That night I sat at home with the case files Matt had given me. He had insisted that before I read any of the case files that I read a paper Moody had written explaining his theories behind his work. I give a portion of his treatise here because I hope to show how persuasive a hypothesis Moody lays out. After reading his cogent argument I was fully drawn into the research one would need to conduct to prove his theory. Before reading his argument I was at a loss for why Matt was so entranced by Moody’s later work, but after reading his treatise, I was intrigued to the point of wanting to reproduce his research.
“A PSYCHOLOGICAL BASIS FOR HAUNTINGS by Dr. Calvin S. Moody
Humans are a species of storytellers and as long as man has created and shared stories, his tales have included beliefs in the supernatural. For a scientist who holds a materialistic view of the world, one must wonder why it so prevalent throughout the multitude of races and societies that supernatural hauntings be a common belief theme. Is there a rational explanation that can be proven empirically?
Before embarking on this venture, I must make a thorough definition and classification of what I mean by the term ‘haunting’. When a person claims that they have experienced a haunting they may mean that they have seen a ghost or other such apparition, heard unexplained noises, been tormented by demons through possession, or simply felt a presence that can’t be explained. In all such cases, the causative agent is some type of spirit or energy that is incorporeal in nature somehow interacting with the corporeal world. What changes from case to case is the motive of the entity in why it is interacting with the senses of the material percipient.
Initially, I was tempted to make a first categorization of two types of hauntings: personal and impersonal. But closer reflection shows that all types of hauntings are ultimately personal in nature. For example, a personal haunting would be one wherein the victim feels like the apparition is targeting them for some purpose, such as a possession or to deliver a warning. One would be tempted to say that a passive haunting such as merely seeing a ghost walk past a doorway would be of the impersonal kind. The ghost didn’t try to interact at all with the witness. But is it not still a personal, subjective fact that this particular person believes they saw a ghost? Ultimately, it falls into the psychological realm because a statement of belief about witnessing something supernatural, i.e. outside of the normal natural order of things, is a statement about the psychological state of the person’s belief in what their senses have conveyed to them.
I therefore took a different tack and searched for a categorization schema that centers on the psychological state of the hauntee. It became readily apparent that hauntings carry with them a strong emotional component and that these emotions are completely in the realm of negative emotions that serve to hinder the flourishing of a healthy psyche. One would also be tempted to default to the emotion of fear as common to all types of hauntings. While fear is a common reaction, it is not necessarily the causative emotion. In researching many such cases I have recognized just three types of hauntings based on the negative emotional, psychological state of the hauntee.
The first type of haunting involves the emotions of loss or remorse. I call this type ‘The Sad Haunting’. This type of haunting is typified by a spirit that is unable to pass over to the afterlife because of an emotionally charged episode that leaves them replaying over and over the same moment of emotional tragedy. As for the witness of this type of haunting, they have lying latent in their subconscious, or even overtly recalled in their consciousness, an episode of extreme attachment to someone or someplace that has been severed. They are therefore compelled to find psychic equilibrium by externalizing the feelings of loss being replayed.
The second type of haunting is centered upon the emotion of anger. I have titled this ‘The Angry Haunting’. This haunting manifest in two primary ways: either by possession or through the mischievous poltergeist. In the former, the spirit inhabits the body of a person to force them to commit violent, aggressive, or vindictive acts on those around them. This is many times attributed to malevolent entities such as demons but may also be a channeled spirit of a deceased person. In the latter, the entity manifest in the environment by causing disruption through noise, vandalism, or disorder. One can easily see how these are all displays of anger being projected onto others. From a psychological standpoint of the hauntee, there is again a repression of anger either needing to be expelled or reciprocated from receiving anger from someone else.
The final, and most complex, category I call ‘The Guilty Haunting’. There are many ways in which the feelings of guilt, embarrassment, or shame can be manifested in a person’s belief they are being haunted. A common type of haunting in this category is the apparition that is coming to somehow punish the hauntee; displayed as a vengeful spirit coming to set right the scales of justice. This is the most extreme and overt case wherein the person is fully aware of their transgression and feels deep down inside that they must atone for their sins. It doesn’t necessarily have to be a spirit, either. The person may merely feel like a curse has befallen them and that it is the curse that is acting as the judge of morality in rectifying their immoral act. But it need not be such a conscious form of guilt. A less overt form is the spirit that has come to act as a warning spirit or harbinger of impending doom. In this case, the hauntee has an unconscious feeling of guilt that is being externalized. The psychiatrist must uncover just why it is that the patient possesses these latent feelings of unworthiness or guilt. And finally, but very similarly to the harbinger haunting, is the watcher, shadow being, or unseen presence that points to a form of paranoia in the hauntee. They feel like judging eyes are upon them indicating yet another form of underlying guilt that must manifest itself in order for their psyche to seek a healthy balance again.
There are countless symbols with which human beings ascribe meaning to and the supernatural haunting stories or our species are no different. Many times it is these universal symbols that allow a person to rationalize their negative emotions being manifest in the world of the external. For example, based on the above theory, let’s suppose a devout and pious priest is walking through a park when suddenly, a black cat darts across his path. A witness sitting on a nearby bench comments to him that he will now be the recipient of bad luck. The black cat superstition is a widely held cultural symbol that could very well open the person up to a belief that they will actually befall ill luck. But our priest, being a person of healthy psyche and adhering to his belief system without serious transgression, will likely chalk this experience up to a silly superstition; or, he may likely believe it to hold truth but will very likely choose not to dwell on it because he will think that things are rightly in God’s hands and that his piety will surely ensure that God will see that the bad luck is so insignificant that he need not worry. Now imagine a person who possesses an unhealthy amount of unconscious guilt who is ripe for this imbalance in their psyche to find release being in the same predicament as our priest. The cat and the ensuing remark by the bystander will likely fester in their psyche inviting some type of pressure release in their belief system. For it is the belief system of the person that must be preserved. One can easily see how this one meaningless cat can be imbued with such symbolism that they are quickly carried away into a phantasy were they are the victim of a curse returning upon them for the bad deeds they have committed. And thus, they are suddenly haunted by a curse.
So you see that it is fear commingled with these other forms of negative emotion that causes the mind to override the senses in order to create a belief system that allows an outlet for such psychologically damaging emotions. If the psychiatrist could find a patient in such negative emotional distress and cause them to believe they were haunted in one of the various ways specific to their particular type of emotional distress, would this ultimately help the patient to achieve psychic equilibrium? The following case studies are the culmination of years of research along these lines and should suffice to prove that that above presented hypothesis is true.”
And there you have it, Dr. Calvin Moody’s presentation of his theory was wholly lucid and presented with fine logic for its case. In short, I was sold; at least well enough that I couldn’t wait to dive into the case files that now sat upon my desktop to see exactly how he managed to pull off these orchestrated hauntings. But before I cracked the first file, there was one burning question that needed to be answered.
I called Matt and he answered quite quickly saying, “Keith! Have you read his treatise? What do you think?”
“Fascinating! I must admit, Matt, at first I actually thought you were wasting my time, but this is actually quite riveting stuff.”
“And the case files? Even better, huh?”
“Well, I haven’t even started those yet. I wanted to ask you a question first?”
“What happened to Moody? Why hasn’t this work been brought to wider attention in the field?”
“Well,” he breathed a heavy sigh and I knew that I had stumbled upon the rub of the story, “As I mentioned today, he committed suicide before publishing.”
“But why didn’t anyone publish posthumously?”
“Because of the reason he killed himself. How would his theory stand up to the scrutiny of the fact that he killed himself because he claimed he was being haunted by the ghost of Shockley House?”