Paranormal is a general term (coined ca. 1915–1920) that designates experiences that lie outside "the range of normal experience or scientific explanation" or that indicates phenomena understood to be outside of science's current ability to explain or measure. Paranormal phenomena are distinct from certain hypothetical entities, such as dark matter and dark energy, only insofar as paranormal phenomena are inconsistent with the world as already understood through empirical observation coupled with scientific methodology.
Thousands of stories relating to paranormal phenomena are found in popular culture, folklore, and the recollections of individual subjects. In contrast, the scientific community, as referenced in statements made by organizations such as the United States National Science Foundation, maintains that scientific evidence does not support a variety of beliefs that have been characterized as paranormal.
Etymology
“Paranormal” has been in the English language since at least 1920. It consists of two parts: para and normal. In most definitions of the word paranormal, it is described as anything that is beyond or contrary to what is deemed scientifically possible. The definition implies that the scientific explanation of the world around us is the 'normal' part of the word and 'para' makes up the above, beyond, beside, contrary, or against part of the meaning.
Para has a Greek and Latin origin. Its most common meaning (the Greek usage) is 'similar to' or 'near to', as in paragraph. In Latin, para means 'above,' 'against,' 'counter,' 'outside,' or 'beyond'. For example, parapluie in French means 'counter-rain' – an umbrella. It can be construed then, that the term paranormal is derived from the Latin use of the prefix 'para', meaning 'against, counter, outside or beyond normal.'
Paranormal subjects
Notable paranormal beliefs include those that pertain to ghosts, extraterrestrial life and unidentified flying objects, and cryptids.
Ghosts and other spiritual entities
A ghost is a manifestation of the spirit or soul of a person. Alternative theories expand on that idea and include belief in the ghosts of deceased animals. Sometimes the term "ghost" is used synonymously with any spirit or demon, however in popular usage the term typically refers to a deceased person's spirit.
The belief in ghosts as souls of the departed is closely tied to the concept of animism, an ancient belief which attributed souls to everything in nature. As the 19th-century anthropologist James Frazer explained in his classic work, The Golden Bough, souls were seen as the creature within that animated the body. Although the human soul was sometimes symbolically or literally depicted in ancient cultures as a bird or other animal, it was widely held that the soul was an exact reproduction of the body in every feature, even down to clothing the person wore. This is depicted in artwork from various ancient cultures, including such works as the Egyptian Book of the Dead, which shows deceased people in the afterlife appearing much as they did before death, including the style of dress.
A widespread belief concerning ghosts is that they are composed of a misty, airy, or subtle material. Anthropologists speculate that this may also stem from early beliefs that ghosts were the person within the person, most noticeable in ancient cultures as a person's breath, which upon exhaling in colder climates appears visibly as a white mist. This belief may have also fostered the metaphorical meaning of "breath" in certain languages, such as the Latin spiritus and the Greek pneuma, which by analogy became extended to mean the soul. In the Bible, God is depicted as animating Adam with a breath.
Numerous theories have been proposed by scientists to provide normal explanations for ghost sightings. Although the evidence for ghosts is largely anecdotal, the belief in ghosts throughout history has remained widespread and persistent.
Extraterrestrial life and UFOs
Main articles: extraterrestrial hypothesis and unidentified flying object
The possibility of extraterrestrial life is not, by itself, a paranormal subject. Many scientists are actively engaged in the search for unicellular life within the solar system, carrying out studies on the surface of Mars and examining meteors that have fallen to Earth. Projects such as SETI are conducting an astronomical search for radio activity that would show evidence of intelligent life outside the solar system. Scientific theories of how life developed on Earth allow for the possibility that life developed on other planets as well. The paranormal aspect of extraterrestrial life centers largely around the belief in unidentified flying objects and the phenomena said to be associated with them.
Early in the history of UFO culture, believers divided themselves into two camps. The first held a rather conservative view of the phenomena, interpreting them as unexplained occurrences that merited serious study. They began calling themselves "ufologists" in the 1950s and felt that logical analysis of sighting reports would validate the notion of extraterrestrial visitation.
The second camp consisted of individuals who coupled ideas of extraterrestrial visitation with beliefs from existing quasi-religious movements. These individuals typically were enthusiasts of occultism and the paranormal. Many had backgrounds as active Theosophists, Spiritualists, or were followers of other esoteric doctrines. In contemporary times, many of these beliefs have coalesced into New Age spiritual movements.
Both secular and spiritual believers describe UFOs as having abilities beyond what are considered possible according to known aerodynamic constraints and physical laws. The transitory events surrounding many UFO sightings also limits the opportunity for repeat testing required by the scientific method. Acceptance of UFO theories by the larger scientific community is further hindered by the many possible hoaxes associated with UFO culture.
Cryptids
Main articles: cryptid and cryptozoology
A cryptid is an animal whose existence is not confirmed by science or an animal that is considered extinct. The study of these creatures is known as cryptozoology. Those that study the existence of cryptids are called cryptozoologists. Cryptids have been sighted and documented for centuries. There are hundreds of creatures thought to be in existence today. Some of the more popular cryptids include Bigfoot, the Loch Ness Monster, Yeti [17], living Dinosaurs, Mothman, rods or skyfish, the Jersey Devil, Unicorn and werewolves.
Paranormal research
Approaching the paranormal from a research perspective is often difficult because of the lack of acceptable physical evidence from most of the purported phenomena. By definition, the paranormal does not conform to conventional expectations of nature. Therefore, a phenomenon cannot be confirmed as paranormal using the scientific method because, if it could be, it would no longer fit the definition. (However, confirmation would result in the phenomenon being reclassified as part of science.) Despite this problem, studies on the paranormal are periodically conducted by researchers from various disciplines. Some researchers simply study the beliefs in the paranormal regardless of whether the phenomena are considered to objectively exist. This section deals with various approaches to the paranormal: anecdotal, experimental, and participant-observer approaches and the skeptical investigation approach.
Anecdotal approach
Charles Fort, 1920. Fort is perhaps the most widely known collector of paranormal stories.
An anecdotal approach to the paranormal involves the collection of stories told about the paranormal.
Charles Fort (1874–1932) is perhaps the best known collector of paranormal anecdotes. Fort is said to have compiled as many as 40,000 notes on unexplained paranormal experiences, though there were no doubt many more. These notes came from what he called "the orthodox conventionality of Science", which were odd events originally reported in magazines and newspapers such as The Times and scientific journals such as Scientific American, Nature and Science. From this research Fort wrote seven books, though only four survive: The Book of the Damned (1919), New Lands (1923), Lo! (1931) and Wild Talents (1932); one book was written between New Lands and Lo!, but it was abandoned and absorbed into Lo!.
Reported events that he collected include teleportation (a term Fort is generally credited with coining); poltergeist events, falls of frogs, fishes, inorganic materials of an amazing range; crop circles; unaccountable noises and explosions; spontaneous fires; levitation; ball lightning (a term explicitly used by Fort); unidentified flying objects; mysterious appearances and disappearances; giant wheels of light in the oceans; and animals found outside their normal ranges (see phantom cat). He offered many reports of OOPArts, abbreviation for "out of place" artifacts: strange items found in unlikely locations. He is perhaps the first person to explain strange human appearances and disappearances by the hypothesis of alien abduction and was an early proponent of the extraterrestrial hypothesis.
Fort is considered by many as the father of modern paranormalism, which is the study of the paranormal.
The magazine Fortean Times continues Charles Fort's approach, regularly reporting anecdotal accounts of the paranormal.
Such anecdotal collections, lacking the reproducibility of empirical evidence, are not amenable to scientific investigation. The anecdotal approach is not a scientific approach to the paranormal because it leaves verification dependent on the credibility of the party presenting the evidence. Nevertheless, it is a common approach to paranormal phenomena.
Parapsychology
Participant of a Ganzfeld experiment which proponents say may show evidence of telepathy.
Experimental investigation of the paranormal has been conducted by parapsychologists. Although parapsychology has its roots in earlier research, it began using the experimental approach in the 1930s under the direction of J. B. Rhine (1895–1980). Rhine popularized the now famous methodology of using card-guessing and dice-rolling experiments in a laboratory in the hopes of finding a statistical validation of extra-sensory perception.
In 1957, the Parapsychological Association was formed as the preeminent society for parapsychologists. In 1969, they became affiliated with the American Association for the Advancement of Science. That affiliation, along with a general openness to psychic and occult phenomena in the 1970s, led to a decade of increased parapsychological research. During this time, other notable organizations were also formed, including the Academy of Parapsychology and Medicine (1970), the Institute of Parascience (1971), the Academy of Religion and Psychical Research, the Institute for Noetic Sciences (1973), and the International Kirlian Research Association (1975). Each of these groups performed experiments on paranormal subjects to varying degrees. Parapsychological work was also conducted at the Stanford Research Institute during this time.
With the increase in parapsychological investigation, there came an increase in opposition to both the findings of parapsychologists and the granting of any formal recognition of the field. Criticisms of the field were focused in the founding of the Committee for the Scientific Investigation of Claims of the Paranormal (1976), now called the Committee for Skeptical Inquiry, and its periodical, Skeptical Inquirer. Eventually, more mainstream scientists became critical of parapsychology as an endeavor, and statements by the National Academies of Science and the National Science Foundation cast a pall on the claims of evidence for parapsychology. Today, many cite parapsychology as an example of a pseudoscience.
Though there are still some parapsychologists active today, interest and activity has waned considerably since the 1970s. To date there have been no experimental results that have gained wide acceptance in the scientific community as valid evidence of the paranormal.
Participant-observer approach
A ghost hunter taking an EMF reading, which proponents claim may be connected to paranormal activity.
While parapsychologists look for quantitative evidence of the paranormal in laboratories, a great number of people immerse themselves in qualitative research through participant-observer approaches to the paranormal. Participant-observer methodologies have overlaps with other essentially qualitative approaches as well, including phenomenological research that seeks largely to describe subjects as they are experienced, rather than to explain them.
Participant-observation suggests that by immersing oneself in the subject being studied, a researcher is presumed to gain understanding of the subject. Criticisms of participant-observation as a data-gathering technique are similar to criticisms of other approaches to the paranormal, but also include an increased threat to the objectivity of the researcher, unsystematic gathering of data, reliance on subjective measurement, and possible observer effects (observation may distort the observed behavior). Specific data gathering methods, such as recording EMF readings at haunted locations have their own criticisms beyond those attributed to the participant-observation approach itself.
The participant-observer approach to the paranormal has gained increased visibility and popularity through reality television programs like Ghost Hunters, and the formation of independent ghost hunting groups that advocate immersive research at alleged paranormal locations. One popular website for ghost hunting enthusiasts lists over 300 of these organizations throughout the United States and the United Kingdom.
Skeptical scientific investigation
James Randi is a well-known investigator of paranormal claims.
Scientific skeptics advocate critical investigation of claims of paranormal phenomena: applying the scientific method to reach a rational, scientific explanation of the phenomena to account for the paranormal claims, taking into account that alleged paranormal abilities and occurrences are sometimes hoaxes or misinterpretations of natural phenomena. A way of summarizing this method is by the application of Occam's razor, which suggests that the simplest solution is usually the correct one. The standard scientific models give the explanation that what appears to be paranormal phenomena is usually a misinterpretation, misunderstanding, or anomalous variation of natural phenomena, rather than an actual paranormal phenomenon.
The Committee for Skeptical Inquiry, formerly the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), is an organisation that aims to publicise the scientific, skeptical approach. It carries out investigations aimed at understanding paranormal reports in terms of scientific understanding, and publishes its results in its journal, the Skeptical Inquirer.
Richard Wiseman, of The Committee for Skeptical Inquiry, draws attention to possible alternative explanations for perceived paranormal activity in his article, The Haunted Brain. While he recognizes that approximately 15% of people believe they have experienced an encounter with a ghost, he reports that only 1% report seeing a full-fledged ghost while the rest report strange sensory stimuli, such as seeing fleeting shadows or wisps of smoke, or the sensation of hearing footsteps or feeling a presence. Wiseman makes the claim that, rather than experiencing paranormal activity, it is activity within our own brains that creates these strange sensations. Although it was initially proposed by Michael Persinger that ghostly experiences could be replicated by stimulating the brain with weak magnetic fields, this theory was later thrown out by research led by Swedish psychologist, Pehr Granqvist. Upon attempting to replicate the research by Persinger, Granqvist and his team determined that the paranormal sensations experienced by Persinger's subjects were merely the result of suggestion, and that brain stimulation with magnetic fields did not result in ghostly experiences. However, Oxford University psychologist Justin Barrett has proposed a theory to explain sensations of paranormal activity. Barrett claims that ‘agency’ – being able to figure out why people do what they do – is so important in everyday life, that it is natural for our brains to work too hard at it, thereby detecting human or ghost-like behaviour in everyday meaningless stimuli. This article in the Skeptical Inquirer suggests that paranormal sensations are not the result of spirits visiting the Earth. Instead, it is the workings inside our brains causing us to attribute meaningless stimuli to ghostly activity.
Former stage magician James Randi is a well-known investigator of paranormal claims. As an investigator with a background in illusion, Randi feels that the simplest explanation for those claiming paranormal abilities is often trickery, illustrated by demonstrating that the spoon bending abilities of psychic Uri Geller can easily be duplicated by trained stage magicians. He is also the founder of the James Randi Educational Foundation and its million dollar challenge offering a prize of US $1,000,000 to anyone who can demonstrate evidence of any paranormal, supernatural or occult power or event, under test conditions agreed to by both parties. Despite many declarations of supernatural ability, this prize remains unclaimed.
Psychological study
In his article ‘Creative or Defective’ Radin (2005) asserts that many academics explain the belief in the paranormal by using one the three following hypotheses: Ignorance, deprivation or deficiency. ‘The ignorance hypothesis asserts that people believe in the paranormal because they’re uneducated or stupid. The deprivation hypothesis proposes that these beliefs exist to provide a way to cope in the face of psychological uncertainties and physical stressors. The deficiency hypothesis asserts that such beliefs arise because people are mentally defective in some way, ranging from low intelligence or poor critical thinking ability to a full-blown psychosis’ (Radin). The deficiency hypothesis gets some support from the fact that the belief in the paranormal is an aspect of a schizotypical personality (Pizzagalli, Lehman and Brugger, 2001).
—R. de Boer and D.J. Bierman, The roots of paranormal belief: Divergent associations or real paranormal experiences?
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