Paranormal Nation

by Marc E. Fitch

  These haunted sites and stories of mythical monsters connect us to the past. They feed the collective gothic narrative of the United States. Whether in the history of an asylum where tens of thousands lost their lives to an epidemic, or in the stories of Native American tribes that describe a great “hairy man” that roams the forest alone, these paranormal experiences connect our modern world to one that has faded into history. Perhaps these hauntings are the effect of a social conscious that doesn’t want to forget our varied and sometimes tragic history. If that is the case, then these television programs are giving voice to that collective conscious and highlighting histories that may have otherwise remained in obscurity. Whether the story of an asylum, a mythical beast, or simply the history of an individual home, these programs give voice to these places, albeit in an entertaining and spooky format.

  CHAPTER 8

  The Paranormal Reality

  There is a reality to what is seen on the programs just discussed. The paranormal world exists outside the television; it exists within the general population, within people who have individual experiences that are outside the realm of their personal understanding. Many of these people, in their search to find answers, turn to certain groups, whether paranormal investigators or support groups, to find absolution and comfort in the fact that other people have had similar experiences. Bill Ellis describes a “belief language” and asserts that when people have undergone a strange experience for which there is no word or expression by which to describe it, that experience becomes a major source of stress. Ellis describes the Newfoundland legend of the Old Hag. The Old Hag was a witch that would sit on a person’s chest at night and cast a spell on them. This legend, it is thought, was developed from people experiencing sleep paralysis, a sleep-state in which the mind and body are asleep but the person’s eyes are open, and occasionally they see visions. This is often interpreted as an Old Hag experience, or in the case of American cultural language, as an alien abduction experience.1

  One of the more famous cases of an alien abduction experience came in the form of Whitley Strieber’s book Communion: A True Story, in which he describes experiences over the course of his life that he fears may have been caused by “visitors.” While initially derided by much of the scientific and psychology community, now, 20 years later, Strieber’s account appears to be a diary of understanding what it means to be human rather than what it means to be alien. Strieber never states explicitly that the visitors are from another planet. In fact, he offers up many different possibilities, including that they are all in his head. That being said, Strieber certainly believes that he is having experiences for which there is no explanation he is aware of, and therefore they are strange, frightening, and confusing to him. Strieber seeks answers to these experiences and eventually comes in contact with a group of people who have had similar experiences; they are an alien abduction support group that would meet regularly to discuss their lives in the wake of the unexplainable and paranormal. Strieber describes a particular meeting: “I found that my experience had many similarities to those of the support group. We have almost all seen versions of the same creatures. Some of these are small and quick, wearing gray or blue uniforms. Others are taller, graceful, and thin, some with almond eyes and others with round eyes.”2 Strieber refers to this support group as the hidden choir. “The purpose of the colloquy was not primarily to discuss the details of being taken, but rather the experience of coping with it, of trying to live a normal life without knowing for certain what is real, of facing the risk of personal and public ridicule, of finding one’s way in a strange world that has suddenly become very strange indeed.”3

  Strieber masterfully describes the difficulty facing a person who experiences something that is incomprehensible and unexplainable. It is a frightening notion that you and you alone have experienced something that appears to be outside the realm of normal accepted reality, and without any cultural belief language with which to describe this event, you may turn to previously held notions of alien abductions, ghosts, demonic possession, and unknown creatures.

  Perhaps the most interesting aspect of Strieber’s work, and certainly one that pertains to the exploration of the paranormal in American culture, is the fact that he uses these paranormal, alien experiences as a way to better understand himself and mankind. He reflects on philosophical notions of time and memory and battles with the confusion that can often surround our interpretation of our individual lives and histories. “I wrestled with the notion that something might have been happening in my life—real encounters—that were having a tremendous, hitherto unconscious effect on me. Certainly I had acted as if this were true before any conscious memories had emerged. The conscious memories didn’t really come before the first week in January of 1986. Yet, as early as the summer of 1985 I had become nervous about ‘people in the house,’ even to the point of buying expensive burglar alarms and, in October, a shotgun.”4 Strieber’s feeling of something else being with him, haunting him as it were, manifests itself in the form of fear and anxiety. His fears that the unknown may, at any time, enact forces upon him causes a snowball effect of ever-increasing fear and anxiety and, for the unknown entity, a greater and greater power.

  In this chapter we will see the reality of the paranormal experience that exists outside of the television screen. For every paranormal story told on television there are literally thousands that go untold. The fantasy of television can often blur truth, reality, and entertainment, and paranormal programs such as Ghost Hunters and A Haunting are subject to producer and editorial revision, rendering us a few steps further from the true story. Here, however, is merely the story of a paranormal investigation team and one of the many families they have helped over the years. There are no television cameras or producers. I personally met and talked with each of these individuals and can firmly say that they truly believe they are experiencing something outside the realm of normal, everyday life.

  THE CONNECTICUT PARANORMAL INVESTIGATORS

  I found the Connecticut Paranormal Investigators through their website, www.ctparanormal.org. There are many websites advertising many different paranormal research groups in Connecticut (which incidentally is considered one of the most haunted states in America); however, CPI’s site differed from the rest. While most websites were cluttered with cartoon-like images of ghosts and links to larger, televised organizations such as TAPS, which is featured on Ghost Hunters, this site seemed far more serious and independent. In trying to find an organization to partner with for research I had begun to examine the tip of the iceberg in paranormal studies and organizations, a vast, often interconnected network of believers and skeptics, investigators and mediums. They all advertised their skills and recent investigations (some notably near to my home), and each had descriptions of different kinds of paranormal occurrences: strange lights, voices in the dark, objects moving on their own, apparitions. It became difficult to choose which organization to contact. I was looking for the “real deal” when it came to paranormal investigators. I wanted to get away from the hype of the television Ghost Hunter world and find the guys who actually worked the beat, so to say. I hoped, through this organization, to meet someone who was actually the victim of a haunting. I wasn’t looking for someone who was being haunted by Casper the Friendly Ghost, either. I didn’t want to find someone who thought that their haunting was fun or a means of advertising their business. I wanted to find someone who was actually scared; who did not want there to be such a thing as ghosts but who was forced to come to that conclusion only through his or her experiences. In other words, I was looking for someone I could trust wouldn’t be selling me a ghost story but rather someone who was trapped in one and in need of real help.

  And that is how I found Connecticut Paranormal Investigators. When I read the caption on their website I was intrigued and fairly sure I had found the right people. Their homepage reads,

  Are you experiencing paranormal activity? Worried about making that call for
help? Don’t be. Almost every phone call we receive starts out the same … Your going to think I’m crazy, but … If you are having problems dealing with paranormal activity make that call. Don’t put yourself or your family through the trauma of dealing with something you can’t control. CPI has years of experience dealing with the unexplained and is here to help. We not only investigate. We will work with you on ways to rid your home or business of this problem. There are no guarantees, but our track record speaks for itself.

  I guess what I was really looking for was the movie version haunting, an Amityville Horror or a Poltergeist. I wanted a reluctant hero who didn’t see the paranormal as a way of making a quick buck and a name for him or herself. This organization did not glorify the paranormal; instead, its investigators were reaching out and trying to help people who were being set upon by things and forces they could not explain. Their site dealt largely with negative or demonic entities. They were concerned with the effects of the paranormal on children, and their site contained several warnings about the influence the paranormal can have over a family with small children or adolescents. In essence, their organization saw dangers in the paranormal and wanted to help people who had reached their limit in dealing with the unexplainable.

  I met Bob Baker and his partner Richard at a Ruby Tuesday’s in Connecticut. They were waiting for me in a large black van. Bob was a tall, kind, gentle-looking middle-aged man with his hair swept back from its widow’s peak and wearing traditional suburban yuppie attire, a sweater over a collared shirt, jeans, and loafers. He talked very calmly and quietly as we made our introductions. Richard was far more animated. He vigorously shook my hand and talked rapidly and close to me with a deep, grainy voice. He was excited to talk about the spirit world, Christianity, demonic entities. His belief is stitched on his shirtsleeve, but there is something about Bob’s faraway look, a quiet disturbance, that intrigues me and makes me wonder what he is hiding. He seems to know more than he cares to share and allows Richard, the animated, charismatic character, do much of the talking as I record our conversation over the music playing in the restaurant and simultaneously take notes.

  Bob and Richard have been working in the paranormal world for some time now. Each had previously trained and worked for other organizations around Connecticut. The world of paranormal investigative teams is a bit like the religious community; they all believe the same things, but their methods and dogmas differ from team to team, causing teams to split up and certain individuals to branch off to their own practice. Bob and Richard had both been members of teams in the past but had left for a variety of reasons. Bob and Rich stuck to their ideals and eventually formed their own group. “We’ve been so busy lately,” Bob says. “You wouldn’t believe the number of cases we’re working on. Some real bad stuff, too.”

  “Bad stuff” is one of CPI’s specialties. What sets them apart from other investigative teams is that a large amount of their work focuses upon evil entities and demonic presences. CPI works with Bishop Robert McKenna of Stepney, Connecticut. Bishop McKenna, an Orthodox Catholic bishop, is one of the leading authorities on demonology and exorcism, having performed over 125 exorcisms in his time. To show me how close they are with the bishop, Bob and Richard each show me a Class 1 precious medal given to them by the bishop. Bob’s is a medal of St. Valentine from AD 435 that has a piece of the saint’s bone and a small section of his clothing held in a 24-karat gold locket. Richard’s is similar but is that of the first American saint, Elizabeth Seton. I had expected a paranormal research team to be run by some former Generation X goth kids, but these were two serious professionals supporting families with their day jobs and investigating on the side. “We do not charge for our services,” Bob says, “and we generally don’t accept gifts either. We don’t want people we help to feel obligated.” Richard almost immediately offers to send my wife and me medals bearing the image of St. Benedict to protect us. I kindly accept, knowing that it will thrill my deeply Catholic wife.

  I explain to them my project, examining the rise of paranormal beliefs and television programs, and each say they are not surprised, considering the number of people who contact them every week looking for help with the paranormal. When I ask their opinion about such programs, Bob rolls his eyes. “Some of the stuff they do is good and they raise awareness about ghosts and demons, but what they do is dangerous for the people actually living in the home. They come into a home where there may be negative spirits and entities and get everything riled up, challenging the spirits, and then turn off the cameras and leave the next day. Well, what happens the next day? Just because a spirit doesn’t reveal itself while the cameras are rolling doesn’t mean that it’s gone and won’t become angry after the investigators leave. The homeowners have to live with that and it can be dangerous.” Bob explains that they spend weeks and even months trying to rid a home of negative spirits or helping lost souls travel to the other side. “It’s a lot of work and time; it’s not just one night and you’re done.”

  As I was a bit confused regarding the difference between negative entities and lost souls that need to “cross over,” they explained: a ghost is the spirit of a person who was once alive. These spirits are generally not negative and can be confused as to where they are. Many have been killed unexpectedly and do not realize they are dead, while others may be afraid to cross over into eternity—afraid to own up to their earthly deeds. CPI helps them cross that plane of existence into eternity with God. They tell me about helping a young boy cross over into the light. He was a lost spirit who had died suddenly, and he was looking for his mother in their former home. They contacted the spirit and gently ushered him from one plane of existence to another.

  Then there are negative entities, or demons. These are evil spirits that were never alive and whose sole purpose on earth is to terrorize the living. “They hate us [humanity] and they prey on the weak and the sick. They’re cowards who will come at you when you are most vulnerable.” Richard explains that probably 90 percent of their cases are demonic in nature. “It’s exhausting and never easy. Sometimes we just hope for a regular case with a regular ghost.” I ask why there are so many demonic cases. Bob looks at me and says, “It’s the end times, people don’t believe in good and evil anymore and they are completely free to do whatever they want.”

  “The greatest trick the devil ever pulled was convincing the world he doesn’t exist?” I asked, quoting Kevin Spacey from The Usual Suspects.

  “Exactly. You said it,” Richard says.

  They explain that a demonic presence must be invited into the home, but people rarely realize what they are doing. They warn of Ouija boards (which are warned against on their website) and divining rods and séances. “People don’t realize how old Ouija boards really are. They think it’s a game and suddenly they’re in over their heads. They’re gateways to hell.” They also warn of drug abuse and satanic music.

  Christianity is a major part of CPI; however, they do not limit their efforts to Christians only. “You have to have some kind of spiritual faith, Christian, Hindu, Muslim, but you need something,” Richard explains. “Otherwise, we can’t help you. We use God to help us rid these homes of negative presences; but if you don’t believe in God, how can we possibly help you?” It was an interesting point they made. If you are calling paranormal investigators because you believe there is a spirit in your house, how can you logically argue that there is no spirit world and no God? “It doesn’t matter what your religion is,” Richard emphasizes. “But you need to have faith because it is the only thing that will get you through this.”

  I’m intrigued with the adventure of it all, Richard’s enthusiasm and Bob’s sly, quiet knowing. They tell me they have a case they’re working right now dealing with a negative presence. They have been working on it for weeks, and the homeowner has agreed to let me interview her. After all this talk about demons and exorcisms, I am admittedly nervous. I don’t know if I believe in the paranormal, but I also don’t want to push bou
ndaries that aren’t meant to be pushed. “You will stay with us the entire time,” Bob says. “You can never be alone in the house. If you feel afraid or sick at all or see something you can’t handle, we’ll get you out immediately. Bring a camera and you can do the investigation with us.” I, of course, agree to the terms, but first they have offered to meet with me a second time to show me the evidence that they have collected over the years. Numerous photos and videos, electronic voice phenomena (EVP) and recordings of a woman alone in her house being tormented by some unseen entity. We agree to meet again at Bob’s house within a few weeks to review their evidence before scheduling an investigation on which I can accompany them.

  Almost as a side note, as we gather our checks and prepare to part ways, I ask them if they believe in UFOs. They nod deeply, stating they absolutely believe in them, but not as alien life forms. Rather, they believe UFOs are evil entities that are preparing humanity for something. They tell me to watch UFOs: The Hidden Truth on YouTube when I get home.

  I return home and immediately go online to find out what possible link there could be between UFOs and demonic entities. What I find is a school of thought about UFOs based on the story of Noah in the Bible. This school of thought believes that in the days of Noah, fallen angels (or Lucifer’s minions, demons) bred with human females and caused the earth to become so evil that God destroyed all but Noah’s family, whose lineage had remained unblemished. The prediction for the final battle between God and Satan says that the days leading up to Armageddon will be like the days of Noah. Based on this reasoning, it is asserted that UFOs are actually demonic entities that are psychologically preparing the way for Satan to try to claim humanity as his own. UFO abductees often exhibit signs similar to demonic possession and report sadomasochistic sexual manipulation, and UFOs often cause poltergeist-type activity in the home. As Whitley Strieber wrote, he had the feeling that “there was someone in the house,” but he could not find that entity (interestingly enough, Strieber is featured in UFOs: The Hidden Truth). UFOs, according to this train of thought, are not beings from another world, but evil spirits that are preparing the world for the return of true evil. As skeptical as I am, the idea is frightening, and my childhood memories of church, the End Times, and stories of demons come flooding back to me.