Speaker 1: Hello, and welcome to Unexplained with me your host Richard
Speaker 1: mclin smith, where each week we explore another true tale
Speaker 1: of high strangeness. If you're new here and you're a
Speaker 1: fan of expertly told atmospheric stories about the strange and unexplained,
Speaker 1: then you've come to the right place, and please subscribe
Speaker 1: to the show if you haven't already done so. I'm
Speaker 1: very excited to be taking Unexplained to the Edinburgh Fringe
Speaker 1: Festival this year. I'll be performing at the Space's Surgeon's
Speaker 1: Hall venue at ten o five pm every night from
Speaker 1: August seventh to the twenty ninth, except for the sixteenth
Speaker 1: and twenty third. You can get tickets at the Space
Speaker 1: UK dot com. Forward Slash shows Forward Slash twenty twenty six,
Speaker 1: Forward Slash Unexplained hyphen Live. For those watching on YouTube,
Speaker 1: you can find the link below. With all that out
Speaker 1: of the way, this is Unexplained, Season nine, Episode thirty,
Speaker 1: Come hear what we have to say, Part one. In
Speaker 1: the late nineteenth and early twentieth century, a new phenomenon
Speaker 1: sparked across the English speaking world. Spiritualism, the belief that
Speaker 1: something of the person remains after death and more crucially still,
Speaker 1: that we the living can communicate with them. To some
Speaker 1: it was seen as a social movement. Others considered it
Speaker 1: a religion, but either way it fundamentally altered the way
Speaker 1: in which Western society reflected on humanity's place in the
Speaker 1: material and immaterial world. The founding philosophies of spiritualism are
Speaker 1: commonly attributed to a pair of earlier eighteenth century theorists,
Speaker 1: a Manual Swedenborg and Franz Mesmer. Swedenborg, a Swedish polymath
Speaker 1: and expert in a wide array of natural and philosophical sciences,
Speaker 1: is perhaps best known for his book Heaven and Hell,
Speaker 1: in which he outlined his thoughts on the afterlife. For Swedenborg,
Speaker 1: when you die, you don't go straight to heaven or Hell. Instead,
Speaker 1: it was his belief that you first passed through and
Speaker 1: in between plates he called the world of spirits. This
Speaker 1: is where your true character is revealed to all, or
Speaker 1: rather your hidden drive, as he put it, not the
Speaker 1: facade perhaps that you project to the world, but your
Speaker 1: most natural moralistic impulses, which, in theory, has been solidified
Speaker 1: over time through the choices you made in life. For example,
Speaker 1: in life you might have pretended to be virtuous and polite,
Speaker 1: but all the while were in fact being driven by
Speaker 1: more selfish goals. Swedenborg called this hidden drive a person's
Speaker 1: ruling love. It was his belief that death strips away
Speaker 1: the body's ability to disguise, and rather than being judged
Speaker 1: by God for their worthiness to enter Heaven or be
Speaker 1: banished to Hell, individuals instead will have an instinctive feeling
Speaker 1: about where they prefer to be. In this way, as
Speaker 1: Swedenborg had it, those ruled by selfishness and greed will
Speaker 1: naturally gravitate to Hell, while those ruled by love for
Speaker 1: God and others will gravitate to heaven. According to Swedenborg,
Speaker 1: this choice is also partly driven by how an individual
Speaker 1: responds to the light of divine truth that illuminates all
Speaker 1: of Heaven when they first see it. Those he would
Speaker 1: label as good feel comforted and warmed by the light,
Speaker 1: but those he would describe as evil can't stand it
Speaker 1: and naturally prefer the murky light of Hell. In Swedenborg's interpretation,
Speaker 1: heaven is active and ordered, full of people with jobs, relationships,
Speaker 1: and marriages. Their happiness comes from being useful and connected
Speaker 1: to others. Hell, meanwhile, isn't all fire and brimstone, but
Speaker 1: simply a place full of selfish people, endlessly playing out
Speaker 1: the intractability of a whole society built on nothing but
Speaker 1: self interest. Swedenborg knew all this because he'd seen it
Speaker 1: in a vision. German doctor Franz Mesmer, on the other hand,
Speaker 1: had no fervent belief in the hereafter, but instead contributed
Speaker 1: his practice of Mesmerism or hypnosis as it is otherwise known,
Speaker 1: which he claimed could facilitate a ready state of communication
Speaker 1: with higher spiritual planes. Together, the work of these two
Speaker 1: men built the scaffolding upon which the following century's spiritualist
Speaker 1: obsession would be staged. Unlike most organic social trends, the
Speaker 1: birth of modern spiritualism can be pinpointed to a specific
Speaker 1: date and place, March thirty first, eighteen forty eight, in Hydesville,
Speaker 1: a small town in eastern upstate New York. It was
Speaker 1: there that two young girls named Kate and Margaret Fox
Speaker 1: claim to have made contact with the spirit of a
Speaker 1: murdered man, who apparently told the tale of his violent
Speaker 1: end through a sequence of rapping noises in response to
Speaker 1: the girl's yes or no questions. The story quickly spread
Speaker 1: and the Fox Sisters became a sensation for decades. They
Speaker 1: toured the US and abroad, putting on shows of mediumship
Speaker 1: to rapped audiences, and though controversy and suspicion stalked their careers,
Speaker 1: and despite a short and soon retracted admission that the
Speaker 1: rappings were actually the cracking of their toes, the Fox
Speaker 1: Sisters were heralded as pioneers of the movement. Adherents of
Speaker 1: spiritualism were widespread and often prestigious. Famous mediums, including the
Speaker 1: Fox Sisters, were hosted at the White House to perform
Speaker 1: seances for no less than the then President of the
Speaker 1: United States himself, Abraham Lincoln and his wife, Mary Todd.
Speaker 1: Both the President and his wife were deep in mourning
Speaker 1: over the loss of their son, and spiritualism offered a
Speaker 1: tenuous hope that perhaps their severance need not be total.
Speaker 1: That yearning for connection with the lost fueled the wholesale
Speaker 1: explosion of spiritualism in years marred by lethal conflict, the
Speaker 1: American Civil War drove thousands to consult mediums in a
Speaker 1: desperate attempt to reach their lost sons, brothers, husbands, and friends.
Speaker 1: Over in Europe, the carnage of the First World war
Speaker 1: had an equal effect. By the turn of the twentieth century,
Speaker 1: its claimed that over eight million people identified as followers
Speaker 1: of them movement. Various spiritualist societies either came into being
Speaker 1: or grew in stature in the post war years, attracting
Speaker 1: such luminaries as the biologist Alfred Russell Wallace, physicist William Crooks,
Speaker 1: famed inventor Thomas Edison, and Nobel laureate Pierre Curie. Perhaps
Speaker 1: the most famous pillar of rationality to be ured by
Speaker 1: the seance parlor was the writer Arthur Conan Doyle. After
Speaker 1: losing his son Kingsley to pneumonia in the final days
Speaker 1: of the First World War, Doyle threw himself zealously into
Speaker 1: spiritualist pursuits, an emotional obsession seemingly at odds with the calculated,
Speaker 1: grounded shrewdness of his most famous creation, Sherlock Holmes. These
Speaker 1: men and women of reason attempted to apply the scientific
Speaker 1: method to the practices of spiritualism, investigating the many supposed
Speaker 1: manifestations of connection with the other side, from table turning
Speaker 1: to inexplicable noises and seemingly impossible knowledge, and even the
Speaker 1: emanation of ectoplasm. It all seems rather quaint now looking
Speaker 1: back at those nineteenth century spiritualists caught a little off guard,
Speaker 1: perhaps by a world that began to change far more
Speaker 1: rapidly than it ever had done before, in which old
Speaker 1: grand narratives were fraying from the friction of exhilarating, terrifying modernity.
Speaker 1: Seen through this lens, spiritualism and mediumship could perhaps be
Speaker 1: dismissed as an archaic absurdity, a set of dusty eccentrics
Speaker 1: coming together to expunge their grief, or cling to the
Speaker 1: numinous like a life raft, as all previous beliefs seemed
Speaker 1: to be dissolving around them. For the most part, perhaps
Speaker 1: it was merely the stuff of fiction, of bad theater
Speaker 1: and hammi Christmas ghost stories. But even as modernity reigned
Speaker 1: and technology improved, the questions underpinning spiritualism never went away.
Speaker 1: Is there such a thing as the spirit? If so,
Speaker 1: where does it go when the body dies? And is
Speaker 1: it possible to bridge the divide? Thus, in the waning
Speaker 1: years of the twentieth century, in a world on the
Speaker 1: cusp of yet more radical change, a group of researchers
Speaker 1: decided to finally tackle the great enigma together they descended
Speaker 1: on a small village in the southeast of England, and
Speaker 1: over the next five years would commit to one of
Speaker 1: the most thorough and compelling studies of the boundary between
Speaker 1: our tangible, quantifiable world and whatever lies beyond it. Their
Speaker 1: experiences and the apparent evidence they collected has the potential
Speaker 1: to shake the most fundamental assumption of life and consciousness, namely,
Speaker 1: does it do we ever really end? You're listening to
Speaker 1: Unexplained and I'm Richard McLean Smith. It's October nineteen ninety
Speaker 1: three in Skull, a sleepy village in a southern corner
Speaker 1: of Norfolk in the southeast of England. Down in the
Speaker 1: cellar of Street Farmhouse, a room no larger than five
Speaker 1: feet by ten three people sit in darkness, huddled around
Speaker 1: a small circular table, while outside, a chill wind whistles
Speaker 1: across the low wide landscape. Robin Foy is the co
Speaker 1: owner of the property and the de facto leader of
Speaker 1: the group. Ordinarily, he would have been joined by his
Speaker 1: wife Sandra, but having endured an especially uncable visit to
Speaker 1: the dentist earlier that day, she has decided to retire
Speaker 1: to bed. Diana and Alan Bennett are the other two
Speaker 1: present that day. The Bennetts are a middle aged couple
Speaker 1: who live with their four children on a farm in
Speaker 1: the depths of the Norfolk countryside. All three were bands
Speaker 1: of soft fluorescent light around their wrists, providing just enough
Speaker 1: light to illuminate the strange metal cone on the table
Speaker 1: before them. It's a spirit trumpet, a device that is
Speaker 1: said to be able to amplify sounds coming from beyond
Speaker 1: the veil. Hidden in the darkness around them is also
Speaker 1: a tape recorder and two microphones angled toward the table.
Speaker 1: At Robin's nod, Diana hits record on the tape player,
Speaker 1: and then they begin Infinite Spirit. Robert in tones, creative
Speaker 1: Source of all things, be with us this evening and
Speaker 1: guide us in our work. His words evaporate into the
Speaker 1: silence as the group waits expectantly in the dark. Then
Speaker 1: a low, gravelly voice is heard emanating from Diana's mouth.
Speaker 1: I am manu, it says. Robin, and Allan lean forward, aghast,
Speaker 1: staring at Diana, who remains completely still with her eyes closed.
Speaker 1: Then the strange voice comes again. Robin and Allan listen
Speaker 1: in wonder as it begins to tell a story. The
Speaker 1: so called man, who claims to have once lived on
Speaker 1: earth in what is now South America. Now, however, he
Speaker 1: is part of a team of beings made up of
Speaker 1: many thousands of minds from all the realms of existence,
Speaker 1: and they want to help. We will work with you,
Speaker 1: continues the so called manu through Diana's body, to provide
Speaker 1: tangible evidence of these other realms and to pioneer important
Speaker 1: methods of communication between them. Then a heavy thud is
Speaker 1: heard from the table top, as if something had just
Speaker 1: landed on it, But in the low light cast by
Speaker 1: their luminescent wristbands, neither Robin nor Allan can make out
Speaker 1: what it is. We have brought you a gift, says
Speaker 1: the gravelly voice again, and with that Diana falls silent.
Speaker 1: When Diana finally comes round from whatever trance like state
Speaker 1: she had slipped into, a visibly shaken, Robin jumps up
Speaker 1: and turns on the lights. Then he stares in astonishment
Speaker 1: at the table. There lying on top of the unvarnished
Speaker 1: wood is a coin. It's a Churchill crown, says Robin, confused.
Speaker 1: Examining it closer, he sees it is in perfect mint condition.
Speaker 1: Diana and Allan seem equally astounded by its sudden appearance.
Speaker 1: Or three of them claimed to have never seen it before,
Speaker 1: and all agree that it wasn't on the table before
Speaker 1: the experiment began. Moments later, Sandra Foy, having been roused
Speaker 1: from sleep by all the commotion, appears at the top
Speaker 1: of the basement stairs. When Robin shows that the coin,
Speaker 1: she too is filled with unbridled joy. After weeks and
Speaker 1: months of spiritual experimentation, they finally have the physical evidence
Speaker 1: they've been chasing, an inexplicable object and an unknown voice
Speaker 1: caught on tape. But this was just the beginning. Sandra
Speaker 1: and Robin Foy had always been interested in spiritualism. In fact,
Speaker 1: the pair had even first met at a seance where
Speaker 1: a medium claiming to be channeling an enter calling itself
Speaker 1: Doctor Dunn, told them that in the future you will
Speaker 1: work in a new way, using energy, not ecdoplasm. When
Speaker 1: the couple later decided to begin trying to investigate spiritual
Speaker 1: matters together, this message became their guide. What the poise
Speaker 1: ultimately became interested in was a branch of spiritualism known
Speaker 1: as physical psychic phenomena. Unlike mental mediumship, which relies heavily
Speaker 1: on thoughts, images, and messages being supposedly sent to the living.
Speaker 1: Physical mediumship is a step beyond in which spiritual forces
Speaker 1: are instead said to manifest in ways that are more tangible, visible,
Speaker 1: or audible to onlookers. Seance goers experiencing physical mediumship, for example,
Speaker 1: may feel a phantom touch. Others may smell out of
Speaker 1: place odors like flowers or smoke, or hear sounds which
Speaker 1: can also be recorded on tape. For over a century,
Speaker 1: the most well known and extreme form of physical psychic
Speaker 1: phenomena was ectoplasm, a supposedly physical substance often thought to
Speaker 1: be a mixture of bodily fluids or plasma that is
Speaker 1: said to be catalyzed by spiritual energy and then apparently
Speaker 1: exuded by mediums during a seance. For the Poise, however,
Speaker 1: ectoplasm was really just a relic from spiritualism's somewhat more
Speaker 1: vaudevillian days. They were far more interested in what they
Speaker 1: termed creative energy. According to the poise, this was a
Speaker 1: blend of human spirit and earth energy, which they aimed
Speaker 1: to manipulate in various experiments in order to produce physical
Speaker 1: evidence of the spirit realm. The Pois knew well that
Speaker 1: in order to prove the existence of the spirit to
Speaker 1: the scientific community, they needed to provide evidence that could
Speaker 1: be held, weighed, and taken away whole for further examination.
Speaker 1: They wondered if creative energy could achieve this suitably applied
Speaker 1: in theory, it would allow for the physical manipulation of
Speaker 1: atoms and molecules, the very building blocks of what we
Speaker 1: call reality. It was a bold aim to combine the
Speaker 1: energies of the living and the spirit world to create
Speaker 1: something where nothing had been before, and it would require
Speaker 1: a laboratory. Having identified street farmhouse in the village of
Speaker 1: Skull as the perfect place to begin their investigations, the
Speaker 1: fois immediately began transforming the cellar into the ideal experimental space. First,
Speaker 1: the cellar was completely light proofed and then repainted a
Speaker 1: matte navy blue in colour in order to better see
Speaker 1: the spiritual energy, which the fois believed commonly appeared as
Speaker 1: inexplicab light. The only way into the room was through
Speaker 1: a door at the bottom of a creaky wooden staircase,
Speaker 1: which left no space for doubt about hidden figures or hoaxes.
Speaker 1: Breaking in all in all, it was a wholly controlled
Speaker 1: environment and by February nineteen ninety two it was ready
Speaker 1: having already established a spiritualist group of their own. The
Speaker 1: Foys then invited all the members to join them in
Speaker 1: Skull from that point on to continue their meetings. Among
Speaker 1: the members of the group was renowned local self described
Speaker 1: medium Stuart Alexander. Under Alexander's guidance, the group is said
Speaker 1: to have met repeatedly for seances at the Foy's new home,
Speaker 1: where wraps and loud clicks was said to have often
Speaker 1: been heard coming from the walls. A strange whistle was
Speaker 1: also said to have been heard on numerous occasions, while
Speaker 1: strange drops in temperature were frequently reported. As the group's
Speaker 1: notoriety spread, more curious spiritualists came to the farmhouse. At
Speaker 1: one time, twenty eight people crammed into the cellar to
Speaker 1: experience the activity for themselves. But by early spring, the
Speaker 1: spasm of activity was petering out, as one session after
Speaker 1: another continued without result, frustration began to settle over the group.
Speaker 1: Worse yet, tempers had begun to fray, a disastrous outcome
Speaker 1: for spiritualist pursuits, which are thought to rely heavily on
Speaker 1: positive harmony between participants. One night, Alexander even relayed an
Speaker 1: apparent message from the spirit realm, warning the group that
Speaker 1: their misaligned energies were barring contact with others in the realm.
Speaker 1: One by one, members began to fall away from the group,
Speaker 1: often citing the difficulty of making the weekly trek to
Speaker 1: the village. By the end of that summer in ninety
Speaker 1: nine two, Robin and Sandra were more or less conducting
Speaker 1: their studies alone, sitting together night after night in a
Speaker 1: lightless cellar, seemingly unable to conjure even the smallest spiritual phenomena.
Speaker 1: They had no luck, no data, and no evidence of
Speaker 1: any presence beyond their own. At some point, the Foys
Speaker 1: heard of a woman living in the nearby village of
Speaker 1: Diss who was looking for like minded people to begin
Speaker 1: a spiritualist circle with her. Mismy Salisbury was a French
Speaker 1: businesswoman working for a local engineering company. Bright and scientifically minded,
Speaker 1: but with a deep curiosity on the subject of spiritualism.
Speaker 1: She was the ideal candidate for the Foy's rigorous approach,
Speaker 1: so the couple got in touch and invited her to
Speaker 1: join them at the farmhouse on Monday, September twenty first,
Speaker 1: nineteen ninety two, Mimi arrived at the Foy's home for
Speaker 1: their first session together. Almost immediately, things began to pick
Speaker 1: up as they settled into the basement for that first session.
Speaker 1: A short time later, when Sandra started the audio recorder,
Speaker 1: it was with a greater optimism than she felt in months.
Speaker 1: The Foys believed that singing together helped to galvanize the
Speaker 1: energy required to perform, and so they began as they
Speaker 1: always did, by putting on a record. That evening's chosen
Speaker 1: music was Bring Me Sunshine by the comedy duo morcam
Speaker 1: and Wise. Then the three of them began to sing along.
Speaker 1: Almost as soon as the music started, Mimi, Robin and
Speaker 1: Sandra heard what sounded like the loud click of false teeth.
Speaker 1: It came from the air between them. It was the
Speaker 1: first significant result that the Foys had experienced in months,
Speaker 1: and they all couldn't help but laugh. Eric Morecambe was
Speaker 1: famous for his use of chattery teeth in his act,
Speaker 1: so perhaps they wondered this apparent spirit had a sense
Speaker 1: of humor. But over the next few days, more serious
Speaker 1: signals came through. The phenomena seemed to quickly focus on
Speaker 1: the Foy's bedroom, where loud bangs were said to have
Speaker 1: been heard coming from the wall and doors. Then, one night,
Speaker 1: the couple are said to have been jerked awake from
Speaker 1: sleep by a loud slap on their head board. Although
Speaker 1: a little unnerving, the group were keen to continue. However,
Speaker 1: each agreed that there was little more they could achieve
Speaker 1: with so few members, and so in order to expand
Speaker 1: their numbers, the Foys ran a week end retreat at
Speaker 1: the farmhouse for any one with an interest in the field.
Speaker 1: One of the first people they met was Ken Britton,
Speaker 1: who worked at the headquarters of the National Union of Spiritualists,
Speaker 1: as well as Ken's friend Burnett Head, a local post
Speaker 1: office employee. It wasn't long after that when Diana and
Speaker 1: Alan Bennett came across an advertisement for one of the
Speaker 1: Foy's retreats in their local newspaper. The Bennetts had been
Speaker 1: taking part in seances and apparently making contact with the
Speaker 1: spirits since they were young. Diana and Allan both reported
Speaker 1: strange events happening throughout their lives. However, when they mediated together,
Speaker 1: according to the couple, their ability to interact with the
Speaker 1: spirit realm intensified. Exponentially. The Foys thought they were perfect.
Speaker 1: On January fourth, nineteen ninety three, the Skull Experimental Group,
Speaker 1: as it would come to be known as, for the
Speaker 1: first time the atmosphere was one of untrammeled excitement. Unlike
Speaker 1: the Foy's previous group, riven by frustration, this new collective
Speaker 1: seemed to fill the Foy's farmhouse cellar with beautiful, harmonious energy.
Speaker 1: After a few initial sessions to settle in, these improved
Speaker 1: vibes began to reap dividends. On April twenty sixth, the
Speaker 1: aluminum Spirit trumpet was said to be knocked from the
Speaker 1: table by an invisible force. During the following session, the
Speaker 1: cellar echoed with loud raps and taps, and the temperature
Speaker 1: plummeted to what Robin Foyd described as an incredible coldness.
Speaker 1: Then the trumpet was again seemingly flung by an invisible force,
Speaker 1: right into Ken Britton's lap. The group made a habit
Speaker 1: of recording every session. When they played the tape back
Speaker 1: from this one, it was said to have been filled
Speaker 1: with white noise. The noise grew continuously louder until the
Speaker 1: precise second that the trumpet was thrown and then ceased entirely,
Speaker 1: almost as if some build up of energy had suddenly
Speaker 1: been discharged. Throughout the summer of nineteen ninety three, these
Speaker 1: strange incidents in the cellar continued, with new phenomena continuously
Speaker 1: added to the mix, with each session conducted in near
Speaker 1: darkness in order to better focus the energies. As the
Speaker 1: foise had it, It was said to have been especially
Speaker 1: thrilling when the lights began to appear. Records of the
Speaker 1: experiments reference uncanny illuminations that appeared faint at first, before
Speaker 1: growing brighter and brighter. Within weeks. What started as flashes
Speaker 1: of light had apparently coalesced into orbs of varying colours
Speaker 1: and luminosity. According to the group, these manifestations almost seemed
Speaker 1: to be intelligent at times, or at least under the
Speaker 1: guidance of something sentient. The group recorded how orbs would
Speaker 1: seem to respond to individuals, gliding closer when invited and
Speaker 1: moving away when asked, even changing direction as if in
Speaker 1: response to some authority. On occasion, a thick mist was
Speaker 1: said to appear. Members of the group also claimed to
Speaker 1: have been splashed with freezing water, and each reported their
Speaker 1: clothes and even their bodies being tugged by unseen hands.
Speaker 1: During this heady period, the group also began to experiment
Speaker 1: in earnest with trance communication, trying to speak directly to
Speaker 1: the spirit world through Sandra, who adopted the role of
Speaker 1: lead medium. However, Sandra quickly began to feel under too
Speaker 1: much pressure to perform, and so they asked the spirits
Speaker 1: to choose someone else to communicate through. It seems that
Speaker 1: whatever power was apparently present in the cellar it ultimately
Speaker 1: decided to use Diana and Alan Bennett as its conduits.
Speaker 1: The Bennetts were seen as the group's most seasoned spiritualist practitioners,
Speaker 1: but while Diana was familiar with trance mediumship, the method
Speaker 1: was new to Allan. At first, he appeared to fight
Speaker 1: against the incursion as he writhed and spluttered in the dark,
Speaker 1: seemingly rejecting whatever spirit was trying to communicate through him,
Speaker 1: until finally he seemed to relax into the role. Primarily,
Speaker 1: Diana and Allan were supposedly used as vessels for simple communications,
Speaker 1: but then in October nineteen ninety three, came something else
Speaker 1: entirely that strange, gravelly voice announcing itself as Manu Manu
Speaker 1: would ultimately declare himself the leader or gatekeeper, as the
Speaker 1: Skull Experiment Group would later put it, of a strange
Speaker 1: team of spirits made up of thousands of minds from
Speaker 1: all realms of existence. Together, they were determined to help
Speaker 1: the Skull Group prove the existence of these other realms.
Speaker 1: Over the coming months and years, the group would meet
Speaker 1: the rest of Manu's team. Not only that, but they
Speaker 1: would apparently work with them, converse with them, and together,
Speaker 1: from each side of the veil, the two groups would
Speaker 1: offer the world some of the most startling insights into
Speaker 1: the paranormal ever recorded. You'd be listening to part one
Speaker 1: of Unexplained, Season nine, episode thirty Come Hear what we
Speaker 1: have to say. The second and final part will be
Speaker 1: released next Friday, August fourteenth. This episode was written by
Speaker 1: Neil McRobert and Richard mclin Smith. Please remember to like
Speaker 1: and subscribe if you've enjoyed the show. Unexplained as an
Speaker 1: AV Club Productions podcast created by me Richard McLain Smith.
Speaker 1: All other elements of the podcast, including the music, are
Speaker 1: also produced by me. Unexplained. The book and audiobook is
Speaker 1: now available to buy worldwide. You can purchase from Amazon,
Speaker 1: Barnes and Noble, Waterstones and other bookstores. Be shorre to
Speaker 1: follow us on Instagram, TikTok and Facebook at Unexplained Podcast,
Speaker 1: and on X and Blue Sky at Unexplained Pod. Until
Speaker 1: next time, stay strange and dissonant.