I Came Back Haunted! Don’t Miss Stories #1, #2, #3 AND #4! in Our New Rare/Vintage Ghost Story Anthology! You have to read these!

FINALCOVERDon’t forget to read my new ghost story anthology! FOUR stories have already been posted…these are rare vintage stories by lesser-known but very high quality writers. They are among the creepiest oddly haunting stories I have ever encountered, and that’s saying a lot.

Sanguine Woods Books(sm) will be offering a full ebook in late fall 2017 that will include along with these stories, a handful of new ghost stories written in that old-fashioned vein by some of the great modern writers of ghostly fiction.

So stay tuned! And, thank you so much for your support!

Click here to read Story #1 “How Love Came to Professor Guildea” by Robert Smythe Hichens, 1900…

Click here to read Story #2 “What Did Miss Darrington See?” by Emma B. Cobb, 1881…

Click here to read Story #3 “The Woman at Seven Brothers” by Wilbur Daniel Steele, 1888…

Click here to read Story #4 “The Lianhan Shee” by Will Carleton, 1830…

We Came Back Haunted: An Essay on the Ghostly by Ernest Rhys (1921)

We Came Back Haunted

Ernest Rhys, 1921


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In my recent Ghost Book (The Haunters and the Haunted,1921), M. Larigot, himself a writer of supernatural tales, collected a remarkable batch of documents, fictive or real, describing the one human experience that is hardest to make good. Perhaps the very difficulty of it has rendered it more tempting to the writers who have dealt with the subject. His collection, notably varied and artfully chosen as it is, yet by no means exhausts the literature, which fills a place apart with its own recognised classics, magic masters, and dealers in the occult. Their testimony serves to show that the forms by which men and women are haunted are far more diverse and subtle than we knew. So much so, that one begins to wonder at last if every person is not liable to be “possessed.” For, lurking under the seeming identity of these visitations, the dramatic differences of their entrances and appearances, night and day, are so marked as to suggest that the experience is, given the fit temperament and occasion, inevitable.

One would even be disposed, accepting this idea, to bring into the account, as valid, stories and pieces of literature not usually accounted part of the ghostly canon. There are the novels and tales whose argument is the tragedy of a haunted mind. Such are Dickens’ Haunted Man, in which the ghost is memory; Hawthorne’s Scarlet Letter, in which the ghost is cruel conscience; and Balzac’s Quest of the Absolute, in which the old Flemish house of Balthasar Claes, in the Rue de Paris at Douai, is haunted by a dæmon more potent than that of Canidia. One might add some of Balzac’s shorter stories, among them “The Elixir”; and some of Hawthorne’s Twice-Told Tales, including “Edward Randolph’s Portrait.” On the French side we might note too that terrible graveyard tale of Guy de Maupassant, La Morte, in which the lover who has lost his beloved keeps vigil at her grave by night in his despair, and sees—dreadful resurrection—“que toutes les tombes étaient ouvertes, et tous les cadavres en étaient sortis.” And why? That they might efface the lying legends inscribed on their tombs, and replace them with the actual truth. Villiers de l’Isle Adam has in his Contes Cruels given us the strange story of Véra, which may be read as a companion study to La Morte, with another recall from the dead to end a lover’s obsession. Nature and supernature cross in de l’Isle Adam’s mystical drama Axël—a play which will never hold the stage, masterly attempt as it is to dramatise the inexplainable mystery.

Among later tales ought to be reckoned Edith Wharton’s Tales of Men GHSTSGRBXN1937and Ghosts, and Henry James’s The Two Magics, whose “Turn of the Screw” gives us new instances of the evil genii that haunt mortals, in this case two innocent children. One remembers sundry folk-tales with the same motive—of children bewitched or forespoken—inspiring them. And an old charm in Orkney which used to run:

“Father, Son, Holy Ghost!
Bitten sall they be,
Bairn, wha have bitten thee!
Care to their black vein,
Till thou hast thy health again!
Mend thou in God’s name!”

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Rue Morgue #176! Are You Reading It?

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INSIDE ISSUE #176

FEATURES

TWILIGHT OF THE GODS Series creators Bryan Fuller and Michael Green bring Neil Gaiman’s American Gods to network television. Plus: Vincenzo Natali on directing Crispin Glover, Dark Horse’s American Gods comic and a look back at Gaiman’s novel. By Andrea Subissati, Pedro Cabezuelo and Jess Peacock

THE GREAT AND SECRET SHOWMAN The life and legacy of cultural boogeyman Anton Szandor LaVey on the 20th anniversary of his death. Plus: the occult in fashion and a few words with 3teeth frontman Lex. By Sean Plummer, Benoit Black and Andrea Subissati

THE WONDER FEARS The Watcher in the Woods director John Hough takes us back to the Disney movie that traumatized a generation of tots. Plus: a look at Disney’s dark side. By Amy Seidman and Paul Corup

CHAINSAW AND DAVE’S CLASS REUNION Summer School’s lovable gorehounds celebrate 30 years of the characters who made being a horror fan cool. Plus: a dossier of horror devotees. By Jeff Szpirglas and Tal Zimerman

DEPARTMENTS

NOTE FROM UNDERGROUND Andrea says hello.

POST-MORTEM Letters from fans, readers and weirdos

DREADLINES News highlights, horror happenings

THE CORONER’S REPORT Weird stats, morbid facts and more

NEEDFUL THINGS Strange trinkets from our bazaar of the bizarre

CINEMACABRE The latest films, the newest DVDs and reissues feat. The Void

THE LATE-NITE ARCHIVE I Bury the Living

BOWEN’S BASEMENT The Horror of Party Beach

BLOOD IN FOUR COLOURS Comics feat. Not Drunk Enough

THE NINTH CIRCLE Book reviews feat. John Cornell’s Chalk

THE FRIGHT GALLERY The spooky works of Eric Millen

THE GORE-MET Human Pork Chop and Dr. Lamb

AUDIO DROME Music reviews feat. new album from Ghoultown

PLAY DEAD Game reviews feat. Resident Evil 7: Biohazard

CLASSIC CUT The Cat and the Canary

Source and Buying Info:

http://www.rue-morgue.com/online-store/Rue-Morgue-176-May-Jun-2017-p83323287

“The Fascination of the Ghost Story” by Arthur B. Reeve, 1919

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The Fascination of the Ghost Story

An Essay by Arthur B. Reeve, 1919


What is the fascination we feel for the mystery of the ghost story?

Is it of the same nature as the fascination which we feel for the mystery of the detective story?

Of the latter fascination, the late Paul Armstrong used to say that it was because we are all as full of crime as Sing Sing–only we don’t dare.

Thus, may I ask, are we not fascinated by the ghost story because, no matter what may be the scientific or skeptical bent of our minds, in our inmost souls, secretly perhaps, we are as full of superstition as an obeah man–only we don’t let it loose?

Who shall say that he is able to fling off lightly the inheritance of countless ages of superstition? Is there not a streak of superstition in us all? We laugh at the voodoo worshiper–then create our own hoodooes, our pet obsessions.

It has been said that man is incurably religious, that if all religions were blotted out, man would create a new religion.

Man is incurably fascinated by the mysterious. If all the ghost stories of the ages were blotted out, man would invent new ones.

For, do we not all stand in awe of that which we cannot explain, of that which, if it be not in our own experience, is certainly recorded in the experience of others, of that of which we know and can know nothing?

Although one may be of the occult, he must needs be interested in things that others believe to be objective–that certainly are subjectively very real to them.

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“The Psychic in Literature” by Dorothy Scarborough, PhD, 1920

 

The Psychic in Literature

Dorothy Scarborough, PhD

War, that relentless disturber of boundaries and of traditions in a spiritual as well as a material sense, has brought a tremendous revival of interest in the life after death and the possibility of communication between the living and the dead. As France became nearer to millions over here because our soldiers lived there for a few months, as French soil will forever be holy ground because our dead rest there, so the far country of the soul likewise seems nearer because of those young adventurers. The conflict which changed the map of Europe has in the minds of many effaced the boundaries between this world and the world beyond. Winifred Kirkland, in her book, The New Death, discusses the new concept of death, and the change in our standards that it is making. “We are used to speaking of this or that friend’s philosophy of life; the time has now come when every one of us who is to live at peace with his own brain must possess also a philosophy of death.” This New Death, she says, is so far mainly an immense yearning receptivity, an unprecedented humility of brain and of heart toward all implications of survival. She believes that it is an influence which is entering the lives of the people as a whole, not a movement of the intellectuals, nor the result of psychical research propaganda, but arising from the simple, elemental emotions of the soul, from human love and longing for reassurance of continued life.

“If a man die, shall he live again?” has been propounded ever since Job’s agonized inquiry. Now numbers are asking in addition, “Can we have communication with the dead?” Science, long derisive, is sympathetic to the questioning, and while many believe and many doubt, the subject is one that interests more people than ever before. Professor James Hyslop, Secretary of the American Society for Psychical Research, believes that the war has had great influence in arousing new interest in psychical subjects and that tremendous spiritual discoveries may come from it.

Literature, always a little ahead of life, or at least in advance of general thinking, has in the more recent years been acutely conscious of this new influence. Poetry, the drama, the novel, the short story, have given affirmative answer to the question of the soul’s survival after death. No other element has so largely entered into the tissue of recent literature as has the supernatural, which now we meet in all forms in the writings of all lands. And no aspect of the ghostly art is more impressive or more widely used than the introduction of the spirit of the dead seeking to manifest itself to the living. No thoughtful person can fail to be interested in a theme which has so affected literature as has the ghostly, even though he may disbelieve what the Psychical Researchers hold to be established.

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The Far Away Country, an Irish Poem by Nora Hopper Chesson

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Far away’s the country where I desire to go,
Far away’s the country where the blue roses grow,
Far away’s the country and very far away,
And who would travel thither must go ‘twixt night and day.

Far away’s the country, and the seas are wild
That you must voyage over, grown man or chrisom child,
O’er leagues of land and water a weary way you’ll go
Before you’ll find the country where the blue roses grow.

But O, and O, the roses are very strange and fair,
You’d travel far to see them, and one might die to wear,
Yet, far away’s the country, and perilous the sea,
And some may think far fairer the red rose on her tree.

Far away’s the country, and strange the way to fare,
Far away’s the country–O would that I were there!
It’s on and on past Whinny Muir and over Brig o’ Dread.
And you shall pluck blue roses the day that you are dead.

[From The Haunted Hour, an Anthology Compiled by Margaret Widdemer, Harcourt, Brace and Howe, New York, 1920. Public Domain.]

Russian Mystic Madame Blavatsky & Her Landmark Classic of Occult Philosophy…

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Just who is this Madame Blavatsky? If you are like me, you sometimes peruse the “Metaphysical, Mystical, UFO, Cryptozoological, Occult” sections of local bookstores and online booksites. You most likely came across this name, or saw a photo of the Madame on a book cover or spine.

Her Wiki entry gives us some starting information on this strange, oddly alluring woman with her large blue eyes, and purple signia-encrusted shawls…

Helena Blavatsky (Yelena Petrovna Blavatskaya) (1831 – 1891) was a Russian occultist, spirit medium, and author who co-founded the infamous Theosophical Society in 1875. Blavatsky gained an international following as the leading theoretician of Theosophy, the esoteric religion that the society promoted. She was a controversial figure during her lifetime, championed by supporters as an enlightened guru; and yet hounded as a fraudulent charlatan and plagiarist by critics. Regardless of her overall popularity, Blavatsky made a large impact on the world in many ways: her Theosophical doctrines influenced the spread of Hindu and Buddhist ideas in the West as well as the development of Western esoteric currents such as Ariosophy, Anthroposophy, and the entire New Age Movement.

Born into an aristocratic Russian-German family in Yekaterinoslav, Ukraine, Blavatsky traveled widely around the Russian Empire as a child. Largely self-educated, she developed an interest in Western esotericism during her teenage years. According to her later claims, in 1849 she embarked on a series of world travels, visiting Europe, the Americas, and India. She alleged that during this period she encountered a group of spiritual adepts, the “Masters of the Ancient Wisdom”, who sent her to Shigatse, Tibet, where they trained her to develop her own psychic powers.

By the early 1870s, Blavatsky was involved in the Spiritualist movement; although defending the genuine existence of Spiritualist phenomena, she argued against the mainstream Spiritualist idea that the entities contacted were the spirits of the dead. Relocating to the United States in 1873, she befriended Henry Steel Olcott and rose to public attention as a spirit medium.

While living in New York City, Blavatsky co-founded the Theosophical Society with Olcott and William Quan Judge in 1875. Then, in 1877, she published Isis Unveiled, a book outlining her Theosophical world-view.

Associating it closely with the esoteric doctrines of Hermeticism and Neoplatonism, Blavatsky described Theosophy as “the synthesis of science, religion and philosophy”, proclaiming that it was reviving an “Ancient Wisdom” that underlay all the world’s religions.

In 1880 she and Olcott moved to India, where the Society was allied to the Arya Samaj, a Hindu reform movement. That same year,while in Ceylon she and Olcott became the first Westerners to officially convert to Buddhism.

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Although opposed by the British administration, Theosophy spread rapidly in India but experienced internal problems after Blavatsky wasaccused of producing fraudulent paranormal phenomena.

Amid ailing health, in 1885 she returned to Europe, there establishing the Blavatsky Lodge in London. Here she published The Secret Doctrine, a commentary on what she claimed were ancient Tibetan manuscripts, as well as two further books, The Key to Theosophy and The Voice of the Silence. She died of influenza in 1891 in the home of disciple and successor, Annie Besant.

(Wikipedia)

Pictured below: Madame Blavatsky in the purple shawl characteristic of her in photographs; and the first edition of her seminal work The Secret Doctirine.

We will discuss more topics surrounding Madame Blavatsky in future posts. So stay tuned! Until then…

Keep your mind wide open…

SW