Postcards from Zarkatb’s ey’re

If the phenomenon violates the laws of nature as we know them, it does so within a sufficiently narrow margin to fit into the space-time framework that constitutes our private universe.

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Postcards from Zarkatb’s ey’re

If the phenomenon violates the laws of nature as we know them, it does so within a sufficiently narrow margin to fit into the space-time framework that constitutes our private universe. By Bertrand…

Asemic Tarot
Supernatural Creep: When explanations slide off to the fringes

Originally published as Supernatural Creep: The Slippery Slope to Unfalsifiability for my column Sounds Sciencey on csicop.org May 29, 2013.

I’m taking a step beyond sciencey with the following topic. What happens when science doesn’t cooperate with your subject area? Researchers of unexplained events may get frustrated and disenchanted with the scientific process when the eyewitness accounts they collect are too weird to explain via conventional means. They go unconventional.

Captain Jean-Baptiste Duhamel led the hunt for a beast that was attacking and devouring victims in the Gevaudan, France, in 1794. He had a problem. He could not catch and kill the man-eating monster. Being a proud man, he had to justify why he could not conquer this particular foe. Since the option that he was an inadequate huntsman was not acceptable, the creature must be supernatural in its abilities to escape his capture. The characteristics of the beast were exaggerated—it was huge, cunning, and not just an ordinary wolf. Captain Duhamel left defeated by what must truly be an extraordinary beast.

The cognitive dissonance experienced by the French captain is reflected today by those who can’t capture Bigfoot. When normal processes and causes fail to satisfactorily explain events or answers to questions, then the reasoning slips beyond nature, into super nature, beyond the testable claims of science.

I call this “supernatural creep.” Although, I swear I’m not the first one to name it as such. I searched to find where I have seen this referenced before. (If anyone knows, please email me so I can give the originator due credit.) Once I noticed this kind of reasoning, I saw it frequently. Wherever I come across this concept, it reveals a bit about human nature:

If you have to choose between the belief or a rational explanation, the rational explanation may be that which gets rejected.

The effect of supernatural creep can be seen with UFOs, anomalous natural phenomena (Fortean topics), and in bizarre stories categorized as “high strangeness” (which I’ll explain a bit further on in this piece). A perfect example is that of “black dogs” whose appearance is spectral or demonic and is associated with either protection from or nearness of bad spirits. Could it be just a big black dog? Witnesses perceive that it’s more than that. When the circumstances feel uncanny, we slip into thoughts of the supernatural. An enjoyable book that illustrates supernatural creep quite nicely is Three Men Seeking Monsters by Nick Redfern. Fun stuff.

With phantom black dogs, there is a connection to local legends and ghost stories. A modern example of the dispute about supernatural creep is evident in the Bigfoot/Sasquatch community.

Bigfoot proponents generally fall into two camps: those who search for a real animal that functions as nature intended (called ‘apers’) and those who entertain the option that the entity is not natural (paranormalists).

In their 2006 book, The Yowie: In Search of Australia’s Bigfoot, authors Tony Healy and Paul Cropper appear to have a parting of the ways when trying to explain all the Yowie accounts at face value—some of which, like our American Bigfoot are pretty bizarre. What is up with an animal that is sometimes described as having three toes, sometimes four or five? And, after all this time, why can’t we trap one or find a body? The creature has a stupendous ability to escape human grasp by eluding our cameras and leaving only tenuous, dubious traces of its corporeal existence. It can run outrageously fast and may be able to see infrared light. With the Yowie, we can’t think of a way to get a wild man on the island continent. It seems so implausible. But as Healy and Cropper note, it’s uncomfortable to explain the Yowie as a paranormal entity, perhaps as a psychic phenomenon, because it results in replacing one mystery with another.

Characteristics of hairy hominids or other unidentified cryptids may be just marginally odd—avoiding detection for decades among people, expert at hiding in plain sight, unusually developed senses of hearing or sight, fantastic strength or incredible speed. Or, they may get a bit spooky—glowing eyes, inability to be photographed, immunity to bullets, seen everywhere but found nowhere. They get to the point where it’s beyond natural—telepathy, shape-shifting, apporting or dis-apporting, signaling illness or death. In the case of some monster sightings, they are associated with UFO sightings, sychronicities, and time loss or distortion.

In order to hang on to the literal interpretation of eyewitness accounts, researchers may take tiny steps away from a purely natural explanation of their quarry. If the animal is shot at close range, why is it not injured or killed? Instead of questioning the story (or the marksmanship of the gunman), the assumption is that the thing must have some extra quality like bullet-proof skin, or perhaps it is impervious to bullets. If these stories are regarded as valid, and more like it come along, instead of doubting the witness, the researcher concludes there must be something paranormal going on to explain it.

The slip down the supernatural slope is really apparent when there are accounts of “high strangeness“—mind-boggling stories that have absurd elements. This term was originally used by Dr. J. Allen Hynek to describe extremely peculiar UFO cases that appeared to be associated with dream-like details, such as mysterious phone calls, electronic glitches, and Men in Black visits. If a report is one of “high strangeness,” it’s more than the typical “I saw a UFO” or “I saw a Bigfoot” story. It turns into a “I saw a Bigfoot go into a UFO” story—a whole other level of weirdness that now strains a natural explanation, if true.

And so it goes with Bigfooters. I recently read a blog post about a person who was rejected from the Bigfoot Field Research Organization (BRFO) because he dared mention a telepathic experience related to a Bigfoot encounter. There are Bigfoot researchers who discard reports that involve any paranormal or supernatural element because it sounds less credible to admit such ideas if they wish their work to be taken seriously. (This is a bit weird for the BFRO, I thought, since Matt Moneymaker ascribes some incredibly bizarre, paranormal talents to Bigfoot like the ability to “stun” people and immobilize them. I can’t take his speculations seriously.)

In my previous writings, I noted that it appeared that the ghost investigation field seemed to be moving away from the sciencey focus and more into the supernatural, dealing with demons, angels, and religious qualities of hauntings. Science is failing them, as well. In order to retain that important core that ghosts, or whatever X-file, is real, the natural explanations are no longer suitable as explanations; it must be something beyond human understanding. The cryptozoological community is sliding down a similar path at the behest of authors like Redfern who think that the field should expand to include “zooform” phenomena—entities, not actual animals, that appear in animal form. This would constitute a shift from scientific inquiry to a completely experienced-based view. How convenient. You gain great flexibility when you discount natural laws.

You may be able to see the immediate problem with an experience-based view and accounts of high strangeness. Since many skeptical paranormal researchers are very aware of the problems with eyewitness accounts, we notice the mistake certain non-skeptical researchers make when reading popular accounts of local tales or Charles Fort’s collection of books. The writers take every detail of the witness at face value! We know, however, that people mess up observations. We know that our memories are flawed, and we know that stories change over time, often becoming very different from the original account. Stories are poor evidence. To build a conclusion on just these story elements means that you must reject the foundation of knowledge we already have about how the world works (which is pretty well tested) and accept that there are visitors from other dimensions harassing our rural population or that we are able to conjure up monsters just with our collective mind power. That’s absurd. I’ll need more than a few good stories to accept that.

Supernatural creep is the way researchers hold onto their cherished ideas that a mysterious phenomenon, as they perceive it, is really out there. Being too invested in the idea to let it go, they reinvent reality instead.

By the way, the Beast of the Gevaudan? It was wolves. They were only unusual in that they were really hungry and good at catching people and not getting caught themselves. They were eventually dispatched. But the legend remains of the monsters of the Gevaudan. It’s too good of a story to give up.

References

Bord, Janet and Colin. 1981. Alien Animals. Stackpole Books.

Healy, T. and P. Cropper. 2006. The Yowie: In Search of Australia’s Bigfoot. Anomalist Books.

Redfern, Nick. 2004. Three Men Seeking Monsters. Paraview Pocket Books.

Smith, Jay M. 2011. Monsters of the Gevaudan: The Making of a Beast. Harvard University Press.

#BeastOfGevaudan #Bigfoot #blackDogs #cryptids #highStrangeness #Paranormal #Sasquatch #supernatural #Yowie #zooform https://sharonahill.com/?p=5112

First Look: Christian Ward Leads a Mind-Expanding Search into High Strangeness #5 – Coming in March!

#horror#PressRelease#horrorcomics#OniPress – Multiple Eisner Award Winner Christian Ward Joins Daniel Noah to Co-Write and Illustrate the Cosmic Final Chapter of the Phenomenal Comic Event from SpectreVision and Oni Press – with Special Guest Appearances by Dave Chisholm, N

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https://horrornerdonline.com/2026/02/first-look-christian-ward-leads-a-mind-expanding-search-into-high-strangeness-5-coming-in-march/

High Strangeness Book Four: 2001 Available February 4

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High Strangeness Book Three: 1983 Issue Available December 17

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https://horrornerdonline.com/2025/12/high-strangeness-book-three-1983-issue-available-december-17/

The Welsh Gwyllion

In Wales, the gwyllion, mischievous female mountain spirits, have an uncanny knack for leading travelers astray—think of them as your personal GPS malfunction, but spookier. Keep calm, offer snacks, and resist following strange women in fog. After all, cheese could be the key to navigating the Welsh wilderness, or at least to making new ghostly friends!

https://mysterioustimes.co.uk/2025/11/25/the-welsh-gwyllion/?utm_source=mastodon&utm_medium=jetpack_social #HighStrangeness #wales

Discovering Gwyllion: Wales' Enigmatic Mountain Spirits

In Wales, the gwyllion, mischievous female mountain spirits, have an uncanny knack for leading travelers astray—think of them as your personal GPS malfunction, but spookier. Keep calm, offer snacks…

Mysterious Times

The crazy mixed-up meaning of Mothman

From its origins in 1966, Mothman has been viewed as a cryptid, an alien, a spirit, an angel, a demon and more. Originally thought of as a single entity, sightings basically ceased a year later, after the Silver Bridge collapse. The subsequent book by John Keel in 1975 boosted Mothman’s popularity again and expanded the tale in wild new directions. Since then, the Mothman legend continued to evolve in popular culture and lore.

I came across this video – a comedy sketch featuring Mothman as “the most confusing cryptid”. Why is Mothman confusing? Because it’s a mishmash of decades of stories that blended larger narratives about monsters, aliens and general paranormality. What began as a scary encounter with what was initially described as a really large bird, it lives on 60 years later as one of the most iconic Pop Cryptids.

https://www.youtube.com/watch?v=UqBMrvZ0-o0

In the video, “Daniel” transports Mothman in through his phone line and asks him, “What’s your deal?” because it’s all very confusing to him. Mothman lore portrays the creature as a mysterious red-eyed winged humanoid that chases people and eats dogs, a spooky man-moth that appears from another dimension as an omen of disaster. In modern popular culture, Mothman is also depicted more like a fantasy character, or a dark and menacing figure, or a sexy mystery guy. It’s no wonder we can’t decide if it’s threatening or not. Mothman is many things to many people.

I’ve been interested in the various faces and roles of Mothman for a while. This video showed that other people are noticing the same thing – how very confusing and flexible the concept of Mothman is.

What is a mothman?

Mothman has been depicted across its history in several distinctive ways. As noted, witnesses initially reported a frightening hybrid entity with birdlike features, possibly a mutant associated with pollution from an ammunitions dump. The inappropriate comic book name given by a journalist early on nudged and shaped its popular and media images over the next six decades. The two people who originally formed Mothman into the iconic figure it is today were Fortean writers Gray Barker, and John Keel. The latter wrote The Mothman Prophecies that was turned into a movie 27 years later. The high quality movie not only added to the lore but charged up the legend for another go-round, even bigger than before. Both authors’ writings built up the key articles of strangeness surrounding the legend that remain today, including UFOs, Indrid Cold, the connection to bridges, and foreshadowing of events. By the late 1970s, Mothman was a representation of “high strangeness” – a series of seemingly related, inexplicable happenings. The malleable entity, or ambiguous cryptid, featured in subsequent paranormal-themed media, video games, internet legends, and, importantly, a town festival. All of these added more twists to the Mothman biography.

Much of the lore mentioned in the video coalesced later and built up slowly. For example, the locals did not associate the creature with the Silver Bridge tragedy at first. They were also experiencing a UFO flap at that time. Keel was instrumental in eventually linking up all the points into that weird narrative when the sum became greater than the parts. People remembered seeing the Mothman near the bridge the night of the disaster, and the Mothman became inextricably attached to that tragic narrative. Later, Mothman was loosely connected to other tragedies, but the evidence for Mothman appearances in Chicago/Lake Michigan, Russia and other places associated with catastrophes is very poor and is likely entirely imagined, based on its modern reputation as a harbinger of doom.

Is Mothman a cryptid?

Whether Mothman qualifies as a cryptid or not is an evergreen argument on cryptid forums. The debate is never resolved. Many followers of old school cryptozoology reject Mothman as a cryptid because the entity is tightly tied to the paranormal and high strangeness aspects of its history, which disqualifies it from serious discussion as a possible undiscovered animal that can be scientifically classified. Yet, modern cryptid fans love Mothman, even to the point of fetishizing him/her/them/it. (I am completely bamboozled in using a pronoun here.)

The current fandom considers “cryptids” to be “any creature that some claim is real but has no supporting scientific evidence of existence.” In that aspect, Mothman clearly is a cryptid. I could argue that the original sighting of the creature in November 1966 in Point Pleasant, West Virginia (next year is its 60th anniversary) could have been considered an unknown animal – a very large and unusual bird. In fact, it was originally described as “The Bird”, a “bird-like” creature, or a “man-sized bird” in the original eyewitness accounts. It was also said to be light colored (flesh or gray), not black, which is a modern standard. However, musings on its origin very quickly got wrapped into UFO discussions and various other anomalous and esoteric concepts that Keel promoted.

Like it or not, Mothman is a cryptid because word definitions and culture changes to fit our needs. Unlike the dispute about Pluto being a planet, there is no official council that has the authority to rule on cryptid matters. The popular majority rules. Apparently, the world needed a spooky flying humanoid legend with a distinctive name.

Part of the study of mysterious creatures must include consideration of the social aspects, the folklore, the spread of sightings, and the evolution of the stories. Cryptozoology is based on stories about the unknown, which makes it inevitably prone to inclusion of strangeness. This brings me to Mothman’s place as a Pop Cryptid.

Mothman as Pop Cryptid

No one now cares if Mothman was initially a weird or out-of-place bird encounter. I have not seen any modern researchers pursuing the idea of catching or confirming an animal that would fit that description. Its origin as a bird-man-hybrid is almost entirely lost. (Instead, it’s firmly linked to moths, which were in no way part of its origin story.)

Mothman’s cultural cachet is its different meanings embraced by a diverse fandom of multiple ages and interests. Mothman is depicted as scary, sinister, sexy, secretive, supernatural, cute, cuddly, and queer. Its ambiguity allows communities to embrace the monster for their own needs.

It’s become one of the world’s most notable cryptids due, in no small part, to the fact that it was promoted as the spirit of Point Pleasant. The descendants of those who lived through the first flap and the tragedy of the bridge collapse, decided to honor the monstrous symbol by making it the town mascot. Shockingly, this paid off in spades, bringing visitors to the town from all over the world. More come each year, and it shows no signs of slowing.

Mothman is mainstream. Mothman themed merch is ubiquitous. Point Pleasant’s museum and festival was the template for other towns to adopt their own local cryptid, no matter how flimsy and fantastical its origin story was. The answer to what Mothman represented in 1966 hardly matters at all in comparison to what people use it to represent 2025.

Unifying?

Is Mothman a unifying cryptid (as concluded in the video)? Yes and no. As a cryptid, it remains divisive because of its esoteric connections and roles as a harbinger of doom, a magical entity, and an ultraterrestrial. You will still find those who reject it as worthy of any study because it’s just so outrageous. It is now viewed way more as a globe-hopping bad omen and fantasy creature than as a zoological organism. But it’s too popular to ignore. It has brought together a new younger audience who see it as fun and socially useful. That’s culturally important. That the Mothman has been able to pull so many wide-ranging audiences together under one large wingspan is remarkable. Many fans are clearly able to hold the complex lore in their head (or pick the version they like best) and even evolve new aspects all the time. That’s how story telling works.

My biggest disappointment related to Mothman is that there is no historical biography written about it. I desperately want a qualified history writer to pull all these crazy pieces together so we can see and experience the Mothman phenomenon in a thoughtful way. Yet no one has done this. It would be quite a daunting task to accomplish, collecting everything to be considered about the man, the moth, the legend.

I suspect that the Mothman fan club would have less interest than I do in having the complex threads untangled and in the open for inspection. They seem to appreciate the mysterious, ambiguous, playful, menacing, multifaceted Mothman in all his messiness.

#cryptid #cryptids #Cryptozoology #highStrangeness #IsMothmanACryptid #legend #Mothman #popCryptid

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