Recent surveys have shown that a significant portion of the
population believes in ghosts, leading some scholars to conclude that we
are witnessing a revival of paranormal beliefs in Western society. A Harris poll from
last year found that 42 percent of Americans say they believe in
ghosts. The percentage is similar in the U.K., where 52 percent of
respondents indicated that they believed in ghosts in a recent poll.
Though it’s tough to estimate how large the paranormal tourism industry
is—tours of sites that are supposedly haunted (rather than staged
haunted houses)—there are 10,000 haunted locations in the U.K. according
to the country’s tourist board, and sites like HauntedRooms.co.uk list
dozens of allegedly haunted hotels where curious visitors can stay. In
the U.S., residents of places like Ellicott City in Howard County, Maryland, pride themselves on their haunted heritage.
While the terms "spirit" and "ghost"are related and even
interchangeable in some languages, the word "ghost" in English tends to
refer to the soul or spirit of a deceased person that can appear to the
living. In A Natural History of Ghosts,
Roger Clarke discusses nine varieties of ghosts identified by Peter
Underwood, who has studied ghost stories for decades. Underwood’s
classification of ghosts includes elementals, poltergeists, historical
ghosts, mental imprint manifestations, death-survival ghosts,
apparitions, time slips, ghosts of the living, and haunted inanimate
objects.
It seems that belief in ghosts is even more widespread in much of
Asia, where ghosts are characterized as neutral and can be appeased
through rituals or angered if provoked (as opposed to our scarier
depictions of ghosts in the West), according to Justin McDaniel, a
professor of religious studies and director of the Penn Ghost Project
at the University of Pennsylvania. “[Ghosts in Asia] can be asked for
help in healing humans, winning the lottery and protecting one while
traveling or while pregnant,” he said. “Like American ghosts, they have
an attachment to the human realm which keeps them haunting and helping
humans.”
In China, Malaysia, Singapore, Vietnam, and Thailand, the seventh
month of the lunar calendar (which falls in August this year) ushers in
the Hungry Ghost Festival,
when it is believed that ghosts of the deceased are temporarily
released from the lower realm to visit the living. In Taiwan, some
people believe that the presence of wandering ghosts during Ghost Month can cause accidents to the living. At least one study
has shown that people avoid risky behaviors during this time, including
those in bodies of water, reducing the number of deaths by drowning.
“Like in the West,” McDaniel says, “people in Asia have kept their
belief in ghosts despite the rise of science, skepticism, secularism,
and public education. In places like Japan where secularism is very
strong, the belief in ghosts is still high. Even hyper-modern and
liberal Scandinavia has a high percentage of people believing in
ghosts.”
It turns out that a significant amount of people report having personally experienced paranormal activity. In a study
published in 2011, 28.5 percent of undergraduate students surveyed at a
southern university reported having had a paranormal experience. In a
2006 Reader's Digest poll,
20 percent of respondents (21 percent of women and 16 percent of men)
reported that they had seen a ghost at some time in their lives.
But it’s also true that if you already believe in ghosts, or are told
a place is haunted, you are more likely to interpret events as
paranormal. A 2002 study
found that believers in ghosts were more likely than non-believers to
report unusual phenomena while touring a site in Britain with a
reputation for being haunted. Visitors who were told that there was a
recent increase in unusual phenomena occurring at the site also reported
a higher number of unusual experiences on the tour.
Another study
demonstrated that hearing or reading about paranormal narratives,
especially when the story came from a credible source, was enough to
increase paranormal beliefs among participants. With the abundance of
ghost-hunting shows in the U.S. and the UK, like Ghost Hunters, Ghost Adventures and Most Haunted, which is returning to screens this fall, it’s probably not surprising that studies have also linked belief in ghosts with exposure to paranormal-related TV shows.
“What we have is people trying to make sense of something that, to
them, seems inexplicable,” says Christopher French, a professor of
psychology and head of the Anomalistic Psychology Research Unit at
Goldsmiths, University of London, “So you get the misinterpretation of
noises or visual effects that do have a normal explanation, but not one
that people can think of. People assume that if they cannot explain
something in natural terms, then it must be something paranormal.”
According to French, hallucinations are more common among the general
population than most people realize, and are sometimes wrongly
interpreted as ghosts. He points to sleep paralysis—a phenomenon that
occurs when someone wakes up while still in the dream-inducing REM stage
of sleep, in which your body is paralyzed— as one example. Studies
have shown that around 30 to 40 percent of people have experienced
sleep paralysis at least once in their lives, with about five percent of
participants reporting visual and audio hallucinations, including the
presence of monstrous figures, and difficulty breathing.
The experience has been interpreted as paranormal in several cultures. In a study
done in Hong Kong, for example, 37 percent of students reported at
least one instance of what they refer to as “ghost oppression.” In
Thailand, the term for sleep paralysis–phi um—translates to “ghost covered.” In Newfoundland, Canada, it is known as a visit from the “Old Hag.” The woman in Swiss artist Henry Fuseli’s famous 18th century painting, “The Nightmare,” is said by French and other researchers to be suffering an episode of sleep paralysis.
Michael Shermer, author of The Believing Brain,
argues that we see causal, intentional relationships—even when they
don’t exist—because it is evolutionarily advantageous to do so and
because humans have the tendency to look at patterns and see them as
deliberate. In a column for Scientific American,
Shermer writes, “We believe that these intentional agents control the
world, sometimes invisibly from the top down (as opposed to bottom-up
causal randomness). Together patternicity and agenticity form the
cognitive basis of shamanism, paganism, animism, polytheism, monotheism,
and all modes of Old and New Age spiritualisms.”
One example of this is our tendency to see faces in random images, a phenomenon called pareidolia. In a study
conducted at the University of British Columbia, researchers Aiyana
Willard and Ara Norenzayan found that participants with a higher
tendency to anthropomorphize—meaning those that are more likely to
assign human qualities to non-human things—were also more likely to have
paranormal beliefs.
“There is also the emotional motivation for these beliefs,” French
says. “The vast majority of us don’t like the idea of our own mortality.
Even though we find the idea of ghosts and spirits scary, in a wider
context, they provide evidence for the survival of the soul.”
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