1. Continuity of “Being.”
Nature isn’t something you “go to.” The natural world isn’t confined to remote wildernesses or heavily forested parks. Nature is a process that manifests everywhere, from rural landscapes to strip malls. A bee flying through a city is no less in “nature” than when it’s in a meadow. The life force, in all its forms, continues to unfold seamlessly in any environment, regardless of whether we label it as “nature” or the “civilized” world.
In the same way, the idea that there’s a distinct “spirit world” separate from the “real world” is a misconception. All experiences—whether they seem mystical or mundane—manifest within the same sense-dependent existence. What we perceive as separate realms is merely a reflection of our ability or inability to perceive certain phenomena. Some events or entities are simply more accessible to our senses than others, but this doesn’t mean they occupy an entirely different realm.
The spirit world isn’t a place that one goes to, or something only accessible in haunted houses or churches; rather, it’s a layer of reality that becomes perceptible under certain conditions. If you know what you’re doing, you’re just as likely to encounter a “ghost” in broad daylight in your bathroom as you are at midnight in a dusty graveyard.
2. Continuity of Phenomena.
The hard and fast lines between what we consider “paranormal” manifestations aren’t so hard or fast. Charles Fort and John Keel may be the most famous proponents of this concept, as is Jacques Vallee, in his Magonian work. UFOs, Ghosts, Hominids, Cryptids, Fairies and Fae, Elementals, Nature Spirits, etc., may all be individual manifestations of the same phenomena.
Pictured: Possibly Sasquatch, Maybe a Ghost
UFO abductions and fairy abductions are an expression of the same underlying phenomena. It should be possible to summon UFOs using medieval planetary sigils from grimoires; someone plagued by abduction attempts may benefit from leaving milk (and cookies?) out for the visitors, or springs of holly in the house. It should also be possible to speak with a Sasquatch using a Ouija board. The Loch Ness monster may be the ghost of an extinct dinosaur. Werewolves may disappear into an explosion of orbs, and portals may open in city fountains. There is no limit to experience and/or manifestation.
For this reason, there are also no limits to the kind of tools paranormal investigators may find useful. Some modern investigators have already begun using Tarot and psychomantea during their investigations. We have successfully used dowsing rods to locate mysterious items. Technological devices may also prove useful. If it gets results, use it!
3. Normalizing the Paranormal.
The sheer number of individuals who express interest in, and report firsthand experiences with, the paranormal suggests that such occurrences are far from rare or unusual. Instead, they reflect a fundamental aspect of the human experience. These phenomena, whether they involve unexplained sightings, strange coincidences, or encounters with the unknown, tap into something deeply ingrained in our nature. Rather than dismissing them as figments of imagination or outliers, we should recognize that these experiences are not exceptions, but rather a shared part of our collective experience.
Given this, it’s crucial to approach these experiences with respect and an open mind, rather than ridicule or skepticism. People who recount paranormal events are often communicating something significant about their unique perception of reality. Assuming positive intent in these situations, whether the experience is dramatic or subtle, acknowldges that each encounter holds meaning for the individual, and honoring that meaning creates space for richer dialogue about the unknown. Dismissing these accounts offhand not only invalidates the person’s experience, but also closes the door to valuable insights into the mysteries of human perception.
Moreover, it’s important to make discussions around the paranormal accessible to everyone. If a six-year-old tells a story about a squirrel staring at them in a strange way, this moment may be just as meaningful as a collection of blurry 19th-century photos of “orbs.” By valuing these experiences without immediate judgement, we create a more inclusive and open-minded approach to the exploration of the unknown.
4. Universal Approach to the Liminal.
Since everything is full of “life force,” paranormal instances aren’t constrained to human experience. To put it another way, paranormal entities may be “ghosts” etc., but don’t need to be the ghosts of humans. Anything that has at one time contained life force can manifest liminally. This doesn’t refer to “haunted” or “possessed” objects, although the lines may certainly blur. Rather, anything that exists has some kind of energy that may persist beyond the physical.
Trees can have ghosts, and so can insects. Microorganisms can manifest as phantoms. “Ghost” bodies of water can appear?—?the life force contained in streams and rivers may instantiate where they once flowed. You may stub your toe on the spirit of a rock, or feel a creeping sensation as a spectral spider climbs up your arm.
This continuity of life force isn’t limited to items that we consider “natural.” In fact, this approach to the paranormal understands that human-made/manufactured objects may also be imbued with their own “spirit” (see “Tsukumogami” for an interesting correlative). That strange, soft knocking you hear may be a ghost hammer, working away for eternity….
5. Remythologizing Your World.
Myths aren’t ancient tales; they’re living stories that provide us with a sense of purpose and understanding of the world around us. These stories are meaningful because they encapsulate universal truths and archetypes that transcend time and place, shaping our values, beliefs, and identities. Myths give structure to the human experience; when we engage with them, we tap into a narrative thread that informs the way we interpret, and engage with, the world.
Exploring the mythological fabric of your local environment can reveal layers of meaning you may not have noticed before. By investigating your community at a hyper-local level, you might begin to uncover symbols, stories, and traditions that resonate with broader mythological themes. These mythic elements could be hiding in plain sight—whether it’s in the local folklore, natural landmarks, or even the way people interact with one another. In this process, the mythological becomes intertwined with the mundane, showing us that mythology is not just something to study from afar, but something to experience directly within our own lives.
(*It should go without saying that it’s important, especially for those of us who come from colonialist backgrounds, to approach local indigenous traditions, myths, and folklore respectfully and non-appropriatively, including those communities as much as possible. It should go without saying, but I’m saying it anyhow.)
Find the local entrance to the Hypogeum! Go to your local Historical Society and find out who lived in your house before you. Ask your community on social media if anyone else has felt spooky vibes in that grove of trees. Grab a pair of dowsing rods and go looking for fairy houses in the park. Give your life meaning, and have fun!