanation for a purely fictional tale. Some native cultures don’t distinguish between natural and supernatural creatures as modern Western culture might, and the outsider may fail to grasp the context that determines the real nature of these creatures. Cryptozoologist writers examining old tales will cherry-pick items from a culture that they can use and ignore the rest that doesn’t correspond to their preferred conclusion. There is also a hazard in using ideas of pre-scientific ancient cultures literally to produce scientific theories as our approach to and knowledge of the natural world is monumentally different. It is too great a leap to conclude that, long ago, people interpreted nature as we do now. Stories contain motifs, distinguishing or dominant features, that are entirely fictional but occur across several cultures—such as a water guardian, dragon, or wild man. They were not and should not be considered objective documentations of natural history (Meurger 1989). Myths may mean different things to different people and what appears to be an eyewitness account may not represent natural facts. ARIGs should be cognizant of the lure and inappropriateness of cultural stories being applied as evidence for a claim whether that be in relation to demons, angels, spirits, cryptids or UFOs, but this realization is lacking.
Spirit Cleansing
Several Ghost/ARIGs may attempt to do more than just identify spirits’ activity. They claim success in “helping spirits ascend to a higher plane,”16 or in “communicating with the astral plane.”17 They will tell clients that they can help these spirits move on from the place where they are currently being troublesome. Cleansing or ridding the location of bothersome spirits is promoted by some ARIGs or is a specialty service performed by some groups while others will offer it in an apparent last attempt to make the client feel better (about 36 percent from Duffy 2012). It is not always clear if they believe that it really works or serves a placebo effect.
Groups may explicitly avoid any meddling with potentially “dark” spirits. Some state that even if they identify that you have a spirit, they will not perform any rituals to address the problem. Several paranormalists who believe in ghosts also believe a ghost or spirit can attach to them and follow them home causing trouble in their home and life. Therefore, they use spiritual protection or cleansing rituals on themselves.
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Inquiry and Investigation
Most of us will conduct some form of investigation in life, an inquiry into answering a question about a choice we must make (health treatment, major purchase, financial investment) or to figure out what is going on and what to do about it (in the course of our jobs, finances, or everyday mysteries to solve such as what critter is getting into the trash at night.) It’s impossible to inquire with a completely open mind because we will have some inkling of what we expect to find and perhaps lean towards a preference from the beginning (our hypothesis). Fair inquiry requires that we not declare the finding before the facts. Our destination should not be set before we even begin to examine where it might lead us. Investment in a preexisting conclusion is called ideological conviction (Pigliucci & Boudry 2013). This conviction acts as an anchor pinning the holder to a spot making it hard to move. It can affect those who attempt to incorporate science in their investigations. If mainstream science is not amenable to the object of their conviction, they discard the science instead of the conviction. Even some professional parapsychologists have suggested that the rules of science be changed rather than give up their conviction.1
ARIG’s goals are unique, necessarily different from the researcher in a lab, private investigator, or crime detective. But that does not preclude use of a logical structure, sound methods, and ethics in their investigations. The following section is a deeper dig into the process of ARIG inquiry and investigation that reveals flaws in their system.
What Is “Investigation”?
The fundamentals of investigation are that the investigator consider the standard what, who, when, where, how and why (Baker & Nickell 1992). The framework of the investigation should lead to determining some reasonable, defendable outcome or explanation.
A paranormal investigation should, logically, have the goal to understand what, if anything, has happened in a situation where a person or persons perceives to have experienced an event outside of typical or normal human conditions—whether that be a haunting, an observation of an anomalous aerial object, an unknown creature, or some other seemingly unexplained natural phenomena. “If anything”2 is a crucial caveat that is often completely overlooked in ARIG investigations. Consideration of the probabilities of misperception, misinterpretation, and hoaxing or trickery, which are high, is essential since there is little sense in pursuing inquiry into what will amount to a dead end. That is, unless the goal is not to find out the most likely answer but to pursue some other end. What some ARIGs do might be a form of “phenomenology”—a discipline in philosophy that studies the subjective experience (Jenzen & Munt 2013). This is not concerned with the innate truth but just of the perception.
Bias
In research, it is critical to understand the effect of the person doing the observing on the observations themselves. A main tenet of science is to remove the bias (or preconceived tendencies) of the observer during the research. One means by which to do this is called “blinding.” A party in the experiment—the subject or the experimenter—is deliberately left unaware of some aspect. This minimizes the effect of unintentional selections or preferences towards the outcome. If both the experimenter and the subject are blinded, the experiment is called “double-blinded.” However, double-blinding isn’t practical in real world observations and experiments, only under controlled lab conditions. But one example of “blinding” that could be used by ARIGs is to not know all the details about a paranormal event and to see if their unbiased collection of evidence supports the reports from witnesses. This is almost never done.
Another form of bias that is common to scientists and non-scientists alike is to seek confirming evidence that fits with your preferred conclusion and to discard that which does not. This is sometimes called “cherry-picking,” which is collecting support for your argument and ignoring non-supporting facts. Valid critiques can also be ignored and disconfirming evidence can be explained away. If no standards exist in your field (such as with ufology, cryptozoology and paranormal investigation), then any anomaly can be fitted into the inquiry as evidence.
The presentation of such cases may look convincing to those of the same opinion but will look weak to skeptical critics.
Most importantly, bias is inherent in human observation, even in trained observers. Therefore, people do not make the ideal instruments for observing and recording. ARIG participants are mostly believers in the mysteries they seek. Possibly without being aware of this belief bias, they tend to seek out the evidence that suits their preconceived notion of the cause. They want to find evidence for the paranormal. In fact, it’s often their explicitly stated goal. This leaning, belief in the paranormal, colors the entire process of investigation, and can be cited as a key reason ARIG research is not scientific.
Beginning an investigation with belief and a hidden or publicly acknowledged desire to support that belief, will result in motivated reasoning—the investigator will seek out specific evidence—possibly engaging in anomaly hunting—to fit into their mental model of what they believe is going on. Anything that doesn’t support the belief will likely be ignored or rejected. Motivated reasoning results in missed consideration of what may be important evidence or possibilities. ARIG members (although this happens to everyone) usually enter a situation primed (the opposite of blinded) to have an experience and knowing what others have reported. If a place is supposedly a “hot spot” of activity, every sound, smell, sight and feeling will be deemed significant and related to the preferred cause. Patterns will be seen in randomness. ARIG researchers display a tendency to group together anomalies, events, facts and clues that may actually not have a common cause. When you assume that the thing you are trying to find exists before you find it, you will “see” signs of it everywhere according to your own perception. This selectivity of observations—to pick those that conform to your beliefs but discard or disregard those that do not—is called confirmation bias and we all do it to some degree. Almost all ARIGs (with the exception of the rare few groups that practice scientific skepticism) assume that one of the possible, even probable, explanations must be attributable to their paranormal subject. They will accept weak evidence that would not be acceptable to the scientific community. They conduct activities as if subject X is real when these conclusions have never been established as knowledge. Instead of collecting evidence and making a conclusion, the conclusion is the frame onto which any evidence (anomalies) is hung. This is backwards and will lead to major errors such as false positives. A false positive is a piece of evidence (image, movie, audio recording, etc.) that has a normal explanation but is attributed to be paranormal. False positives are readily found in images and sound recordings without adequate consideration of alternate plausible explanation. Typical examples of these types of misrepresented evidence are EVPs, orbs, mists, shadows, footprints, disturbed vegetation, or indistinct objects. Mystery animal photos are almost always too indistinct or lacking appropriate scale to discern what the creature might be. In the case of Bigfoot, terrible photographs or videos are so common, they have their own moniker, “blobsquatches.” About 90 percent of Bigfoot imagery might be called blobsquatches—you can’t tell what it is. (I don’t know, therefore, it’s Bigfoot) Most blobsquatches are obviously ridiculous. But the person who produced it may be serious. They may truly believe the anomaly represents a monster. The same phenomenon happens as objects in the sky turn into UFOs and smudges on reflective surfaces become spirits.
Scientifical Americans Page 24
