“Science itself does not always know why a thing is so.” – God’s World: A Treatise on Spiritualism (T. W. Stead. 1919)
Ghosts, they’re everywhere! From the pages of the Bible to the old building down the street, people have been reporting hauntings for thousands of years. Every family has a ghost story or two, as does every town. They’ve even spawned a multimillion-dollar industry in the form of books, movies and television. Whether we see them as a fantastical source of entertainment, or as dark messengers from an unseen world, one thing’s entirely certain: ghosts are here to stay.
If you’ve ever made even a cursory visit to any of those online ghost sites, however, you would’ve noticed that there’s an even darker side to the stories of hauntings: Trolls! Hundreds of people – maybe even thousands – have taken it upon themselves to declare – because they claim they’ve never seen or experienced anything “paranormal” themselves – that the rest of us are just plain, bat-shit crazy.
The Philip Experiment, discussed last week, has since been replicated several times. The most successful of these efforts, to date, has been the Skippy Experiment, which has also been referred to as the “Sydney Experiment.” This study took place in Sydney, Australia and is often said to be ongoing.
From the start, the Australian team focused on a fictitious character named Skippy Cartman. Skippy was a 14-year-old girl who had been murdered by an older man. According to the story, Skippy had been having an affair with her Catholic schoolteacher, Brother Monk. When the beautiful girl became pregnant, she went to this man – who she loved – for direction and advice. Fearing discovery by the church or other schoolchildren’s parents, however, Brother Monk murdered her by strangling her. He then buried Skippy in a shallow grave. This grave was beneath the floorboards of a work shed on her parent’s property. When the body was discovered, it had already suffered a year of exposure to earthly elements and decomposition. As a result, investigators were unable to determine that the young girl had been pregnant at the time of death. Also, Brother Monk had since moved to another community and did not fall under suspicion. His crimes against Skippy were never discovered.
With the fictitious story in hand, the six participants in the Skippy Experiment claimed to make headway in the creation of their own “ghost.” According to one source, the experimenters met with success only after they changed the type of table they were seated around during the experiment:
“The group met once a week for five months but saw no results. Frustrated, they dispensed with the agency Skippy and began sitting around a light, three-leg card table. Success! The first night, they heard a light tapping noise from somewhere inside the table. The second sitting brought startling results, as well. After 15 minutes, the table began to move seemingly of its own accord. Soon, it was spinning around, balanced on one leg, dragging participants behind it.”
This was a fantastical claim, and it could only be supported by hard evidence. The group – under the leadership of veteran paranormal researcher Michael Williams – reported a great deal of continued success including unexplained knocking and scratching sounds. As late as 2007, there were claims that experimenters would soon capture audio or visual evidence of these manifestations and share these with the public. No evidence from the Skippy Experiment, however, has ever been shared. We can only assume, after so many years, that all attempts to capture this evidence has failed.
Mathews, Rupert. Poltergeists and Other Hauntings. 2009.
Séance conducted by John Beattie, Bristol, England, 1872
The Philip Experiment
“A poltergeist will usually claim to be whatever its human observers believe it to be” – Poltergeists & Other Hauntings (Rupert Mathews. 2009)
In 1972, Canadian Dr. G. Owen conducted the Philip Experiment. This was a study that would test his theory that, “Ghosts have an objective reality, but they are created out of the minds of those who see them.” A ghost, he proposed, was basically a hallucination created by those who believed in it.
In the Philip Experiment a group of individuals met regularly and began to focus on a fictitious character with the aim of creating a ghost. This “spirit” was named Philip and was given a complete life biography including a tragic end. According to the group, Philip’s wife had murdered Philip’s real love by having her tortured and burnt at the stake for being a witch. The man had then fallen into a deep depression before eventually killing himself.
For a period of time nothing happened to the experimenters. The group then decided to add the 19th century practice of table turning, which was used by earlier experimenters to produce some interesting phenomena. All of the participants, it was agreed upon, needed to believe in the paranormal but not feel responsible for creating any phenomena themselves. If something unusual did occur, they all agreed that it would be met with a lighthearted acceptance.
After about a month into the Philip Experiment the table actually began to tremor. In the weeks that followed, the table then began to rock back and forth dramatically. Finally, a knocking sound was heard while they were seated around it.
The experimenters told the “ghost” to knock once for “yes” and twice for “no” and began to ask it questions. They always addressed this entity as Philip. Through the knocking communication, Philip gave a biography of himself that matched the fabricated story. This was complete to the smallest detail. Philip, however, continued to add unmentioned smaller details to the stories that had not been created by the group. When these details were checked, however, it would be determined that they were not always historically accurate.
The table itself then began to demonstrate some very strange behaviors. All of the participants were frisked and the environment was controlled. The table began to move even when no one was touching it. At one point, it even became stuck in the doorway as it attempted to leave the room. When this entity, Philip, was asked to manipulate the lights he would do so and they would flicker.
The volunteers’ knocks were recorded and compared with the knocks produced by Philip. There were distinct differences, however, as Philip’s knocks did not vibrate as long.
This activity was recorded and later captured on film. The table was moved to various locations but the activity continued. At a later period of time, the experiment was replicated by a new group of participants.
Many have noted the similarities between Philip’s abilities and those of the poltergeist. These experimenters had tried to create a physical manifestation of a ghost, but instead were rewarded with a different type of haunting altogether: the Poltergeist.
There have been those who’ve claimed that the original results from the experiment were hoaxed, but this has never been confirmed. The usual criticism is that the experiment lacked the control factors, which would have made it scientific. Attempts by other groups to replicate the Philip Experiment have usually, but not always, failed. The most successful – though not as powerful – replication has been the Sydney or “Skippy” Experiment.
Interestingly, the Philip Experiment is often quoted as being the inspiration for the upcoming movie the Quiet Ones, whichHammer Films says is a “follow-up” toWoman in Black. The movie’s scheduled for release on April 25th, 2014.
The Eight Stages of a Poltergeist Haunting was proposed by Rupert Mathews in his book Poltergeists. Filled with illustrations and unique information, this is by far my favourite book about poltergeists.
Mathews covers many aspects of what we would now consider classic poltergeist hauntings. What I like most, is that Mathews doesn’t automatically subscribe to common poltergeist theories (regarding psychokinesis and the paranormal). He is thorough in covering many possible explanations including fraud and misidentification. Mathews covers historic and modern cases, investigations and scientific experiments, as well as famous early mediums and fraudsters.
Astutely, Mathews says there are generally eight stages to an “idealized poltergeist visitation,” or haunting, where fraud has not been detected:
Stage One: Beginnings
The activity usually begins with faintly registered sounds. This is usually a scratching noise, which might be disregarded as rodents or related to water pipes, etc. These noises are usually only heard at night.
Stage Two: Noises
The sounds will become harder to ignore. At this point, the noises might resemble knuckles knocking on wood or another objects such as glass. Sometimes, very loud cracking or unexplained banging noises are heard but this is less common. Objects might vibrate. At this stage, the activity might also be heard during daylight hours.
Stage Three: Moving Objects
Mathews says that sometimes Stage Three begins at the same time as Stage Two. Objects might be moved inexplicably. Stone throwing, or lithobolia, is very common. Objects might disappear and reappear. This activity usually focuses on a certain item or type of object such as a specific ornament or keys. It’s rare to actually see the item moved. The object might be hot to the touch immediately after.
Stage Four: Apports and Disapports
When an object appears from out of nowhere it’s called an apport. When an object disappears “into oblivion” it is called a disapport. These types of activities are extremely rare but have been reported.
Stage Five: Communication
In some cases communication is established through a code of knocks. This may be two knocks indicating a “yes” and one knock indicating a “no” or some other established pattern. Sometimes speech occurs. In almost all of these cases, there seems to be a gradual process which starts with whistles, slurps, growls and so on. At first, mutterings or distant voices can be heard. Next, the voice is said to sound robotic. Finally, witnesses have claimed regular speech is achieved. At this point, the poltergeist will be able to speak as a normal person might as they begin to make statements. Claims by the poltergeist about their lifetime identity are often grande. They may say they were a murderer, a victim, a suicide, or even a famous person. When these statements are checked out they will usually be found to be false. According to Mathews, it is rare for a poltergeist to have knowledge of events outside of what is widely known within the community it appears in. Mathews does not mention this, but it’s interesting to me that many claimed spirit-contacts through Ouija boards share these same characteristics of deceit[i].
Stage Six: Climax
The poltergeist activity will suddenly increase to a point it had never reached before. This may last several hours or several days. If the poltergeist can talk it may state that it’s going to leave soon. Unlike previous claims, however, this will generally turn out to be true.
Stage Seven: Decline
According to Mathews, “the decline is almost always much shorter than the build-up.” The poltergeist will lose its abilities in reverse and gradually become weaker.
Stage Eight: Endings
The activity may slowly skip to an end. Sometimes, this poltergeist activity will reach a dramatic conclusion. In many cases, exorcisms or blessings may prematurely kill the activity. Sometimes, the focus person leaving the premise may cause the activity to cease.
Other Features
The “idealized” poltergeist haunting will usually have a focus person. According to Mathews, this focus person is most often a teenage female but may be any age or gender. Some investigators believe poltergeist activity always centres around one person but this is not always the case. Mathews adds that, “it is often said that focus people are usually in a stressful situation of some kind.” He gives examples of divorce and attempted rape.
Also noteworthy, poltergeists sometimes manifest physically. The apparition might be smoky or misty (this makes me think of Jinn). Sometimes, it will take on a human form. The apparition might also appear even more inexplicable such as in an animal or part animal form. Wet spots might also manifest, which are said to smell like urine. Sometimes the wetness can be viewed as it occurs and seems to come out of nowhere.
Witnesses have claimed to be harmed by poltergeist entities, as well. Scratches and bite marks are said to appear on the person’s skin without explanation. In some cases, pets will die. Fires can start in the home inexplicably. In the Bell Witch case, the poltergeist claimed to have killed Jack Bell. In another – which is not in Mathews’ book – a woman named Doris Bither claimed to have been raped by a poltergeist. Witnesses later supported her claim. The Bithers’ poltergeist account and investigation was made into the 1981 movie The Entity starring Barbara Hershey (before the fictional Poltergeist movie). For an interview with Doris Bither’s surviving son please go to: ghost theory
It’s important to note that the poltergeist distinction is not as clear as many imagine. Especially mainstream parapsychologists or paranormal investigators. The characteristics of poltergeist hauntings often share many similarities with conventional hauntings. Translated from German, the word poltergeist basically means “noisy ghost.” Identified as a poltergeist, it has come to represent a specific idealized type of haunting. Many individuals separate poltergeists from traditional ghosts, for example, because they believe spirits of dead people cause other types of hauntings and there are psychic explanations for poltergeist activity. One early theory was that poltergeist activity was caused by uncontrolled female teenage sexual energy, an unfounded problematic belief that persists to this day.
[i] For more reports that suggest spirits are often deceptive, consider reading Hungry Ghosts by Joe Fisher, which is fascinating. Since publication, Fisher died falling off a cliff. Many believe he was pushed.
The Cat in Celtic lore is a beast both loved and abhorred. Those in pursuit of Otherworldly powers coveted him, but not in a way that lacked cruelty. For those who despised powers said to exist outside of the church, the cat was an indication the devil’s hand was near. This belief would become so prevalent that simply owning a cat would become a dangerous affair when the witch trials began to spread across Europe.
A study of the Celtic cat reveals an ethical dilemma, which will shortly become apparent. A list of sources will be given at the end of this post, but I will not attach them to any one individual statement. By doing this, I hope to provide some accurate broad information while simultaneously avoiding disclosing specific information as far as the ritual use of cats.
It is my belief that spells are symbolic gestures, a prayer embraced by metaphor. Like a New Ager’s ‘vision board’ or the church’s rite of communion. I make these statements not to cause discourse or debate, but to openly criticize anyone who believes that there could ever be a reason to harm an animal for ritualistic purposes. There are those who would obviously disagree with me, but the way I see it, any living being’s life is not worth one’s own personal gain, unless it’s as a source of food. Those who practice these types of rituals are rarely very old, and never very wise. The beings they do seem to attract – metaphorically or not – do not seem interested in the individual’s wellbeing either…
There is a great deal of Celtic lore, which still exists in regards to the cat. Individual body parts were used in a number of spells in several different ways. Additionally, there were love spells that required certain organs ritualistically prepared. There was also a type of divination that involved the slow killing and roasting of a cat in a very specific way. The cat that was used in these spells was usually black. The particular cat most often referred to is also male.
There were spells that used living cats as well. Conducting one spell could transfer a disease from a sick animal to a hapless cat. Several other rituals allowed evil spirits to kill a cat so that the humans would be left alone. On the first Monday of winter, for example, the cat could be thrown outside of the home before the family had exited in order to placate any lingering hungry spirits.
“God save all here except the Cat.” – Irish saying.
There were many opportunities to divine the future by observing a Cat’s actions. If it jumped over a corpse, for instance, the next person who saw it would go blind. If it washed itself rain was coming. If the cat died in the house a human would also die shortly thereafter. If the cat jumped over food being prepared it was said that the person eating it would themselves conceive cats. A cat crossing the path of a bride, or anyone on New Year’s Day was considered unlucky for it warned of negative future events. If the cat crossed the path of a sailor, on the other hand, it was considered to be good luck. If a cat meowed for flesh it was believed that another animal was about to die.
The cat’s life was not highly valued, but the animal itself was treated with a great deal of caution. It was said that a witch’s cat was “endowed with reason.” These felines were also said to be vengeful, so great care was taken so as not to offend them. A cat could also be a spirit, an evil fairy, a shapeshifting witch, a demon, or the devil himself in disguise. For these reasons, the cat was often believed to be a spy for evil beings lurking outside the home. There was also a fairy cat that was known as the King of the Cats. Truthfully, he was much less a king than a vengeful protector spirit of the feline population in general.
The Love Potion. Evelyn de Morgan. 1903
There’s also an abundance of lore, which speaks of talking cats. These are often Aesop-like tales or stories of shapeshifting witches. The cats are usually given human characteristics to the extreme. They are bards, warriors, and even sentries. One common Celtic story, for example, is of a Cat who allowed some travelers to feast upon his table. When one of the men tried to take advantage of his hospitality by stealing a necklace, however, the cat became a flaming arrow and incinerated the would-be thief.
In myth, the Celtic cat is a much more ambiguous entity. The Tuatha De Danaan god Nuada had one of his eyes replaced with one of his pet cat’s eyes. Cuchulain and his companions fought three cats in one tale, and in another the Fianna would fight against Cat-headed and dog-headed warriors who were part of an invading land force. Across the water, one of Arthur’s men named Gogyfwlch was said to have had cat eyes. Arthur himself later battled a cat that almost killed him. Elsewhere, there’s the story of an enchanted princess who spent one year as a Cat, one year as a swan, and one year as an otter. This shapeshifting theme, as we’ve seen before, was quite common in the Celtic world.
In the more modern stories, Cats were often associated with ghosts and demons. In one tale, a troublesome cat was drowned with a garter around its neck. The cat would later be seen in a boat with the same garter around its throat. In one early poltergeist account, an apparition of a Cat with a man’s head was seen when a bed was inexplicably set on fire. Though often left out of published accounts of poltergeists, these types of apparitions – that defy logic – are not unheard of. The Bell Witch poltergeist, for example, was said to have first appeared as having had the body of a dog and the head of a rabbit by at least one source. So maybe the apparition was a poltergeist? Then again, maybe the spirit was simply a leftover cousin of the cat-headed people who had fought the Fianna?
The 13th century Irish witch Alice Kytler was accused of having relations with a succubus that sometimes took the form of a black cat. Elsewhere, a source claimed that “the devils” could take the form of a weasel, cat, greyhound, moth, or bird. One Irish witness of witchcraft claimed to have seen a cat-like creature that was three times the size it should have been. The story implies that the apparition was a demon.
16th Century Woodcut
In Welsh and French myth, there was also the Palug Cat who was so powerful a being that it was called “one of the three plagues of the Isle of Mona.” It was this cat which Arthur, or sometimes Cai, was said to have defeated in battle. Arthur would later die from wounds sustained in a separate fight, but as many know there are tales that speak of his return to the land. Perhaps, this should offer us some measure of solace, for as one text claims of the cat:
“The wether [goat] they had been fighting with was the World, and the cat was the power that would destroy the world itself, namely, Death.”
No study of the Celtic Cat would be complete, without the mention of phantom cats being reported throughout the United Kingdom today. Despite a lack of evidence of a large black cat ever having been released in England’s rural countryside, there have literally been thousands of sightings in recent years. This cat is usually described as a black panther. It’s the belief of many that these cat sightings can be explained, and there’s a lot of evidence to support this. Until such a time the cat is captured, however, the story remains a modern folkloric account – which just happens to take place on the lands of the ancient Celts.
Although sources seem to disagree with one another in regards to the cat’s nature, there is one level of consistency found throughout. All agree that the Cat harbored, or hid, great power. The Cat in Celtic lore truly was a beast both loved and abhorred, and it would suffer through the ages because of it.
Witches Sabbath. Arthur Rackham. 1924
Sources:
Campbell, J. F. Popular Tales of West Highlands. 1890.
Carmichael, Alexander. Carmina Gadelica. 1900.
Crocker, Thomas Croften. Fairy Legends and Traditions. 1825.
Curtin, Jeremiah. Tales of the Fairies and of the Ghost World. 1895.
D’Este, Sorita & Rankine, David. Visions of the Cailleach. 2009.
Douglas, Sir George. Scottish Fairy and Folk Tales. 1773.
Ellison, Emily and Perry, Chuck. Liars and Legends: The Weirdest, Strangest, and Most Interesting Stories from the South. 2005.
Gregor, Walter. Notes on the Folk-Lore of the North East of Scotland. 1881.
Gregory, Lady Augusta. A Book of Saints and Womders. 1906.
Gregory, Lady Augusta. Visions and Beliefs in the West of Ireland. 1920.
Guest, Lady Charlotte. Mabinogion. 1877.
Henderson, George. Survivals in Belief Amongst Celts. 1911.
Jacobs, Joseph. Celtic Fairy Tales. 1892.
Jacobs, Joseph. MoreCeltic Fairy Tales. 1894.
Kuno, Meyer. The Voyage of Bran. 1895.
MacKillop, James. The Oxford Dictionary of Celtic Mythology. 1998.
Mathews, Rupert. Poltergeists and Other Hauntings. 2009.
Moore, A. W. The Folk-Lore of the Isle of Man. 1891.
Rolleston, Thomas. Myths and Legends of the Celtic Race. 1911.
Seymour, St. John. Irish Witchcraft and Demonology. 1913.
Seymour, St. John & Neligan, Harry. True Irish Ghost Stories. 1914.
Wilde, Francesca. Ancient Legends, Mystic Charms and Superstitions of Ireland. 1887.
Cat Eating Prey. Mark Marek. 2005
*the top image is by Clement Percheron. It’s available for use through Unsplash.
