By Tom Horn & Cris Putnam
Based on facts detailed in the previous entries, we started this part
of the investigation saying the question is not whether humans were, can be, or
are being hybridized, but whether alien/demon agencies are involved in the
process.
Today,
what some call “alien abduction,” in which a breeding program allegedly exists
resulting in alien/human hybrids, seems but a contemporary retelling of similar
DNA harvesting and genetic manipulation by those mysterious beings called
“Watchers” whose genetic modification activities we have discussed.
In his book, Confrontations—A Scientist’s Search for
Alien Contact, highly regarded UFO researcher, Dr. Jacques F. Vallée, once
argued: “Contact with [aliens is] only a modern extension of the age-old
tradition of contact with nonhuman consciousness in the form of angels, demons,
elves, and sylphs.”[i] Later, Vallée more closely identified the operative power behind
these “aliens” as equivalent to the fallen Watcher angels of the Days of Noah:
Are these races only semi-human, so that in order to maintain contact
with us, they need crossbreeding with men and women of our planet? Is this the
origin of the many tales and legends where genetics plays a great role: the
symbolism of the Virgin in occultism and religion, the fairy tales involving
human midwives and changelings, the sexual overtones of the flying saucer
reports, the biblical stories of intermarriage between the Lord’s angels, and
terrestrial women, whose offspring were giants?[ii]
Another
highly respected and often-quoted UFO researcher, John Keel, echoed the same
when he stated in Operation Trojan
Horse:
Demonology is not just another crackpot-ology. It is the ancient and
scholarly study of the monsters and demons who have seemingly coexisted with man
throughout history.… The manifestations and occurrences described in this
imposing literature are similar, if not entirely identical, to the UFO
phenomenon itself. Victims of demonomania [possession] suffer the very same
medical and emotional symptoms as the UFO contactees.… The Devil and his demons
can, according to the literature, manifest themselves in almost any form and can
physically imitate anything from angels to horrifying monsters with glowing
eyes. Strange objects and entities materialize and dematerialize in these
stories, just as the UFOs and their splendid occupants appear and disappear,
walk through walls, and perform other supernatural feats.[iii]
Associate professor of psychology Elizabeth L. Hillstrom was
even more inflexible on comparisons between “alien” experiences and historical
demonic activity, quoting in her book Testing the Spirits an impressive list
of scholars from various disciplines who concluded that similarities between ETs
and demons is unlikely coincidental. Hillstrom cites authorities of the first
rank including Pierre Guerin, a scientist associated with the French National
Council for Scientific Research, who believes, “The modern UFOnauts and the
demons of past days are probably identical,”[iv] and veteran researcher John Keel, who reckons, “The UFO
manifestations seem to be, by and large, merely minor variations of the age-old
demonological phenomenon.”[v] Harvard psychiatrist and Pulitzer Prize-winner John Mack risked his
career when he announced that the abduction phenomenon is very much real albeit
an assault of a quasi-spiritual nature. The following is a chilling excerpt from
Mack’s Passport to the Cosmos:
Some abductees feel that certain beings seem to want to take their
souls from them. Greg told me that the terror of his encounters with certain
reptilian beings was so intense that he feared being separated from his soul.
“If I were to be separated from my soul,” he said, “I would not have any sense
of being. I think all my consciousness would go. I would cease to exist. That
would be the worst thing anyone could do to me.”[vi]
Mack recorded page after page of such transparently demonic
phenomenon. Another victim described her horror saying, “I knew instinctively
that whatever that thing was next to me wanted to enter me. It was just waiting
to enter me.”[vii]
Of course, this screams demon possession, but,
against the evidence, Mack’s naturalistic worldview steered him toward the
extraterrestrial hypothesis. In contrast, Vallée connects the dots: “The
‘medical examination’ to which abductees are said to be subjected, often
accompanied by sadistic sexual manipulation, is reminiscent of the medieval
tales of encounters with demons.”[viii]
With these sorts of characterizations coming from
the secular scholars, it should be no surprise that we also connect UFO/ET
phenomenon with demonic activity.
Incubi, Succubi, Daemons,
and Elementals
In contrast to
the “demons” of later Judeo-Christian belief, French UFO researcher, Aimé Michel
(1919–1992), preferred the daemons of
earlier Greek antiquity as the culprits of UFO and ET activity. The difference
between what most people today think of as a demon (an incorporeal, malicious
spirit that can seduce, vex, or possess a human) and the daemons of ancient
Greek Hellenistic religion and philosophy is that daemons were corporeal (though
often invisible and constituted of material unlike human or animal genetics) and
could be good (eudoaemons) or evil
(cacodaemons). Eudoaemons (also called agathodaemons) were sometimes associated
with benevolent angels, the ghosts of dead heroes, or supernatural beings who
existed between mortals and gods (as in the teachings of the priestess Diotima
to Socrates in Plato’s Symposium), while cacodaemons were spirits
of
evil or malevolence who could afflict humans with mental, physical, and
spiritual ailments. (In psychology, cacodemonia or cacodemomania is the pathological belief
in which the patient is convinced he/she is inhabited, or possessed, by a wicked
entity or evil spirit.) This delineation, and its potential spiritual and
physical ramifications on humans, was reflected in the works of Italian
Franciscan theologian, exorcist and advisor to the Supreme Sacred Congregation
of the Roman and Universal Inquisition in Rome, Ludovico Maria Sinistrari
(1622–1701). Sinistrari, who was regarded as an expert on sexual sins, wrote
extensively of individuals accused of amorous relations with demons. His work,
De daemonialitate, et incubis et
succubis, may be considered today among the earliest accounts of what could
otherwise be called “alien abduction” resulting in hybrid offspring because the
incubi and succubi of Sinistrari’s opinion were
neither evil spirits nor fallen angels, but corporeal beings “created midway
between humans and angels.”[ix]
Sinistrari found that monks and nuns were of
particular interest to the incubi/succubi, presumably due to pent-up sexual
frustrations resulting from celibacy oaths that made them easier targets (which
makes one wonder what the venerated St. Cecilia really meant when she said to
Valerian, “There is a secret, Valerian, I wish to tell you. I have as a lover an
angel of God who jealously guards my body”[x]). Physical evidence, including semen, left on site following
intercourse with the phantoms was often copious, negating the possibility in at
least some cases that the event was psychological. One such incident between a
sleeping nun and an incubus in the form of a spectral “young man” had multiple
eyewitnesses and was recorded by Sinistrari in his work, Demoniality. The Catholic Father
writes:
In a
Monastery (I mention neither its name nor that of the town where it lies, so as
not to recall to memory a past scandal), there was a Nun, who, about trifles
usual with women and especially with nuns, had quarrelled with one of her mates
who occupied a cell adjoining to hers. Quick at observing all the doings of her
enemy, this neighbour noticed, several days in succession, that instead of
walking with her companions in the garden after dinner she retired to her cell,
where she locked herself in. Anxious to know what she could be doing there all
that time, the inquisitive Nun betook herself also to her cell. Soon she heard a
sound, as of two voices conversing in subdued tones, which she could easily do,
since the two cells were divided but by a slight partition. [There she heard] a
peculiar friction, the cracking of a bed, groans and sighs, her curiosity was
raised to the highest pitch, and she redoubled her attention in order to
ascertain who was in the cell. But having, three times running, seen no other
nun come out but her rival, she suspected that a man had been secretly
introduced and was kept hidden there. She went and reported the thing to the
Abbess, who, after holding counsel with discreet persons, resolved upon hearing
the sounds and observing the indications that had been denounced her, so as to
avoid any precipitate or inconsiderate act. In consequence, the Abbess and her
confidents repaired to the cell of the spy, and heard the voices and other
noises that had been described. An inquiry was set on foot to make sure whether
any of the Nuns could be shut in with the other one; and the result being in the
negative, the Abbess and her attendants went to the door of the closed cell, and
knocked repeatedly, but to no purpose: the Nun neither answered, nor opened. The
Abbess threatened to have the door broken in, and even ordered a convert to
force it with a crow-bar. The Nun then opened her door: a search was made and no
one found. Being asked with whom she had been talking, and the why and wherefore
of the bed cracking, of the sighs, etc., she denied everything.
But, matters going on just the same as before, the rival Nun,
become more attentive and more inquisitive than ever, contrived to bore a hole
through the partition, so as to be able to see what was going on inside the
cell; and what should she see but an elegant youth lying with the Nun, and the
sight of whom she took care to let the others enjoy by the same means. The
charge was soon brought before the bishop: the guilty Nun endeavoured still to
deny all; but, threatened with torture, she confessed having had an intimacy
with an Incubus.[xi]
These
entities were associated with the forest sylvans and fauns by Augustine in his
classic, De Civiatate Dei (“City of
God”):
There is, too, a very general rumor, which many have verified by
their own experience, or which trustworthy persons who have heard the experience
of others corroborate, that sylvans and fauns, who are commonly called “incubi,”
had often made wicked assaults upon women, and satisfied their lust upon them;
and that certain devils, called Duses by the Gauls, are constantly attempting
and effecting this impurity is so generally affirmed, that it were impudent to
deny it.[xii]
The
incubus in Henry Fuseli’s famous 1781 oil painting The
Nightmare
These devils usually appeared at night as either a seductive
demon in a male human form (incubi,
from the Latin incubo, “to lie upon”)
having phantasmagoric intercourse with women, or elsewhere as a sensual female
presence (succubi) who collected
semen from men through dream-state copulation. Some believe these entities are
one and the same. That is, the same spirit may appear as a female in one
instance to collect male seed, then reappear elsewhere as a male to transfer the
semen into a womb. The etymology (the study of the history of words, their
origin, form, and meaning) of the word “nightmare” actually derives from the Old
English maere for a “goblin” or
“incubus” and variously referred to an evil female spirit that afflicted
sleepers with a feeling of suffocation and bad dreams and/or elsewhere as a
seductress. While religious credo involving incubi and succubi was widespread in
mythological and legendary traditions, Sinistrari defied established church
theology on the topic when he wrote: “Subject to correction by our Holy Mother
Church, and as a mere expression of private opinion, I say that the Incubus,
when having intercourse with women, begets the human foetus from his own seed” (emphasis
added).[xiii] Ironically, Sinistrari considered the worst part of this sinful
intercourse to be that the incubus—a morally superior being in his mind (as
currently suggested by modern Catholic theologians regarding ET and documented
in the upcoming book Exo-Vaticana)—had lowered itself
by taking up with a human! “The incubus, (or succuba) however, does, he holds,
commit a very great sin considering that we belong to an inferior species,”
notes twentieth-century writer William Butler Yeats from Sinistrari’s own
writings.[xiv]
In this sense, Sinistrari’s interpretation of the
incubi and succubi is similar to the alien abductors of modern tradition and the
daemons of Hellenistic Greek religion. They also reflect the beliefs of the
alchemists who preceded Sinistrari, especially German-Swiss occultist
Paracelsus, who believed in the Aristotelian concept of four elements (earth,
fire, water, and air),[xv] as well as the three metaphysical substances—mercury, sulfur,
and salt—the finest of which were used by the entities to constitute the more
majestic “bodies” of those elemental beings. Elementals are referred to by
various names. In the English-speaking tradition, these include fairies, elves,
devas, brownies, leprechauns, gnomes, sprites, pixies, banshees, goblins,
dryads, mermaids, trolls, dragons, griffins, and numerous others. An early
modern reference of elementals appears in the sixteenth-century alchemical works
of Paracelsus. His works grouped the elementals into four Aristotelian elements:
1) gnome, earth elemental; 2) undines (also known as nymph), water elemental; 3)
sylph, air elemental (also known as wind elemental); and 4) salamander, fire
elemental. The earliest known reference of the term “sylph” is from the works of
Paracelsus. He cautioned that it is harmful to attempt to contact these beings,
but offered a rationale in his work, Why
These Beings Appear to Us:
Everything God creates manifests itself to Man sooner or later.
Sometimes God confronts him with the devil and the spirits in order to convince
him of their existence. From the top of Heaven, He also sends the angels, His
servants. Thus these beings appear to us, not in order to stay among us or
become allied to us, but in order for us to become able to understand them.
These apparitions are scarce, to tell the truth. But why should it be otherwise?
Is it not enough for one of us to see an Angel, in order for all of us to
believe in the other Angels? [xvi]
A
book that popularized this concept in the late sixteenth century was the work Le Comte de Gabalis, ou entretiens sur les
sciences secrete (“Count Gabalis, or Secret Talks on Science”), which helped
the revival of the third-century mystical philosophy based on the teachings of
Plato and earlier Platonists known as Neoplatonism. It explained:
The immense space which lies between Earth and Heaven has inhabitants
far nobler than the birds and insects. These vast seas have far other hosts than
those of the dolphins and whales; the depths of the earth are not for moles
alone; and the Element of Fire, nobler than the other three, was not created to
remain useless and empty. The air is full of an innumerable multitude of
Peoples, whose faces are human, seemingly rather haughty, yet in reality
tractable, great lovers of the sciences, cunning, obliging to the Sages, and
enemies of fools and the ignorant. [xvii]
“According to Count Gabalis,” Robert Pearson Flaherty
explains, “these elementals were—like Sinistrari’s incubi and the ETs of current
lore—corporeal and capable of begetting children with humans.”[xviii]
This occult concept holds potential for deep
deception and near future malevolence, as, according to the doctrine, it was
“the original intent of the Supreme God that humans should join in marriage with
the elemental races rather than with each other, and the ‘fall of man’ occurred
when Adam and Eve conceived children with each other rather than with elemental
beings. Unlike humans, elemental beings had mortal souls; hence, they had but
one hope of immortality—intermarriage with humans.”[xix]
Flaherty compares this to modern ET abduction
stories and the messages received by those who are part of the “alien” breeding
program:
Through hybridization with humans, ETs of current lore do not seek
immortality but rather to avoid extinction. Historian of religions Christopher
Partridge describes how the concept of malevolent ETs is rooted in Christian
demonology (belief in evil spirits). Here, “ET religion” is used to refer to the
positive valorization of ETs, who are
portrayed not as fallen angels and scheming demons, but
as [like
Vatican theologians
argue in the upcoming book Exo-Vaticana]
our saviors, creators, and (in
the hybridization myth) partners in continued evolution and
survival.[xx] (emphasis
added)
