Crypto-Criminology – The Gothic Nature of Crime


Crypto-criminology refers to the dark, devious and dangerous side of human nature. This strain of humanistic propensity which crosses the borders of civility in brutality. This is an area of ​​"practical criminology", applicable to the real world, where human behavior defies profiling, prediction and precise definition. Such an investigation descends into the depths of human depravity, into dark and damp dungeons of mental chaos. For this, modern science has no useful, effective and efficient means to explain all the possibilities. Of course, myth, magic and metaphor are allusions constantly present in this area of ​​discussion. In a sense, it is the exploration of human evil and all of its inherent manifestations. And, in another sense, crypto-criminology seeks to deepen the mystery of why people commit crimes. It is an assessment of criminal behavior to navigate the strange landscape of human deviance that foments crime. Seeking modern explanations includes taking into account the influence of "Gothic metaphors" in literature, films and other mass media. As such, "crypto" refers to the hidden, the secret and the undisclosed. Like the word "Gothic", reference is made to primitive and primitive notions of human nature. A world of howling psychic werewolves, dreams of death and demonic influence. This underground state of mind of monstrous meanings, vampiric violence and cunning cruelty.

In similar aspects of the study, there is the term cryptozoology. This often refers to the search for unknown or missing "animal" life forms. From there, we could extrapolate that "crypto" suggests the hidden, secret and mysterious nature of living things. By connection, there are also the elements of knowledge, study and understanding of unexplained phenomena. Such a notion rightly concerns the field of criminology. To date, we have a multitude of so-called schools of thought. All of these elements lack satisfactory explanations. The result has been a misdirection of social policy, public confusion, and failed implementation within the criminal justice system. The fact merges with fiction, and contemporary society flounders in the imperfect pursuit of illusion and fabrication.

As the truth gets mixed up with the lie, metaphors assert their presence to stumble on clear rationalizations. The more we label, define and profile people, the more difficult it is for us to understand crime commissions. Thus, the pursuit of the inexplicable nature of humans follows the mystifying paths of confusing events, bizarre incidents and sordid acts of debauchery. "Crypto" pursues the macabre spirit, especially in terms of primal existence, selectivity of events and criminal causation. People make premeditated choices to commit crimes. Even the most atrocious acts of violence are planned and executed with a unique character of logic and rationality. Yet we are impressed, shocked and horrified when such things happen. Perhaps because we see a sense of ourselves in the violence, the aggression and the destruction. In this sense, crypto-criminology is presented as a mental mechanism by which to pursue a program of studies on deviant behavior. And, therefore, this behavior which causes injury, trauma and death. By studying the strange, confusing and complex nature of criminology, we find the appealing connectivity to Gothic notions of fable, legend and allegory. Suffice it to say that the secret, dark and obscure mental process of human behavior remains elusive in various areas of "pseudo-science".

In particular, the nature of the evil escapes the precision of the definitive understanding or the specificity of the prediction. It remains dark and buried in the fantasy of myth, magic and daydreams. Thus, in the field of practical criminological problems, we are looking for alternatives at multidimensional levels. The avenues of hunting highlight the premeditated capers on the fringes of the exotic, the supernatural and the Gothic. Or, preferably, the ever-expanding field of "crypto-criminology". These brain processes engage in the eternal war of balancing the struggle between good and evil. Myth, magic and metaphor surface in watery illusions of psychic aberrations. As we think, we act too. Knowledge, being and doing is human nature. When we fantasize, we also want to touch, feel and feel the manifestations of our creativity. Take it from one dimension to another. Lift him from the real world psyche.

Looking in the mirror, ours is a reflection of what the face of evil looks like. The criminals are us and we are them. The only difference, some control their behaviors, while others choose not to. We are the only shooter on the grassy hill. And, we are also werewolf hunters with silver bullets, stealthily stalking our own illusions. For us, ghouls, specters and ghosts snuggle up in the hidden caves of the special mirror of the brain, the mind. The figures of the imagination find their culmination in impulses, desires and motives. Dark thoughts are hungry after the lust of life and the opposition of death. The study of crime, criminals and forensics, should never stop looking for the limitless arrows of human thought. Crypto-criminology affirms a base of research in development on deep projections and disturbances of mental reflections. And, in this eternal quest, our sleight of hand tactics become an answer which is the last question. Is it one who did it? Or is it a reason why it was done? If the latter, then why?

For a basic investigation query, we flip the pages of the basic continuum in the who, what, why, where, when and how? Open-minded, interdisciplinary and logical, we must consider the evil in progress by following rigorous investigation, insight and insight. This enigmatic investigation pushes towards the strange strangeness of human beings. If, as some suggest, we are "spirit hunters". And, the mind is an illusion that the brain evokes. So aren't we really chasing something that doesn't exist? An appearance of the abyss of human ideation, deep in the caves of brain processes? From religion to science, and everything in between, we divert. The questions remain unanswered in the quest for a better understanding of human personalities, patterns and trends. Through dreams and fantasies, we create our inner world, which changes at a constant rate. Understanding deviant behavior becomes a work of informed speculation and guesswork. Most of them we cannot begin to understand. The vast expanses of mystery confuse the scientist, the priest, the press and the politicians. Relegated to the philosophical regions of metaphysics, such as religion, the universe of ideology is largely open to speculation. The dreamlike landscape of the dominance of human darkness invites images of vampires, werewolves and demons. Supernatural entities emit a kind of special attachment in our stealthy cryptic mental wanderings. The human puzzle has a multitude of pieces. Gathering them all occupies a timelessness that never stops. In a bad world, anything is possible. Even the surprising strain of kindness.

Overall, however, we find it difficult in criminology to establish precise measures of human behavior. Confused by one theoretical construction after another, we search for myth, magic and metaphor to express our frustrations by finding the ultimate answer. And yet we have to accept that human evil comes from human thought. A medieval kingdom masks the desires, motives and intentions of what we do. At the same time, various "schools of thought" collide with controversial notions concerning the fundamental essence of the human being. This is the sensual domain of good and evil, vice and morality, normal and abnormal, natural and deviant. Wickedness, malice and immorality affect all levels of society. Human hypocrisy is colluding to hide and hide revealing truths. Contemporary explanations of criminal behavior have failed, but some cling to simplistic notions and deceptive solutions. Fashion, fashion and the quick fix favor the insufficiency of effective explanations. From biological theories to sociological configurations, the search for precise determinants of our criminal nature cannot deduce a specificity of factors. Instead, we have a multiplicity of academic theories subject to much speculation. It remains for us to stumble in pursuing the darkness of human inclinations. So we don our black capes, take crucifixes and holy water. Pick up wooden stakes and load silver balls to become "spirit hunters" to "hunt monsters". For which, we discover the complications of the human safari. The creativity of the brain is hidden in the psychic landscape, which is an illusion for mysterious cryptic brain processes.

In the complexity of human behavior lies the potential for crime in each of us. The role of religious beliefs and associated philosophical ideologies influences this process of individual ideation. All over the world, people of different faiths, practices and rituals project personifications of evil, demons and demons. It is reflected in the expressions of our varied worldview. We like to see wickedness outside and never inside. Our mental accommodation is very private. Thus, seeing God and Satan in mortal combat reflects the Jekyll-Hyde constructions of our own personalities. To this end, we see wicked forces roaming the earth, tempting men and women to do deviant things. The variations of "evil figures and forces" reflect cultural claims about human nature in a planetary scheme. Thus, the ideas of dark images, primitive impulses and dark landscapes persist in our thinking about the causation of crime.

This duality of thought, good against evil, portrays the ongoing allegory of our cosmic struggle. These notions influence our benchmarks on the nature of the crime. Whoever did it is always a why. The motif marks the myths of our thoughts. Often in various media we refer to the temptations of the dark side of human behavior. In doing so, our fairy tales mix with reality and merge fact with fiction. By chasing urban legends, we evoke "vampires or werewolves" to explain deviance and crime among others. The tales, fables and related stories evoke images of imaginary manifestations. The dungeons of our mind reflect the psychic tendencies of our personal seductions. We allow ourselves to be drawn towards the lust of our gain. From the threads we spin, the chronicles of our thoughts hold the secrets relating to our motivations and intentions.

Crypto-criminology takes us to these mental archives where we have deposited our allegorical enchantments. The cryptic logic, by which we rationalize, excuse and mitigate atrocities, resides in this area of ​​subconscious surreal belief. Such a prurient charity lives in the vast past of our psychic. We don't want to think about the nature of our own inherent inclinations. Our penchant for dark selfishness, vain and deviant activities, is disturbing and makes us anxious. But, we are the demons and it is us. Our personal interests come before those of others when possible. We will do everything to get what we want, when we want it. To realize the fantasies of our ideation, people are capable of any act of debauchery, challenge and deception. Harmful acts know no boundaries in the dark tunnels of human mentality. Given the ubiquitous expanse of contemporary media forms, the criminological fact has retreated behind the curtains of fictitious representation. The visualization of a concept of evil has become a contemporary concern both in storytelling and in real life. Its link finds the way to the unconscious regions of mental processes. Mystifying paths between fantasy and reality surround the senses. Our thinking causes an intrusion into consciousness. Once there, we find ways to project the expressions of the psycho-drama that takes place inside. The darkness of the human spirit lights the flames of a personalized "holy war" in the struggle of individual good and evil. In the dark darkness of dark encounters, ours is the face of the enemy that we have created in our image. As a result, research continues for a full revelation regarding this puzzled species called humanity.


"Crime and the Gothic: Sexualizing serial killers", by Caroline Picart, Florida State University, 2006 – School of Criminal Justice, University of Albany, Journal of Justice and Popular Culture;

Peck, M. S., People of the Lie – The Hope or Healing Human Evil, (New York, NY: Simon and Shuster, 1983), pages 40-41;

Schmalleger, F., Criminology Today – An Integrative Approach – Fourth Edition, (Upper Saddle River: Pearson-Prentice Hal, 2006) page 173;

Baumeister, R. F., Evil – Inside Human Violence and Cruelty, (New York, NY: W.H. Freeman and Company, 1996), pages 66-67;

Keen, Sam, Hymns to an Unknown God – Awakening the Spirit of Everyday Life, (New York, NY: Bantam Books, 1994), pages 60-61;



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