Astonishing Legends

As stated in the book, Conjuring up Philip: An adventure in psychokinesis, written by Iris M. Owen, in the introduction written by her husband, Dr. A.R. George Owen, the “Group of 8’s” initial goals were to first find out whether seemingly interactive spirit communication could be produced in bright light. Secondly, they wanted to know if a spirit medium was necessary or if ordinary people could generate this phenomenon. Third, if this force was produced by a disembodied spirit or was caused by the experiment’s living participants. They also hoped for what they thought would be their pinnacle of success: to produce a collective hallucination of their imaginary friend Philip, which everyone could document and witness. Unfortunately, Philip never physically materialized, but amazingly their other objectives did. However, one question remains, perhaps to be answered by neuroscientists and metaphysicists of the future – what exactly is this phenomenon, and what is its cause? If this invisible psychokinetic force of “table-turning” is produced by living human consciousness via quasi-involuntary action, as famed scientist Michael Faraday was thinking, or the “ideo-motor principle” put forth by Dr. William B. Carpenter, then just how powerful are our brains and what else could be achieved? Or perhaps Philip was more like the concept of a tulpa or, more appropriately, to this situation, an egregore, and if so, does an element of Philip still exist somewhere in the ether, and what about the multitudes of manufactured entities throughout the ages? Maybe there is straight-up spirit activity in the mix? Most researchers who dabbled in this subject agreed that optimal success requires a firm belief in the possibility, eager anticipation of the interaction, and an unwavering expectation that results would be forthcoming. Although the Philip Experiment would eventually fade from scientific and public interest, there is renewed interest in the age-old wisdom that with focused intention combined with practice, the mind can create magic... or at least someone to talk to.

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In 1972, the Toronto Society for Psychical Research, led by mathematical geneticist Dr. A.R. George Owen, assembled a group of volunteers from various backgrounds to try something never before attempted. For their experiment, they aimed to manifest a fictional ghost they named “Philip Aylesford” and would try to communicate with this fabricated entity through séance-like sessions conducted under laboratory conditions and bright lighting. A fictional biography was created for Philip that the group could focus on. He was to be born in England in 1624 and connected to real places and events but with intentional historical errors inserted as control markers. For over a year, the “Group of 8” met weekly, and for over a year… nothing happened. But then, upon the advice of two pioneering paranormal researchers, the group changed their tactics to make their attempts more in the style of seances from the turn of the 20th century. This made the meetings more like festive social gatherings, with singing and laughter, under dimmer lighting. Soon, they would experience tangible responses to their questions in the form of knocking for “yes” and “no.” But the psychokinetic activity didn’t stop there. The group also felt a presence in the room with palpable energy, unexplainable breezes, and vibrations of the card table they used, which would tilt and scoot across the room seemingly under its own power. This might seem like fanciful exaggerations from overly enthusiastic true believers or downright kooks, but this phenomenon was continually repeatable under various conditions and even captured by TV cameras. If it were a parlor trick, this result would be mind-blowing. Even more astounding, however, is considering the implications to our reality if an invisible, conscious force exists and is demonstrable. What is the source and nature of this ethereal influence? In other words, if Philip was wholly made up, who or what was this group communicating with?

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On Christmas Eve, 24 December 1975, concert violinist Peter Gibbs was just finishing dinner with his girlfriend at the Glenforsa Hotel on the Isle of Mull in Argyll and Bute, Scotland. The pair had traveled to this island in the Inner Hebrides four days earlier to look for hotels to purchase for his property investment company. Gibbs had rented an airplane to island hop during their holiday to use in his search, and the Glenforsa, with its adjacent airstrip, would serve as their base camp. But after dinner, Gibbs did something most of us would find odd, perhaps not for the bold World War II RAF Spitfire veteran fighter pilot; he decided to take a solo plane flight to demonstrate that night flights to the island were possible. It was supposed to be a 10-minute joyride while Gibbs' girlfriend, Felicity Grainger, waited on the unlit grass runway with two flashlights to guide him back in. No one would see Gibbs' Cessna F150H ever again. But, four months later, Gibbs' body would be found 400 feet up a rocky hillside and splayed over a fallen tree. Usually, finding the missing person in a disappearance means "case closed," but not in this case. The condition and location of Gibbs' remains would generate many more questions than answers. He didn't seem to suffer injuries consistent with falling or jumping while airborne. Nor was it likely that he would've made the arduous hike to that location after ditching in the freezing ocean. To add to the enigma, Gibbs appeared in an area thoroughly searched immediately following his disappearance and routinely patrolled by local shepherds. These baffling clues combine into what has become known as "The Great Mull Air Mystery."

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Forrest will be on History's Greatest Mysteries tonight at 9/8c talking about The Lost Colony of Roanoke!

In part two of our series on the Nazca lines, we examine some of the prevailing theories about their purpose.  From astronomical earthwork markers, maps of aquifer sources, and a gargantuan textile & mummy manufactory to processional pathways for worshippers, a conclusive and comprehensive explanation continues to elude researchers and the public.  Yet while most scholars and enthusiasts concentrate on the biomorphic geoglyphs of Nazca, perhaps the greater mystery lies in the older, more sophisticated, and complex lines in the Palpa region to the north.  Here, the multitude of amazingly long stretches of "runway" courses, zig-zags, and labyrinthine "paper clip" patterns suggest that this culture's motivations may have been technological as well as spiritual.  In addition, many of these lines were carved into what appear to be the leveled ridges of the mountainous geography, where tracks can lead to steep dropoffs.  Whatever the speculations, we may only be one new discovery away from finally solving the riddle of the Nazca lines.

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On a high desert plateau in southwestern Peru, only about 230 miles south of the capital Lima, hundreds of massive and mysterious artistic designs are scraped into the arid soil.  Technically known as geoglyphs, these figures range from straight lines and geometric shapes to biomorphic caricatures of animals, plants, and a humanoid.  Typically composed of single, continuous outlines, the earthworks can vary in size from 440 to 1200 yards across or between 400 and 1100 meters.  The lines combined measure more than 800 miles in length or 1290 kilometers.  The area containing the geoglyphs is roughly a whopping 170 square miles or 440 square kilometers.  Although the lines only measure from about twelve inches to six feet in width and four to six inches deep, many can be seen from space leading to hypotheses about their purpose.  The lines are believed to have been created by first the Paracas and then the Nazca cultures over a period from 400 BCE to 500 CE by removing a shallow layer of darker, oxidized topsoil to reveal the lighter clay-like dirt below.  So we may know the how of the lines, but what about the why?  Alternative researchers wonder about the purpose of the art if most couldn't readily be seen by their creators at ground level.  Were the Nazca peoples, like the Paracas culture before them, creating these designs for metaphoric rituals to gain self-control of their subsistence, or were these societies imploring the gods for help?  The more popular illustrations include creatures like a spider, a hummingbird, fish, a heron, and a monkey.  These could be seen as natural elements that may connect spiritually to symbols for fertility and agriculture seen in other Nazca art.  But one humanoid depiction called the "Owl Man" by some and "The Astronaut" by others particularly sparks the imagination of unconventional thinkers.  Join us as we begin to scratch the surface of the wonder and meaning of what has become known as the Nazca Lines.

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Like so many stories and people that come our way, this is another one that seemed to be put in our path by some grander force for a higher purpose.  Recently, Scott and his wife Emily were out at dinner and struck up a conversation with the stranger sitting next to them, Lauren Hopper, who told them she worked as an end-of-life doula.  While many of us have heard of a Birth Doula, someone who provides advice, emotional support, and physical comfort to mothers during childbirth, Lauren’s job takes place at the opposite end of life’s journey.  She gives hope and guidance to those about to pass away and their loved ones in their grief.  The conversation between the three was profound, fascinating, and reassuring to such a degree that we felt it needed to be shared, and the sooner, the better.  While most of us will never experience the things we talk about on this show, there is one absolute certainty in that every one of us will pass eventually, and if you’re of a certain age, you’ll be dealing with the imminent departure of your parents or friends.  While you may not agree with Lauren’s beliefs or assessment of her experiences, we must all admit that we won’t know for sure until our end comes.  Please join us, Lauren, and our friend Rich Hatem for a discussion on the essential question in life, what happens after we die?  The easiest answer is to believe that nothing happens, but why not entertain the notion that something ineffably wonderful does, that no one ever really dies?

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Well, it's our second favorite time of year again, after Halloween, but that’s no reason not to invite all of our spooky friends over for some eggnog, stories, fun, and good conversation. The Astonishing Legends All-Star Holiday Special has become something of a tradition, and we were excited to do it again in 2022 for the third time. This year we are thrilled to be able to present the audio from a Holiday Party that was actually originally broadcast live on our YouTube channel on December 12th. So if you missed that broadcast, fear not, or maybe do fear, because we’re now presenting the audio from that show here for all of you. We are joined this year by returning regular guests Micah Hanks, Jim Harold, and Richard Hatem…and we’re thrilled to welcome new guests Paul Gledhill and Allison Jornlin. The conversation meanders from the spooky to the heartwarming as we all sit by the fire and even get a little live performance from Micah. It can be a lonely time of year, but remember, we are all in this together, and none of us have to face it alone, so join us for a little escape from what the rest of the world calls reality.

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In Part Two of our series on the massacre at Duffy's Cut, we continue our discussion with investigating brothers, Drs. Frank and Bill Watson.  We examine the historical circumstances and the likelihood of these 57 workers all dying of cholera or being murdered out of fear and prejudice.  Also considered is the remarkable number of coincidences and hauntings connected to the paranormal nature of this tragedy's discovery.  Whether they fell victim to the harsh conditions of past eras or the brutality of callous ignorance, perhaps the restless spirits of Duffy's Cut can finally find peace and recognition.

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In September of 2000, history professor Dr. William "Bill" Watson of Immaculata University stopped by the campus for a break with friend and fellow bagpipe musician Tom Connor during a long drive back from a performance.  While there, around 10:00 p.m. near the typically deserted faculty center lawn, both men witnessed a strange apparition that would later lead to a remarkable and meaningful coincidence.  Two years after this experience, Bill's twin brother, Reverend Dr. Frank Watson, by chance, came across a file once kept by their grandfather Joseph Tripician, a former secretary to the president of the Pennsylvania Railroad in the 1970s.  One official record in this file documented a tragedy connected to a ghost story their grandfather told annually at Thanksgiving dinner.  The report outlined a mass death of workers on an arduous stretch of the then Philadelphia and Columbia Railroad in the summer and fall of 1832.  Contractor Phillip Duffy had hired 57 Irish immigrants to lay the tracks for roughly a mile through thickset trees and over a deep ravine about 20 miles west of Philadelphia.  39 newly arrived immigrants, one of them a woman, and 18 others already working there would all be dead within ninety days of their hire.  Irish Catholic immigrants were often viewed with prejudice as unseemly and unwelcome intruders by established society and expendable workers by the railroad and mining companies profiting from their cheap and desperate labor.  When the second global cholera pandemic reached this work camp, the record suggested that all 57 had succumbed to the deadly disease.  Compelled by the discovery of this document, in August 2004, Bill and Frank Watson, along with two university associates, led an archaeological excavation to find the accurate burial site for these victims.  On March 24, 2009, it was announced that the first human remains had been found.  However, a curious twist was discovered by noted physical and forensic anthropologist Janet Monge, who analyzed the bones.  Her examination revealed that at least two of the skulls found first likely received perimortem blunt-force trauma and gunshot wounds.  This conclusion leads to the prominent theory that workers were either killed out of fear they would spread the contagion, to quell a rebellion or both.  Please join us for part one of a story that yearns to be told, the Massacre at Duffy's Cut.

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