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john's Discussions
What do you all think of Ghost Hunter Teams selling tickets to join investigations?
13 Replies
Started this discussion. Last reply by bobo Jun. 29, 2008.
john's Page
Profile Information
- About Me:
- i don't believe in ghosts but wonder why i have the disire for them to exist. Is life really that boring? That i must create a belief that undermines my reality and causes instability in my reasoning.
- What Type of investigator are you:
- Ghost Hunter
- Paranormal Equipment:
- my eyes, ears and nose and one can definitely see a lot more with the lights on.
- Are you Part of a Paranormal Group:
- no
- Have you ever seen/felt/heard a ghost spirit:
- NO
- Relationship Status:
- Married
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I have similar plans for the paint job on the hearse.
I bought it sight unseen via the internet and was very lucky! Little needed to be done.
I've just had to do the usual replacements, brake pads, tune-up, tires and exhaust.
I bought it in 2002 with only 40,000 miles on the odometer. Actual miles!
I realize that things just are and try not to worry about them!
Life cannot be boring if you just open your senses and just enjoy the ride!!
Later,
John
Belief in the paranormal begins almost from infancy. We need to expand the research on the developmental stages of belief in the paranormal, and to do that we must study young children.
I have developed a linear model for the development of paranormal and supernatural beliefs at the individual level (figure 2). As children we are taught by parents and other adults (indoctrination by authority) about our culture's beliefs and practices. Our elders' teachings are filtered through hard-wired psychological processes. These include: control (magical) thinking, which allows a helpless infant to believe that he controls the actions of those around him ("Mother fed me because I pointed at her and smiled"), reducing his frustration level; psychological needs and desires, including making order and sense out of one's environment, having an understanding of one's place in the cosmos, feeling in control of one's destiny, and having a fantasy outlet; and the desire to please and imitate adults.
We are taught about angels, witches, devils, spirits, monsters, gods, etc. virtually in the cradle. Some of these paranormal beliefs are secular, some are religious, and the most pernicious are crossover beliefs, beliefs that are at times secular and at other times religious. Santa Claus, angels and vampires, ghosts and souls, and the Easter Bunny are examples of cross-over beliefs. Crossover beliefs are attractive to children (free candy and presents), and on that basis they are readily accepted. The devils, ghosts, and monsters are reinforced through Halloween rituals and the mass media. As the child matures, some crossover beliefs, called "teaser" paranormal beliefs, are exposed as false. Traditional religious concepts are reinforced as "true and real." They give us Santa Claus and we believe in an omniscient, beneficent old elf and then they replace Santa with God, who is typically not as generous as Santa Claus and whose disapproval has more serious consequences than a lump of coal. We learn about God and Santa Claus simultaneously; only later are we told that Santa Claus is just a fairy tale and God is real.
In a synergy of cultural indoctrination and the individual's cognitive and affective development, a general belief in the paranormal and the supernatural forms. Once we have knowledge of the paranormal, we can then experience it. One cannot have Bigfoot's baby until one is aware that there is a Bigfoot, or aliens, or ghosts. In other words, you cannot see a ghost until someone has taught you about ghosts. Countervailing influences, experiential knowledge, and knowledge of realistic influence have little effect on paranormal beliefs because they are applied after the belief is established through cultural and familial authority.
The dismal statistics presented on the science literacy level of scientists and science educators by Showers (1993) argued against a rapid increase in science literacy. Scientists and science educators (1) have high levels of paranormal and pseudoscientific belief, (2) do not use their scientific knowledge when voting, (3) use nonscientific approaches in personal and social decision-making, and (4) do not have high levels of science content knowledge outside of their specific disciplines. How can we expect nonscientists to think and act scientifically if scientists and science educators do not? If we decide to mount a concerted program to disabuse the public of paranormal and pseudoscientific beliefs, we must first ask if cultures can survive without paranormal beliefs.
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