L.U.C.I.F.E.R. Project (7,8,9)

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EXO-VATICANA (Pt 7)

Petrus Romanus, PROJECT LUCIFER, and the Vatican’s astonishing exo-theological plan for the arrival of an alien savior.
PART 7: CLOSE ENCOUNTERS

Close Encounters of the Skinwalking, Shapeshifting, Demonic Werewolf Kind (Pt 1)

By Tom Horn & Cris Putnam

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The history of elemental beings including incubi and succubi or “alien-demons” by any other name is often closely associated with a variety of shapeshifting monsters and “cryptids” (from the Greek “κρύπτω” [krypto] meaning “hide”), whose existence is difficult to prove by means of their ability to apparently move in and out of Earth’s dimension or man’s visible spectrum—the human range of sight.
Examples of these would include the Yeti in the Himalayas, the famous Bigfoot or Sasquatch of mainly the Pacific Northwest region of North America and Canada, and the Loch Ness Monster of Scotland. Hoaxes aside, literally tens of thousands of people throughout history and around the world (including reputable individuals such as clergy, professionals, military, law enforcement personnel, and even anthropologists) have seen, found biological samples of such in hair and footprint evidence, and even filmed and recorded the creatures’ unidentifiable language vocalizations, but have up until now failed to capture a single physical specimen…that the public knows of. Witness testimonies often include reports of fantastic sizes—from enormous dragons in the sea to giant bipeds ranging in height from eight to twelve feet, with footprints up to twenty-four inches. And then there are the phenomena frequently connected with the appearance of cryptids that are typical of occult activity—a retching or sulfuric odor, mysterious rapping on walls and windows, shadows and ghostly lights inside or outside homes, disembodied voices, the levitation or disappearance of furniture and other household items, etc.
Possibly the earliest account of a Bigfoot sighting in the US was published over 125 years ago in a historical pamphlet that told of frontiersmen coming across a “wild man” in the Siskiyou Mountains of Northern California. “The thing was of gigantic size—about seven feet tall—with a bulldog head, short ears, and long hair; it was also furnished with a beard, and was free from hair on such parts of its body as is common among men.”[i] Another barely known confrontation with a large, hairy biped was actually reported by President Theodore Roosevelt, an avid outdoorsman. Noah Hutchings writes of this event: “The story appeared in The Wilderness Hunter published in 1893. The account given by Roosevelt related that some kind of a wild beast had killed a man and had eaten half his body in a mountain range between the Salmon and Windom rivers. The following year, two hunters were camping in the same area when they became aware that they were being watched by a strange creature walking on two legs. The next day, the hunters separated. One of the hunters arrived at camp to find the other hunter dead with his neck broken and severe wounds to the throat area. In the article, Mr. Roosevelt reported his belief that the hunter was killed by ‘something either half-human or half-devil, some great goblin-beast.’”[ii] There are even reports of apelike creatures shot and killed followed by similar creatures coming to retrieve the corpse. One such story tells of a Bigfoot being put down and afterwards, similar large, hairy beings coming out of the woods to recover the body. The same creatures returned again later to attack the cabin of those miners who had killed the beast. An account of this event states:
At night the apes counterattacked, opening the assault by knocking a heavy strip of wood out from between two logs of the miners’ cabin. After that there were assorted poundings on the walls, door, and roof, but the building was built to withstand heavy mountain snows and the apes failed to break in.… There was…the sound of rocks hitting the roof and rolling off, and [the miners] did brace the heavy door from the inside.
They heard creatures thumping around on top of the cabin as well as battering the walls, and they fired shots through the walls and roof without driving them away. The noise went on from shortly after dark till near dawn.… The cabin had no windows and of course no one opened the door, so in fact the men inside did not see what was causing the commotion outside.
Nor could Mr. Beck say for sure…that there were more than two creatures outside. There were [at least] that many because there had been one on the roof and one pounding the wall simultaneously. However many there were, it was enough for the miners, who packed up and abandoned their mine the next day.[iii]

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One of the more disturbing and better documented cases concerning large nonhuman primates occurred on October 25, 1973, near Greensburg, Pennsylvania, when a young farmer named Stephen Pulaski and more than a dozen others observed a bright red ball of light accompanied by large humanoids. The twenty-two-year-old farmer with two younger boys watched from a hilltop as a bright, “dome shaped” object, making a “sound like a lawn mower,” settled over a field. He guessed it measured about one hundred fifty feet in diameter. Suddenly, Pulaski caught sight of two large creatures, which at first he thought were bears—one about seven feet tall and the other taller than eight feet—walking by a fence line. He was able to approximate their size fairly accurately, because they were silhouetted against the railing boards. They were covered with long, dark hair and had arms that hung down like a gorilla’s. The beings were making a sound like babies whimpering, and a terrible odor like burning rubber was wafting up the hill from them. The entities saw Pulaski and the two young men and started toward them. As the younger boys ran toward the farmhouse, the twenty-two-year-old fired a warning shot over the creatures’ heads with his hunting rifle. When they continued forward, he shot three more times, this time directly at the larger of the two. The big, hairy biped acted like it was hit, raised its right hand, and the dome-shaped object went silent, disappearing instantaneously, but being replaced by a glowing area on the ground. At that, the beings turned and headed into the woods. A few minutes later, a state trooper arrived to investigate the shooting. He went with the farmer down onto the field to within two hundred yards of the incident area. The officer later reported that the ground was still glowing when they got there. Trees began breaking in the forest, and the men thought something large was moving towards them from the woods. It abruptly stopped, then, thirty minutes later, it started moving again. A large, brown figure could be seen coming their direction, so they jumped into the patrol car and sped to safety.
Early the next morning, members of the Westmoreland County UFO Study Group arrived at the farm to begin an investigation. They noted that Pulaski’s dog seemed to be tracking something they couldn’t make out in the woods. As they were talking with the young farmer and his father, Pulaski inexplicably began behaving as if he were demon possessed—convulsing, growling, and flailing about. His own dog ran at him, and he attacked it. At the same moment, two of the investigators started feeling lightheaded and were having difficulty breathing. Pulaski suddenly knocked his father down as he fainted onto the ground, face first into manure. When he snapped out of it a few moments later, he started growling like an animal and warned, “Get away from me. It’s here. Get back.” A sulfuric aroma filled the air as Pulaski reported seeing a figure cloaked in all black garbs saying something to him about a man “who is coming to save the world.” Pulaski was subsequently evaluated physically and psychologically and found to be of sound mind and truthful. Numerous witnesses at various phases of the incident also testified that the event actually happened as reported.
The Pulaski farm is one example of thousands of comparable events wherein cryptids have appeared accompanied by spiritualistic and demonological characteristics. In another account, both a giant and small creature teamed up to torture a young woman. This was not only captured by multiple eyewitnesses, but also was played out repeatedly in a prison cell before dumbfounded police officers, prison guards, medical staff, and dozens of reporters in the heart of Manila, capital city of the Philippines. In this case, physical evidence was even captured in the form of long, black hair from a beast that was never identified. At the center of the episode was one of America’s most well-known ordained ministers, Dr. Lester Sumrall, who formed the LeSEA broadcast network.

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In the early 1950s, Dr. Sumrall was in Manila building a church, which today is known as the Cathedral of Praise. On May 12, 1953, the Daily Mirror in Manila published a startling story under the headline, “Police Medic Explodes Biting Demons Yarn,” in which a most unusual story unfolded of law enforcers and medical examiners being mystified by an inmate whose body continuously bore deep teeth marks. The frightened girl claimed that two beings were appearing and biting her. One of the devils was big and dark with long hair all over his head, chest, and arms. He had fangs like a dog and large, sharp eyes, and his feet were at least three times larger than normal. He was dressed in a black robe with what appeared to be a hood on the back. His voice was deep, with a tunnel-like echo. The second being was squatty, maybe thirty inches tall, and it was also dark, hairy, and deformed. As the witnesses watched, the girl’s facial expressions would suddenly change, and she would begin glancing about, as if she was seeing something the others could not. (What she was seeing was dubbed “The Thing” by the press.) Then the girl would start screaming and struggling against an invisible force, before collapsing, half-conscious, into the arms of the prison staff member holding her. At that moment, there would be teeth marks wet with saliva marking her body. Dr. Mariano B. Lara, then chief medical examiner of the Manila Police Department and a university professor of pathology and legal medicine, was convinced of the genuineness of the possession and exorcism and provided his own description, recounted in this excerpt from the official medical report filed at the prison:
I find it difficult and near impossible to accept anything of a supernatural character.… Equipped with a magnifying lens and an unbelieving mind about this biting phenomena, I scrutinized carefully the exposed parts of her [Clarita Villanueva’s] body, the arms, hands, and neck, to find out whether they had the biting impressions. I saw the reddish human-like bite marks on the arms.… At that very instant, this girl in a semi-trance loudly screamed repeatedly.… I saw, with my unbelieving eyes, the clear marks or impressions of human-like teeth from both the upper and lower jaws. It was a little moist in the area bitten on the dorsal aspect of the left hand, and the teeth impressions were mostly from the form of the front or incisor teeth. Seeing these with my unbelieving eyes, yet I could not understand nor explain how they were produced as her hand had all the time been held away from the reach of her mouth.…
In full possession of her normal mind, I asked her (Clarita Villanueva) who was causing her to suffer from the bites. She answered that there are two who are alternately biting her; one big, black, hairy human-like fellow, very tall, with two sharp eyes, two sharp canine teeth, long beard like a Hindu, hairy extremities and chest, wearing a black garment, with a little whitish piece on the back resembling a hood. His feet are about three times the size of normal feet. The other fellow is a very small one about two or three feet tall allegedly also black, hairy and ugly.[iv]
After first hearing the report on the radio then reading the newspaper story the next day, Dr. Sumrall, who believed the girl was demon possessed, grew convicted that the Lord wanted him to procure permission from prison authorities to pray for the prostitute’s deliverance. Through his church architect, who was a friend of the mayor of Manila, he received the okay to visit with the chief medical advisor of the police department, Dr. Mariano Lara. While talking with the doctor inside the prison morgue, Lara acknowledged to Sumrall that something beyond his professional knowledge was happening and that he was actually afraid of “The Thing” after witnessing the bite marks appear before his own eyes. With Lara’s approval, Sumrall was allowed to pray for the girl while observers watched. She was very resistant, cursing him in English (which she could not speak), screaming, and fighting every moment to get away. The first day of prayer failed to provide healing, and Sumrall believed he needed to fast and pray for another day. That evening, the newspaper published his picture on the front page, three columns wide, with the headline, “The Thing Defies Pastor.”[v] The next day would be different. Following a spiritual battle reminiscent of an Old Testament prophet challenging the followers of Baal, and with repentance of her sins and acceptance of Jesus as Savior, the girl was delivered, yet, that was not the end of the story. Sumrall explains what happened next:
As I was leaving I told Clarita that I was sure these devils would return. “After I am gone,” I said, “they will come. Then you must demand them to leave without my being present. You must say, ‘Go, in Jesus’ name,’ and they will obey.” With this I left the compound.
We asked the newsmen not to write about the morning’s events, but they said they were obliged to. The story had run for two weeks and it must be concluded. Since the Methodist Church is the oldest Protestant denomination in the islands, they presumed I was a Methodist, and it was in the papers that way. They did not know how to write of such an experience; therefore, some of what they said was not correct. But I feel mostly responsible for this, as I gave them no interview and left the city to get away from publicity.
The devils did return to attack Clarita, and a strange thing happened when she called on them to leave. She was engaged in a mortal struggle and went into a coma, her fists clenched. The doctor pried her hands open and to his astonishment, there lay some long, black, coarse hair. Dr. Lara placed this hair in an envelope and put it in a guarded place. Under the microscope he found that the hair was not from any part of the human body. The doctor has no answer to this mystery—how an invisible being, presumably a devil, could have lost hair by a visible being pulling it out.[vi] (emphasis added)
The notion of physical material like hair having been pulled from a wraithlike demon opens the fascinating proposal that ultraterrestrial beings (call them angels, demons, or aliens) can migrate back and forth between different realities and take forms that are both material and immaterial. This sounds crazy to the natural mind, yet the concept is biblical. The writer of Hebrews reminds us to “be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb. 13:2), and when the disciples of Jesus saw His return from the grave, they “were terrified and affrighted, and supposed that they had seen a spirit.” Jesus told them to touch Him and see that “a spirit hath not flesh and bones, as ye see me have” (Luke 24:37–39). Similarly, Abraham was visited by three angels in the plains of Mamre (Genesis 18:1–8). They appeared as men and walked, talked, sat, and ate. But the truth was they were not human at all, but spirit-beings from heaven, illustrating one of the most dynamic facts of Scripture: that otherdimensional life forms have power to assume tangible matter whenever it fits their cause. Does this explain how cryptids can be there one moment and gone the next, leaving man perplexed by their appearance and disappearance? Does this not remind of the Rephaim, which exist in the spirit world but could also have the ability to manifest on Earth as giant, hairy bipeds known in the Bible as Nephilim and perhaps today as Bigfoot?

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Incidentally, hair from the Manila “Thing” is not the only example found.
In October 2012, a headline in the UK’s Mail Online read: “Sasquatch in Siberia? Hair Found in Russian Cave ‘Belonged to Unknown Mammal Closely Related to Man.’” The story claimed that DNA tests on suspected “Yeti hair” found in a Siberian cave during an international expedition in 2011 was of an unknown mammal closely related to man, but not a human. Nor did the hair belong to any known animal from the region such as a bear, wolf, or goat, the article said. Analysis was conducted in Russia and the US, which “agreed the hair came from a human-like creature which is not a Homo sapien yet is more closely related to man than a monkey.”[vii]
Then, on November 24, 2012, another press release was issued involving a team of experts in genetics, forensics, imaging, and pathology led by Dr. Melba S. Ketchum of Nacogdoches, Texas, and their five-year long DNA study (submitted for peer review), which claimed “the existence of a novel hominin hybrid species, commonly called ‘Bigfoot’ or ‘Sasquatch,’ living in North America.” The DNA sequencing suggested that the legendary Sasquatch is actually “a hybrid cross of modern Homo sapiens with an unknown primate species.” Dr. Ketchum reported that her team sequenced three complete Sasquatch nuclear genomes and determined the species is a human hybrid. “Our study…utilized next generation sequencing to obtain 3 whole nuclear genomes from purported Sasquatch samples,” Ketchum said. “The genome sequencing shows that Sasquatch mtDNA is identical to modern Homo sapiens, but Sasquatch nuDNA is a novel, unknown hominin related to Homo sapiens and other primate species. Our data indicate that the North American Sasquatch is a hybrid species, the result of males of an unknown hominin species crossing with female Homo sapiens.”[viii]
Ketchum, a veterinarian whose professional experience includes twenty-seven years of research in genetics, including forensics, continued:
The male progenitor that contributed the unknown sequence to this hybrid is unique as its DNA is more distantly removed from humans than other recently discovered hominins like the Denisovan individual. Sasquatch nuclear DNA is incredibly novel and not at all what we had expected. While it has human nuclear DNA within its genome, there are also distinctly non-human, non-archaic hominin, and non-ape sequences. We describe it as a mosaic of human and novel non-human sequence. Further study is needed and is ongoing to better characterize and understand Sasquatch nuclear DNA.[ix]
That Ketchum and her team’s findings were reported before being peer reviewed is suspect and may turn out to be erroneous. On the other hand, if validated, it could be another baffling evidence fragment connected to that mysterious creature we call “Bigfoot” and “Sasquatch.”
[i] Thomas G. Aylesworth, Science Looks at Mysterious Monsters (New York, NY: Julian Messner, 1982), 30.
[ii] Noah Hutchings, Marginal Mysteries (Crane, MO: Defender Publishing, 2011), 141.
[iii] Thomas G. Aylesworth, Science Looks at Mysterious Monsters, 32–33.
[iv] Joseph Jacobs, “The Truth Behind The Exorcist,” TAT Journal 12 (1981), last accessed January 14, 2013,

http://www.searchwithin.org/journal/tat_journal-12.html#1.

[v] Viewable here: “Demons: The Answer Book,” Anchor Distributors, last accessed January 14, 2013, http://www.anchordistributors.com/ProductInfo1.aspx?item=13214.
[vi] Ibid.
[vii] Will Stewart, “Sasquatch in Siberia? Hair Found in Russian Cave ‘Belonged to Unknown Mammal Closely Related to Man,’” UK Mail Online, October 30, 2012, http://www.dailymail.co.uk/news/article-2225276/Yeti-latest-Russian-
scientists-say-DNA-tests-hair-samples-existence-man-like-mammal.html.
[viii] “‘Bigfoot’ DNA Sequenced in Upcoming Genetics Study,” PRWeb, last accessed January 14, 2013, http://www.prweb.com/releases/2012/11/prweb10166775.htm.
[ix] Ibid.

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EXO-VATICANA (Pt 8)

Petrus Romanus, PROJECT LUCIFER, and the Vatican’s astonishing exo-theological plan for the arrival of an alien savior.

PART 8: BEASTLY ENCOUNTERS

Continued From “Close Encounters of the Skinwalking, Shapeshifting, Demonic Werewolf Kind” (Pt 2)

By Tom Horn & Cris Putnam

Another cryptid sometimes associated with Bigfoot, which was first reported in the 1980s on a quiet country road outside of Elkhorn, Wisconsin, is called “The Beast of Bray Road.”

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A rash of sightings between the ’80s and ’90s prompted a local newspaper (Walworth County Week) to assign one of its reporters named Linda Godfrey to cover the story. Godfrey started out skeptical, but because of the sincerity of the eyewitnesses, became convinced of the creature’s existence. In fact, she was so impressed with the consistency of the reports from disparate observers (whom the History Channel’s TV series MonsterQuest subjected to lie detector tests in which the polygraph administrator could find no indication of falsehoods) that she wrote not only a series of articles for the newspaper but later a book, titled Real Wolfmen: True Encounters in Modern America. In her book, she claims that “the U.S. has been invaded by upright, canine creatures that look like traditional werewolves and act as if they own our woods, fields, and highways. Sightings from coast to coast dating back to the 1930s compel us to ask exactly what these beasts are, and what they want.”[1] Her book presents a catalogue of investigative reports and first-person accounts of modern sightings of anomalous, upright canids. From Godfrey’s witnesses, we learn of fleeting, as well as face-to-face, encounters with literal werewolves—canine beings that walk upright, eat food with their front paws, interact fearlessly with humans, and suddenly and mysteriously disappear. While Godfrey tries to separate her research from Hollywood depictions of shapeshifting humans played by actors like Michael Landon or Lon Chaney Jr., she is convinced there really are extremely large, fur-covered, anthropomorphic, wolf-like creatures that chase victims on their hind legs.

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Eighteenth-century engraving of a werewolf
Werewolves, like other cryptids, are deeply connected in history not only with occultic lore but with the alien-similar fauns and incubi that sought and obtained coitus from women. In the ancient Bohemian Lexicon of Vacerad (AD 1202), the werewolf is vilkodlak, on whom the debauched woman sat and was impregnated with beastly seed.[2] St. Patrick was said to have battled with werewolf soldiers and even to have transformed the Welsh king Vereticus into a wolf. (The strange belief that saints could turn people into such creatures was also held by St. Thomas Aquinas, who wrote that angels could metamorphose the human form, saying, “All angels, good and bad have the power of transmutating our bodies.”[3]) Long before the Catholic saints believed in such things, the god Apollo was worshiped in Lycia as Lykeios or Lykos, the “wolf” god. The trance-induced utterances of his priestesses known as Pythoness or Pythia prophesied in an unfamiliar voice thought to be that of Apollo himself. During the Pythian trance, the medium’s personality often changed, becoming melancholic, defiant, or even animal-like, exhibiting a psychosis that may have been the original source of the werewolf myth, or lycanthropy, as the Pythia reacted to an encounter with Apollo/Lykeios—the wolf god. Pausanias, the second-century Greek traveler and geographer, agreed with the concept of Apollo as the original wolf man who, he said, derived his name from the pre-Dynastic Apu-At, an Egyptian god of war. But Virgil, one of Rome’s greatest poets, held that “the first werewolf was Moeris, wife of the fate-goddess Moera, who taught him how to bring the dead back to life.”[4] Romans of that era referred to the werewolf as versipellis, or the “turn-skin,” reminiscent of later indigenous peoples of America who still believe in “skinwalkers,” or humans with the supernatural ability to turn into a wolf or other animal.

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ENTER THE SKINWALKER
According to local legend, a ranch located on approximately four hundred eighty acres southeast of Ballard, Utah, in the United States is (or at least once was) allegedly the site of substantial skinwalker activity. The farm is actually called “Skinwalker Ranch” by local Indians who believe it lies in “the path of the skinwalker,” taking its name from the Native American legend. It was made famous during the ’90s and early 2000s when claims about the ranch first appeared in the Utah Deseret News and later in the Las Vegas Mercury during a series of riveting articles by journalist George Knapp. Subsequently, a book titled Hunt for the Skinwalker: Science Confronts the Unexplained at a Remote Ranch in Utah described how the ranch was acquired by the now defunct National Institute for Discovery Science (NIDS), which had purchased the property to study “anecdotal sightings of UFOs, bigfoot-like creatures, crop circles, glowing orbs and poltergeist activity reported by its former owners.”[5] A two-part article by Knapp for the Las Vegas Mercury was published November 21 and 29, 2002, titled, “Is a Utah Ranch the Strangest Place on Earth?” It told of frightening events that had left the owners of the ranch befuddled and broke—from bizarre, bulletproof wolf-things to mutilated prize cattle and other instances in which animals and property simply disappeared or were obliterated overnight. As elsewhere, these events were accompanied by strong odors, ghostly rapping, strange lights, violent nightmares, and other paranormal phenomena. Besides the owners of the Skinwalker Ranch, other residents throughout the county made similar reports over the years. Junior Hicks, a retired local school teacher, catalogued more than four hundred anomalies in nearby communities before the year 2000. He and others said that, for as long as anyone could remember, this part of Utah had been the site of unexplained activity—from UFO sightings to Sasquatch manifestations. It was as if a gateway to the world of the beyond existed within this basin. Some of the Skinwalker Ranch descriptions seemed to indicate as much. For example, in one event repeated by Knapp, an investigator named Chad Deetken and the ranch owner saw a mysterious light:
Both men watched intently as the light grew brighter. It was as if someone had opened a window or doorway. [The ranch owner] grabbed his night vision binoculars to get a better look but could hardly believe what he was seeing. The dull light began to resemble a bright portal, and at one end of the portal, a large, black humanoid figure seemed to be struggling to crawl through the tunnel of light. After a few minutes, the humanoid figure wriggled out of the light and took off into the darkness. As it did, the window of light snapped shut, as if someone had flicked the “off” switch.[6]
In 1996, Skinwalker Ranch was purchased by real-estate developer and aerospace entrepreneur Robert T. Bigelow, a wealthy Las Vegas businessman who founded NIDS in 1995 to research and serve as a central clearinghouse for scientific investigations into various fringe science, paranormal topics, and ufology. Bigelow planned an intense but very private scientific study of events at the farm. He was joined by high-ranking military officials, including retired US Army Colonel John B. Alexander, who had worked to develop “Jedi” remote viewing and psychic experiments for the military as described in Jon Ronson’s book, The Men Who Stare At Goats, former police detectives, and scientists including Eric W. Davis, who has worked for NASA. In the years before, Bigelow had donated 3.7 million dollars to the University of Nevada at Las Vegas “for the creation and continuation of a program that would attract to the university renowned experts on aspects of human consciousness.”[7] Bigelow’s Chair for the university program was parapsychologist Charles Tart, a man “famous for extended research on altered states of consciousness, near-death experiences and extrasensory perception.”[8] But what Bigelow’s team found at the Skinwalker Ranch was more than they could have hoped for, at least for a while, including “an invisible force moving through the ranch and through the animals.”[9] On this, the Las Vegas Mercury reported in November of 2002: “One witness reported a path of displaced water in the canal, as if a large unseen animal was briskly moving through the water. There were distinct splashing noises, and there was a foul pungent odor that filled the air but nothing could be seen. A neighboring rancher reported the same phenomena two months later. The [ranch owners] say there were several instances where something invisible moved through their cattle, splitting the herd. Their neighbor reported the same thing.”[10]

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Yet of all the anomalous incidents at the ranch, there was one that took the prize. On the evening of March 12, 1997, barking dogs alerted the NIDS team that something strange was in a tree near the ranch house. The ranch owner grabbed a hunting rifle and jumped in his pickup, racing toward the tree. Two of the NIDS staffers followed in a second truck. Knapp tells what happened next:
Up in the tree branches, they could make out a huge set of yellowish, reptilian eyes. The head of this animal had to be three feet wide, they guessed. At the bottom of the tree was something else. Gorman described it as huge and hairy, with massively muscled front legs and a doglike head.
Gorman, who is a crack shot, fired at both figures from a distance of 40 yards. The creature on the ground seemed to vanish. The thing in the tree apparently fell to the ground because Gorman heard it as it landed heavily in the patches of snow below. All three men ran through the pasture and scrub brush, chasing what they thought was a wounded animal, but they never found the animal and saw no blood either. A professional tracker was brought in the next day to scour the area. Nothing.
But there was a physical clue left behind. At the bottom of the tree, they found and photographed a weird footprint, or rather, claw print. The print left in the snow was from something large. It had three digits with what they guessed were sharp claws on the end. Later analysis and comparison of the print led them to find a chilling similarity—the print from the ranch closely resembled that of a velociraptor, an extinct dinosaur made famous in the Jurassic Park films.[11]

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In his new book “Longwalkers – The Return of the Nephilim”, popular author and radio host Steve Quayle takes us from “Skinwalkers” to “Longwalkers” in describing how the ‘Cryptid’ phenomenon we have been discussing may actually be in fulfillment of end-times prophecy. Though his work is written in a fictional format, he includes a personal letter that he received from a pilot who flew a 12-foot tall, dead, cannibalistic giant out of the Middle East after destroying a Special Forces group hunting the Taliban in 2005. The giant had six fingers and six toes and the Longwalkers book cover is said to be an accurate artistic representation of the actual event. The pilot related material evidence to Steve in a subsequent phone conversation that only someone who actually observed the giant could have possibly known. Such stories of anomalous cryptids moving in and out of man’s reality, the opening of portals or spirit gateways like those described in “Longwalkers” and at Skinwalker Ranch, and the idea that through these openings could come the sudden appearance of unknown intelligence was believed as fact in biblical times, a phenomenon we will continue to investigate in the next entry.
[1] Linda S. Godfrey, Real Wolfmen: True Encounters in Modern America (New York, NY: Tarcher/Penguin, 2012). See quote and learn more about the book here: “Summary of Real Wolfmen,” Penguin, last accessed January 14, 2013, http://www.us.penguingroup.com/nf/Book/BookDisplay/0,,
9781585429080,00.html?Real_Wolfmen_Linda_S._Godfrey.
[2] “The Book of Were-Wolves,” Sacred-Texts.com, last accessed January 14, 2013, http://www.sacred-texts.com/goth/bow/bow09.htm.
[3] “Werewolf,” Wikipedia, The Free Encyclopedia, last modified January 12, 2013, http://en.wikipedia.org/wiki/Werewolf.
[4] Frank Joseph, The Lost Worlds of Ancient America (Pompton Plains, NJ: New Page Books, 2012), 252.
[5] “Skinwalker Ranch,” Wikipedia, The Free Encyclopedia, last modified January 4, 2013, http://en.wikipedia.org/wiki/Skinwalker_Ranch.
[6] George Knapp, “Is a Utah Ranch the Strangest Place on Earth? (Part 2),” Las Vegas Mercury, November, 29, 2002.
[7] Natalie Patton, “UNLV Unplugs Program on Human Consciousness: Donor Behind its ’97 Birth Decides to Fund Scholarships Instead,” Review Journal, November 8, 2002, http://www.reviewjournal.com/lvrj_home/2002/Nov-08-Fri-2002/news/20024414.html.
[8] Ibid.
[9] George Knapp, “Is a Utah Ranch the Strangest Place on Earth?”
[10] Ibid.
[11] Ibid.

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EXO-VATICANA (Pt 9)

Petrus Romanus, PROJECT LUCIFER, and the Vatican’s astonishing exo-theological plan for the arrival of an alien savior.

PART 9: FAIRIES, CHANGELINGS…

and the False Messiah from Magonia

By Tom Horn & Cris Putnam

fairies

Stories of anomalous cryptids moving in and out of man’s reality such as described in the previous two entries were once considered fact in ancient times. Early people around the world viewed “them” as coexisting with man and who could be seen whenever the netherworld beings willed it. This included the opening of portals or spirit gateways and the idea that through these openings could come the sudden appearance of werewolves, ghosts, goblins, trolls, and those mythical beings of legend that have an even more interesting connection to modern UFO lore known as fairies.
Fairy variety is considerable and listing each type here is beyond the scope of our interest. However, some of them are virtually identical with ancient descriptions of demons including a particular one called the bogie or “bogeyman” who haunts the dark and enjoys harming and frightening humans. These fairies appear very similar to traditional descriptions of “Bigfoot” with the same furry bodies together with fiery red eyes. Other Fairy classifications are practically indistinguishable from the flying witches of Classical Antiquity and the Ancient Near East. Olaus Magnus, who was sent by Pope Paul III in 1546 as an authority to the council of Trent and who later became canon of St. Lambert in Liége, Belgium, is best remembered as the author of the classic 1555 “Historia de Gentibus Septentrionalibus” (History of the Northern Peoples), which chronicled the folklore and history of Europe. In it, he provided engravings of fairy-demons carrying women away for intercourse. Before him, in 1489 the legal scholar Ulrich Molitor did the same, providing etched plates in his Latin tract on sorcerous women (“De laniis et phitonicis mulieribus”) depicting demons abducting women for coitus. Besides such similarities to current UFO and alien-abduction activity, these fairies often left “the devils mark”—a permanent spot or scar believed to have been made by the demon (or the devil himself) raking his claw across the flesh or by the red hot kiss of the devil licking the individual. This happened at night, at the conclusion of the nocturnal abduction episode. This mark was also known as “fairy bruising” and as the “witche’s teat” and appeared as a raised bump or scoop mark in the flesh often on the most secret parts of the body. In modern times, alien abductees often bear the same marks as those described in olden days as the Devil’s Mark—cuts or scoops on the backs of the legs, arms, neck, purplish circular spots around the abdomen and genitals, and in patterns consistent with those from medieval times ascribed to witches, incubi and fairies. Thus the actual mythology of these creatures and the “little people” that traveled with them between our reality and fairyland or “Elfland” portrays an image quite different than that of cutesy “Tinkerbell” fluttering overhead at Disneyland! Fairy legend includes the identical alien-sounding roles of abduction, inducing some type of paralysis in which the victim can see what is happening but is powerless to intervene (the Oxford Dictionary of Celtic Mythology says the colloquial English usage of ‘stroke’ for cerebral hemorrhage derives from its relationship with “paralysis” and originated with the “fairy-stroke” or “elf-stroke” of legend [i]), levitating of people and flying them away to “fairyland” (or what some today call “Magonia”), and traveling in UFO-like discs or circular globes of light.

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In the 1960s, legendary French UFO researcher Dr. Jacques Vallée began to explore these commonalities between UFOs, alien abduction, and fabled figures like fairies in his book Passport to Magonia: From Folklore to Flying Saucers (this work by Vallée is no longer available but will be provided free in digital format with the release of the book Exo-Vaticana that this series is based on). Out of this research he developed a “multidimensional visitation hypothesis” beyond space-time that would allow for undetected coexistence between humans and non-human beings, which have been seen and detected for thousands of years and that seem to present themselves in a way that suggests: 1) either they are mutating their persona to match our current belief systems (i.e. they once were called the little people of Elfin lore who stole and replaced children with “changelings” while today they are the little grays of ET abduction who steal and replace embryos with hybrid babies); or 2) they are doing what they have always done and we are the ones interpreting their presence in ways that accommodate our current understanding of science and religion. For Vallée, the comparisons between the ancient fairy stories and modern alien-abduction phenomenon were too similar to be coincidence. He cites the work of Walter Yeeling Evans-Wentz (1878—1965), an anthropologist and expert on “fairy-faith” in Celtic countries (whose 1911 book/dissertation on the subject is also free with the data packet that comes with Exo-Vaticana), as powerful evidence for consistency of the phenomenon throughout history.
Evans-Wentz, also a theosophist, is famous for compiling and editing the sacred texts on Tibetan Buddhism which were published by Oxford University Press in the early twentieth century. Consequently, he is widely credited with pioneering western Buddhism associated with Astrobiologist Chris Impey (whom we discuss later). However, before his travels to Sri Lanka and India, Evans-Wentz wrote his doctoral thesis at Oxford University on the Celtic belief in fairies. He approached the subject as a scholar examining the history and folk-lore of the British Isles through the lens of anthropology and psychology. It is perhaps one of the most thorough and scholarly endeavors ever conducted on the subject.
As the nineteenth century rolled over into the twentieth the industrial revolution was driving the populations toward the cities and the population was booming. Evans-Wentz did extensive ethnographic fieldwork interviewing folks in Ireland, Wales, Scotland, Brittany and the Isle of Man. Encounters with fairies were plentiful enough to be commonplace in the early nineteenth century, but as modernity approached they waned. Today fairies are largely forgotten, relegated to old wives tales and legend, albeit the phenomenon still exists.
Jacques Vallee is convinced that the fairies were not only real but that they currently endure under the modern guise of extraterrestrials. What Evans-Wentz was able to capture was the time of transition when the entities plagued by the encroachment of modernity transformed themselves. Through his field work Evans-Wentz noted that the nearly all of the older folks had witnessed fairies or believed in them. It transcended legend as a commonly accepted fact. However, the next generation, influenced by the industrial zeitgeist, lacked fairy belief. John Bruno Hare, founder of the internet Sacred-Text.com archive, surmised, “We come away from this study with a multi-dimensional view of the fairies, who, much like the grey aliens of UFO belief, inhabit a narrative which seems too consistent to be the product of insanity, yet too bizarre for conventional explanation.”[ii] This suggests a line of congruence between the accounts of fairies and that of today’s so-called extraterrestrials. Vallée writes:
We have now examined several stories of abductions and attempts at kidnappings by the occupants of flying saucers. These episodes are an integral part of the total UFO problem and cannot be solved separately. Historical evidence, gathered by Wentz, moreover, once more points in the same direction.
This sort of belief in fairies being able to take people was very common and exists yet in a good many parts of West Ireland. . . . The Good People are often seen there (pointing to Knoch Magh) in great crowds playing hurley and ball. And one often sees among them the young men and women and children who have been taken (emphasis in original).
Not only are people taken, but—as in flying saucer stories—they are sometimes carried to faraway spots by aerial means. Such a story is told by the Prophet Ezekiel, of course, and by other religious writers. But an ordinary Irishman, John Campbell, also told Wentz:
A man whom I have seen, Roderick Mac Neil, was lifted by the hosts and left three miles from where he was taken up. The hosts went at about midnight.
Rev. Kirk gives a few stories of similar extraordinary kidnappings, but the most fantastic legend of all is one attached to Kirk himself: the good reverend is commonly believed to have himself been taken by the fairies.
Mrs. J. MacGregor who keeps the key to the old churchyard where there is a tomb to Kirk, though many say there is nothing in it but a coffin filled with stones, told me Kirk was taken into the Fairy Knoll, which she pointed to just across a little valley in front of us, and is there yet, for the hill is full of caverns and in them the “good people” have their homes. And she added that Kirk appeared to a relative of his after he was taken.
Wentz, who reports this interesting story, made further inquiries regarding the circumstances of Kirk’s death. He went to see the successor to Kirk in Abcrfoyle, Rev. Taylor, who clarified the story:
At the time of his disappearance people said he was taken because the fairies were displeased with him for disclosing their secrets in so public a manner as he did. [iii]

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Some UFO researchers go so far as to call the Reverend Robert Kirk “the first genuine martyr of the exo-politics movement.”[iv] His seminal The Secret Commonwealth of Elves, Fauns and Fairies provides a wealth of parallels to modern UFOlogical research (which is also included in the free data packet that will come with Exo-Vaticana). Was Kirk spirited away to the ever-enigmatic place called Magonia?
Vallée documented how “the physical nature of Magonia, as it appears in such tales, is quite enigmatic. Sometimes, it is a remote country, an invisible island, some faraway place one can reach only by a long journey. Indeed, in some tales, it is a celestial country…. This parallels the belief in the extraterrestrial origin of UFO’s so popular today. A second—and equally widespread—theory, is that Elfland constitutes a sort of parallel universe, which coexists with our own. It is made visible and tangible only to selected people, and the ‘doors’ that lead through it are tangential points, known only to the elves. This is somewhat analogous to the theory, sometimes found in the UFO literature, concerning what some authors like to call the ‘fourth dimension’—although, of course, this expression makes much less physical sense than does the theory of a parallel Elfland. (It does sound more scientific, however!)” [v]
Vallée’s argument is persuasive given the history of demonic entities and their deceitful record of assuming any appearance that gains them acceptance into society. Recall the creatures in the film “They Live” and their ability to appear quite human. According to 2 Corinthians 11:14 even Satan himself can manifest as “an angel of light”! Vallée also notes this deception on the part of the modern alien-fairies seems to be for the purpose of taking and replacing babies or smaller children with “changelings.” In alien abduction many women report the removal of their fetus followed later by introduction to (supposedly) the post-gestational baby. In fairy lore the child is removed and replaced with a “changeling,” a human-looking copy especially of Western European folklore and folk religion. Numerous theories were developed between the 13th and 15th centuries to explain the reason for this abduction and replacement of children including that the earthly child was a “tithe to Hell” or tribute paid by the fairies to the devil every seven years. But Vallée updates this point, noting how the modern alien-abduction phenomenon and the numerous accounts of abductions by the fairies focused “especially on pregnant women or young mothers, and they also are very active in stealing young children.” He says:
Sometimes, they substitute a false child for the real one, leaving in place of the real child …one of their children, a changeling: By the belief in changelings I mean a belief that fairies and other… beings are on the watch for young children…that they may, if they can find them unguarded, seize and carry them off, leaving in their place one of them. [vi]
Vallée then points to a television series that capitalized on the aspect of UFO lore and the connection between modern and ancient abductions:
In the show, the human race has been infiltrated by extraterrestrials who differ from humans in small details only. This is not a new idea, as the belief in changelings shows. And there is a well-known passage in Martin Luther’s Table Talk, in which he tells the Prince of Anhalt that he should throw into the Moldau a certain man who is, in his opinion, such a changeling—or killcrop, as they were called in Germany.
What was the purpose of such fairy abductions? The idea advanced by students of folk talks is again very close to a current theory about UFO’s: that the purpose of such contact is a genetic one. According to Hartland:
The motive assigned to fairies in northern stories is that of preserving and improving their race, on the one hand by carrying off human children to be brought up among the elves and to become united with them, and on the other hand by obtaining the milk and fostering care of human mothers for their own offspring. [vii]

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Baby switched with a changeling in “The legend of
St. Stephen” by Martino di Bartolomeo
Thus the idea of deceptive nighttime creatures probing humans to gather genetic material for use in generating hybrid offspring agrees with Vallée and his contemporaries who, following extraordinary research, determined that whatever the modern alien abduction encounters represent, its goal is a repeat of ancient activity involving the collection of DNA for 1) a Breeding Program, followed by 2) a Hybridization Program, and finally 3) an Integration Program, exactly what Watchers accomplished with Nephilim in ancient times.
But why would “aliens” be involved in such a program? Over the last few decades secular alien abduction researchers like Budd Hopkins and Dr. David Jacobs have posited that the aliens are a dying race and must pass on their genetic material through hybrids to maintain their species. The Barney and Betty Hill case of September 19–20, 1961, marked the first widely-publicized claim of such alien abduction and the beginning of the public’s knowledge of the phenomenon. Yet the part of their story often overlooked is how ova was reportedly retrieved from Betty Hill’s body and sperm from her husband Barney, presumably for use in the hybridization scheme. In the years since, tens of thousands of people have slowly emerged from around the world to claim they too have been subject to a mysterious alien procedure in which human genetic material is harvested including sperm and eggs for a reproductive agenda involving human hosts as surrogates and incubatoriums for fetuses wherein alien-human hybrids are produced. Entire communities have grown up around the idea that children now exist on earth that are part-human and part-alien. Some claiming to be parents of hybrid children have their own websites, host conferences, and are building social networks across the web. These people include academics, physicists, psychologists, attorneys, actresses and school teachers. Furthermore, according to researchers, it isn’t just child hybrids that are now among us. Adult versions have spread throughout society too. Budd Hopkins—who, before he died of cancer at the age of 80 in 2011, was considered the father of the alien-abduction movement—claimed that he and Dr. Jacobs especially were building new case files containing disturbing evidence related to specific entities and their integration within human society. He was planning to illustrate that the science fiction-horror film “They Live” was not that far off after all, and that, from local bread factories to halls of congress, alien-human hybrids are now firmly entrenched within earth’s cultures. Not long before he passed away, he wrote on the Journal of Abduction-Encounter Research (JAR) website:
I investigated the reports of two women who described seeing an adult male hybrid wearing glasses. Each made a drawing of the hybrid, and the two drawings are amazingly similar. Both portray a strange-looking man, with sharp cheeks, wearing oddly-shaped glasses. The two women independently drew the same person. Some of these hybrid beings have been seen by more than three people at once and they are described by the witnesses the same way. As far as hybrids operating in the human world, we have many reports of them driving automobiles, shopping in stores, and behaving more or less naturally in other mundane places, but manifesting the kinds of powers aliens seem to have, i.e., the ability to control minds, and to communicate telepathically. The powers the gray aliens possess in the world can entail a complex series of repeated similar events, as if these adult hybrids do not really understand our world and our behavior but are trying to learn exactly how we act and what we say, all of which gives us an uneasy feeling of what their agenda might be leading to. There definitely is strong evidence that an infiltration into human society is taking place. [viii]
[i] http://www.answers.com/topic/fairy-stroke-1
[ii] http://www.sacred-texts.com/neu/celt/ffcc/index.htm
[iii] Passport to Magonia: From Folklore to Flying Saucers. Chicago, IL, U.S.A.: Publ. Henry Regnery Co.. 1969, pp 100-101
[iv] http://www.youtube.com/watch?v=F8SGgXtiNMs
[v] Ibid. 102
[vi] Ibid. 104
[vii] Ibid. 105
[viii] http://www.jarmag.com/2007/vol001_hopkins.htm

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