Demons – The Real Silver Surfers
As countless digital cameras now testify, and as Charles Fort observed last century, a hierarchy and ecosystem of discarnate animal life and bizarre sea creatures have been reported grazing or feeding in the air just above our heads at the bottom of the energy sea.
In amongst the energy harmonic jungle of our planet, however, are more sinister and foreboding life forms. In various ways and disguises they have begun to interact with the human race, bringing depletion, savage attack, and desolation to our life force and consciousness.
There may be far more substance to the ‘Silver Surfer’ image than modern movie magic would have us believe. Hennessey, Kirk, Grimm, Campbell, Banks, as well as others, have scoured through compilations of centuries-old anecdotal witness reports which testify to the view that the elemental faeries and demons of old are in fact not good but demonic life forms or, as they are now known, the Greys of today.
Could it be that these star brothers actually exist and are in fact ancient, hungry demons now parading in silver suits? Not good but evil? Historically and across the globe there have been many such elemental intelligences reported, including the demons of the Bible, the Archons of ancient Greece, the Djinn of Persia, the Rakshasha of India, the Pashashwaska (‘stars that walk’) of South America, and the Skin Walkers of North America. According to folklore anecdotes, many of these discorporate beings can manifest in and as almost any body they choose – human or otherwise. In 1697 the Reverend Kirk noted in his analysis of faerie folklore that many of these ‘faeries’ were reported to migrate between the bodies of various creatures, sometimes crystallising bodies out of the ethers of the air.
“These Siths or Fairies they call Sleagh Maith or the Good People…are said to be of middle nature between Man and Angel, as were Daemons thought to be of old; of intelligent fluidous Spirits, and light changeable bodies (lyke those called Astral) somewhat of the nature of a condensed cloud, and best seen in twilight. These bodies be so pliable through the sublety of Spirits that agitate them, that they can make them appear or disappear at pleasure” – from The Secret Commonwealth of Elves, Fauns and Fairies, The Reverend Robert Kirk, Minister of the Parish of Aberfoyle, Stirling, Scotland, 1691.
The idea that demons, faeries and/or Grey-suited (skinned?) spacemen may be transporting about as orbs through multifarious bodies, e.g. between badgers, foxes and birds from 17th-century stories (Kirk), as animated ‘Grey spacesuits’ or materialising holographic MiB-like bodies, as props or characters in regular life after materialising spontaneously into the social arena in an attempt to alter the human story or lastly, and perhaps the most worrying, entering into technology through our computers or telecommunication systems – ours or theirs – illustrates the true inter-dimensional nature of these beings, be they demons, faeries or Greys and their command over materials in our time-space Earth.
Further still, is there a legion of hive-like powers out there who are so powerful and advanced that they have a way of entering not only into human affairs as props or holographic characters, but into individual men, women or children themselves?
Older examples of demonology, essence drinking and predation on the human being first come to mind. They illustrate and support the belief in an historic and entrenched alien interest in farming the human race for its essences and its soul life.
From his treatise of 1691 Reverend Kirk writes:
“There is a Vestige in the damnable practise of Evil Angels, their sucking of blood and spirits out of witches bodies (till they drain them, into a deformed and dry leanness) to feed their own Vehicles withal, leaving what we call the witches mark behind.” (Secret Commonwealth, 1691)
Throughout history, drinking souls’ essence, leeching the life essence out of localities and objects, shape-shifting, and being observed to be unnaturally skilled in the current technology, trades and crafts of the day, even superseding them with special knowledge, e.g. in the form of flying coaches or superior airships, etc. —enough to impress and intimidate—all form part of the ancient modus operandi that maps onto today’s contemporary witness accounts.
Collected entirely from oral sources John Gregorson Campbell writes that according to Scoto-Celtic belief, the race of the Faeries mimic mankind in form, manner, occupations and pleasures, but are ethereal, invisible, silent, and living underground. Furthermore, they are addicted to visiting mankind in order to take away the benefit of their goods and labours, and sometimes even their persons. They may be present in an adjacent dimension to human gatherings, though unseen. Their interference ultimately does no good, and is often destructive.
Their theft appears to have an unworldly motive beyond the physics of mankind.
The Fairies do not take the objects of their theft away bodily, but take what is called in Gaelic its toradh, i.e. its substance, essence, virtue, fruit, or qualitative benefit. The outward appearance is left, but the reality has been vampirised. Thus, when a cow is elf-taken, it appears to be suddenly smitten by some strange disease. In reality, however, the real cow is gone and only its semblance or doppelganger remains, animated it may be by an Elf, who receives and milks all the human intention and energetic attentions paid to the sick cow, but gives nothing back in return. The impostor cow lies on its side and cannot be made to rise. It consumes the foodstuffs laid before it, but does not yield milk or grow fat. In some cases it gives plenty of milk, but milk that cannot make butter. If taken up a hill and rolled down the slope, it disappears altogether. Similarly when the toradh or essence of land is taken, there remains the appearance of a crop, but a crop without benefit to man or beast, the grain is without weight or substance, the fodder without nourishment.
As a modern example, I recall seeing at a service in a Catholic church in Scotland, 2008, two large 4-inch glowing yellow orbs rise simultaneously out of the top of each head of a couple seated in the centre of the church as the Mass was being consecrated at the altar. Of the intention of these orbs I cannot report, except to say that the event was wholly unnatural and did not have a supernatural or ‘holy’ feel to it. To the contrary, their presence felt parasitical in nature and ultimately was quite frightening to me, the observer. Whatever the power, it felt evil and produced no good.
Negative beings, attested throughout history in its literature, art and song as demons, faeries, aliens or orbs capable of entering into everything and everyone, are not just old news. Various manifestations of such beings are making news as we write, being documented and featured throughout current twenty-first century media and literature. A notable example is the experiences and writings of American writer, Stella Davis, whose ministry has brought miraculous healings and intercessions into many lives. She is a highly experienced and respected ‘lay exorcist’ and Catholic, who has cast out many demonic entities in the name of Christ. Her book, Spiritual Warfare, Lessons on Deliverance from Spiritual Bondage to Freedom in Christ, is testimony to many incredible miracles and titanic struggles she has borne in her work. She writes through the Christian template, explaining that there are a myriad of demons that can embody someone, e.g. manifested as resentment, lust, sloth, gluttony, greed, jealousy, even names of books or natural objects. As these ideas or images contest in battle for our minds and spirits on the human level, an intense wrestling with powers and principalities “in the heavenly realm” also takes place (Ephesians 6:10-18, 2 Corinthians 10:3-5, Colossians 1:13, Revelations 12:1-17).
Accounts of the Greys’ vampirism, truly demonic events, have been reported throughout human history. They also form the reports of individuals, who as victims have experienced it first hand in the twenty-first century. For a present-day witness account see the website writings of Paul Schroeder.
Finally, I wish to present a theory, observed and experienced first hand, of ‘the demonology of negation,’ which I believe is at work not only on me, but also in the world at large, and that means you. It goes something like this. In order for an alien being to assimilate us into their matrix and feed, they first act upon us by presenting the anti-thesis to every kind of aspiration and hope that we may possess. We are first attacked at the level of mind and spirit, as it is there that we are most vulnerable, most changeable and most unsure.
To this end, the aliens engineer and present specific negative counter examples to our best personal and social hopes so that they can make us feel cut off, isolated and disorientated. They can be odd, simple experiences or profound and complex. By thus isolating us in a hopeless state we become easier to acquire and manipulate, and ultimately easier to milk and destroy. A simple, but real example should suffice to illustrate this. When I was much younger I owned a beautiful, rich and empowering red raincoat. It was a very classy coat made in Germany with the best of German engineering. As such it was disaster proof, rugged, made to last – the very best in clothing. One quiet afternoon, however, I was walking through Holyrood Park in Edinburgh when I saw two cars come along the park road behind each other. Both were red. The first car was a beautiful new and expensive, small red car, the same colour red as my coat, and the other car, tailgating directly behind, thus driving illegally, was a dark, very old and rusty but similar small red car. As the two cars passed by I immediately felt as if someone had taken a pot of the beautiful fresh red expensive paint, the same colour as the front car and my coat, and had arbitrarily and mindlessly splashed it onto the hood of the following old car. The experience was not of some new automotive artform. Rather, it was as if the fresh new red paint was being thrown downmarket, transferred and downgraded onto something old and past its best. In equal measure and at the same time, the values that my red coat held for me were being depressed and diminished.
If I accepted this experience as a reality, whether consciously or not, then in the words of Campbell’s faerie lore from 1900, the toradh or essence of my coat had been stolen.
As soon as I recognised the totally bizarre impossibility of there ever being a pot of paint that would be thrown on a car hood exactly the same colour of red as the car in front of it and of my coat, with my observing the whole process, I just shouted out loud, “You’ve got to be kidding!” When I said that, the old car suddenly stopped in the road and sat there, putting on its hazard warning lights – it was as though I had just terminated a sub-routine in a computer program.
To sum up, after first dispelling the propaganda of gossamer faeries in pink tights, we might look to the more sinister motives of the ‘Hag’ or dark side of the faeries for guidance in truth, whom Banks notes give a malicious laugh of glee on taking a human soul down to their state or realm. Thus, whatever modern looking sci-fi matrix or harvest experience might manifest in the 21st century, beneath all ‘Tinkerbell’ artwork or veneer are the demons in the silver suits who could be striving to give us a very bad day.
Charles Hoy Fort (1874–1932) was an American writer and researcher into anomalous phenomena. See The Book of the Damned: The Collected Works of Charles Fort, Tarcher, New York, 2008, paperback.
See Hennessey, The Turning of the Tide, 2007, images in ‘Paranormal Flash’ free eBOOK at http://www.andrewhennessey.co.uk/turningv6.pdf; The Secret Commonwealth of Elves, Fauns and Faeries (Kirk, 1691); Grimm,Grimm’s Teutonic Mythology, 1901; John Gregorson Campbell, Superstitions of the Highlands and Islands of Scotland, 1900; M.M. Banks, British Calendar Customs, Vols 1-3, 1937.
Reverend Robert Kirk, ‘Secret Commonwealth of Elves, Fauns and Faeries,’1691. This book is an essay on the nature and social structure of supernatural beings or fairies. Kirk (1644–1692), born in Scotland, was fascinated by the ‘old ways,’ collecting several accounts of the fairies of Celtic superstition and mythology, together with the people who claimed to have encountered them.
Men-in-Black. i.e. authority figures.
I reserve the term ‘creatures’ for the natural order on earth and in the heavens, which in its undisturbed form is good, i.e. as in the Biblical notion of creation and creatures.
John Gregorson Campbell, Superstitions, 1900.
Stella Davis, Spiritual Warfare, iUniverse, New York, 2010.
Paul Schroeder, http://www.iwasabducted.com/schroeder.
M. M. Banks, British Calendar Customs, Vols 1-3, 1937.