An Introduction to Ghosts
By Hans Holzer
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About this ebook
In this groundbreaking work, professor Hans Holzer provides a thorough introduction to the art and science of successful and lucid communication with the world beyond. Here he delves into the nature of life and death, shares invaluable information that every would-be ghost hunter should know, and explains the exact nature of what we understand to be a “ghost.”
Hans Holzer
Hans Holzer, whose investigations into the paranormal took him to haunted houses and other sites all over the world, wrote more than 140 books on ghosts, the afterlife, witchcraft, extraterrestrial beings, and other phenomena associated with the realm he called “the other side.” Among his famous subjects was the Long Island house that inspired The Amityville Horror book and film adaptations. Holzer studied at the University of Vienna, Austria, and at Columbia University, New York, earning a master’s degree in comparative religion. He taught parapsychology at the New York Institute of Technology. Holzer died in 2009.
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An Introduction to Ghosts - Hans Holzer
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Introduction to Ghosts
TRUE ENCOUNTERS WITH WORLD BEYOND
HANS HOLZER
By the author of Witches and Hans Holzer’s Travel Guide to Haunted Houses
CONTENTS
INTRODUCTION
CHAPTER ONE The Nature of Life and Death
CHAPTER TWO What Every Would-be Ghost Hunter Should Know
CHAPTER THREE Ghosts and the World of the Living
CHAPTER FOUR What Exactly Is a Ghost?
HANS HOLZER IS THE AUTHOR of 119 books, including Life Beyond, The Directory of Psychics, America’s Mysterious Places, Windows to the Past, and Witches.
He has written, produced, and hosted a number of television programs, notably Ghost in the House,
Beyond the Five Senses,
and the NBC series In Search of…
He has appeared on numerous national television programs and lectured widely. He has written for national magazines such as Mademoiselle, Penthouse, Longevity, and columns in national weeklies.
Hans Holzer studied at Vienna University, Austria; Columbia University, New York; and holds a Ph.D. from the London College of Applied Science. Professor Holzer taught parapsychology for eight years at the New York Institute of Technology, is a member of the Authors Guild, Writers Guild of America, Dramatists’ Guild, the New York Academy of Science, and the Archaeological Institute of America. He is listed in Who’s Who in America and lives in New York City.
Introduction
As we settle more securely into the new millennium, people’s interests in the cosmic continue to grow. Even ordinary Joes and Janes who normally wouldn’t be caught dead reading an astrology column are suddenly wondering what the second millennium will mean for them and this world of ours.
To begin with, the millennium came and went over a decade ago. Jesus was born not the the year zero but in 7 B.C., on October 9, to be exact, as I proved quite a while ago after fifteen years of archeological research. This business of the millennium was strictly hype, a promotion that was created to make people think something very special would happen in the year 2000. The psychological effects of this millennium,
however, are already upon us—casting a shadow in terms of a renewed great interest in things paranormal, for instance.
Several new TV talk shows and documentaries dealing with psychic phenomena and the exploration of the frontiers of human consciousness have sprung up, filling the television screens with tabloid tidbits often lacking in depth and validating research. Fictional forays into worlds beyond are also currently hugely successful both in film and television, and in books and even Websites.
As a purveyor of genuine information regarding psychic phenomena, I welcome this resurgence of curiosity in worlds beyond the physical because contemplating these matters tends to make people think about themselves, their ultimate fate, and the nature of humankind itself.
When it comes to dealing with the hard evidence of life after death, there are three classes of people—and this may remain the case for a long time to come, considering how resistant humans are to embracing radically new or different concepts.
There are those who ridicule the idea of anything beyond the grave. This category includes anybody from hard-line scientists to people who are only comfortable with the familiar, material world and really do not wish to examine any evidence that might change their minds. The will to disbelieve is far stronger than the will to believe—though neither leads to proof and hard evidence.
Then there are those who have already accepted the evidence of a continued existence beyond physical death, including people who have arrived at this conclusion through an examination of hard evidence, either personal in nature or from scientifically valid sources. They are the group I respect the most, because they are not blind believers. They rightfully question the evidence, but they have no problem accepting it when it is valid. Included in this group are the religious-metaphysical folks, although they require no hard proof to validate their convictions, which emanate from a belief system that involves a world beyond this one.
The third group is often thrown offtrack when trying to get at the truth by the folks in the metaphysical camp. This makes it more difficult for them to arrive at a proper conviction regarding the psychic. The thing for this third group is to stick to its principles and not become blind believers.
The vast majority of people belong to the third group. They are aware of the existence of psychical phenomena and the evidence for such phenomena, including case histories and scientific investigations by open-minded individuals. But they may be skeptical. They hesitate to join the second group only because of their own inner resistance to such fundamental changes in their philosophical attitudes toward life and death. For them, therefore, the need to be specific when presenting evidence or case histories, which must be fully verifiable, is paramount, as is an acceptable explanation for their occurrence.
It is hoped that those in the second group will embrace the position of the last group: that there are no boundaries around possibilities, provided that the evidence bears it out.
Prof. Hans Holzer, Ph.D.
CHAPTER ONE
The Nature of Life and Death
WHAT IS MAN? WHY IS MAN? HOW IS MAN?
To fully understand the existence of ghosts, one needs to come to grips with the nature of life—and death. Ghosts, apparitions, messages from beyond, and psychic experiences involving a loved one or friend who has passed away all presuppose that the receiver or observer accept the reality of another dimension into which we all pass at one time or another. A die-hard (if you pardon the pun) committed to pure material reality, even atheism, will not be comfortable with the subject of this book. But the subject of ghosts just won’t go away. They have always been with us, under one designation or another, depending on the time period, culture, or religious orientation of the people to whom the experiences have occurred.
This is certainly not a matter of belief in
a reality other than the ordinary three-dimensional one. It is, to the contrary, an awareness that we all have within us another component that passes on to the next stage of life fully intact in most cases, and somewhat disturbed in some. For everyone, except the skeptic, the evidence of this is overwhelming. For the skeptic all of this will always be unacceptable, no matter how concrete the grounds for believing. Above all, the nature of life and death requires a full understanding of the nature of man. One must come to this from an unbiased point of view, unafraid of the philosophical consequences of making adjustments in one’s attitude toward life and death.
Although humans have walked on the moon and will soon reach for the stars, we have yet to learn what we are. After millions of years of existence on this planet, we are still unable to come to grips with the most important question of all: What is man? Why is man? How is man?
To toss the problem of man into the lap of religion by judging it to be the whim of an omnipotent creator is merely to beg the question. Even if we were to accept uncritically the notion of instantaneous creation by a superior force, it would leave unanswered the questions that would immediately arise from such a notion: Who created the creator?
To go the other end of the scale and ascribe our existence to a slow process of natural evolution in which particles of matter—chemicals—were mixed in certain ways to form larger pieces of matter and ultimately reached the stage where life began sounds like a more sensible approach to the puzzle of our existence. But only on the surface. For if we were to accept the theory of evolution—and there is good enough evidence that is valid—we would still be faced with the very problem religion leaves us: Who arranged things in this way, so that infinitesimal bits of matter would join to create life and follow what is obviously an orderly pattern of development?
Whether we are theistic or atheistic, materialistic or idealistic, the end result, as I see it, seems to lead to the same door. That door, however, is closed. Behind it lies the one big answer man has searched for, consciously or unconsciously, since the dawn of time.
Is man an animal, derived from the primates, as Dr. Desmond Morris asserted in The Naked Ape? Is he merely an accidental development, whereby at one point in time a large ape became a primitive man?
To this day, this hypothesis is unacceptable to large segments of the population. The revulsion against such a hypothesis stems largely from strongly entrenched fundamentalist religious feelings rather than from any enlightened understanding that knows better than Darwin. When religion goes against science, even imperfect science, it is bound to lose out.
On the other hand, the less violent but much more effective resistance, by scientists, doctors, and intellectuals, to the hypothesis that supports man’s spontaneous creation by a superior being is so widespread today that it has made heavy inroads in church attendance and forced the religious denominations to think of new approaches to lure large segments of the population back into the fold, or at least to interest them in the nonreligious aspects of the church. But the professionals and intellectuals are by no means alone in their rejection of traditional views. A large majority of students, on both college and high school levels, are nonbelievers or outright cynics. They don’t always cherish that position, but they have not found an alternative. At least they had not until ESP (extrasensory perception) came along to offer them a glimpse at a kind of immorality that their scientific training could let them accept.
To the average person, then, the problem of what man is remains unsolved and as puzzling as ever. But this is not true of the psychic or esoteric person.
An increasing number of people throughout the world have at one time or another encountered personal proof of man’s immortality. To them, their own experiences are sufficient to assure them that we are part of a greater scheme of things, with some sort of superior law operating for the benefit of all. They do not always agree on what form this superior force takes, and they generally reject the traditional concepts of a personal God, but they acknowledge the existence of an orderly scheme of things and the continuance of life as we know it beyond the barriers of death and time.
Many of those who accept in varying degrees spiritual concepts of life after death do so uncritically. They believe from a personal, emotional point of view. They merely replace a formal religion with an informal one. They replace a dogma they find outmoded, and not borne out by the facts as they know them, with a flexible, seemingly sensible system to which they can relate enthusiastically.
It seems to me that somewhere in between these orthodox and heterodox elements lies the answer to the problem. If we are ever to find the human solution and know what man is, why he is, and how he is, we must take into account all the