The supernatural has this in common with nature: you may drive it out with a pitchfork, but it will constantly come running back. At a time when science and technology are proving ambivalent in their effects and institutionalized religion is weakened by self-inflicted wounds, interest in its manifestations is insatiable. This sweeping anthology presents material in which, touchingly, eerily or bizarrely, the supernatural and the natural meet and ignite, illuminating our deepest anxieties, frailties, and hopes. While chiefly concerned with specific instances, it gives due weight to the views of philosophers and fanatics, of men of letters and the man in the street, and of lovers and lost souls. Mixing what is advanced as fact with what is offered as fiction, it takes in hauntings both malignant and benign, magic, vampires and other popular monsters, witches and fairies, the devil seeking whom he may devour, sex and the supernatural, dreams and coincidences, daemonic influences in art, comedies of the occult, near-death, experiences and after-death expectations. The closing section sums up the war between believers and disbelievers and touches on the processes of reading and of writing about the subject. Testimonies cited are ancient and modern, drawn from East and West, from Christian, Islamic, and Buddhist sources, and range from Homer to Hardy, Pliny to Primo Levi, Apuleius to A. S. Byatt, through Rabelais, Shakespeare, Johnson, Goethe, Dickens, George Eliot, Flaubert, Kipling, Yeats, Rebecca West, and many others, including some who, like Browning's medium, Mr Sludge, find a little cheating comparable to the china egg that prompts a hen to lay a real one. For fervent believers andsceptics alike, there can be no more magical compendium than this.

The thrill and chill of the ghost story is displayed in all its variety and vitality through this marvellous anthology. Ranging from the early 19th century to the 1960s, the collection reveals the development of the genre, and showcases many of its greatest expositors - from Sir Walter Scott, H. G. Wells, M. R. James, T. H. White, Walter de la Mare, and Elizabeth Bowen in the UK to Edith Wharton in America. Though its heyday coincided with the golden age of Empire in the nineteenth century, the ghost story enjoyed a second flowering between the two World Wars and its popularity is as great as ever.

Humans--even those who consider themselves secular or atheists--are utterly seduced by supernatural beliefs. Clay Routledge, an experimental social psychologist who grew up in a deeply religious environment, argues that belief or trust in forces beyond our understanding is natural and rooted in our fears of death. In Supernatural: Death, Meaning, and the Power of the Invisible World, Routledge argues that supernatural thinking is adaptive, even healthy, and that it should unite and not divide us.

A collection of stories about time, exploring all the different ways that we can twist and play with time. The stories take in trips to the future, package holidays to the past, visitors from other times with unwelcome messages, a thief with the power to stop time altogether, a man in lovewith someone who died years before he was born, a star fleet that paradoxically caused its own destruction, and many more. With a sure appeal for everyone who likes an exciting, thought-provoking story, as well as fans of science fiction and ghost stories, this is a wonderfully entertaining collection of stories to amuse, amaze, and enthral.

The cognitive science of religion is a rapidly growing field whose practitioners apply insights from advances in cognitive science in order to provide a better understanding of religious impulses, beliefs, and behaviors. In this book Ilkka Pyysiäinen shows how this methodology can profitably be used in the comparative study of beliefs about superhuman agents. He begins by developing a theoretical outline of the basic, modular architecture of the human mind and especially the human capacity to understand agency. He then goes on to discuss examples of supernatural agency in detail, arguing that the human ability to attribute beliefs and desires to others forms the basis of conceptions of supernatural agents and of such social cognition in which supernatural agents are postulated as interested parties in social life. Beliefs about supernatural agency are natural, says Pyysiäinen, in the sense that such concepts are used in an intuitive and automatic fashion. Two dots and a straight line below them automatically trigger the idea of a face, for example. Given that the mind consists of a host of such modular mechanisms, certain kinds of beliefs will always have a selective advantage over others. Abstract theological concepts are usually elaborate versions of such simpler and more contagious folk conceptions. Pyysiäinen uses ethnographical and survey materials as well as doctrinal treatises to show that there are certain recurrent patterns in beliefs about supernatural agents both at the level of folk-religion and of formal theology.

Collection of thirty-five English ghost stories written during the Victorian Era.

In June 1981, six young Croatians in the village of Medjugorje, in the former Yugoslavia, reported that the Virgin Mary had appeared to them. The Medjugorje visionaries say that Mary has returned every day since then, bringing them important messages from heaven to convey to the world. Throughout history, people have reported encountering extraordinary religious experiences-apparitions of the Virgin Mary, visions of Jesus Christ, weeping statues and icons, the stigmata, physical healings and miracles, and experiences of the afterlife-and interpreted them as supernatural in origin. Scholars have often tried to reinterpret such experiences, including those described by the great mystics like Francis of Assisi, Catherine of Siena, and Teresa of Avila, into natural or psychopathological categories, such as hysteria, hallucination, delusion, epileptic seizures, psychosis, the workings of the unconscious mind, or fraud. Are such reductionist explanations valid? Over the past three decades the Medjugorje visionaries have been subjected to extensive medical, psychological, and scientific examination, even while undergoing their visionary experiences. Daniel Klimek argues that the case of Medjugorje affords a rare opportunity to understand a deeper dimension of extraordinary religious phenomena. Presenting and analyzing the scientific studies on the visionaries in juxtaposition with the major scholars and debates surrounding religious experience, Klimek concludes that a multidisciplinary approach grants a more holistic and deeper understanding of such extraordinary religious experiences.