We’ve all heard of it, we all believe it exists - but what does science have to say?
Dive under your desk and take cover: A wicked orb of ball lightning is banging around your room! Or, maybe it’s just a peaceful, quietly hovering ball of warm light. Or, maybe it’s a sparking basketball sized globe chasing you across the plains at night. Or, maybe it’s a tiny flaming ball that speeds along and suddenly burns itself out. Whatever it is, it’s weird, and it seems to be the first explanation many people will reach for when they hear anything about a round light source: Ball lightning. What is it? More importantly, is it anything at all? What does science have to say on the matter?
Not much, evidently. And, at the same time, way too much. For as many theories as there are attempting to explain it, there is no agreed-upon description of what they’re trying to explain. There are innumerable eyewitness accounts, and almost nothing in common among them. For all the scientists who maintain that it’s real, none of them has an accepted theory or any testable evidence. For those who cling to the understanding that ball lightning is indeed an accepted phenomenon, consider these points:
Ball lightning is not reproducible in the lab. All known forms of electrical discharge are.
There is no standard description of what ball lightning looks like or how it behaves. Reports of its color, its size, its speed, its sound, the conditions under which it appears, its behavior, its shape, and its duration are all over the map.
Not a single photograph or video of ball lightning exists that is considered reliable and not otherwise explainable.
Electromagnetic theory makes no prediction that anything like ball lightning need exist. It does predict all known forms of electrical discharge.
No matter how reliable any one given report might be, it is mired in a sea of other contradictory reports, all describing something very different. This means that either most reports are wrong, or everyone’s seeing a different phenomenon. Are some of them actually seeing ball lighting? Maybe, but since we don’t know which ones, we don’t know what kind of characteristics ball lightning might have; and thus even the anecdotal evidence is too widely at variance to support a single explanation.
In 1997, a reader wrote into Scientific American’s Ask the Experts column to ask if ball lightning is real. Two experts responded, both giving widely varying descriptions for what it looks like, how it behaves, and where it comes from, but both credulously identifying all such reports as ball lightning. They both had decent sounding hypotheses, though Scientific American referred to them as theories, a status I don’t think they’ve achieved. Both experts, though, displayed what I would consider a red flag. They both speak quite casually using the term “ball lightning” with confidence that it is a real, single phenomenon: Ball lightning has been seen here and here, ball lightning does this or that. In other words, grouping contradictory reports including hoax claims and misidentification of known phenomena all together and explaining them with another unknown, behind which there’s no accepted theory.
The first expert, Paul Handel at the University of Missouri at St. Louis, is a long-standing proponent of the hypothesis that ball lightning is a manifestation of a maser caused by regular lightning striking within a standing wave of UHF or microwave radiation. In 1975 he developed what he calls “Maser-Soliton Theory” to describe this. From his description in the Scientific American column:
...The maser is generated by a population inversion induced in the rotational energy levels of the water molecules by the short field pulse associated with streak lightning. The large volume of air that is affected by the strike makes it difficult for photons to escape before they cause ‘microwave amplification by stimulated emission of radiation’... Unless the volume of air is very large or else is enclosed in a conducting cavity, ...collisions between the molecules will consume all the energy of the population inversion. If the volume is large, the maser can generate a localized electrical field or soliton that gives rise to the observed ball lightning. Such a discharge has not yet been created in the laboratory, however.
If you find yourself asking “What the heck is he talking about?” you’re not alone. As very few scientists outside of some Russian colleagues of Handel’s have written about his “Maser-Soliton Theory”, it’s fair to say that it appears he has yet to convince any significant number of scientists of its validity. The requirement that there happen to be a standing wave of electromagnetic radiation (of unknown origin) when the lightning decides to strike is one reason.
Handel is not the only one pointing at microwaves, though. The Internet is full of instructions for creating ball lightning in your microwave oven, none of which I recommend that you attempt. Placing carbon veil or fine steel wool in a microwave oven will create a glowing plasma that will damage the roof of your oven unless contained within Pyrex. Burning a candle flame with carbon pencil rods or carbon charred toothpicks will produce a similar effect. But referring to these kitchen experiments as “ball lightning” is a bit of a strain. First, the plasma created is not shaped like a ball. Second, being extremely hot (dangerously hot), it rises upward, which is a behavior rarely seen in ball lightning reports. Third, it requires a high-powered microwave oven doing its thing, which probably explains why Paul Handel’s “Maser-Soliton Theory” has not produced observable effects in nature.
The second expert who offered his thoughts in Scientific American was John Lowke at Australia’s Institute of Industrial Technologies. He proposed the mechanism to be the rapid discharge of electrical energy from a lightning bolt that has struck the ground. As the electrical charge disperses through the ground, it creates a plasma similar to the more familiar corona discharge of St. Elmo’s Fire. He proposed that the movement of the ball would be determined by the speed at which the charge moves through the ground, which could explain why some reports state the ball lightning moved against the direction of the wind. But once again, nobody has ever been able to produce this effect artificially, and Lowke acknowledged that “There is no generally accepted theory of ball lightning.”
The corona discharge hypothesis is the most interesting, as St. Elmo’s Fire is a well understood and well established phenomenon with a sound underlying theory. It’s the same thing that makes a fluorescent light glow. When there’s a big difference between the electrical charge in the ground and the atmosphere, electrons flow from one to the other. They do this most efficiently out the tips of sharp conductive points; masts on a ship being the most familiar example. Given a strong enough field off this tip, the air is turned into a plasma that fluoresces. St. Elmo’s Fire is blue or purple in air. If our atmosphere was neon, it would be reddish orange, and so on for all the other colors that fluorescent tubes come in.
But St. Elmo’s Fire has an obvious power source: The powerful flow of electrons coming from the conductive point. Ball lightning, while descriptions of its color are often similar to that of St. Elmo’s Fire, has no apparent power source. This might make the microwave hypothesis more attractive, but we have no theory that would explain the concentration of the effect in a sphere, and no theory to explain why there might happen to be a standing microwave. Making light requires energy. Any valid theory of ball lightning has to include the power source for all that light.
No discussion of ball lightning, or any other electrical phenomenon for that matter, is complete with the obligatory mention of the patron saint of eccentric electrical theorists, Nikola Tesla. The popular rumor you always hear is that Tesla was able to produce ball lightning at will in his lab. Regarding what he called “electric fireballs,” Tesla reported in 1904 in the journal Electrical World and Engineer “I have succeeded in determining the mode of their formation and producing them artificially.” Sadly for the world of science, Tesla’s own claims on this matter were never evidenced and have never had any reliable corroboration. There’s one oft-repeated quote attributed to Tesla, which seems to be a proposed explanation for fireballs he observed and hoped to recreate:
...It became apparent that the fireballs resulted from the interaction of two frequencies.... This condition acts as a trigger which may cause the total energy of the powerful longer wave to be discharged in a infinitesimally small interval of time... and is released into surrounding space with inconceivable violence. It is but a step, from the learning how a high frequency current can explosively discharge a lower frequency current, to using the principle to design a system in which these explosions can be produced by intent.
Separately, in his Colorado Springs Notes, Tesla attributed ball lightning to resistively heated particles in the air. Just as a light bulb’s filament produces heat and light from electrical resistance, so might a carbon particle in the air if exposed to high current. It’s a fine speculation, but such a fireball would rise and flame out rapidly (like the plasma created in a microwave), it would not hold a ball shape and hover; even if it did, it would require an extraordinary power source and the presence of carbon particles floating about. That’s inconsistent with most ball lightning reports, as are explosions of “inconceivable violence”. So really none of what Tesla reported bears much similarity to the ball lightning reports that we commonly hear.
So then, in summary, what about this popular trend of suggesting ball lightning as an explanation for a strange report of a hovering ball of light? It’s a little hard to justify. As ball lightning has no established properties, it cannot be argued to be a probable match for any given report. It is fair to say that it’s likely that one or more unknown phenomena exist that have triggered eyewitness accounts of hovering balls of light, but there’s insufficient theory to support assigning these accounts a positive identification of ball lightning. Indeed, as ball lightning can only honestly be described as an unknown, it would be illogical to use it as an explanation for any report.
REFERENCEs & FURTHER READING
Barry, J. Ball Lightning and Bead Lighting: extreme forms of atmospheric electricity. New York: Plenum Press, 1980.
Handwerk, B. “Ball Lightning: A Shocking Scientific Mystery.” National Geographic News. National Geographic Society, 31 May 2006. Web. 25 May. 2011.
Stenhoff, Mark. Ball Lightning: An Unsolved Problem in Atmospheric Physics. New York: Kluwer Academic/Plenum Publishers, 1999.
Tesla, N. Colorado Springs Notes. Beograd: Nolit, 1978. 333.
Trefil, J. Ball Lightning, UFOs, and Other Strange Things in the Sky. New York: Scribner’s, 1987.
Uman, M., Handel, P. “Ask the Experts.” Scientific American. Scientific American, 18 Jul. 1997. Web. 5 Mar. 2010.
14. THE FACES oF BÉLMEZ
Faces appearing on the floor of a house in Spain were easily proven to have been faked - why does their story carry so much ongoing influence?
You can hardly find the village of Bélmez de la Moraleda for all the olive groves it’s hidden among. Driving through the foothills in this part of southern Spain, you see olives, olives, and more olives. But turn up the slope and you’ll discover its white stucco buildings drenched in sunlight, its 2,000 residents hard at work keeping it spotless and neatly trimmed. But not everything in this pastoral hamlet is quite so cheery: For more than 30 years, one house in town enclosed a frightening portent. The image of a face once appeared on its concrete floor. Its owners tried to remove it, but it persisted. And soon it was joined by others. And others. Soon, ghastly, ghostly countenances were everywhere on the floor, sometimes even overlapping. Small faces, big faces, some benevolent, some shrieking in horror. They became known as the Faces of Bélmez.
Now I’m going to spare you ten minutes of discussion and investigation into a case as cut and dried as this one. My point today is not to “debunk” the Faces of Bélmez, but rather to look at its significance in a broader context. So I’m just going to give you a quick and dirty reveal: The faces were shown to have been painted on the concrete floor, the first with paint and later with acid, and the woman living in the house found to be perpetrating a hoax on the public for financial gain. In 1971, María Gómez Cámara announced the appearance of the first face on the kitchen floor, and psychic believers called it a case of “thoughtography”, claiming that Cámara’s thoughts had a telekinetic effect and projected images from her mind onto the floor. When she and her family began charging admission for tourists to see the faces, the mayor had a sample removed for testing. The hoax was easily revealed, and the city banned any further tourist business from being conducted at the residence. However that did not stop them, and the faces continued to appear for more than 30 years until Cámara’s death in 2004.
When I give a public lecture, one of the first questions I’m often asked is why do people believe this stuff? And though it would be nice to have “a” reason, the truth is that there are probably as many different reasons as there are people. But there are some common themes. When we look at the Faces of Bélmez, you and I see something that’s an obvious hoax, that it seems you’d have to be unrealistically ignorant to believe in. Ignorance probably plays a role for some people, but for most of the pilgrims who traveled to see the faces, cultural context was probably a bigger factor. We’re not surprised to learn about Native American spiritualism (for example), and neither should we be surprised to learn of European traditions. The Andalusian region of Spain places deep emphasis on the Virgin Mary, and the lower classes in particular bear the influence of eastern European gypsies, called Romani gitanos. Even the gitanos’ style of dress shows obvious gypsy cues. Among gypsy traditions are a deeply rooted belief in psychic powers, faith healing, and communication with the dead. Thus we have a population molded by a blending of Catholic miracles with psychic powers; and to many of these people, the Faces of Bélmez are a practically inevitable confirmation of Santa María.
In a larger context, the prospect of finding meaning within everyday things is compelling to most people. We want the things we do and see to have a deeper dimension that suggests the existence of a power greater than what we can observe. We want to be able to have that power too. When we see that Cámara can turn her thoughts into tangible reality, we strongly want it to be true, in part because of how attractive is the prospect of being able to do that ourselves; but also because it’s spiritually comforting to know that such powers are out there watching over us.
One of the Faces of Bélmez
Perhaps a simpler question is why would someone perpetrate such a hoax on a trusting public? In this case, the city government found that it was as simple as financial gain. But in my experience, people like Cámara are rarely simply hustlers. If she was like most career psychics, she probably believed her powers were real. And even as she and her family took paintbrushes in hand and deliberately faked the faces on the floor, cognitive dissonance allowed her to still believe that what she was doing was real. She could have honestly believed that she’d been divinely inspired through psychic abilities to paint the faces, and it could be as simple as that. She could well have believed that the psychic advice she dispensed throughout the village was just as inspired. There are so many possibilities, both including and excluding conscious fraud, that it’s premature to make any determinations about her character or motivations.
And so, even giving the benefit of the doubt and assuming only the best of motivations for Cámara and others like her, are any ethical implications nullified? I argue that they’re not. Until psychic abilities can pass any kind of controlled test and be shown to exist, it’s safe to say that Cámara’s psychic advice is no better than what you might get from a cat, or the flip of a coin. Knowingly or not, Cámara violated any kind of ethical code you might choose to apply to what she did. At a minimum, she allowed the belief to persist that the faces appeared spontaneously. She could easily have painted them on canvas or anywhere else and offered the story that they were the result of psychic abilities, but she didn’t. She stuck to what she knew was a lie, she derived pro
fit from it, and she knew that people took her advice in part because of the bolstering provided by the lie.
The same can be said of anyone who dispenses a product or service who has good reason to doubt the value of such a product. Every psychic, homeopath, and acupuncturist is well aware that controversy exists regarding the validity of their product. Even though they may have thoroughly convinced themselves that their products work, they know that not everyone agrees, and they know that the overwhelming body of empirical evidence is against them. Every ethical practitioner should refuse to accept another penny until they can establish that their service is indeed of real value to the customer. When doctors learn that a certain drug is found to be worthless, they should stop prescribing it, regardless of their personal feelings about it. Psychics should have no less of an ethical obligation.
Perhaps more important than the ethical implications of tricks like this are its intellectual ramifications. Believing tourists who come to Bélmez to see the faces are transformed from innocent believers who take the story on faith, into experienced witnesses who have evaluated the evidence firsthand and no longer need the faith. What was merely a superstitious belief is now authoritative knowledge of how the universe works. And, it’s wrong. When you validate someone’s superstitious belief, you teach them that other superstitions are likely true as well. Someone who witnesses the proof of a magical claim firsthand is much more likely (perhaps even certain) to fully embrace any other claims coming from the same source or similar sources.
Consider the possibility of a child from one of these villages getting an infection or diarrhea. Left untreated, or ineffectually treated, these can be fatal; when a simple trip to any doctor could easily cure them. The Faces of Bélmez teaches villagers to put their faith instead into a traditional treatment left over from the days when these conditions were virtual death sentences.
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