I have separated the article into quite a few paragraphs for easier reading. Some of the details in the article are disgusting, but if you read much about the Vatican and/or demons you will be accustomed to it. Personally, after 35 years of research I'm rather immune at this point. CMR
EXO-VATICANA (Pt 6)
PART 6: ARE 'THEY' INVOLVED WITH 'THEM'?
Incubi, Succubi, Daemons, and Elementals
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)
Coming up next: Close Encounters of the Skinwalking,
Shapeshifting, Demonic Werewolf Kind
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