The term “crypto-criminology” refers to the sinister, perilous, and dangerous side of human nature. that subtype of humanistic proclivity that oversteps civility and crosses the line into brutality. This is a realm of “practical criminology”, applicability to the real world, where human behavior defies profiling, prediction and precise definition. A similar investigation delves into the darkest, most depraved corners of the human psyche. For which modern science lacks a useful, effective, and efficient way to account for all possibilities. Of course, there are frequent allusions to myth, magic, and metaphor in this area of discussion. It’s an investigation into human evil in all of its forms, in a sense. In a different way, crypto-criminology aims to explore the enigma surrounding why criminals do what they do. This assessment of criminal behavior explores the unsettling landscape of human deviance that fuels criminality. The search for modern explanations includes consideration of the influence of “gothic metaphors” in literature, movies and other mass media. As such, “crypto” refers to the hidden, the secret and the unrevealed. Like the word “gothic”, reference is made to the primitive and primeval notions of human nature. a realm ruled by demon influence, death-related dreams, and howling psychic werewolves. That subterranean mindset of horrific connotations, vampire-like violence, and cunning cruelty.

The term “cryptozoology” is used in studies that are closely related to one another. This often refers to the investigation of unknown or missing “animal” life forms. From this point, we could extrapolate that “crypto” suggests the hidden, secret and mysterious nature of living things. It is also related to knowing, researching, and comprehending unexplained phenomena. This idea is pertinent to the study of criminology. There are numerous’schools of thought’ in existence today. None of which provide adequate justifications. As a result, social policy has been misguided, the public is confused, and attempts to implement it within the criminal justice system have failed. Modern society struggles in the flawed pursuit of illusion and fabrication as fact and fiction converge.

Metaphors assert their presence to stutter at precise justifications as truth becomes entangled with untruth. The harder it is for us to comprehend how crimes are committed, the more we label, define, and profile people. Therefore, the search for the mysterious nature of humans travels down the perplexing lanes of puzzling events, bizarre happenings, and vile debauchery. “Crypto” pursues the macabre mind, especially in terms of primal existence, event selectivity and criminal causality. People decide to commit crimes with intention. Even the most heinous acts of violence are planned and executed with an exceptional degree of logic and reason. Yet whenever such things happen, we watch in awe, shock, and horror. Perhaps we recognize a part of ourselves in the aggression, violence, and destruction. In this sense, crypto-criminology is portrayed as a method of studying abnormal behavior in the mind. And as a result, that conduct that results in harm, trauma, and death. We discover the seductive connections to gothic notions of fable, legend, and allegory by looking into the strange, perplexing, and complex nature of criminology. Suffice it to say, the secretive, dark and shadowy mental process of human behavior remain elusive to various fields of the “pseudo sciences”.

The nature of evil, in particular, defies precise understanding or precise prediction. It continues to be hidden and obscured by myth, magic, and daydreams. So, when it comes to actual criminological problems, we search for alternatives on many different levels. Premeditated antics on the edges of the exotic, the paranormal, and the gothic are brought to the fore by avenues of the chase. Or, preferably the ever-expanding realm of “crypto-criminology”. These mental processes fight a never-ending battle to balance the conflict between good and evil. In murky illusions of psychic anomalies, myth, magic, and metaphor are on display. Our actions reflect our thoughts. Human nature is to know, to be, and to act. When we fantasize, we also want to reach out and touch, feel, and experience the products of our imagination. Transfer it between dimensions. Take it outside of your head and into reality.

Our reflection when we look in the mirror is the appearance of evil. We are criminals, and they are us. The only difference is that while some people choose to control their behavior, others do not. The only shooter on the grassy knoll is us. We also hunt werewolves with silver bullets while sneakily stalking them in our own delusions. For us, ghosts, specters, and phantoms congregate in the dark recesses of the mind, the unique mirror of the brain. Eventually, urges, desires, and motives bring imaginary creations to life. Dark thoughts yearn for the lust of life and the resistance of death. Criminalistics should never stop exploring the infinite spires of human thought. According to crypto-criminology, there is a growing body of knowledge about the dark, inky projections of the mind. And in this never-ending search, one of our sleight-of-hand strategies is to determine what the answer to the final question is. Is it a case of “who done it” or “why done it”? Why, if the latter, then?

For a straightforward investigative question, we turn the pages of the fundamental continuum in the who, what, why, where, when, and how? We should consider the mischief at hand by adhering to meticulous research efforts, insights, and intuition while remaining open-minded, interdisciplinary, and logical. The cagey weirdness of people is the focus of this enigmatic investigation. If, as some suggest, we’re “mind hunters”. Additionally, the mind is a fabrication of the brain. So, are we not actually searching for something that doesn’t exist? Deep within the recesses of the cerebral processes, a ghostly apparition from the depths of human ideation? We are perplexed by everything, from religion to science. In the pursuit of a deeper comprehension of human personalities, motives, and proclivities, questions remain unanswered. Our inner world, which changes constantly, is something we create through dreams and fantasies. It becomes speculative and educated guess work to identify abnormal behavior. We can’t even begin to understand most of it. Scientists, priests, journalists, and politicians are all perplexed by the mystery’s vast reaches. The realm of ideology is open to conjecture when relegated to the philosophical areas of metaphysics, such as religion. The dreamworld of the dominion of human darkness invites visions of vampires, werewolves, and demons. In our covert, occult, cryptic thought ramblings, supernatural beings seem to exude a special attachment. Many different pieces make up the human puzzle. Putting them all together occupies an eternal timelessness. Anything is conceivable in a world run by evil. even the unexpected strain of goodness.

However, generally speaking, it is difficult to develop precise metrics for assessing human behavior in criminology. We turn to myth, magic, and metaphor to express our frustration at not being able to find the ultimate solution as we become perplexed by one theoretical concept after another. We must still acknowledge that human evil results from human thinking. Our desires, motives, and intentions are hidden by a realm from the middle ages. At the same time, various “schools of thought” contend with controversial notions pertaining to core essence of human beings. Such is the sensual world of virtue and vice, immorality and virtue, normal and abnormal, natural and abnormal. Evil, malice, and immorality affect every aspect of society. Human hypocrisy works together to mask and obfuscate glaring truths. Despite the failure of modern theories to explain criminal behavior, some people continue to hold on to naive beliefs and seeming simple solutions. Inadequate explanations are facilitated by fads, trends, and quick fixes. The search for specific causes of our criminal nature cannot be determined by biological theories or sociological structures. Instead, we have a variety of academic theories that are the subject of extensive conjecture. All that is left for us to do is stumble along while pursuing the dark side of human inclinations. So we grab our holy water and crucifixes and don our black capes. Pick up wooden stakes and load silver bullets to become “mind hunters” to “hunt monsters”. We learn about the difficulties of the human safari from this. The creativity of the brain, an illusion for enigmatic, cryptic cerebral processes, is concealed in the psychic landscape.

There is criminal potential in each of us because of the complexity of human behavior. The role of religious convictions and related philosophical ideologies in this process of individual ideation. People of various religions, practices, and rituals portray personifications of evil, devils, and demons all over the world. It is reflected in the ways we express our various worldviews. We enjoy seeing bad things from the outside but never from the inside. It’s very private where we keep our mental residents. The Jekyll-Hyde structures of our own personalities are thus mirrored by the battle between God and Satan. In order to achieve this, evil forces are thought to prowl the planet and tempt both men and women to act in a sinister manner. Variations of “evil figures and forces” reflect cultural assertions about human nature in a planetary scheme. As a result, when we consider what causes crime, we continue to think of dark images, primal urges, and gloomy surroundings.

The ongoing allegory of our cosmic conflict is depicted by the duality of good and evil in this thought. Our frame of reference for the nature of crime is influenced by such ideas. Always behind the who and why is a motive. The myths of our thoughts are marked by motive. We make references to the dark side of human behavior quite frequently in the various media. By doing this, our fairy tales mix with reality and merge with fiction. In chasing urban legends, we conjure up “vampires or werewolves” to explain deviance and criminality in others. The images of fictitious manifestations are conjured up by folktales, fables, and related stories. Our mental prisons serve as a mirror of our seductive tendencies on a psychic level. We allow the gravitational pull of our gain’s covetousness to take us there. We can deduce information about our intentions and motives from the yarns we spin.

Our allegorical enchantments are stored in these mental archives, which Crypto-Criminology leads us to. This subliminal surreal world of belief is where we find the cryptic logic we use to justify, excuse, and lessen atrocities. Our psychic’s vast legerdemain contains such obscene carnality. We don’t want to consider the nature of our own innate tendencies. We worry and feel uneasy about our propensity for shady selfishness, conceit, and abnormal behavior. However, we are the demons and they are us. When it is possible, we prioritize our own interests over those of others. To get what we want when we want it, we’ll do anything. People can engage in any act of hedonistic behavior, defiance, or deception in order to realize their fantasies. In the tunnels of the human mind, evil deeds know no bounds. Given the wide distribution of modern media, criminological reality has been hidden behind fictional portrayal. Today’s preoccupation in both fiction and reality is the visualization of an idea of evil. Through its connection, the unconscious parts of the brain are reached. The senses are surrounded by mysterious channels connecting fantasy and reality. Consciousness enters through our thinking. When we get there, we figure out how to project the internal psychodrama using various techniques. The darkness of human spirit ignites the flames of a personalized “holy war” in the struggle of individual good and evil. Ours is the enemy’s face that we fashioned in our own image, appearing in the dim, shaded encounters. As a result, the quest for a thorough explanation of this puzzling species known as humanity continues.

References:…

“Crime and the Gothic: Sexualizing Serial Killers”, by Caroline Picart, Florida State University, 2006 – School of Criminal Justice, University at 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;

Evil: Inside Human Violence and Cruelty, by R. F. Baumeister, published by 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;