NIVFO-Bulletin - 1993 No 1

Magazine Overview

This issue of NIVFO bulletin, number 1 of 1993, is dedicated to exploring the phenomenon of near-death experiences (NDO). The cover features a compelling question about death and a striking illustration of figures in a vortex. It also lists other articles on topics like the 'Satan debate' and the 'greenhouse effect'.

Editorial

The editorial discusses the new layout of the NIVFO bulletin, hoping to continue this production method. It mentions sending out sample copies to potential new readers and apologizes for repeated mentions of NIVFO. The editorial highlights two main features: Susan Blackmore's article on 'NDO' as a counterpoint to often one-sided literature, and the media's coverage of the 'Satan-cult' in Norway following incidents in Stavanger and Trondheim. The editorial criticizes the media's practice of sensationalist reporting followed by superficial commentary, often lacking expert input, and calls it a trend towards 'tabloid journalism'. It also emphasizes the importance of improving NIVFO's own information procedures.

Near-Death Experiences - In or Out of the Body?

This extensive article by Susan Blackmore, affiliated with the University of Bristol and the University of Bath, UK, and a member of CSICOP, USA, delves into the nature and interpretation of near-death experiences (NDO). Blackmore acknowledges that while many fear death, an increasing number of people report 'coming back' from near-death states with profound stories. For those who experience them, NDOs often serve as undeniable proof of an afterlife, leaving deep, life-altering effects. However, from a scientific perspective, these experiences are often viewed as hallucinations produced by a dying brain, of little interest beyond being vivid dreams.

Blackmore argues that NDOs are neither proof of an afterlife nor simply the final experience before oblivion. She posits that they offer no evidence for life after death and are best understood through neurochemistry, physiology, and psychology. Despite this, she emphasizes their profound impact, stating they are far more interesting than dreams and can fundamentally change people's lives. Any satisfactory theory, she contends, must account for these transformative effects and address questions about the nature of mind, self, and consciousness.

Historical Context and Early Research

The article traces the historical context, noting that as scientific understanding of evolution grew in the late 19th century, there was a counter-movement with the rise of Spiritualism, which claimed to offer evidence for survival after death. The formation of the Society for Psychial Research in 1882 marked a shift towards more serious investigation, but after over 100 years, conclusive proof of survival remains elusive. Early accounts, like those documented by Sir William Barrett in 1926, described dying individuals seeing other worlds and communicating with the deceased. Modern medical techniques have made such deathbed visions less common, partly due to changes in where and how people die (hospitals versus home, often alone). Paradoxically, medical advancements have also led to an increase in NDO reports.

The 'Tunnel Experience' and Beyond

The article details the typical components of an idealized NDO as described by Raymond Moody in his 1975 bestseller 'Life After Life'. These often include hearing oneself declared dead, a high-pitched buzzing or singing sound, a dark tunnel, seeing one's own body from a distance, and encountering a 'being of light'. The experience can involve a life review, where events are replayed and evaluated, leading to a barrier where the individual realizes they must return. Despite feelings of joy, peace, and love, the person returns to their body and life, often finding it difficult to communicate their experience to others.

Scientific Reception and Prevalence

Initially, many scientists reacted with skepticism, suspecting exaggeration. However, further research, including a study by a cardiologist who interviewed over 2,000 people, indicated that a significant portion reported Moody-type experiences. Gallup polls in the early 1980s suggested that about 1 in 7 adults had been near death, and 1 in 20 had had an NDO, lending credence to Moody's findings. Kenneth Ring's 1980 study of 102 individuals identified a core experience with distinct stages: peace, separation from the body, entering darkness (the tunnel), seeing light, and entering the light. Ring noted that fewer people reached the later stages, suggesting a structured progression.

Cultural Specificity and NDOs in Children

The article raises the question of whether NDOs are culturally specific. While limited research suggests a common underlying structure across cultures, religious background can influence interpretation. NDOs in children have also been examined, with some studies noting that children now tend to see living friends rather than deceased ones, possibly due to fewer childhood deaths from diseases like scarlet fever or smallpox.

Triggers and Subjective Reality

It is clarified that one does not need to be near death to experience an NDO. Similar experiences have been reported by individuals under the influence of certain drugs, extreme fatigue, or during ordinary activities. Blackmore stresses that these experiences feel completely real, often more so than everyday life. The out-of-body perception is described as realistic, not dream-like. The profound emotions and insights gained are significant, with individuals often stating they were 'out of their body' or saw deceased relatives, rather than claiming they hallucinated or had a dream.

Personality Changes and Motivations

NDO experiences appear to induce deep and positive personality changes. People who have had such experiences often report a decreased motivation for greed and material gain, becoming more focused on the needs of others. Any theory attempting to explain NDOs must account for this transformative effect.

Explanations for NDOs

#### Astral Projection and the Next World

One theory suggests that a separate 'astral body' carries consciousness and leaves the physical body at death to continue in another realm. This concept is popular in New Age and occult literature. Out-of-body experiences (OBEs), which are common regardless of their role in NDOs, lend some support to this idea. Studies indicate that a significant percentage of people report having had an OBE at some point in their lives. However, Blackmore questions the scientific basis, noting that while the idea of an astral body is prevalent, it lacks concrete, testable evidence. Early experiments attempting to detect or measure an 'astral body' during OBEs, such as attempts to register weight loss or capture electromagnetic signals, have yielded inconclusive or negative results. Critics argue that experiments, like those involving hidden targets, are often poorly controlled and prone to subjective interpretation, failing to provide clear evidence of extrasensory perception (ESP).

#### The Birth Analogy

Another theory proposes that death is analogous to birth, with out-of-body experiences being a reliving of the moment of exiting the mother's womb. The tunnel is seen as the birth canal, and the light as the world into which the baby enters. This theory, suggested by Stanislav Grof and Joan Halifax and popularized by Carl Sagan, is considered inadequate by Blackmore. She argues that a newborn would not experience a tunnel in the way described, nor would they have the mental capacity to register such an event. The process of birth involves physical compression and the baby's eyes are typically closed.

#### Hypnotic Regression to Past Lives

This claim suggests that people under hypnotic regression are reliving past lives. However, research indicates that while individuals may appear to act like babies or children, their behavior is often an adult's impression of what that would be like. Their vocabulary may be too advanced, and they generally overestimate a child's abilities. There is no evidence that these regressions actually involve traveling back in time.

#### Hallucinations

While acknowledging that NDOs might be considered hallucinations, Blackmore argues this is the weakest explanation. She states that simply labeling them as hallucinations does not explain *why* these specific phenomena, like tunnels or lights, occur. A viable theory must explain these elements without dismissing the experiences themselves.

#### Tunnel Psychology

The article notes that tunnel experiences are not exclusive to NDOs and can occur in conditions like epilepsy, migraines, during sleep, meditation, or when using certain drugs such as LSD. This suggests a physiological or psychological basis for the tunnel phenomenon that is not solely tied to the dying process.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the exploration and critical examination of near-death experiences (NDO). The editorial stance, as articulated by Susan Blackmore, is one of scientific inquiry, seeking rational explanations grounded in psychology and neurochemistry rather than accepting NDOs as definitive proof of an afterlife. The magazine appears to champion a skeptical yet open-minded approach, valuing evidence-based research and critiquing sensationalism in media reporting. The issue also implicitly critiques the limitations of purely dismissive explanations like 'hallucinations' without further investigation into their underlying causes.

Title: NIVFO-bulletin
Issue: 1/93
Date: 1993
Publisher: NIVFO
Language: Norwegian

This issue of NIVFO-bulletin delves into the neurobiological underpinnings of profound subjective experiences, primarily Near-Death Experiences (NDO) and Out-of-Body Experiences (OBE), while also addressing and debunking popular urban legends.

The Tunnel Experience and Brain Activity

The issue begins by describing the common NDO phenomenon of a "susende durende tunnel" (whizzing, roaring tunnel) with a light at the end. It references a 28-year-old man who experienced this during an anesthetic procedure. The article then introduces Jack Cowan, a neurologist at Chicago University, who proposed a theory in 1982 explaining these tunnel experiences. Cowan's theory posits that normal brain activity is maintained by inhibitory processes. A reduction in this inhibition, possibly due to lack of oxygen or substances like LSD, leads to excessive brain activity. This "dishibition" (reduced inhibition) causes activity to move along the cortex, creating patterns perceived as concentric rings or spirals, thus forming the tunnel-like visual experience.

Hans Kluver's observations from the 1930s are mentioned, noting four types of constants in hallucinations: tunnel, spiral, grid, and spiderweb. These are attributed to the structure of the visual cortex, which maps the external world onto the retina and then the cortex. The mathematical processing in this system is suggested as the origin of these visual phenomena.

Alternative Theories and Experimental Approaches

While Cowan's theory explains the tunnel phenomenon, it doesn't account for the light at the end. Tom Troscianko and the author (Blackmore) at the University of Bristol developed a simpler theory. They focused on the visual cortex's structure, noting that it has many cells representing the center of the visual field but fewer for the edges. This means objects are seen clearly in the center but less so at the periphery. Using a computer simulation, they modeled what happens when electrical 'noise' is gradually increased in the visual cortex. Starting with sparse dots representing visual input, increasing noise causes the center to appear as a white bubble and the edges to fill with more dots, eventually creating the appearance of a dark tunnel with a bright light at the end.

This simulation aligns with the subjective experience of moving forward into the light. The article explains that the brain interprets peripheral visual changes as external movements, and by extension, the increasing light is perceived as the self moving forward through a tunnel. The theory also makes a prediction regarding NDO in blind individuals: those blind due to eye problems but with a normal cortex should still experience tunnels, while those with cortical damage would not. This remains a testable hypothesis.

Out-of-Body Experiences (OBEs)

The bulletin then shifts to Out-of-Body Experiences (OBEs), noting they are not exclusive to NDOs and can occur during sleep, meditation, or due to conditions like epilepsy and migraines. Some individuals can even induce them voluntarily. The author shares a personal, dramatic OBE experience from 1982.

The article emphasizes that OBEs feel completely real to those experiencing them, which is why people often seek explanations involving other realms or entities. However, the author argues for a theory that doesn't involve external entities but explains the experience and its perceived reality. The core question posed is why anything seems real. The author suggests that as perceiving beings, our knowledge of the external world is constructed by our senses, which create models of reality with ourselves within them. The brain distinguishes between these 'real' models and other thoughts (daydreams, fantasies). This distinction is not innate but actively maintained by the brain.

The brain decides which of its internal models represent the 'external world' by comparing them and selecting the most stable one as 'reality'. Normally, the sensory model is the most stable. However, during stress, fear, or oxygen deprivation, the sensory model can become confused and unstable. In such states, a 'noise' model might become the most stable and thus perceived as real, leading to phenomena like tunnel experiences.

The Nature of Consciousness and Reality

The author proposes that consciousness itself is a mental model. The 'self' is the most prominent model, which the brain uses to perceive itself as a continuous entity. This model allows us to ignore the fact that we change moment by moment and disappear during sleep. As death approaches, this 'self' model can break down, leading to a profound and disorienting experience where the 'self' is no longer perceived.

The article suggests that OBEs are essentially 'memory models' that have taken over from the sensory model. These memory models are often constructed from a bird's-eye perspective. This explains why people who frequently dream from a spectator's viewpoint are more likely to report OBEs. The author's own research and that of Harvey Irwin support this, finding a correlation between dreaming from a spectator's perspective and reporting OBEs, even if there's no difference in waking viewpoint.

This model of OBEs as 'memory models' leads to testable predictions. For instance, it suggests that people who can easily shift perspectives in their imagination are more prone to OBEs. The theory implies that the OBE world is just a 'memory model' that matches the 'real' world only to the extent that the person knows or can infer information.

Near-Death Experiences and Neurochemistry

The issue touches upon the research of Michael Sabom, who studied patients reporting near-death experiences. Sabom claimed that patients who were revived provided more accurate accounts of procedures than those who merely imagined being revived, suggesting a genuine experience. However, the author notes that hearing might play a role, as hearing is the last sense to be lost, potentially allowing the dying to construct a detailed picture.

The connection between temporal lobe epilepsy and NDO has led to a neurobiological model suggesting that stress during an NDO episode triggers the release of neuropeptides and neurotransmitters, particularly endorphins. These stimulate the limbic system and related areas, potentially explaining the positive emotional states often associated with NDOs. Another theory by Morse et al. focuses on the role of serotonin rather than endorphins.

Urban Legends: The Jupiter Effect

The bulletin then addresses 'urban myths' or 'urban legends' that are frequently repeated in the media. These often appeal to a sense of fatalism, drawing people towards catastrophic scenarios. The 'Jupiter Effect' is presented as a recent example. This was a prediction by an astronomy writer that in 1986, when the gas giants (Jupiter, Saturn, Uranus, Neptune) aligned on one side of the Sun, their combined gravitational effect would cause massive tidal waves and earthquakes on Earth. The article clarifies that the only truth in this story was the planetary alignment, which is a natural phenomenon occurring due to the planets' different orbital periods. The predicted catastrophic consequences are dismissed as unfounded.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the scientific exploration of subjective consciousness phenomena like NDOs and OBEs, and the critical examination of sensationalized claims and urban legends. The editorial stance is clearly skeptical, favoring neurobiological explanations over paranormal or supernatural ones. The bulletin aims to provide a rational, evidence-based perspective on these often-mysterious experiences, emphasizing the brain's role in constructing our perceived reality. The authors advocate for understanding these phenomena through known biological and psychological mechanisms rather than resorting to external entities or unknown forces.

This issue of NIVFO-bulletin, dated 1/93, is a Norwegian publication focusing on UFOs, paranormal phenomena, and skeptical investigations. The magazine presents a variety of articles, including critical analyses of popular beliefs and detailed accounts of alleged encounters.

The Greenhouse Effect: An Urban Myth?

The bulletin questions the widely accepted theory of the greenhouse effect, labeling it an 'urban myth.' It argues that the essential premise—that industrial emissions of carbon dioxide trap heat and warm the planet—is plausible but lacks concrete evidence. The article suggests that the claims are perpetuated by 'credible sources' and 'experts,' amplified by mass media, creating a 'fatalistic scenario.' The author points out that while carbon dioxide levels have increased, the rise is from three to four parts per million, not the 100% increase sometimes claimed. The article also dismisses claims of rising sea levels and increased temperatures as weak evidence, suggesting that sea levels have historically fluctuated and continents have risen and fallen.

Crop Circles: A Hoax or Reality?

This section delves into the crop circle phenomenon, specifically addressing the 'Dough & Dave' case and the claims of a hoax. George Wingfield, described as a 'circle researcher' and director of field investigations for the Center for Crop Circle Studies in England, comments on revelations regarding crop circles. The article mentions that the 'Dough & Dave' case was under investigation. Wingfield reportedly received information from MBF-Services, which was then passed to the newspaper 'Today.' The investigation into the origins of this information led to dead ends, with addresses proving to be mail drops and companies that were difficult to contact. Wingfield questions the role of government intelligence agencies in disinformation campaigns, suggesting that methods used in anti-terrorism efforts in Northern Ireland might have been employed to create a false narrative around crop circles.

Uri Geller: Psychic Powers Under Scrutiny

The bulletin extensively covers the ongoing controversy surrounding Uri Geller, a claimant of psychic abilities, and his legal battles with skeptic James Randi. Geller had sued Randi for exposing his 'powers' as trickery. The article notes that Geller was summoned to court in New York and that Randi's defense was that Geller should demonstrate his abilities under oath. Geller reportedly declined, citing a lack of 'sympathetic' individuals present. A court in Washington reportedly dismissed a lawsuit filed by Geller against CSICOP and upheld a counterclaim for damages against Geller. The article also mentions discussions for a book based on Randi's article in Time Magazine.

Elves and Other Nature Spirits

This section explores folklore and beliefs in supernatural beings, particularly in Sweden and Denmark. Two students, Madeleine Gelin and Anders Blom, are collecting accounts of encounters with elves, trolls, and other nature spirits. They believe that humans are not alone on Earth and should respect these beings. The article also recounts a story from Denmark about a mysterious boy seen in Midtsjælland in 1987, often accompanied by a glowing sphere or ring. Another account describes a photographer capturing an image of what is claimed to be a 'nisse' (gnome) in Sweden in 1982. The bulletin also touches upon the belief that 'small folk' may have traveled from Europe to America with settlers and adapted to new environments. The book "Passport to Magonia" by Jacques Vallee is recommended for those interested in 'small folk traditions.'

UFO Abduction: The 'Event of the Century'?

The magazine reports on a highly publicized UFO abduction case presented at a MUFON symposium by Budd Hopkins. The alleged abductee, a woman named Linda, described her experience as 'as real as a city bus or taxi.' She claimed to have been taken from her Manhattan apartment by three alien beings and transported to a hovering UFO via a beam of light. Two individuals identifying as New York City detectives reportedly witnessed the event from a car, describing Linda floating out of her apartment in a 'fetal position' with the beings. The article suggests these witnesses might have been involved with a higher security service, and a politician was also allegedly present and witnessed the event. Another witness, a woman in a car on the Brooklyn Bridge, also reportedly saw Linda floating through a wall with three small beings before they disappeared into a UFO. Hopkins is seeking further witnesses, including the politician, to corroborate the story, which he believes could be 'the event of the century' if confirmed.

Other Topics

The bulletin also briefly mentions the formation of a Norwegian organization dedicated to helping victims of Jehovah's Witnesses. Additionally, it touches upon legal actions taken by the Church of Scientology against media outlets like Reader's Digest and Time Magazine, aimed at preventing the publication of articles exposing the sect.

Recurring Themes and Editorial Stance

The NIVFO-bulletin consistently adopts a skeptical stance towards extraordinary claims, particularly those related to UFOs, psychic phenomena, and conspiracy theories. While it reports on alleged events and beliefs, it often frames them within the context of potential hoaxes, misinterpretations, or psychological phenomena. The magazine appears to champion critical thinking and evidence-based analysis, as seen in its treatment of the greenhouse effect debate and the Uri Geller controversy. There is a clear editorial line that encourages readers to question sensational claims and to seek verifiable facts. The inclusion of articles on folklore and alleged supernatural encounters suggests an interest in the breadth of human belief, but the underlying tone remains one of critical examination.

Title: NIVFO-bulletin
Issue: 1/93
Date: 1993
Publisher: NIVFO
Country: Norway
Language: Norwegian

This issue of NIVFO-bulletin delves into the topic of satanism in Norway, examining the public and religious discourse surrounding it, as well as exploring sociological perspectives on satanic cult phenomena, drawing parallels with events in the United States.

Satanhysteri i Norge: Laber interesse for vitenskapelige data om satanisme i Norge

The cover story highlights a perceived lack of scientific interest in data concerning satanism in Norway. Bishop Per Lønning of Bjørgvin diocese suggests the need to map out Satanists and other sects practicing dark rituals, and that legislation might need to be amended to address Satan-worshippers. He also proposed that each diocese should have an exorcist (djevleutdriver).

This idea is supported by parish priest Arnfinn Haram of Loddefjord parish in Bergen, who had previously advocated for the same in the newspaper Vårt Land. While not wishing to revive witch trials, Haram believes the church needs to more effectively counter what he understands as consciously destructive cults engaged in black magic rituals. He notes that many ceremonies documented abroad show a disturbing lack of respect for life and human dignity, and that the Devil is the prince of emptiness, to be combated by exorcists, not charlatans. As priests, they represent a supernatural counter-force. Haram is aware of alleged witch sabbaths on Lyderhorn mountain and other occult ceremonies in his parish. He recounts being called to provide spiritual care for someone who had sought contact with evil among Satan-worshippers, describing their practices as a form of magic where they believe they can rule over others, emphasizing it is not a game but destructive religiosity and demonism with potential consequences.

Sette fyr på kirke (Setting fire to church)

The issue details a fire at Revheim church near Stavanger, started by two youths who admitted to participating in ceremonies in an old German bunker. Bishop Bjørn Buc, along with Dagbladet, visited a 'temple cave' used by Satanists in Stavanger, noting symbols on the wet stone walls indicative of devil worship. Bishop Buc stated that regardless of whether it was play or deliberate Satanism, the youths had flirted with dangerous forces. The exact nature of the ceremonies in the bunker remains unknown, but acquaintances of those involved have spoken of occult ceremonies involving animal parts.

Satanseminar

Bishop Bjørn Buc believes that Satanism in Norway should be taken seriously. While criminal acts in Norway might be considered pranks, international examples of Satan-inspired murders, kidnappings, and child sacrifices provide solid arguments for vigilance. The bishop has initiated a proactive approach, ensuring training for his subordinates to handle the situation. Over 50 priests from the diocese attended a seminar a year prior, featuring a lecture by a leading Satanism expert from the USA. Two priests have undergone further courses in occultism and Satan worship.

"Det er vi som er satanister" ("We are the Satanists")

On August 5, 1992, Dagbladet received contact from two individuals claiming to represent a serious Satanist milieu in Trøndelag. They strongly distanced themselves from criminal acts, stating that those who set fire to Revheim church were merely "brat kids who don't understand what Satanism really is." They claimed that Satanists hold positions within Norwegian society and that their activities are conducted in deep secrecy. They asserted they do not break Norwegian law and have simply chosen to believe in a different god than Christians.

"Satanistene slo til igjen" ("The Satanists struck again")

Following the events in Stavanger, Trondheim newspapers reported on vandalism at Havstein church. Overnight on August 9, 1992, the south side of the church was defaced with slogans and symbols, including inverted crosses and Satanic symbols placed in an earth mound outside the building. A window was broken, and an inverted cross, the word 'Satan', and a Satanic symbol were painted on the church door. The wall also bore inscriptions such as "There's no God - Alla xul" (a Latin praise of the devil).

Residing chaplain Inger Degerstrøm Celius discovered the vandalism on Sunday morning. The congregation held a meeting before alerting the police. Police in Trondheim are taking the vandalism seriously, with the duty officer expressing difficulty understanding the motive. It is believed the perpetrators planned the act, acquiring paint and brushes beforehand. Fingerprints were found on paint cans left outside the church.

Frykter satan-kult (Fears satanic cult)

Psychiatrist Karl-Ewerth Homemann in Trondheim fears that recent incidents of church fires and vandalism are precursors to a satanic cult emerging in the country. He views such acts as a sign of moral decay. In the USA, Satan-worshippers form fraternities with strict rules. Homemann suggests that if the current trend in Norway continues, it could lead to American-style conditions. He believes media coverage contributes to the phenomenon's spread, and that unemployment and economic problems lead people to seek meaning in such groups. He also notes that occultism and Satanism are known isms prevalent in Trondheim's subcultures, particularly among students. He believes that those who present themselves as Satan-worshippers are not serious and that the interest in the occult is a regression to the Middle Ages.

Homemann considers Bishop Lønning's proposal to appoint exorcists in each diocese a poor way to solve the problem, suggesting that ignoring it is better. He also notes that the phenomenon is partly driven by unemployment and economic hardship, leading people to seek a sense of belonging and purpose.

"Skap ikke satan-hysteri" ("Do not create satan-hysteria")

Arbeider-Avisa consulted experts, including lecturer Erik Gustav Karlsaune from the Department of Religionswissenschaft at the University of Trondheim. Karlsaune argues that the worst thing the church can do is create hysteria and hire exorcists, calling it "beyond all reason" and "medieval thinking." He believes the church is using vandalism to legitimize "evil" as an objective force. He warns against viewing vandalism as a satanic force, stating that it is aggressive individuals who need attention.

Mange subkulturer i Trondheim (Many subcultures in Trondheim)

Occultism, spiritualism, and Satanism are prevalent in Trondheim's subcultures, especially among the large student population. These are seen as alternative belief systems that have always existed, with groups like the followers of Anton Szandor LaVey and New Age adherents being prominent. The city also hosts a central office for transcendental meditation (Acem).

Spredningen av rykter om satan-kult (The spread of rumors about satanic cults)

Jeffery S. Victor, a professor of sociology at Jamestown Community College, investigates the causes of rumor hysteria, comparing it to the stampede of a herd of buffalo, driven by group dynamics rather than individual motivation. He studied the satanic cult hysteria in Jamestown, New York, in 1988, noting that similar panics had occurred across the US since 1984, often in small towns facing economic decline. These rumors share common themes, such as satanic cults sacrificing animals or planning to kidnap and sacrifice children.

Victor's research indicates that these rumors often originate from ideas presented in TV talk shows about Satanism. He found that different groups were affected differently, with parents of lower education and income being more likely to take the rumors seriously. He attributes the rise of such activities to times of social stress, economic difficulties, and the breakdown of family structures, leading people to seek explanations and scapegoats.

He also points out that some individuals profit from these fears by giving paid lectures and appearing on TV shows, spreading unsubstantiated claims about Satanism. Kenneth Lanning of the FBI's special department concluded in 1989 that without hard evidence, the public should not be led to believe in widespread satanic crimes like child sacrifice or the takeover of daycare centers, warning that such fears could lead to wasted resources and the erosion of civil liberties.

Skuffelser i 1991... (Disappointments in 1991...)

This section briefly touches upon perceived disappointments in 1991, such as the Gulf War not leading to Armageddon as some fundamentalists expected, and the lack of a Messiah appearing for the Lubavitcher sect. It also mentions a traffic accident involving the sect and a failed prophecy about Elvis Presley's return.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the public perception and fear of Satanism, particularly in Norway and the US. The bulletin highlights the role of religious institutions and leaders in addressing these concerns, while also presenting sociological analyses that question the validity and origins of satanic cult panics. There is a clear emphasis on distinguishing between genuine criminal activity and widespread hysteria fueled by media and societal anxieties. The editorial stance appears to be one of critical inquiry, encouraging a scientific and evidence-based approach to understanding such phenomena rather than succumbing to fear-mongering.

NIVFO-bulletin 1/93, titled 'Satanism - Facts and Rumors', is a Norwegian publication from January 1993 that aims to provide scientifically based information on cult research in the USA. The issue focuses on distinguishing between factual data and sensationalized rumors surrounding Satanism and occult groups.

Satanism - Facts and Rumors

The article begins by stating that NIVFO felt it necessary to present a portion of scientifically based information to its readers, drawing on concrete research from the USA. It notes that occult groups, broadly defined, are typically organized into 'witch sabbaths' of 9 or 13 members. The number of such groups in the USA is estimated to have grown from 10,000 in 1946 to 135,000 in 1985, with current estimates reaching 500,000. The total number of cult members could be as high as one million. There are approximately 3,000 different cults in the USA, with about 500 considered 'occult'.

Estimates from social scientists suggest there are between 500 and 600 cults or alternative religions in the USA, with about 100 being of ethnic origin and traceable to first or second-generation immigrants. The number of people belonging to occult groups is estimated to be between 150,000 and 10 million.

The article addresses the 'Satanic conspiracy' beliefs, which suggest that behind the publicly available information lie traditional and dangerous Satanists. These traditional Satanists are described not as belonging to different sects with the same credo, but rather as part of an international mega-cult with a tightly organized, secret hierarchy. It is alleged that entire families participate, raising children for a life involving human and animal sacrifice, kidnapping, mental and physical abuse, and child pornography. Some daycares are said to be involved in child abuse.

Grotesque examples of these activities have been publicized, and it is believed that people from all walks of life—doctors, lawyers, priests, and even police officers—participate. Satanists are claimed to be responsible for 50,000 human sacrifices annually.

However, scientific investigations have reportedly found no factual basis for these claims, identifying them as rumors. These rumors do not appear suddenly but develop gradually over months through a process of local 'gossip' that escalates through a 'snowball effect' into refined stories as layers of fantasy are added and the narratives are repeated. The rumors reach a large number of people simultaneously.

Beleaguered evidence suggests that Satanic cult rumors often emerge after ideas from TV programs. Different groups of people are affected differently by these rumors. While many do not take them seriously, hundreds of parents are reportedly influenced to the point of keeping their children home from school out of fear of abduction by 'cults'. Research indicates that parents with less education and lower incomes are more likely to take the rumors seriously.

The underlying causes of these cult rumors are difficult to pinpoint and depend on interpretation. Previous studies on rumor spreading have shown that such activities tend to increase during times of social stress, when many people seek explanations for frustrating life experiences. Economic difficulties and the breakdown of family traditions may contribute to this frustration. It has been observed that small towns and more remote areas often suffer from a lack of well-paid industrial jobs, a situation that can strongly affect parents with limited education, where a third now live in poverty.

The article notes that the stories themselves provide a basis for these rumors. Rumors claiming that various foreign groups threaten people in a society are called 'subversion myths'. Such myths about Jews, communists, or witches are common when people feel their traditional values are threatened by social problems. The fear of Satanism may be an expression of a people's desire for clear, consistent values that provide stability.

Many people seek a scapegoat for their fears and frustrations. Parents in small US towns worry about threats to their children, such as drug abuse, youth crime, school unrest, and even suicide among teenagers. The increasing breakdown of family structures has contributed to this fear and intensified the urge to blame someone for perceived evils.

Researchers have found it particularly disturbing that certain individuals travel the country collecting thousands of dollars by giving lectures that cultivate fear of cults. Many of these 'Satan hunters' have broadcast their claims on nationwide TV. Their wild, unsubstantiated claims about Satanism are said to fuel passions. Many trusting people may fall victim to such appeals to scapegoat hysteria.

Kenneth Lanning, head of the FBI's special department for investigating claims of Satanic cult crime, concluded a report in June 1989 by stating that until hard evidence is found, the American public should not be led to believe that babies are bred and eaten, that 50,000 missing children have been murdered for human sacrifice, or that Satanists are taking over American kindergartens. He warned that an uncontrolled crusade against those presumed to be Satanists could result in wasted resources, damaged reputations, and the disruption of civil liberties. Research also shows that whenever reports of Satanic activities occurred and police or researchers arrived in time, they found entirely different and less sinister activities.

Skepticism and Media

The article suggests that much of what is reported is rumors, myths, hysteria, and misunderstandings. It identifies this as the 'classic' pattern where sensational stories sell well. The scientific exploration of what is actually happening is apparently not considered particularly interesting by the media. This is understandable, as mass media have always been eager to present the 'mysterious' and 'supernatural' to their audience, making it less appealing to focus on facts, rationality, and reason. The article briefly mentions James Randi and the revelations of sensationalism by skeptics.

Trond Øgrim, a radio commentator, discussed 'childhood stories' related to poverty and hardship in the USA and topographical phenomena in Belgium. As a freelance journalist, he attempted to provide media with information on these hard facts, but interest was reportedly nil. These are current and interesting cases that the public would not learn about unless they read specialized publications.

Vandalism at Molde Church

Simultaneously with reports of alleged Satanist inscriptions at Havstein church, a picture of vandalized Molde Cathedral was published. The white church walls were spray-painted with slogans for the football club Rosenborg, which had lost a match against Molde. In this case, the 'football club hooligan' was apprehended by the police shortly after the vandalism.

The article questions the relevance of this incident but suggests it might be what several newspapers had already hinted at: that these incidents are a form of 'boys' pranks'.

Tribute to Isaac Asimov

The bulletin includes an obituary for the renowned author, scientist, and skeptic Isaac Asimov, who died on April 6, 1992, at the age of 72. Asimov was incredibly prolific, writing nearly 500 books across a wide range of subjects, but was best known for his science fiction. He is credited with elevating the genre from pulp fiction to a more intellectual level, touching on sociology, history, mathematics, and science. He also wrote mysteries and critical books about the Bible, physics, chemistry, biology, astronomy, and more.

Asimov earned a Bachelor of Science from Columbia University in 1939, an M.S. in 1941, and a Ph.D. in chemistry in 1948. He later accepted a position at Boston University's School of Medicine to teach biochemistry. He stated that he realized his true calling was to be a writer. Asimov's science fiction novels won numerous awards, including five Hugos and three Nebula prizes.

His notable works include the 'Foundation Trilogy' (Foundation, Foundation and Empire, Second Foundation), which received a Hugo in 1966 for 'Best All Time Science Fiction Series'. His non-fiction work, 'Asimov's New Guide to Science', is considered one of the best popular science books. Asimov emphasized that he did all his writing and research himself, without a literary agent, working every day. He is also known for his science fiction work 'I, Robot' (1950), which introduced his famous 'Three Laws of Robotics'.

Asimov reflected on his own intellect, attributing his capacity for clear thought and expression to a 'restless and effective brain' and a 'genetic sweepstake', rather than personal merit.

He once told a journalist that he was saddened by the contemplation of departure and the end of conscious thought. However, he encouraged himself by noting that no idea he ever had had not been written down.

Isaac Asimov was a co-founder of CSICOP.

About Nivfo

The Norwegian Institute for Scientific Research and Information (Nivfo) was officially founded on January 1, 1981. Its purpose was to continue this work by providing information to academic circles, mass media, and the public. Nivfo also aimed to investigate whether popular and controversial 'paranormal' topics could hold potential scientific interest and yield knowledge benefits. Nivfo had many important contacts in Norway and abroad from the start. Its work gained momentum when it connected with the large American organization CSICOP (Committee for the Scientific Investigation of Claims of the Paranormal). CSICOP's journal, The Skeptical Inquirer, is described as the foremost single source of information on the 'paranormal', pseudoscience, and modern superstition.

Over the years, similar groups have emerged worldwide. Close cooperation with these groups, often coordinated by CSICOP, has greatly increased access to current, high-quality material, allowing Nivfo's intentions to be realized.

Science

The article defines science as the study of nature through rigorous methods, focusing on naked facts and asking questions in the right way. Through accurate and objective observations and well-planned experiments, essential information can be identified. Knowledge gathered through these strict methods, after being controlled and confirmed by independent experiments, forms the fundamental material of science.

Pseudoscience

Pseudoscience is defined as claims that pretend to be based on scientific research but are not supported by controlled, repeatable experiments and often lack a logical connection. Despite these apparent shortcomings, pseudoscientific beliefs are often popular. They include astrology, biorhythms, UFOs and ancient astronauts, pendulums, aura readings, plant feelings, spiritualism, reincarnation, numerology, and palmistry, among others.

Rising Enthusiasm for the Irrational

Alongside the enormous and rapid progress of science, an anti-scientific sentiment is noticeable in the West, characterized by a distrust of established science and a growing enthusiasm for the irrational. Mystical and occult beliefs are thriving, with a remarkable number of health cures, therapies, and pseudoreligious movements. Books supporting unscientific claims with false 'evidence' can sell in the millions. This trend indicates a widespread lack of intellectual discipline and an unwillingness to face the truth, which does not bode well for the future.

Many view this flight from reason and social engagement as a sign of crisis, suggesting that culture is splitting in two. There is a profound contempt for honesty in what is written, and this is increasing dramatically. Some consider this a real threat to democracy, pointing to the rise of occultism and pseudoscience in pre-war Germany. Profit-seekers are often behind these processes, willing to fulfill people's desire to escape into an irrational world of beliefs. There is money to be made by promoting 'mysteries'. Millions of people are ready to swallow it all uncritically and are reluctant to have their illusions shattered.

This tendency is often supported by a less-than-critical daily press.

Need for Factual Information

Amidst this flood of highly dubious literature, is there anything of serious interest—something that could lead to new insights? This justifies a need for clarification and an organization that can provide information about 'offbeat' literature, both the mind-numbing and the potentially groundbreaking.

Since the mid-1970s, the world's 'skeptic organizations', led by CSICOP, have made a particularly impressive effort in this field. Mass media, especially in the USA, have gradually discovered that revelations and clarifications can be at least as interesting as dwelling on the occult.

Tenth Anniversary

In 1991, Nivfo celebrated its tenth anniversary. As part of the celebration, they invited CSICOP's world-renowned 'magician', James Randi, to Trondheim for a lecture to a packed auditorium at NTH. Randi, a co-founder of CSICOP, is known as a magician, humbug exposer, skeptic, and author. For years, he has exposed many 'miracle workers', often in public.

While this is in the USA, there have also been Norwegian 'notable cases' that received significant media attention, with Nivfo playing a central role. One such case was the 'VG-ufoen' incident on August 7, 1984, where Norway's largest newspaper published a front-page sensational story with a clear photo of a 'flying saucer' hovering over treetops. VG followed up with statements from the military, SINTEF, and ufologists. A representative from the military suggested the UFO must have been larger than a fighter jet. Nivfo, contacted as a last resort by VG, presented evidence that the 'ufo' was a small model suspended by a thread. The photographer, Pål Vaag from Aure in Nordmøre, later came forward and admitted the hoax.

Hessdalen

The case of the mountain village near Røros, which gained international press attention for its light phenomena, is well-known. Nivfo published 'The Hessdalen Report' on this topic.

"Ildgang" (Firewalking)

On February 11, 1989, Adresseavisen published a major article about a psychologist from Trondheim who walked barefoot on glowing coals. A physicist was quoted as saying that he could see no explanation other than a 'paranormal' one. Nivfo published articles in Adresseavisen and Arbeider-Avisa, providing a detailed explanation of how firewalking functions without the aid of mystical forces. These contributions were often placed in the 'free speech' section of newspapers.

Health Quackery

Nivfo has published many informative articles in newspapers on topics such as homeopathy and amalgam fillings, often in response to misleading contributions on these subjects. They have also been instrumental in stopping numerous illegal advertisements for 'miracle cures', which are particularly common in mail-order catalogs and weekly magazines. Direct inquiries from doctors, companies, or institutions regarding data on 'alternative medicine' (the new term for quackery) or other topics are answered directly.

Why Subscribe to NIVFO Bulletin?

Subscribing is recommended if you recognize the growing spread and acceptance of irrationalism, superstition, pseudoscience, and nonsense; if you are looking for a source of critical and well-supported information; if you wish to connect with other interested individuals; if you want to contribute to public enlightenment or a specific field; or if you are interested in staying informed about the ongoing developments in science versus delusion.

NIVFO Bulletin (NIB) is published five times a year, with issues 4 and 5 usually combined into a double issue.

Recurring Themes and Editorial Stance

The recurring themes in this issue of NIVFO-bulletin revolve around the critical examination of phenomena often labeled as 'paranormal' or associated with cults and pseudoscience. The publication consistently advocates for a scientific, evidence-based approach, contrasting it with sensationalism, media hype, and unsubstantiated claims. The editorial stance is clearly skeptical, aiming to debunk myths, expose hoaxes, and provide factual information to counter irrationalism and superstition. There is a strong emphasis on the importance of critical thinking and the scientific method in understanding the world, with a particular focus on the dangers of misinformation and the exploitation of public fears for profit or influence. The bulletin also highlights the role of organizations like NIVFO and CSICOP in promoting scientific literacy and combating the spread of pseudoscientific ideas.

Title: NIVFO-bulletin
Issue: 1/93
Volume: 13
Date: January 1993
Publisher: Norsk Institutt for Vitenskapelig Forskning og Opplysning (NIVFO)
Country: Norway
Language: Norwegian
ISSN: 0800-0360
Price: Annual subscription kr. 100.

This issue of NIVFO-bulletin, a publication focused on critical forums for pseudoscience and literature, delves into several controversial topics, including the claims of mentalists, the scientific debate surrounding the greenhouse effect, and the nature of skepticism.

Kreskin: No Magic in Reading People's Thoughts

The lead article, "Kreskin: Ingen magi å lese folks tanker" (Kreskin: No magic in reading people's thoughts), addresses the claims of the mentalist Kreskin. Contrary to popular belief, Kreskin himself asserts that his ability to read minds is not magic but a skill. However, Dr. Gary Posner from Tampa Bay Skeptics has challenged Kreskin to publicly demonstrate these abilities, offering a $10,000 reward for a successful demonstration of even a single instance. The article notes that Kreskin's "magical techniques" have been exposed in the book "The Psychology of the Psychic" by David Marks and Richard Kamman (1980), which details how Kreskin employed various magic tricks. As of the publication of this bulletin, Kreskin has not responded to Dr. Posner's challenge.

A personal anecdote titled "Passe gal" (Just Crazy Enough) is included from author Margit Sandemo, who recounts being institutionalized multiple times in her youth for what others perceived as hallucinations, only to be told by Professor Gunnar Lundquist that she was psychic and that it was normal for her. She concludes that she is now "just crazy enough."

The Greenhouse Effect: A Critical Examination

Another significant section of the bulletin critically examines the concept of the greenhouse effect. The article "Drivhuseffekten - forts. fra s. 22" (The Greenhouse Effect - cont. from p. 22) questions the prevailing narrative surrounding climate change. It highlights that sea-level fluctuations have occurred for millions of years, predating the current discussion of the greenhouse effect, and that predicting future sea levels is complex.

The bulletin points out that available data, particularly from the Massachusetts Institute of Technology, indicates no actual temperature increase in the oceans since 1850, contradicting claims by groups like Greenpeace that suggest a half-degree Celsius rise in the same period. Regarding air temperature, the article states that while industrial gases might theoretically increase temperatures, there is no concrete evidence of such an increase over the past 100 years, despite claims of a potential 3°C rise.

The article further questions the reliability of historical meteorological data, noting that accurate temperature measurements only became feasible with the invention of the thermometer in 1714 and that comprehensive data collection is a relatively recent development. It suggests that much of our understanding relies on anecdotal and historical sources.

Climate Change and Skepticism

The bulletin presents a skeptical view on climate change, suggesting that the narrative of the greenhouse effect is being pushed by powerful groups playing on public fear, turning it into a political issue to attract environmentalist votes. It argues that the primary evidence for the greenhouse effect comes from sophisticated computer models, which may not fully account for all necessary input factors. The article asserts that, apart from these models, there is virtually no empirical evidence for the greenhouse effect, relegating it to the realm of mythology.

It raises concerns about the qualifications of scientists and others promoting doomsday predictions and highlights a program on SBS, "The Greenhouse Conspiracy," which concluded that the greenhouse effect is a product of self-interest, researchers' need for funding, politicians seeking causes, and journalists chasing stories.

New evidence is presented suggesting that the issue is more complex than initially assumed. Studies of Greenland ice reveal an 80-year cyclical variation in temperatures, linked to solar activity. The article also mentions that large volcanic eruptions, such as Tambora and Krakatoa, release vast amounts of sulfur dioxide into the atmosphere, which can reduce the impact of CFC emissions. For instance, Mt. Erebus in Antarctica emits approximately 1,000 tons of chlorine daily.

The bulletin cites "The Skeptic" (Australian Skeptics Newsletter) nr. 2/92, with an article by psychologist Laurie Eddie, a member of the South Australian Skeptic's Committee. Eddie is quoted as stating that strong groups are promoting the greenhouse effect as an "urban myth" driven by fear, making it a political issue. He questions the qualifications of those making dire predictions and suggests that new evidence points to other factors, such as solar cycles, influencing climate.

Other Mentions

The bulletin also includes a brief mention of a report from the tabloid "Psychic News" in London, dated January 31, 1987, about an incident where the office's mail was stolen by unknown individuals.

Recurring Themes and Editorial Stance

The NIVFO-bulletin consistently adopts a critical stance towards pseudoscience, paranormal claims, and what it perceives as alarmist or unsubstantiated scientific theories. This issue strongly questions the scientific consensus on climate change, framing it as potentially driven by political agendas and special interests rather than solely by empirical evidence. The bulletin champions skepticism and encourages readers to critically evaluate information, particularly when sensational claims are made or when scientific consensus is presented without robust, independently verifiable proof. The editorial stance is clearly in favor of rationalism and scientific rigor, challenging widely accepted narratives when they appear to lack sufficient factual basis or are influenced by non-scientific factors.