The supernatural has become extraordinarily popular in literature, television, and film. Vampires, zombies, werewolves, witches, and wizard have become staples of entertainment industries, and many of these figures have received extensive critical attention. But one figure has remained in the shadows - the female ghost. Inherently liminal, often literally invisible, the female ghost has nevertheless appeared in all genres. Subversive Spirits: The Female Ghost in British and American Popular Culture brings this figure into the light, exploring her cultural significance in a variety of media from 1926 to 2014. Robin Roberts argues that the female ghost is well worth studying for what she can tell us about feminine subjectivity in cultural contexts. Subversive Spirits examines appearances of the female ghost in heritage sites, theater, Hollywood film, literature, and television in the United States and the United Kingdom. What holds these disparate female ghosts together is their uncanny ability to disrupt, illuminate, and challenge gendered assumptions. As with other supernatural figures, the female ghost changes over time, especially responding to changes in gender roles. Roberts's analysis begins with comedic female ghosts in literature and film and moves into horror by examining the successful play The Woman in Black and the legend of the weeping woman, La Llorona. Roberts then situates the canonical works of Maxine Hong Kingston and Toni Morrison in the tradition of the female ghost to explore how the ghost is used to portray the struggle and pain of women of color. Roberts further analyzes heritage sites that use the female ghost as the friendly and inviting narrator for tourists. The book concludes with a comparison of the British and American versions of the television hit Being Human, where the female ghost expands her influence to become a mother and savior to all humanity.

" P.D. Ouspensky s] yearning for a transcendent, timeless reality one that cancels out physical disintegration and death figures into science at some fundamental level.

Einstein found solace in his theory of relativity, which suggested to him that events are ever-present in the space-time continuum. When his friend Michele Besso passed on shortly before his own death, he wrote: 'For us believing physicists the distinction between past, present, and future is only an illusion, even if a stubborn one.'" from Magic, Mystery, and Science

The triumph of science would appear to have routed all other explanations of reality. No longer does astrology or alchemy or magic have the power to explain the world to us. Yet at one time each of these systems of belief, like religion, helped shed light on what was dark to our understanding. Nor have the occult arts disappeared. We humans have a need for mystery and a sense of the infinite.

Magic, Mystery, and Science presents the occult as a "third stream" of belief, as important to the shaping of Western civilization as Greek rationalism or Judeo-Christianity. The occult seeks explanations in a world that is living and intelligent quite unlike the one supposed by science. By taking these beliefs seriously, while keeping an eye on science, this book aims to capture some of the power of the occult. Readers will discover that the occult has a long history that reaches back to Babylonia and ancient Egypt. It proceeds alongside, and frequently mingles with, religion and science. From the Egyptian Book of the Dead to New Age beliefs, from Plato to Adolf Hitler, occult ways of knowing have been used and hideously abused to explain a world that still tempts us with the knowledge of its dark secrets."

Telepathy, thought transference, unconscious communication. While some important early psychological theorists such as William James, Frederic W. H. Myers and Sigmund Freud all agreed that the phenomenon exists, their theoretical approaches to it were very different. James's and Myers's interpretations of and experimental investigations into telepathy or thought transference were an inextricable part of their psychical researches. Freud's insistence on the reality of thought transference had nothing to do with psychical research or paranormal phenomena, which he largely repudiated. Thought transference for Freud was located in a theory of the unconscious that was radically different from the subliminal mind embraced by James and Myers. Today thought transference is most commonly described as unconscious communication but was largely ignored by subsequent generations of psychoanalysts until most recently. Nonetheless, the recognition of unconscious communication has persisted as a subterranean, quasi-spiritual presence in psychoanalysis to this day. As psychoanalysis becomes more interested in unconscious communication and develops theories of loosely boundaried subjectivities that open up to transcendent dimensions of reality, it begins to assume the features of a religious psychology. Thus, a fuller understanding of how unconscious communication resonates with mystical overtones may be more deeply clarified, articulated and elaborated in contemporary psychoanalysis in an explicit dialogue with psychoanalytically literate scholars of religion. In Legacies of the Occult Marsha Aileen Hewitt argues that some of the leading theorists of unconscious communication represent a 'mystical turn' that is infused with both a spirituality and a revitalized interest in paranormal experience that is far closer to James and Myers than to Freud.

The untold account of the countless Americans who believe in, or personally experience, paranormal phenomena such as ghosts, Bigfoot, UFOs and psychics Given the popularity of television shows such as Finding Bigfoot, Ghost Hunters, Supernatural, and American Horror Story, there seems to be an insatiable public hunger for mystical happenings. But who believes in the paranormal? Based on extensive research and their own unique personal experiences, Christopher Bader, Joseph Baker and Carson Mencken reveal that a significant number of Americans hold these beliefs, and that for better or worse, we undoubtedly live in a paranormal America. Readers will join the authors as they participate in psychic and palm readings, and have their auras photographed, join a Bigfoot hunt, follow a group of celebrity ghost hunters as they investigate claims of a haunted classroom, and visit a support group for alien abductees. The second edition includes new and updated research based on findings from the Baylor Religion survey regarding America's relationship with the paranormal. Drawing on these diverse and compelling sources of data, the book offers an engaging account of the social, personal, and statistical stories of American paranormal beliefs and experiences. It examines topics such as the popularity of paranormal beliefs in the United States, the ways in which these beliefs relate to each other, whether paranormal beliefs will give rise to a new religion, and how believers in the paranormal differ from "average" Americans. Brimming with fascinating anecdotes and provocative new findings, Paranormal America offers an entertaining yet authoritative examination of a growing segment of American religious culture.

Most scholars dismiss research into the paranormal as pseudoscience, a frivolous pursuit for the paranoid or gullible. Even historians of religion, whose work naturally attends to events beyond the realm of empirical science, have shown scant interest in the subject. But the history of psychical phenomena, Jeffrey J. Kripal contends, is an untapped source of insight into the sacred and by tracing that history through the last two centuries of Western thought we can see its potential centrality to the critical study of religion.
Kripal grounds his study in the work of four major figures in the history of paranormal research: psychical researcher Frederic Myers; writer and humorist Charles Fort; astronomer, computer scientist, and ufologist Jacques Vallee; and philosopher and sociologist Bertrand Meheust. Through incisive analyses of these thinkers, Kripal ushers the reader into a beguiling world somewhere between fact, fiction, and fraud. The cultural history of telepathy, teleportation, and UFOs; a ghostly love story; the occult dimensions of science fiction; cold war psychic espionage; galactic colonialism; and the intimate relationship between consciousness and culture all come together in "Authors of the Impossible," a dazzling and profound look at how the paranormal bridges the sacred and the scientific.

The Ouija board jury incident of 1994 is one of the most disconcerting in English legal history, possibly (says the author) 'the nadir of reported juror misbehaviour in the 20th-century'. But, as Professor Jeremy Gans shows, in an era of soundbites it has been distorted by the media whilst even eminent lawyers have sometimes got the story wrong. In this first full-length treatment he emphasises the known facts, the constitutional dilemma of investigating even bizarre jury misbehaviour and how the trial involved one of the most serious murder cases of the decade in which two people were shot in cold blood. Stephen Young's conviction after a re-trial is still claimed to be a miscarriage of justice by some people, as to which Gans puts forward his own ingenious solution. But quite apart from analysing the facts of R v Young, this book is a tour de force on jury misbehaviour in which the author also examines the implications for example of winks and nods, research by jurors, speaking or listening out of turn, going to sleep during the hearing or falling in love with one of the advocates. Amusing at first sight, such events involve deep questions of law, practice and democratic involvement in the Criminal Justice process. Far from being a mere anecdote, the case of the Ouija board jurors, the misconceptions about it and the issues it leads to deserve close study by anyone who is even remotely interested in jury trial. The first full length treatment of an iconic case. Dispels the myths that have built-up around it. Looks at other instances of jury misbehaviour. Shows how the courts and Parliament have wrestled with problems of this kind. A first-rate analysis of a baffling double murder.

Bettina E. Schmidt explores experiences usually labelled as spirit possession, a highly contested and challenged term, using extensive ethnographic research conducted in Sao Paulo, the largest city in Brazil and home to a range of religions which practice spirit possession. The book is enriched by excerpts from interviews with people about their experiences. It focuses on spirit possession in Afro-Brazilian religions and spiritism, as well as discussing the notion of exorcism in Charismatic Christian communities. Spirits and Trance in Brazil: An Anthropology of Religious Experience is divided into three sections which present the three main areas in the study of spirit possession. The first section looks at the social dimension of spirit possession, in particular gender roles associated with spirit possession in Brazil and racial stratification of the communities. It shows how gender roles and racial composition have adapted alongside changes in society in the last 100 years. The second section focuses on the way people interpret their practice. It shows that the interpretations of this practice depend on the human relationship to the possessing entities. The third section explores a relatively new field of research, the Western discourse of mind/body dualism and the wide field of cognition and embodiment. All sections together confirm the significance of discussing spirit possession within a wider framework that embraces physical elements as well as cultural and social ones. Bringing together sociological, anthropological, phenomenological and religious studies approaches, this book offers a new perspective on the study of spirit possession.