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Paranormal Ghost filled tales of voodoo - hoodoo and zombies, Bigfoot, El chupacabra, Banshee's, witches, ghost hunting Cemeteries, the undead, the dead, Cryptids, Vampires, ghouls , Monsters, Ufo's, Haunted Locations, Haunted Buildings, People and objects, Paranormal Phenomena and strange Urban Legends perpetrate a type of folklore or "Fakelore," endlessly circulated by word of mouth through generations, repeated in television news stories, Documentaries, Radio Talk shows, Newspapers, Blogs, magazine articles and distributed by e-mail.
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And such is the Tales of all that is paranormal in the World.
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Taken from first-person accounts and historical documents, this book chronicles more than 300 examples of alien encounters, conspiracy theories, and the influence of extraterrestrials on human events throughout history. Investigating claims of visits from otherworldly creatures, aliens living among us, abductions of humans to alien spacecraft, and accounts of interstellar cooperation since the UFO crash in Roswell, this discussion of the theories and mysteries surrounding aliens is packed with thought-provoking stories and shocking revelations of alien involvement in the lives of Earthling
"The World’s Most And Best Hideous Creepiest Scariest Real Haunted Paranormal Encounters In The Community"
By LISA LEE HARP WAUGH
Many have believed that a person can over exaggerate their experiences of encounters with real haunting's ghosts and demons. We all know our perceptions of what is really going on can and will be pushed to the limit when a real fear is involved. And of course of what we truly believe.
Probably for the reason to change traditional mentality which pervades many people of states of West and South of Union, Barack Obama recently said: 'We are a nation of Christians and Muslims, Jews and Hindus and non-believers."
Whether you believe that paranormal encounters, UFO, The Devil, Ghost Photos, EVP's or ghost sightings that they are real. Then it is in all fairness that your personal facts, your truths and your personal beliefs are honest.
But as we all know, or should in the paranormal community today. Well that not everyone believes what you believe. They don't trust you or even see eye to eye on what your telling them.
You can share and swear on a stack of holy bibles up to your knee. And cry out loud and plead to God in heaven to give everyone a sign that you are telling the truth.
But the fact is unless someone witness it with you at the exact same moment then no one will ever believe you. And the moment that happens that very second. Then you really are having your most haunted moment in the paranormal community of the internet.
When you put yourself out in the world as an expert on ghost hunting, paranormal research, UFO's Bigfoot and all the cryptids on Gods green earth. We must remember here that anything other then people out there either believe you are, or aren't what you say you are. Just because you believe something you need not defend it unless it bothers you what other people might think.
The internet today allow individuals to judge you openly in blogs, forums and journals online for all the world to see. Nothing is private unless you make it such. And what I believe to be honestly.
Even if they have opinions that differ from you, or they out right call you names. ....So, so What!
And of course I must question you honestly here now.
Well does it bother you?
If it does then your being haunted by it. And of course your documentation and research into such ghost hunting or UFO speculations is also.
Below is a Youtube of Three Skeleton pranks from Câmera escondida Silvio Santos. It's a Brazilian hidden camera TV show from the 90's.
What happens when a skeleton inside a remote controlled taxi and on Motorcycle, invite people to take a ride to hell.. near the cemetery
Well sure you laugh at these people being frightened by the strange paranormal experience they encounter. The poor people are frightened by the experience to the point of shitting their pants.
When you become a target of a de bunker do you run away?
To many of you out there who have not come as far as I have of someone being challenged openly for their necromantic beliefs, those of you that does not understand that this is the most haunting experience they could ever imagine.
Some people in the community of ghost hunting channel ghosts. They openly speak to them and deliver messages to the living. Some of these people are frauds. Some are for real.
We do know we should never dump everyone into the same category as real or unreal, Fraud or Hoaxer. I do not do what I do for money nor do I try to sell books or find followers. But today it seems everyone is forming a paranormal camp. Ghost hunting cliques, paranormal groups and conspiracy theory's. And everyone has something to say about it somewhere on the internet.
Be it a face book or a myspace dig it happens. People make open direct accusations and expect other to believe them for what they believe is right. I guess it all turns into paranormal politics.
Personally... I love personal attacks on my beliefs my character and my research. The only defense I have for what I do is... I do "It"! I believe what I preach and what I have encountered and what others believe does not matter to me.
Do you really honestly need help in dealing with a real ghost that haunts you?
Has all the people you sought for help avoided you or told you you were nuts because you saw a real ghost a chupacbra or a UFO?
It might be how you look or even smell, or how you tell your story that alerts them to ignore you. Or attack you in a blog about what strange encounter yo have had that what they think was too over the top or seemed too much of a real thing to be real.
Well that's life. And a paranormal one at that.
Contemporary skepticism (or scepticism) is loosely used to denote any questioning attitude, or some degree of doubt regarding claims that are elsewhere taken for granted.
The word skepticism can characterize a position on a single claim, but in scholastic circles more frequently describes a lasting mind-set. Skepticism is an approach to accepting, rejecting, or suspending judgment on new information that requires the new information to be well supported by evidence.
Individuals who proclaim to have a skeptical outlook are frequently called skeptics, often without regard to whether it is philosophical skepticism or empirical skepticism that they profess.
In religion, skepticism refers to 'doubt concerning basic religious principles (such as immortality, providence, and revelation).' (Merriam–Webster) In classical philosophy, skepticism (or scepticism) is the teachings and the traits of the 'Skeptikoi', a school of philosophers of whom it was said that they 'asserted nothing but only opined.' (Liddell and Scott) In this sense, philosophical skepticism, or Pyrrhonism, is the philosophical position that one should suspend judgment in investigations.
Common topics that scientifically-skeptical literature questions include health claims surrounding certain foods, procedures, and medicines, such as homeopathy, Reiki, Thought Field Therapy (TFT), vertebral subluxations; the plausibility and existence of supernatural entities (such as ghosts, poltergeists, angels, and gods as well as the existence of ESP/telekinesis, psychic powers, and telepathy, and thus the credibility of parapsychology); topics in cryptozoology, Bigfoot, the Loch Ness monster, alien visitations, UFOs, crop circles, astrology, repressed memories, creationism/intelligent design, dowsing, conspiracy theories, and other claims the skeptic sees as unlikely to be true on scientific grounds.
Empirical or scientific skeptics do not profess philosophical skepticism. Whereas a philosophical skeptic may deny the very existence of knowledge, an empirical skeptic merely seeks likely proof before accepting that knowledge.
Unbelieving is a word showing to keep off from belief. It has besides two main meaning:
a) - holding that only material phenomena can be known and knowledge of spiritual matters or ultimate causes is impossible
b) - denying or questioning the tenets of especially a religion; "a skeptical approach to the nature of miracles"
Mainly the unbeliever kept that all the prophets assertions about God was false or issues of dreams. They show that what God was thought speaking through them is actually an amount of stories or myths. That a revelation was announced long ago makes it difficult to examine, but does not otherwise attest its soundness. That some revealed doctrine has lasted for ages and has met the needs of many generations proves that it is the kind of doctrine which endures and satisfies, but not that it is divine. Secular doctrines which turned out to be perfectly false have also endured and satisfied. If belief in a God has to proceed from the assumption that he exists, belief in revelation has first to proceed from the assumption that a god exists and then to go further to the assumption that he communicates his will to certain men. But both are mere assumptions. Neither is, in the present state of knowledge, at all capable of proof. If we suppose a God did exist, and suppose he did communicate his will to any of his creatures, we make only a dictation, for overwhelmingly persuaded persons, which have already faith, believing in the revealed books. So they will by its correspondence to their imaginations and wishes, but not with any proof of historical evidence. The unbelievers think that nothing is proved by this general response except that men are everywhere very much alike. They have the same members, the same organs, the same glands, in varying degrees of activity. Being so much alike, they tend to agree upon a few primary desires. Physical and social conditions brings about a general similarity in prophecies. They think besides that the human mind is often teased is the desire to live after death, and believers seeing themselves cut off before their will to live is exhausted and that the religions which provide these successful schemes credit with keener insight into human wishes than other religions have had, but nothing credit them with greater authority as regards the truth. They would be for unbelievers all guesswork at all.
Many forms of unbelieving ran in the past, but it is only from XVIII century that it became an important sociological point of view. It was during the 19th century that the controversy between materialists and christians shifted from the question of the relation of soul and body to the question of the origin of life. This change was brought mainly. No problem when the physician Van Helmont (1577-1644) claimed to have generated live mice by placing a dirty shirt in a bowl of wheat germs and keeping it there for three weeks or William Harvey (1578-1657), the discoverer of the circulation of the blood, believed that worms and insects could be spontaneously generated from decayed matter,
No problem even when Lamarck mentioned the possibility of the spontaneous generation of mushrooms. But some later evolutionists made this adjustment by giving God a small part in the evolutionary process. God, they said, created the first germ of life, and then evolution did the rest. This was the view that Darwin had already advanced publicly in his Origin of Species. Privately, however, he preferred a materialistic explanation of the origin of life, suggesting that life might have arisen from a protein compound in a warm pool in which ammonia and phosphoric salts, light, heat, electricity and other ingredients were present. Thomas Huxley believed that life had originated in the sea When some slime was dredged up from the bottom of the ocean. Huxley proclaimed it the simplest form of living matter and named it after Haeckel, but later it proved to be only some inorganic salts.
In the 19th century Positivism was a type of unbelieving first advocated by Auguste Comte (1798-1857). His fundamental doctrine was the alleged three stages of human thought. The first stage, according to Comte, was the theological. As men passed through this stage, they were first fetish-worshipers, second polytheists, and finally monotheists. The second stage was metaphysical. In this stage men no longer referred phenomena to supernatural beings but to unseen causes, to occult powers or forces which can not be detected by the senses. But this stage had for he also been outgrown, and thinking men had now entered the third stage of development, to wit, the positive stage. Men living in this third stage have come to recognize that there are no spiritual agencies in the universe, no efficient causes, nothing but facts discoverable by the senses, nothing but events which take place according to natural law. In this positive stage, Comte insisted, it has become evident that theological and metaphysical problems are insoluble and senseless. All that we ought to attempt is to discover and systematize the laws of nature.
John Stuart Mill and the historian Thomas Buckle were numbered among his admirers. Of the later 19th-century positivists Kirchhoff and Mach, noted physicists, were especially prominent. And throughout the century there were many other scientists who, though they refused the positivistic label, yet by their contempt for religion and metaphysics showed themselves to be thoroughly imbued with the positivistic spirit.
The most important historical fact for the birth of a new and stronger unbelieving was the issue of The origin of species by Charles Darwin in 1859, because with it a totally new scientific horizon was open, strongly supporting unbelieving. The book produced immediately an amount of religious negative opinions and, at thesame time, was changing horizons and increasing secularisation by unbelievers.
After Darwin we can see in Thomas Huxley, wihch called his point of view Agnosticism, a way to define the unbelieving. Huxley's position is based on an empiricism that is nearer to Mill's point of view because, even he, thought that we are not able to prove the existence of God, but even we are not be able to disprove it. That is not the point of view of modern unbelievers, that thinking of God, as the monotheis affirms, is denied by the natural reality.
In 20th century some followers of Darwin look eagerly to space science to confirm the unbelieving point of view, so, in 1959, Urey and Miller made a very important experiment, to confirming the opinion that all the projected space flights and the high costs of such developments would be fully justified if they were able to establish the existence of life on either planets.
Later some scientists claim that this feat has already been accomplished. Experiments with viruses, for example, have sometimes been so interpreted. Viruses are minute particles which cause certain diseases. When they are not in the cells of an organism which they can infect, viruses seem entirely lifeless, even forming crystals after the manner of inorganic chemicals. But as soon as a virus penetrates a living cell, it reproduces (makes copies of) itself just as if it were alive. Viruses, moreover, consist of two parts, a protein shell and a core of nucleic acid (DNA or RNA). In 1955 at the University of California H. L. Fraenkel-Conrat accomplished the remarkable feat of disassembling two breeds of the tobacco mosaic virus and then successfully combining the protein shells of one breed with the RNA nuclei of the other. But as Fraenkel-Conrat himself observed, this was not a creation of life but an analysis of biologically active structures in terms of chemistry.
Other experiments have proceeded along similar lines. In 1957 A. Kornberg and his associates in St. Louis caused DNA nucleic acid molecules to reproduce themselves by mixing a small "primer" of DNA with a ferment (enzyme) taken from colon bacteria and then adding the proper building materials of nucleic acid (nucleotides). (86) And in 1965 Spiegelman and Haruna of the University of Illinois did the same thing with RNA nucleic acid, using a ferment (enzyme) taken from cells infected by a certain virus, a small amount of RNA as a primere - magnesium salts, and the proper building--materials. (87) But as Dobzhansky (1964) admits, such experiments, though very impressive, do not really involve the creation of life from non-living constituents, since some of the materials are taken from living cells and, in any case, no living cell is produced.
In the Age of Enlightenment, the idea of Ghost Hunting and or paranormal research as the purest expression of spirituality was supplanted by the concept of "religion" as a worldwide practice.This caused such ideas as religious freedom, a reexamination of classical philosophy as an alternative to Christian thought, and more radically Deism among intellectuals such as Voltaire.
Much like Christianity, the idea of "Paranormal research freedom" was exported around the world as a civilizing technique, even to regions such as India that had never treated spirituality and or ghost hunting or paranormal research as a matter of political identity.
In Japan, where Buddhism was still seen as a philosophy of natural law, the concept of " seeking ghosts telling ghost stories and showing real haunted video of polterghiest" and "paranormal reseearch freedom" as separate from other power structures was unnecessary until amature paranormal investigators demanded free access to conversion, and when Japanese Christians refused to engage in exploring and researching paranormal inspired ghost haunting's and UFO events.
With the Paranormal Vision and Enlightenment, real paranormal investigations have today lost its attachment to nationality, but rather than being a universal social attitude, it is now a personal feeling or emotionlly charged field accepted by many worldwide.
While superstitions and magical thinking refer to nonscientific causal reasoning, applied to specific things or actions, a religion is a more complex system about general or ultimate things, involving morality, history and community. Because religions may include and exploit certain superstitions or make use of magical thinking, while mixing them with broader considerations, the division between superstition and religious faith is subjective and hard to specify. Religious believers have often seen other religions as superstition. Likewise, some atheists, agnostics, deists, and skeptics regard religious belief as superstition. Religious practices are most likely to be labeled "superstitious" by outsiders when they include belief in extraordinary events (miracles), an afterlife, supernatural interventions, apparitions or the efficacy of prayer, charms, incantations, the meaningfulness of omens, and prognostications.
Greek and Roman pagans, who modeled their relations with the gods on political and social terms, scorned the man who constantly trembled with fear at the thought of the gods as a slave feared a cruel and capricious master. Such fear of the gods (deisidaimonia) was what the Romans meant by superstitio (Veyne 1987, p 211). Early Christianity was outlawed as a superstitio Iudaica, a "Jewish superstition", by Domitian in the 80s AD, and by AD 425, Theodosius II outlawed pagan traditions as superstitious.
The Roman Catholic Church considers superstition to be sinful in the sense that it denotes a lack of trust in the divine providence of God and, as such, is a violation of the first of the Ten Commandments. The Catechism of the Catholic Church states that superstition "in some sense represents a perverse excess of religion" (para. #2110).
Superstition is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16-22 (para. #2111)
And remember: If this is the end of the world coming ~
I have been called on radio shows by many names, Once I was called the first lady of conjuring the Dead.
The ancient art of Necromancy is still
alive today with Waugh at it's main
I am a necromancer in the 21st century.
I am what you may call a real conduit
to the world of the dead. I dress
in ceremonial robes, draw magical
circles on the floor and commands
spirits from Heaven, Hell and all
places in between to appear before
me and communicate with me.
As a teenager I studied heavily
The Black Arts by Richard Cavendish
and The Grand Grimoire by A.E Waite,
the Malleus Maleficarum and anything
I could get my hands on by the
great by Eliphas Levi, John Dee and
the great beast, Aleister Crowley. And this was hard growing up as I did in Haunted Mearshall Texas.
Today I am a professional Necromancer and founder
of the Sorcerers and Necomaner Guild
of greater Houston, Texas. I have been practicing and conducting rituals
for many paranormal investigators
for over 25 years now.
I also paint
many spiritual and common murals and
still I live in a small Texas town with my
three dogs. I also over the years
makes ceremonial candles and amactive
in ghost hunting in the deep South.
Summoning the dead to communicate
with the living is a natural daily
occurrence for me. I have
been doing this since I was a child. When I lived in Galveston,
Texas about 15 years ago, I was introduced
to the ancient rights of ceremonial
Necromancy as a ritual by a great
shaman called Freebird, and because
of him and his diligence to the art,
I still practice it until this day.
However, if a spirit has something
vital to impart to you, they will
call upon you, not vice-versa and
no ritual is needed.
I then Got involved with the local
Hoodoo Voodoo's of the area and new
doors where opened to to me concerning
the ghede and communicating with the recently dead.
And through this I have begin to study the famous haunted voodoo hex doll that is in my possession.
I was baptized and trained in
the secret dark religion by Bianca
The Voodoo Queen of New Orleans. I
lived in New Orleans for 3 years until
I learned all about spells, hex's
and how to hoodoo voodoo people as
Necromantic practitioners such as
I conduct, and entails respect
and reverence not only for the spirits
of the dead, but for the spirits of
Hell, Heaven and all places in between.
American Ghost Hunters Society is
currently accepting new members all
across the country for our network
of ghost hunters, ghost writers and
Investigate all types of Paranormal
and Unexplained Phenomena through
Research and Documentation.
PRSNE do not charge for conducting
an investigation. They will ask for
travel reimbursement, which can include
gas, airline tickets, phone and tolls.
They generally travel by car whenever
possible to keep the costs to a minimum.
Due to the reality that there are
always those who can not financially
reimburse this amount, the fee will
vary on case by case basis. If you
would like more information please
feel free to call 1-203-375-6083
is a ghost
is a continuous
on a regular
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