Then there are those who seek to bring the knowledge of the mysterious to others; those who attempt to bring the irrational night-world into the rational light of day. These are the individuals who try to tell the world—the ghost hunters featured on television, ufologists who argue with skeptics and challenge the establishment, monster hunters who seek to find that last remnant of the unknown world and bring it into the open. Theirs is a difficult journey. They are mocked, ridiculed, and criticized; they are torn between roles and rules they have established for themselves in the rational world, but they are proselytizing a world of the irrational in which rules and roles have no place. Thus, the modern prophets often find themselves not only at odds with the outside world but also at odds with themselves. These modern-day prophets attempt to bridge the divide between the known and the unknown, the rational and the irrational, the light and the dark. It is a monumental, if not impossible, task. Just as the twilight can play tricks on the eye, those who try to bridge that gap find it to be strange, tricky, inconsistent, and elusive. In biblical stories prophets were given visions and instructions from God, which they were to relay to the people. Prophets would warn of impending dangers if the people did not change their ways to act in accordance with God’s will. They foretold the future and related stories of meetings with angels, burning bushes, chariots of fire, and demons. They warned that man must return to his traditional ways or face disaster. However, according to the Bible, a prophet would only be known as a true prophet of God if the prophesies he foretold came true; that, inherently, left any number of “prophets” making any number of predictions, and the people not knowing whom to believe until much later in the future.
A prophet of the paranormal is very similar to the biblical prophets, and the paranormal has, throughout history, been a catalyst for the prophet. He or she experiences the mysterious and, if so inclined, returns to society to tell them, not only what happened, but what it means. In the Bible, God would appear to men like Saul, thus changing their lives and sending them out into the world to deliver his message; an encounter with the “Hairy Man” (Bigfoot) in Native American lore was said to be a warning that the tribe must return to their traditions or face destruction; spirits communicated with mediums during the Spiritualism movement to tell humanity that everything was connected and to cease its destructive ways, and, similarly, those who claimed to be contacted by alien beings also warned of impending, catastrophic doom if mankind were to continue on its present course. Encounters with the mysterious seemed to herald a message to humanity—repent and change your ways. These encounters were, in effect, both gateways to spiritual depth and warnings that society was collapsing, although many of those warnings have yet to come to pass.
Similarly, outside the realm of the mysterious, we encounter warnings from prophets. The public is bombarded with warnings from scientists about the dangers of man-made global warming and the possible destruction it will cause. The media uses nearly every natural disaster as further warning: repent and change your ways; the blight of oil must be stopped, and we must return to natural ways of producing energy. Terrorist attacks against the United States and its allies are seen by right-wing politicians as signs that the United States must change its progressive policies and revert to traditional, conservative policies. So, the rational world of light has its prophets as well, and which of those are true prophets has yet to be known.
Ray Kurzweil is, by nearly everyone’s standards, a genius. Responsible for some of the greatest technological achievements in the modern world of computer technology, he is considered by many to be a prophet of technology. Kurzweil believes that by the year 2044, mankind will reach the “singularity”—a moment in time when technology enables information to be so quickly developed and expanded that the growth of information and technology will overtake humanity; we will, in essence, become fundamentally merged with computers. Some fellow scientists warn about the singularity as being tantamount to creating Armageddon, but Kurzweil sees it as a blissful, transcendent moment in time when man will finally evolve into something greater. We will have to wait and see. But the point is that prophets exist in both the irrational night-world of the paranormal, as well as in the rational light-world of science and technology. The prophet of the paranormal has his personal experience with the mysterious, which can never be shown to the public, while the scientist has charts, graphs, and computer models that are barely decipherable by the majority of the public or even by those who tout their findings, such as journalists. Oddly enough, it appears that both sides argue for putting the brakes on a society that seems to be tumbling toward the abyss.
When the paranormal is experienced on a personal, private level, it is a divine call to the individual to expand his understanding of the universe spiritually, mentally, and physically. However, the paranormal, when given public forum by a prophet, whether it is an investigator being interviewed by the media, or any of the paranormal programs being featured on television, is a warning to society to return to its traditional values or face a bleak future. Bigfoot is a warning to return to a more natural way of life that is in tune with nature; ghosts are a signal that there is a spiritual world and, aside from implying directly that God exists, they also tell us that our very souls are at stake in our worldly lives; and UFOs are warnings about our violent, warlike, and self-destructive nature. The essence of the paranormal is that there is more to the universe than we now know, and that our actions have long-term consequences for both our society and our souls. The high level of public interest signals openness and a yearning for that change. The paranormal heralds a brave new world—one that, oddly enough, calls for a return to traditional values, simplicity, and spirituality. As Jason Colavito said, it is “nothing less than a way to reconnect to the primal magic of better days … it is a cultural revitalization of sorts.”13
The urge to return to a “primal magic” amounts to a need to find meaning in life. The magical belief system of the ancients and primitive man meant that everyday occurrences, which today go largely unnoticed, had real meaning. For instance, today the gathering of storm clouds on the horizon and the rumble of thunder may signal a low-pressure front colliding with a high-pressure system and thus producing rain and lightning, which is merely the exchange of electrons from the earth to the sky. It is cause to perhaps batten down the hatches, but also to sit on the front porch, have a drink, and watch the light show. However, in a magical belief system, the thunderstorm is an omen imbued with meaning; a signal from forces greater than our own. It is drama in its highest form acted out on the largest stage of all, and our lives and souls are at stake. In The Metamorphoses of Ovid, Byblis, in love with her own brother, calls a servant to deliver her love letter to him. As she hands him the letter, it slips and falls to the ground; “That omen troubled her, and yet she sent them on.” Her brother’s angered rejection leaves her broken, and she laments her decision to ignore the omen; “But I, in truth, had been forewarned: that omen—was it not clear that I must not pursue my love when those wax tablets slipped and fell as I was about to send them off? Did that not mean my hopes had fallen, too?” She spends the rest of her life, insane, wandering the countryside and weeping for her love.14 Ignoring the omen had drastic consequences. In the magical belief system, there is no coincidence or random occurrence. Instead, life is imbued with meaning, and the world, therefore, becomes symbolic. This world of magical symbolism through paranormal beliefs is a way in which the individual can relate to the society and the universe as a whole; “The myths and rites constitute a mesocosm—a mediating, middle cosmos, through which the microcosm of the individual is brought into relation to the macrocosm of the all. And this mesocosm is the entire context of the body social, which is thus a kind of living poem, hymn, or icon of mud and reeds, and of flesh and blood, and of dreams…”15
This magical symbolism is not altogether something new; indeed, humans function with symbolism in the form of words, both written and oral. As far as we know, at t
his point, we are the only species to function on such a symbolic level that enables us to discuss philosophy, mathematics, science, and all the bigger questions in life. Therefore, a worldview that directly engages the world as symbolic of a greater or alternative reality has an innate appeal to us. It also allows for us to capture some of the lost curiosity, wonder, and magic of our childhood where we stood in wonder at the world; and the slightest details, easily overlooked in our adult years, took on the envious quality of opening worlds of understanding in our young minds. As adults, we may not marvel at a parade of ants marching in and out of an anthill (though maybe we should); instead, we walk over it having seen such things time and time again. However, the prospect of an unseen, magical world in which the banality and meaninglessness of life disappear, a world in which we become the hero imbued with new knowledge meant to save humanity, has overwhelming appeal. Even die-hard skeptics, like the late Carl Sagan, often state that they wish some of this were true. Some of them even began their careers engaged in searching for the mysterious only to reverse course after finding nothing to support their hopes. Indeed, finding proof of such an alternative reality would possibly be the greatest scientific achievement in history; to be the man or woman who discovers alien life, the spirit world, or Bigfoot would literally become a historical icon of science. However, since scientists have largely dismissed the paranormal, average citizens have taken up the cause. Spurred by encounters with strange phenomena, enabled through the democratization of science and technology, and encouraged by the faith and belief of millions, the seeker of the mysterious takes on the role of the mythological hero who encounters the divine and returns to society after fulfilling his or her mission.
This is not necessarily a bad thing. While many bemoan such paranormal beliefs as being archaic or ignorant or deluded and cringe as they watch person after person succumb to the appeal of pseudoscience, the actual overall effect of the paranormal may be much more positive than that. Carl Jung believed that the vision of a flying saucer was akin to a great psychological awakening that ultimately became a catalyst for individual change. Similarly, paranormal experiences often change the worldview of those who have experienced them. People who are not necessarily religious suddenly have an experience that alters their worldview and imbues the world with meaning. The belief that there is something more than our daily waking reality gives our lives meaning and our actions long-reaching consequences. Religion has traditionally been a way to reach the mysterious divine; but, as religion is challenged throughout the world, people begin to seek the mysterious through alternative routes. There is a positive effect in this heroic quest; a world with meaning and purpose encourages individuals to think beyond their immediate circumstances—to ask the big questions and to live their lives according to a standard, recognizing that their actions carry meaning.
The easy argument against the symbolic world of meaning is that such “meaning” can take on dangerous forms. Suddenly, this profound meaning can include instructions from a supernatural being to kill all those who do not believe: for instance, nearly every war and crusade that has been fought has been fought on behalf of religion. This is the typical atheist argument against religion. However, a world without meaning—the Nietzschean existential world in which God is dead—is not necessarily more appealing: take a look at the Nazi and Communist movements. Clearly, both are extremes of each worldview, but it is often the extremes that form the best arguments against particular beliefs. However, the paranormal, in the form of ghosts, UFOs, and Bigfoot, has a fairly benign history. Aside from the occasional public panic, its history has not been littered with genocide and torture. The scientific community’s incredulousness, the hoax, and the enigmatic nature of the paranormal keep the beliefs in check. The paranormal does not lend itself easily to dogma and fanatical proselytizing. Rather, most people quietly keep their beliefs to themselves, content with their own personal understanding of the mysterious, and not wanting to open themselves up to ridicule.
The paranormal imbues the world with a magical-symbolic meaning for individuals, but the larger public fascination with the paranormal, as evidenced by the surge of paranormal programs and their popularity, has larger societal implications. Its implications are similar to “Hairy Man” appearing before Native American tribes in the Pacific Northwest. As documented by Gayle Highpine, a Dakota Native American and son of a tribal spiritual leader said, “…The Big Man comes from God. He’s our big brother, kind of looks out for us. Two years ago, we were really going downhill, really self-destructive. We needed a sign to put us back on track, and that’s why the Big Man appeared.”16 Similarly, these times of increased paranormal interest and fascination signal a need for change—a need to return to traditional values. This may explain why the paranormal sees such resurgence during times of social upheaval, when many people may feel that the world is spinning out of control and thus seek for a deeper meaning in the chaos. The paranormal is a warning that society has turned in the wrong direction and must return to traditional values in order to maintain its strength.
While the word “tradition” has become a dirty word in today’s modernism, it is tradition that has enabled cultures to survive from ancient times. Orthodox Judaism is a good example of strict traditions ensuring cultural longevity; the strict rules of behavior and life, imbued with meaning, have ensured the survival of a culture through many centuries of hatred, difficulty, and homelessness. Their traditions were an anchor by which the culture was able to survive the devastating changes and challenges that have faced the Orthodox Jews throughout the centuries. If tradition is the physical enactment of myth, as Joseph Campbell contends, then a call for a return to traditional values is, essentially, a call for a return to the mythological sources of our culture. Thus, the archetypal hero of ancient mythology finds a new home and purpose in the exploration of the paranormal in modern society.
This modern world has left many people feeling lost in a sea of changing and competing information. The old institutions of government, religion, and science are collapsing, as information becomes so vast and readily available that nearly every institution is easily discredited, any theory easily debated, with just a few keystrokes. Our cultural ship is adrift and the renewed, fervent interest in the paranormal is an attempt to toss an anchor into this turbulent ocean. It is a call for a return to the myths and traditions that have previously rooted nations and cultures. Stephen King’s definition of horror is the sense that things are in the unmaking, and during times of great social stress and change, such as this one we are currently living in, that horror manifests in the popular milieu of television and the Internet. The paranormal is a uniquely human experience—part of the human condition that touches upon the eternal mystery of life—and it is often the cause for change in one’s personal beliefs and practices. However, those who publicly and privately work to discover, define, and prove the paranormal are engaged in a mythological hero’s quest—an effort to experience the divine or mysterious, and then bring it back to society in an effort to change humanity. Indeed, the proving of any aspect of the paranormal would probably radically change humanity forever, more so than even the technological advances of the past few centuries. But that task is nearly impossible.
The heroism, then, may lie in the effort itself. What is the harm in trying to remake society for the better? To find meaning in what has essentially become a Nietzschean world? While attainable on a personal level, the path to this discovery finds much resistance and contempt in society at large. It seems that the elusiveness of the paranormal makes the effort to bring the mysterious to society a Sisyphean task. The believers continue to push the rock to the top of the hill only to have it roll back down for an infinite number of reasons. The pursuit of the paranormal is a pursuit of an unattainable social balance between the light and the dark, the earth and the sky, the past and the present, and the body with the spirit.
CHAPTER 17
Cry of the Banshee
W
hile in graduate school and working for the writing lab at Western Connecticut State University, I encountered a woman from Ireland who was working her way toward becoming a teacher. I will call her Beth. She, like many others, had come to the writing lab for a review of her entrance essay to be admitted to the education program. During the course of our work together she informed me that once, as an adolescent living in Ireland, she actually heard the scream of a banshee. In Irish folklore a banshee is a feminine spirit who wails when someone is about to die; she has been portrayed both as frightful and comforting, occasionally attaching herself to particular families. However, on this particular night, as she was walking home at dusk, Beth heard the loud, audible scream of what she believed was a banshee. She was frightened and ran home to tell her family. Two days later her uncle died. She steadfastly believes in banshees—spirits who roam the Irish countryside warning of approaching death.
But death can also signal a change. Symbolically, death gives way to birth—the ushering in of a new life. Similarly, the cry of the banshee, while being a paranormal warning of approaching death, could also signal the beginning of something new. Certainly for Beth it signaled, not only the death of her uncle, but the beginning of belief in the paranormal and supernatural. Had she never heard the scream, or had her uncle not died and thus fulfilled the legend, she would never have come to believe in banshees and the paranormal as she so fervently does today. She knew in her heart that what she heard was real, and she could not believe otherwise, even when offered some possible alternative explanations. Her life had been forever changed at that moment.
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