Further Towards a Conquest of the Paranormal: Notes Concerning UAP, UFOs, Extra-Terrestrials, Cryptids, & Other Miscellaneous Phenomena [2] 1080471588, 9781080471584

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Further Towards a Conquest of the Paranormal Notes Concerning UAP, Extra-terrestrials, Cryptids, & Other Miscellaneous Phenomena Ansir Levi

All rights reserved. All work remains the intellectual property of Ansir Levi. Reproduction of any part of this work may only occur with express written permission from the author. The author accepts no responsibility for the misuse of any information contained herein. Levi, Ansir. 2019 Further Towards a Conquest of the Paranormal. I. Cryptozoology, II. Paranormal, III. UFOs. Bibliography and Indexed. ISBN: 9781080471584 DISCLAIMER: The information contained within this book is for information purposes only. The author accepts no responsibility for any individual who applies the techniques or ideology contained herein. This work gives only guidance as to the investigation and handling of paranormal phenomena and a unified theory in explanation for such. Application of the processes described herein is at the risk of the individual(s) and the author accepts no responsibility for any instance whereby an individual fails to act with due diligence, incurs or causes an injury, or undertakes acts of an illegal nature.

For my wife – my Sophia, and for my daughter – the bringer of knowledge.

Contents

Preface 1.

Introduction 1.1.

What is the Paranormal?

1.1.1.

Paranormal

1.1.2.

Preternatural

1.1.3.

Causal Paranormal Activity (CPA)

1.1.4.

Causal Extra-Terrestrial Activity (C-ETA)

1.2.

A Note Concerning the Acausal

1.2.1.

Supernatural

1.2.2.

Acausal Paranormal Activity (APA)

2.

Scientism & the New Heretics

3.

Causal Paranormal Activity (CPA) 3.1.

Cryptids

3.1.1. Cryptids Beneath the Waters: the Loch Ness Monster, Sea Serpents, & Others 3.1.2.

On the Nature of Water-cryptids

3.1.3.

The Greater Primates: Sasquatch, Yetis, Wood Apes & More

3.1.4.

Reptilian Bipeds

3.1.5.

Large Cats

3.1.6.

Black Dogs

3.1.7.

Animals in the Sewer

3.2.

Towards the Future Investigation of Cryptids

3.3.

Beings of an Uncertain Nature

3.3.1.

Black-eyed Children

3.3.2.

Shadow People

3.4.

Creatures of Myth & Folklore

3.4.1.

Vampires

3.4.2.

Lycanthropes

3.4.3.

Zombies

3.4.4. 3.5.

Nature Spirits

Towards the Future Investigation of Mythical Beings

4. Unidentified Aerial Phenomena (UAP), UFOs, & Causal Extra-Terrestrial Activity (C-ETA) 4.1.

UAP

4.1.1.

UAP Classification

4.1.2.

Analysis of Common Forms of UAP

4.1.3.

Possible Explanations for Observation of UAP at Distance

4.1.4.

Close Encounters

4.1.5.

A Classification of Phenomena

4.2.

Extra-terrestrial Beings

4.3. Towards the Future Investigation of UAP, Extra-terrestrial Beings, & Acausal Subjective Phenomena (ASP) 5.

Where is the Evidence?

6.

Conclusions

7.

The Society of Inquirers into the Strange

8.

References

9.

About the Author

Table 1: Commonly sighted bipedal cryptids Table 2: Frequency Where Odour is Commonly Noted in Association with Bipedal Cryptids Table 3: Frequency Where Howling is Commonly Referenced in Association with Bipedal Cryptids Table 4: Common Colouration of Bipedal Cryptids Table 5: Average Height of Greater Primate Type Cryptids

Acknowledgements

Over the years, there have been many who have guided my pursuit of the truth. I give thanks to those who inspired my quest, the writers who educated me, and those who ever encouraged me.

PREFACE Like so many other children of the eighties, I was subject to an immersion in the works of some of the greatest storytellers to have ever lived. Some of those storytellers, such as Steven Spielberg and John Carpenter, told tales that saw individuals encounter the paranormal. The treatments of various scenarios were such that I was exposed to polarised notions – espousing the potential benefit or harm of the phenomenon at the focal point of their works. For each depiction of benevolent extra-terrestrials, there was a counter that outlined the risks of invasive shape-shifting viral entities that would erase our humanity; for each family depicted as befriending a cryptid, a horror film served to outline how the same creature may have malevolent intentions towards man; and every merchandise friendly, hot-dog munching apparition, a malefic entity undertook the abduction of children. The result of such an exposure to a wide array of thought concerning the possible natures of paranormal phenomena, including the forms of those entities responsible and their likely moralities, was that it seeded my imagination with the means to consider all possibilities. Upon that early base, the further development of thoughts was guided by tales of inquisitive federal agents and the literary works of authors such as Howard P. Lovecraft, Graham Masterton, James Herbert, and Arthur C. Clarke. Filtering the paranormal experiences of my adolescent years through the hypothetical notions I had absorbed from such bards, my later work within occult groups, including both practical and philosophical works, further refined my philosophical position in regard to the reality and nature of paranormal phenomena. Over the years, I have ever found myself mysteriously drawn towards certain works that have served to simultaneously widen my field of inquiry and refine my hypothesis. For reasons unknown to myself, works by the likes of John A. Keel and Jacques Vallee piqued my interest, despite my having no overt concern with extraterrestrials. Ultimately, I came to see such as an example of Jungian synchronicity – as if a guiding acausal intelligence had led me towards something that I had to consider. The fascination with the paranormal and my desire to answer my questions about such merged with my journey into Neoplatonism and a theology heavily centred around a qabbalistic framework and is the basis of all my work. The work you hold then, is none other than the continuation of my journey and inquiry into the truth about our ontological reality. Thus, it is a work in progress – the latest evolution in a hypothesis that posits both an

explanation for many paranormal phenomena and serves as a guide towards how man should engage with such. I encourage you to draw your own conclusions from the work which follows – whether or not you agree with my own. Regardless of if you find my hypothesis and reasoning to be agreeable or otherwise, I encourage you to read on as even through disagreement you find a value in refining your own hypothetical position. For those who think rationally and wish to engage with other aspects of my work, I encourage you to read widely – naturally including my other works, but also reading other hypotheses concerning the paranormal and a range of scientific and philosophical works so as to broaden your horizons. My shorter musings can be found on both the Inquirers into the Strange blog and podcast. Those who wish to engage with other rationally minded inquirers into paranormal, so as combine efforts to shine a light upon the true nature of the forms at cause for our subjective reality, may then find the Society I have founded to be of interest. Qui non intellegit, aut taceat, aut discat. Ansir Levi

1.

INTRODUCTION

The human mind is inquisitive. It is the need of man to know ‘why’ in addition to simply asking ‘what’ that is a major point of differentiation between man and beast – possibly even constituting the true indicator of the nature of our being. As stated previously in Towards a Conquest of the Paranormal, man has held a perpetual fascination with the unknown, a desire to attain knowledge that has crossed continents, epochs, and belief systems. From ancient Egypt through to the modern world, regardless of the social shift towards atheistic materialism, man continues to retain a fascination with the unknown – including the paranormal. The popularity of any investigation into the paranormal amongst the public, regardless of the media form, evidences two things: the continued interest the unknown and the belief that there is something more than that which we have an immediate awareness of. The advent of the information age has, for many, provided the means to easily access information at a depth without historical parallel. Whilst the invention of the printing press led to a wider dissemination of texts, factors such as the cost and distribution of books, along with literacy of the populace, inevitably imposed a limitation upon the access to information. Even where individuals had the means to acquire and digest the information held within certain texts, the imposition of censorship by state and church often made the possession of some texts, given the individual was able to overcome the difficulties in attaining them, a dangerous endeavour. However, the internet serves to facilitate access to a researcher’s cornucopia. Any text, media, artwork, or resource the individual may have a desire to access is likely available through an online portal. Equally, the creation of a global marketplace has also made it possible to acquire rare texts, in original or facsimile forms, for those who seek to accumulate their own library of resources. Further still, the creation of global communication networks has allowed for a greater degree of collaboration than ever before – whether this is through forums or message boards, video conferencing, or simple e-mails. Consequently, no researcher is ever truly alone in their investigation and there are always communities of like-minded individuals who the individual may turn to where they have such a need. If the arrival of the printing press spawned the era of enlightenment, then the information age has poured an accelerant upon the candle in the dark.

Whilst the undertaking of research into any field formerly had need of abundant funds, be such sourced through academic channels or as a result of an inheritance, such is no longer the case. The great advantage of the internet is that amateur researchers are now able to access a level of resources previously beyond the limitations of many. The consequence of such is that there is at present an unprecedented number of researchers seeking those answers to the questions which drive them. No longer is the scope of research defined by the validation and approval of peers. Neither is it constrained by access to resources and the availability of funding. Any individual with a desire to seek the truth about any phenomenon may now undertake their own research. Naturally, there are those who undertake research under the direction of a bias – with such allowing a confirmation bias to influence their research and thus discredit any claim at impartiality. However, such issues also plague investigations undertaken with formal academic approval. As with academic research, there is a need to question amateur investigations and validate hypotheses, question and critique (i.e., in offering antitheses for consideration), and offer guidance as to how the investigation may proceed towards a viable conclusion (i.e., in synthesis). As with the prior study of Towards a Conquest of the Paranormal, the aim of this work is then merely to contribute towards the final conquest of the paranormal. In no manner is the intention of this treatise to resolve issues beyond dispute, but rather it is to question, to guide the enquirer, to question the assumptions, and work towards the Hegelian dialectical thesis, antithesis, and synthesis. The aim of this treatise is thus to refine the field of enquiry into the paranormal so as to then advance the future investigation of such with an appropriate balance of scientific scepticism and rationalised belief. In striving towards a comprehension of the truth of all paranormal activity, there is an assignment of a significant value unto objective evidence. The basis of the inherent value to such objective evidence is that it provides the ability to transfer tangible, physical, and empirically quantifiable data for others to question, interpret, and subsequently validate any hypothesis. However, it is important to also assign value unto the subjective evidence of percipient statements. Whilst these witness statements are inherently the product of an individual’s interpretation of a manifest phenomenon, there is a potential for some, although in no manner all, accounts to contain intuitive insights that may reveal aspects of the true nature for the phenomenon. However, the true inquirer into the nature of our reality, including the manifestation of paranormal phenomena, must accept that, whilst physical

objective evidence is of a form that allows others to experience and question it, it is however always subject to the limitations of sensory perception (i.e., it is quantifiable only in terms of mass, elemental construction, energetic form and content etc.,). Thus, the limitations of our senses restrict our ability to determine the true nature of our world. To circumvent this issue, the inquirer must embrace the methods of philosophy and attempt to intuit the true nature of that which is only ever intelligible and never experiential. In previous part of this on-going study, the focus upon Causal Paranormal Activity (CPA)[1] had an intentional limitation unto those phenomena which result from the presence of a conscious being, of either human or daimonic[2] natures, and those which are integral to our experiential reality – quantum bleeds, ESP, and the continuation of man’s conscious spiritual self in a post-mortem state. Although any physical cryptids and extra-terrestrial beings are intrinsically of a causal nature, they also share in our ontological experience – they are subject unto the same influences of acausal consciousness as is man. Thus, a cryptid may have no essential variance from any other kingdom of animalia and an extraterrestrial being, even if in possession of advanced intelligence and consciousness, may share in the same subjective reality as man – possibly even to the extent that they too experience ESP and those phenomena associated with discarnate conscious beings (i.e., ghostly spectres, daimonic entities otherwise known as angels and demons). As a result of the potential for extra-terrestrial beings to share a similar relation to the acausal as man, then it was necessary to exclude them from the scope of the previous study. Under the expanded scope of this study however, attention is now given as to the preternatural phenomena which arise from the activities of those causal beings – both cryptids and extra-terrestrials. Equally, the expansion in scope undertaken in this component of the study offers the consideration of the many phenomena associated with cryptids and extra-terrestrials – including those Unidentified Aerial Phenomena (UAP) that include accounts of abductions and UFOs. Accordingly, there is also the potential to herein offer a hypothesis for the explanation of such phenomena. What follows then is offered in assistance of enquiries into those beings other than those of a daimonic nature (i.e., man, angelos, and diabolos) and the paranormal phenomena associated with their activities. The intention of the philosophy presented herein is towards the guidance of the investigation and study of the wider field of CPA through the provision of a framework

around which to construct the guiding principles of enquiries. In accordance with this, there is the presentation of both hypothesis and antithesis as relates to the potential causes of each form of CPA – each in the form of the discussion of the validity and potential for mundane or paranormal explanations. Through the consideration of both hypothesis and antithesis, and the application of the philosophy for investigation given herein, the investigator is able to evaluate any phenomenon and arrive at a rational conclusion regarding the nature of such as a result of the synthesis of opposing theories of causation. Accordingly, given the focus upon the discussion of the potential causes for each form of CPA, assessing also the potential that some entities may be identical in nature to the daimons at cause for Acausal Paranormal Activity (APA),[3] there is no need to recount tales of encounters or provide an overly detailed insight into any single phenomenon. Books listing various cryptids, accounts of encounters with extra-terrestrial beings, and mythic beings are readily available and the reader who seeks such catalogues of evidence is directed to seek them elsewhere. Through the consideration of the various phenomena commonly associated with the activity of cryptids, extra-terrestrial beings, and common mythic beings (e.g., vampires), this study thus posits a commonality to such. After the discernment of aspects within accounts that are the result of the imposition of subjective biases, the following study strives to identify the core truth as to the nature of the phenomena and postulates one of two positions for each: that some are purely the misidentification of natural phenomena, including the observation of species unknown or unacknowledged by the scientific community, or that they are the result of the percipients attempts to explain, through their semiotic [4]framework, their encounter with a manifestation of phenomena resultant from the presence of a focus of acausal consciousness within a reality that is purely psychical.

1.1. What is the Paranormal? To proceed, it is first essential to define what is meant by certain terms as are frequently employed hereafter. These terms have a wide range of uses and their interpretation is often coloured contextually. Further, the media and general populace continually employ, often erroneously, certain of these terms in an interchangeable manner. Such a fluidity of usage and

misunderstanding of the terms thus requires us to clarify and affirm the true meaning of the terms and set out exactly the manner of their application within the study which follows so as to enable a consistent interpretation of these and thus aid the comprehension of that which follows. 1.1.1. Paranormal The common, erroneous, interpretation and usage of the term ‘paranormal’ is as a reference to ‘supernatural’ activity (e.g., the belief that paranormal investigators are only those who investigate hauntings). It is essential to state however that the definitions of the term are far wider than the narrow reference of supernatural entities and their actions. The word ‘paranormal’ is comprised of two parts: ‘para’ and ‘normal’. The meaning of the word is that which is beyond the normal. As such, it includes both the preternatural and supernatural within its scope of application. In its widest form, the term ‘paranormal’ includes those phenomena commonly perceived as paranormal – such as ghosts and ESP, whilst its application in reference to cryptids (e.g., ‘Nessie’ and ‘Bigfoot’), mythic and folkloric beings (e.g., fairies), UAP, UFOs,[5] and extra-terrestrial beings is also correct. The use of the term ‘paranormal’ in this sense, as an all-encompassing umbrella term, is then correct. The field of the paranormal is vast, intricate, and often contradictory. Those who investigate potential extra-terrestrial or UAP activity may have little or no interest in the supernatural – indeed, for many it is likely that they hold an atheistic position and thus have no belief in the soul etc. It is important then to acknowledge the breadth of scope covered by the term ‘paranormal’, whilst also again affirming the refinement of this study towards those aspects of the paranormal which derive of supernatural elements. The discrimination between those phenomena of a preternatural origin and those of a supernatural one is then a further measure by which to determine the specialism of the field of enquiry.

1.1.2. Preternatural ‘Preternatural’ is a term employed to describe phenomena beyond what is currently explicable through scientific methodology, thus it is beyond our understanding of the natural physical laws. The correct application of the terms is then in reference to those manifestations of a causality which is

hitherto unexplained by contemporary scientific theories (i.e., as the functionality of gravitational waves and quantum entanglement were unknown during the nineteenth century – only for scientists to later determine their existence and formulate theories accordingly). As a wide array of phenomena may then have a causal nature, even if beyond mankind’s comprehension, then it is proper to term those preternatural phenomena as causal paranormal activity. Thus, it is right to consider the fields of cryptozoology and ufology the study of phenomena as preternatural in nature. We may also make the reasonable presumption that those entities at cause for such phenomena, i.e., beings which science has yet to objectively and publicly affirm the existence, or continued survival, of and detail the existence and classification of, are of a causal nature. Accordingly, many phenomena attributable unto such entities are then rightly classifiable as causal paranormal activity. For those beings of a more animalistic form (i.e., those cryptids devoid of any apparent spiritual intelligence such as the Loch Ness monster etc.), then it is reasonable to assume such cryptids to lack the divine sapience evident in man. Accordingly, any paranormal phenomena attributable unto such cryptids is then rightly classifiable as both preternatural and causal – never supernatural. Given that man is inherently of a joint nature, having both causal (physical body) and acausal (the spirit and the soul) aspects, it is proper to consider the totality of man, as an individual being, as having an intentional causal aspect which functions in union with the acausal component. Whilst man has an acausal aspect which differentiates him from the animal kingdom, the interaction of man’s divine sapient spirit with the physical plane of causality is different in nature to the interactions between the purely daimonic (i.e., the divine) and the manifest realm of animalia. Man, as a being, is an intentional interface between the acausal and the causal. The fragment of divine spirit within man is however subject to limitations as a result of its essential nature. Although man may influence the causal universe through the psychic expression of his will (e.g., through the expression of physical motion of the body in response to the will or directly as the projection of psychical energies in the form of psychokinesis), he is unable to bring about the collapse of potentiality into manifest reality; man is unable to create something out of nothing – only the purely daimonic (i.e., God and those entities commonly thought of as angels and demons) have such abilities. Man is then subject to the constraints of the causal aspect of his nature. The classification of those phenomena attributable unto the

discarnate consciousness of a person as preternatural and causal is thus proper. It is right to note here that any extra-terrestrial being (i.e., a being of an origin other than Earth) which possesses a divine sapience equal to that of man is then also rightly classifiable as the union between the causal and acausal, the spiritual and the physical. There is reason to surmise that such extra-terrestrials of a corporeal form thus have need to travel, be that through time or space, within a mechanical form of transport (i.e., any craft which remains unidentified in origin and has flight is a UFO). Any entity which is reliant upon a mechanical means of transportation is necessarily causal in nature, rather than a purely acausal entity (e.g., a daimon) which may traverse the causal universe at will. Any paranormal activity attributable unto such alien beings is then rightly subject to the same classifications as those for which man is the origin (i.e., causal paranormal activity). In continuation of the classification of the phenomena associated with man as inherently causal, in reflection of the essential nature of man as incarnate within the causal universe, then this study shall also deem all phenomena associated with extra-terrestrial activity as causal on the basis that any such being is no more or no less acausal than man. By extension, it is just as reasonable to assume that any extra-terrestrial beings having a spirit will also have a soul – thus, they may too be the cause of such preternatural causal phenomena as ghosts, hauntings, and apparitions. However, there is no reason to assume that a cryptid has any such essential nature. Thus, any cryptid may be no more than an undiscovered species of animal and there is, at present, no evidence to suggest otherwise.

1.1.3. Causal Paranormal Activity (CPA) Causal Paranormal Activity, hereafter CPA, is the term employed herein to distinguish those phenomena which have a causation which is causal, even if indeterminate (i.e., preternatural), in origin. It is thus proper to deem aspects of the physical plane of existence, including that beyond our current means of objective evidence – the preternatural, as existing within the causal plane. We may thus deem the interactions and effects of anything having an origin within this causal plane to be CPA, including the activities of entities identified as formerly incarnate persons. As causal beings, any

phenomena attributable unto the actions of either cryptid or alien is thus rightly classifiable as CPA.

1.1.4. Causal Extra-Terrestrial Activity (C-ETA) Although the reality of extra-terrestrials, along with the existence of UFOs that any such corporeal beings have a need to make use of, is the subject of widespread and intensive debate, we are able to assert some truth towards those phenomena in order to provide further classification. As expressed already, we may rightly assert that any corporeal entity which has an origin other than here on Earth is alien to our planet is thus extra-terrestrial. Naturally however, such a classification excludes those entities which are acausal in nature and thus, it is incorrect to consider angelic and infernal daimons to be extra-terrestrial. Whilst the likes of John A. Keel termed such acausal beings to be ‘ultraterrestrials’, [6] this study shall retain the use of the term daimon in reference to such beings so as to provide continuity with the hypothesis that began development in the earlier Towards a Conquest of the Paranormal. It is the assertion of this study that it is just to refer to any activity which we attribute to extra-terrestrials of a physical, corporeal form as inherently causal in nature. Such activity is then taxonomically classifiable as a subspecies of CPA in order to further differentiate it from entities such as cryptids and it is thus just to deem such to be Causal Extra-Terrestrial Activity (C-ETA). Thus, encounters with such beings, UFO sightings, abductions, and all other such phenomena are therefore subject to reference as C-ETA, whilst the perception of vague entities that leave no physical trace are then of an uncertain nature and may be either CPA (i.e., as the result of C-ETA) or APA (i.e., daimonic).

1.2. A Note Concerning the Acausal Before proceeding further into the investigation of Causal Paranormal Activity and any discussion of its relation to the acausal, it is prudent to first define that which is acausal and intrinsically associated with the human condition. Acausal phenomena are those that ultimately originate with a consciousness external to the causal universe as is explicable by physics. As science is incapable of explaining the origin of the conscious spiritual

mind within man, other than a baseless postulation that such may be the product of electro-chemical activity within the brain, then consciousness is effectively other than a part of the causal universe. Inherently, that which is other than a manifest form of matter or energy, or even a product of a causal process, is then beyond explanation through the laws of physics, as such are dependent upon causality, and hence, that which is other than causal in nature is acausal. Without any spatio-temporal constraint, that which is external to the causal universe, yet is essential to explain the existence of such, is that consciousness that man has invariably termed to be spiritual in nature. The forms of such acausal consciousness are then that which has historically been subject unto reference as the Socratic daimon, the Higher-self, and the Holy Guardian Angel etc., where associated with the incarnate daimonic form of man. Elsewhere, those daimonic forms of a purely incorporeal form are those entities historically known as the daimonic forms of angelos, diabolos, and even deemed to be minor deities. However, as per the detailed exposition of quantum theory in the previous study, the daimonic consciousness that is the source of all fragments of consciousness (e.g., the individuated consciousness of man) and the collapse of quantum potential into the manifestation of various realities, assuming an infinite number of alternate dimensions in a nonlinear field of being, is then the supreme archdaimon that is otherwise known as the deific – God. Originating within the acausal unified field of emanations that is at cause for the presence of all acausal consciousness, including that present within the incarnation of man, phenomena of an acausal nature are the major subject of the previous study Towards a Conquest of the Paranormal. Those who have an interest in phenomena such as ghosts, EVP, apparitions, ESP, poltergeists, and possession are thus directed towards the earlier study for a greater depth of discussion as relates to specific phenomena associated with hauntings etc., although the hypothesis begun therein finds further development herein.

1.2.1. Supernatural Beyond that activity which results from otherwise indeterminate causal actions (i.e., preternatural activity) or those linked to the actions of a human soul, the supernatural is definable as the action of a non-manifest entity.

Thus, the term ‘supernatural’ herein references activity beyond any explanation through causality. Theologically, it is possible to utilise the term ‘supernatural’ as a reference to any entity capable of the creation of life and of exceeding the constraints of natural law, thereby creating those phenomena typically referred to as ‘miracles’. An entity as capable of such feats is subject to definition as deific. Whilst a lesser daimon, be that of an infernal (i.e., a diabolos) or angelic (i.e., an angelos) nature, may enact the miraculous, such is only as an agent of the deific which remains the source of the supernatural power as bestowed upon the daimonic.

1.2.2. Acausal Paranormal Activity (APA) Acausal Paranormal Activity, hereafter APA, is the term employed within the main study of Towards a Conquest of the Paranormal and also herein to distinguish those phenomena which have a supernatural causation – including those where an incorporeal individuated consciousness (i.e., a daimon) plays a significant role. The agents responsible for APA are therefore those termed InHuman Daimons (IHDs), including those entities subject to common conceptualisation as either angels or demons, within the prior study.

2.

SCIENTISM & THE NEW HERETICS

The shift in the zeitgeist towards a philosophy of atheistic materialism has led to the perpetuation of a grossly erroneous faith – containing the very elements of eikasia and pistis which the adherents to this new religion, Scientism, consider to be the failings of those holding theistic religious positions. Scientists continually announce breakthrough discoveries of new species and the range of known matter and physical forces. With each such announcement, they effectively admit that the scope of that which is known to man is ever expanding. Consequently, such announcements effectively dismiss any notion that science has a complete, all-encompassing, and accurate knowledge of all which exists within or acts upon our causal plane of existence. Thus, it is erroneous to presume that science has fully investigated and disproven the reality of the paranormal, including the assumption that science has discovered and documented all living beings, terrestrial or otherwise. A vast majority of scientific theories and hypotheses, even those in receipt of peer approval, remain unproven. Such are commonly superseded by improved hypotheses which are then in turn subject to the collation of sufficient data to allow them to become workable theories. Examples of such are the replacement of Aristotelian physics by Newtonian classical physics, which in-turn found itself superseded by both relativistic and quantum physics. Notably however, there are conflicts between the relativistic and quantum hypothetical models and it is likely that a new model will replace both and provide the unifying theory which is the ‘Holy Grail’ of science. Thus, it is vital to acknowledge that whilst science attempts to objectively define the causal universe through its methodology, the nature of any hypothesis is fundamentally no different to those posited by philosophers over the last three-thousand years – that is, a hypothesis is merely an expression of a rational and logical thought that forms the premise for subsequent investigation. The advances of experimental science merely provide the means to test and demonstrate the hypotheses of theoretical scientists – a means of objectively testing a hypothesis that was often lacking for the many philosophical thought experiments derived

over the millennia. Until the scientific method can test and prove such hypotheses, to assume their validity is as irrational as any belief in an illogical theological position. To align one’s own position with what is a sound and logical hypothesis is however a commendable and rational position – one which is applicable to any scientific, philosophical, and theologically valid hypotheses. In this respect, science is comparable with those philosophical movements and systems which are otherwise termed theologies. Those who wholly invest themselves in the latest hypotheses of scientists do so with a degree of religiosity – accepting the words of the wise as unquestionable truths. For the chattel, the scientist has become the priest of the new religion – Scientism. Those who question or reject the officially accepted ontological model of Scientism invariably find themselves in receipt of harsh criticism and treatment. The attempt to assign the derisory terms of ‘superstitious’ or ‘conspiracy [7]theorist’[8] to individuals who align themselves with a position that assigns a belief in the potential for existence of paranormal beings and the possibility that objective verification for their presence on our world is concealed from the wider populace is little more than a sophistic tactic to devalue the individuals position without any logical deconstruction of such. Typically, any individual expressing a belief in any form of paranormal beings that are incompatible with any one hypotheses of the Scientists (mythical beings, daimons, etc.,), rather than those at least considered feasible or even likely within an atheistic belief system (some of the more mundane cryptids or extra-terrestrial beings etc.,), is likely to find themselves attacked by the zealots of Scientism and labelled with the aforementioned terms. Such sophistry however, in no manner alters the truth of a given situation and the passage of time has revealed several ‘conspiracy theories’ to be accurate.[9] Those who utilise such sophistry to undermine positions, by calling them ‘superstitions’, typically exhibit a vehement objection to the application of similar terms (e.g., belief) in reference to a scientific hypothesis. The assignment of derisory labels to discredit individuals or groups who question and oppose the dominant theories offered by the Scientific community is then simply a means to deter others from affording too great a consideration as to the potential for the ‘conspiracy theorist’ or ‘quack’ to have any valid point of enquiry. The scientist, as priest of Scientism, has a role to fulfil: the conveyance of that which is to be believed without question. Thus, there is a requirement of the general populace to have faith in that which they are told. To question the scientist is to risk social ostracization (effectively a form of ex-

communication) and the receipt of a label as a ‘conspiracy theorist’ (i.e., heretic). In the rejection of the ontological model of Scientism, the individual then finds themselves a part of the new heresy, opposing the new faith and heretics are subject unto a form of social justice that is as fallible as that seen during the hysteria of the witch-trials of the early modern period. The field of science, as a methodology for enquiry and the formulation of knowledge, is however, despite its ability to lead the ignorant chattel astray, invaluable in obtaining objective verification of any phenomena. Without such verification, any phenomena remain entirely subjective and thus questionable in terms of perception, the role of desire to experience such phenomena, and the imposition of bias towards the assignment of specific nomenclature for the experience. It is this need for verification which sees investigators of paranormal phenomena utilise a plethora of resources and devices to obtain empirical data that is then available for peer review. There is however, a tendency within the scientific community to dismiss the possibility of the existence of any phenomena, such as cryptids or alien visitation, which may originate with something otherwise unknown to, unacknowledged, or dismissed as unlikely by the scientific community – with only those beings compatible with the prevalent hypotheses of evolution and the creation of the universe thus given consideration as even remotely plausible. Such a dismissal of the potential for something contrary to the approved paradigm is inherently the product of the position of scientific methodology and a need for peer approval, rather than the philosophical approach to the pursuit of knowledge which is the origin of all scientific enquiry. Whilst the application of the scientific method, to hypothesise and then test those positions with replicable results before forming conclusions, is highly commendable and something all investigation into the paranormal must aspire unto, there is a degree of faith and bias within the scientific community, although they vehemently deny such, which dismisses anything considered implausible and exceeding the constraints of the ontological model presently approved by the guiding bodies of Scientism. Scientists, as individuals within a vast community, are subject to peer pressure. The application of peer pressure occurs through the peer approval and review of published hypotheses and experimental results. The direct application of this peer pressure arises through the award, or denial, of funding and highly desirable tenured positions. In order to survive within the scientific community and have a lengthy and successful career, a scientist must then seek approval for any hypothesis through the peer pressure of the scientific

community. To postulate a hypothesis which peers would then ridicule, as a result of inconsistency with the dominant materialism and atheistic position, is then an effective means of career suicide for a scientist. Peer review thus presents an effective control measure to prevent any scientist from investigating fields such as are the scientific and academic communities consider to be inappropriate and worthless. This tendency towards a dismissal of anything beyond the popular theories, that is those subject to peer approval, of mainstream science is thus a form of bigotry which reveals the bias in the beliefs of many scientists. It is then right to distinguish this element of belief within the scientific community from the application and processes of the scientific method. The practical application of testing each hypothesis is the true field of scientific enquiry, whilst the biased beliefs of many scientists are what constitutes the religion of Scientism. The influence of Scientism extends beyond the scientific community however, with media, governments, and the general populace all placing an irrational faith in the apparent knowledge of scientists. The tendency of the public to believe the views of the scientific community, without question or any enquiry into the degree of consensus or accreditation for the posited theory and results, is to then be guilty of placing blind faith in anyone who is a scientist or accepting any position that is agreeable with their own as a product of confirmation bias. In this respect, the belief in science often moves the philosophical position of materialism into one of religion – one which is then rightly termed Scientism. The influence held by the ideologues of Scientism is evident in any instance whereby a scientist is asked to provide comment on a discovery, world events, or the implications of policy. All too often, the scientist is presented as an authority beyond question – incapable of error. The adornment of scientists in laboratory coats for press conferences and interviews (even to the extent that an interview may be held in a laboratory) is merely the utilisation of the semiotic encoding of the laboratory coat as the symbol of those who impart only objective, thus being impartial, information. This symbolism, with the uniform of the scientist assuming the role of priest in antiquity, is reinforced throughout popular media, with scientists in any given film typically having the answer which is able to save all of mankind – if only those with the power to act will listen to them. Inherently, the symbolism of the scientist in a laboratory coat is thus subject to reinforcement within the popular psyche and therefore, the faith in Scientism leads to the acceptance of all a scientist says in a journal, article, documentary, or press conference.

However, scientists are human and thus, fallible. Scientific theories are often contested within the community (e.g., the dispute over many claims to have identified the ‘missing link’ in the evolution of man – with some scientists questioning if there is anything missing at all) and many, even where once accepted as true and definitive,[10] are later superseded by new theories which incorporate contemporary theories and empirical data into their models. Instances where scientists make errors or have need to revise their theory are more common than many people realise. Scientists are human – they make mistakes, and some engage in fraudulent activity in order to further their career.[11] Too frequently, the scientist is guilty of the erroneous imposition of their prior expectation, that is their belief that the results will prove their hypothesis, upon any experiment and thus such preconditions the data set which they will obtain – with the resultant bias then clear in the formation of their conclusion. Those few scientists who maintain an open-mind are perhaps more likely to detect and acknowledge any phenomena, such as presents in the form of extraneous data in experiments, beyond that which they seek – even if the pressures of peer review prevent such scientists from the publication of any paper on such findings. It is this bias towards results which confirm the accepted paradigm that leads to the rejection of any hypothesis or data beyond that which feeds the confirmation bias and the dangerous cycle of self-affirmation which exists within the scientific community and serves to fuel the ideology of Scientism to which the public then assigns the upmost value. The consequences of such an ideological bias is that scientists then disregard any hypothesis or evidence which fails to support their hypothesis and may lead to their ostracization within the scientific community. In order to afford the work of amateur investigations into the paranormal any credibility (including the search for evidence of any cryptid, UAP, CETA, haunting phenomena, or daimonic activity), regardless of validity, there is then, a profound need to ensure that there is no imposition of any bias as a result of the desire for a specific result to an investigation. Those who fail to eliminate the mundane causes for any given phenomenon and instead choose to assume that there is instead a paranormal cause (e.g., biasing their conclusion by immediately assuming any evidence to confirm the presence of aliens) undermine the field of paranormal investigation. It is only after the thorough elimination of all possible explanations of a mundane nature that the paranormal investigator may then rightly proceed towards the consideration of the possible paranormal nature of any phenomenon.

Without strict adherence to such investigative procedure, any paranormal investigator will rapidly find that others will question their methodology and assess the potential bias towards a specific result in any investigation. Any evidence of the paranormal, regardless of how legitimate and valuable, will then be then be subject to a rapid devaluation as the means of its obtainment is brought into question. In order to counter the questions of both peers (i.e., other paranormal investigators) and sceptics, it is then prudent to ensure adherence to a rigorous methodology of investigation – including appropriate levels of data recording and filing, the provision of detail within any hypothesis, and the production of replicable results.

3.

CAUSAL PARANORMAL ACTIVITY (CPA)

In the terms of this study, those animals which are intrinsically causal in nature and, other than their apparent elusiveness, have no aspect of their being which is beyond the capabilities of our current scientific knowledge to explain (i.e., they lack any supernatural aspect), are thus subject to reference as causal entities – even if there is a preternatural element to their being. Regardless of any extant evidence to either support or dismiss the existence of these beings, an essential aspect of each entity is that their physiology is compatible with our present understanding of the evolution of various taxonomical classes. Thus, claims of any one form of the creature have a plausible explanation as the sighting of an otherwise unseen evolutionary development, even if such is a dead-end, of a genus or species. Encounters of percipients with these beings may result from the survival of species thought to be extinct or the presence of a species within an environment other than that in which it is commonly encountered. The origins of such creatures are however: causal, terrestrial, and explicable. To differentiate from those entities originating beyond Earth, this study shall term these naturally present causal, even preternatural, terrestrial entities and their activities to be Causal Paranormal Activity (CPA) in accordance with the definition set forth in the previous study.[12] Further detail is ascribable unto such activity through the identification of the origins of the beings responsible for any phenomena. Thus, it is possible to further define phenomena originating with a terrestrial being, regardless of if such is humanoid or otherwise, as Causal Terrestrial Activity (CTA) and any phenomena found to be the product of entities of an origin other than Earthly are rightly identified as Causal Extra-terrestrial Activity (C-ETA). Those entities which are at cause for CPA may then include cryptids as those creatures which rumours suggest are extant, although there is little objective evidence to affirm such, and are likely no more than an undiscovered species or known species present outside of its common habitat. Elsewhere, mythic beings, without any supernatural aspect, are classifiable as CPA as a result of either a readily explicable or preternatural nature which accounts for their form within legends. The assessment of such legendary beings then follows the initial assessment of those creatures

where there is no need to consider the possibility of any preternatural aspect to their existence – cryptids. Before proceeding however, there is need to address a paranormal phenomenon that may at times account for instances of CPA otherwise subject to interpretation as the activity of cryptids, extra-terrestrials, or even mythic beings. Carl Jung, in his hypotheses concerning the phenomena of Unidentified Flying Objects (UFOs), posited that a UFO may be no more than a psychical projection emanating from the percipient or others around them.[13] It is important to clarify however that Jung also held there to be an objectively real phenomena that was both perceptible to the human eye and detectable by radar. In his hypothetical discourse on the nature of the UFO phenomena, Jung noted that there is both a potential for a desire to manifest a subjective experience, as is evident in some instances of misperception, pareidolia, delusional fantasies, and the ability of an objectively real experience to then be informed by subjective interpretation – with the individual who believes in a cryptid (e.g., the Sasquatch) more likely to misidentify another animal (e.g., a bear). Consequently, some percipient accounts are possibly the result of their profound desire to experience such phenomena. Others may be no more than the unconscious projection of similar desires onto mundane phenomenon with the resultant misidentification being the product of those desires. By extension of Jung’s hypotheses, we are able to further hypothesise a possible mechanism for some, although in no manner all, paranormal phenomena. The projection of psychical energies and their subsequent condensation in accordance with the archetypal form within the percipient’s unconscious is the mechanism for the creation of an egregore.[14] This process focuses the will and desire of the individual into a form, constructed by their imagination, in accordance with their belief systems. As manifestations of intensive psychic energy, an egregore is commonly found within occult practise, where it takes the form given to it by the operant and is intended to carry out the will of its creator. Whilst some forms require the condensation of energies into a material substance, as with the Judaic golem, others such as the tulpa are akin to the disembodied consciousness of the magician – otherwise known as an astral projection. Such projections, whilst most often the product of the combination of both focus and intent, may also occur spontaneously as a projection of the unconscious desire of one of more individuals to perceive a form of phenomena in which they invest a profound belief. Regardless of intent, the result of such a projection of psychical energies is an egregore. For more

detail on the nature of egregores and their ability to manifest objective phenomena, including the CPA commonly identified as poltergeist activity, the reader is directed unto the previous study, Towards a Conquest of the Paranormal.[15] In terms of the wider scope of this study however, there is need to consider the potential that many of the following phenomena, including those attributable unto cryptids and extra-terrestrials, may have an explanation in the egregoric projection of psychical energies. Whilst such instances may lack the intention of an occult ritual for the creation of an egregore, the sheer number of individuals who believe in cryptids or extraterrestrial beings may see them unconsciously project psychical energies. Where there is a sufficient focus for the massed energies, such as a specific location and form may provide, then it is feasible that the unintentional creation of an egregore may result through what is essentially a democratic process of design and construction (e.g., in the proliferation of ‘urban legends’ such as Slenderman[16] and Bloody Mary that then absorb a very real and focussed form of psychical energy and are imbued with a form and behavioural characteristics from which objectively real effects may manifest. In such instances, the subjective experience of the percipient may be effectively genuine to them – although objective evidence for the phenomena is likely to be lacking as a direct result of the psychic or astral nature of the being. There exists a further hypothetical explanation for many encounters with paranormal phenomena; one that is in accordance with Jung’s notion of a synchronistic link between the presence of a belief in UFOs and the objectively real presence of such entities. As detailed previously in Towards a Conquest of the Paranormal, there is a psychical aspect to all phenomena – paranormal or otherwise. The only variance between any true phenomena, regardless of if such takes the form of subjective or objective experience, is if such is causal or acausal. For the majority of instances, encounters with cryptids and extra-terrestrials are of an objective causality – with a physical interaction of some form occurring. Even those encounters which are the result of a psychical projection, culminating in the formation of an egregore, have the potential to manifest causal effects and even take on an objective form. The projection of strong psychical energies, having a focus upon a cryptid or extra-terrestrial being, may also act to attract such entities to the percipient. Such is verily the same mechanism which triggers the awareness of one person staring at another across a room. Equally, a similar mechanism also plays a role in the manifestation of both poltergeist phenomena and daimonic possession as acausal entities may feed upon

the psychical energies of an individual.[17] Thus, it is possible that, in addition to the unconscious creation of an egregore, the focus of psychical energies may also serve to bring about phenomena by way of luring the causative entities, being incorporeal daimonic beings, to the percipient. That those who believe in a specific form of phenomena are then more likely to experience such may then indicate this luring of the daimonic through the projection of psychical. As the acausal daimon draws upon the psychical energy in order to enable its manifestation and interaction with the causal plane, it is thus inclined towards the assumption of an appropriate form through which to perpetuate the continued emission of such energies from the percipient (i.e., where the individual fears the infernal, the daimon appears as a demonic being; percipients who fear abduction by extraterrestrials will perceive the daimon in such a form etc.,) Naturally, there is also a possibility that the belief systems of the individual (religion, conspiracies, extra-terrestrials etc.,) indicate a predisposition towards the misinterpretation of any encounter as a result of the imposition of desires and a preconceived symbolic system upon the subjective experience. The discernment of which mechanism has any involvement is then a further challenge to the investigator of the paranormal. However, it is essential to state that the potential for an imposition of beliefs to shape the subjective experience, including the alteration of sensory perception, in no manner invalidates the hypothesis offered herein, but actually supports it. Ultimately, it is the possibility for variation in the subjective experience of any given phenomenon by two or more individuals, yet having a commonality of core aspects (abduction, an extraction of energies or fluids from the individual, a means of movement etc.,), that is suggestive that there exists a common form at cause for the illusory forms perceptible unto man.

3.1. Cryptids A cryptid is a creature for which there is no objective, empirical evidence for the existence of. The word ‘cryptid’ is derived from crypto – meaning secret or hidden and has an origin in the Greek kruptos which means hidden. The application of crypto to terms such as cryptography (i.e., the art of encoding information) and cryptozoology (i.e., the study of and attempt to prove the existence of legendary creatures) thus denotes the hidden or concealed aspects of these fields. A cryptid then, as an animal, is a creature that, whilst the existence of such is plausible, has yet to be documented.

Notably, it is not only the subjective reports of percipients that suggest the existence of cryptids. The term is equally applicable unto those beings that hypothetically exist and are, as yet, absent from objective records such as the fossil record (e.g., the hypothesised ‘missing link’ to explain the purported evolution of man).[18] As stated above, a cryptid has a nature which, if such a creature exists, is readily explicable as either the presence of an animal outside of its typical habitat or as an evolutionary divergent species which is otherwise undocumented and unknown to our current scientific knowledge. It is also important to note here, that there are ulterior motives which may offer an explanation for accounts of some cryptids. In some instances, there is a fiscal benefit to the continual reinforcement of legends (e.g., through claims of sightings and discoveries). The benefit to tourism as a result of an influx of individuals hoping to encounter the cryptid, through hospitality and souvenir industries, is immense.[19] Such an intrinsic value then provides a motivation for the falsification of evidence and claims and it is essential to take such into account when assessing any reputed evidence for the existence of a cryptid. As such a potential motivator for fraud is extant in all claims of paranormal experience, there is no need to expound repetitively ad infinitum for each discussion of cryptids that follows. Thus, it will suffice to state that the potential for fraud should ever be present as a consideration in any investigation of any cryptid phenomena. Equally feasible however, is the possibility that such cryptids exist and that the evidence for them is suppressed by government agencies. The motivation for such a suppression, if such occurs, is likely as a means to limit the potential for social hysteria and panic that could easily arise in response to the admission that a creature such as a big cat is hunting amidst a populated area. For those cryptids that are other than creatures outside of their typical habitats (e.g., the Sasquatch), then such a suppression of evidence or efforts to conceal the existence of such creatures could also be an attempt to prevent any hysteria, possibly as a result of a threat posed by such creatures. Such creatures also carry the potential that their existence is subject to suppression as a result of a directive to maintain the dominant narrative of the present scientific zeitgeist and the reluctance to admit that the scientific theory of evolution is inaccurate and thus, possibly unworkable – with such then possibly undermining the credibility of other scientific claims and assertions. With these precepts in mind, it is possible to assess the more common cryptids in terms of the feasibility of their existence, the potential motivation

for fraudulent claims, and the possibility that evidence for their existence is being suppressed. In the assessment of percipient accounts of any cryptid sightings, there is a need to evaluate them in terms of: The subjective experience of the percipient and any corroborating witnesses (i.e., their psychological state, including any degree of intoxication or fatigue etc. which may alter their perception).[20] The presence of any objective evidence (e.g., photographic evidence devoid of post-production alteration and operator error). The possibility that the percipient mistook another animal or inanimate feature of the environment for a cryptid. The potential for fraud as a direct result of a motivation to benefit either financially or egotistically. The application of this investigative methodology facilitates an objective evaluation of both subjective accounts and any purportedly genuine objective evidence. These same criteria are equally applicable unto any investigation. Investigators must then strive to balance scepticism and any enthusiasm towards the discovery of evidence for a cryptid’s existence. In striving for such a balance, the investigator must question everything – even their own experiences. Arrogant assumptions of personal infallibility all too readily lead to errors. Everyone is capable of taking a picture with incorrect camera settings and any individual can unintentionally alter their objective sensory experience through the impartment of a bias towards a result. To counter such human errors, then the collation of an array of evidence, both subjective and objective in form, is of the utmost value to the investigator when offering any thesis or claiming the discovery of any evidence for the reality of a cryptid. To this end, the investigator is directed to the guidance presented within section 7 below.

3.1.1. Cryptids Beneath the Waters: the Loch Ness Monster, Sea Serpents, & Others Before proceeding to a discussion as to the likely nature of cryptids that purportedly dwell beneath the surface of various bodies of water, it is

prudent to give advice as to the manner in which the investigation of any purported phenomena attributed unto the activity of a cryptid is to be undertaken. Regardless of any focus upon sea born or lake dwelling cryptids, in the assessment of percipient accounts of water cryptid sightings, as with any cryptid, there is a need to evaluate them in terms of those criteria outlined above, with the an additional awareness of the potential for the interaction of light with the motion of a body of water to produce the misidentification of a mundane animal or object (e.g., a wave wake from a boat) through the bias of the percipients beliefs or desires. The application of this investigative methodology facilitates an objective evaluation of both subjective accounts and any purportedly genuine objective evidence. In investigating any claimed sighting of a lake cryptid, it is essential then that there is a thorough consideration of causative agents of a mundane nature – with the possible effects of psychology (i.e., belief systems and the potential projection of a desire to encounter a cryptid), toxicology (e.g., hallucinations induced by neurotoxins), visual distortions (i.e., mirages and other effects that lead to the misperception of visual stimuli), and the misidentification of mundane animalia all assessed as possible sources for the experience of the percipient. Beyond these, there is the further concern that any account may be the product of a fraudulent motivation and thus, the investigation of any claim or evidence must also duly consider the potential for such. Only upon the elimination of these as potential causes for the subjective experience of the percipient is the investigator then able to proceed under the premise that they are investigating a phenomenon of an unknown origin – possibly arising from the presence or actions of a cryptid.

3.1.2. On the Nature of Water-cryptids Water is invariably an essential aspect in the sustenance of life and bodies of water occupy both a point of fascination and fear for man. The sea has a unique energy – the undulation of the waters creating a frequency of sound and other energies which have the ability to transfix the attention and sooth the biorhythms of man. The apparent link between the seas and the tidal pull of the moon furthers their mysterious allure and the vast depths, devoid of light, that lay beneath the surface are the source of many myths, nightmares,[21] and the cause of many scientific enquiries – for we certainly have a greater knowledge about parts of extra-terrestrial space than we do about the lifeforms dwelling beneath the waves.

Tales of strange creatures and supernatural beings from beneath the waves have been a part of man’s relationship with the sea since man first glanced out towards the distant horizon and dared to dream of what lays beyond and even the oldest written accounts of sea monsters (e.g., Tiamat of Babylonian mythology) likely have a far older origin in oral traditions. Lakes too, are mystical places. As bodies of fresh water, they invariably host and sustain an array of life and they provide for both early morning mists and the hypnotic shimmer of the setting sun. Throughout the world, spanning cultural and historical variations, lakes, like the seas, have always held a profound fascination for man. Whether it be tales of magical beings bearing gifts (e.g., the lady of the lake in the Arthurian mythos) or more malevolent entities (e.g., the malicious boggarts and nixies that so frequently lure individuals to their deaths in the water), mankind has passed on the knowledge of both the gifts and dangers of lakes from one generation unto the next.[22] With the shift in societies dominant philosophical position towards one of scientific materialism, it is of no surprise than mankind’s fascination with lakes and their mysterious nature, formerly given archetypal and mythical forms, has undergone a transposition into forms hypothetically explicable as the last remnants of otherwise extinct species of reptilia or as environmentally adaptive mutations distinct from other members of the genus. Certainly, the public fascination with dinosaurs and the academic endeavours undertaken in pursuit of the completion of the fossil record, so as to support Charles Darwin’s theory of natural evolution, are likely to have both initiated the change in form of some, although in no manner all, myths concerning lakes and to have also informed the development of those hypotheses which posit that some creatures may have survived in land locked lakes, isolated from global issues (e.g., climate change and foodchain alterations), or genetic mutations elsewhere. Thus, tales of encounters with forms of nixie or undine have given way to sightings of strange, yet scientifically feasible, cryptids.[23] Many of the cryptids have a form, according to the subjective accounts of percipients, that has some resemblance to a reptile or a strange mutation of mammalian characteristics, although the former is far more prevalent and for each Tizzie Whizzie,[24] described as a hedgehog with the tail of a squirrel and the wings of a bee, there are twenty cryptids resembling either a vast serpent[25] or living example of Sauropterygia or similar.[26] Comparisons of the majority of descriptions of lake cryptids, such as Nessie, almost invariably include features such as a dark colouration, a

large head (often said to be horse-like), and the perception of humps or coils, although there is a possibility that the final feature is subject to some misperception. In any instance, it is possible that the subjective interpretation of any part of the spinal or dorsal physiology protruding above the surface of the water is subject to error on the part of the percipient. Thus, the coiling of an eel like creature is possibly misperceived as the humps of a plesiosaur – with there an equal potential for the inverse misperception to occur whereby a dorsal fin or feature is subject to interpretation as the coils of a serpentine creature. With such a potential for misperception, there is then a very valid rationale to consider that those cryptids described as a serpentine and those having sauropterygian features are possibly one and the same – albeit being of the order of Anguilliformes (i.e., eels) rather than Squamata (i.e., serpents). The hypothesis that a single creature could have survived in such an isolated environment as a lake is fundamentally flawed. Given that the longest living vertebrate presently known to science is the Greenland shark, having an estimated lifespan of some four-hundred years,[27] then the notion that a single animal could have survived from the extinction of sauropterygians elsewhere, occurring some sixty-million years ago, is both an illogical assertion and one which is impossible. The variant hypothesis which posits the existence of a family of such creatures, thereby facilitating a continued existence for the species in a single location, is also questionable.[28] That a single, isolated, ecosystem (i.e., a lake) could sustain such a large creature with sufficient food to provide for the continual reproduction is highly unlikely. Certainly, that there is no evidence linking the sighting of a lake cryptid with a region where the wildlife population has succumbed to decimation makes the potential for any lake cryptid to have a serpentine nature highly questionable. If we compare the potential serpentine form of cryptid to the large Green Anaconda, having a weight of around two-hundred and fifty kilograms and a length of up to around nine metres, then it is reasonable to assume that a serpentine lake cryptid would consume a similar diet: deer, boar, birds, mammals, and fish. Given that an anaconda will consume prey of a comparable mass to its own, often around thirty-percent larger, it is however illogical to assume a similar dietary pattern to any lake cryptid given they are purportedly much larger and thus, it is reasonable to surmise that any such serpentine cryptid will hunt and feed with a higher frequency than the anaconda which feeds on an opportunistic basis and is capable of surviving months between meals. The relatively sparse vegetation and animal

population around regions such as Loch Ness, in comparison with the density of food available within the Amazonian habitat of the anaconda, offers no viable food source for such a cryptid – certainly without such having a noticeable impact upon farming livestock etc. Even if we assume that the cryptid has a sauropterygian form, comparable to those of the rhomaleosaurus or the significantly smaller plesiosaurs, with such Sauropterygia having a comparable size and shape to the subjective accounts of the cryptids, then it remains unlikely that the cryptid is a member of any such species or genus. The subjective accounts of percipients invariably describe a creature which is significantly larger than any anaconda or Sauropterygia, perhaps more closely resembling the size, around fifty-feet in length, and possible appearance of the titanoboa.[29] Again then, it is reasonable to expect that the hunting activity of any such cryptid would have a noticeable impact upon the local ecology. It seems unreasonable then, to posit that any single, confined ecosystem (e.g., a lake) has the means to sustain either a single cryptid of significant size or family of such – even if each individual was of a size no greater than that of the anaconda. In the unlikely instance that such did occur, that a family of such creatures could survive for millennia without succumbing to disease, natural disaster, or the actions of predators reduces the possibility for the survival of the creatures to a ridiculous extent. Further, if a lake, such as Loch Ness, functioned as the single habitation for a species over millennia, then it is also unlikely, even with gaps in the fossil record as a result of the conditions which fossilisation requires, that remnants of the creatures would evade the many attempts to discover conclusive evidence for their presence. When assessing any percipient account of an encounter with such cryptids, it is essential to evaluate them within the contextual semiotics of the percipient. When shown an image of an alligator, it is possible that an individual having no prior experience or notion of such creatures, may then proceed to describe the creature with reference to those animalistic characteristics they have some familiarity with: having the body of a serpent, legs of a toad with claws like those of a mole, the head of horse with eyes of a toad and teeth like needles. In cultures where the percipient has prior exposition to myths of dragons, then it is also possible that they may make a mental connection between the alligator and the mythic form of a dragon. Such may then lead to the presumption that the creature must have wings and thus, it is possible that the percipient may assert that they saw something other than that which they truly did.

With a comprehension of the semiotic systems that form a basis of all subjective accounts, it is then possible to determine likely causes for claims. The misidentification of the mundane is the most probable cause of many reputed sightings of lake cryptids. Whether or not the misidentified object is an inanimate object (e.g., a tree branch), a mundane animal (e.g., an eel, bird, or fish), or a visual effect caused by the interaction of light with the surface of the water and any distortion resulting from the undulation of, it is possible that the percipients mind will imbue their objective experience with a subjective filter in an attempt to interpret the visual stimuli it receives. Thus, accounts of serpentine cryptids are possibly no more than the misidentification of branches, eels, or boat wakes etc. Equally, claims of cryptids with a Sauropterygian nature could also result from the imposition of a pre-formed desire or expectation to encounter a dragon or dinosaur like creature upon visual stimuli which the percipient is unable to identify (e.g., the head of a pike or even a seal could easily be subject to misidentification as the head of a Plesiosaur). Other reasons for the misperception of phenomena may be the result of a visual effect – including hallucinations. The slow, steady, undulations of the surface of a lake are capable of the production of a shimmering light that, especially when the sun is low in the sky, has the potential to cast strange shadows and make the accurate identification of an artefact difficult. In such instances, the perception of a bird or branch upon the water may produce exaggerated shadows in conjunction with the overall glare of the sun as it reflects upon the water’s surface. The human eye is incapable of coping with such extreme lighting conditions and thus, the misperception of objects amidst such variable light levels is a frequent phenomenon. The combination of such conditions with the belief in the presence of the cryptid in the location is thus likely to result in a form of pareidolia – especially where the percipient has a powerful desire to encounter the cryptid. Additionally, there is the potential that the fluctuation of the light upon the water’s surface, the ‘shimmer’, may effect the induction of a mild hypnotic trance. Where such a trance state is induced, regardless of how slight, then the power of any belief and desire to witness the activity of a cryptid is intensified and the imagination is given a greater potential to replace the objective with the subjective. There is also significant potential for a water born agent to cause hallucinations is also a potential cause for some sightings. A bacterium such as E. Coli and Vibrio can cause necrotising fasciitis, which may then result in hallucinations via sepsis. The bacteria, often present in water, can

easily enter the human body without need for ingestion and even a small wound, if sustained in or near to the water, could cause a life-threatening infection. The presence of algae within a body of water also has the potential to induce hallucination, with some species of algae producing neurotoxins and naegleria fowleri, an amoeba commonly found in lakes and rivers, causes headaches and hallucinations within days of inhalation. For those who frequently spend time beside bodies of water then, the risk of coming into contact with such agents is significant. Given the combination of potential exposure to an agent that has the ability to cause hallucination with the ingredients upon which to construct the subsequent subjective experience, then there is significant potential that some, although in no means all, accounts of lake cryptids are the products of such hallucinations. As per the opening statement of this section, lakes and other bodies of water are invariably mystical locations. Water acts as a condensing agent, attracting and retaining an array of energy forms – including the psychical. [30] In this manner, a body of water is able to act as a vast battery store of psychical energy. The nature of the battery is however, of a magnetic nature. After an initial imprinting of psychical energies upon a body of water, by either a spirit (e.g., a daimon or elemental) or in the form of residual energies from a violent (e.g., a water-based battle) or tragic event (e.g., a drowning), then the ability of the water to attract other psychical energies increases. Consequently, a body of water having a psychic charge then attracts spirits, including discarnate humans (DCEs), daimons (both angelos and diabolos), and other beings attracted to the energies within the lake and such may then account for the frequent association of some cryptids and those beings often deemed to be extra-terrestrial with certain bodies of water. It is possible that the accumulation of psychical energies around bodies of water may then account for the concentration of many phenomena within a close proximity to them and we may rightly enquire as to if such is responsible for the association of lakes with magical acts (e.g., the receipt and storage of the mythical Excalibur) and Aleister Crowley may have purchased Boleskine house at Loch Ness for this very reason. The concentration of psychical energies and perceptible phenomena within such a vicinity may further lead to discussion as to the citing of the body of water as a marker upon a ley line. Whilst the premise that certain lakes, specifically those associated with paranormal phenomena, may indicate a convergence of ley lines and that the cryptid is attracted to the energies of the ley line may seem plausible and is likely persuasive if considered through a degree of romanticism, it is possible to dismiss such a

hypothesis as a result of the inconsistent theory of ley lines. The theory of ley lines varies between the original form, the archaeological theory of Alfred Watkins that posited the existence of ancient track ways between points of social infrastructure, and the New Age variation which has expanded and mutated Watkins theory to one which posits ley lines to be a psychical energy matrix that covers the surface of the Earth, with focal points in such energies accounting for location of Mesolithic and Neolithic sites and the intensity of paranormal activity (including UFOs and spiritual forms) around such lines.[31] The notion of ley lines is now so fluid and expansive that the apparent network of lines is of such a vast complexity that it is relatively easy to connect any given location to a ley line – especially given the focus of historic sites and phenomena around centres of civilisation dating back millennia.[32] Accordingly, it is possible to dismiss ley lines as both a causative agent for any phenomena, including cryptids, and as a reality. Ley lines are at most only feasible as per the hypothesis of Watkins – in that they represent the straight track pathways between centres of civilisation and social interaction. Where such centres of population are extant across millennia, then they are invariably the focal point for accounts of any paranormal phenomena. Within such a hypothesis for ley lines, as postulated by Watkins, a body of water is likely to have a historical association with nearby centres of population and thus, is likely to have some proximity to any subjective accounts of paranormal activity. Equally, there is a significant potential for the lake to feature in events such as battles (Lake Eerie in 1812, Lake Poyang in 1363, Lake Champlain in 1776 etc.), mythologies (the tale of a magical battle at Pocomoonshine Lake, in Princeton, between a Algonquin shaman and a Micmac chief in the forms of two huge serpents or the association of lakes with Merlin and the Arthurian mythos etc.,), and tragedies (e.g., drownings). Accordingly, that lakes are associated with sightings of haunting phenomena (ghosts and DCEs etc.,), inhuman daimons (IHDs), and mythic beasts or cryptids then seems reasonable – even if such is only the result of local legends and storytelling. It is possible however, that the ability of a body of water to condense psychical energies may then result in the very real presence of such phenomena. Certainly, where a battle or tragedy has occurred upon a body of water, there is a significant potential for the water to function as an immense psychical battery. The potential for the percipient to then project their subconscious thought forms upon the energies of the water may then account for the association of some cryptids with those bodies of water that

have such a history – as is evident in the association of Lake Champlain with both a naval battle and the presence of a cryptid. In the assessment of the paranormal phenomena associated with certain bodies of water, there is then a reason to consider if there exists a psychical energy that is malleable such as to assume a form in accordance with the semiotic belief system and expectations of the percipient. In such instances, a psychical energy could manifest as a serpentine cryptid to those who expect to such, whilst assuming alternative subjective forms in encounters with others: a daimonic serpent, a nature spirit, an etheric messenger, or even aspects of Unidentified Aerial Phenomena (UAP) – including those otherwise thought to be UFOs or extra-terrestrial beings etc. Although feasible as an explanation for the perception of lake-dwelling cryptids, such a hypothetical projection of psychical forms upon the energies fails however to provide a satisfactory explanation for there are cryptids commonly associated with the vicinity of lakes, without confinement to the water itself (e.g., black dogs – see the discussion of such below) and even those cryptids which predominantly inhabit the water are present in accounts which detail them moving across the land (e.g., Nessie), given that such creatures are also frequently sighted some distance from any significant body of water. Accordingly, whilst an expansion of the psychical field of consciousness (as per the hypothesis presented in the previous study and furthered herein) allows for the manifestation of such phenomena, there is no valid reason to then focus such phenomenon around bodies of water (i.e., Nessie could appear in the desert or within a major city if such a cryptid was effectively nothing more than psychical energy), it is unreasonable to assert that all lake bound cryptids are then merely the projection of a psychical image upon latent energies within a body of water and thus, there is need to seek an explanation for how the cryptids are able to venture beyond the confined ecosystem of the lake so as to expand their hunting grounds whilst also evading detection. The nature of lake cryptids, being those specifically thought to be largely confined to the body of water itself, is then somewhat uncertain. Certainly, there are instances of innocent misperception and others of intentionally fraudulent claims having the potential for fame or monetary gain as a motivation. Other instances are however of a genuine paranormal nature. It is entirely possible that some cryptids are the manifestation of CPA resulting from residual energies or other haunting phenomena where some tragedy has arisen either within the vicinity of or upon the body of water.[33] Equally, there is potential for the psychical reservoirs to attract IHDs, be

such either angelos or diabolos, and these may be the cause of some phenomena attributed unto lake cryptids (e.g., the percipient may interpret the reptilian features of a certain diabolos to be those of a lake serpent). In such instances, an IHD may, as posited above, assume a form in accordance with the expectations of the percipient so as to further draw individuals unto the region and further enhance the accumulation of psychical energies in the region. It is also important to note that scientists, contrary to the belief of the masses, have nowhere near a complete knowledge of all life upon this planet – living or extinct. As such, scientists continue to discover both unknown species and living fossils previously believed extinct. Neither do we have a complete knowledge of the geology underlying many of our lakes. Thus, it is perfectly reasonable to consider the possibility that a cryptid may have the ability to depart the open lake[34] via an underground cave system or river[35] – effectively offering a means by which a species may migrate to and from a body of water on a cyclic basis. It is notable however that the waterway of Loch Ness, home of the infamous Nessie, is an open lake and has connections to a number of rivers and other lochs. Such an interconnectivity of waterways, both known and hidden, may then offer a possible explanation as to how a cryptid is able to both evade detection and survive in a lake offering limited resources. Naturally, there is also the potential that the cryptid is of a species amongst those unknown to, or thought extinct by, science. In terms of asserting a definitive answer as to the nature of lake cryptids – the causative agent is dependent upon the circumstance; with no two instances being identical. Like the elusive Nessie, an overarching answer remains elusive, for there can be no single answer. The investigation of any particular sighting or evidence for the existence of a cryptid must undergo assessment in isolation – without reference to the larger potential of how such relates to other reputed phenomena that may or may not have any relation. Only once such an isolated objective assessment is undertaken is it then prudent to consider how such may either inform or be informed by the potential relation to other cryptid phenomena. Other water dwelling cryptids may offer a possible insight into the nature of the lake cryptids and thus, there is a wider need to consider tales of sea monsters when assessing the potential reality of the existence of lake cryptids. As noted above, it is possible that many, if not all, lake cryptids share a common genus – possibly even species. There is a parity between the descriptions of those cryptids sighted in lakes and those seen at sea.

Instances such as the 1848 sighting of a vast sea serpent beside the Daedalus, travelling near to the Cape of Good Hope, detail a cryptid said to be around one-hundred feet in length, having serpentine features and being dark brown in colour – other than an off-white colouration around the throat. [36] Notably, the perception of the creature varied between percipients – with the assertion of Lieutenant Edgar Drummond that the creature had a dorsal fin contrary to the account of Captain Peter M’Quhae who believed such to be a covering of hair. That two experienced sailors offer such variation in the details of the cryptid’s form further affirms the potential for errors in the subjective interpretation of any experience and supports the hypothesis that there is a common cause to many accounts – be such serpentine or otherwise. Other historical accounts of sea monster sightings also support the hypothesis that there is a common nature which such cryptids share with lakeside sightings, with sea serpent sightings commonly describing dark cryptids of a serpent or eel like nature and having a length varying between some fifty and two-hundred feet. Although such a length and size would be more comparable to those of giant serpents, such as the anaconda or even the extinct titanoboa, it is illogical to assert that there is no eel, and never has been, of such a size. Given the limitations of our knowledge concerning the world around us, it is quite feasible that the depths of the oceans hold, or have supported the existence of, an unknown species of giant eel. Whilst it is tempting to dismiss such percipient accounts as the result of an interest in science fiction literature, it is important to note that many accounts pre-date the invention of the printing press and are extant throughout ancient mythologies.[37] If such accounts are purely the result of orally transmitted tales of such creatures as disseminated amidst sea-going nations worldwide, then it is astounding that there is less variation in the form given unto the creatures. In his attempt at grouping sea monster accounts into a system of classification, Bernard Huevelmans identified a commonality of traits from over one-hundred accounts.[38] In Huevelmans’ classification, there is an immense similarity between the forms. The mammalian sea monsters (the “super-otter”) are likely no more than the product of attempts to describe the vast head of the cryptids. The hair covering these mammalian sea cryptids is possibly the same feature otherwise described as a mane or dorsal appendage by other accounts. Huevelmans’ other forms of cryptid also share a core trait, regardless of if such cryptids have dorsal humps, fins, or manes – they are all serpentine. Any instance whereby the cryptid is described as having a long neck, similar

to a plesiosaur, is, as noted previously, likely to share the form otherwise described as that of an eel or serpent. Such a consistency is then further supportive that there is a common origin, a cryptid of a serpentine form, for all such legends and accounts within cultures – being present in all cultures and epochs. In the commonality of a serpentine form, there is possible solution to some of the questions concerning lake cryptids. The serpentine form would certainly explain percipient accounts of a white colouration across the throat of some cryptids, in stark contrast to the otherwise dark colouration of the creature, with such a colouration reminiscent of the lighter underbelly of many snakes. Further, if the cryptid shared a common nature with either snakes or eels, then such would also possible equip it with the ability to inhabit both the water and the land around it.[39] The ability to vacate the water and move across the land may then also provide a further means by which the cryptid is able to migrate between habitats, evading detection and the imposition of any significant impact upon local ecosystems that may signify its presence. It seems however that, whilst a serpentine nature may explain many aspects of percipient accounts and also seemingly solve many issues that seemingly disprove the existence of such a cryptid (i.e., the inability to detect any physical existence for the existence of such animals, living or otherwise, within the vicinity of their purported sighting), there is a significant obstacle to the feasibility that a giant serpent is alive today – temperature. The relationship between ambient temperature and body mass in coldblooded animals, including snakes, is a driving factor in the ability of reptiles to thrive. The warmer tropical regions invariably provide a better climate for both reptiles and their prey – insects. With an abundance of both sustenance and the heat absorbed from the environment, reptiles are thus more commonly found in these regions. The consequence of the links between ambient temperature and the ability of a reptile to significantly increase body mass is thus: previous climates supported the existence of giant reptilian creatures, whilst our present day climate, especially those of northern Europe (e.g., Loch Ness) and northern America (e.g., Lake Champlain), is incapable of either facilitating or supporting the existence of such huge reptilian lifeforms. If the water cryptid is of any form similar in form or nature to either a serpent or eel, then it is thus more plausible that it is of some relation to an eel. Certainly, the ability of eels to survive in deep seas, with limited light and heat, negates any dependence upon high ambient temperatures, although the largest known eel is the European conger eel with a length of

around three metres and a weight of around one-hundred kilograms.[40] If many water cryptids are an otherwise undiscovered order of Elopomorpha, then such would also explain the ability of the cryptids, being a fish, to remain submerged for indefinite periods of time – thereby evading detection. Supporting this is the potential that the pectoral and dorsal fins of an eel, being a fish, may be subject unto the misperception of their nature – leading to claims that the cryptid is a serpent with a plume, mane, or a covering of hair. Other possible species which may lead a percipient to misidentify them are the catfish and the oarfish. It is essential to note however; catfish are predominantly freshwater fish whilst the oarfish is a saltwater fish found in equatorial regions – with neither migrating between salt and freshwater environments or exiting the water to travel small distances on land. Thus, whilst catfish and oarfish may account for some sightings within specific habitats, an unknown species of eel provides the best option for a common cause of water cryptid sightings. Whilst it is possible that an underground river allows for the migration of a cryptid from lake to sea, and vice-versa, it is unreasonable to assume such to be true for all cases and there is a strong potential that some lake cryptids, possibly all, may simply be of the same genus as their seadwelling relatives without migrating between the habitats. The possibility that any one cryptid is able to enter and depart from land-locked lakes via an unseen waterway and enter into the oceans does however provide a wealth of potential answers concerning the existence and nature of such cryptids. Such an ability to migrate would certainly explain why the cryptids are able to evade detection within the confines of the lake. It would also explain the lack of notable impact upon the local ecosystem which may signify the presence and hunting activity of such a large predator. The possible migration of such creatures between geographic regions, travelling between continents as opposed to mere alteration between lake and sea, may also explain periods of apparent absence from a lake and the similarities between many accounts and forces the consideration that a cryptid in one location may very well be the same creature at cause for sightings in another part of the world. Accordingly, we may justly consider the potential that lakes around the world have a possible function as nursery habitats to which a cryptid travels during the spawning season – giving birth to and raising their young in the confines of a safe environment in an inversion of the spawning pattern of eels. With such a possibility then, it seems that there is some justification in the reclassification of lake cryptids under the more generic term of water cryptids due to their ability to inhabit

both saltwater and freshwater environments, with such also suggesting that they are likely an order of Elopomorpha and have some relation to eels or that they are indeed a species of eel. It seems then, that there is a possible relationship between the sightings at sea and those around lakes – although, not all sea cryptids are plausibly the cause of sighting within lakes. There is no plausible association between the sightings of giant octopuses and squid, even the legendary Kraken, and the common form of cryptids as perceived in lakes – despite the vague similarity between the arms of such creatures and the serpentine form present in accounts of lake cryptids. Given the familiarity of sailors and fishermen with both octopuses and squid, then many accounts of the sighting of the giant forms of such creatures include the ready identification as a larger form of a member of the cephalopod family and there is no confusion of such with any serpentine creature. It is reasonable to surmise then, that those cryptids described as giant cephalopod, including the Kraken, are something other. Certainly, given the discovery of remnants of giant squid and octopus corpses confirms their reality and on-going presence within the depths of the world’s oceans.[41] These creatures, despite their impressive size and presence in mythology, are however, of a mundane nature given their acknowledgement within mainstream science and taxonomical placement. Accordingly, there is no further need to consider such creatures as mythical – they are likely to be, or at least have been at some point, very real, even if elusive cryptids. Legendary tales such as those of the Kraken are thus likely to be no more than an exaggeration of an encounter with such cephalopods or, at most, are possibly suggestive that there remain other creatures beneath the waves that science has yet to document.

3.1.3. The Greater Primates: Sasquatch, Yetis, Wood Apes & More In a manner comparable to the mechanisms and aspects that facilitate both a mystical wonder and a sense of fear around bodies of water, areas of woodland also occupy a prominent place in the psyche of man. It is of no surprise then, that much as we gaze out across the water in both fear and wonder as to what lays below, that woodlands and jungles hold a similar power over us. Whilst man has the ability to travel through and explore woodlands with a greater ease than the depths of any sea, the uncertain terrain poses

different issues for us – each alerting us, on a subconscious level, to the possible dangers which surround us. Woodlands and jungles provide visually irregular patterns, with trees and brushes creating strange shadows that can confuse the percipient and lead to an array of pareidolia. Amidst the visual confusion, an array of dangers awaits the individual. Hidden crevices can break a leg or may open into an underground cave system. The disruption of any distinguishable horizon and the concealment of any landmark make it easy to become lost in a densely wooded region, whilst night becomes somewhat darker as the feintest rays of light are blocked from reaching the woodland floor. Dangerous animals may lurk under any branch or leaf, with predators able to conceal their presence behind trees and mounds. Given our desire to know our origins and discern our own teleogical purpose, then the unknown holds an immense attraction for man. The notion that man’s evolutionary pathway includes other hominids,[42] both known and undiscovered species, and the elusive ‘missing link’ provides support for the belief that there exist other primates which we are as yet to discover. It is essential to note however, that Charles Darwin’s Theory of Evolution is in no manner responsible for the belief that an unknown primate, a wild-man who may represent the ‘missing link’, inhabits uninhabited regions of woodland and mountains. Darwin posited his theory of evolution through natural selection in 1859. Accounts of the various forms of wild-man, be such the North American ‘Sasquatch’ or the ‘Yeti’ of the Himalayas, predate Darwin’s work and thus, whilst the theory may have fuelled the interest in the wild-man and even posited a possible explanation for the existence of such a creature, it is relatively easy to dismiss any notion that it is the direct cause of the legends. With a near global span of sightings and legends detailing the presence of a bipedal hominid, many of which are likely related, remote regions seemingly offer an environment where the greater primate cryptid is able to evade that which it may perceive as a direct threat – man. Such an instinctive aversion of mankind may then explain the absence of such cryptids from the majority of the developed centres of civilisation – typically the regions of western Europe and the mega-metropolises of North America. Further, whilst video evidence for the activity of the cryptid is often of a questionable nature, there exist numerous subjective accounts and objective artefacts from sources of some reputation – all lacking any clear motivation for them to engage in fraud or even risk their credibility through such an association with the cryptid.

In any assessment of the possibility that there is an unknown primate, possibly a hominid ‘wild-man’, that is seemingly able to evade detection, then we must take a similar approach to the investigation of any cryptid. Thus, there is need to consider the nature of evidence available unto any investigator. Given the apparent camera-shy nature of many cryptids, then the majority of evidence for their existence is in the form of subjective percipient accounts. Naturally, there is a need to assess these accounts in terms of any potential for fraudulent claims as well as the potential for any psychological issues, any potential intoxication at the time of the encounter, and the potential for any visual pareidolia to have combined with elements of desire or fear as relates to the possible sighting of the cryptid.[43] Where only subjective accounts are present, then supporting witness statements are essential before assigning any great value unto such subjective data. Objective evidence, where present in a raw, unedited form, is invaluable and thus, it is essential that such is afforded a greater value than any subjective account in accordance with the weighting of evidence applicable within a court of law. However, given the potential for fraud that is driven by the potential gain in both fame and fortune from any objective evidence, there is an inherent need to carefully examine and scrutinise any image, artefact, or audio recording that purportedly evidences the existence and presence of a cryptid. When Eric Shipton, the famous explorer, photographed a large footprint on Mount Everest in 1951, the image lent credibility to the notion of the Yeti’s existence – although there is a need for some scepticism as Shipton had a reputation for engaging in practical jokes. The image, showing an imprint of some eighteen inches in length, around thirteen inches wide, reveals the foot of a large animal. Investigators, including Sir Edmund Hillary,[44] have studied the images and other elongated footprints found in the region and have concluded that they are of a mundane origin – with the sun causing the snow to melt and elongate the imprints. It seems then, that Shipton’s footprints are unlikely to have been a practical joke – at most, they are genuine evidence for the Yeti; at worst, they are an example of misidentification. Whilst there is some potential for Shipton’s footprints to be no more than misidentification, a significant number of reputable persons, including academics and esteemed scientists, have investigated the existence of the Yeti and the mass of evidence, whilst mostly consisting of subjective accounts, is highly supportive of there being an unknown bipedal hominid, known as the Yeti, Alma, or Mehteh, that inhabits regions of central and

northern Asia that are largely unpopulated by man. Other explorers, including Colonel Howard-Bury, N.A. Tombazi, Abbè Bordet, Lester Davies, Don Whillans, and Lord Hunt also offered their subjective accounts, spanning a period of 1955 to 1978, of the Yeti whilst risking their credibility to do so. Later studies into the mythic presence of the Yeti have hypothesised that the legendary creature is the result of the misidentification of a species of bear – with professor Bryan Sykes, of Oxford University, suggesting a hybrid of polar and brown bears whilst the team of Charlotte Lindqvist, of the University of Buffalo, analysed hair samples and found them to be related to the brown bear and Asian black bear. Although such tests are impressive and irrefutable, they serve only to identify the origin of the objective evidence they are presented with. It is ridiculous to posit that the many eyewitnesses to the cryptid are unable to discern a black bear, or similar, from that which they believe to a large humanoid cryptid. In Russia, Professor Boris Porshnev studied many accounts of the Almas, including that of Lieutenant Colonel Vargen Karapetyan, who, in 1941, had attempted communication with a captive wild-man in the Caucasus, although it seems likely that the man was likely merely living in the wild and possibly exhibiting some form of shell-shock or post-traumatic separation from society. Other sightings in Russia, such as those of Dr Alexander Pronin who, in 1958, spotted an Alma atop a cliff in the Pamirs, continued despite official attempts to dissuade interest in the Alma. Porshnev found many accounts amongst rural villagers that told of the presence of the Alma, including claims that they had interbred with homosapiens to produce hybrid children. [45] The footprints shown in Shipton’s images are however possibly of some significance. To dismiss them purely as the result of the effect of the sun upon a mundane imprint is to risk the erroneous attribution of too great a validity to the thesis. Thus, there is a need to consider that the footprint in Shipton’s images has only four toes – three smaller and a single large, round toe. In both size and anatomical form, the Shipton footprint is then remarkably similar, if only slightly larger, than the earliest evidence for a Sasquatch in North America – the footprint discovered by David Thompson near Alberta in 1811. The comparable aspects of the footprints is suggestive then, that there is likely some relation between the wild-men of Asia and North America. That the Yeti is known across Asia, by a variety of names including Metoh-kangmi (abominable snowman), Mehteh, and as the Alma of eastern Asia, all affirm a commonality to the sightings and legends that all affirm the existence of a cryptid that is distinct from others that are

either ape-like (e.g., the Orang-pendek) or have some resemblance to Neanderthal man (e.g., the Chuchunya). One form of cryptid, possibly of a common species, genus, or order, is then possibly present across Asia and North America, being known by a variety of colloquial names. Dr Ralph von Koenigwald’s[46] discovery of molar teeth from a large hominid in Chinese apothecaries between 1935 and 1939, the tooth being twice the size of a molar from an adult gorilla, led to the hypothesis that a giant hominid (Gigantopithecus) was present around a half-million years ago. Excavations of caves in southern China have found further remains of Gigantopithecus blacki and similar fossils from Vietnam and Thailand are suggestive of a significant range for the hominid. Mainstream palaeontology asserts that Gigantopithecus lived until around one-hundredthousand years ago, when cooler temperatures led to limitations in its food chain. The cryptozoologist Bernard Huevelmans suggested that the cryptid otherwise known as the Yeti, possibly also the Sasquatch, was likely a relative of this hominid. However, the estimates of palaeontologists, based upon the teeth, posit a likely size for Gigantopithecus of around 300 cm (9.8 feet) and a weight of some two to three-hundred kilograms. Given that such estimations make Gigantopithecus the largest known hominid to ever exist, then it is justifiable to question as to if such a creature may continue to exist and be the cause of those sightings attributed unto the Yeti or Alma of Asia. There is however, given the parity of evidence for both the Yeti and the Sasquatch, significant cause to consider if Gigantopithecus blacki is also the identity, or a close relative, of those creatures sighted across North America. Whilst the scientific community would be highly enthused by the discovery of hair or bones from a bipedal cryptid, sceptics would justifiably point out that such offers no objective verification of percipient accounts, with hair and bone merely supporting the prior existence of such a creature. Ultimately, only the discovery of a living ‘wild-man’, present in their natural habitat, and observed by numerous independent authorities will offer irrefutable evidence for the reality of such beings, affirm their ongoing presence, and silence even the most ardent cynic. There are, however, a number of clues that may reveal something of the nature of the numerous forms of wild-man and these in turn may serve to inform and direct the investigation of such beings. An analysis of wild-man legends, percipient accounts, and purported objective evidence reveals several core characteristics which in turn provide clues as to the nature of the cryptid (see table 1).

Cryptid Identifier Sasquatch/Bigfoot

Devil Monkey/Wood Devils of Coos County Agogwe

Almas – the ‘Mongolian wild-man’

Amomongo

Location

Height

Colouration

Northwestern regions of North America, the Great Lakes, New Hampshire East Africa

180 – 240 cm

Dark brown/grey/black

Descriptive feature Hairy, muscular, howling, distinct odour.

Grey

Howling, Hairy

Rusty or dark colouration to body hair Red-brown

Yellowish skin.

Caucasus and Pamir mountains, Altai Mountains of Mongolia. Philippines

Barmanou

Western Pakistan

Beaman Monster

Missouri

100 – 170 cm 150 – 200 cm

150 – 190 cm 180 – 210 cm

Hairy, man-like ape with elongated fingernails. Hairy body, foul stench, Reputed to be the hybrid of a gorilla that escaped from a zoo and another species.

Location

Height

Colouration

Batutut

Vietnam, Laos, and Borneo.

120 – 210 cm

Grey, brown, black.

The Bukit Timah Monkey Man

Singapore

Grey

Chuchunya

Siberia

100 – 200 cm 180 – 210 cm

Am Fear Liath Mòr – the Big Grey Man of Ben MacDhui

Cairngorm mountains, Scotland.

Cryptid Identifier

200 – 250 cm

Near human like hair covering.

Descriptive feature The Vietnamese wild-man is most often a peaceful forager, whilst the Borneo wild-man is somewhat shorter (120 cm) and is described as aggressive in nature.

The physiology of Chuchunya is closer to that of homosapiens and less like other hair covered wild-men. The Scottish wild-man is most often associated with strange sounds and ominous feelings – rarely, if ever, being seen.

Cryptid Identifier

Location

Height

Fouke Monster

Arkansas

200 cm

Grassman

Ohio

200 cm

Hibagon

Japan

Honey Island Swamp Creature Lizard Man of Scape Ore Swamp MacFarlane’s Bear

Louisiana

150 cm 200 cm 250 cm

Maricoxi

South Carolina Northwestern Canada South America

Moehau/Rapuwai/Taongina

New Zealand

Mogollon

Arizona

Momo

Missouri

Old Yellow Top

Ontario, Canada

Orang-pendek

Sumatra

Colouration

Descriptive feature Dark colouring. Hairy, with sightings from the 1970’s onwards having ape-like characteristics. Previous accounts have a similarity to a black bear. Dark Hairy. Named after the huts or nests it reputedly constructs from grass. Black or reddishHairy. brown. Grey Hairy with yellow eyes. Green skin Yellow fur.

60 – 180 cm 170 – 240 cm 210 cm 210 cm 180 – 270 cm 80 – 150 cm

Likely extinct since one was shot in 1864. Hairy.

Hairy, very aggressive. Reddish-brown or black hair. Black hair.

Red eyes

Light or yellowish colouring. Grey or brown hair.

Hairy.

A powerful, herbivorous primate.

Location

Height

Colouration

120 – 240 cm

Reddish-brown.

Urayuli

Florida, North Carolina, Arkansas Alaska

Yeren

China

Yeti

Nepal

Yowie

Australia

Cryptid Identifier Skunk-ape

300 cm 180 – 320 cm 240 – 300 cm 210 – 360 cm

Descriptive feature Hair, ape-like creature named for its foul odour. Hairy with glowing eyes.

Reddish-brown, occasional white or albino form. Dark red, brown, or black. Reddish-brown fur.

Reputedly has a large mouth with fang-like canines and clawed hands.

Table 1: Commonly sighted bipedal cryptids

In the analysis of the many accounts, there is a need to determine those features which have a significant presence. Accordingly, whilst there are some accounts which describe the howling or foul smell of the cryptid, such details are absent from the vast majority of accounts and thus, they hold no true value for the assessment. However, such in no manner dismisses the notion that the cryptid may utilise howls as a form of communication or has a pungent aroma. In the following charts, the lack of significant data for any such feature is assigned the identifier “n.d.” – with the meaning of “no data”.

Table 2: Frequency Where Odour is Commonly Noted in Association with Bipedal Cryptids

Whilst it is reasonable to expect that any cryptid will have a smell comparable to any other animal, with even a hominid of any close relation to homo-sapiens having an odour that is pungent in comparison to our contemporary aversion to natural bodily scents, the perception of any odour is typically lacking from percipient accounts of cryptids. The reasons for such are many and may include the distance between percipient and cryptid – with larger distances commonly cited and given credence by the apparent wariness of the cryptid when in close proximity to man. As such, the presence or lack of any distinctive odour (as indicated by the data in table 2) holds little value in asserting any common traits to the cryptids.

Table 3: Frequency Where Howling is Commonly Referenced in Association with Bipedal Cryptids

Likewise, although there is an increasingly common notion that the Sasquatch of North America has a tendency towards the utilisation of howls, including ‘whoop’ sounds, such a distinctive feature is relatively absent from historical accounts of any cryptid. The increased frequency of subjective accounts where the percipient hears such sounds are possibly the result of an increased presence of those individuals who are specifically searching for the cryptid amidst their habitats. It is entirely feasible that the sounds have been heard by others throughout history, only for them to dismiss them as the sounds of a bear, wolf, deer, coyote, or other animal. With the increased ability for anyone to research animal sounds via online resources, there is now a greater knowledge base upon which to call upon when attempting the identification of any unknown animal sound. Consequently, it is more likely that a percipient is able to distinguish the sounds of a known animal from the unknown sounds of a cryptid. However, we are also unable to dismiss the potential that there is a man-made origin to the sounds attributed unto the cryptids, with mechanical processes (e.g., logging and mining) and hunters calls possibly misidentified as Sasquatch calls. It is then perhaps significant that the only consistent claims of any howling or whooping sounds associated with the presence of the cryptids originates in North America (as evident in table 3) where hunting is commonplace within the regions where encounters with Sasquatch historically occur. That the sounds heard by those who then presume them

to be the calls of a Sasquatch are the misidentification of the attempts of others to attract the attention of the cryptids is then a significant possibility. Given the increasing popularity of tourism centred around wilderness tours and Bigfoot hunts, then there is a high potential that such groups, in enacting their own calls as an attempt to attract the attention of the cryptids, are then the cause of the ‘whoops’, knocks, and other sounds that are subsequently heard and misidentified by others. With the increased ease at which information is able to be shared between individuals, regardless of accuracy, there is then a significant potential that a misheard sound, possibly originating with hunters or loggers, is the original cause of a sound that has been misidentified and communicated via the internet – effectively creating the notion, essentially an urban legend, that the cryptids of North America engage in the production of such sounds. Naturally, it is also impossible to eliminate the potential that the sounds may have a fraudulent aspect – possibly in an attempt to increase interest in the possibility that a Sasquatch is present in the locale and boost the local tourism trade.

Table 4: Common Colouration of Bipedal Cryptids

In the above analysis of the typical percipient description of the colourisation or shading of cryptids (see table 4), it is clear that a darker colouring (i.e., red-brown or black) is the preeminent colouration, whilst individual instances citing a lighter colouration are likely the result of albinism within the local cryptid population. However, a few variations are clearly the result of cryptids other than the common central genus. MacFarlane’s Bear and the Lizard Man of South Carolina are examples of two cryptids that are clearly something other than anything related to Gigantopithecus. It is prudent here to also note that some of the cryptids, particularly the Grey Man of Ben MacDhui, are very probably something other than a cryptid.[47] Given the number of accounts that reference an unseen entity that is detectable only through the sound of its footsteps and the perception of a psychical presence, often with a sense of foreboding, are suggestive that the Grey Man is either a land spirit – possibly a troll; the presence of an acausal daimon (i.e., an angelos or diabolos) that feeds upon the psychical energies, possibly residual in nature, and thus allow the entity to exert an influence upon the percipient; or the result of a quantum bleed allowing the interaction of a being from an alternative dimension to interact at that precise location. Indeed, the potential psychical aspect to phenomena such as the Grey Man’s apparent spectral presence is the subject of many hypotheses concerning similar phenomena, including the work of Carl Jung and Jacques Vallee in relation to UFOs (see the discussion of such below for detail). In their work, Colin and Damon Wilson have posited a possible correlation between accounts of the Grey Man and the subjective perception of psychical energies, possibly being residual energies of an emotional nature, that manifest as sensory stimuli to the percipient (i.e., “the Singing” reported by Rosalind Heywood at certain sites).[48] The potential that certain locations act as batteries for residual emotional energies and thus, they facilitate either the manifestation of phenomena in accordance with the projection of an egregoric form from within the mind of the percipient (i.e., the energy assumes a form and manifests phenomena in accordance with the desire, even if such is unconscious, of the percipient) or the energies may both attract and feed an acausal entity (e.g., a daimon). Alternatively, that the Grey Man is a daimonic entity, being purely a manifestation of psychical energies, suggests a possible similarity in

nature to other beings such as the shadow people (see section 3.3.2 below) and, perhaps significantly, the infamous Mothman of Point Pleasant.

Table 5: Average Height of Greater Primate Type Cryptids

In the analysis of cryptid heights (table 5), the polynomial trendline shows the average height reported in percipient accounts to be around twohundred to two-hundred and sixty-five centimetres (or six-and-a-half to eight-and-a-half foot tall) – with exception only for the East African Agogwe and the South American Maricoxi which are both clearly of a species other than the cryptids commonly cited as Sasquatch or Yeti types. Otherwise, there is a significant correlation between accounts and we may justifiably surmise that the average height of the cryptid as related by percipient accounts is indicative of a singular genus or species where females and males are typically around two or two-and-a-half metres tall respectively. From this analysis, it is possible to conclude that the wild-man cryptid, the Greater Primate, of both North America and Asia is most likely of one species. Certainly, it seems that Gigantopithecus blacki is a viable candidate for the true identity of the Greater Primate, including both Sasquatch and Yeti, and such forces the consideration of the possibility that the Bering land bridge may have facilitated the migration of population dispersal across the continents as recently as eleven-thousand years ago. Even if, as mainstream science believes, Gigantopithecus blacki is extinct, there remains a very real possibility that the Greater Primate is another

species of Gigantopithecus and is alive and thriving in the wilds of both North America and Asia where it is able to largely evade contact with man.

3.1.4. Reptilian Bipeds Naturally, whilst the greater primate forms of Gigantopithecus are the preeminent terrestrial hominid cryptid within the social psyche, there are some accounts which suggest that reptilian humanoids[49] may also wonder our world. One such example of a bipedal reptilian is the Lizard Man of South Carolina, already noted above, and it is possible to find others within mythology – such as the Japanese Kapp. In the assessment of these cryptids, there are two questions we must consider: what is the origin of the reptilians and what is their disposition towards mankind? The discernment of an answer to the former invariably informs the latter. In terms of the potential origin for any reptilian bipeds, there are essentially three possible origins to consider: a terrestrial evolutionary divergence from dinosaurs, a mythic being of a daimonic nature, or a nonhominid evolution of an extra-terrestrial species. The first of these possible causes requires the evolution of a reptilian species to the extent that they possess fine motor skills and the ability to both devise and use tools. Typically, the survival of a species from the Mesozoic era is proffered as the possible means by which such an evolution may occur. That a species of dinosaur would have survived the mass extinction of all others is, however, extremely unlikely. Further, the commonly posited sixty to seventy-million-year period of time since the extinction of dinosaurs is sufficient a period of time that any surviving species would likely have evolved beyond recognition. The evolution of homo-sapiens is somewhat rapid in comparison to such a timescale. The earliest posited ancestor of modern man, Sahelanthropus tchadensis, reputedly lived only seven-million years ago, whilst our distant, yet direct, ancestors, Homo rudolfensis and Homo habilis, existed only two to threemillion years ago. Despite the apparent advanced evolution of homosapiens with a posited period of only two-hundred-thousand years, then the evolutionary adaptations of any reptilian having millions of years to further would make them unrecognisable. Thus, it is unlikely that, if they did exist, they would bear any resemblance to the physical form of a hominid. Neither is it feasible to posit that any such reptilian species is extant today and remains hidden from man. Even in making exaggerated

assumptions of possible evolutionary traits such as an advancement of the camouflage capabilities of some reptiles, their existence remains unlikely as it is unlikely that we would fail to detect an abundance of effectively invisible reptilians – even if only through collision with them whilst travelling. The existence of any such reptilian species amidst any population of man is unlikely. It is plausible that a significantly low population of any reptilian species amidst an environment where man has a sparse presence may then evade detection. Such low population levels would make the continued existence of any such reptilian humanoids unlikely and effectively render them an endangered species. Further, that they are present only in regions where man is largely absent negates the potential for their detection. Such regions are typically inhospitable to a majority of life forms and many are of a cold climate that is intolerable for any cold-blooded reptile.[50] Thus, that there are any reports of such beings at all then suggests that either the creatures lack any desire or instinct to evade detection or that the reports are erroneous for one of many reasons – misperception and fraudulent claims being the main causes of such. The existence of a subterranean reptilian domain is posited by some – likely in an attempt to solve the issues posed by the lack of detection of any such reptilian beings. Such a hypothesis raises many questions. That a highly evolved reptilian species, if we momentarily assume their existence so as to facilitate further discourse, may dwell underneath the Earth’s crust is plausible – even if unlikely. Other cold-blooded reptilians make use of the geothermal warmth in the earth to provide warmth during the winter months and thus, it is feasible that a reptilian biped may have elected to make use of the inner heat of the Earth to provide for their needs. That such a species may exist underneath our feet though is thus questionable as such a hypothesis postulates the means for the survival of a subterranean reptilian species, yet it offers no explanation for why they are apparently seen, albeit sparsely, upon the Earth’s surface. Even if sporadic sightings are the result of scouting parties, perhaps observing the activity of man, then such offers no explanation for the food source of any such subterranean reptilian civilisation – given that insects, presumably being the main foodstuff of any reptilian species, invariably thrive around the fauna upon the Earth’s surface.[51] As such, the existence of a subterranean domain for any humanoid reptilian species is highly unlikely. However, there exists an even greater obstacle to any hypothetical survival and evolution of a species of humanoid, often postulated as superior, reptilians. That any such species, regardless of if they live

amongst or beneath us, would refrain from intervention in those activities of man that threaten their planet, such as pollution driven temperature change or nuclear war, is infeasible. It is reasonable to assume that, at the very least, any such species would have come forth to intervene or possibly even to exterminate mankind as a pest upon what they, supposedly having a superiority over man, would see as their planet. The notion that any such species is content to allow us to drive ourselves towards our own extinction, safe in the knowledge that they will thrive in a warmer global climate, is as illogical given that the threat of nuclear pollution, war, and global destruction driven by the actions of man are a risk to all life upon our planet – regardless of species or state of evolution. The alternative origins for any hypothetical advanced reptilian species are then either of a mythical-daimonic nature or suppose an extra-terrestrial origin. Whilst adherents to ancient alien hypotheses assert that myths of reptilian beings are the product of ancient man’s attempts to describe extraterrestrial visitors, links between such myths and notions of reptilian overlords are erroneous. For every mythological association of serpents with malefic intentions (e.g., Tiamat, the Edenic serpent, the Nāga, or Jormungandr), other ancient myths describe those beings with a reptilian aspect to be benevolent and often portray such beings in a role that sees them acting as benefactors of mankind through their stewardship (e.g., Cecrops I, and Quetzalcoatl). Unless we assume that there are opposing factions of reptilians, then there is no overwhelming mythological suggestion that supports the notion that man is a slave species to superior reptilian beings. Given the age of many such myths (e.g., the tales of the Annunaki from Mesopotamia), then such a war, continuing in the present, would have been raging for millennia and thus, it is infeasible that such superior beings would be unable to bring about a resolution to the conflict – unless we assume that they are entirely inept, with such then completely dismissing any notion of their superiority and the association with such beings as bearers of supreme intelligence. The absence of any historical accounts for sightings of reptilian beings for over a thousand years is suggestive that the reptilian bipeds of contemporary encounters are entirely different to the beings that feature in ancient mythologies. Given the social hysteria that fuelled the witch-hunts of the early modern period and the fear that the Devil was waging a war upon mankind, then it is reasonable to expect the presence of references to the presence of the Biblical serpent within the documented accusations and confessions. Despite the intrinsic association of the Devil with the serpent,

any being with reptilian features is absent from such claims, with a black beings, dogs, birds, and cats dominant in accounts from across Europe, especially prominent cases in both England and Massachusetts.[52] Accordingly, it is reasonable to question the absence of any reptilians from such a period of hysteria given the likelihood that any opportunity to claim an encounter with a reptilian being would have been seized upon. Thus, the absence of reptilian beings from such hysteria driven accounts; as fraudulent claims, misperceptions or even genuine encounters with the daimonic; is sufficient to allow the assertion that no such reptilian beings were present for a significant period of time – during which such beings had ample opportunities to enslave or eradicate mankind. A number of mythologies from across the world do however feature reptilian beings that bare some resemblance to a bipedal hominid form. Examples of such beings include: Cecrops I – the first king of Athens, Typhon and his wife Echidna, the Gorgons, Lamia, Glycon, the Nāga, Fuxi, Ningishzida, the Dragon King, Nüwa, Sobek, Wadjet, and Lilith. The forms taken by such mythic beings, some of which are daimonic or divine, generally conform to either a reptilian head upon a hominid form or a human face upon a vast serpentine body. Whilst the former appearance bears some resemblance to percipient descriptions of reptilian bipeds, contemporary accounts offer no suggestion that the cryptid has any of the abilities otherwise associated with the mythic beings. Certainly, there is no suggestion of contemporary reptilian beings seeking to engage in the patronage of mankind through enlightenment or aspiring to develop civilisation further as we may expect from beings such as Cecrops I, Fuxi, Nüwa, Sobek, Wadjet, or even other forms of serpentine deities such as Quetzalcoatl or Kukulkan. Neither do the purported accounts of encounters with the reptilians offer any suggestion towards the opposite intention – that the reptilian bipedal cryptids have any malevolent intention towards mankind as we may expect from beings such as Typhon, Echidna, Lilith, or Lamia. If anything, percipient accounts suggest a behavioural pattern very similar to that common in reports of possible Gigantopithecus encounters. Thus, with their behaviour lacking any suggestion of a sense of superiority, it is possible to dismiss the potential for any mythical, semi-divine nature to the reptilian cryptids. Further, as the behaviour of reptilian bipeds such as the Lizard Man of South Carolina is lacking in any overt display of malefic intent, it seems that such cryptids are likely other than the elite and malevolent reptilians posited as enslaving mankind by those hypotheses that hold the reptiles to be the greatest threat to mankind’s existence.

Within the context of such, it is feasible that the placid nature of reptilians such as the Lizard Man is the result of their lowly status within the species. That a species of humanoid reptilians has evolved and exists beside man, yet has no urge to either work with mankind to the benefit of all, or to enslave man for the achievement of their own goals, is thus unlikely as the non-engagement of any highly evolved species is illogical. In combination with the unlikely evolutionary pathway and lack of plausible habitat for any such beings, it is possible to conclude that, if they exist at all, then leads us to the discussion of the remaining possible origin for any reptilian bipeds: a distinctly extra-terrestrial nature. It is essential to note here, that whilst the assignment of such a determiner to the nature of such beings (i.e., extra-terrestrial) inherently includes the potential that such cryptids may be a life-form from another planet, it also includes that possibility that they may originate on an alternative Earth – from within an alternative dimensional reality.[53] Such beings, whilst likely possessing an advanced intelligence, may fail to directly interact with the percipient for one of three reasons. Firstly, it is possible that they are aware of the human percipient, yet they wish to merely observe life here on our Earth in a manner similar to the non-interventionist approach of zoologists and wildlife documentarians. Secondly, it is possible that they have no perception of the human observer – with the quantum bleed between dimensions merely facilitating our observation of a fragment of their reality in a one-way system. Thirdly, it is also possible that the reptilian lifeform has some, possibly even no, perception of the human observer, although they may perceive the human lifeform to be an apparition – with the appearance of homo-sapiens being possibly subject to interpretation as a daimonic form in the semiotic system of the reptilian Earth. Any of these possibilities may then serve to offer a reasonable explanation as to why a reptilian biped, being of a world other than ‘our’ Earth, may then be extra-terrestrial in origin whilst having no concern for our presence or any desire to interact with us. The assessment of the possible extra-terrestrial nature for such reptilians is both significant in scope and reliant upon an origin for the beings that is beyond our Earth. As such a discussion exceeds the definition of a cryptid within the context of this study, then the possible other-worldly origins for reptilian bipeds is one to which we will return in the discussion of C-ETA below. It is apt however, to here discuss aspects of those hypotheses that postulate the activity of extra-terrestrial reptilians amongst mankind. Significantly interwoven with tales of reptilian cryptids is the idea,

increasingly common amongst some groups who spread such notions via the internet, that superior reptilian beings are living amongst mankind. The agenda of these reptilians is purportedly to suppress our potential and enslave us towards their ends – be such either as cattle-like foodstuffs for them or as mere workers to enable them to attain whatever their objective here on Earth is. Regardless of which of the many iterations of the elitereptilian hypotheses is presented (i.e., that the reptilians either evolved here on Earth and live amongst us or that they are an invasive extra-terrestrial species), the intentions of the reptilian beings are typically some variation upon these themes of the control of mankind. Of the three possible natures for any such reptilian biped, all have the potential to provide superior beings that may engage in the manipulation of mankind. Any highly evolved reptilian species of a terrestrial origin would likely possess significant advantages, in terms of both intellect and physical abilities, that would make it easy for them to assert a control, if even such were covert in application, over mankind. However, as stated above, the notion that any such species would tolerate the threat posed to their own environment by the actions of mankind makes any such assertion of their existence and control of mankind as illogical as the idea that man maintains a farm where the animals are unaware that they are being farmed and man refrains from intervening when the animals engage in the destruction of the farm and bring about the extinction of both animals and man. Thus, we may dismiss any notion that a highly evolved reptilian cryptid of terrestrial origin is covertly operating as the supreme overlords of mankind given that such is a contradiction of the assumed presence of a highly evolved intelligence. The only feasible rationale for why such evolved reptilians would remain hidden and refrain from interference in those actions of man that threaten the future of life on Earth is then that the reptilians have no direct investment or interest in the Earth – with their home planet being elsewhere. Thus, it is plausible that any such invasive extra-terrestrial species would have no concern with the continuation of life on Earth. Indeed, they may even be accelerating the process or guiding it if such aligns with the reason for their presence amongst man. Theories that a reptilian elite species is amongst mankind, directing our actions to suit their needs, invariably posit the existence of a pyramid of command – with the world’s wealthiest and most powerful individuals being none other than the ruling reptilians, with the royal families invariably assigned a position at the very top of the power structure. Beneath these supreme reptilians, there are those supposedly either of a lower reptilian

order and those humans who have aligned themselves with the reptilians. Invariably, this supposed tier of reptilian influence, the farm-hands who control the human herd, are believed to be the social influencers: politicians, the press, artists (including both film and music), and the media. The nature of the reptilian elite hypothesis is of such diversity that it often encompasses other theories such as those which posit the existence of a controlling elite (e.g., the Illuminati), intentional global warming, and the imposition of population control agendas. Such notions are relatively poorly conceived. Whilst there is a wealthy elite that influence civilisation, their control is less now than it was under monarchy states of the past. The transformation of governance from monarchic to representative democracies has weakened the influence of such elites. To posit that the elites have intentionally undertaken such a transference of power is to validate the idea that a farmer should allow the animals to dictate the running of the farm. A further contradiction exists in the reality that monarchs have lost much, if not all, of their direct power and influence. Given that many hypotheses of a reptilian elite position monarchies as the supreme reptilians, then the undertaking of such a willing loss of power is a contradiction that invalidates the hypotheses. Global warming is only partially influenced by the activities of man and the role of natural cycles of solar activity and climate change is far more significant. That the contribution of man to global warming is then a form of directed terraforming, to make the Earth more suitable for the reptilians, is thus an illogical position given that any period of increased temperature invariably leads to the melting of the polar ice caps, subsequently changing the saline levels of the seas and bringing about a cooling effect that is generally a precursor to the onset of an ice-age. Likewise, any agenda of population control is easily dismissed as mankind’s population explosion since the middle of the twentieth century evidences that there is no applied effort to control it. The growth in population of man increases the ratio of mankind to any reptilian beings and, in combination with the transfer of powers of governance towards forms of democracy, then directly threatens the hypothetical power structure of the reptilian elites. The failure to control the population growth of any ‘cattle’ is a failure of any livestock management strategy as such risks pandemics, food shortages, and the loss of any ability to control the herd. With such being a further illogical aspect to those hypotheses which posit man as the cattle of a reptilian species, we may discount the existence of any such reptilian overlords.

Even if reptilian bipeds walk amongst mankind, their presence concealed through the use of an evolved camouflage ability, the evidence for their manipulation of man is severely lacking and any hypothesis that posits such is likely based upon erroneous data and contains illogical and contradictory presumptions. We are unable to discount however, the possibility that an extra-terrestrial species may have an evolutionary pathway of a reptilian nature. Thus, we may surmise that any encounter with a reptilian biped is most likely a case of misidentification or is otherwise possibly the result of an encounter with an extra-terrestrial. Accounts given by contemporary percipients suggest that the reptilians, terrestrial or otherwise, adhere to a hominid-like form – even offering the notion that they may assume human appearance through a form of chameleonic camouflage. Adherence to a rough approximation of a hominid form is suggestive of the influence of the influence of science-fiction in the formulation of notions of there being extra-terrestrials of a reptilian form amongst men.[54] Certainly, notions of the hypothetical origin of the reptilian bipeds as recently arrived extra-terrestrial beings, even if recently emerged from a subterranean stasis, at least explains their absence from historical accounts predating the twentieth century, although such also again suggests the possible influence of science fiction upon percipients. The influence of science fiction is however likely a major factor in the perception of reptilian bipeds, having an effect similar to that of religious fervour in cases of daimonic possession and those who believed they witnessed the activities of witches during the witchcraft hysteria of the early modern Period. The percipient of the reptilian encounters something which their brain then struggles to form a rational interpretation of. In such instances, the percipient’s mind then allows the imposition of subjective data – archetypal forms from the collective unconscious that are then filtered through the biases of the personal unconscious before imprinting upon the objective experience of the percipient. Thus, an unidentified hominid form, that in reality may be a camouflaged hunter or the interplay of light with an inanimate object, is then subject to interpretation as the closest approximation within the semiotic symbolism of the percipient. The same objective experience may then result in an array of subjective interpretations: a religious individual may see a daimonic being, the hunter may see a form of Gigantopithecus, and the science fiction fan may see an extra-terrestrial being. Only through the application of rigorously stringent investigatory approaches is it possible to determine the nature of that at cause for any such sighting or encounter.

It is reasonable to surmise then, that the existence of any highly evolved reptilian biped of a terrestrial nature is implausible, if not impossible. The apparent reluctance of any such highly evolved terrestrial reptilians to interact with mankind, even for the reason of ensuring the survival of their own species, is illogical and thus, it seems unlikely that any reptilian biped is representative of any terrestrial being. The absence of accounts for the appearance of reptilians having a conformity with the forms and behavioural traits of mythic reptilians is also suggestive that such beings, regardless of the origin or true nature of those beings formerly subject to interpretation as reptilian (i.e., having features or technologies that primitive semiotics encoded as reptilian forms), regardless of if they have ever existed, have abstained from any interaction with society for a significant period of time. That the descriptions of reptilian bipeds bear little resemblance to those of mythical beings, in both appearance and action, is then sufficiently suggestive for us to surmise that the contemporary reptilian cryptid sightings are something other than an encounter with mythological reptilians. Of the possible origins for reptilian bipeds, it seems that only an extra-terrestrial origin is plausible, although unlikely.

3.1.5. Large Cats From the Beast of Bodmin to the Beast of Exmoor, it seems that Alien Big Cats (ABCs) are near commonplace across the British Isles, although there are similar sightings, of a lesser frequency, in North America, Australia (e.g., the Blue Mountains Panther), Spain, Finland, Ireland, Italy, and Denmark (e.g., the Beast of Funen). Despite the ability of the ABCs to evade detection, their presence is a reality and there are numerous official admissions to their existence, along with a number of images, videos, and imprints that all assert the corporeal nature of the ABCS – dismissing any notion that they are one and the same as the legendary black dogs – the subject of discussion below – that are present in both historical and contemporary accounts. Neither are ABCs of an extra-terrestrial nature – ‘alien’ here simply refers to a non-indigenous species and thus, indicates their likely origins as escapees of zoological collections or private ownership. In Britain, it seems likely that the 1976 Exotic Pets Act is at least partially responsible for the presence of alien species in the countryside, although there are other hypotheses that posit the release of exotic military mascots

after the conclusion of World War II and even the introduction of such ABCs during Roman occupation as possible explanations for the presence of such beasts. Whilst the release of military mascots is plausible as an explanation for some, although not all, ABC sightings, the notion that the Roman’s introduced such species to Britain is illogical as, even if hunting had failed to eradicate their presence, it is likely that interbreeding with domestic wild cats would have diminished their gene-pool to the extent that they no longer resemble anything like a jaguar or lynx. With the introduction of the 1976 Act, it became necessary for individuals to apply for a license to keep an array of exotic animals, including: wild cats, primates, monkeys, lemurs, gibbons, wild dogs, wild boar, bears, crocodiles, alligators, venomous snakes, certain arachnids, and a host of others. Consequently, fearing the refusal of a license or the imposition of fines and legal prosecutions, it seems that some owners may have released their animals into the wild. To qualify the extent to which exotic animals were kept as pets up to that time, it is necessary to appreciate the fascination with such species that developed in Victorian Britain – with zoological visitor centres and exotic pet stores providing the means for citizens to encounter creatures the likes of which they had barely imagined to exist. By the end of the nineteenth century, there were over one-hundred exotic pet stores across Britain, from London to Liverpool, that sold everything from snakes to parrots, and even elephants. Whilst travelling circus troupes have had historical issues with animal escapes, the increase in private ownership of exotic animals increased the risk of escape and, as if affirming the desire of ABCs to flee captivity, 1857 saw a tiger escape whilst being delivered to a pet store in London. Even in 1969, it was possible for Anthony Bourke and John Rendell to purchase a lion cub, ‘Christian’, from Harrods and raise it in central London. That such exotic cat species as jaguars, pumas, leopards, lynxes, and others may then have been in private collections right up to the mid-1970’s is then a very real possibility and it seems equally likely that some of these were released or abandoned into the wild as the law came into force. Examples of verifiable instances of exotic cats roaming the British countryside are surprisingly common. In 1980, after years of reported sightings, a farmer captured a puma. The cat was given the name ‘Felicity’ and transferred to a nearby zoo. In Shropshire, during 1989, a jungle cat was found after seemingly being struck by a motor vehicle. After numerous attacks on sheep in Norfolk during 1991, a Eurasian lynx was shot and killed.[55] On the Isle of Wight, a large cat, compared to a leopard due to its

markings, was shot by a farm worker. Subsequent investigation concluded that the cat was most likely either an ocelot (of North or Central American origin) or a serval (of African origin). In 2001, zookeepers from London Zoo undertook the capture of a lynx that was seen resting upon a garden wall in London. Such objective evidence for the ongoing existence of such ABCs thus serves to dismiss any notion that the big cat sightings are nothing more than the misidentification of larger domesticated cat species (e.g. the Maine Coon or Norwegian Forest Cat), the European Wild Cat (being present only within the Scottish part of the British Isles), or a fox. In determining the exact nature, that is the species and origins, of any ABCs, there is a need to assess the potential for the misidentification of cats that are either an indigenous species or the possibly the result of a natural migration or extension in range for another species. As already noted, some sightings in the British Isles are possibly attributable unto the Wildcat and the extension of its range beyond the Scottish Highlands may account for ABC sightings in southern regions of Scotland and the northern extent of England. There is also the potential that there has been an unintentional reintroduction of the Eurasian lynx into the British Isles, with such occurring either through the escape of a number of such cats from collections or as a result of the inadvertent transportation of the cats amidst freight inbound from northern Europe. That the Eurasian lynx was formerly indigenous to the British Isles, prior to hunting parties bringing about its effective extinction from the land at some point around the eighth century, means that any such cat that makes it into the British countryside is likely to both survive and breed. Whilst other countries having reports of ABCs are home to indigenous large cat species (e.g., the cougar or mountain lion of North America), it is erroneous to assume that all reports are simply the result of the misidentification of such species. Given the alteration in social attitudes, the possible release of exotic cats from private collections is also likely to have occurred elsewhere. Of the common aspects of ABC sightings, it seems that there is a tendency toward the description of unknown cats of a significant size, most often dark or entirely black in colour. Such a description is highly suggestive of a leopard panthera pardua; otherwise known simply as a leopard. Aside from the common yellow-grey colouration with black spotting, there are many variations, with colouring reflecting the habitat of the cats (e.g., the black panther is common in heavily wooded areas or jungles). Whilst the British countryside is hardly reminiscent of a jungle, there are areas of heavily wooded forest near to many regions where ABC

reports describe a black cat. Given the likelihood that a black panther was attractive to a private collector, then it seems that some ABC reports may be the result of a leopard’s presence in the region – with the often cloudy and overcast weather of the British Isles combining with the shelter afforded by dense woodland and forest to offer no reason for the cat to alter its dark colouring with successive generations. Although the species was likely less attractive to private collectors in Britain, the puma (otherwise known as the cougar or mountain lion) also has a darker alternative to the preeminent golden colouring and such may then account for some, although in no means all, ABC reports that are otherwise suggestive of the presence of a black panther in North America. It seems then, that, regardless of how they found themselves to be there, ABCs likely have a very real presence in our countryside. With the potential that such an invasive species is either breeding with or eliminating any indigenous species of large cats, then there is an increasing potential that man will come into contact with them. If, and only if, ABCs are breeding with indigenous wild cats or even domestic cats, then there is a possibility that the genetic hybrids may come to resemble indigenous species so closely that their footprints, possibly even their carcasses, may fail to attract any attention – facilitating the continued evasion of efforts to conclusively prove their presence. Any evidence for the activities of a large cat, especially in regions where there are reports of large cats and no possibility for the misidentification of an indigenous species, are then worthy of submission to one of the many groups who undertake the verification of possible evidence for ABCs. Even if such evidence reveals only the expansion of the territory for an indigenous species, then it is of value. With such an approach however, it seems that ABCs will, with time, be confirmed and accepted as a reality. The need for such an acceptance is paramount. Whilst such cats inherently possess a profound aversion to the presence of man, the encroachment of urban areas into what has become the territory of ABCs in the same manner that is the cause of conflict between the species in the indigenous lands of the cats, there is an increasing risk that such cats may, if threatened or acting out of desperate hunger, attack a person.

3.1.6. Black Dogs Whilst it seems reasonable to posit that tales have black dogs have a similar origin to those of large cats, there is historicity to accounts of the

strange canines. Accounts of the dogs typically describe a large canine (e.g., the beast of Godley that was reputedly the size of a cow), being either black or dark brown in colour, and the dogs are often said to have glowing or unnatural eyes. Some instances describe a corporeal animal, whilst others are ghostly spectres (e.g., the pack of spectral dogs which hunt in the region around Droylsden) which ultimately vanish without trace. Tales of spectral black dogs, or some variant of them, are found over hundreds of years and have no particular geographic confinement, although some regions seemingly have a greater number of sightings than others and the frequency of sightings of such animals around Lancashire and the Fylde Coast was the inspiration for Arthur Conan Doyle’s Hound of the Baskervilles.[56] The prevalence of public houses named in reference to local tales of such dogs across the whole of the British Isles attests to both the historical and geographical dispersal of the legendary creatures. Local variations upon the names given to the dogs include: shirker, striker, shruck, Trash, and Old Trash. Accordingly, we may thus dismiss any notion that they are the product of any localised superstition or animal activity. It seems then, that these creatures have either a significant range or sufficient numbers to allow a wide dispersal. There are numerous possible origins for the black dogs, some of which are mundane and some of which are possibly supernatural in nature. Naturally, the most likely mundane explanation is purely that the dogs are nothing more than strays which are scavenging for food when and where people are absent. Such an aversion to the presence of man is a natural instinct, evident in the activities of foxes and rodents, and it is feasible that the dogs may have developed a similar response to the threat posed by man. The consequence of such an aversion to man is that any sighting of the dogs will invariably occur in a remote area or at times when people are generally asleep, and such may then explain the tendency of encounters to occur in such instances. A slightly less plausible, yet equally mundane, explanation is that the feral dogs are possibly escapees from a zoo or private collection of non-domesticated canines such as wolves, African wild dogs, coyotes etc. Whilst such an escape seems unlikely, it is remotely possible. Even more plausible is that a stray domestic canine has interbred with one of these species and has produced a hybrid that now roams free. However, the major issue with these explanations is that they are dependent upon the import of exotic wild canines into the British Isles. Even though the wolf was once common throughout the islands, the hunting of the species unto their extinction in Britain[57] means that any such

creature, including any hybrid offspring of, was likely eradicated and thus they offer no possible explanation for the continued sightings of large black dogs – even throughout the period in which wolves were hunted. Whilst a wolf or other canine may be the mundane cause of any single account of a black dog, it seems unlikely that they are the cause of sightings across centuries, continuing even today, and in an array of locations and environments. There is then a need to consider the potential that black dog sightings, at least some, are possibly paranormal in nature. The supernatural association of black dogs with the Devil has two distinct forms: either that the black dogs are associates of the Devil (i.e., the Hounds of Hell or Hellhounds) or that the Devil himself assumes the form of a dog to entice individuals into the heresy of his service. The association between the Devil and black dogs is extremely common and the biblical association between dogs and those opposed to God[58] likely informed the conceptualisation of Hellhound as black dogs, as well as possibly providing the basis for some aspects of werewolf lore. To this end, Jeffery Burton Russell, in his vast study of the Devil, identified that the dog, along with the serpent and the goat, is one of the most common forms taken by the Devil. [59]

The notion that the Devil assumes the form of a dog is present in a number of witch trials from the early modern period and is referenced in James I’s Witchcraft Act of 1604.[60] Typically, the black dog speaks to the individual and seeks to offer them something which they desire in exchange for their allegiance – although some instances do reference the transformation of the dog into the form of the Devil or a young boy.[61] This association of dogs with witches was far from confined to the British Isles and likely spread with colonists to North America where similar claims are extant within the records of the Salem witch trials of 1692.[62] Notably however, whilst the black dog was pre-eminent in the frequency of association with witches and the Devil in the Pendle witch trials on 1612, it was surpassed by the forms of a cat and a black man only eighty years later in Salem, Massachusetts.[63] The association of dogs with witches is also evident in the concept of the witch-teat, mostly prevalent within English witch-hunts, which asserted the presence of a teat upon the body of the witch that was used to suckle the infernal dogs.[64] The black dog also had associations with those, such as Heinrich Cornelius Agrippa, who, whilst vehemently adhering to orthodox Catholicism, were practising magicians.[65] Other magicians, such as John

Dee,[66] have also found that the Devil or his agents took the form of a black dog and appeared to them in an effort to disrupt their works and tempt them towards heresy. As such, it is erroneous to assert that there is any direct association between witches and the black dogs whereby the dogs are a form taken by the witches during a process of shape-shifting. Rather, it seems that the dogs are a form taken by a daimon. Although it is reasonable to take the example of the Devil assuming such a form and assume that all black dogs are thus infernal daimons (i.e., diabolos), such is mere conjecture. The association of black dogs with magicians such as Agrippa may instead indicate that such forms, whilst of a daimonic nature, are a spiritual guardian. Thus, an IHD may assume the form of a black dog to protect its charge. To this end, it is as likely that a magician or alchemist, whilst undertaking theurgical works to bring them closer to God, may find themselves under the stewardship of an angelos that assumes the form of a companion dark dog as it is that a witch would find themselves with a diabolos in a similar form. With this in mind, there is perhaps a reason to consider that the dark form of such black dogs is a product of the process by which the IHD, having no essential aspect of its nature that is manifest, collates the necessary energy, psychical and other forms of such, in order to manifest. The dark colouration then may indicate the absorption of energies. Thus, the similar attribution of dark aspects to the presence of other manifestations such as shadow beings, daimonic manifestations, and spectral apparitions is suggestive of a similar process that also drains energy from other sources and results in the presence of cold-spots, electrical interference, and physical fatigue in instances of paranormal activity otherwise thought to be indicative of haunting phenomena.[67] Studies have also linked sightings of supernatural black dogs, in England, with ley lines whilst other have noted the frequency with which the creatures are sighted near to bodies of water. [68] Whilst the hypothetical mechanisms which bring about the manifestation of the black dogs (i.e., that the moisture levels in the atmosphere around the air condense the psychic projections of the percipient or that the ley lines are currents of psychical energy which act as focal centres) are plausible, there are issues which negate them as possible explanations for the all such sightings. One such issue is the presumption that ley lines are an objective reality – as already noted in the prior discussion of the potential for ley lines to offer an explanation for the perception of other cryptids in the vicinity of any body of water.

Another issue is the notion that the black dogs are the result of the condensation of psychical projections from within the mind of the percipient – a feasible hypothesis given the property of water as a condenser of energies – including psychical ones.[69] Such a hypothesis however discounts any supernatural element to the manifestation of the black dogs and instead asserts that they are merely a projection of the percipients desire, even if such is sub-conscious, to encounter such a creature, with pareidolia then facilitating the imposition of the subjective desire upon the experience. Whilst there are certainly instances of such pareidolia, the hypothesis offers no explanation for the frequency with which the sighting of black dogs precedes a disaster or other significant misfortune. If all sightings of black dogs were asserted to be no more than the condensation of a psychical projection, then such a hypothesis would thus attribute the percipient to also be the cause of the subsequent misfortune as they would find themselves at the centre of numerous events deemed to be ‘bad luck’ and may historically have found themselves accused of maleficia – a plausible process that almost certainly did occur in some instances of the witch trials of the early modern period. Given the attraction of acausal daimons to profound emissions of psychical energy,[70] then it is feasible, possibly more so, that the black dogs are attracted to a current of psychic energy such as may originate with either the individual percipient or the local community. It is possible then that the frequency of sightings for black dogs in a vicinity has an association with the tactical infestation of an area by a diabolos in order to commence the infernal strategy. In such instances, the black dog is thus likely to be a diabolos which is hunting for an individual to target and the subsequent misfortune which arises is none other than the progression of the infernal strategy towards oppression. Mythologically, there is a frequent association between dogs, often large and dark in colouration, and the realm of the dead. In Norse mythology, the chief deity Odin, having a role which incorporates an association with death and the functions of a psychopomp, keeps two wolves as company – Geri and Freki. The Norse realm of the dead, Helheim, is guarded by a wolf, Garmr. The similarity to the function of Cerberus in Greek mythology, with a possible shared etymology between the names, is notable. As guardian of the ancient Egyptian realm of the dead, the jackal-headed Anubis also bares some similarity to other guardians of the dead and is notable for his dark black colouration. Such associations between canines and the dead thus has inherently informed the idea of black dogs as Hellhounds. The dark colouration is

inherently linked to the notion that death is the absence of life, with life given representation by the presence of both warmth and light as emanate from the sun – hence the frequent association of the sun with a deity. Death then inherently incurs the absence of deity (e.g., as in the Judaic Sheol[71]), with such resulting in the absence of both light and heat (hence the Norse realm of the dead, Helheim, is located in or near to the ice-realm of Nifelheim). A corpse manifests the representation of both cold and darkness. The cessation of bodily processes invariably leads to the decline in core body temperature, whilst the absence of a pulse leads to the pooling of blood at the lowest point of the body. The bruising effect of this lividity, resulting in the purple or black discolouration of the skin, is reflected in the attribution of a black or blue colouration to deific forms associated with the dead, including the Egyptian Anubis, the Norse Odin, and the Hindu Shiva. The symbolism of black as the representation of death and as the antithesis of the divine – that is, the infernal[72] – is thus the likely reason such dogs, the Hounds of Hell, are invariably dark in colour. Given the implausibility that sightings of black dogs, including historical accounts, are solely the result of an exotic species escaping from captivity, possible breeding with an indigenous species, we must then consider the possibility that there is a supernatural, infernal, nature to the sighting of black dogs. Certainly, given the prevalence of accounts describing the sighting of such beasts across both epochs and continents, as exemplified by the symbolism of Anubis as a large black dog-like theriomorph, then such a supernatural nature causation has a greater plausibility than the mundane explanation of escaped or hybrid canines. However, we are unable to assert the reality of any such black dogs. Given that the percipient accounts of encounters with such dogs are invariably subjective, most often without any corroborating witnesses, then there is a high potential for them to result from either fraudulent claims or misperception. Further still, any purported objective evidence for such beasts invariably takes the form of a grainy and blurry photograph. Even if we assign any potential credibility to such images as representative of an unidentified species of black dog, thus supporting the hypothesis that such sightings involve a non-indigenous species, then the photograph certainly offers no support for the claims of unusual size, form, or even the manifestation of supernatural glowing eyes. With such a disparity between the claims of black dogs and any evidence for their existence, especially contemporary claims, then we must duly consider that there is a degree of projection involved in many sightings. In

such an instance, as per the discussion above, it is possible that the individual experiences a form of pareidolia as a result of their desire to encounter a black dog. Where superstitious individuals have a fear of the beasts, both now and throughout history, then it is possible that their fears may then manifest as the interpretation of any dark canine, wolf or dog, as an infernal Hellhound. Aside from such misperceptions of mundane encounters with canines of a dark colouration, there is also a potential that some sightings are the product of fraud. The reasons why individuals may falsely claim to have seen black dogs are almost invariably ego driven – with the potential for fame and a possible revenue affording sufficient motivation for individuals to claim that they have seen such dogs. Whilst it is tempting to assign some blame for attention seeking frauds to the mediaintensive nature of contemporary society, such claims are equally evident in the assessment of witch trials from the early modern period.[73] The tendency to exaggerate in order to inflate the ego is thus innate to the human condition and entirely independent of the influence of any cultural shifts. When assessing claims of black dog sightings, there is need then to assess them in terms of: The subjective experience of the percipient and any corroborating witnesses (i.e., their psychological state, including any degree of intoxication or fatigue etc. which may alter their perception). The presence of any objective evidence (e.g., photographic evidence devoid of post-production alteration and operator error. The possibility that the percipient mistook a domestic dog or had an encounter with a readily explicable form of dog-like animal, such as a wolf or fox etc. The potential that the sighting was the result of a non-indigenous species escaped from a local zoo etc. The possibility that the animal was a hybrid resulting from the interbreeding of an indigenous species with an exotic one within a zoo or other collection. The context of the social psyche (i.e., did the sighting occur in conjunction with a social paranoia that the Devil was seeking to

attack mankind). The potential for fraud as a direct result of a motivation to benefit either financially or egotistically. Only upon the consideration of these criteria is there then reason to further assess the potential for a black dog sighting to have any supernatural aspect. Where there is reason to suspect the involvement of such a supernatural element, then there is a need for further investigation. Historically, the sightings of supernatural black dogs have an association with death and misfortune. The investigation of any possible sighting should then assess the magnitude of any disaster or other unusual misfortune which befalls an individual or community in the vicinity of the black dog’s appearance – a phenomenon readily apparent in conjunction with the manifestation of another dark, shadowy being with glowing eyes: the Mothman.[74] Notably, it is frequently the case that the individual who perceives the black dog is the individual who will succumb to such misfortune in the days after the encounter. A thorough investigation of the percipient so as to determine any subsequent misfortune will then either support or dismiss the possibility for the creature to have any supernatural nature. Accordingly, it is also prudent that the investigation monitors both the vicinity and the individual for any manifestations of paranormal phenomena, most likely in the form of APA.[75] The reasoning for such continued monitoring being the possible direct link between the sighting of a spectral or supernatural black dog (e.g., it vanishes without explanation or has glowing red eyes etc.) and any concurrent or subsequent paranormal activity, with such possibly indicative of a supernatural nature, possibly as the infestation aspect of the infernal strategy, to the sighting.

3.1.7. Animals in the Sewer Although it sounds like the plot of a B-movie, the notion that dangerous animals, possibly non-indigenous and even subject to mutation as a result of contact with waste products, roam the sewers of our society is verifiable reality. The presence of alligators or crocodiles in sewers is once such form of the notion and, contrary to popular belief, is far from being purely an urban legend. The myth seemingly originates with a New York Times story from

1935 that reported the discovery of an alligator. There are many other accounts from the decade that are suggestive of the presence of alligators within the New York sewers and it seems that a trend for exotic pets at the time may have led to the disposal of small alligators into the sewage system as they grew beyond the capabilities of their owners to house and control. [76] Whilst there is little evidence for the continued presence of such creatures in the sewers of New York, the myth was reenergised during the 1980’s, when fears over the risks posed by the dumping of toxic chemicals and other pollutants led to the depiction of possible consequences, including genetic mutation. Adding to the fear was the popular notion that pets were regularly being discarded into the sewers, usually through flushing them down the toilet, and that these too could survive within the sewer system.[77] As fantastical as many of the depictions of such sewer dwelling creatures seems, there are instances where alligators have been found to be living in sewers – although these are typically in regions where the creatures are commonly found elsewhere and it seems that they have merely entered into the sewer in pursuit of prey or shelter. Perhaps more terrifying than the presence of any exotic or mutated animal species within our sewers is the presence of other animals that, because of our familiarity with them, are often dismissed as of no concern. These creatures are, however, verily the stuff of myths, legends, and nightmares – and they are right beside you as you read this! Rats are commonly found in sewer systems as the network of pipes provides a rapid and safe means of both travel and nesting locations. The discharge of food waste into wastewater systems provides an accessible food source for the rats and any disposal of items such as non-flushable wipes and nappies can provide the materials necessary for the construction of nests. Whilst the potential of rats to cause damage to a building by chewing through cables, pipes, and even walls is concerning, the ability of a rat to find any available means of escape when sufficiently motivated by flood waters in the sewers or another threat is more terrifying – rats can and have been known to swim up pipes and exit the sewer through toilets. Other animals, such as foxes, ferrets, badgers, eels, frogs, toads, and even ducks, have also been found to be living in sewers in many countries. Snakes are also commonly found in sewers. Whilst they are unlikely to be dwelling therein, given their need for the warmth of the sun to heat their bodies, they likely follow their prey (i.e., rats) into the sewer system. Like rats, the snakes are also able to easily navigate the network of pipes and if

they have need to, they too can emerge from the sewer through the opening provided by a toilet. Perhaps the most terrifying creature to be found living in sewers is the tubifex worm and colonies of these creatures can resemble a vast, pulsating, gelatinous blob. There is no reason to fear however, as there is no suggestion that these worms have either the desire or ability to make their way into homes through the opening of a toilet. The most common creatures present in sewers and able to enter into homes are spiders and cockroaches. The ability of spiders to make their way into homes through sewers is the reason that Australians habitually keep plugs in sinks and check the toilet before use. Cockroaches are far more common however, as they thrive in the dark and damp conditions and are attracted to the stench of decaying food waste within kitchen waste systems. There is a very real potential then, that an exotic animal kept as a pet may then find itself in the sewer system – either as a result of the owner intentionally disposing of it or the creature escaping into the sewers through a pipe or opening. Technically, as such exotic species are then present in a habitat other than where they are typically found, then such animals are classifiable as cryptids. Rats and cockroaches are an ever-present reality and the sewers merely form a habitat for them. Their presence, given they are found worldwide, is an uncomfortable reality. Such creatures, also including spiders and snakes, are however, in no manner a cryptid. More likely than the presence of exotic species however, is the potential for the soup of chemicals, hormones, food waste, and non-biodegradable materials present within the sewer network to foster the development of genetic mutations within such species. The development of strange species, such as the tubiflex worm, into something else is a very real risk. Whilst the notion of a mutated cockroach, rat, or other animal commonly found in sewers is the basis of many science fiction tropes, it is a possibility that concerns many people. Indeed, given the life-cycles and breeding rates of such creatures, the potential for genetic mutation is immense. The question we must then consider is thus: how long do we have before a genetic mutation results in an evolutionary leap for a species that then comes to see man as possible prey – with the pipes of toilets and kitchens providing covert and immediate access to the ‘nests of man’ during the night?

3 2 Towards the Future Investigation of Cryptids

3.2. Towards the Future Investigation of Cryptids In consideration of cryptozoology then, it is necessary to accept a number of factors. Firstly, there is a need to accept that there are creatures, both extant and extinct, as yet undiscovered by science. The evidence for an animal within the fossil record only asserts compliance with a number of conditions essential to its preservation in fossilised form. A number of factors render the fossil record incomplete as a catalogue and invalidate it as a means to form conclusion as to whether or not any such creatures have ever existed or had a presence in a location. The conditions required for fossilisation are such that there is a requirement for a creature to lay dead amidst a material suitable to the formation of a fossil (sand, mud, etc.,). The fossilisation process has a systemic bias towards the preservation of larger bones, with the consequence of such that there is a greater evidence for larger creatures than small – with invertebrates almost entirely absent. Environmental conditions also affect the accuracy of the fossil record. Climates with a high level of humidity and hot temperature are likely to facilitate an increase in the speed of decay to the extent that such occurs prior to fossilisation. The potential for predators and scavengers to disturb and consume a corpse may also prevent fossilisation. Further complicating the issue is the potential for fossils, once formed, to be erased by natural events such as erosion or geological activity prior to their discovery. Aside from the inaccuracy of the fossil record, the continual discovery of previously undiscovered species, even the realisation that a species such as the coelacanth inhabits our world despite the prior assertion of their extinction, invalidates the notion that our scientific records of all creatures to either inhabit our world or have done so in the past is complete and wholly accurate. Secondly, the tendency towards an inaccurate perception (i.e., pareidolia) and claims devoid of any resemblance to actual events affirms the requirement of any investigation to consider the accuracy of all subjective statements. All too frequently, the evidence for a cryptid’s presence in a region is no more that the subjective statement of a singular percipient. Whilst percipient statements are in no manner all the product of fraudulent motivation (i.e., those seeking publicity), the existence of such falsified claims is sufficient to undermine the credibility of all subjective evidence and thus, it is essential that objective verification is sought to support any such statement concerning the existence of a cryptid. Equally,

perhaps even more so, there is the potential for the imposition of personal belief biases, from a point of eikasia or pistis, upon the subjective interpretation of objective phenomena. Consequentially, the potential for an individual who desperately wishes to encounter a specific cryptid to then perceive any phenomena as evidencing the existence of the creature (e.g., individuals who hear tapping sounds whilst seeking encounters with a sasquatch and perceive such sounds to be a form of communication by the cryptid) is significant. Although there is a possibility that such subjective evidence, although conjectural in interpretation, are accurate, the fallibility of the human sensory organs and the ability of sub-conscious biases to transpose the subjective interpretation of perceptual events is significant enough to undermine such evidence. The weighting of evidence within a court of law is such that objective evidence is granted a greater significance than subjective testimony. This weighting and valuation of evidence, with a bias towards the objective, is then one that the investigation of cryptozoological phenomena, indeed – all paranormal phenomena, must employ. Finally, there is a need for those who engage in cryptozoology to approach their field with an open-mind. In the investigation of any phenomena, applicable once again to the totality of the field of paranormal inquiry, it is essential that the hypothetical position of the investigation provides only a guide. At no time must an investigation discount or ignore evidence that contradicts the hypothesis as such invalidates any assertion of a conclusive theory.[78] It is possible that, through the application of a bias towards a certain hypothetical position, an investigation could discount evidence that could evidence the existence of a new species, albeit one likely to be of a more mundane nature than expected. Equally, there is also the potential that some phenomena, whilst the common hypothesis is of a cryptozoological nature, may ultimately have an explanation in other paranormal causations (e.g., the infamous Mothman of Point Pleasant is subject to various hypotheses positing extra-terrestrial, cryptozoological, and daimonic natures). In seeking the truth, those who undertake such inquiries must then do so in an appropriate manner – open to and accepting of what answers they may uncovers.

3.3. Beings of an Uncertain Nature 3.3.1. Black-eyed Children

The phenomenon of black-eyed children (BEC) occurs around the world, although most frequently in Europe and North America, and the frequency of reports for the phenomenon has increased since the end of the twentieth century. This contemporary increase, as with any such trend in paranormal reports, is likely the result of the increase in both ease of use and access to the internet, with social media platforms providing a perfect medium for the communication of percipient accounts. Invariably however, whilst the internet serves to facilitate both research and discussion concerning any specific phenomenon, it also provides the perfect platform for fallacious stories that can ultimately give rise to urban legends. Predating the true internet age, the earliest reports of BEC seem to originate from Abilene, Texas in 1996, although reports in England may originate from the late eighties. As with any such phenomenon, it is possible however, that there are earlier accounts extant within historical records, most likely within the documentation of the witch-trials of the early modern period – although these may assign diabolic qualities to the phenomenon and utilise terms of reference other than the contemporary form of BEC. Thus, whilst encounters with BEC are seemingly more commonly reported now than at any time in the past, there is then evidence that suggests the phenomenon is, at its core, something other than a product of an internet urban legend in a manner similar to that of the Slenderman and a wide-array of possible explanations are subject to discussion below. As it initially seems equally plausible to posit cryptozoological, extra-terrestrial, and even daimonic natures as explanations for the phenomenon, then it is this uncertainty as to the exact or even likely nature of the phenomenon that mandates the placement of this discourse within the wider discourse of uncertain phenomena. A typical manifestation of the BEC phenomenon comprises a lone percipient who encounters either a child, possibly a small group of such, at a distance (i.e., there is rarely any direct interaction between percipient and child), only for the percipient to then experience a sense of apprehension at the presence of the child. Where there is a sufficiently close proximity between percipient and child, the description of the latter invariably makes note of the dark or blackened eyes. Contrary to popular belief, there is some variance in the form of encounter and as such, there are typically two manners in which the phenomenon arises: 1) the approach of a child to a property in which the percipient is alone and isolated;[79] and 2) the

observation of a child whilst the percipient is alone and walking across a remote area (e.g., through woodland).[80] In order to determine the likely nature of BECs, it is necessary to assess the aspects of the phenomenon attributed unto the entities. Given the reputed complete and total manifestation of a physical form (even to the extent that some accounts cite the BEC as knocking on doors), then they are either a physical entity or a fully formed apparition that has the ability to manipulate the causal plane through an application of psychokinesis in an analogous manner to that through which poltergeist activity occurs.[81] In the assumption that the BECs are fully formed apparitions, there is the presupposition that they are a form of DCE with a sufficient accumulation of energy to enable the direct interaction with the causal plane. Alternatively, there is also some potential that BEC are a form of revenant – an entity that has a physical form, possibly being a fully formed apparition, yet is devoid of soul and any associated consciousness. Whilst such a nature offers a possible explanation for the darkening of the eyes (i.e., in that the absence of the soul is responsible for the dark feature), it is easily dismissible. Firstly, it is illogical to presume that those regions in which the phenomenon occurs are the focal point of a high juvenile mortality rate. Secondly, the assumption that only juvenile deaths release sufficient energy to facilitate a fully formed apparition and psychokinetic interaction is invalidated by numerous accounts of apparitions that have adult forms. Another frequently cited explanation for the phenomenon is that BEC are daimonic entities. However, such a notion is questionable given that, whilst there are historical claims to support the assumption of childlike forms by daimons – with both angelos and diabolos appearing as children, historical records are devoid of any description citing such entities as having black eyes. Further, the attribution of any notion of radiant colouration unto the eyes of an angelos, along with the inverse dark eyes of a diabolos, is largely a contemporary symbolism perpetrated by works of fiction and is no more than the product of the assignment of polarised morality unto light (good) and dark (evil). In support of this is a lack of reference for black eyes in the historical records for encounters with the daimonic – including even the Devil himself.[82] Thus, it is possible to dismiss the notion that BEC are the attempt of a daimonic being to assume a human form as, whilst the malevolent energy associated with the phenomenon is in accordance with expectations of an diabolic presence, it is illogical to presume that a daimonic being with sufficient power to assume any form it chooses is unable to alter the appearance of its eyes.

There is also a significant suggestion that the nature of the phenomenon is linked, possibly even identical, to that at cause for one that is reported more frequently – shadow people. Given the uncertain nature of the shadow people phenomenon and the need for detailed assessment of such in subsequent section of this study, it is proper to here isolate the phenomena and treat BEC and shadow people as separate in an effort to properly evaluate both. The other common explanation for BEC assigns an extra-terrestrial nature unto them. Such an explanation presupposes that the extraterrestrial entities are likely to have either an ability to assume a humanoid form or that they are hominins with only a juvenile appearance and the distinctive feature of their black eyes allowing for the discernment of their non-human nature. Whilst it is possible to dismiss the notion that BEC are shape-shifting extra-terrestrial beings through an application of the same logic previously applied unto the daimonic, there is a greater plausibility to the latter hypothesis concerning juvenile hominins. The premise that BEC are truly extra-terrestrial beings has a number of aspects worthy of consideration. That extra-terrestrials may have a diminutive physical stature comparable unto that of a juvenile hominin is plausible, as per the subsequent discussion of extra-terrestrial physiology below, and such would certainly explain the appearance of the BEC. The typically remote and isolated regions where encounters with BEC occur is also supportive of an extra-terrestrial hypothesis (ETH) given that such affords any such visitation a degree of stealth through the avoidance of large centres of population. Further, the reputedly sinister or threatening demeanour often attributed unto encounters with BEC may be no more than the product of a frustration for the beings at an inability to communicate with the percipient as a result on language barriers or a disposition towards other forms of communication (e.g., telepathy). Given that there is no reason to presume that any extra-terrestrial visitors would have a reliance upon mechanical transportation, as per the discussion of extra-terrestrial presence that follows below, then there is a need to accept that the relative absence of claims of any UFO activity associated directly with encounters with BEC neither affirms or disproves the potential extra-terrestrial origins of the beings. Indeed, the only vague link between BEC and UFO activity is a number of hypotheses that posit the origin of the BEC to be either as a form of the Men in Black that frequently visit the homes of those who have close encounters with UFOs or as a possible form of hybrid species resultant from the interbreeding of mankind

with grey extra-terrestrial (an hypothesis that is invariably derived on the Enochian interbreeding between the fallen angels, the Watchers, and humans – a theory that would make the BEC a form, possibly a descendent, of the Nephilim). Otherwise, whilst it is reasonable to expect some aspect of BEC encounters, particularly those that occur in woodland, to feature some description of an aspect of UFO related phenomena, it is illogical to presume that the BEC, even if they have an extra-terrestrial origin, have need of mechanical forms of transportation and thus, there is no reason to expect reports of UAP to have any tangible correlation with those of BEC. Attempts to correlate UAP sightings with reports of other, very likely unrelated, phenomena are then ill-conceived. Given the volume of UAP reports in any region, it is possible to draw correlations and posit connections between UAP and a wide-array of phenomena, including cryptid sightings, poltergeist activity, outbreaks of disease, natural disasters, war, feminine, miracles etc. Alternatively, it would be as valuable, possibly more so, to assess any correlation between the distribution of power lines or mobile phone network towers and any concentration of phenomena. To imply connections as a result of such tenuous connection is however an illogical leap towards the assumption of a conclusion (e.g., to show a possible induction of hallucination through interference with the electromagnetic field or the generation of infra-sound) without first considering other plausible explanations for any manifest phenomena. The absence of any such direct association between BEC and UAP (e.g., claims of BEC descending from a UFO) is then significant. Further, it is notable that the ETH fails to account for both the continued inability of the BEC to engage in dialogue and any further interaction despite what is seemingly an overt interest in the presence of man within those regions where the phenomena occur. Given the necessity for any extraterrestrial visitor unto Earth to possess either advanced technological or psychical (as per the hypothesis offered below) capabilities, then any claim that such a reluctance of BECs to engage with man is the result of fear, incapability of linguistic comprehension, or a reluctance to reveal their presence is untenable given the requirements of advanced capabilities. Ultimately, the BEC phenomenon is likely to be little more than an urban legend. With the increase in internet access, the spread of information as the basis for such contemporary myths has an unprecedented range and speed. Thus, in conjunction with the viral effects of the internet, it is likely that media depiction of black eyes signifying the presence of a diabolos within a person[83] have combined with older urban legends of strange

children (e.g., the tale of strange children with a green colouration that were noted in the English village of Woolpit during the twelfth century) and classic science fiction tales based upon the legend that then depict extra-terrestrial beings having the form of children with a malevolent intent (e.g., Village of the Damned[84]). In addition to the potential for deliberate hoaxing (i.e., through the use of sclera lenses to portray inhuman eyes), it seems likely then that percipient encounters with BEC are mostly the product of elements of social anxiety (i.e., fears of juvenile delinquency), urban legend, and pareidolia. However, there is some potential for the BEC to be a variant upon the mysterious phenomenon of the Men in Black. Certainly, the attempts to engage lone individuals or gain access to houses is vaguely reminiscent of the strange attempts at interaction with evident in the descriptions of Indrid Cold and other strange visitors to witnesses of UAP and the Mothman in the Point Pleasant region of West Virginia during the period of 1966-67.[85] Whilst there is reason to suspect that the infamous Men in Black are possibly the agents of a covert intelligence operation, aspects of their presence, such as Indrid Cold’s use of a strange vehicle and the ability to communicate telepathically,[86] are highly suggestive of an origin that is anything other than mundanely terrestrial. Could the BEC be a form of the Men in Black, with their actions an attempt at updating the awkward attempts at interaction with, possibly with an intention to intimidate, individuals? With such in mind, it is also necessary to consider if BEC have any relation to a phenomenon that acts in a similar manner and is also possibly associated with the Men in Black – Shadow People.

3.3.2. Shadow People As with the phenomenon of BEC, the nature of shadow people is uncertain. Aspects of the phenomenon typically cite the observation of a humanoid form, often blurry or ill-defined, that is either poorly illuminated or unreflective – hence, the description of the entities as shadows. Thus, the discussion of shadow people is, as with the prior analysis of BEC, positioned outside of the main discussions having a concern with either cryptids or extra-terrestrial beings. Certainly, some accounts of shadow people describe encounters devoid of any interaction. Such instances (i.e., where the shadow being is seemingly unconcerned with or unaware of the

percipient) are suggestive of phenomena most frequently associated with hauntings –ghosts or apparitions. However, as discussed in detail in the prior study,[87] it is erroneous to assume any one position in an attempt to explain the phenomenon. There are a number of possible causes for the perception of shadow people, including: ghostly echoes of energies absorbed during past events, an attempt at communication by a DCE that is unable to fully manifest as an apparition, or the perception of beings in another dimension as the result of a quantum bleed. Also, as with the BEC, the phenomenon of shadow people may possibly have a daimonic nature and could rightly have been included within the prior study into the paranormal phenomena associated with both the incarnate conscious spirit of man and those forms of individuated consciousness that have no incarnate form – IHDs. Although the term ‘shadow people’ or ‘shadow beings’ has entered into common usage since the early twenty-first century,[88] it is effectively a simple moniker for a phenomenon that would otherwise be most often subject unto reference as a ghost.[89] Given the historical precedence for the perception of shadowy ghosts, then it seems that shadow people are far from a contemporary phenomenon and are thus unlikely to signify the arrival of a new form of being. The adoption of the term ‘shadow people’ is then rather likely to be an attempt to distance the discussion of the phenomenon from the theological complexities concerning the existence of an immortal soul and the nature of the afterlife. In reflection of a shift in the social psyche towards a position of materialistic atheism, the adoption of the term avoids theological trappings whilst also embracing the potential that the explanation for the shadow beings, at least some of the phenomenal manifestations otherwise referenced as such, may lay beyond DCEs. Here then, there is a need to widen the scope of inquiry beyond those wispy shadows that may be little more than a low-level apparition of a DCE or an echo of past events (i.e., as a residual energy that is devoid of any consciousness) and duly consider that other variants of shadow beings, including the Hat Man and those that seemingly stare at the percipient as part of an observational process (often as they sleep), may then have an origin as acausal daimons (IHDs). Equally, there is also a need to consider those explanations that are acceptable to scientific materialism – that the shadow people are possibly extra-terrestrial beings or that the phenomenon is the trace visual evidence of observation by beings located on the other side of a quantum bleed (i.e., an inter-dimensional portal).

If shadow beings are extra-terrestrial beings, then the vague form in which percipients encounter them suggests that they either engage in attempts to conceal their presence (i.e., through a form of stealth-cloaking technology or ability) or that they are incorporeal in nature – a possibility that is given further consideration in the later discussion of the nature of extra-terrestrial beings. The hypothesis that the shadowy forms are the result of a form of stealth technology is illogical. That any extra-terrestrial race with a sufficient degree of technological advancement to engage in a visitation of our world, given the difficulties involved (discussed in detail in section 4 below), lacks the ability to effectively evade detection is a contradiction. Any lifeform that is able to traverse the vast interstellar distances between possibly inhabited worlds is likely to possess advanced stealth technology. Certainly, given the apparent lack of attempts at a direct interaction, then it is reasonable to presume that the beings have a policy of non-interventionalist observation. If such were true, then the few instances where a shadow person seemingly reaches out or attempts to communicate with the percipient may indicate a breach of such a standard operating policy. Alternatively, as incorporeal beings, it is reasonable to expect that shadow people are barely perceptible to man and that there are difficulties that limited or prohibit the possibility for any direct interaction. That percipients of shadow beings effectively witness the observation of our dimensional reality by beings from another reality is reliant upon an acceptance of a multi-dimensional reality, with quantum bleeds facilitating inter-dimensional travel. Whilst the nature of such, including the potential for time-travel, is subject to significant discussion in the prior study of Towards a Conquest of the Paranormal, there is a valid need to affirm here the potential for such to be possible. Equally, it is also appropriate to here offer that, in as much as percipients in our dimensional reality perceive the observers as shadow people, then it is also possible that the interdimensional observers may also perceive individuals within our reality as shadow people also (i.e., our world may appear as shadows unto those we perceive as shadow people). An interdimensional nature offers plausible explanations for the failure of many shadow people to interact with the percipient – they could have limited awareness of the observer or the means by which the quantum bleed is facilitated may prevent both direct physical interaction and communication. Given the potential that shadow beings are inter-dimensional observers, then it is reasonable to expect a concentration of shadow being encounters

around certain locations – with such locations the site of quantum bleeds, regardless of if such are naturally occurring or the result of technological efforts to create them for the facilitation of inter-dimensional activity. It is notable then, that whilst contemporary accounts of shadow beings are typically centred around North America and Western Europe, the historical accounts of similar phenomenon are, whilst attributed unto the actions of ghosts, witches, and daimons, spread across the world. As such, unless there is reason to accept that there is a significant tearing of the fabric of reality (i.e., with one reality bleeding into another to a significantly widespread and continual degree), then it is implausible to assert that shadow beings are the product of inter-dimensional observation and quantum bleeds of a widespread, natural causation. The focus of paranormal phenomena, including the presence of shadow people, upon a locale for an ultimately brief time period (e.g., the focus of activity upon Point Pleasant, West Virginia that was constrained to a period of thirteen months between 1966 and 1967[90]) is then suggestive of an intentional focus. Where there is such a focus of intention, such is indicative of intelligent direction and such is likely the cause of what Keel terms ‘windowareas’. More theologically centred explanations for the phenomenon of shadow people include residual energies (i.e., echoes of past lives and actions), the attempts of DCEs to manifest as fully-formed apparitions, a daimonic presence (i.e., either angelos or diabolos[91]), the astrally projected form of an individual,[92] or even a concentration of will emanating from a magus in the form of a psychical egregore.[93] The similarity of the description of shadow people to historical accounts of phenomenon otherwise termed ghosts is, as previously noted, reflective of the semiotic reference system of the percipient – with earlier percipients more likely to posit an explanation of shadowy beings as DCEs as a result of their inclination towards a religious philosophy when compared to contemporary accounts where the social influence of scientific materialism dissuades some percipients from perceiving the entities as ghosts or partial apparitions of DCEs. A cursory review of historical accounts of haunting phenomena will suffice to rapidly reveal the similarities between the perception of poorly defined shadows that are seen at night or only in the peripheral vision of the percipient and contemporary accounts of shadow people. There is however, a need to dismiss any assumption that shadow people are simply a modern interpretation of ghosts. It is equally as plausible that the historical interpretation, with an assumption of a

theological position and a belief in the immortality of the soul, is erroneous and that historical ghosts are none other than shadow people – whatever their nature may be. It seems then, as a result of the significant similarities in form and activities of the entities, that there is some potential for the phenomena otherwise termed ghostly or the result of shadow people to be one and the same. Another possible explanation for the shadow people is that they are daimons (including both angelos and diabolos). Certainly, given the ability of these incorporeal beings, IHDs, to assume any form of their choosing, then it plausible that they may elect to assume a humanoid form in an attempt to directly engage the percipient. The observation of a shadowy form, very likely in the peripheral vision, likely reflects the intermediary stages of a daimon as it either assumes humanoid form or disperses the energies and matter it may have accumulated to formerly do so and such may possibly explain many accounts of daimonic presences entering bedrooms via chimneys and windows etc., that were seen as a precursor to a daimonic attack during the witch-trials of the early modern period.[94] Equally, it is also possible that the explanation as to why such entities are perceived in the peripheral vision is that they exist between the angles of causation that are visible and are empirically detectable. As such, the observer is effective perceiving the daimons as they exist beyond our causal plane. They dwell within Yetzirah[95] and are perceptible only as a result of the acausal aspect indwelling to man – the sapient consciousness that is the fragmented divine spirit. In this manner, like recognises like – if only for the brief period of time that such is perceptible prior to the imposition of a sensory recalibration through the action of the sub-conscious perceptual filter as it acts to impose subjective standards of expected sensory data that override anything that is objectively true. The psychological explanation for shadow beings is that the percipient experiences a degree of sleep paralysis and are inclined to perceive shadows approaching them as they lay paralysed. The transition of the consciousness between sleep and full consciousness effectively reflects the theological notion of the soul leaving the body during sleep, as typified in instances of lucid dreaming, and the return to the physical shell prior to awakening. Accordingly, there is some potential then, that the percipient is caught between the plane of consciousness and the unconscious – between the causal and the acausal such that they are able to retain an awareness of beings that inhabit the unconscious plane of shadows – the Qabalistic plane of Yetzirah.

Before progressing further, it is appropriate here to briefly discuss a variation of the shadow beings – the Hat Man.[96] Those who encounter the Hat Man describe the shadow being as a tall being that appears to wear a wide-brimmed hat, most likely a fedora, and is frequently said to have glowing, often red, eyes. Encounters with the Hat Man occur at night and percipients frequently state that they have awoken from their sleep to find the ominous being watching them. Naturally, the likely explanation for such a subjective experience is one of sleep paralysis – with the shadow being a psychological artefact that imprints upon the sensory systems of the brain as brainwave levels raise to consciousness. However, the sleep paralysis explanation fails to explain why there the features of the hat and eyes are so prevalent in otherwise unconnected reports. It is plausible to posit that a non-descript shadow being could manifest in any instance of sleep paralysis. To have unrelated percipients, separated by both culture and geography, report similar and even identical elements is then suggestive of Jungian synchronicity – with an acausal connectivity providing an otherwise inexplicable link between events. Thus, we must duly consider if there is an acausal principle, an archetype, behind the phenomenon of the Hat Man. It is possible that something no more complex than a social anxiety, possibly based upon a portrayal in media, is the cause of the unconscious imprinting of the Hat Man form upon otherwise fears and apprehensions. Equally, there is also a need to consider that an acausal being, a daimon, is otherwise that which is observed and perceived to be the Hat Man. One such example of a daimonic and archetypal being that could be at cause for the phenomenon is the Norse deity, Odin[97] that is said to wear a wide-brimmed hat, wear dark clothing (most frequently dark blue, grey, or black), is associated with both war and death (i.e., times of anxiety, turmoil, and fear), and (notably given the number of reports cited by Hollis that reference the Hat Man riding a dark horse) rides his eight-legged steed between the worlds of the living, the dead, and the Yetziric plane. That the Hat Man may have a greater historical presence than previously considered by other researchers (i.e., in the mythic forms attributed unto pagan deities such as Odin), it is possible that the phenomena previously thought to be distinct (e.g., shadow beings, the Hat Man, partial-apparitions, malefic poltergeist activity, daimonic entities, and pagan deities) have a common origin. The imposition of subjective spatio-temporal relativistic semiotics upon the experience by the percipient then explains minute deviations in form evident within accounts of the phenomenon. In such a

manner, individuals can experience the same phenomenon and interpret such through the symbolism of the mythologies with which they are familiar: an eighth century inhabitant of Norway thus likely to perceive aspects of Odin; a seventeenth century Puritan may view such an entity as a manifestation of the Devil; whilst an individual from the twenty-first century may perceive such to be an agent of an oppressive government agency. The consideration of how percipients impose contemporary symbolism onto their subjective experiences, often subconsciously, then leads to the consideration of another being that is also possibly a form of the same phenomenon associated with shadow people and the Hat Man – the individual or being commonly identified as Indrid Cold. Although commonly associated with extra-terrestrial visitations, with many holding the view that he is himself of extra-terrestrial origin and possibly working in conjunction with the agency or individuals otherwise known as the Men in Black, percipients describe Indrid Cold as a tall man who wears a suit that most often has a reflective attribute. With sightings of Cold commencing with the 1966 sightings by Martin Munov and James Yanchitis in New Jersey and the later encounter in West Virginia where Woodrow Derenberger had a telepathic dialogue with Cold, there are suggestions that the entity has some unknown association with another phenomenon that occurred in the region at that time – the Mothman of Point Pleasant (present between 1966 and 1967). Notably, the young Linda Lilly of Point Pleasant reported that, during a period in which her family experienced an array of poltergeist phenomena, she awoke to see a man standing over her as she had slept – his features barely noticeable other than a distinctive grin.[98] There is however, reason for caution in the attribution of significant value to the description of Cold. The 1966 commencement of Cesar Romero’s depiction of the Joker character within the Batman[99] television series has a significant potential to have informed the percipient accounts of Indrid Cold (i.e., pale features, eerie grin, and a suit). Although such may lead to a dismissal of tales of Cold as no more than the nightmares of youths whose subconscious has utilised the aesthetic of the Joker depiction in the construction of a dream-state character, it is also possible that such may merely have had a semiotic influence upon the attribution and description of details pertaining unto the physical attributes of a very real phenomenon – with the reality remaining unaltered and only the subjective experience of the percipient blurred by popular media imagery. Certainly, given the numerous accounts of encounters with Indrid Cold or the Hat Man, there is

reason to believe that there is an underlying phenomenon at cause for a significant number of genuine experiences. The parity between percipient descriptions is evident in cases that predate the late twentieth century and some accounts have deliberately been withheld in an effort to prevent the falsification of similar claims by attention seekers[100] and thus, it is possible to dismiss the notion that the phenomenon is merely the product of a viral urban legend as facilitated by the internet. There is reason to consider then, that rather than each subjective experience be the product of sleep paralysis, there is a possibility that some, although by no means all, such encounters may reveal the perception of an acausal daimonic being. As stated above, it is possible that the transition between the brainwave states of sleep and full consciousness may facilitate the perception and subsequent recollection of details relating to beings from the Yetziric plane – including archetypal ones such as the Hat Man (be such Odin or other daimon). However, it is essential to also remain open to other plausible explanations. In the core traits of the height, suit, menacing presence, and observation of individuals whilst they sleep, the comparison between the phenomenon of Indrid Cold and the Hat Man reveals a commonality indicative of a shared nature. There is reason then, to consider that the causes for the phenomenal manifestation are, regardless of the mechanisms involved (i.e., if their appearance is facilitated through quantum bleeds or the manifestation of a daimonic entity etc.,), one and the same being and thus, there is sufficient suggestion that there is something worthy of further investigation regarding shadow people. The avenues for investigation are three-fold and, given the plausibility of a common nature, it is thus likely that any one avenue of inquiry will also subsequently inform upon the potential for the others. Firstly, there is a need to consider that percipient accounts of the defined forms such as those of the Hat Man or Indrid Cold are the result of a subconscious imposition of contemporary mythological symbolism upon the residual artefacts of sleep paralysis. In such a manner, it is entirely plausible that an impressionable individual exposed to the imagery of Cesar Romero’s portrayal of the Joker character in 1966 may have dreamt of such an individual and upon partially awakening (i.e., they regain consciousness without the ability to exert control over their physical body), experience a form of hallucination wherein they perceive a humanoid form. It is in the efforts of the subconscious to control the flow and interpretation of sensory stimuli before such reaches that conscious mind that the imposition of the

appearance of characters such as the Joker upon these humanoid forms takes place. Thus, any image or description of a character that troubles the individual is primed for imposition upon any otherwise incomplete and incomprehensible form of phenomenon that induces a fear response within the subconscious. It is in this manner that individuals experience nightmares reflective of any depictions of threatening scenarios or individuals they have experienced a depiction of (i.e., where impressionable individuals read or watch media from within the horror genre and then experience nightmares based upon such scenarios). The imposition of a previously unseen depiction of a manic character such as the Joker, depicted on television for the first time in 1966, then offers a plausible explanation for the subsequent description of Indrid Cold. Alternative forms of the process may then explain variations such as the Hat Man. Probable sources for aspects such as the suit are fears of government agencies (the Men in Black, secret police etc.,). Older mythic tales, such as those centred around Odin etc., offer sources for otherwise irrational fears of men in hats – although the portrayal of both government agents and mobsters as wearing suits and fedora style hats also offers a plausible source for the image. Secondly, there is a need to consider that the shadow people are of an extra-terrestrial nature – with such inclusive of any corporeal beings engaged in inter-dimensional travel. As such, it could be that the Hat Man/Indrid Cold is either a significant being (i.e., having a position of authority) or that there are multiple beings who share in the traits otherwise associated with such. With the potential that the shadowy appearance is the product of some attempt at a distortion or concealment of their form or, alternatively, a product of a trans-dimensional projection of a psychical form (i.e., as an avataristic form), it is possible that such beings are merely attempting to observe or even interact with man. However, the possible mechanism by which such shadow people appear has no direct effect upon the consideration of specific details of the appearance attributed unto the Hat Man. Such a specific and defined form is thus likely to result from either the subconscious imposition of imagery upon an incomprehensible form (i.e., in a manner identical to that detailed previously) or we must concede that there is common nature (e.g., that what is perceived to be a hat is a part of the physiology or equipment of the extra-terrestrial), even a singular being, at cause for the specific form of the Hat Man. Thirdly, there is reason to consider that shadow people, including the Hat Man etc., may be incorporeal beings of a daimonic nature and have an origin within the Yetziric plane. The means of investigation into such a

possibility may then include the induction of hypnotic trance, sleep deprivation, and meditative states. Notably, all of these investigatory avenues contain elements of occult rituals used within the rituals of ceremonial magic for the invocation or evocation of daimons. It is possible then, that the magicians of antiquity may have discovered the keys to access realms and converse with entities that are now widely forgotten or dismissed. Such leaves us to consider if the cessation of contact between magicians, and those who engage in other mystical practises, with the daimons of Yetzirah has led to those entities now reaching out to make contact with us – terrifying the unsuspecting percipient, intentionally or otherwise, in the process.

3.4. Creatures of Myth & Folklore Myths and legends from all over the world tell of fantastical creatures. Contemporary academia largely posits that such creatures are no more than a combination of social fears (e.g., of predatory animals in the locale), a lack of knowledge concerning the nature of diseases, and a tendency towards superstition as a result of belief in the supernatural and the occult. [101] A cursory examination of many mythic beings provides the contemporary analyst with sufficient basis to form hypothetical postulations as to the psychological misperception of otherwise readily explicable phenomena. Such however is reliant upon an illogical belief in the prevailing philosophical position of scientific materialism. In order to truly evaluate the mysterious beings of myth and folklore, it is essential to maintain an open-mind and consider that, whilst some aspects of the myths are the result of erroneous assumptions as to the nature of a given phenomenon, it is also possible that there is a common truth responsible for the parity of core aspects of many comparable myths from across the world, with such meaning that upon the removal of the sociorelativistic mask placed upon a phenomenon by the social psyche, it is possible to identify a common causation for numerous variations upon the same phenomenon or creature as occurs worldwide. Equally necessary however, is the need to consider that there is often a natural explanation for such phenomena and legends. Some of these may then be purely cryptozoological, whilst others may reveal more about an otherwise unknown, thus preternatural, element within our world, and yet others may be no more than the projection of social hysteria upon a given

phenomenon. Although it is most likely that many legends of beings such as vampires and werewolves have a relatively simple and logical explanation, it is erroneous to assume that every such instance is purely the result of a poor understanding concerning the nature of a phenomenon. Afterall, every legend has a single truth as an origin – a specific incident that gave birth to the legend and may ultimately reveal a paranormal nature to such.

3.4.1. Vampires Of all mythic beings, the vampire is perhaps the most popular and iconic. Vast amounts of work centre around tales or depictions of these beings – including non-fictional studies, poems, fictional tales, plays, films, television series, web-sites, paintings, and more. The fascination with vampires is far from a contemporary one and spans millennia. Tales of vampiric beings are evident in cultures across the world. In ancient Mesopotamia, the myth of Lilith (Lilitu)[102] evidently informed later Judaic tales of a vampiric aspect to the biblical Lilith. In Greece, there are tales of Lamia,[103] whilst the Roman’s had tales about the strix[104] and India has both the vetalas[105] and the BrahmarākŞhasa. Throughout Europe, tales of vampiric beings often had an association with witches and Satanism (e.g., the Albanian shtriga – a witch which assumes the form of an insect to feed upon the blood of infants or the Romanian strigoi[106] that have an astral form). In Africa, it is possible to find forms of vampiric beings such as the Ghanaian adze[107] and the obayifo that likely informed aspects of the mythology of the Caribbean soucayant[108] in addition to the Jamaican obeah-man. In Asia, the Philippines has the mandurugo (a form of aswang[109]), Malaysia has the Penanggalan,[110] and Cambodia has tales of the Ab.[111] It is notable however, that there exist related notions concerning the reanimation of the dead within pre-Christian Europe (the Norse Draugr, the Greek vrykolakas, the English revenant, etc.,) and elsewhere (e.g., the Chinese Jiangshi). It is without question that these ideas had an influence upon the formation of the mythologies of regional forms of vampiric beings. The belief that the undead may rise from their graves thus informs aspects of funerary rites within cultures, including attempts to ensure that the deceased remain within their graves that saw bodies impaled with iron nails, stones placed within the jaws, and even the decapitation of the corpse.

Most often, fears of the reanimate dead had an association with outbreaks of tuberculosis and many localised historical fears of vampirism can be found to have an association with such. Similar attempts to explain the spread of disease[112] and the seemingly inexplicable mortalities of both infants and cattle are also likely to explain the accusations of witchcraft levied against many during the early modern period and the association of witches with acts of vampirism[113] and such a link is possibly evident in the etymology of the term nosferatu – with the Slavonic nosufur-atu possibly having a derivation from the Greek nosophoros (plague-carrier). In order to assess the reality of vampires, it is necessary to analyse the mythological attributes and actions so as to allow the discernment of core traits that have a factual basis and those that are purely narrative embellishments. The dominant feature of many vampiric legends, other than those contemporary accounts influenced by the work of Bram Stoker and Hollywood portrayals, is a visitation by the incorporeal form of an individual – as either the DCE of a recently deceased individual or the projection of a living person’s astral body. Naturally, the incorporeal form facilitates the transformation of the phenomenal manifestation and thus, offers a simple explanation for the association of vampiric beings with the ability to shapeshift. Where the DCE has the form of the recently deceased, efforts to uncover the corpse and assert if the individual remains within their tomb commonly result in the confirmation of the presence of the deceased corpse, although it is often noted that the body remains largely free from decomposition and both the hair and finger nails continue to grow.[114] With the advancement of medical knowledge, it is possible to explain some of these phenomena. The apparent growth of hair and nails is, contrary to popular belief, merely a visual appearance of such. Without the supply of nutrients through the blood supply, the growth of new cells within the body ceases. It is the retraction of the skin around the nails and the hair follicles that results in the appearance of both hair and nails – whilst in actuality, their protrusion beyond the skin has merely increased. Additionally, the apparent lack of decay within a corpse is, although unusual, far more common than many believe and is often the product of environmental conditions (e.g., extremely cold or arid conditions inhibit decomposition and lead to a natural mummification). That legends such as those of vampiric beings contain astute observations about the physiology of man is astounding. At the core of the vampire mythology are intuitive insights into the role of blood as the

conductive agency for life[115] and the transmission of disease. Even the seemingly superstitious protective measures that employ silver crucifixes and garlic to ward of vampires are now known to have a tangible effect upon disease – with both silver and garlic[116] finding medical application as a means to combat infections. Such insights provide an excellent example of why it is essential to consider that rational intuition may, even having a subjective experience as a base element, provide a profound glimpse of the truth that subsequent investigation may discover objective evidence in support of. The most prominent aspect of all vampiric legends is however that of the consumption of the blood of the victim. Given the apparent incorporeal form of the vampire, the need to consume the physical blood of the victim is illogical. The nutritional values of the blood are perfectly valid as a food source as is evident in the actions of a plethora of parasitic creatures that rely upon it for their sustenance. Without a physical body however, the DCE of the vampire has no need for such nutritional elements and thus, there is a reason to differentiate between the parasitic feeding upon the blood and the consumption of vital life-force (i.e., the psychical energy of the victim) by an entity that is either a DCE (being an astral projection of the living or the disembodied aspect of the recently deceased) or an IHD (i.e., a daimon that has no physical form). As suggested in the prior study of Towards a Conquest of the Paranormal, a DCE has the ability to feed upon the energies of an individual so as to increase its abilities to manifest causal phenomena in accordance with its will. This mechanism is verily that which enables the interaction of a poltergeist or a daimon with the physical plane. Naturally, there is a valid comparison between the actions of a poltergeist or daimon and those otherwise attributable unto the succubus, albeit with a focus upon the withdrawal of energies rather than the theft of semen for the purpose of creating an unnatural offspring and subsequently impregnating an unassociated woman with such. If the vampiric entity then has a focus upon the extraction of psychical energies from the victim, then such leaves us to question the common aspect of blood loss from victims. Although it is plausible that such is no more than a symbolic representation of the extraction of life and the spirit, there is a reason to consider that it is also indicative of another, occulted aspect of the vampiric mystery that, as yet, evades penetration. As it stands however, the true nature of vampirism, as opposed the parasitic consumption of blood, is one in which the victim finds themselves

afflicted by a predator that feeds upon their psychical energy. To reiterate the earlier point, the predator is likely a form of a DCE or an IHD. Certainly, the targeting of individuals with an abundance of psychical energies, such as the pubescent or mentally distressed, offers a plausible explanation for the apparent tendency of vampires to afflict sufferers of schizophrenia and those teenagers who battle with a conflict of their emergent sexuality and extant notions of purity – often of a religious nature. Thus, it is possible that the true nature of a vampiric attack is none other than a form of daimonic obsession and oppression – the precursors to possession. The further similarity to the tendency of poltergeist activity to centre around an identical demographic then also affirms that the interest of the predatory entity is directed unto the psychical energies of the victim rather than their physical blood. It is necessary to note however, that it is erroneous to presume that no living individual can target another through such methods of psychic vampirism. As per the discussion in the prior study of Towards a Conquest of the Paranormal, it is possible for an adept magician to create an egregore and task such an entity with the consumption of the energies of a targeted victim. It is also possible for the magician, if proficient enough, to engage in astral projection of their own astral form and directly consume the energies of the victim to further enhance their own energy levels. This mechanism of astral projection is verily that which was associated with many magicians and witches during the early modern period and is evident in a number of documented cases where victims describe the visitation of a spectral form of those that they accuse of maleficia. The theological debate as to the ability of a daimon to assume the form of an individual without their permission, so as to portray the innocent as guilty of such a sin, is immensely complex and beyond the scope of this study.[117]

3.4.2. Lycanthropes Tales of lycanthropes, otherwise more commonly known as werewolves, are, although historically prevalent within northern Europe (Germany,[118] Scandinavia, the British Isles, France[119] etc.,), found across the world and elements of belief in the ability or curse are evident throughout antiquity. At the core of the lore specific unto lycanthropy, there is only a marginal variance to other forms of shape-shifter. The most notable variance is that the individual afflicted by lycanthropy reputedly lacks any direct control over

the transformation – being unable to resist the commencement and form of the process, whilst other shapeshifters are held to have a conscious control over their ability. Also notable is the notion that the individual, in addition to an absence of control over their transformation, also has no direct influence upon or awareness of their actions whilst in their animalistic form. Along with the historical fear of wolves, as evident in the mass hunts that eradicated large wolf populations in areas of Europe, the concept of werewolves lacking control saw them embody both a fear of a dehumanisation in the assumption of an animalistic form and of the enhancement in power and viciousness that a human aspect to a wolf could provide. As noted previously, the biblical association of dogs with those opposing God, may have influenced the attribution of sinister characteristics and an evil nature to dogs – with such then subject of a transference unto the form of the lycanthrope or werewolf within the body of lore.[120] The combination of fears of wolves, the maleficia of witches, and the imminent threat of the Devil’s presence that arose during the early modern period saw wolves persecuted and hunted with extreme prejudice. Aside from the imposition of social hysteria and superstition upon, possibly innocent, individuals, the historical assertion that some individuals are lycanthropes has three possible mechanisms worthy of consideration. Firstly, it is illogical to dismiss the potential that there exist individuals who exhibit physical lycanthropy (i.e., they undergo a full-body transformation of form from a humanoid physiology to that of the hybrid lycanthropic wolf). That there is seemingly no objective evidence for the existence of such individuals is, although suggestive, insufficient in terms of offering a basis from which to draw conclusions. Certainly, given the potential for the existence of an array of cryptids, as per the prior discussion above, despite a lack of irrefutable objective evidence for such, then there remains a possibility that evidence of a lycanthrope could as yet evade discovery or is subject to concealment by an unknown agency. Aside from the potential that lycanthropes are a form of cryptid, there is a more plausible cause for such an ability to undergo severe transformation – a mutation. The presence of a mutagen, of a viral or genetic nature, within a man could create the potential for such an individual to undergo immense physiological mutation. Such a mutagen could then feasibly undergo transmission from one person unto another, either by way of viral infection or as a genetically inherited trait that may take hold at a developmental stage such as puberty and thus, initiate physiological mutation. The ability of a number of animals to undergo considerable physical changes attests

the possibility that such a transformation is plausible within man – with the provision of the necessary factor to initiate the process.[121] Notably however, such drastic physiological alterations are invariably irreversible and thus, it is implausible that an individual may shift rapidly between the form of man and wolf and back to man. Thus, we may surmise that even with the presence of a powerful mutagen, it is unlikely that any drastic alteration occurs in the overall physiology of an individual afflicted by lycanthropy, with the return to a more mundane humanoid form even less likely. Alternatively, it is impossible to entirely dismiss the possibility that a form of wolf-human hybrid may have existed at some point – as the product of an unnatural interbreeding of species. The existence of such permanent mutations, regardless of if such is an interspecies hybrid or a viral agent, is then possibly the origin for base aspects of werewolf lore. However, without the discovery of evidence for the existence of such individuals, such a hypothesis is mere conjecture. Given the likelihood that the fear induced by any such individual would have resulted in their murder and the subsequent incineration of the corpse, then it is unlikely that any such evidence is extant. Secondly, there is a plausible suggestion that many individuals historically subject to condemnation as lycanthropes may actually have suffered from an array of medical afflictions that are today afforded a greater understanding and degree of sympathy. Amongst those afflictions that various medical doctors have hypothesised as a plausible origin for aspects of lycanthropic lore are: congenital porphyria,[122] rabies, and hypertrichosis. [123] Certainly, the behavioural aspects of porphyria and rabies may account for aggressive nature attributed unto the lycanthrope, possibly also the mechanism of transmission of the infection through a bite, and it is also likely that cases of hypertrichosis informed the aesthetic aspect of the lore. As such, it is possible that some causes for the symptomology associated with historical claims of lycanthropes have sufficient relation to allow classification of them as lycanthropic symptomology or the afflictions of lycanthropy, although the excessive desire of contemporary culture to achieve political correctness prevents such an application of the term. However, given that a number of afflictions, including genetic mutations and diseases, exhibit the symptomology of lycanthropy, it remains plausible that there exists, or did so previously, some form of disease or mutagenic agent that is at cause for the development of lycanthropy in individuals. Again, as with the potential for the inducement of a physiological mutation discussed above, those individuals afflicted by such conditions likely inspired a degree

of fear within their peers. Coupled with a tendency towards superstition and social hysteria, it is possible that the afflicted individual found themselves the subject of persecution, possibly also finding themselves hunted, murdered, and their corpses incinerated. Sadly, such superstitious fears and hysterical behaviour are far from confined to history and similar behaviour is still found within our contemporary, supposedly advanced, society.[124] Thirdly, it is plausible that some lycanthropes are of an astral nature. The transformation of the astral body to assume characteristics of the wolf has two possible means of enactment. The assumption of the packmentality and physical prowess of the wolf may occur simply as a partial transformation of the astral form of the lycanthrope – with the astral body remaining within the physical humanoid body that is otherwise unaffected. To effect such a transformation, a warrior, such a Norse Berserker (a warrior who wore bear skins) or Úlfhéðnar (wolf-skins), may ritualistically adorn themselves with the skin of the animal whose attributes they wish to assume. Alternatively, a skilled magician may willingly undertake a ritual, likely thought the induction of a trance state similar to the processes involved in shamanistic rites, to project their astral form externally from their physical body and subsequently transform it into an animalistic form so as to undertake activities in accordance with their will.[125] It is illogical then, to hold the opinion that lycanthropes are merely fictional. At the very least, the mundane reality is that tales of lycanthropes reflect a historical grouping of symptomologies, evident in those afflicted by an array of diseases and genetic mutations etc., under a collective term by those communities having an atmosphere of fear that combined the threat of wolves in a region with religious paranoia concerning the assailment of such groups by supernatural beings possibly allied unto the Devil.[126] Whilst such a hypothesis posits the simplistic misinterpretation of either psychological issues or physical symptomologies of disease or mutation, possibly a combination of both, to be the cause of historical fears that ultimately fed into the construction of a base myth for the lycanthrope, the assumption that there is no further reality to the notion of werewolves is erroneous. As evidence continues to suggest a reality to the many forms of extra-sensory perception, there is an implication that many historical occult techniques, such as those of the shaman and the ceremonial magician, have a very plausible reality and thus, a tangible applicability. Thus, the mechanisms of ceremonial magic that enable the magician to project their consciousness into their astral body, with a separation from the physical

body, and alter the astral form to assume animalistic traits then deserves consideration as a valid form of lycanthropy.

3.4.3. Zombies The contemporary concept of the zombie is a combination of AfroCaribbean lore and paranoia with a formation around scientific knowledge. Whilst zombies are increasingly popular within science fiction where they feature in stories that portray either a possible apocalyptic scenario (e.g., the aftermath of a viral epidemic or biological warfare[127]) or act as a social commentary (e.g., the mindless behaviour of consumers[128]), the origin of the zombie has far older and occult origins. The first aspect of zombie lore is derivative of the concept of zombies as found within cultures in the Caribbean and both North and South America where there is a common practise of Voodoo ritualistic magic[129] that sees a blending of religio-magical practises from West Africa with aspects of Catholicism and indigenous beliefs. The Voodoo zombie is the soul-less walking corpse. Typically, a Voodoo magician, a houngan (priest) or bokor (evil magician), will undertake the creation of a zombie through the enactment of a necromantic ritual so as to resurrect a corpse to an animate state. Alternative forms of creating a zombie may also see the bokor either suppress or remove the soul of a living person (typically through the use of a toxic agent such as the neurotoxin tetrodotoxin which is present within an array of fish, frogs, and toads) or invoke the loa (the ancient spirits of Voodoo) to possess the individual and turn them into a zombie. Regardless of the methodology, or even the reason,[130] the end result is almost always the creation of a soul-less servant for the bokor. As noted previously, the belief that the dead may rise from their grave is present within all cultures. In Norse folklore, the Draugr is a simple reanimate corpse which reputedly feeds upon the flesh of those it attacks – often in defence of the former homestead of the deceased or any treasure buried with the body. Thus, the concern that the undead may rise from their graves and attack the living is in no manner confined to any one ethnic group, geographic locale, or theology and such may explain the pan-sociocultural interest in zombies. The second aspect of zombie lore, being the paranoia relating to scientific experimentation and the spread of disease, is invariably a development of the social shift towards a philosophy of atheistic

materialism. In a rejection of superstitions relating to magic and any theistic aspect, the innate fear of the dead has undergone a transformation that is largely influenced by the concerns of many authors of science-fiction. Fears of occult powers have undergone a transformation in the social psyche to become the fear that scientist will unleash a disease, natural or modified into a weaponized form, which will invariably turn the living into the walking dead – devoid of any consciousness or rational thought. It is necessary then to consider as to if there is any potential reality to the notion of zombies. Certainly, there are agents which suppress the conscious mind of an individual and limit their ability to act in accordance with their own free will. In addition to the aforementioned potential of neurotoxins such as tetrodotoxin to create such states, there are fungi, such as ophiocordyceps unilateralis, that are responsible for the creation of a zombie-like state in ants. Parasites, such as the larvae of the parasitoid wasp Basettia pallida, can influence the mental function of their host to ensure the survival and further spread of the invasive entity and there is a potential, although extremely limited, that a parasitic entity could develop the ability to control a larger host, such as a man. One of example of such is found in the parasite toxoplasma gondii that is known to alter the behaviour of host mammals – suppressing fear to the extent that the animal is more likely to succumb to predators, thus increasing the spread of the parasite to another host organism. Notably, the parasite is present in both cats and dogs, with its presence in people being suspected as a possible cause for some instances of schizophrenia and bipolar disorder. Thus, it is reasonable to conclude that it is possible to induce a zombified state, to varying degrees, within an individual through the use of agents readily available. Whilst the Voodoo bokor may utilise neurotoxins, the notion posited by science-fiction, that scientists will develop a parasitic entity which creates absolute and irreversible zombies, has an all too real potential for realisation. It is also worth noting that there is the potential to create a similar state through hypnosis. The induction of a sufficiently deep trance state, known as the Esdaile state[131], will produce a somnambulistic trance which renders the individual completely suggestible to the instruction of the hypnotist. Notably, the use of drumming and chanting within Voodoo rituals may also support this mechanism as a possible means of induction into a trance state during which some individuals succumb to an effective zombification. In such instances of hypnotic induction, it is possible that the

individual may be forced to enact the will of the hypnotist or even the bokor, without any conscious control over their actions.[132] When assessing the potential reality of the zombie then, it seems that the answer as to the question as to the reality of their existence is: yes, they do exist – although not necessarily to the extent that is depicted in popular media. The form and nature of the zombie is dependent upon the means of its creation. Within the natural world, there are certainly zombified organisms which are subject to the influence of an invasive parasite and there is the possibility for the weaponization of parasites. Equally, the use of neurotoxins to alter the cognitive function of an individual is also a reality – within Voodoo rituals and otherwise. The utilisation of religio-magical techniques to create a zombie are equally feasible. The act of a magician to direct an invasive daimon to possess the targeted individual has a basis upon the creation of an emotional energy that is attractive to the daimon and offers the target as bait for the commencement of the Infernal Strategy as is detailed in the prior study.[133] However, the use of necromancy is unlikely. As an occult practise, necromancy is invariably enacted in instances where there is a desire to engage in dialogue with the consciousness of an individual. A necromantic ritual will employ a psychic medium to facilitate the communication where there is insufficient energy to manifest an apparition with which the necromancer is able to engage in discourse. The complete resurrection of the deceased, being the return of the spiritual-soul to the corpse, is however a miraculous act and thus is only within the capability of God. The reanimation of a corpse, without either spirit or soul, is at most then the energisation of the physical body by the projected will of the magician – using the corpse in place of any clay or other material form so as to create an egregore.[134] There is need however, to acknowledge that purported cases of zombification are most frequently the result of mistaken identity, with such typically occurring in regions where a disaster, natural or otherwise, has led to the severe disruption of infrastructure and communication that then combines with both a fear of the occult and the desire to find loved ones – regardless if they are alive or dead. The result of such a combination may be a delusion which sees relatives believe individuals with only a passing resemblance to missing relatives, possibly suffering from a post-traumatic mental disorder and social detachment, to be their zombified relative.

Zombies then, being individuals acting without complete conscious control over their actions, are very much a reality. Regardless of the agent that is responsible for the suppression of the consciousness and the expression of free-will, it seems that we encounter such mindless individuals on a daily basis. Coupled with misperceptions, religious beliefs, and cultural superstitions, there is then a tendency to attribute such behavioural tendencies to the creation of zombies. The truth however, is likely far more frightening: man has an inclination towards thoughtless actions and is at ease with the surrender of conscious control.

3.4.4. Nature Spirits There exists a vast array of nomenclature applicable unto those beings that essentially constitute forms of nature spirit. Regardless of the term we select, such inherently applies a semiotic imagery and morality unto the being. At their core however, the socio-temporal variances reflect no more than the ethics relative to the society that applies the term unto the beings. For a spirit, the applied nomenclature will then reflect the generic association of an individual society with that element (fire, water, earth, and air or wind etc.,). Accordingly, the relative form of the nature spirit will reflect positive (i.e., life sustaining) or negative (i.e., dangerous) aspects of any given element. That one society, possibly even sectors of larger societies, may have a different interpretation of a given element and those energies associated with such energies (i.e., spirits) is then very possible. The terms most commonly applied unto water spirits (undine, nock, nixie, mermaid, siren, boggart, etc.,) are reflective of the dualist nature of the element – as capable of both a sustaining and destroying. A survey of mythology reveals the apparent similarities between the water spirits, yet clearly divides them into benevolent (e.g., mermaids and nymphs) and maleficent (e.g., sirens and boggarts) and such is evident in both sea-fairing and land-locked societies. Invariably, the attempts of a culture to explain seemingly inexplicable events (e.g., a tsunami) may shape their subjective interpretation of the element. Where the experience of water is beneficial to the survival of the community (e.g., through the provision of food or resources), then tales of benevolent water spirits arise. Conversely, where water is associated with unexpected tragic losses of life (e.g., the drowning of a child), then there is a natural tendency to blame a malevolent spirit.

The elementals associated with the air typically reflect an incorporeal form and are typically positive in nature such as the sylph, fairies, and light elves. However, the potentially destructive power of the air typified by storms is also responsible for the association of powerful daimonic entities with the elements. Notable amongst such associations are those of Odin (having both a positive association with the breath of language and the negative potential of the destructive storm) and the comparable deities of Enlil in Mesopotamian myth and Rudra in Hindu beliefs. The most significant association of aerial spirits with malefic actions is however that of the Devil himself who is referred to as the prince of the air[135] and such is also the root of the many associations between the demonic princes of the Goetia and the element.[136] Earth elementals embody the creative nature of the earth, especially in the creation of precious jewels and metals, and thus, it is common to find such beings portrayed as master craftsmen such as gnomes or the dwarven smiths of Norse mythology. The many forms of the earth spirit also include the more popular notions of elves and fairies. Trolls are also prevalent in many fairy tales, although they are more commonly associated with Scandinavian folklore. Notably, the often-mischievous actions of fairies (specifically those forms known as brownies or pixies) is indicative of their shared nature with those earth spirits otherwise known as trolls or dwarves. The potential maleficia of the earth spirits, their ability to wield seemingly magical powers, and their residence in a realm that is both a part of our world yet something other whilst being beyond the perceptual ability of man is a common feature of many myths. Tales of those who venture to the realm of the earth spirits and foolishly accept gifts or eat food offered to them and find themselves spending years in the company of earth spirits, whilst they perceive only minutes to have passed, have many similarities to contemporary accounts labelled as extra-terrestrial abductions. The study of the similarities between historical tales and contemporary abduction accounts is a central aspect of the work of Jacques Vallee and as such, there is no need to summarise the convincing hypothesis of Vallee here. [137] It will suffice to state that there is sufficient reason to posit that there is seemingly a commonality in the experiences and that the ‘extra-terrestrial’ beings are likely the same beings mythology records as forms of earth spirit. Lastly, the element of fire is generally embodied as something deserving of respect – a giver of great power and gifts, yet embodying an unpredictability that sees it turn into the destroyer of life in an instant – as typified in the elementals of the salamander and destructive entities such as

the fire Jotun of Norse mythology and the Goetic demonic princes having dominion of fiery spirits.[138] The dual attributes of the element, as both creative and destructive, are also apparent in the association of fire with deities such as Brigit (fire and crafts), Hephaestus (blacksmiths and volcanoes), Vulcan (fire and craft), Gibil (fire and smiths), and the seminal myth of Prometheus gifting fire to man in order to provide compensation for the lack of natural physiological attributes and the consequential frailty of man. The common traits of the elementals reveal however a core nature – an archetype. Rather than dismiss the existence of any one form of elemental, there is a need to consider that such entities are real – although they likely have a nature differing somewhat from the portrayals of myths and legends as these are subject unto elaboration in order to provide for a more memorable and impactful character in the relating of tales from bard to audience. This is mechanism that has ensured such information has passed through generations in both oratory and written forms. Consequently, the archetype at cause for tales of mythic beings (e.g., mermaids) is verily the same as the malefic being present in tales from other cultures or aspects of society (e.g., the treacherous nock or siren). Accordingly, we may agree with the notions of antiquity[139] and surmise that there are four classes of elemental spirit: those of fire, water, air, and earth. In the assessment of such beings however, it is essential to note that elementals are no more than the characterisation of the energies inherent within the four classical elements (i.e., air, earth, water, and fire). At no point are such beings imbued with the fragmented consciousness of the divine spirit that distinguishes the daimons, both those of an incorporeal nature and mankind, from the natural world. Like animals, elementals possess a soul – for the lower soul is no more than an organisational energy field at cause for the assimilation of atomic particles into components and the subsequent construction of matter from such. Without the higher aspect of the spiritual mind, the elemental being is purely an instinctual being – acting without free-will. Thus, the notion that an elemental is capable of acting out of malice is erroneous for there is no conscious decision to act out of love or hate – every act is but a reaction to the situation and the needs of the individual being. Where such spirits act with an apparent intent, then such is inevitably under the intelligent direction. The dominion of the daimonic over such elemental spirits that is attested in demonological works such as those concerned with Goetia, is suggestive of the role played by the daimonic consciousness in directing the

elemental. As such, it is erroneous to assume any morality as inherent to the nature spirits. Any harm or benefit that results from the interaction of man with such beings is most likely indicative of a direct and instantaneous satisfaction of a natural need (e.g., to feed upon energy or substance). Only those instances where repetitive behaviour suggests an intentional focus towards a strategic end are suggestive of an intentional malice or favour, with such invariably indicative of the activity of the daimonic – be such benevolent (angelos) or malefic (diabolos).

3.5. Towards the Future Investigation of Mythical Beings Whilst a great deal of the mythological tales that feature the core archetypal elemental beings have succumb to fictionalisation as a result of both embellishment (i.e., exaggeration for dramatic effect) and misportrayal through the imposition of subjective semiotic symbolism upon a given phenomenon, it is grossly erroneous to dismiss all myths as having no objective reality at their core. Through a broad scope of inquiry, it is possible to discern the truth of the core archetype and consequently reveal the value of all mythic tales. Only upon the decipherment of this true nature is it possible to then interpret the meaning of subjective experiences – both historical and contemporary. Those beings at the root of tales of manipulative and parasitic predators such as vampiric beings possibly have some relation, if they are other than the same beings, to those entities at cause for an array of attacks upon individuals – including aspects of possession, night time abduction, personality alteration, the induction of physical illness. The symptomology of such experiences is as suggestive of contemporary descriptions of extraterrestrial abduction and experimentation as it was previously in the association with the maleficia of vampiric or daimonic beings (e.g., the succubus). Equally feasible, is the possibility that archetype at the core of lycanthropic tales is verily the same as that present in tales of some cryptids and shape-shifting entities (including both daimons and extra-terrestrials). In the identification and extraction of the core archetypes within mythic tales, both historical and contemporary in nature, there is then a great potential for the discovery of the true identity of beings that have either existed amongst mankind or have engaged in visitations for the entirety of recorded history and have a pattern of activity, be such either non-

interventionist (i.e., observational) or interventionist (i.e., the gifting of artefacts, such as the mythical sword Excalibur, that influence the direction of mankind) that suggests a far reaching field of activity. Thus, it is necessary to consider that there is a common nature to the being or beings at cause for subjective accounts – regardless of if such are contemporary claims of encounters with strange beings or if they are historical events preserved through storytelling and the embellishment inherent to such. To further the study of mythic beings, it is necessary for future investigation to combine aspects of comparative mythology with aspects of both Jungian psychology, a Campbell-esque approach to comparative mythology, and a comprehension of the popular imagery and stereotypes that inform any percipient accounts of such beings. Only through this combination of such knowledge is it possible for any investigation to discard fallacious subjective assumptions, including the prior assumptions of analysts and historians, and reveal the core elements of both myths and percipient accounts. The revelation of the core aspects of any phenomenon will then reveal the true identity and nature of the entities involved – be such causal (i.e., cryptozoological or extra-terrestrial), acausal (i.e., as daimons of either angelic or diabolic association, or as manifestations of focussed natural energies), or reveal that elements of the phenomenon are no more than the products of man’s imagination and an encapsulation of an aspect of the psyche in a narrative form.

4.

UNIDENTIFIED AERIAL PHENOMENA (UAP), UFOS, & CAUSAL EXTRA-TERRESTRIAL ACTIVITY (C-ETA)[140] 4.1. UAP

Unidentified Aerial Phenomena (UAP) is an umbrella term that references any phenomena that is both airborne and of an unidentifiable nature. As such, the term is rightly applicable unto everything from unknown military aircraft to the observation of ball-lightning and more – including the reference of any potentially extra-terrestrial vehicle. The true value of the term however, is that it posits an important differentiation to those phenomena classifiable as the more specific sub-terminology of Unidentified Flying Objects (UFOs). Usage of the acronym ‘UFO’ most often results in the assumption that the usage is in reference to an interstellar craft, manned by extra-terrestrial beings and thus, there is a tendency to negate any the applicability of the term to any object of an indiscernible nature or origin – therefore having a valid application as a reference for any physical object in flight, including manmade aircraft that lack identification markings etc. Such an assumption of the meaning of ‘UFO’ as only indicative of an extra-terrestrial vehicle invariably reflects both the lack of understanding of the term and a bias that presupposes particular aspects to the person citing such a craft – all too readily discrediting percipients as uneducated and illogical individuals and labelling them as ‘conspiracists’ in accordance with the aforementioned rhetorical usage of the term. Both the assumption of the nature of the UFO and the percipient are however erroneous, and are thus, dangerous. The proper application of the term UFO is denoted by specification of an ‘object’ and is thus specific in reference to a phenomenon of a physical nature, including unidentified mechanical craft, inanimate objects, and even living entities that are seen to be in flight. Consequently, a UFO has a causal nature and any such object that is found to be a form of extraterrestrial craft is then rightly classifiable as Causal Extra-terrestrial Activity (C-ETA). The wider scope of the term UAP is then in that it specifically avoids the constraint of reference towards physical forms and allows for the

inclusion of phenomenon that may be pure manifestations of energy, such as aerial lights, for which there is no apparent source or causative agent. Thus, the inference of the term UAP is that some of those phenomena that percipients too-often assume to be craft of an unknown, possibly extraterrestrial, nature are possibly of an energy form such as flashes of light from an unknown source. The key difference is inherently that, whilst a UFO may present objective physical evidence for analysis, a UAP presents the possibility that the cause may be purely an energy form and as such it is possible that it is immaterial and thus, it may present no more than the subjective experience of a percipient (i.e., the witness to a flash in the sky). Inherent to the use of the term UAP is then an inference that some, possibly the majority, of UAP are purely manifestations of energy and thus, it is possible that they are either the energy traces of a physical act (e.g., the manipulation of a quantum bleed to enable inter-dimensional visitation) or they may be the intentional interaction of an acausal consciousness with the reality of the percipient and are therefore acausal phenomena. It is essential to note then, that all UFOs constitute UAP, yet it is erroneous to assume that all UAP are UFOs. A wide sector of the population report sightings of UAP, from children through to professors[141] and military officers.[142] Governments around the world invest an immense amount of funds and resources in the study of UAP and their records, at least those made publicly available, reveal an impressive amount of evidence that both officially records encounters with UAP and suggests that the origins of some of those craft responsible for UFO sightings are other than anywhere in our world.[143] Indeed, there are records that are suggestive of similar phenomena to those presently classified as UAP occurring throughout antiquity. Without digression into a discussion of the theories of ancient astronauts,[144] as posited by the likes of Erich von Däniken,[145] it is possible to find descriptions of phenomena similar to those of contemporary UAP encounters in Livy’s description of aerial ships from 218 BC and in Pliny’s description of a falling star in 76 BC, with similar accounts present throughout the early modern period (although the sixteenth century accounts are possibly part of a larger apocalyptic obsession that contributed to the European witch-trials). Thus, whilst the development of science fiction literature[146] may have contributed to the subjective interpretation of phenomena as UAP or UFOs as purely extraterrestrial vehicles, it is illogical to assert that such is at cause for earlier historical encounters. We may then dismiss notions that UAP encounters are the product of any socio-demographic trait or the influence of any

science fiction literature upon impressionable individuals. Caution is necessary however, as there is inherently a potential for some reports to be no more than the fantasies of individuals who may desire attention or have other motivation to perpetrate a fraudulent depiction of an encounter – possibly using the tropes of science fiction as a basis for such. Even so, after the elimination of any possible fraudulent or fantastical claims, including those provided as part of any disinformation campaign to discredit UAP percipients, there remains a core body of accounts that all have sufficient similarities to suggest that there is a common causality for such – with the identification of such possibly then revealing the truth about UAP and UFOs. The influence of post-World War II and Cold War paranoia upon percipients claims of UAP, more specifically UFO, encounters is undeniable and the significant increase in claims of C-ETA since the mid-1940’s is highly suggestive of the influence of the social anxiety of the period. Incidents such as the infamous incident of 24th February 1942 that took place along the coastline of Los Angeles[147] and saw the military open fire upon a large, dark mass that was reputedly observed to be hovering along the coast may be the product of wartime hysteria, given the presence of Japanese submarines in the region and the social paranoia after the earlier attacks upon Pearl Harbour (7th December 1941) and the shelling of an oil installation at Ellwood, California on the night before the sighting. It is possible that this and other percipient accounts of UAP are the product of the projection of hysterical paranoia upon otherwise explicable phenomena – with such having the potential to distort events, including the destruction of physical trace evidence, to the extent that such erodes the potential to deduce the true nature of any given phenomenon. Other incidents, such as the mass of sightings reported in Sweden during 1946, have explanations other than such hysteria, yet they further evidence the manner in which the subjective experience can misrepresent the truth. Percipient accounts from the region detailed fast moving metallic rockets in the skies over Sweden. The cause of the Scandinavian sightings was seemingly later uncovered by Gerard Aalders, who posited that they were German V2 rockets that had been confiscated by the Russians and were being tested in the region. The true mystery of the rockets however is other than in their flight – it is in that tests of debris recovered from the flights revealed that the material of their construction was composed of materials where only 2% of such were known. Could the unknown 98% of materials for the German rockets have been sourced from extra-terrestrial beings? If

so, why would the Germans have had such materials – had the extraterrestrials given it to them or was it taken from a downed craft? If we assign any truth to Aalders claims that relate to the unknown material, then it is certain that the mysterious material is known to western governments given the number of V2 rockets that fell upon the British Isles during the war. Regardless of the origin for the material, be such extra-terrestrial or experimental alloys, it is likely then that the materials have long since made their way into wider military, possibly civilian and commercial, applications. Further adding to the mystery of the rockets is the assertion that, as per the declassification of records from the era, no rocket tests took place at Peenemunde. Consequently, such an assertion implies that the UAP in the form of ‘rockets’ have an origin that in a natural phenomenon, an unacknowledged experimental rocket, or as UFOs of a possibly otherworldly nature. Given the claims of debris of an unknown material, then it is possible to eliminate natural phenomena and thus, we are left to consider that the claims of historians with regard to the Soviet testing of rockets in the region are either fallacious or at best erroneous conjecture or, perhaps most significantly, that the sky rockets over Scandinavia in 1946 were truly something unidentified and other than terrestrial craft. When the rockets are assessed in conjunction with the numerous sightings of unmarked aeroplanes that occurred over the region between 1932 and 1938 and the reception of radio communications that seemingly originate amongst the craft,[148] then there is a further rationale to support the notion that the vehicles are something other than mundane aircraft or test rockets. It is the aforementioned increase in reports of UAP, from the mid nineteen-forties onward, that is most puzzling however. There are generally two core hypotheses that explain such an increase in the interest of extraterrestrials with the activities of man: 1) that the development of nuclear capabilities either makes us a threat to them or that they wish to ensure we avoid the extinction of our species; and 2) that the Cold War and the potential for mutually assured destruction led world governments to conspire in a project to bring about the unification of mankind, with the intention of forging peace out of a shared revelation. That project, posited by Serge Monast, is known as Project Blue Beam. The mechanism by which the project would bring about worldwide peace is through the depiction of either an extra-terrestrial invasion or the Second Coming of a divine being. As fantastical as such a project may seem, it is undeniable that the threat posed to the continuation of mankind as a species by nuclear war is of such immensity that it is plausible that governments would agree to

undertake such a scheme. However, whilst such a scheme, if extant, may explain some UAP from the mid-1940s onwards, it is unlikely to be the cause of every single incident. Neither is it possible that such a scheme was the cause of any historical UAP. Thus, we may surmise that there must be an underlying truth to some instances of UAP encounters.

4.1.1. UAP Classification Given the nature of the term Unidentified Aerial Phenomena (UAP), there are inherently a number of possible causes. Accordingly, it is possible to posit three possible causal natures (i.e., excluding any possibility of an acausal miracle or interaction) for any instance of UAP: 1) a natural phenomenon. 2) a terrestrial, manmade object or craft of an origin unknown to the percipient. 3) a craft of an extra-terrestrial origin. These possible causations serve to offer an explanation for each of the many types of UAP encounter. Jacques Vallee,[149] on the basis of his work with Aimé Michel and Dr. Pierre Guérin, is responsible for the development of a system of classification during the 1960’s. In Vallee’s system,[150] encounters with UFOs (although Vallee prefers the wider application of the UAP acronym) are grouped as follows:

Type 1: observation of an unidentified object upon or at relatively close proximity to the ground. Type 2: observation of aerial phenomena described as ‘cigar’ shaped objects in the sky. Type 3: observation of UFOs or UAP that exhibit abilities or motions otherwise inexplicable as natural phenomena or the motion of any known terrestrial aircraft. Instances of UFOs performing manoeuvres of rapid acceleration or deceleration, abrupt alterations in course, and the ability to hover are all examples of Type 3 encounters.

Type 4: observation of a UFO in flight. In this type of encounter, the trajectory and motion of the UFO is in accordance with that expected of any terrestrial craft, although its identity or form are unknown to either the percipient or any authority documenting known craft in the region at the time of the sighting.

Dr Josef Allen Hynek[151] further developed and extended Vallee’s system to distinguish between contacts at short-range (i.e., close encounters) and those visual contacts where the object is a significant distance from the percipient. Hynek’s classifications for encounters with UFOs are:

Forms of encounter where there is a significant distance between the UFO and the percipient: Nocturnal Light: typically, the observation of an unknown light-source in the night skies. The possible causes for such inherently include the potential for the misidentification of aircraft, planets, and meteors etc. Daylight Disc: reports of encounters occurring during the day and where the description of the UFO is of a disc or similar form – typically having a luminous or reflective aspect and a light colouration or luminescent property. Radar-visual Observation: the recording of radar contact with the UFO and corroboration by direct visual contact between percipient and the UFO. As per Hynek’s notes of this classification,[152] the corroboration of objective data (the radar data as relates to the Uncorrelated Target or UCT) by the subjective account of the observer is invaluable as evidencing the reality of the phenomenon.

For those encounters where there is a sufficiently close proximity between the percipient and the UAP, Hynek postulated three categories of encounter: Close Encounter of 1st Kind: are instances where the percipient observes a UAP, most likely a UFO, either on or close to the ground. Close Encounter of 2nd Kind: refers to encounters where there is objective evidence for the presence of the UFO (burn marks, damage to fauna etc.,), although it also includes those instances where the percipient reports a subjective experience of being effected by the UFO’s presence (they heard something, experienced a sensation of heat or became disorientated etc.) Close Encounter of 3rd Kind: are those instances whereby the percipient is able to observe occupants within the UFO.

Although later added to Hynek’s classification system by others, the following addition is also useful in terms of our study: Close Encounter of 4th Kind: where the percipient is taken onboard the UFO, possibly being abducted against their will. Vallee postulated that the fourth kind should apply to instances where the percipient’s reality undergoes a profound alteration – thereby including mystical revelation, OBEs, and other similar phenomena. Given the theory of OBEs as the product of the separation of the astral form (comprising the spiritual consciousness and aspects of the soul) and the physical body, as earlier postulated in Towards a Conquest of the Paranormal, then the suggestion that mystical experiences of such a nature are certainly comparable with many percipient accounts of such encounters. Thus, it seems that a subjective interpretation may see two individuals perceive a similar experience in accordance with their bias (i.e., one may believe such to be a religious revelation, whilst the other may believe that extra-terrestrial beings abducted them from their bedroom). For the purposes of this study, as well as the wider investigation into paranormal phenomena of which this work is merely one part, then the interpretation postulated by Vallee is agreeable with the core hypothesis furthered herein.

Others have since expanded this combined system of Hynek and Vallee to further include close encounters of: the fifth kind – direct, intelligent communication between mankind and extra-terrestrial beings; the sixth kind – the infliction of physical harm or death upon a terrestrial being (i.e., a person or animal) by an extra-terrestrial; and the seventh kind – the intentional reproduction between a person and an extra-terrestrial being with the intention to create a genetic hybrid. These extensions, from the fifth through to the seventh kind of encounter, are however, unnecessary as they are effectively sub-categories of the extant categories. There is however, a real value to the extension and development of the system – provided that such furthers the means to distinguish between forms of phenomena and aid in the determination of causality. In accordance with this aim, Vallee has further developed his system of assessment and classification to the extent that it is the standard benchmark by which all investigations of UAP should rightly evaluate all available evidence. When assessed in conjunction with Vallee and Hynek’s classification system for encounters with UAP, it is possible to determine the most likely cause of any encounter. 4.1.2. Analysis of Common Forms of UAP Before proceeding to further assessment of the Vallee-Hynek classifications, it is prudent to first determine the most frequent forms of UAP phenomena, including UFO craft, as are present in reports. An assessment of historical reports of UAP sightings held by the National UFO Reporting Center (NUFORC) reveals that the most commonly seen forms of UAP are:

Figure 1: Frequency of Forms of UAP in NUFORC Reports[153]

From such an analysis, it is possible to determine the most common forms of UAP, other than those percipients who are unable to offer description for the shape of the craft (i.e., ‘unknown’). Thus, the three preeminent shapes of UAP reported by percipients are: A form of bright light, including fireballs, flares, and flashes. The likely causes for these are varied and it is essential to note that whilst the majority of these occur at night and thus constitute Hynek’s nocturnal lights, there are instances where such phenomena occur during daylight hours. Some instances, such as fireballs and flashes, are likely the product of natural phenomena such as meteors and ball-lightning. The interaction of rays of light from the Sun with clouds or ice crystals within the atmosphere or even the observation of astronomical phenomena such as the reflection of light from comets and planets provide possible explanations for some, although not necessarily all, observed phenomena. Thus, many accounts of luminescent aspects in the sky are rightly classifiable as UAP and not subject to the constraint of the term UFO in reliance upon a physical form. It is erroneous however to presume that all non-physical forms of UAP are merely the result of misperception. Indeed, it is impossible to discount the potential for a discharge of an accumulated energy, be such an intentional focus (e.g., as with a laser when employed in the process of taking measurements), or as a trace discharge from another energetic process

(e.g., the flames of a rocket ignition are secondary to the desired release of kinetic energy to achieve propulsion) that may result in an observable luminescent phenomenon. In such an instance, the perception of luminous phenomena, regardless of if such is nocturnal or diurnal, may very well result from the interaction of another agency with our own reality. The presumption of if such an agency is extra-terrestrial, interdimensional, or an acausal consciousness (i.e., a daimon) is however, merely conjectural until the agent partakes in the revelation of information that will undoubtedly result in a profound paradigm shift. Others phenomena of a visual luminescence are possibly of a mechanical nature, therefore being UFOs, and whilst such may indicate an extra-terrestrial or even interdimensional origin for the object or the observation of an experimental craft, there is a greater potential for a rather more mundane explanation to provide the true causation for the encounter. It is most likely that the percipient has observed and then misidentified either a standard aircraft (a passenger aeroplane or helicopter) or a drone. Such an explanation likely accounts for the vast majority of documented observations of unidentified flashes and moving lights within the sky. The reduction in visible detail that occurs as a result of low levels of illumination increases the possibility that many nocturnal lights may be nothing more than a failure of the percipient to discern identifying aspects of an aircraft. It is essential however, that the investigator remains open to the consideration of an unidentifiable nature to such a craft – either as a covert military vehicle or possibly even as something with an origin beyond our world (i.e., extraterrestrial) or reality (i.e., interdimensional). Other possible non-natural causations for such phenomena are as diverse as those of naturally occurring phenomena. Any instance of luminous phenomena (flashes and flares etc.,) are feasibly the product of a mechanical or chemical process that occurs as a part of the activities of an individual or group. Such forms of illumination may then signify an explosion, an ignition of a fuel source (e.g., the lighting of gas flares to provide a controlled combustion in both oil and gas wells), the illumination of an area (such as the use of flash photography or searchlights etc.,), the brief sighting of an aircraft light (i.e., either the navigation or landing lights), a navigation light atop a tall building or structure, or the reflection of light from an orbiting satellite.[154] There is a need then, for the investigator of any UAP report that states the observation of luminous phenomena to consider and eliminate the potential for the mundane and readily explicable (i.e., natural phenomena

and the production of luminous phenomena as part of a mechanical or chemical process undertaken by man) before proceeding towards any possibility that the UAP report is evidence for the observation of an unknown mechanical craft – of either terrestrial (i.e., a covert or unofficial test aircraft) or extra-terrestrial origins. Such luminescent phenomena also offer another avenue of hypothetical investigation: that the nature of such visual artefacts is acausal rather than causal in nature. The similarities between the appearance of that luminescent phenomenon that some perceive as UFOs and that which others have historically given attribution unto as the result of spiritual activity (the manifestation of apparitions, daimonic beings etc.,) is profound and is the subject of immense amounts of study and the cause of intensive debate. [155] In such instances, the belief system of the percipient invariably influences the subjective interpretation of such phenomenon. Thus, it is plausible that the luminescent artefact that inspires prophetic revelation (e.g., Saul),[156] is verily of the same nature as ghostly orbs (e.g., the luminous entities that descended down through the chimney of George Burroughs and terrified Elizar Keyser during the period of the Salem Village witchcraft hysteria of 1692),[157] instances of apparent UAP activity (e.g., the incident at Lubbock, Texas on 25th August 1951), and otherwise uncertain phenomena such as the many luminous artefacts observed in Point Pleasant between 1966 and 1967 (i.e., as associated with the ‘Mothman’ sightings). In each instance, the appearance of the luminescent artefacts preceded the alteration of the extant paradigm, either for individuals or the wider community and effectively had an initiatory effect upon individuals to the extent that they meet Vallee’s refined criteria for close encounters of the fourth kind (i.e., they are revelatory in nature and result in the alteration of the subjective reality for the percipient). Such acausal phenomena inherently leave no objective evidence and thus, there is only ever the varied subjective experiences of the percipients upon which to base any investigation. To differentiate these acausal phenomena, including the observation of aerial luminescent artefacts and the perception of entities or messages via telepathic means, from those of C-ETA (i.e., UFOs and extra-terrestrial interactions), it is necessary to attribute a reference unto such. It is to this end then, that the term Acausal Subjective Phenomena (ASP) is applicable unto those circumstances where there is a valid reason to suspect that the UAP is the product of the actions of an acausal (i.e., daimonic) conscious entity.

A disc, including variations upon such a form to include those descriptions of circular, crescent, dome-like, cigar, and even rounded vehicles. There is a possibility that such forms, where observed as objects within a photographic image, are the product of a bird, aircraft, or other object moving through the frame as the shutter opens and closes – creating a distortion of the form that results in the disc-like appearance. Where such disc-forms are observed by the eye, then these are inherently something other than the misidentification of a standard aircraft and it is the description of such disc-like forms, specifically having the form of a crescent, by Kenneth Arnold, who spotted nine such UFOs whilst flying in the vicinity of Mount Rainier, Washington, on 24th June 1947, that gave rise the popular reference to disk-like UFOs as saucers. It is important to note however, that whilst the press coverage of Arnold’s encounter gave rise to the term ‘flying saucer’, Arnold’s sighting of metallic discs was in no manner the first such sighting – either in 1947 or throughout history. It is also reasonable to include sightings of ring or doughnut shaped UFOs within any collation of ‘disc’ form UFOs as, given the correct observational angle, it is feasible that a ring shaped craft is perceptible as a disc – with the percipient unable to see the central void as a result of the angle from which they observe the craft, thus resulting in the perception that the craft has a concave base resembling that of an upturned plate. Thus, sightings of doughnut or ringshaped UFOs, such as the Maury Island incident of 21st July 1947,[158] are likely of a similar nature to many other disc sightings of the period. Whilst it is feasible that forms of drone craft, either military or domestic, may account for some contemporary sightings of aircraft of such shapes, drones of such a form are a relatively recent development and as such, they are unlikely to account for the sighting of disc shaped aircraft prior to the twenty-first century.[159] With the development of hot air balloons in the late eighteenth century and the more rigid airships of the late nineteenth century, it is reasonable to assume that some descriptions of UFOs from these periods are possibly the result of percipients encountering such vehicles and having no expectation of ever doing so. However, given that accounts of such vehicles exist prior to the development of such technologies, then there is once again a need to apply caution to any presumption that all sightings of aerial discs or globes from the period (i.e., the mid nineteenth to early twentieth century) are caused by such vehicles. As such, we are forced to consider that historical sightings of disc-shaped objects in the sky have a cause other that the presence of terrestrial technological developments.

It is essential that any investigation refrains from making an illogical jump to the conclusion that anything other than a terrestrial technology, including developmental projects, is inherently an extra-terrestrial craft. There is a need to first consider the potential that natural phenomena, such as lenticular cloud formations or even the flight of birds or insects, may account for some otherwise inexplicable sightings. The apparent consistency in disc forms present in many instances of UAP may however, provided the cause of the UAP is some form of a mechanical craft, indicate a preferential shape for the technology – possibly with such a form being the ideal form for advanced forms of transport. It is Variations in size and the alignment of the main axis, being predominantly horizontal with a few notable instances of vertical discs, may reveal a key aspect of the technology – that the craft are a collation of smaller individual fragments that can combine or separate in accordance with their need or possibly function in a manner similar to the launch of aircraft from an aircraft carrier. As such, if UFOs are physical craft, then they may be modular units that have an autonomous drone-like functionality as well as the ability to function as transportation devices under a manual control. Equally plausible, if UAP are immaterial energy forms, is the potential for such energy sources to combine or fragment. Thus, such an ability, whilst apparent from some accounts,[160] gives little guidance in regard to the nature of UAP as either physical or forms of conscious energy. There is also good reason to consider that, where the UAP is of a mechanical nature, there is a potential for the vehicle to possess an amorphous property and that it may adapt its form in accordance with function (e.g., elongation for faster travel). As such, it is presently impossible to assert any restrictive definition of the disc-like form of UAP. The fluctuation in specifics (form and dimension etc.,) evident in descriptions of such discs suggests that there is either a significant variation in the forms taken by the phenomenon or that their form is fluid and thus changeable – possibly being the result of either an amorphous functionality or signifying a purely immaterial energy nature to the phenomenon. The commonly seen triangular form of UFO. The triangular form evident in more contemporary accounts of UAP is most likely the product of experimental aircraft development and thus, is almost entirely the product of terrestrial technologies. Certainly, the initial denial of the existence of

aircraft such as the SR-71 Blackbird and the B-2 Stealth bomber is a testament to the fact that governments will deny the existence of any active or developmental aircraft that effectively ensure air supremacy – at least until they are forced to admit to the existence and use of such craft. The form of the B-2, with its infamous black, triangular silhouette, is then possibly the cause of many UFO sightings around test flightpaths during the 1980’s. It is reasonable to surmise then, that other developmental or secret aircraft have a similar triangular form, such as the later development of the F-117 Nighthawk, and thus, are also likely at cause for on-going reports of triangular craft such as the long-rumoured TR-3 developmental aircraft. Despite the secretive nature of many such aircraft, all such vehicles will have a lighting system that is compliant with the standards for aviation navigation light systems – with the purpose of such being to signal the operation of the craft (i.e., having a standard form of a red light on the left wingtip, a green light on the right wingtip, and a white tail light).[161] The variation between civilian and military forms of aviation lighting is purely in terms of operation, as there is an inherent requirement for military aircraft to have the means to operate covertly. As such, some military aircraft may have the option to utilise lighting systems only visible from certain angles upon the ground or with the appropriate light-enhancing night-vision systems. However, the need to operate standard forms of navigation lights whilst crossing civilian airspace at an altitude that poses a risk to commercial or private aircraft may thus mandate the use of the standard system. Given the triangular form of many advanced military aircraft, it is thus feasible that some reports of triangular UFOs and similar patterns of lights in the night sky are attributable unto the observation of military aircraft. Whilst the identity of such aircraft inherently remains unknown unto the percipient, therefore qualifying them as a UFO to the individual, the aircraft is however known to the military and thus, it fails to qualify as a true UFO. Given the scale of investment in black-operations and the development of secretive technologies, such as the works undertaken by teams assigned unto Skunkworks projects,[162] then it is plausible that many, possibly all, observations of triangular UFOs are attributable unto the activities of secretive military aircraft.

4.1.3. Possible Explanations for Observation of UAP at Distance

Armed with an awareness of the frequencies with which such forms of UAP are reported, we are now able to return to the classifications of Vallee and Hynek. The sensory limitations of man, in conjunction with the imposition of any bias towards a desired result, render any subjective evidence to have a lesser value than any objective evidence. Such is true of any paranormal investigation – be such haunting phenomena, daimonic activity, UFO related, or otherwise. There is then, a need to take the fallibility of the percipient’s experience into account when evaluating subjective evidence. With significant distance between object and observer, there are a number of factors that may alter or restrict the subjective interpretation of any phenomena. The human eye is subject to limitations in the perceptible wavelengths of light (around 380-720 nanometres – i.e., the visible spectrum), variations in the subjective perception of colour and colour range, and the constraints of visual acuity and the ability discern detail over significant distances (angular resolution). All of these, as well as the selective attention of our brain – directed towards those elements of sensory stimuli the sub-conscious filter of the percipient assigns a significant value unto, result in the tendency of man to misidentify visual artefacts where distance, speed, or illumination affect our ability to obtain sufficient objective visual detail and thus, the determination of exactly what we perceive. Notably, a significant number of UAP encounters which are classifiable in accordance with Hynek’s criteria for encounters at a significant range are possibly the result of perceptual errors resultant from the visual limitations of the human eye. Hynek’s nocturnal lights inherently involve a combination of a brightly illuminated object against a dark background, with such applicable to any form of craft – although the combination of visual limitations with an unusual form of craft (e.g., a triangular form of experimental or rarely seen aircraft) thus provides the perfect components for a misidentification and subsequent report of UFO activity. Such a contrast invariably results in a degree of visual confusion as the eye of the percipient fails to cope with the variation in illumination between subject and environment. The combination of the issues caused by illumination and the frequently cited speed at which the object is said to move then provides a sufficient likelihood of visual error for the dismissal of long-distance UAP sightings that occur at night. By extension, there is also sufficient reason to discount many sightings that occur during the periods known as ‘magic hour’ or ‘golden hour’ to photographers – a period occurring immediately before both sunrise and

sunset, although it is generally of a duration greater than a mere hour. This period sees a shift in the colour temperature as a result of the position of the sun in the sky, resulting in the diffusion of indirect sunlight, and thus, there is a significant shift in the perception of colours during this time. One of the effects of such a shift in the angle of the illumination from the sun is that the light is ‘softened’ – that is, there is less contrast between areas of light (i.e., highlights) and dark (i.e., shadows). Consequently, with a reduction in visual contrast, the ability to discern significant detail relating to a distant object, especially a fast moving one, is significantly reduced. Any encounter with a UAP at this time is then as likely to be the result of errors in visual perception as any occurring during the night. Possible causes for UAP sightings in a period between the onset of sunset and sunrise (i.e., the periods referred to as golden hour and the duration of the night) are thus aircraft (domestic, military, or experimental etc.), drones, fireworks, Chinese lanterns, airships, hot air balloons, weather balloons, meteors, and even those manmade satellites that are visible in the night sky (e.g., the International Space Station). It is also necessary to mention here the potential that some reports of UAP are possibly the result of the observation of methane gas discharges that are subject to ignition and result in what are commonly known as ‘swamp gas’. The ignition of the gaseous release invariably results in airborne displays of luminescence are then possibly observed by individuals who interpret the phenomenon in accordance with their semiotic system – as lights from a UFO or as the will’o the wisps of folklore. Whilst the attribution of swamp gas as an explanation for some accounts of UAP is often cited as an example of attempts to offer explanations that dismiss the potential for any paranormal activity to have occurred,[163] it remains a valid hypothesis for the causation of certain phenomena and it is essential that this and other naturally occurring phenomena are given due consideration as possible causes for any event. Neither is it possible, unfortunately, to eliminate the potential for individuals to deliberate engage in the portrayal of UAP with a view to inciting a climate of excitement or fear. Of course, there are some instances which are inexplicable as the product of any of these causalities. These remaining incidents are thus either genuine extra-terrestrial craft or the observation of the luminescent phenomenon associated with the activity of acausal conscious beings – daimons. The Daylight Discs of the Vallee-Hynek system clearly account for many of UFO reports held on file – especially those prior to the mid-1980’s (i.e., when stealth aircraft such as the B-2 entered into advanced stages of

development and then deployment). Significantly, the form of those UFOs described as disc-shaped is contrary to any known, commonly active aircraft of either military or civilian service. It is notable however, that the number of reports citing daylight discs is less than those of nocturnal lights. That the degree of illumination allows for greater recognition of phenomena, whilst also preventing the misidentification of stars, planets, and comets, is self-evident in terms of how daylight reduces the degree of error upon the part of the percipient and such likely accounts for at least part of the differential in the number of nocturnal lights to daylight discs. It is likely that some sightings of disc shaped craft are the result of the misperception of cloud formations – possibly resulting from a combination of the angle of observation and the angle at which light from the sun strikes the molecules of the cloud. Lenticular clouds are orographic formations that are typically the product of the interaction of moist air currents with hills or mountains – although they can form over relatively flat regions where weather fronts produce sheer winds. The cloud formations are notable for their relative low altitude within the troposphere (i.e., 6,000 – 16,000 ft) and their lens-shape – hence, their Latin name Altocumulus lenticularis.[164] The cool moisture of a lenticular cloud forms stable, almost stationery layers that, as a result of their structure, resemble a hovering disc. For the percipient, such a cloud formation may then provide a source for pareidolia, thus allowing the misidentification of the cloud as a UFO. The potential for combinations of observational angles with the illumination effect of the sun at certain periods further increases the potential for such pareidolia as the sun’s light creates eerie shadows that can be suggestive of a dark, metallic nature to the aerial phenomenon. Historically, there is the potential that disc shaped test craft, such as the VZ-9V Avrocar of the 1950’s,[165] may account for some accounts. Such test craft are now however, no more than a historical curiosity. The advent of relatively low-cost drone technology has meant that private drones of a quad-copter form are increasingly present in the skies and thus, it seems likely that many contemporary UFO reports of disc-like objects are the result of the misidentification of drones. It is implausible however, to posit that sightings of aircraft such as the VZ-9V and military test rockets account for the majority of UAP reports during the 1950’s and, in absence of an abundance of drone aircraft, there is reason to consider that something other is at cause. Hynek’s radar-visual contacts are those verifiable by radar data from either civilian or military authorities. Typically, such UFO encounters are a

combination of the observation of a UFO by a pilot and the detection of an unknown object by a radar operator – with one party invariably asking the other to verify the contact. The causes of such contacts are often mundane, such as the intrusion of private aircraft and drones into an area other where their operation or flight is permitted. Other instances are most likely the result of aircraft of foreign origin probing the air defence systems of another country – as typified by aerial incursions to probe radar detection systems during the Cold War.[166] The testing of developmental aircraft may also be the cause of many such radar-visual contacts – particularly those where an aircraft is observed by a pilot and verified by civilian air traffic controllers, without any successful identification of the craft. In such circumstances, that the pilot of a developmental craft, likely subject to military levels of confidentiality, refuses any request to identify the craft and its origin is then a logical explanation for why such craft remain unidentified. Many such radar-visual contacts are then truly UFOs in that they are unidentified, physical flying objects. Importantly, they are also most likely to be of a mechanical nature and thus, of significantly greater interest than any natural phenomena. Civilians who operate aircraft, including drones, illegally, are unlikely to answer requests for them to identify themselves as such would almost certainly lead to prosecution. That pilots of aircraft which are either engaged in foreign airspace intrusions or a test flight of secretive developmental vehicles refuse to acknowledge any request for them to identify themselves and their origin is also a logical expectation. Thus, that such craft remain aviation mysteries, being UFOs, is exactly as we may expect of such covert military operations and illegal civilian activities. Whilst developmental aircraft are invariably subject to significant degrees of secrecy, they are inherently of a terrestrial origin. In conjunction with the reasonable assumption that an extra-terrestrial vehicle with the capability for either interstellar or interdimensional travel would have some form of stealth technology to evade either or both visual and radar detection, then it is fair to surmise that any such radar-visual incident is of a purely terrestrial nature. There is a possibility however, that some of the technology and design aspects utilised in such developmental aircraft has an extraterrestrial origin, as was the assertion of Colonel Philip Corso – the former Head of Foreign Technology within the Research and Development Department at the Pentagon.[167] With the advent of advanced technologies, it has become possible for an array of individuals, including both casual observers and UFO enthusiasts, to undertake an unprecedented degree of active investigation – including

the observation of live video feeds from cameras relaying telescope imaging and those positioned onboard satellites and manned craft. Consequently, there are many reports of observed phenomena that are claimed as UAP by those who undertake the effort to either continually observe such live video feeds or analyse hours of recorded footage. Naturally, as with the observation of any phenomena, a significant percentage of the observed phenomena are readily dismissible as nothing more than pareidolia resulting from the interaction of observer desire (i.e., an active confirmation bias) and phenomena attributable to either natural (e.g., atmospheric phenomena) or mechanical (e.g., camera lens flares) causes. Typically, the observation of any object in motion is reported as the activity of a UFO – although, in reality, the object is often of relatively small size and has a mundane explanation (e.g., it is a small piece of debris or vapour). Notably, many such claims of observed phenomena from video feeds are rarely stated to evidence UAP – the leap to identification as UFOs of an extraterrestrial origin reveals the motivational desire of the percipient to confirm their own beliefs. In such cases, the psychological processes are similar to those who during the early modern period allowed religiosity and superstition to fuel their perception of the activities of witches and the Devil in every event. A small number of those who undertake significant analysis of live video feeds from beyond our planet, such as those that are broadcast from the International Space Station (ISS), are prone to the promotion of conspiracy theories concerning their provision. The consequence of such a tendency is that any incident whereby a technical issue arises and results in the loss of transmission is frequently ascribed unto the observation of a UAP immediately prior to the cessation of the transmission. Little consideration is ever given to the reliability of the technology and there is a need to acknowledge that whilst we are unable to achieve an infallible terrestrial technological communication network (e.g., mobile phone and internet access), then it is unreasonable to expect that a video feed from a point in orbit above the Earth would operate without flaw. Certainly, whilst it is reasonable to presume that space agencies are in possession of the means to enact continual and faultless communication between ground control systems and those in orbit, it is unreasonable to presume that live video feeds are ascribed the same level of vitality, and thus investment in technology, as systems responsible for telemetry, control, and life-support. The loss of any signal from such cameras is then likely to have an explanation that is far more mundane than a conspiracy to conceal the

presence of extra-terrestrial craft. It is most likely that a simple technical issue is at cause for the interruption in broadcasts. Alternatively, there is a need to consider the very likely possibility that the transmission was halted intentionally so as to conceal technologies or activities that agencies (i.e., the military who fund a significant proportion of the space programme) have no desire for either foreign governments or civilians to obtain the means to both observe and analyse. Given the likelihood that ‘live’ broadcasts from cameras in orbit are subject to a delay so as to allow censoring of sensitive information, then there is sufficient reason then, to further dismiss the vast majority of reports that claim to have seen UAP in footage taken or streamed from the ISS or unmanned satellites. Any incident that allowed either a military device or even an extra-terrestrial craft to enter into the visual frame of a camera would then result in the immediate termination of a camera feed prior to the transmission of the footage to any distribution network on Earth so as to control sensitive technological information or limit the potential for an outbreak of mass hysteria. As such, it is unlikely that any footage of a UFO, being either a covert military device or of extra-terrestrial origin, has ever featured in images transmitted by ‘live’ camera feeds from orbital positions. At most, any observed UFO is likely to be of a mundane nature (e.g., a small piece of debris). Alternatively, other ‘sightings’ are likely to be no more than visual distortions (e.g., lens flares) and image artefacts that result from intensity of light beyond the atmospheric shield of the Earth. There is one particular orbital satellite that does however warrant further attention – the infamous Black Knight satellite. Like many UFOs, the exact nature of the Black Knight satellite is somewhat ambiguous – even the history of its detection is subject to various interpretations and disputation. The name, the Black Knight, is taken from a British satellite project that was active between 1958 – 1965 that combined the launch apparatus of the Black Knight rocket programme with plans for satellite launches.[168] It is possible that Nikola Tesla detected the Black Knight satellite whilst working on his Wardenclyffe Tower project in 1899. After detecting anonymous, repetitive radio signals and eliminating all natural and manmade sources for such, Tesla postulated a Martian origin for the signals. However, some have suggested that Tesla had simply detected the emissions of pulsars – having a radio signature that was unknown until their discovery nearly seventy years later. Others also detected the mysterious radio waves however, including Jørgen Hals who, in 1928, noted the presence of long delayed echo signals as directed unto the Earth. The 1954

revelation by Donald Keyhoe that the United States Airforce (USAF) had detected the presence of two artificial satellites in orbit, prior to any nation having any official capability to launch such devices, furthered suspicions that the Black Knight satellite was very real. Some, such as Ron Bracewell, attribute the signals to the return signal (hence the long delay of several seconds) of a Bracewell probe as it attempts to communicate with intelligent life on Earth. Thus, we must duly consider the possibility that the Black Knight satellite may be none other than a form of Bracewell probe – although such a probe could feasibly have an extra-terrestrial origin. Others, such as Duncan Lunan, took their investigation of the Black Knight and the mysterious radio signals further. Lunan was able to discern and seemingly translate the signals to the extent that he deciphered their content to be none other than guidance towards the binary star system of Epsilon Boötis – where we would purportedly find the intelligent designers of the satellite or Bracewell probe. The mystery of the Black Knight satellite gathered further attention when an astronaut, Gordon Cooper, reputedly saw a green glow ahead of his orbiting Mercury 9 module. Notably however, both official transcripts and Cooper himself offer no confirmation of any such instance. The Black Knight remained the subject of much discussion and when photographs taken during the STS-88 mission of 1988 revealed a mysterious object in orbit around the Earth, many concluded that they confirmed the presence and form of the Black Knight satellite – although it has been suggested, by the likes of James Oberg, that the images merely show a thermal blanket lost during a spacewalk. Whilst it is tempting to accept the dismissal of errant and inexplicable radio signals as mere ‘background noise’ of the solar system or as nothing more than radio waves emanating from distant stars, there is a need to acknowledge the lack of verifiable knowledge we possess concerning objects both within our own solar system and those external to it. The confusion and disagreement that interstellar objects such as 1991-VG and Oumuamua cause as a result of their seemingly strange and unexpected behaviour is confirmation of just how little we understand about such objects and thus, it is very possible that the Black Knight satellite may be of a similar nature. Whether or not that nature consists of an intelligent design and construction remains to be confirmed.

4.1.4. Close Encounters

Close encounters do, however, offer something more tangible for investigation. Inherent to the proximity of the percipient to the UAP, there is a relative degree of detail included within any subjective account. Any parity between many such percipient accounts, including both simple sightings and instances where the percipient reputedly boards a UFO, is then suggestive of a commonality to the causative agent for the observed phenomenon. Even more significant is the potential for there to be objective evidence for the presence of the UFO. Given the need to assign a far greater value to any objective evidence than purely subjective accounts, then such encounters are deserving of the utmost attention from any investigation. As with the above analysis of nocturnal lights, daylight discs, triangular craft, and radar-visual contacts, it is also possible to postulate the possible causations for each of Hynek’s forms of close encounter. For close encounters of the first kind (i.e., those where the UFO is in close proximity to the percipient, possibly being upon the ground), it is possible to largely dismiss the potential for misidentification of either natural phenomena (e.g., a meteor) or a terrestrial aircraft as the causative agent for the encounter. However, whilst it is unlikely that a percipient may fail to identify either a meteorite or aircraft at close proximity, such is dependent upon their knowledge base from which to make an accurate identification. Thus, for an observer with no concept of a meteorite, it is possible that they would fail to correctly identify the phenomenon of a meteorite impact even at close proximity. Equally, for percipients with limited or no conceptual knowledge of aircraft, then they have no ability to accurately identify that which they encounter. The potential for such misidentifications to occur is, despite the prevalence of aircraft within contemporary society, somewhat greater than it may at first seem. Certainly, isolated rural communities have little or no experience with certain forms of aircraft and thus, there is an increased potential for them to perceive such craft as deities, either malevolent or benevolent, or even as extra-terrestrial in origin.[169] Even within communities where individuals have a detailed comprehension of the common forms of aircraft, be such either helicopters or aeroplanes, then there remains the potential for them to misidentify any unusual aircraft. Thus, a UFO may truly only be unknown to the percipient – whilst another percipient may readily identify the aircraft as of a military origin etc. The possibility that the percipient encountered a covert or developmental aircraft does however further increase the potential for such

to be reported as a UFO – as it should do so. Any aircraft which the percipient is unable to identify is inherently a possible risk to national security and thus, the incident will require assessment by the military so as to eliminate the possibility of a foreign aircraft’s incursion. In such instances however, the percipient is unlikely to ever be party to any information of a positive identification for the craft they observed and thus, their experience shall always remain one with a UFO. The close proximity of close encounters of the first kind does effectively eliminate the potential for hoaxes and other activities to present as UFO phenomena. The ability of the percipient to observe the UFO and discern significant detail discounts the potential for an amateur hoax to be convincing. The level of technical skill and material resources required to actualise a sufficiently detailed hoax UFO encounter so as to convince the percipient are beyond all but the capabilities of film studios and government agencies. As such, it is reasonable to surmise that any close encounter of the first kind is unlikely to result from an intentional hoax – unless there is reason to suspect that a party (i.e., a film promotional activity or government agency) has sufficient motivation to undertake such. It is essential to note that even with close proximity, there remains the possibility that the experience of the percipient is purely subjective, with no other party or objective evidence able to corroborate the account. In such instances, there is a need to assess the potential for the percipient to have experienced a break with objective reality – either as an hallucination, dream, or spiritual experience. The percipient’s experience may result from a mental issue (e.g., schizophrenia), the ingestion of a psychotropic substance (e.g., lysergic acid diethylamide), the inducement of a hypnotic trance with subsequent suggestion, or the interaction of their conscious self with the wider psychical field (Jung’s collective unconscious) and the recollection of aspects of a revelatory experience.. The investigation of UAP encounters should then seek witnesses who are able to corroborate the primary percipient’s account – for such then largely eliminates the potential for a perceptual alteration of objective events by the subjective mind of the percipient, although there always remains the potential that mass social hysteria is in effect and the investigator must duly consider the potential for such and assess reports in conjunction with an assessment of the wider social psyche within the community where the report originates. Where there are no corroborating witness accounts, then the investigator must seek to eliminate the potential for the percipient’s account to be the product of an altered subjectivity.

Ultimately, only the presence of objective evidence serves to discount the potential for the percipient or percipients to have experienced an altered subjective reality. The presence of such corroborating objective evidence is then the prerequisite for the progression in the classification of the encounter. Close encounters of the second kind, in presenting physical evidence (such as burn marks or damage to the environment etc.,) objectively affirm the presence of an object rather than the subjective perception of an immaterial apparition (e.g., a psychical phenomenon such as a residual energy). As such evidence for the phenomenon can be collected and recorded, then there is no potential for it to vary and alter with time – as often occurs with the recollection of subjective memories. Those encounters where the physical evidence is limited to the percipient’s own experiences (e.g., they felt heat from the UAP) are however subjective and are rightly only classifiable as close encounters of the first kind and thus, it is reasonable to consider that many extant encounters of the second kind should duly be reclassified as those of the first kind (i.e., instances where the percipient ‘felt’ nauseous or hot etc.,). Only instances where the percipient’s experience presents objective evidence, verifiable by others (e.g., the documentation by a medical professional of the presence of a physical burn or other effect upon the percipient) should be considered true close encounters of the second kind. To assert otherwise is to place an undue bias towards and an overvaluation of subjective evidence and such undermines the credibility of any subsequent investigation or hypotheses. The presence of objective evidence to support the subjective account of the percipient effectively eliminates the potential for the individual to have experienced no more than an alteration to their perceptual reality (e.g., an hallucination) and thus, merely affirms that something was physically present – although the evidence may be insufficient to identify the nature and origin of the UFO. Thus, objective evidence, such as a burn mark upon either the environment or the percipient, may or may not be the product of an encounter with a UFO – it is just as plausible that another form of UAP (i.e., being of an energy or psychical nature) or even a natural phenomenon may be found to be at cause. Where there is objective evidence such as burn marks, then it is necessary to consider the possible explanations for such and the probability of each – a process demonstrable here through consideration of possible causes for burn marks. For evidence of intense heat, the investigation firstly has need to consider mundane explanations such as the presence of open flames, machinery or

equipment that is capable of the emission of intensive heat, and even natural explanations including lightning strikes, lava flows, and underground fires.[170] Only upon the elimination of all natural or mundane explanations for the evidence is it then reasonable to proceed to the consideration of the paranormal – an investigatory process that is applicable to any and all instances. Upon consideration that the claim of a UFO is the cause of any burning, then it is possible that the heat could originate from the surface temperature of the UFO as a result of its motion through the atmosphere. It is possible then, that the UFO may be a meteorite or a craft of either terrestrial or extra-terrestrial origin. However, other naturally occurring phenomena may also account for both the objects origin and the emission of intensive heat – such as volcanic ejecta or debris spewed forth by a geyser. Given that the significant variation in forms that objective evidence claimed as proof for the presence of a UFO may take, then there is a near infinite number of possible explanations for them. The investigator of any close encounter of the second kind must then duly consider the form of the objective evidence and assess such in conjunction with an evaluation of the circumstances (i.e., time, date, and weather) and environment (i.e., the location, naturally occurring phenomena, animal activities, and human activities) with a view to either the identification or elimination of mundane explanations for the evidence. Only once such an assessment of the objective evidence is complete should the investigator then consider such within the subjective context of the percipient account, assessing if the evidence and any identified likely causation for such suggest any relation to the recollection of the percipient. At this stage, the investigator must attempt to interpret the physical evidence through the semiotic system of the percipient and determine if the posited explanation could be interpreted subjectively to produce a match for the experience of the witness – e.g., is it possible that ball lightning was the cause of a luminescent heat source that descended, scorched the ground and dissipated whilst the percipient interpreted such to be the arrival of a glowing UFO? Through such an assessment, the investigator may then affirm if the objective evidence either supports or inform upon the percipient account. If the objective evidence is seemingly unrelated to the percipient account, then the encounter must be reclassified as one of the first kind. Before proceeding to further discussion of specific forms of encounter with UFOs, there are common aspects of close encounters that warrant attention.

The frequency with which percipients of UAP report electrical interference and an inability to account for a period of time, with the two phenomena often occurring together, presents a commonality sufficient to suggest they are associated and possibly share a cause. Incidents such as that described in the accounts of the ‘electric monster’ that reputedly attacked Washington fishermen on 2nd July 1893[171] are typical of accounts that describe the malfunction of equipment (e.g., their watches) and a loss of consciousness. That the fishermen described the presence of a blue fire is significant and may indicate the nature of the causative agent for their experience – with the blue colouration supportive of the perception of an electrical nature given the cool white colouration (i.e., having a bluish tint) that is evident in electrical discharges such a lightning. Whilst it at first seems that the fishermen observed a manifestation of the phenomenon known as St Elmo’s fire,[172] it is unlikely that the fishermen had no extant knowledge or prior experience of the phenomenon that is well known within fishing communities. Further, the phenomenon of St Elmo’s fire lacks both the specifics relating to the manifestation of electrical and mechanical malfunctions and the loss of conscious awareness of a period of time. Thus, it is reasonable to dismiss tales of electrical disturbances and a loss of consciousness as merely the misperception of an electrical discharge caused by the presence of a metallic craft amidst an electrically charged field (e.g., a boat or aircraft). Given the early date of some reports (i.e., 1893) of such electrical disturbances and the loss of consciousness, we may also dismiss any notion of the reported phenomenon being influenced by popular science fiction (for although such literature was extant, it had yet to obtain its contemporary popularity), fears of enemy invasion (given that the event significantly predates the Cold War and the ensuing paranoia concerning aerial invasion or attack), and the desire to pursue any degree of fame or monetary gain from the sale of such a tale to the media. The presence of similar elements in accounts following on from 1893 right through to contemporary reports suggests that the causative agent continues to induce disturbance in the electromagnetic field – possibly with the intention of causing the percipient to lose conscious awareness. It seems then, that the strange blue fire is the signature of something else. Given the interference in the function of mechanical and electrical systems, it is possible that the cause of the glow or fire is a form of electromagnetic pulse (EMP),[173] with such possibly originating within any observed UFO – either as a result of an energy process within the craft or from a weapon deliberately used to disable terrestrial craft and disrupt the

electrical processes of the percipient’s brain (i.e., eliminating the potential for resistance to abduction by rendering the individual compliant or unconscious). Where percipients report such losses of consciousness or find that they are unable to account for their activities and whereabouts for a specific period of time, then the investigation must search for any objectively verifiable evidence of the aftermath of an EMP burst (e.g., in the malfunction of equipment). The generation of a pulse that disrupts a localised electromagnetic field does bare an interesting similarity to the purported disruptions that accompany other paranormal phenomena, including those frequently associated with poltergeists.[174] It is possible then that the interference with mechanical and electrical systems is no more than a byproduct of the process – one that has the aim of directly influencing the conscious state of the percipient by altering their brainwave function. Thus, there is a reason to consider if, rather than simply acting to induce an unconscious state, the process may be an attempt to convey information (i.e., as a form of revelation) or to implant hypnogogic suggestions so as to influence the behaviour of the affected individual. Here we find reason to again posit a hypothesis of a psychical nature to the phenomenon. It is possible that the perception of UAP is merely a bi product or an energy signature of the process that is responsible for the induction of alterations in the electromagnetic field. Equally, it is possible that the UAP is an intentional design feature of the induced perception. We must then consider the potential that something may intentionally create the perception of UAP, including UFOs and extra-terrestrial beings, as part of a purposeful attempt to create a belief in the phenomenon through the alteration of the belief system of the percipient. Until a significant study and metanalysis of all reports of UAP sightings accompanied by such loses of time or consciousness is undertaken, such a hypothesis remains mere conjecture and so our attention must return to the phenomena we do have data for. The investigation of all paranormal phenomena may find benefit in the consideration of the potential that all such activity, including those of UAP, poltergeist, and even cryptozoological natures, have a commonality – that they are purely mental perceptions that are created so as to bring about the alteration in the beliefs of the percipient and possibly the wider community. Such a psychical nature serves to explain why there is a comparative absence of objective evidence for all paranormal activity whilst there is an abundance of the subjective. We are left however to contemplate what the true cause for all such phenomena may be – asking what the true nature of the phenomenon is and why it engages in the

portrayal of various forms (e.g., UFOs of both luminous and physical forms as well as angelic visitors) in order to alter the zeitgeist?[175] It is possible to interpret Hynek’s classification system as suggestive of a hierarchy to encounters with UAP. The erroneous presumption of a hierarchal aspect can result in the notion that close encounters of the third kind, being those where the percipient and UAP have a sufficiently close proximity to enable the observation and possibly identification of those beings onboard the craft, are of greater significance that those of the second kind. It is necessary here to reaffirm that the presence of quantifiable objective evidence is always of a significantly greater value than any isolate subjective evidence. Thus, the percipient’s claim that the UFO was sufficiently close enough to them to facilitate the observation of beings within the craft, human or otherwise, is of lesser value than incidents which provide physical traces of the craft’s presence. By comparison, the value assigned unto objective evidence within a court of law is inherently greater than that of a witness testimony – for the very reason that both the perception and recollection of man is fallible. In the same manner that it is possible for an eyewitness to a crime to report details concerning the perpetrator that have no objective reality, then it is possible for the imagination of the percipient to unconsciously impart detail upon their encounter with a UFO (e.g., they may recall seeing ‘little green men’ staring at them through a window as a result of the influence of recent media portrayals of extra-terrestrials as having such forms). The close proximity of an encounter of the third kind does however increase the value of a percipient testimony, given that they may observe significant detail of the craft and those entities onboard, and that there is also a reduction in the potential for the percipient to misidentify natural phenomena (e.g., a meteor) or a mundane aircraft (e.g., a small, civilian aeroplane). As a result of the short-distance between observer and object, it is reasonable to expect that the percipient is able to discern sufficient detail to suggest that the UFO is an otherwise unknown terrestrial aircraft (e.g., a covert or developmental project that is evidently piloted by a homosapien) or possibly of an extra-terrestrial nature (i.e., the percipient observes details of the crafts operation and the anatomy of those beings onboard to the extent that have sufficient reason to determine a nonterrestrial origin). Thus, such encounters of Hynek’s third kind are of greater significance to the investigation of UAP than those of the first kind, yet, they are inherently of lesser value than those of the second kind. In terms of a hierarchy of value, it is appropriate then to exchange the classical

classification of Hynek’s second and third kinds of encounters so as to reflect the importance afforded unto objective evidence. Given the historical application of the classification system however, such an alteration is untenable. Close encounters of the fourth kind are typically considered to be those where individuals report their abduction by the occupants of a UFO. However, as stated above, there is reason to accept Vallee’s position that encounters of the fourth kind are truly those that result in an alteration in the reality of the percipient (e.g., they experience a strange, unusual environment that is unlike anything known to them and undergo an initiatory illumination that consequently alters their psyche). Such experiences are invariably comparable to those of a religious nature in that the intervention of a non-terrestrial entity in the activities of man has the ability to profoundly alter the course of actions and beliefs of an individual or group. Notably, such revelatory experiences are inherently of a subjective nature and it is rare that they result in the manifestation of any objective evidence. The potential for multiple individuals to experience a particular incident, such as in the case of Betty and Barney Hill[176] or that of the Pascagoula incident, [177] does however increase the effective value of their accounts as a result of corroboration. The comparison to events of a religious nature (i.e., miracles) further expands the scope of the classification to the extent that there is a valid argument to dispel the abduction aspect and incorporate incidents where there a multiple witnesses to a phenomenon that all undergo a profound experience that alters their psyche. Such an adjustment would allow for the classification to include miracles such as the Miracle of the Sun[178] where the corroboration of witness accounts by thousands of witnesses affirms both that something occurred, regardless of if such left any physical trace, and that the percipients consequently underwent a significant alteration of their consciousness and belief systems. Whilst we lack for a complete comprehension of the nature and origin of UFOs and their occupants, there is reason to remain open to the possibility that they may be craft and beings from another dimension. As such, we must consider that UFOs and their occupants may be: 1) homo-sapiens or other beings from a parallel dimension – thus, including the possibility that they originate from within an alternative timeframe (i.e., time-travellers); 2) interstellar visitors; 3) non-physical beings. Whilst the first two possible origins for UFOs and their occupants posit an origin within our causal universe, it is the third which forces the acceptance of Vallee’s position regarding close encounters of the fourth kind.

Throughout history, there are a number of individuals who have provided accounts of finding themselves transported to an alternate reality – sometimes instantly, although others have described a gradual journey. Most often, those who experienced such ascribed them unto a form of religious experience – a prophetic vision.[179] The similarity between aspects of the accounts of those who find themselves taken into an unfamiliar environment and then being surrounded with fantastical beings suggests a possible underlying causation that is then subject to the interpretative bias of the percipient – assigning either a religious or scientific materialistic nature (i.e., UFO and extra-terrestrial beings) to the experience. It is possible thus, that in a similar manner to the apparent commonalities present in numerous near-death experiences, where traits are present across all social and geographic sectors, then there is likely a common cause to all close encounters of the fourth kind that is then subject only to the interpretation of the percipient – resulting in either a religious or materialist experience. Further, it is possible that there is a common aspect to both NDEs and close encounters of the fourth kind – revealing a nature that is purely that of conscious thoughtforms (i.e., archetypal forms) which the individual then interprets according to their relativistic symbolic reference systems. When considered in terms of the possibility that those who experience close encounters of the fourth kind, including abductees, are experiencing an altered reality, there is need to consider that such encounters are unlikely to manifest physical evidence for such – although the manifestation of a speculum in conjunction with a heavenly vision obtained during the scrying of John Dee and Edward Kelley, in their angelic dialogues of the sixteenth century, suggests that such is possible.[180] In the same manner that the manifestation of a speculum may simply have resulted from Kelley’s attempts to deceive Dee as to the validity of his visions, there is every potential for others to engage in attempts to fraudulently portray items as evidence of their experience. In assessing any purported physical evidence presented in substantiation of a claimed encounter, it is essential that the investigator retains a sceptical, yet never cynical, mind and evaluates the evidence in isolation from the subjective explanation for its origin. In such a manner, any value assigned unto the objective evidence is as devoid of the imposition of any desire and confirmation bias as is possible – with the ideal method of assessment being to send the physical evidence for independent verification. Such criteria for the evaluation of physical evidence is then a significant factor as a deterrent to fraudulent claims.

The need for independent verification of objective evidence may provide an explanation as to objectively verifiable evidence for close encounters of the fourth kind. Although it is plausible, and highly likely, that any such objective evidence would be confiscated, likely as a result of it being deemed as classified information, and subject to stringent controls over the revelation of its detail or existence, such only serves to detract from the greater likelihood that the explanation as to why there is no objective evidence for such encounters is a reflection of their nature – as subjective experiences. To qualify this further, there is a need to note that such subjective experiences are likely very real. Indeed, given the psychical field that connects all being,[181] then it is irrational to expect an encounter with such an acausal field to provide any physical evidence. Certain aspects of encounters of the fourth kind support this hypothesis, with the phenomenon often presenting dreamlike qualities as a result of the common form of interaction with this psychical field – the experience of the collective unconscious attained through the deepest states of dream activity. The interaction with those beings the percipient encounters during their experience is then informed and shaped by their own mind – with their subconscious imparting any extant bias or expectation upon the experience. Thus, the religiously devote percipient has a greater potential to experience what they believe is heaven or hell or those IHDs associated with either polarity (dependent upon their guilt complex). Alternatively, the materialist who believes in the potential for extra-terrestrial visitation is likely to perceive an encounter with such beings. Again, the nature of the experience is subject to the percipients expectations, with fear likely resulting in negative encounters (e.g., abduction and experimentation) and hope possibly informing positive ones (e.g., dialogues with benevolent beings intent on aiding mankind).

4.1.5. A Classification of Phenomena The prior study of Towards a Conquest of the Paranormal asserted the need to classify paranormal phenomena within a hierarchy that assigns a greater value to instances where objective evidence is available for independent analysis, with subjective accounts afforded a value upon a scale that reflects the importance of corroborating accounts. After an analysis of the Vallee-Hynek system, it is possible to refine such in accordance with the

weighted values of the prior study. Thus, we may assign the following classifications,[182] ordered so as to reflect the intrinsic value of such evidence (i.e., commencing with those of the upmost value) as relates to all instances of paranormal phenomena, including those comprising encounters with UAP, UFOs, or even those beings responsible for C-ETA: Classification of Objective Phenomena

1st Class Objective Phenomena (1C-OP): Such instances are those where objective evidence is collected for a given phenomenon and allows for independent analysis by a number of parties. Ideally, the collection of multiple pieces of evidence from a variety of sources (e.g., multiple formats such as the combination of physical evidence with visual documentation or the acquisition of a number of corroborating forms of evidence from multiple independent sources) constitutes a superior form of such evidence. It is only possible to confirm 1C-OP where independent analysis is unable to confirm any mundane causation for either the evidence or the originating phenomenon. 2nd Class Objective Phenomena (2C-OP): Where objective data and evidence is collated and sent for independent analysis, only for such to reveal a mundane and readily explicable causation – although such may offer no direct correlation to the phenomenal manifestation that is the focus of the inquiry (e.g., frogs fall from the sky and a tornado or water spout is determined to be the likely enabler of such a phenomenon – although there are no lakes in the vicinity and there are no reports of such storm systems at the time of the manifestation). As such, whilst a mundane explanation for a phenomenal manifestation may exist, it may have no viable application in terms of the context in which the phenomenon occurred. 3rd Class Objective Phenomena (3C-OP):

Occur where the objective evidence is of poor quality (e.g., blurred photographs), of limited testability (e.g., a radar trace), or lacks sufficient supporting information to facilitate the determination of the causation (e.g., instances of background noise recorded during attempts at recording EVP). As such, any objective evidence that lacks sufficient detail to enable any depth of inquiry is rightly classifiable as 3rd Class Objective Phenomena. Thus, Hynek’s distant encounters with UAP (e.g., nocturnal lights), where documented with imaging equipment, are typical of 3C-OP.

Classification of Subjective Phenomena

1st Class Subjective Phenomena (1C-SP): Those instances where multiple, independent parties of no relation (i.e., groups of strangers with no bonds of association – familial or social), all report corroborating accounts of a phenomenon. Ideally, the percipients will have a wide geographic dispersal (i.e., they are not neighbours or individuals sharing an area of immediate proximity) as such provides the basis for the elimination of angular perspective and localised environmental effects (e.g., inhalation of noxious gas or distortion of vision as a result of an obstruction) as explanations for percipient experience. The proximity of the percipient to the phenomena is of equal importance and those of significant distance (i.e., beyond the range at which the human eye is capable of perceiving any notable detail) are to be discounted from inclusion as viable contributors to any body of evidence for 1C-SP. Instances where the percipients report physical contact or interaction with the phenomenon (e.g., alien abduction or daimonic possession) and there are either multiple percipients who shared the experience or there are witnesses who are able to verify the interaction of one percipient with the phenomenon are classifiable as 1C-OP. The potential of instances of 1C-SP to result in the alteration of the percipient’s psyche, including their theological position, thus results in equation of 1C-SP with Vallee’s definition of close encounters of the fourth kind.

2nd Class Subjective Phenomena (2C-SP): Is the classification of subjective evidence that whilst seemingly being of a 1C-SP grade, is questionable as a result of any single concern or combination of with regards to the personality of the percipient (i.e., if they are trustworthy or have a tendency towards the fantastical), the relationship of the percipients, or there is an impedance to their ability to perceive detail concerning the phenomenon (e.g., there is a significant distance between percipient and phenomenal manifestation or they are suffering the effects of intoxication). The classification of 2C-SP is applicable unto instances where a small group of related individuals (e.g., a party of friends and relatives) report a subjective experience, with each account having both unique and corroborating aspects – very likely as a result of the sharing of information after the event. In such instances, the potential contamination and corruption of the subjective evidence is significant. Where a social group (e.g., friends) report an interaction with a phenomenon, then, despite the apparent proximity of the percipient to the phenomenon, there is significant reason to suspect the influence of social-hysteria or the effects of intoxicating substances may have a degree of influence over the group. Given the potential for misperception or fraud, then the close encounter is devalued and thus, is only classifiable as 2C-SP. Upon the production of objective evidence; ideally 2C-OP, although 3COP may also suffice in certain circumstances, to support the subjective evidence or character references that serve to dismiss concerns over the accuracy of the claims made by the percipient or percipients, then the reclassification unto a grade of 1C-SP is justifiable. 3rd Class Subjective Phenomena (3C-SP): 3C-SP is a single, isolated (i.e., without historical precedent or comparable instances that occur simultaneously elsewhere), uncorroborated, subjective account provided by a lone individual or group of associated (i.e., related or socially connected) individuals. In such an instance, the lack of any independent corroborating subjective accounts or objective evidence devalues the account significantly – regardless of if the percipient reports any interaction with the

phenomenal manifestation. The reason for such a devaluation of isolated accounts is inherently the product of there being an increased potential for fraud, hysteria, misperception, hallucination, the experience of sleepparalysis, and other elements to be at cause for either the encounter or the account given. It is this potential for forms of hysteria or peer-motivated fraudulent claims that devalues accounts given by groups having some inter-relation or social connection and prevents the ascription of a greater value to such group testimonies. Naturally, the production of any objective evidence, even if such is 3COP grade, acts to support any subjective claim – regardless of quality. In such an instance, the objective evidence will elevate an instance of 3C-SP to one of 2C-SP.

Given the possible aspect of abduction, it is possible to eliminate natural phenomena as a cause for 1C-SP of the form otherwise classified as close encounters of the fourth kind in the Vallee-Hynek inspired system. However, whilst it is uncomfortable to consider, it is possible to posit both terrestrial and extra-terrestrial causes for this form of experience. That an inquisitive extra-terrestrial visitor, possibly engaged in scientific research, may seek to collect and study specimens of lifeforms is a plausible hypothesis. Certainly, given that man undertakes such endeavours in the study of zoology and specialisms within biology, then it is possible to affirm the logical basis of such a premise. In the assessment of accounts where the percipient reports being taken onboard an extra-terrestrial craft, it is possible to find elements that are suggestive of such scientific inquiry – including descriptions of anatomical examinations and the collection of tissue samples. Even accounts that describe attempts to study the reproductive cycles of man, including the possibility of inter-species breeding, are plausible if compared to the manner in which man studies and experiments with the animal kingdom. However, there is also sufficient reason to consider that such abductions may have a purely terrestrial nature – with unknown agencies possibly engaging in the abduction of individuals. Such abductions may facilitate experimentation upon the civilian populace. The injection of miscellaneous substances into civilians may be one goal of such an abduction programme with a final aim of studying the effects of various chemical or biological agents upon the individuals. The portrayal of the abduction as having an

extra-terrestrial nature may have an intentional design so as to discredit any subsequent attempts of the individual to inform others of their experience. It is also plausible that the portrayal of such a nature could also form part of an intentional design to either study the psychological response of the percipient (i.e., to assess the likely reaction of the population to any future extra-terrestrial presence) or to facilitate a disinformation campaign whereby those individuals who encounter genuine extra-terrestrials are discredited by association with the exaggerated accounts of those who are subjected to the pseudo-encounter. Whilst alien abductions are dismissed as fantasy by many, such a presumption is erroneous. It is only when accounts make absurd claims or focus upon clichéd factors, such as rectal probing, that there is then a need to consider that the percipient is possibly delusional and that their subjective experience is perhaps sheer fantasy with an expression of a subconscious desire, e.g., to experience anal penetration or other forms of sexual curiosity. Where such a desire is repressed, most commonly as a result of a fear that it indicates homosexuality (e.g., the individual may find themselves within an intolerant community and may themselves outwardly portray a degree of homophobia), then the potential for such desires to irrupt as a psychological delusion is increased and the percipient may then imprint elements of their fantasy upon any experience that provides a closeapproximation of the encounter (e.g., an encounter with unknown individuals whilst intoxicated with alcohol may become a memory of abduction by otherworldly beings who engaged in anal intrusions). Such instances likely comprise a minority of claims. The potential for such delusions to emerge from the subconscious of the percipient as fantastical claims that have little or no foundation in reality is greater. However, not all encounters with UAP are necessarily delusional and it is essential that any investigation proceeds with an open mind as to the possible explanations of any incident – particularly those where only subjective evidence is available. The potential of the percipient to evidence an inaccurate recollection of events is extremely high – especially where the incident has no experiential precedent to which they can relate phenomena as they occur (i.e., they may recall details incorrectly as they attempt to rationalise the experience and their memory assigns symbolism to elements in an attempt to facilitate recall). The consequences of such inaccuracies in the perception and recollection of percipients are that encounters with the relatively mundane (e.g., an encounter with a chemical incident team whilst they are wearing hazmat suits and breathing apparatus) may form the basis

for the percipient to interpret such in terms of symbolism with which they have a fascination or desire to encounter – possibly even a subconscious desire that is portrayed as a conscious fear. Historically, such incidents may account for a significant proportion of subjective encounters – with these providing the basis for numerous claims of encounters with the paranormal. As the philosophy and anxieties of society have altered through history, it is then possible that many such incidents have been subject to interpretation as encounters with daimons, the Devil, witches, cryptids of various forms, and the contemporary form of extra-terrestrial beings. In this manner, a plague doctor may be the cause of numerous reports of daimonic activity, a soldier in a gasmask or a firefighter in breathing apparatus could be subject to interpretation as an extra-terrestrial visitor, and encounters with vehicles otherwise unknown to the percipient (e.g., experimental aircraft) are possibly perceived as extra-terrestrial craft. Thus, when assessing subjective evidence, it is necessary for an investigation to consider the social and historical context of any symbolism and its relevance to the percipient in the same manner that an analysis of dream symbolism relies upon the values assigned to such by the individual. The vast majority of percipients experience 2-3 CSP or are the product of a combination of 2-3 COP and pareidolia. As such, there is a need to assess the phenomenon of UAP sightings. In the assessment of any UAP sighting, it is necessary to first consider the possibility for natural phenomena to be at cause. The investigation of any report of a UAP must then consider the weather at the time of the incident – combining both official weather data for the time and location and subjective witness statements as to the weather conditions at the time. The collation of witness statements as to the weather is an essential aspect as localised weather systems are often absent in the data or undetected by official weather monitoring stations and it is possible that small-scale local weather events (micro-systems, cloud bursts, minor tornados, etc.,) may only be known to witnesses within the vicinity. For contemporary accounts, any visual documentation of the time and location may prove further beneficial, regardless of if such provides evidence for the UAP, as it will evidence the weather conditions as they relate to the time and location of the encounter (details of the lighting levels, cloud formations, etc.,). Further data that the investigation should collate and consider in the evaluation of the potential for a natural phenomenon to provide an explanation for an incident includes astronomical data, details of flight paths across the visible range at the site, work records for any major construction activity (e.g.,

explosive demolition), and news reports for any major incidents local to the percipient at the time (e.g., chemical leaks or power surges). The analysis of these data sets may reveal an explanation for the percipient experience through either a singular event (e.g., ball lightning) or a combination of elements (e.g., the observation of a commercial aircraft through a haze caused by a chemical leak). Where it is possible to eliminate the potential that natural phenomena offer any explanation for the UAP, then there is need to consider that the observation was of a UFO that may have a manmade origin. Thus, it is necessary to consider the potential presence of terrestrial aircraft from nearby airports (i.e., military, commercial, and civilian), as well as the potential presence of any developmental craft that may make use of the region as part of a flight-path for vehicle testing. Further, there is also a need to assess the possibility that small scale, unmanned aircraft may be at cause. The operation of model aircraft by individuals or social clubs may account for an array of forms for small scale aircraft and there is a possibility that some may intentionally have a form intended to represent extraterrestrial craft. Further, the development of drone aircraft, as previously noted, has increased the presence of small-scale aircraft within the skies and thus, there is an increased potential for such to be at cause for reports of UFOs. Only once there is sufficient reason to discount the potential for both weather phenomena and manmade craft to account for the UFO is it then reasonable to consider that there may be an extra-terrestrial origin for the UFO. Whilst it is commonly noted that there was a significant interest in UAP post-World War II, as is typified by the surges of 1947 (i.e., in accompaniment to the infamous incident at Roswell, New Mexico) and during the 1960’s (i.e., at the height of Cold War paranoia resultant from the Cuban Missile Crisis of 1962), the number of reported sightings is higher now than at any prior point.

Figure 2: No. of NUFORC Reports for UFO Sightings by YEAR[183]

As is evident in the above chart, there is a direct correlation between the growth of the internet as a worldwide communications platform, with improvement in the ease of accessing the system in the mid-1990’s driving the growth in the number of UAP reports. However, it is illogical to posit that there is any single explanation for the correlation and the truth is likely there are a number of factors at cause. A sceptical analysis of the correlation inherently posits the ease at which unsubstantiated theories and stories of UAP encounters are promulgated through any number of websites (including blogs and social media). Whilst such theories and accounts have long had a presence in a number of publications, it is the increase in the ease of access to such that is provided by the internet that has likely had the most significant influence upon the number of UAP sightings. Any quick and basic enquiry of an internet search engine will rapidly produce results that direct any individual towards an array of sources for UAP encounters, images, and theories concerning both the nature of UAP and any supposed conspiracy to deny their existence. No longer does it require access to rare materials, underground networks of researchers, or an encounter with a UAP percipient to develop any awareness of such aspects of UAP lore – there is only a need for access to the collective non-consciousness of the internet.[184] Consequently, any individual who wishes to undertake research pertaining unto any field has a near instantaneous ability to access a vast array of

material. The issue with such is that there is no easy means for the researcher to evaluate all of the available information and sadly, due to the ranking systems of various search engines, the primary results that the internet will present are merely the most commonly viewed – with the ranking in no manner reflecting any inherent value or accuracy. Unfortunately, the naïve researcher will then find themselves exposed to significant amount of supposed evidence and hypotheses that lack any credibility as a result of precedent or rigorous development towards a theory. Couple with a psychological tendency to comply with a confirmation bias, then the inexperienced researcher will rapidly find websites that offer reinforcement for their own hypothetical position and is thus unlikely to delve into their search results to find data and hypotheses that are contrary to their views. In short, the internet provides the means for the naïve to receive confirmation that whatever they believe is true. Aside from the ease of access to UAP-lore, including accounts and theories, the advent of the information age has further provided an increased awareness of UAP. Without any notion of a UFO, it is possible that UAP may formerly have been subject to interpretation as religious phenomena – a notion previously noted by the likes of Keel and Vallee. Accordingly, it is feasible that the increased number of reports has some correlation to the increased awareness of UFOs as a possible explanation for the experiences of percipients who then interpret such as having an extra-terrestrial or covert military origin rather than religious phenomena. In this manner, it is reasonable to suggest that the belief in extra-terrestrial visitations is effectively of a religious nature – even if such is sans any form of deity. Such a suggestion is particularly applicable to those who posit that the origin of mankind is as a form of seed-species or slave colony for an advanced and superior race of extra-terrestrial beings who may be responsible for previous advances in civilisation – with ancient man believing such beings to be gods (i.e., the ancient astronaut or alien hypothesis). With such an awareness of UAP and the ease of access to a worldwide network of agencies and groups, the ease at which it is now possible to find organisations such as the National UFO Reporting Center (NUFORC) or the Mutual UFO Network (MUFON), it is thus also likely that the increased ease with which it is possible to file a UAP report has resulted in an increased number of such reports. Unfortunately, whilst the removal of any need to contact local authorities to report a UAP encounter has likely encouraged a number of genuine percipients to come forward when they would never

have done so previously, it has also likely increased the number of attention seeking fantasists who seek to garner attention at any cost (i.e., the same issues that drive individuals to claim responsibility for crimes they had no means of committing has invariably been the cause of many UAP reports).

4.2. Extra-terrestrial Beings The varied number of forms taken by UAP, specifically those of a seemingly physical UFO nature, provides a field of interest for the study of how social paranoias may influence the subjective interpretation of an array of phenomena (e.g., as with electrical disturbances subject to interpretation as daimonic activity, nuclear war, or extra-terrestrial activity in accordance with the belief system of the percipient). The associated phenomenon of encounters with extra-terrestrial beings must then also be subject to an assessment of the potential for the subjective interpretation of the percipient to enable a misidentification of terrestrial beings (i.e., human or animal) and to subconsciously impose an extra-terrestrial form upon such. As with UAP, the variety of forms ascribed unto extra-terrestrial beings offers some insight into the nature of such encounters. Whilst the early, stereotypical depiction of extra-terrestrials as ‘little green men’,[185] as per the reference employed by media outlets in a sensationalisation of percipient descriptions of diminutive beings after the Kelly-Hopkinsville encounter of 1955,[186] has largely faded from the popular psyche in terms of ideas concerning the possible form of visitors from other planets, its early acceptance and popularity is suggestive of a link or commonality between accounts thought to be extra-terrestrial in origin and those of a more mythological basis. Given the relative similarity of form that such descriptions of extra-terrestrials have to older folkloric tales of goblins[187] (otherwise mischievous and even malefic pucks, elves, or nature spirits), then it is possible that the form ascribed unto extra-terrestrials is no more than a transfer of historical characteristics. Thus, it is reasonable to surmise that those artists responsible for the creation of the image of extra-terrestrial beings during the early to mid-twentieth century likely drew heavily upon historical descriptions of similarly malevolent and otherworldly beings. We must refrain from assigning too great a certainty to such conjectural positions however. It is necessary to consider the origin of historical folklore tales that describe such beings and to ask: could historical accounts of goblin-esque beings be no more than a subjective account of the same

phenomenon – with a relativistic symbolism responsible for the interpretation of such in accordance with the popular psyche of the period (i.e., so that fears of the daimonic or uncertainty about life beyond Earth exert an influence over the subjective interpretation of a phenomenon in accordance with prevalent concerns). There is reason then, to consider that historical accounts of encounters with mythic beings such as elves, dwarves, pucks, trolls etc., may all then offer further evidence for encounters with the same phenomenon that contemporary percipients evidence an inclination towards the interpretation of in terms of extraterrestrial lifeforms. We are left to consider then: what is the nature of a phenomenon that has historically been considered to be an elemental spirit or daimonic in nature, but is now believed by many to have an extraterrestrial nature? Fortunately, the increased ease at which individuals can report such encounters and the creation of vast archives of such information provides us with a valuable resource to investigate accounts of such beings. From the seventeenth century onwards, accounts of daimonic or goblin-esque beings are noted in various documents, whilst the sheer volume of contemporary accounts presents the potential for the discernment of core attributes – even after the dismissal of those claims of a fantastical nature. It is then, in the consideration of contemporary descriptions of beings of a reputedly extra-terrestrial nature that we are likely to find such valuable insight into the nature of the phenomenon. Before proceeding to further assess the most prevalent forms of extraterrestrial beings, according to percipient accounts, there is another question that first requires consideration. Given the apparent scarcity of life within our galaxy, at least as far as is detectable unto our present state of development, it is then somewhat perplexing to consider that our world is of interest to visitors of more than one species and therefore seemingly likely to have a variety of origins. Indeed, such a variety and number would seemingly far exceed the probability that even one species of extraterrestrials exists and has a capability to visit Earth. The variety of extraterrestrial forms effectively has no more than two explanations: either Earth is an interstellar tourist attraction, like a safari tour for non-Earthly beings, or the variation in physical forms are the result of the imposition of subjective semiotic biases upon unreliable sensory stimuli (i.e., the percipient interprets the extra-terrestrial as a form they can relate to) and there is no more than a singular form of inhuman being. The dominant forms of extra-terrestrial beings present within percipient accounts present some similarity to the ‘little green men’ popularised by the

science fiction of the early twentieth century. Of the many forms of extraterrestrial being evident in percipient accounts, it is the relatively small stature of the grey being, complete with indistinct facial characteristics and a hairless appearance, that has become the dominant form of extra-terrestrial in both common conception and in accounts of those having close encounters of the third or even fourth kind – although such almost invariably remain classifiable as either 2C-SP or 3C-SP. There are frequent suggestions amongst ufologists and believers in the extra-terrestrial hypothesis (ETH) that the diminutive physical stature, including the musculature, in combination with an apparent enlargement of the cranium is indicative of an advanced evolution that evidences an intellectual developmental bias with a negation of physical strength and ability – with some positing that the greys are man’s evolutionary future. Consequently, the interest of the greys in man, including their penchant towards abduction and experimentation upon abductees, is often posited as evidence of a common genetic relationship between mankind and the greys. Two explanations for the shared ancestry are given: that the greys are visitors from the future and are from Earth – thus, they are us in our future, or alternatively, that mankind is present upon the Earth as a result of a directed panspermia project and that the greys are either the source of our species or they themselves are also the product of a similar dispersal programme and are in search of their origins. That greys are amongst the pre-eminent forms to feature in accounts of percipient abduction and experimentation is the basis for the suggestion that the beings have a curiosity as to the nature of man. Thus, we may dismiss any notion that the greys are an evolved form of homo-sapiens that either travel back through time or engage in interstellar travel so as to visit Earth – for such offers no plausible explanation as to why such technologically and biologically evolved beings would lack knowledge concerning the physiology of man. A greater plausibility is found in the consideration that the greys may be visitors from a parallel universe or alternative timeline – with the discovery of our reality offering the means to study an alternative evolutionary pathway in man. It is reasonable then, to consider the possibility that extra-terrestrial humanoids, such as the greys, may be an evolutionary relative of man – albeit one that never had a successful manifestation within our dimensional reality. The diminutive stature and humanoid form of the greys is, aside from the colouration of their skin, largely in keeping with the form otherwise associated with the archetype behind the ‘little green men’ and nature spirits

of myth and folklore – with media sources notably also referring to the ‘little green men’ of the 1955 Kelly-Hopkinsville encounter as ‘goblins’ and thus, it is reasonable to hypothesise that the beings are at least of a similar species and that the semiotic reference base of the percipient is then responsible for the interpretation of their nature. The small stature is possibly indicative of a similar nature to the dwarves of Norse mythology. The possession of mysterious technology, often deemed magical, by dwarves of Germanic myth such as Brokkr and Eitri – the creators of magical weapons for the gods, or fantastical transport crafts, such as the ship Skiðblaðnir that the dwarven Sons of Ivaldi made so as to always have the wind in its sails and to fold up so as to fit into the pocket of the god Freyr whilst not in use, all offer the possible interpretation in terms of either mythic tales or attempts at describing advanced technologies. However, once again, there is a need for caution as such a similarity offers only the possibility for a common source for both mythic tales and the accounts of those who believe they are the percipients of extra-terrestrial activity – with no conclusive evidence asserting either a purely daimonic or extra-terrestrial causation and it is necessary to remain open to all possible explanations, including extraterrestrial visitation, daimonic activity, and quantum bleeds. It is possible that a similar explanation, of the subjective imposition of relativistic symbolism and beliefs, may reveal the cause of another of the most common forms of extra-terrestrial beings: the reptilians. In contrast to the evolutionary bias towards intellectual development at the sacrifice of the physical form, such as is evident in descriptions of the greys, the reptilians are suggestive of an alternative evolutionary path – one that polarises the bias towards physical supremacy and occurs within a reptilian species as opposed to in any humanoid form. Whilst the origins for accounts of reptilian humanoids may ultimately lay within popular fiction originating in the early to mid-twentieth century, as noted previously in the discussion of reptilian bipeds above, an extra-terrestrial origin to such beings, including the possibility that such may be within an alternative dimensional reality, is the only plausible explanation to any reality of such beings. Certainly, as stated previously, it is relatively easy to dismiss any notion that reptilians originate on our Earth, including the idea that they dwell within an inner world, and may exist alongside man. The idea that such extra-terrestrial visitors, reptilian or otherwise, may exist amongst mankind, shapeshifting so as to assimilate themselves into society, and act as a master-race that works to steer society and enslave man is significantly flawed. As is evident in the comparably frail physical

form of man, there is an apparent trade-off between physical strength and intelligence. It is the intellect of man that has allowed him to survive despite his lack of a toughened hide, a protective coat, claws, speed, or strength etc., with such inspiring the Promethean act of pity in Greek mythology. Even in the assignment of value to theories of a purely natural evolution (i.e., without the intervention of a creator), then the natural world provides evidence for such a polarised trade-off between intellectual and physical prowess and even then, the rise of man is seemingly in defiance of the natural order as any number of physically superior predators were extant at the time of man’s emergence and should theoretically have both suppressed the rise of man and taken further evolutionary leaps themselves – to the extent that a number of mammals, reptiles, and insects should have millions of years of evolutionary advancement that positions them ahead of mankind. Consequentially, that an extra-terrestrial reptilian species could then possess both physical and intellectual superiority is then extremely unlikely and would represent a greater evolutionary aberration than the apparent dominance of man over all other terrestrial species. As such, we may surmise that extra-terrestrial visitors of a reptilian form that is both physically and intellectually superior is extremely improbable. That a reptilian species may have evolved intellectually rather than physically and thus, have developed the technologies required to engage in either interstellar or interdimensional travel is significantly more plausible – even if such may mean that such reptilian beings resemble the ‘little green men’ that are seemingly present only within artistic conceptualisations of extraterrestrials. The absence of such ‘little green men’ or diminutive reptilians from the majority of percipient accounts, in favour of larger physiques, suggests however that there is no credence to such a notion.[188] Avoiding the evolutionary issues that pose obstacles to the plausibility of both reptilians and greys, the frequently cited species of the Nordic (otherwise described as Aryan) extra-terrestrials has assumed a prominence within percipient accounts – as typified in the claims of George Adamski[189] and Billy Meir. The purported origin of the Nordics is within the Pleiades, although the star cluster is effectively too young to yet have allowed for the evolution of complex lifeforms – effectively dismissing the notion that mankind was seeded from a species that had earlier developed within the Pleiades.[190] As with both the forms of the greys and the reptilians, there is a possibility that science fiction has had an influence upon some, if not all, percipients and has perpetrated the notion that extra-terrestrials are largely

indistinct from man. Significant features of the Nordic beings typically include a refinement of their appearance, to the extent that they are invariably deemed to be tall, beautiful, fair skinned, have blonde hair and blue eyes. It is these traits that at cause for the assignment of the terms Nordic and Aryan in reference to the extra-terrestrial species, although there are individuals who assert that these beings are the very same entities otherwise referred to as angels or pagan deities. The stress placed upon both the apparent benevolence of the Nordics and their humanoid form by percipients warrants further discussion here. The physiology of the Nordics is humanoid, and thus, it is possible to suggest that such could even indicate a hominid origin. Consequentially, physiological similarities lend some plausibility to the potential that such visitors may arrive on Earth and spend time both observing and interacting with mankind in a manner that their presence passes without detection unless they intentionally reveal themselves to a confidant. Such a similarity raises questions as to the possibility of a shared origin and has led some to posit that man is an off-shoot of the Nordic race – deposited upon Earth in a programme of either directed panspermia or planned colonisation. The physical traits ascribed unto the Nordics do however, in combination with their apparent superiority, even if benevolent, give cause for concern. That an extra-terrestrial species is depicted as being technologically, intellectually, and physically superior to both mankind and other extraterrestrials is initially acceptable as such seemingly supports notions that such beings are an older and thus, more advanced humanoid species. It is the ascription of Nordic or Aryan features to the species that then gives reason for concern as such invariably has comparisons to the ideology of racial supremacy that emerged from northern Europe during the twentieth century. The potential that some aspects of accounts that describe Nordics may contain racial beliefs either as a result of the expression of subconscious fears or as intentional attempts to infiltrate ufological and contactee groups by individuals with a racist agenda is unfortunately a necessary consideration for all investigations of reputed encounters with Nordic beings. As such, the investigation of reputed encounters with Nordic or Aryan beings, be such Pleiadean or otherwise, must proceed with caution as there is a potential to encounter cultic beliefs that may have extremist aspects. Additionally, the Nordics are also said to possess advanced control over forms of ESP – typically manifesting as forms of telepathic communication, astral projection, and even telekinesis. The source of claims affirming such

abilities is limited to a number of contactees – individuals that believe they are able to channel telepathic communications from the extra-terrestrials. Thus, in addition to the questionable subjective evidence for the reality of such beings, there is an even greater reason to question the source and nature of such ‘dialogues’, for it is likely that many purported cases of channelled messages are merely the product of a strong desire of some individuals to portray themselves as a form of extra-terrestrial prophet and to consequentially appear ‘special’ and more important than their otherwise mundane and insignificant lives may suggest. There is need however, to consider than some, although in no manner all, such channelled communications are indeed genuine. It is significant that the methods that contactees employ to facilitate the reception of such messages are very similar, often identical, to the meditative methods of trance induction that are utilised by psychic mediums, spiritualists, occultists, and mystics and it is the interaction of contactees and ufology with hippy culture and neo-pagan occultism that has led to the utilisation of such occult methodologies in attempts to facilitate communication with extra-terrestrials.[191] Here, within the ufology community, the apparent successes of such methodologies in facilitating communication of information is as valid as other applications of telepathy.[192] Ultimately then, it seems likely that the source of these channelled dialogues is one and the same as that of the messages received by psychic mediums and scryers – i.e., those beings variously thought to be spirits (DCEs), angelos and diabolos (IHDs), and the divine are identical to those which some perceive to be extra-terrestrials. When assessed in conjunction with a focus upon both the benevolence and psychic prowess of the Nordics, it seems likely that the perception of reputedly extra-terrestrial beings by ufology groups who employ such techniques is possibly subject to the influence of the counter-cultural revolution that took place amongst the post-war generations in the midst of the Cold War – with such manifesting as a combination of a Nordic or Aryan master race, an abhorrence for the proliferation of nuclear weapons and the tendency towards warfare, and a renewed interest in psychical phenomena. It is reasonable then to dismiss the Nordics (otherwise the Aryans, Pleiadeans etc.) as an actuality, with such likely being a fantastical fabrication designed to embody racial fears and agendas in conjunction with aspects of new age belief and elements of theosophy. That an extraterrestrial species exists that is genetically related or identical to man, having an origin and appearance other than that described in claims relating

to Nordic beings, is however immensely plausible and it would be grossly erroneous to dismiss such a possibility. It is worth noting here, that the subjective experience of astral projection may allow for the individual to perceive their presence in an extra-terrestrial environment (e.g. on a craft or world other than Earth). If extra-terrestrial beings, assuming they exist, have a similar aspect of acausal consciousness to man, then it is also possible that some sightings of extraterrestrials on Earth may be the result of the alien beings themselves engaging in an astral projection to visit Earth,[193] resulting in the perception of ASP. Equally, there is the potential that some percipient experiences may result from the partial or temporary conscious possession of a physical body other than that to which the consciousness belongs – thus, an individual may find themselves experiencing an extra-terrestrial world through the eyes of another being in a form of out-of-body experience (OBE) or an extra-terrestrial being may temporarily possess the body of a human so as to experience life on Earth. The resulting experiences may thus account for the nature of some encounters with extra-terrestrial beings and also offer a possible explanation for the similarity of accounts of close encounters to near-death experiences (NDEs). Similar experiences may also arise as the result of quantum bleeds – where one part of the causal reality intersects with another as a result of a convergence or folding of the quantum field. [194] In addition to the possibility that such may facilitate the perception of alternative realities or varied aspects of perceptual time (e.g., encountering or seeing aspects of what is conceived as either past or future events), it is also possible that such quantum bleeds may allow individuals to perceive extra-terrestrial beings. In such an instance, whilst any quantum bleed may facilitate the perception of that which is beyond the percipient’s expected field of encounter, such bleeds between aspects of reality in no manner guarantee the possibility for interaction. The consequence of such thus means that a quantum bleed may resemble the perception of a residual energy (i.e., an echo of prior events which replays as if it is a recording and thus it is impossible to speak or engage with). It is therefore possible that an individual may perceive extra-terrestrial beings or environments without any possibility of interaction. Equally, there is also the potential that extraterrestrials may frequently perceive our activities and be attempting to interact with us. Further study into the possibility that the nocturnal light form of UAP is an energy trace indicative of quantum manipulation is necessary before it is possible to draw conclusions, but there is likely some value to the notion of John Keel[195] that the transition between red and blue

wavelengths of the visible light spectrum is the result of the change in energy state of the causative agent for the manipulation of our reality field. Returning to the assessment of the commonly cited forms of extraterrestrial beings, it seems then, that the three most commonly found in percipient accounts are all questionable. We have good reason to question the potential for the apparent physical superiority of a reptilian species to have an equally advanced and superior intelligence. Inversely, the diminutive physical stature of the greys supports the notion that such beings may possess an advanced intellect and even forms of ESP. There is however, as stated previously, reason to question why such an advanced intellect would seemingly have such a fascination with human physiology, yet have failed to progress their knowledge in at least eighty years of exploration and study. The physical form and apparent superiority of the Nordics suggests that they may be the projection of social and racial paranoias upon a desire to encounter a superior extra-terrestrial species and thus, it is reasonable to discount such beings as anything more than the psychical projections of the desire that emanate from within the percipient – with the form a mirror like reflection of their own subconscious thoughts. Whilst it seems that the greys are the most plausible of the forms taken by extra-terrestrial beings in the accounts of percipients, we must consider the likelihood that such interstellar visitors would have a humanoid form. On Earth, man is the peak of evolution. Thus, it seems reasonable to assume that any other highly evolved and intellectually advanced species would possess some, if not all, of those feature that distinguish man from the animal kingdom: stereoscopic vision, opposable thumbs, fine motor movement, the capacity for rational and abstract thought, social hierarchies, and an advanced form of language. However, to make such a presumption is a fallacious product of inductive reasoning. To assume that, as man is the peak of evolution upon the Earth, then any beings of a similarly advanced evolutionary adaption must possess similar physiological and psychological traits is to presume that only conditions similar to those present upon the Earth (i.e., a similar atmospheric composition, gravity, climate, and elemental base) may provide for the development of life. In view of mankind’s defiance of the natural order of evolution, it seems unlikely that such may occur elsewhere – at least without the intentional intervention of a creating or guiding intelligence. Therefore, it is plausible that extra-terrestrials may have a form unlike any present upon the Earth and influenced by a combination of elements (atmospheric pressure, chemical composition, temperature, radiation levels, etc.,) and thus, it is

likely that an extra-terrestrial being has a form very much something other than humanoid. Aside from the forms of Lovecraftian beings (e.g., the Elder Things[196]), it is possible then, that extra-terrestrials may have forms similar to a jellyfish, a virus, or something otherwise incomprehensible to the mind of man. Alternatively, there is also good reason to consider that the beings commonly perceived to be extra-terrestrials are of another nature – as manifestations of psychical energy emanating in the acausal. The similarity between the form of the grey extra-terrestrials and mythic beings such as elves and dwarves is suggestive of a commonality in the source of such beings. We must then compare the accounts of those who have close encounters with extra-terrestrial beings and those who formerly encountered the Devil or succumb to daimonic possession, as typified by the many descriptions of such from the witch-hunts of the of early modern period. Thus, it is possible to postulate that, rather than UFO phenomena merely being the result of a psychical projection based upon paranoia and fears associated with the focus upon the exploration of space, as posited by Jung, UFO phenomena may have a daimonic causation. Rather than being extra-terrestrials of an interstellar nature, it is possible that the same beings formerly viewed as daimons (i.e., angelos, angelos, elves, and dwarves) are now the object of a subjective interpretation that perceives them as otherworldly beings of an interstellar, rather than divine or daimonic, origin as a result of a shift in the expectations of the common psyche – with scientific materialism supplanting mythology in influencing fictional tales and the expectations of the populace. There is every possibility then, that both extra-terrestrial beings and UFOs originate within the very same source as those phenomena associated with hauntings and daimonic activity – an origin posited within Towards a Conquest of the Paranormal. That source then, is likely unchanged. The nature of the beings and activities which percipients encounter is unlikely to differ from seventeenth century daimoniacs to twentieth century alien abductees. Only our subjective filters have undergone any alteration – with the advent of the scientific age and the social tendency towards materialism thus leading to a tendency to interpret phenomena in terms of technology and the vastness of space, rather than contemplate the existence of divine, acausal beings. Thus, it may very well be that the source of all UAP, including those thought to be C-ETA – such as UFOs sightings and close encounters of the third and fourth kinds, is none other than the imaginative thought and will of the supreme arch-daimon, the

divine overmind of the One – God. As such, the thought of God that creates a messenger (the cause of the majority of nameless angels) produces a perceptible phenomenon that is subject to the subjective mind of the percipient. The very same manifestation of the thought form may thus result in a variation of interpretation. Percipients of a theistic nature are more likely to perceive such as an angelos or diabolos, whilst a contemporary materialist may interpret the very same phenomenon as extra-terrestrial activity. The similarity between the phenomenal manifestations determinable as either daimonic or extra-terrestrial may then indicate a shift within the creative thought processes of the divine overmind. Whilst the transmission of revelatory information or the agency of intercession once took the form of splendidly angelic beings, complete with fiery chariots and visions of the divine throne, it is possible that the conceptualisation has undergone a development, perhaps reflecting the shift towards scientific materialism within mankind, with the updated concept of the divine agent now taking the form of UFOs and extra-terrestrial beings as opposed to the forms of the angelic host.

4.3. Towards the Future Investigation of UAP, Extraterrestrial Beings, & Acausal Subjective Phenomena (ASP) Within any inquiry into the reality of UAP, there is a need to consider the premise that forms the basis of those theories that posit an extra-terrestrial origin for such: that extra-terrestrial life exists elsewhere in the universe and has a sufficient intellectual development to both foster an interest in other worlds and enable expeditions to such. Although such a premise may seem to be applicable to the exertions of mankind to discover ever more about our solar system, the Milky Way, and beyond – the reality is that, as a species, man is severely lacking in the capability to venture forth and travel to worlds other than our own. At present, we have insufficient technological development to overcome issues of power sources for transportation, an approach to the provision of nutrition and hydration for such lengthy missions, the development of psychological methodologies to enable those on such voyages to cope with the isolation and stresses that any incident may cause, or develop a support infrastructure to avoid any instance whereby any mission of either an

exploratory or colonising nature may be effectively abandoned and left to fend for itself in a manner reminiscent of early English colonies in North America (Jamestown and Roanoke Island etc.,).. Thus, our consideration must be other than ‘if’ extra-terrestrial life exists, for it seems increasingly likely that some form of life exists on other worlds – if only as bacteria or basic single-celled organisms. Our concern must be then, with the possibility that intelligent life exists. It takes no more than a brief contemplation of the inquiry raised by Enrico Fermi and Michael Hart to arrive at one of two possible conclusions. In brief, Fermi’s Paradox posits that there are a significant number of stars similar to our own Sun, with many of them vastly older than our own star and having planets similar to our own (i.e., within the so-called ‘Goldi-locks’ zone where temperatures allow water to maintain a liquid form) that are thus as likely as our own planet to have facilitated and sustained the development of life having some similarity in terms of physiology and tolerances etc., to ourselves. Thus, with the potential that some of these older Earth-like planets are host to life, there is a significant possibility that a lifeform has achieved a high-level of evolution – very likely far in excess of that of man. Naturally, in expanding the field of consideration to galaxies other than our own, then the sheer number of planets that may have developed a highly intellectual lifeform elsewhere in the universe is significant. Consideration of these factors leads then, to the two aforementioned possible conclusions as relating to the Fermi paradox: 1.) that there significantly evolved extra-terrestrial beings that very likely possess the technology required to enable interstellar travel – with a view to exploration or possible colonisation of other planets; or 2.) that the apparent absence of any objective evidence for the existence of extra-terrestrial beings, either as visitors to Earth or in the form of the detection of their technologies in signals transmitted through space, is the result of the irrefutable fact that the advanced evolution of man defies the natural evolutionary pathways here on Earth and throughout the universe – with man being truly ‘supernatural’ and unique, and therefore alone, within the universe. If advanced lifeforms do exist elsewhere in the universe, then it seems likely that they would have some interest in exploration given the historical desire that has driven man to venture beyond the known in search of discovery – leading to the brave exploration of unknown and distant lands. The apparent absence of evidence for extra-terrestrial visitors to Earth is then only explicable as the result of a concerted effort to conceal their

existence. The means to achieve such a concealment are only plausible as the result of either a massive co-ordinated effort by global governments or the intentionally stealthy operations of the extra-terrestrials. To posit that governments have co-operated to such a massive extent, across decades, without concern for political disagreement and even conflict, is highly improbable. The opportunity for any one government to achieve the right to claim a political, although not necessarily a moral or intellectual, victory by declaring the existence of extra-terrestrial beings and affirm their visitation to Earth is perhaps one that would prove too tempting in the midst of heightened tensions between nations (e.g., during the Cold War). If highly evolved extra-terrestrial beings do exist, then the absence of evidence for their visitations to Earth is only plausibly explained as the result of a noninterference policy of operation – a theory known as the zoo hypothesis that is essentially a development of that forwarded by Aimé Michel and further advanced by the likes of Jacques Vallee.[197] As such, any extra-terrestrials may intentionally refrain from formally announcing their presence and they may have a non-interference policy that prevents them from guiding mankind in any way, even if such advances our development towards peaceful enterprise rather than destructive ends. Of course, it is also possible that any extra-terrestrials are significantly more advanced than ourselves. In such an instance, it is then entirely possible that extraterrestrials may engage in efforts to interact and communicate with mankind, only for mankind to be as unable to interpret their efforts as an ant may comprehend the transmission of Morse-code. Conversely, if we accept that man is an evolutionary aberration, both on Earth and throughout the universe, then we must consider the implications for such. For the evolution of man to defy the natural order and evolutionary pathway of life on Earth, a process that should favour creatures with a rapid adaptability in terms of defensive mechanisms or predatory traits as opposed to a complex and largely unnecessary intellectual development, is extremely unlikely. For man to then be further aberrational from a universal normality is then effectively impossible. Such leaves only the potential that man is truly supernatural in his defiance of the natural order and that the existence of mankind is the product of an intentional intervention – an intervention by a creator. In consideration of the likely forms of any extra-terrestrial beings, it is illogical to presume that only an environment similar to that of Earth’s has the ability to facilitate the development and continued existence of complex lifeforms. Even if such a premise is maintained, the sheer number of

planets that are identified as having similar orbits and chemical compositions to that of Earth ever elevates the need to contemplate the Fermi Paradox. However, given that the diversity of lifeforms present here on Earth, then there is sufficient reason to postulate that complex life may arise out amidst conditions otherwise considered to represent extremes of temperature, pressure, or exposure to radiation, and even within environments devoid of light or having environments that vary significantly from that of Earth’s (e.g., the immense heat, high atmospheric pressure, and carbon dioxide composition that comprise the atmosphere of Venus). That life manages to thrive amidst conditions found on Earth that are otherwise seemingly inhospitable for all life (e.g., such as the detection of extremophiles within volcanoes and in acidic hot-springs or the ability of animal life to thrive within the radioactive zone around the site of the Chernobyl disaster) suggests that, the entelecheia of the universe is to develop life and thus, that life will overcome any obstacle in order to be. The application of inductive reasoning, assuming that those conditions favourable unto man are required by all other forms of life throughout the entirety of the universe, is then fallacious. Given the evident ability of life to exist amidst conditions in which man would rapidly expire, it is rational to surmise that there is a significant potential that highly evolved life has arisen amidst conditions other than those that science deems to be ‘hospitable’ and any presumption that life requires liquid water and any other elements we deem necessary to life on Earth must be dismissed as pure conjecture. Indeed, given the predilection of scientists and space agencies to proclaim the discovery of ‘Earth-like’ planets, then it is justifiable to question if their intention is directed towards colonial aims, possibly so as to permit the continuation of mans population growth whilst minimising the potential drain on resources and the risks of overcrowding, rather than the search for extraterrestrial life. We must then ask as to what form extra-terrestrial beings may have. As previously stated, it is unlikely that any species having a sufficient level of intelligence to enable the development of interstellar exploration will also have a significant physical evolution. Certainly, given the traits of animals found on Earth, it seems that the distribution of natural defensive (e.g., poisonous skins) or offensive abilities (e.g., the ability to secrete and inject venom into prey so as to paralyse it) is weighed against the distribution of intelligence with a relative degree of exclusivity. Consequently, dangerous animals such as the black mamba, the golden poison dart frog, the pufferfish, and the box jellyfish are contrasted against highly intelligent

species such as chimpanzees, dolphins, and elephants. Thus, we may surmise that any extra-terrestrial species possessing of a highly evolved intelligence is unlikely to possess the physical advantages of speed, strength, natural armour, venomous capability, or any other such trait that may be associated with species such as the Reptilians that feature in many percipient accounts. Rather, it seems that any extra-terrestrial species is more likely to resemble an advancement of our own form, likely evident in the development of cranial capacity, synaptic density, and psychical abilities at the price of a diminished physical stature and ability. Equally feasible is the potential that an extra-terrestrial species may either resemble an alternative evolutionary pathway of a species similar to those found within the animal or plant kingdoms present here on Earth (e.g., the development of marine mammals towards an epoch of interstellar exploration), or we must consider the most likely eventually – that extra-terrestrials are likely incomprehensible in form and indeed, the possibility that they may have no physical form. The form taken by any extra-terrestrial being, be such physical or otherwise, necessarily influences the means by which they undertake interstellar travel. In terms of purely physical travel (i.e., without any manipulation of quantum bleeds[198] or the folding of space and time), then the distances between even our solar system and even the nearest stars of the Alpha Centauri system[199] make it likely that any visitors are reliant upon some form of mechanical transportation. Such vast distances pose an immediate challenge and make it implausible to consider that any craft would rely upon chemical combustion as a means of propulsion as the necessary fuel storage systems would render such a vehicle immensely cumbersome and inefficient. Even with the utilisation of a nuclear power source, it is uncertain if such would be sufficient to propel a craft across such distances given that nuclear power plants, such as those used in military craft, presently have a lifespan of less than a century. In order for a nuclear power source to be feasible, any craft would have to travel at a velocity approaching that of light – a feat that itself would require an immensely advanced propulsion system and likely require an incredible amount of energy. Thus, it is reasonable to surmise that any mechanical craft of an interstellar origin would have to utilise technical capabilities beyond those of man so as to harness an energy resource presently unknown to ourselves and to then channel such so as to drive the motion of the craft.

However, even with such technology, the distances and time involved remain immense.[200] To evade issues of psychological stress and strain upon resources during such a journey, it is plausible that an interstellar craft may utilise some form of bio-stasis to sustain life at a minimal level and reduce the physical and psychological stress upon those onboard whilst also reducing the demands placed upon resources (food, fuel etc.,) until the journey nears completion. The potential risks of such a stasis (e.g., a failure to arouse consciousness in the event of an unexpected incident) mean that it is equally as likely that any species of extra-terrestrial with such advanced technological capabilities has developed the means to manipulate quantum bleeds – effectively eliminating the requirement for stasis and possibly even seemingly inexhaustible energy sources. The aforementioned limitations of the humanoid form ascribed unto the majority of supposedly extra-terrestrial occupants of UFOs – that is a dependence upon nutrition, aspiration, the need for exercise to maintain physical well-being, and the unavoidable decay that accompanies the ageing process – is amongst Vallee’s arguments against the ETH as a valid explanation for all forms of UAP.[201] Vallee’s additional points also serve to further refute the plausibility of an extra-terrestrial origin for all UAP: 1) that the frequency of visitations is too great in number and of too close a proximity to be explicable as a scientific or non-interventionist observation; 2) that the behaviour of such beings in effectively tormenting abductees is unbecoming and inexplicable for such beings of necessarily advanced technology; 3) that the phenomenon is without limitation to contemporary events; and 4) that the apparent manipulation of time and space by the phenomena is suggestive of an origin without limitations to our dimensional causal plane. Each of Vallee refutations of the ETH as an explanation for the many variants of UAP and encounters with beings of a nature other than such is commonly found within our reality (i.e., upon the causal plane of our dimensional reality) are valid points that any investigator of UAP must take into consideration. Indeed, the logical basis for the refutations is such that they serve as an exemplary model framework of inquiry that any investigation should aspire towards an emulation of – regardless of if the scope is concerned with UAP, hauntings, daimonic activity, or cryptozoology. Here then, the investigation of UAP, like all other paranormal phenomena, turns towards the stunning hypotheses that all are of a psychical nature that manifests any given phenomenon as either a physical form that leaves trace evidence or as a subjective imprint upon the conscious experience of the percipient.

In the absence of any need to consider forms of inexhaustible energy source or systems to preserve life throughout a lengthy interstellar journey, it is also possible to effectively dismiss the requirement for the existence of any mechanical craft. Any being with the ability to manipulate a quantum bleed so as to effect an instantaneous translocation between points in the quantum field, regardless of if such in an inherent ability of technological advancement, has no requirement for any vehicular transportation – an ultraterrestrial would simply travel between points, vanishing from one reality and appearing at another.[202] Thus, such a capability dispenses with the need for any craft that we may term a UFO and may also serve to explain other forms of UAP such as the perception of strange lights in the sky – with such possibly being the energy trace of the process by which spatio-temporal dimensional manipulation occurs. Consequently, we must consider the reality and possible nature of any UFO. If a UFO is a mechanical craft, then it has the potential to be either of a terrestrial (e.g., military craft) or extra-terrestrial nature. Any extra-terrestrial craft that functions as a mechanical transport must then have unfathomably advanced technologies so as to facilitate interstellar travel. If such is true, then it is infeasible that such craft are subject to malfunction, detection, and capture by our relatively basic technologies – to proffer otherwise is as delusional as to claim that an archerfish is capable of bringing down a F117. The nature of any genuine mechanical UFO as is detectable and vulnerable to attack by our technology is thus most likely to be terrestrial. The rare instance whereby any mechanical UFO leaves objective evidence is however a significant part of the mystery – for such creates the paradoxical aspect of the phenomenon in having a causal form that seemingly has the ability to defy the laws of the causal universe. However, as is evident in cases of poltergeist activity, there is a significant suggestion that the phenomenon is able to manifest causal interactions through some form of telekinesis and the projection of psychical energies such as to create forms. It is thus notable that there is a frequent association of poltergeist activity that is frequently reported by those who have close encounters with UAP, and such is highly suggestive of an inter-related nature to the phenomena. There is also a need to consider then, that some UAP are nonmechanical in nature and may yet be extra-terrestrial in origin. Such a possibility may account for two concerns in regard to the UAP as evident in many reports. Firstly, the impressive variety of forms that descriptions of UFOs reference (i.e., discs and other varieties) forces consideration that

either a number of variant species, inherently of differing stages of technological development, enact visitations upon mankind or that the many forms of UFO are the product of a vast array of experimental aircraft programmes. If even a singular form of UFO is of an extra-terrestrial origin, then we must surmise that the others are evidently of a terrestrial nature. Secondly, there is a reason to consider as to why such technologically advanced craft, having the ability to undertake interstellar travel and apparently outmanoeuvre man’s most advanced aircraft, are susceptible to crashing (e.g., as with the infamous Corona[203] event of 1947) – as either the result of technical failure or vulnerability to mankind’s comparably archaic weapons systems. Again, the most logical answer to such a query is as per the previous one – that the majority, possibly all, mechanical UFOs are of a terrestrial nature and their vulnerabilities to technical failures and weaponry are no different to those of any other manmade aircraft. The observation of UAP in the form of strange lights in the sky, including those that display an inexplicable velocity and motion undetectable by radar systems, may then be the result of the percipient witnessing an energy trace associated with the translocation of an extra-terrestrial being between dimensional realities. It is plausible then, that inexplicable luminescent aerial phenomena are indicative of a quantum bleed facilitating the arrival or departure of ultraterrestrials as they traverse boundaries between points in our universe or facilitate forms of interdimensional travel – possibly even time travel within our own dimensional reality. In the consideration of such possibilities, we must then also contemplate the further possibility that the manifestation of similar luminous phenomena in instances of CPA attributed to haunting phenomena (i.e., visual artefacts otherwise known as ‘orbs’) is then suggestive of a causal link. Any being able to traverse realities at will may then appear and vanish, possibly accompanied by flashes of light, to such a degree that the assignment of subjective interpretation to the phenomenon may either find them identified as ghosts or extra-terrestrials – with the selection of either noun determined purely through the contextual semiotic bias of the percipient. Accordingly, there is a need to consider if such beings as are able to manipulate quantum bleeds so as to engage with any point within a nonlinear reality matrix have need of a corporeal form. Certainly, given the issues which arise through the fragility of the physical form (i.e., the risk of injury due to unfamiliar gravitational force and radiation; the frailty resultant from a dependence upon certain elements to sustain life; and the risk of injury and even death), then it seems increasingly unlikely that any being

able to traverse realities at will would do so when facing such risks. Even if technologies enabled the fore planning of an unprecedented number of potentialities and the undertaking of measure to minimise such hazards, there is still a high level of risk involved in any exploration of realms beyond those of the origin point for such explorers.[204] An incorporeal form however, both facilitates a greater ease of traversing points within the reality matrix and eliminates the hazards that a physical form would be exposed unto. Thus, there is a significant chance that extra-terrestrial beings are incorporeal. Such would certainly explain similarities between accounts of daimonic activity – including the luminous apparitions, vanishing beings, shape-shifters, spectres that appear to float through walls, the symptomology of daimoniacs (with feats of levitation and conversations with unseen entities eerily similar to reports of abductees), and those who perceive daimons to the experiences reported by percipients of UAP and manifestations of phenomenal beings that are thought to be extraterrestrials. Ultimately then, the nature of daimons (including both angelos and diabolos) may be one and the same incorporeal form as contemporary witnesses ascribe an extra-terrestrial nature unto and Keel termed ultraterrestrials. These incorporeal beings are thus acausal in nature and have the ability to assume any form they choose, at any time, and in any place in order to facilitate their goal: to influence the activity of man. Before proceeding further, there is a need to restrain any enthusiasm for such a notion. Whilst it is certainly plausible that incorporeal beings may be the common causative agent of an array of Acausal Subjective Phenomena (ASP), including those otherwise termed UAP, extra-terrestrials, abductions, daimonic possession, shadow-people, certain forms of cryptid, mythological creatures (e.g., elves), poltergeist activity, and the receipt of communications via psychical channels (i.e., mediumship) etc., it is essential that investigations retain an open approach and consider that there are other, corporeal, causal agents that are perhaps more likely to present an explanation for a given phenomenon. For every potential instance in which a quantum bleed may cause a luminescent aerial artefact, it is more likely that such phenomenal manifestations are the product of naturally occurring weather phenomena, drones, or military activities. The same argument is equally applicable, with a variation in possible explanation, to other forms of paranormal phenomena and thus, it is necessary to first consider the rational explanations offered for such in the appropriate preceding sections for those concerning cryptids and extra-

terrestrials or in the earlier work of Towards a Conquest of the Paranormal for phenomena attributable unto the activity of a DCE or IHD. Upon the elimination of any mundane, and infinitely more likely, explanation for a given phenomenon, it is then valid to consider the hypothetical explanation, as posited by the likes of Keel and Vallee,[205] that the nature of the causal agent for the ASP, otherwise considered to be daimonic or extra-terrestrial phenomena by various parties, is One and the same – the manifestation of an archetypal consciousness that assumes the subjective form most suitable as a means to engage the percipient and bring about the desired result of such. Through an application of the semiotic symbolism of the percipient, such an incorporeal entity is possibly subject to a variety of interpretations or the assumption of various guises or masks – including angelos, diabolos, ghost, shadow-person, cryptid, or extra-terrestrial. Even where physical evidence of a biological nature is present, then there is the potential that such incorporeal beings have the ability to manifest a physical form and interact with the causal plane in accordance with their will. Evidence for such assumption of physical forms is clear in historical texts (e.g., the manifestation of angels in a physical form in the tale of Sodom[206]), witness testimonies that assert the Devil’s assumption of animalistic forms during the early modern period,[207] and numerous credible percipient accounts that detail everything from miracles to interactions with inhuman entities. The ability of the acausal daimonic, having an incorporeal essential nature, to interact with the manifest plane of causality and produce physical, objective phenomena (e.g., the manifestation of the miraculous) then provides an insight into how aspects of UAP are able to interact with the objective universe whilst seemingly acting in defiance of the natural physical laws that underpin the causal plane. Thus, that which is the cause of the manifestation of the miraculous is an acausal being that is able to bring about the collapse of potentiality so as to manifest a causal reality in accordance with its will – regardless of if such is benevolent or malefic. Those acausal agencies are those that our contemporary materialistic paradigm has labelled extra-terrestrials, although they are historically known as the daimonic – be such either angelos or diabolos. If the hypothesis that the same beings are at cause for various paranormal phenomena otherwise thought to be evidence for the activities of a seemingly wide-array of agents (i.e., everything from daimons to extraterrestrials) is true, then the answer to the great mystery concerning the nature of our reality (i.e., concerning creation, the nature of man, and our

relation to other beings) awaits discovery through inquiries into the unified field of paranormal enquiry. As such, it is the combination of the efforts of investigators into CPA, including extra-terrestrial activity and those of haunting phenomena, with those of APA, bringing the daimonologist into dialogue with the ufologist, that will reap results through the inquiry into that field that crosses the boundaries between the acausal (daimonology) and the causal – ASP. It is only through the unification of resources and knowledge in a metastudy of the phenomenon that the true nature of these entities will be revealed. Exactly what that nature is, remains to be seen. What such will reveal about man’s own ontology may then profoundly alter our perception, bring about a period of storm followed by calm contemplation and the creation of a new zeitgeist – provided that such a revelation is permitted by the world’s governments and other agencies.

5.

WHERE IS THE EVIDENCE?

Given that it seems reasonable that both cryptids and ultraterrestrial beings exist to some extent, although possibly in forms other than those most common within the accounts of percipients, then we may rightly ask as to why, given the apparent evidence towards such, is there no acknowledgment and admission of the existence of the objective existence for such beings. Before assignment of any potential towards notions of a conspiracy of secrecy, there is a need to acknowledge another possibility. As stated by John Keel,[208] the lack of research and reporting of UAP, indeed – all paranormal phenomena, is largely the product of both a lack of interest and poor communication. For the most part, the press has shown little concern with reporting significant phenomena. Prior to the advent of the internet, the ability of an individual to gain awareness of significant paranormal phenomena outside of their own community was near zero. The advances in global communication platforms have produced a greater connectivity and sharing of information than at any time in man’s history. However, whilst it is now easier to discover significant reports, these are massively diluted by the large volume of fraudulent and fantastical claims – the very motivators for the previous journalistic and scientific apathy. Whilst journalists and scientists have evidently held apathetic feelings towards UAP and other paranormal activity, it is impossible to say such for the military. Given the concern of the military with the defence of the country, there is inevitably a vested interest in the assessment of any potential security risk. Despite frequent public portrayals of a lack of official interest in the phenomena, it is evident that official investigations, such as projects Sign and Blue Book etc., have continued in various specialist forms within sections of the military and in secretive governmental agencies or groups. Further, given the levels of secrecy that shroud such investigations, possibly out of a fear of ridicule that any agency is taking UAP seriously, it is possible that such may result in a complete breakdown in communication within governmental and military agencies. The consequence of such a breakdown is that multiple agencies may concurrently run complimentary investigations without ever sharing that information. In such circumstances, it is possible that the pieces of the UAP puzzle have been deciphered, but

without anyone ever bringing their pieces of the answer to the table, there is no possibility to construct a conclusive insight and revelation of the truth. It is apparent then that there exists a knowledge of the phenomena within various departments of the government and the military – a knowledge that has largely passed without official public acknowledgement for the reality of UAP. The reasons for the absence of any such acknowledgement are twofold. Firstly, the significant risk posed to the stability of society in the instance that anything undermines the popular beliefs of the populace that underpin society is sufficient reason to withhold admission of the existence of ultraterrestrial beings and, to a lesser extent, cryptids. Any being or creature whose very existence fails to adhere to the theories of evolution and creation has the potential to undermine the blind faith of the general populace in the narrative otherwise held up by governments and other agencies as absolute truth. The consequence of any revelation that brings the official narrative into question is that such damages the credibility of official statements (i.e., of a political nature) and acclaimed popular theories (i.e., the majority of scientific statements that are presumed to be conclusive facts by those who participate in scientism). Secondly, there is the potential that there is an intrinsic value to withholding such information from the public. Where an ultraterrestrial, possibly even a cryptid of sufficient intelligence, has knowledge that an agency, government or otherwise, deems to be more valuable when withheld (e.g., the means to provide free energy or the revelation of information concerning the destruction of civilization), then such is a sufficient motivation for an agency to refute the existence of any such beings. The implications for governments, with a need to preserve a calm social order, and industry, with a vested interest in the maximization of profits, should they lose control over information as relates to the existence and nature of intelligent beings other than man are sufficient motivation to ensure the strict constraint of such information. Consequently, it is easy to see how governments and other agencies would use such concerns to justify efforts to conceal the truth from the general populace. Such a rationale clearly has a greater applicability unto the revelation of information concerning the existence of ultraterrestrial beings. The notion that agencies or even select individuals in positions of influence and power would conspire to conceal the existence of cryptids is less plausible. Any concern as to the reaction of the populace upon the discovery of and the subsequent admission that such cryptids exist is likely to be insignificant

given that the vast majority of people pay little attention to the greater risks posed to them by everyday interactions (such as the risk of electrocution, exposure to radiation, the ingestion of harmful ingredients within food stuffs, or the presence of dangerous animals like sharks etc.,). Given the selfcentred focus of individuals within our contemporary society, it is likely that many would be oblivious to the presence of any cryptid, even seemingly extra-terrestrial beings or vehicles, in their midst. It seems then, that there is a greater potential for any evidence for cryptids to be simply lacking rather than withheld. There is, however, significant cause to suspect that agencies would conceal the existence of extra-terrestrial beings from the populace. Whilst the discovery of a cryptid may create a blend of enthused excitement and scepticism towards the extent of man’s knowledge about his world, the admission of the presence and reality of ultraterrestrial beings would have a greater impact upon society and, as a direct result of a fear of the unknown and the immediate challenge to extant paradigms, would very likely bring about a breakdown in civil order. Even in the event that such ultraterrestrials were revealed to be the agents of a supreme deific being (i.e., they are angelic messengers), then there would be equal potential for civil unrest as a result of the shattering of the prevalent materialist paradigm. Aside from the rationale that agencies, both governmental and industrial, may apply in the justification of activities to conceal the reality of any cryptid or ultraterrestrial beings, there is also a need to consider that there is possibly another reason for the apparent lack of evidence for such beings. The potential reality of Project Blue Beam, as posited by Serge Monast, offers both a possible explanation for the lack of objective evidence and a plausible reason as to why agencies may allow the release of subjective evidence – even to the extent that they may fabricate encounters to produce such. In short, the intent of a project such as Blue Beam is purportedly to unify mankind through the depiction of either an alien invasion or the Second Coming of a divine being. Notably, as a conspiracy to deceive the populace, such a project would likely be under the direction of a cabal and provide them with the ability to control the narrative. This control would allow such a project to bring about the desired results whilst minimising the potential for civil unrest. To effect such, a hypothetical project such as Blue Beam would portray phenomena largely acceptable in the framework of the cultural zeitgeist – e.g., in the unification of religious and materialistic extraterrestrial belief systems in a form that sees the ancient alien hypothesis

unified with the revelation of a supreme being so as to explain both the existence of the universe and a vast array of phenomena throughout history. Thus, the existence of such a project is certainly plausible as a means by which world governments may conspire to ensure world peace by portraying phenomena that directs mankind towards an alteration in behaviour. However, even if such a project is actively engaged in the portrayal of an array of phenomena, it most likely accounts for a minor percentage of encounters and certainly offers no explanation for historical ones as it is implausible to posit that governmental agencies have had both the technology and the ability to maintain secrecy of such a conspiracy across millennia. The means that agencies could employ in concealing the reality of and possible visitation of ultraterrestrials are numerous. Whilst agencies may at first have acted towards the simple concealment of evidence through confiscation of physical traces and the imposition of controls over information (such as is achievable through the classification of evidence), it is likely that further steps were taken – up to and including the enactment of extreme measures such as abduction and even assassination. Ultimately, the best manner in which to conceal secrets is to maintain them in such a manner that they are effectively in the open. To affect such, it is necessary to divert attention away from that which you seek to conceal. For an agency to achieve this end, it is necessary that a campaign of disinformation and discreditation is undertaken so as to undermine the credibility of any witnesses and evidence that may otherwise draw attention to that which they wish to maintain a denial of. The release of implausible or exaggerated information is then one of many measures that it is likely that such agencies have undertaken to achieve this end. Genuine images of UFOs, cryptids, ghosts, demons, and angels may then be present amongst a plethora of otherwise obviously fake or implausible representations of such phenomena. A genuine percipient account of an encounter may likewise be undermined and ridiculed as a result of other claims of an exaggerated or ludicrous nature that intentionally surface at the same time. However, in the search for fragments of truth amidst the information released by governmental agencies, there is a reason for caution. Any information released by the government, even that acquired through variations of freedom of information requests, is subject to a degree of control. Only that information which a specific agency wishes to be released is ever likely to be so. Truly revelatory information is thus unlikely

to ever be released and there is a need to be mindful of the narrative control exercised by those agencies. Consequently, everything made public must be subject to an assessment of its validity and the probable motivations for such its distribution. The who, what, when, and why must be asked about all information releases in terms of: who is releasing or leaking the information; what is being said; when did this occur and in what historical context; and what is revealed. The Condon report of 1966 - 1968 serves as a perfect example of how an agency can control the narrative concerning any given phenomenon. Dr Edward Condon’s summary of the report by a team at the University of Colorado into UFO phenomena took control of the narrative as concerns UFOs and achieved the goal of dissuading both the press and public from assignment of too great an interest in the phenomenon for the subsequent two decades. In a summary seemingly based upon the presumptuous conclusions of Condon likely extant prior to the commencement of any study, Condon dismissed UFO phenomena without referencing the apparently inexplicable aspects of around a quarter of the cases detailed within the body of the report. The assumption that the public and the majority of the press would lack motivation to read more than 900 pages of a study when the summary by Condon informed them that there was nothing of any interest to report and UFOs reports were readily dismissible as misperception of natural phenomena was correct.[209] For the investigator of paranormal phenomena, the search for any genuine evidence is then a process of discerning the valid and genuine from that which is either the product of a disinformation campaign or the disingenuous claims of those who merely seek publicity. The search for the truth is a game in which the investigator seeks a singular needle within a haystack – whilst other parties add false and identical needles into the mix.

6.

CONCLUSIONS

In striving towards a comprehension of the truth of all paranormal activity, there is a necessary assignment of significant value unto objective evidence. This value has for a basis the provision of quantifiable data that is transferable to an extent that it allows for others to undertake an independent analysis of it. However, it is important to also assert that it is only possible to measure and define the manifest form of an energy or entity. Thus, given the incorporeal nature of the daimonic, that which is measurable represents only an aspect of any given form assumed by the phenomenon in a particular instance. As such, it is necessary to be mindful that any physical aspect may represent only a fraction of the totality. The true inquirer into the nature of our reality, including the manifestation of paranormal phenomena, must acknowledge that, whilst material evidence is of a form that allows others to undertake an analysis, it is however always subject to the limitations of sensory perception (i.e., it is quantifiable only in terms of mass, elemental construction, energetic form and content etc.,). In Platonic terms, that which is deemed to be objective evidence is effectively no more than a shadow of a true form intelligible only through an application of rational thought. Thus, the assessment of objective evidence is merely the measurement and definition of a shadow, with the conclusions drawn offering only a hypothesis as to the true nature of the form responsible for the manifestation of the shadow. Given the ability of the acausal psychical aspect to alter its form in accordance with the prevalent paradigm, any physical aspect is only representative of that which the phenomenon wishes for us to detect. It is also essential that any investigation assigns value unto the subjective evidence of percipient statements. Whilst these are inherently the product of an individual’s interpretation of a manifest phenomenon and are justifiably questionable in terms of both accuracy and motivation, there is a potential for some, although in no manner all, accounts to contain intuitive insights that may reveal aspects of the true nature for the phenomenon. Through a reliance upon that which is perceptible unto the senses, the subjective interpretation of any phenomenon is therefore no more or no less accurate than the assessment of any objective evidence. The advantage of objective evidence is that such is directly transferable

unto another individual for them to provide an independent analysis and verification of the original assessment. Where independent subjective accounts support each other or are corroborated by objective evidence, then it is reasonable to assign a parity of credibility and value unto the subjective that is equal that assigned to the objective. The realisation of the fallibility of the senses has profound implications for the investigation of the paranormal. The subjective account of the percipient is constrained by the accuracies and limitations of the human sensory apparatus. Equally, the analysis of objective evidence within a laboratory is limited by the avenues of inquiry and methodology of the scientist – whereby the scientist who undertakes an analysis of evidence in search of electro-magnetic radiation has no means to detect that which is other (e.g., biological material such as DNA). Thus, regardless of if evidence is objective or subjective, the limitations of our senses restrict our ability to determine the true nature of our world. To circumvent this issue, the inquirer must embrace the values afforded by both sensory evidence (i.e., subjective and objective) and the methods of philosophical inquiry so as to attempt intuition of the true nature of that which is only ever intelligible and never experiential. The truth is discoverable through the combined study of both the sensory and the intelligible; a composite inquiry that analyses and seeks validation for subjective experiences, the independent verification of objective evidence by other, critical, parties, and the application of rationale to the mysteries of our reality. Only through the intellect is it possible for the individual to comprehend the true nature and origin of our reality – and even then, the greatest minds may comprehend no more than a minute portion of the whole that is the One. Those who intuit aspects of the truth concerning our ontological reality evade the failures of our sensory perception and are able to perceive the nature of the forms beyond our illusory world in which objective evidence is effectively no more than a documentation of a shadow – with the philosopher attempting to decipher the true form responsible for that which is perceivable. With an apparent commonality underlying the many forms of paranormal phenomena that manifest without a causal link across spatio-temporal boundaries, there is a need to echo Carl Gustav Jung’s hypothesis concerning synchronicity. Jung postulated that, where there is an apparent link between perceptions and events, yet a causal link is absent, then there must be an underlying acausal connecting principal. That which is acausal is inherently other than the manifest and thus, is spiritual. As per the

hypothesis put forth within the earlier study of Towards a Conquest of the Paranormal, the underlying acausal connecting principal that is the ultimate originator and medium of all phenomena, regardless of if such is causal or acausal, is none other than the psychical activities of the over-mind of the One. Thus, the ontological truth of our reality is that it exists only within the overmind of the One and thus, all is merely a manifestation of a psychical energy. The forms taken by that energy are many, including both the corporeal and the incorporeal. The imbuement of specific forms of being with an individuated fragment of the consciousness allows for those beings to act with free-will. As previously stated, those beings that have an incarnate form as an essential property of their nature, such as man, are invariably subject to the laws of the causal plane of manifestation. Those forms of fragmented consciousness that lack for an incarnate form within their essential nature are those beings otherwise thought of as daimons – with the attribution of allegiances unto the will of the One providing a basis for the application of specific terms of reference (i.e., angelos for those allied unto the One and diabolos in reference to those that oppose such). Having an absence of a defined form of manifestation, those inhuman daimons (IHDs) experience manifestation only as an accidental property and thus, they are able to assume an array of forms in accordance with their will. The many interpretations of the manifestation of IHDs are therefore the truth behind phenomena such as black-eyed children, shadow people, extra-terrestrial beings, black dogs, and some humanoid cryptids. All of these however are purely the perceptible forms of daimons, truly Keel’s ultraterrestrials, as they extend their influence and activities beyond the Yetziric plane or, in some instances, the individual may have unknowingly attained a perception of that plane – either through the activation of a latent psychic ability during waking consciousness or through an astral projection amidst a dream state. Indeed, the frequency with which paranormal activity is reported as occurring whilst the individual is sleeping, including incidents where the percipient is either on the verge of sleep or awakes to experience a phenomenon, including instances of sleep paralysis, is highly suggestive of a link between the dream state and a plethora of phenomena. The apparent link, although largely conjectural given the subjective nature of experience, is then seemingly facilitated through the relaxation of the conscious mind and the attainment of an altered brainwave state. There is a significant potential then, that many such percipient experiences of paranormal phenomena occur during a theta brainwave state. With the

association of the theta state with both the intensive dreams of the REM cycle stage of sleep and the ability for the individual to experience lucid dreams,[210] it seems likely that the majority of percipient accounts that relate to either night time or periods of sleep likely occur as a result of the alteration in the brainwaves, to either theta or delta states, facilitates the perception of conscious beings of an incorporeal form. As suggested previously, the attainment of similar brainwave states through the induction of trance is thus indicative of a link between the experiences of those who perceive paranormal beings, the visions of those who undergo hypnotic past-life regression therapy (most likely perceiving an alternate reality, rather than any actual prior incarnation), and the perception of planes and beings other than our own by a plethora of mystics and occultists whilst engaged in intensive meditation (i.e., through the creation of an intense focus and often inclusive of the use of mantras or optical devices, such as a speculum or flame, through which to induce a trance state in the operant). It is necessary then, to consider that there is a very tangible link between a number of phenomena. Those phenomena having a typical association with the night include those believed to have a daimonic nature (incubi, succubi, vampiric beings, poltergeist activity, daimonic attacks during the witching-hour etc.,), the abduction of individuals by extra-terrestrials, and the activity of beings of an uncertain nature (black dogs, black-eyed children, and shadow beings etc.,). Thus, it is possible to surmise that there is a likely connection between these beings and the daimons of the Yetziric plane. The invasive actions of some apparently extra-terrestrial entities during the nightly rest of abductees and the perception of shadow beings, including the Hat Man etc., upon a percipient’s awakening from sleep are similar enough to allow comparison. That both forms of the phenomenon include percipient descriptions of an experience of paralysis suggests that sleep paralysis is a common aspect of the experience. Thus, it is highly likely that the individual awakens rapidly from the theta brainwave state of the REM cycle and returns to a conscious state, if only partial, for a brief moment of time preceding the full retainment of control over their body – thereby resulting in the experience of sleep paralysis. A further expansion of the comparison will then find a significant similarity between other aspects of such encounters. The abduction of individuals from their beds or amidst sparsely populated regions is common to accounts of encounters with nature spirits (e.g., fairies), the forms taken by diabolos (including strange

youths, black dogs, and the more direct forms of incubi and succubi), and beings of a seemingly extra-terrestrial origin. There is due reason to suspect then, that the individual has an awareness of an entity that otherwise would have simply featured within their dream. It is important to note however, that in no manner does this statement invalidate the reality of the perceived entities – there is a significant potential that the individual has perceived an entity or entities that inhabit the Yetziric plane and that they are fortunate, possibly unfortunate, in having a recollection of such beings. The similarities in the descriptions of entities that are provided by those who believe they have encountered extra-terrestrials to those who hold they have experienced a daimonic visitation is significant and has been noted by the likes of Vallee.[211] Only a brief comparison of the description of grey extra-terrestrials and the image of the entity known as Lam (thought to be a demonic form) to Aleister Crowley is required to underline this point. The investigation of a wide array of phenomena through the use of archaic occult mechanisms such as the use of a black mirror and mantras may then provide a valid means for the investigator to experience the phenomenon without need to specialise in either the occult (i.e., the goetic invocation of daimons) or the pursuit of dialogue with extra-terrestrial beings – for their nature is truly one and the same. Other forms of phenomena that occur either predominantly during the daytime or without any apparent bias towards a timeframe, such as the encounter with forms of the greater primates and large cats etc., are thus most likely of a purely causal nature and it is possible to assert that, despite the conjectural basis, that such cryptids are likely to exist and represent an otherwise unknown species or an unexpected presence of one in a habitat far removed from the norm. Equally, there is also a need to acknowledge that, like the likely existence of some cryptids as a yet undiscovered or unacknowledged species within a region, it is also likely that many reports that concern the observation of UAP result from the observation of either natural phenomena (e.g., cloud formations or meteors) or aircraft that are too distant for identification or are military craft of an unknown, possibly developmental, nature. Such phenomena are then, very much real and definable with the presentation of any objective evidence. It is however, the far wider scope of those remaining phenomena that have no likely explanation as a product of a failure to identify an otherwise readily explicable encounter with an object, phenomena, or species that then

provides us with the true mystery – the subjective shadow upon the wall that we must investigate in order to discern its true form. There is a need to consider then, that what superficially present as a vast array of phenomena are in fact of a singular nature. Thus, there is but one cause for many otherwise inexplicable phenomena as manifest under the guise of many masks. The sporadic observation of strange creatures in a region, with cameras and other technology failing miserably in an effort to capture objective evidence for such a presence, and the inevitable failure of subsequent efforts to determine the reality of such a phenomenal manifestation are, frustratingly for the inquirer, verily in accordance with the nature of the beings at cause for such. As acausal entities, the InHuman daimons (IHDs) appear to man only where and when they have a reason to do so – manifesting phenomena appropriate to the nature of their interactions. They will appear as a diabolos so as to tempt or terrify those they have reason to do so, appear as extra-terrestrial vehicles to inspire an individual to look towards the skies, or assume the form of angelos to inspire religiosity and illuminate others. Having no corporeal form, they appear as they wish. Thus, the vague aspects of some cryptids are possibly indicative of a daimonic nature – as is evident in accounts of the grey man of Ben MacDhui and possibly other, although certainly not all, accounts of greater primate-esque beings. The more sinister appearances and subsequent associations of black dogs, shadow people, and BEC all have sufficient testimonies from those who encounter such to allow us to surmise that they are purely diabolic in nature. The activities of these diabolos are purely in accordance with the infernal strategy: to identify an individual who emits a suitable psychical energy and target them for a series of malefic attacks in order to increase the emission of such energies and allow for an enhanced harvest of such. [212] With such a predatory relationship towards the targeted individual, the actions of the diabolos bare sufficient resemblance to those otherwise attributable unto a vampiric entity that it is reasonable to also surmise that the basis for vampiric lore is none other than an attempt to explain and relate such daimonic activity. Elsewhere, the appearance of entities that seem to harass and even abduct individuals whilst assuming a form in accordance with the percipient’s expectations of extra-terrestrial beings also shares a significant similarity with the infernal strategy and the purported appearance of demons to suggest that its true nature is none other than the daimonic.

It is possible that the commonality of certain forms and attributes may indicate a preferential or base form for such daimonic manifestations. The frequency with which attributes such as tall men, smartly dressed in black and often having dark or black skin is significant and features in accounts from the witch-trials of the early modern period, tales of shadow people, the Hat Man, Indrid Cold, and the Men in Black that commonly make appearances in response to significant UAP sightings. Equally, it is also possible to draw comparisons between descriptions of the infamous Mothman of Point Pleasant, the being known as Springheeled Jack, and possibly even the New Jersey Devil of the Pine Barrens – with both the Mothman and Springheeled Jack having prominent features of glowing eyes and an unnatural means of leaping or flying.[213] Where such common features are readily discernible with ease, then it is highly likely that there is a single being or form at cause for such phenomenal manifestations.[214] The manifestation of these beings typically indicates the induction of a profound change in the reality of the percipient. Dependent upon the intention of the daimonic consciousness that is at cause for the manifest phenomena, there is the potential to bring about a profound change in the individual or to initiate a shift in the cultural zeitgeist. Where the focus is upon an individual, then the encounter with the daimonic has an initiatory effect that results in the percipients revaluation of their life and may include elements of either an inspirational or revelatory nature (e.g., the experiences of Moses with the burning bush upon Mount Horeb and the revelation upon Mount Sinai are both comparable to commonly reported aspects of close encounters with UFOs and extra-terrestrials). The ability of a manifestation to instigate cultural shifts is evident in events such as the miraculous (the feeding of the many by Jesus, the parting of the Red Sea, the plagues of Egypt, the miracle of the Sun at Fatima, etc.,) all have contemporary counterparts that have had an influence outside of religion (the Battle of Los Angeles, the events known as the ‘Roswell incident’, etc.,) that have also steered the attention of the popular psyche and have served to inspire a sense of wonder amidst the advent of scientific materialism. To this end, it seems that the common traits of the phenomena remain: the perception of a bright light or vision in the skies; the encounter with a humanoid being; a journey to observe a strange land; the receipt of privileged information; the participation in some form of reproduction (regardless of such is consensual or involves processes of forced extraction or insemination in order to fertilise an embryo). The commonality of the core aspects of the phenomena remain regardless of

whether they are perceived to be the actions of witches, the devil, diabolos, angelos, shadow beings, the Mothman, or extra-terrestrial visitors. The transposition of the form of the phenomena so as to align with the subjective expectations of the percipient is achievable only through a direct influence upon the psyche of the observer – the core phenomenon remains unchanged whilst the interpretation of such is altered so as to achieve the correct response within the mind of the individual. To achieve this end then, it is necessary that the causative being has no objectively defined physicality and thus, they are likely to be a purely psychical being – that which is otherwise termed ‘spirit’. Further, it would indeed seem that the manifestation of any given phenomenon is intentional and thus, it has a purpose. That purpose is thus in accordance with the hypothesis of Vallee – a control mechanism to guide mankind.[215] Whilst Vallee ultimately posits an interdimensional explanation for the intrusion of these psychical beings into our reality, a notion that echoes Keel’s ultraterrestrials, such a hypothesis negates to offer any explanation for the means by which such dimensions exist and how such entities are able to exhibit such a degree of influence upon the perceptual faculties of the observer. Herein then, in the hypothesis that there is a psychical nature to all being, extant within a unifying field of consciousness, it is possible to offer both an explanation for being, including the possibilities of multiple worlds and dimensional realities, and the true nature of all paranormal beings and manifest phenomena. The postulation that there is an underlying psychical nature to all paranormal phenomena, including everything from residual hauntings to the abduction of individuals by extra-terrestrial beings, is present within ancient philosophy. It is the cause of the heresy of Akhenaten in ancient Egypt. It is present in the philosophies of Plato and Plotinus as wells as within the psychological model of Jung and is the basis of his hypothesis regarding UFO phenomena. The answer as to the question concerning the nature of all such phenomena is concealed within ancient texts such as the Hermetica, the Kybalion, and the Emerald Tablet of Thoth. In the example offered by Plato, man perceives only the play of shadows upon the wall of the cave and thus, man’s subjective reality is merely an illusion. Such is true of all sensory perception – regardless of if such is mundane, preternatural, or paranormal in nature. In specific reference to paranormal phenomena however, then the extra-terrestrial and the angelic being are no more that the imposition of subjective symbolic biases upon the shadow – the form that is the cause of the perceptible shadow remains unseen and thus, as an intelligible form, is forever beyond the ability of man to perceive.

Only through rational contemplation of his ontological reality can man discern that which is acausal. The truth then, is that which science is ever approaching the realisation of: that all is ultimately a psychic emanation of the One – with every man being merely a fragmented, individuated consciousness or thought-form. Through each of these forms, the overmind of the One is able to contemplate and experience an infinite number of potentialities, with billions of lives in our own dimensional reality replicated throughout an incomprehensible number of permutations that each give rise to an alternative reality. The One knows all that is, was, shall be, and never will be as a result of its role as the unifying field, the collective unconscious, from which all spiritual minds emanate. As individuated emanations of the singular consciousness at cause for all being, all beings are inherently daimonic in nature. Consequentially, those daimons devoid of any essential nature mandating an incarnation in the form of man (i.e., those incorporeal beings historically thought of as angelos and diabolos) are otherwise capable of the assumption of any form they deem best suited to facilitate interaction with man. The various forms historically attributable unto the activities of daimons include those otherwise classifiable as cryptids. The Devil and his diabolos frequently appear as black dogs. The association of the Devil with pools of water and the assumption of the form of a large serpent may explain some, although not necessarily all, sightings of large serpentine cryptids in lakes, as well as the frequent suggestion of serpentine aspects attributed unto such and the apparent focus of UAP around bodies of water is also highly suggestive of the shared nature for all such paranormal phenomena. The activity of those daimons formerly known as incubi and succubi may explain the actions of entities that exhibit a predatory vampirism and those that engage in the abduction and abuse of individuals. Mischievous actions perpetrated by lesser diabolos may account for phenomena otherwise attributed historically unto elves, goblins, and black beings. The perception of dark, shadowy entities and even strange forms of biped may result from instances whereby individuals glimpse daimons as they shift between the angles of perceptible reality.[216] That numerous historical accounts detail the malefic actions of such entities towards an end of facilitating the production of non-natural births, possibly even daimonic hybrids,[217] in conjunction with aspects that relay abduction is of particular note however. Previous studies have also drawn comparison between the attempts of the infernal daimons to bring about the creation of humans that, as a result of their altered nature, will be

more agreeable unto the notion of alignment with the agenda of such beings.[218] The variation in the subjective interpretation of phenomena is entirely logical given the subjective nature of sensory perception and experiential interpretation. Within the introduction to this study, the inquirer was given direction unto the consideration of the application of Neoplatonic philosophy as a basis from which to consider the hypothesis presented herein. Whilst there is a need to assign value unto quantifiable objective evidence, it is necessary to accept that subjective percipient accounts may include aspects of truth that the individual has intuited – even if such occurs on a subconscious level. Where two or more independent percipient accounts vary in their description of aspects of a singular phenomenon, there is a possibility that there is a degree of perceptual bias involved in shaping the subjective experience of each percipient. Any one phenomenon may then be subject to varied subjective interpretation as a result of the influence of subjective psychological bias upon the perceptual filter of the percipient brain. Thus, those who lean towards scientific materialism are inclined to interpret a manifestation of a daimonic entity as extra-terrestrial in nature, whilst those of a theistic position are more inclined towards the perception of angelos or diabolos. The hypothesis previously posited in Towards a Conquest of the Paranormal is applicable unto many instances of those phenomena attributed unto the activities of cryptids, mythical beings, UAP, and extraterrestrial beings. That there is a unifying field of consciousness that underpins this and all realities (i.e., within the multiverse), explains everything from the existence of the causal plane (i.e., the manifest universe) to acausal aspects such as the mysteries of consciousness, forms of ESP, and all forms of religious or paranormal experience. As noted within the previous study, the existence of this consciousness has long been acknowledged by philosophers (e.g., the Neoplatonists), occultists and theologians (with such the basis of the Qabalistic model of Otz Chiim,[219] paranormal investigators such as Keel,[220] and even the likes of Carl Gustav Jung – all with a variety of names then referring to such (the aether, astral light etc.,). Although the prior part of this study served to expound the hypothesis of a unifying field of consciousness, it is prudent unto the further development of the field that it is again presented herein. The classification of all phenomena as either 1) causal or 2) acausal provides the basis for the hypothesis, with phenomena of a causal nature inherently being those

quantifiable or explicable by physicists. Conversely, those phenomena of an acausal nature are those inexplicable by physics as they originate with conscious beings that largely exist beyond the plane of causality as they are of a purely noumenal nature and merely influence the causal plane through the focus of their will. These incorporeal beings are then that which is commonly termed ‘spirit’ or the higher ‘soul’ of the intellect. The existence of the acausal, as a consciousness of an essential nature devoid of a physically manifest form, then answers the requirement of quantum physics for there to be an observing consciousness external to the physical universe before the universe can come into being – that is, without the presence of an acausal consciousness, there can be no manifestation of the universe and the possibility for either being or non-being will remain a mere potentiality. The reliance upon the observation of an acausal consciousness so as to bring about the creation of the causal universe is best explained through the thought experiment of ‘Schrödinger’s cat’ as a means to demonstrate the implication of the Copenhagen interpretation of quantum physics postulated by Niels Bohr and Werner Heisenberg.[221] Erwin Schrödinger’s theoretical construct posited the placement of a cat within a sealed box. Within the box, there is also a vessel of a poisonous gas, some radioactive material, and a mechanism which combined a Geiger counter with a hammer. Once the radiation in the box reaches a specified level, the Geiger counter triggers the hammer mechanism, which then breaks the vessel containing the poison – thus killing the cat. The paradox of Schrödinger’s box is that until an individual opens the box, there is no means by which to discern if the cat is either alive or dead. The cat effectively exists in a state of potentiality – it is both alive and dead, yet it is neither. Only upon as a result of the conscious observation of an external being does the quantum flux-state of the cat collapse into either state, with the revelation of the cat as either alive or dead. The insertion of any apparatus into the box, to detect the state of the cat, during the experiment has no theoretical effect upon the result. Any mechanical device lacks the perquisite of consciousness required to collapse the potentiality into a state of being. Only the later interpretation of the data from such a device by a conscious being then collapses the potentiality of the cat’s state and resolve such into one of life or death. The consequence of quantum theory is thus, that in order for the material, objective, and causal, universe to have materialised, it must have collapsed into a state of being from a prior flux-state of potentiality. At some point, the universe had an equal potential to both to exist and to fail to exist. For the physical

universe to have then actualised into being, there is a requirement for the observance of the potentiality by a consciousness. As the proper definition of the physical universe is as the totality of all which exists physically, then any such conscious observer is inherently external to the causal universe. It is impossible for any consciousness to have ‘observed’ its own potentiality and brought itself into existence as a part of the universe. Such a consciousness then must be external to the causal universe and is then essentially acausal in nature as there can be no other which brought it into existence.[222] In a metaphysical sense, this acausal consciousness is then the selfcreated, non-manifest, primal form of being which brought the universe into being out of nothingness – with such being Aristotle’s unmoved mover or first cause, the mind or nous of Plotinus’s theology that is otherwise known as ‘the One’ or God. If science can evidence and accept the reality of the mind of man to produce empirically detectable influences upon random events, such as in the below discussion of instances of psychokinesis, then it must also both accept and affirm the reality of a greater being, acausal in nature, and the potential of such a being to affect such a change upon manifest reality in accordance with the will. If man can affect the roll of a die through the projection of his psychic energies (i.e., psychokinetic activity), then it is certain that the creation of the causal universe is within the abilities of the over-mind of the One. Subsequent hypotheses have since served to transform quantum theory. The Many Worlds theory, postulated by Hugh Everett, posits that each potentiality is realised, albeit in an alternative dimension. In terms of Schrödinger’s cat, the conscious observer may open the box to find that the cat is alive. The alternative potentiality, of finding the cat dead, has a potential energy that is unable to merely dissipate. Realisation of this potential then arises in an alternative dimension where the cat is no longer alive. Whilst it is widely thought that the Many Worlds interpretation invalidates the Copenhagen interpretation, the hypothesis offered herein integrates them. The Many Worlds hypothesis is only an effective rebuttal of the Copenhagen interpretation where the observer assumes a position within one of the dimensions which form arise through the former interpretation. If the observer is external to all possibilities and dimensions, whilst envisioning all possible outcomes within the singularity of the causal universe, then the Copenhagen interpretation remains valid and thus may give rise to the multiple dimensions of the Many Worlds hypothesis within the causal universe – where the observer is acausal and external to such.

Each alternate parallel dimension of the Many Worlds hypothesis is then but a singular emanation of an infinite number of contemplations which result in an exponential series of ‘what if?’ within the divine over-mind of the conscious observer, allowing the singular consciousness to envision all possible outcomes, thereby effectively rendering notions of past and future events obsolete and replacing them with a singular moment of consideration within the acausal consciousness that the Copenhagen interpretation effectively posits as the creator of the causal plane – the being variously known as deity, God, the One, etc.[223] The local perception of the Many Worlds, or multi-verse, gives rise to a notion of a singular universe, although in reality, what we perceive is likely to be fragments of various parallel dimensions bleeding through each other. Our perception is then from a single point within a far greater field of potentiality -- as per the theory of David Bohm. Within the theological system of the Qabalah, the overmind of One constitutes the Totality. Each Sephirah of the Qabalistic tree of life, Otz Chiim, is a part of Ain Soph and represents but a single emanation. Within the structural symbolism of the Qabalistic Sephiroth that is Otz Chiim,[224] the manifest plane of our causal existence is that of Malkuth and is the tenth and most distant emanation of God. The Hegelian concept that the noumenal, that is the acausal plane of the spirit, is the true reality, and that the material plane of causality is thus unreal then reflects both the this very dependence, in both Qabalistic terms and the theories of quantum physics, of the physical objective universe upon the acausal and noumenal plane to provide the conceptual forms to which matter then adheres. Whilst Hegel suggests that the phenomenal world is unreal and that the noumenal is the true reality, the truth is ultimately that the phenomenal and causal plane is a mere aspect of a far greater noumenal plane – with everything part of the greater One. Here then, we also find the reason as to why there is a need for the manifestation of the causal plane: that without something to be conscious of, then the acausal consciousness, the divine prime-mover, is undefinable as a consciousness – it is indeed a impossible contradiction to define a thing as a consciousness without anything for it to be conscious of.[225] The existence of the manifest universe then allows the acausal prime-mover, God, to express consciousness and define itself against those aspects of the causal creation – experiencing the self through the experience of creation.

Accordingly, such also serves to explain the concentration of paranormal phenomena upon a region, individual or group, and even periods of our perceptual time. These clusters of focus for the manifestation of paranormal phenomena are notable and have caught the attention of other investigators such as John Keel who termed them ‘window areas’. Indeed, it is justifiable to surmise that these window areas which serve to focus paranormal energies and phenomena are verily identical to the clusters of activity otherwise deemed to be indicative of daimonic activity. Thus, the infestation of a location by IHDs, possibly even the subsequent oppression of an individual as a precursor to a direct attack in the form of possession, is indicative of the focus of consciousness upon a location or individual. Where entities such as the Mothman are accompanied by other phenomenon such as UAP, Indrid Cold, and the Men in Black, then the apparent contrary natures of the manifestations is possibly comparable to the that which is otherwise subject unto interpretation as the battle between angelos and diabolos. Ultimately, regardless of the nature of the phenomenon, it is the effort of the One or God to both define aspects of itself and experience being, even if our apparent reality is no more than a dream or thought experiment within the supreme archconsciousness, that then results in the focus of the attention upon such specific aspects that creates that focus of psychical energy responsible for the manifestation of both subjective and objective paranormal phenomena within Keel’s window areas. The focus of the will of the archconsciousness upon such an area then leads to a direct intervention in the perceptual reality of individuals and may thus result in objective phenomena (e.g., miracles) or subjective experiences (e.g., illumination of a prophet). Conversely, the absence of a focus of a positive psychical energy could then attract and feed that which is, by degrees of privation, the polarisation of the positive and is thus, inherently malefic in nature. As stated in the prior study, this hypothesis is far from new – neither is it a mere confirmation of similar aspects within the hypotheses of Jacques Vallee[226] or John A. Keel that posit an field of consciousness underlaying our perceptual reality, with UAP and certain beings associated with such (the occupants of UFOs, the Mothman, Indrid Cold etc.,) possibly being interdimensional visitors or observers of events in our reality. The variation posited herein however, is that the ultraterrestrials of Keel are identical in nature to the daimons otherwise associated with those hypotheses that take a theological, rather than one of scientific materialism, to the explanation of paranormal phenomena. The similarities between those phenomena

associated with UAP and descriptions of both the activities and forms of daimons present in both occult lore and statements from percipients to events at the centre of the many witchcraft trails of the early modern period are, as noted by Keel,[227] both profound and highly suggestive of a common origin. The hypothesis put forth here is however, along with those hypotheses of Keel and Vallee, ultimately an extension of the Neoplatonic philosophy that underlies many theological and occult systems of thought. In this hypothesis then, the nature of UAP and extra-terrestrial visitations is indeed ultraterrestrial. It is however, of a nature other than interdimensional. The ultraterrestrials at cause for the phenomena attributed unto UAP are one and the same as the daimons, specifically IHDs, held to be the agents of both malefic and miraculous acts – they are individuated fragments of consciousness. The perception of these beings, along with their ability to have a profound effect upon the life of the percipient as a result of any experience of revelation, is the result of a direct interaction between the fragment of consciousness within the mind of the observer (i.e., man) and that of the daimon. This interaction occurs sparingly, yet with both intent and purpose, through the medium of the psychical field within which all things exist – a wider consciousness otherwise known as Ain Soph or God. The consequence of such an ontological hypothesis is that, as per the earlier assertion, those phenomena historically subject to subjective interpretation in terms of theological systems are now perceived through a contemporary philosophical lens – one that espouses scientific materialism in place of theology. Consequently, those phenomena previously considered miraculous, angelic, or diabolical, are now either subject to instantaneous dismissal or they are considered in terms of those paranormal activities held to be compatible with the atheistic zeitgeist – as cryptozoological or extra-terrestrial phenomena. The variations in form, including everything from UAP to the manifestation of miracles, are all but veiled masks worn by the same agent. These masks are then amorphous and able to assume a form, or are assigned such, in accordance with the subjective expectations of the percipient – in agreement with the prevalent belief system. The true form of the phenomenon remains unaltered however, with the subjective filter of the percipient’s mind then altering the experience to the extent that best allows for an attempt at rationalising the encounter. The need for this subjective manipulation of the perceptual form for the phenomenon is such as to allow the retention of both consciousness and sanity for the percipient. At this stage, it is necessary to affirm that the

cultural paradigm is in no manner responsible for any form of mass hysteria. Rather, the influence of social beliefs merely guides the subjective interpretation of a very real phenomenon.[228] Those who encounter the agent of the phenomenon without the imposition of their own subjective belief systems upon the experience thus perceive the true form. The consequence of such a direct perception is a permanent alteration of their being – very likely resulting in insanity. It is this risk, of insanity or death, that is the reason for the Biblical warning against looking directly upon the face of God – to perceive the incomprehensible. It is then, as noted by Keel and postulated in detail within the introduction to section three above, that the phenomena, as associated with the activities of acausal daimons (IHDs) – being one and the same as Keel’s ‘ultraterrestrials’, assume the form that best fits the expectations of the percipient – for by furthering belief, the entity fosters a greater supply of psychical energy for it to harvest.[229] As energy accumulates, it inherently empowers the daimonic to manifest phenomena upon the causal plane. The focus of attention upon an individual, so as to encourage intensive emotional states (e.g., fear) is one such method that the daimonic employs. Alternatively, the positive encouragement to engage in ritualistic activities imbues an immense psychical charge upon an object (e.g., an altar) or a location (e.g., holy ground).[230] It is towards this end, that a daimonic being may act in a manner agreeable unto the subjective belief systems of possible percipients so as to encourage their investment of psychical energy into a chosen receptacle. Even where the form of phenomenon is seemingly distant, as in the example of UAP constituting ASP, the nightly gathering of UFO enthusiasts at a certain location to observe such invariably serves to gather those energies, focussed by a commonality of belief, into a close proximity – one that then aids the daimonic entity in harvesting its psychical crop. Ultimately, the ability of any one individual to experience paranormal phenomena, regardless of the form of such, is the result of an inherent interconnectivity between the fragments of consciousness that comprise individual beings – with each being a singular ‘I’ within the many of the One. Each individual, though unique and able to act under their own will, is part of a larger system of which few have any comprehension of. In the same manner that a skin cell or even an entire organ is part of the human body, sharing identical DNA to other parts, it acts to function in accordance with its role, without any direct link between the conscious mind and itself. That some individuals, through the practice of yogic and other techniques,

are able to develop a control of various functions and reactions of their body (the regulation of core body temperature, the stemming of blood flow during piercings, or the ability to avoid burning whilst in contact with hot substances) that are otherwise typically beyond such, evidences the potential for the mind to link to otherwise unconscious aspects of the self. This process of expanding the consciousness is then verily that which enables forms of ESP[231] and is a latent ability within each and every man, awakening naturally within some (e.g., during puberty) or through occult practises (yoga, magical workings etc.,). In addition to the ability of a psychic to utilise ESP to perceive information concerning other individuals, either alive or deceased, such an ability also inherently allows for the perception of IHDs. Whilst some individuals, such as occultists, may intentionally attempt to perceive such incorporeal beings, others may do so unintentionally and without any idea of their ability to achieve such a feat. Where an individual perceives the presence and activity of an inhuman consciousness, their subjective interpretation of such then results in the apparent variation in forms of paranormal activity. An occultist who attempts to converse with an angelos or diabolos has a preconceived expectation as to the form that the IHD will assume and their experience will thus conform to such notions. Those who believe the UFO phenomenon to have an extra-terrestrial nature, will likewise perceive similar phenomena (ASP) in accordance to their expectations. Thus, the appearance of a luminescent form and the perception of a dialogue, telepathic or spoken, with an inhuman entity, is then subject to interpretation as either the manifestation of an angelos/diabolos or an extra-terrestrial visitation. Ultimately however, the causative agent is one and the same – the daimonic form of an individuated conscious fragment. The experiential phenomena are however nothing more than one fragment of consciousness achieving the perception of another – with the whole of our reality, being the causal and the acausal, existing within the interconnecting totality that is the mind of the One. The comprehension of the concept of a fragmented consciousness with a source in the over-mind of God is most easily explicable through the analogy given in the prior study of Towards a Conquest of the Paranormal: that each individual consciousness, human or IHD, is as a singular piece of coloured glass within a vast stained-glass window. The glass is the manifest body or world. The colour upon the glass is the individual soul. The light that shines through each piece of glass, being coloured accordingly, is the intellect or spirit. The source of all light that shines through the whole window, providing a splendid display of colour and beauty, is the Sun – the

overmind of the One. Each shard of glass is unique and separate, yet plays a role within a much larger reality. Equally, man is but one form of beings within the totality. The causal plane of our existence is but one aspect, effectively one string of the ten posited by Superstring theory. Those daimonic beings that are the acausal agents responsible for a great deal of paranormal phenomena are of an acausal nature that is as incomprehensible unto man as that of the supreme daimon – God. Man’s perception of that which is beyond comprehension is thus necessarily fallible. The daimonic beings are then, angelos and diabolos – yet they are more than such. The daimonic are extra-terrestrial beings – without being such. They are the cryptid in the woods and the shadow that arrives at the foot of the bed in the middle of the night – yet they are neither. The daimonic is one with man, yet it is other. The daimonic and man are related yet have variance – as if the daimonic are the subconsciousness and man is a conscious thought within the overmind. Regardless of the mechanisms involved, it is the ability of the percipient to see beyond the illusory realm of the senses and pierce the veil that results in their encounter with the paranormal. It is possible then to surmise that the very nature and causation of all phenomenon, including those of the paranormal, is One and that as such, all manifest phenomena are psychical. To encounter a daimon is to encounter an aspect of the greater self. To encounter an extra-terrestrial is then to encounter an aspect of the greater self – for such is verily a daimonic form. Equally, a cryptid of a more animalistic physiology may represent the lower aspects of consciousness – hence the greater tendency towards basal instincts for survival and procreation. It is essential to note however, that man too is a form of the daimonic. Thus, the old maxim remains powerful and true: in order to comprehend the true reality of our world, the inquirer must strive to know themselves.

7.

THE SOCIETY OF INQUIRERS INTO THE STRANGE

With the aim of investigation into the vast array of paranormal phenomena and subsequent attempts at the discernment of how such may inform our knowledge concerning our ontological reality, the author of this study has elected to form the Society of Inquirers into the Strange (SIS). The concern of the SIS, and those Inquirers who enter into affiliation through it, is the investigation and analysis of all that is considered to be beyond the commonplace and the mundane. As such, the Inquirers of the SIS are individuals who find themselves drawn towards the strange, the mysterious, the dark, and that which can be terrifying for some or all. The advances of scientific knowledge continually reveal that there is an underlying ontological truth – one that is stranger than many individuals are prepared to accept. The SIS embraces this likelihood, for it is the acceptance that there are things beyond human comprehension and that there exist many polarisations with degrees of privation between such. For each causal aspect, there is the acausal. Where there is light, the absence of such is inherently darkness, and of course, there is the imposition of morality upon actions and the motivations behind them that sees the fundamental opposition of good and evil. It is the position of the SIS that, through a combination of research and the undertaking of practical investigations, then the Inquirer may position themselves to realise the truth of man’s ontological reality – an extension of the precept that, in order to understand one mystery, it is necessary to comprehend a far wider array.[232] Further, the SIS affirms that whilst our contemporary world has opted to ignore and forget the truth, our predecessors have recorded their discoveries within the body of work that comprises world mythologies, religious artworks, architectural mysteries, and the literary arts. There are a few within our contemporary world that have discerned the truth for themselves and who, in daring to share such with the world, have found themselves ostracised and their works ridiculed as a direct result. Thus, the SIS holds that the fictional works of individuals such as H.P. Lovecraft, Edgar Allan Poe, Arthur Machen, Clark Ashton Smith, Lord Dunsany, Algernon Blackwood, and others have all revealed their insights and hints at the dark mystery of our world within their works.

The study of such works is then held to be of equal value to that of comparative mythology for the Inquirer. Others have taken a more accredited approach to the Inquiry into the mysteries, with the works of Carl Gustav Jung typifying the approach that allows such inquisitive work to be formatted as scientifically credible study and the likes of Plato, Aristotle, Thomas Aquinas, and Martin Heidegger are exemplars of the purely philosophical approach. Others, such as Manly P. Hall, Josef Allen Hynek, Graham Hancock, John A. Keel, and Jacques Vallee have fared less well in the receipt of their hypotheses by the chattel, although their works are well received amongst those able to free themselves of socially affirmed bias and embrace their inquisitive natures. Thus, these aforementioned individuals are the embodiment of the personality traits and interests that typify the inquisitor. The Inquirer is then one who evaluates a wide body of work, undertakes a broad study of mythology and the sciences, and approaches the pursuit of truth with an open mind that balances both the desire to discover with objectivity to provide a rationalised hypothesis from which to proceed. The desire of the Inquirer must be then: to never believe, but to know. In pursuit of the truth, the Inquirer must then be prepared to investigate all aspects of our reality, including those areas which others dismiss as of no value. The Inquirer is an avid adventurer, prepared to brave the unknown and conquer the fear of ridicule as they consider all potentialities before formulating their own rationalised hypothesis, undertaking the testing of such, and then finally arriving at their own conclusions. Our aim as Inquirers, is to progress beyond mere eikasia and pistis, move through dianoia, and achieve noesis. For those who are prepared to undertake such an adventure as an independent individual, then the SIS is a fellowship of like-minded individuals where the inquirer can find colleagues to support them in their research and offer support where needed. The overarching aim of the Society is to illuminate the unknown, the seemingly inexplicable, and to seek answers to the great puzzles of our world. Thus, it is possible to summarise the aim of the SIS as none other than the goal of all philosophical inquiry: to discover the truth. To achieve this aim, the SIS supports the efforts of Inquirers as they seek to investigate and provide answers, in the form of either rational hypotheses or substantiated theses, concerning the great mysteries.

8.

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National UFO Reporting Center. (2018, 11 18). NUFORC Online Database Index by Event Date. Retrieved from NUFORC.org: http://www.nuforc.org/webreports/ndxevent.html Paracelsus. (2004 (1656)). The Archidoxes of Magic. York Beach: Red Wheel/Weiser LLC. Plotner, T. (2017, June 5). messier 45-Pleiades. Retrieved from Universe Today: https://www.universetoday.com/34994/messier-45-pleiades/ Rand, A. (2007). Atlas Shrugged. London: Penguin Classics. Rilla, W. (Director). (1960). Village of the Damned [Motion Picture]. Romero, G. A. (Director). (1978). Dawn of the Dead [Motion Picture]. Rosenblum, B., & Kuttner, F. (2011). Quantum Enigma. Oxford, England: Oxford University Press. Russell, J. B. (1986). Lucifer. Ithaca, NY: Cornell University. Russell, J. B. (1993). The Devil. Ithaca, NY: Cornell University. Smith, J. P. (2018, January 11). The 10 Least Densely Populated Places in the World. Retrieved from WorldAtlas.com: https://www.worldatlas.com/articles/the-10-least-densely-populatedplaces-in-the-world-2015.html Strieber, W. (1988). Communion. London: Arrow. Summers, M. (2000). Witchcraft and Black Magic. Mineola, NY: Dover. Tchernine, O. (1970). the Yeti. London: Neville Spearman. Teague, L. (Director). (1980). Alligator [Motion Picture]. Tyson, D. (2011 (1597)). The Demonology of King James I. (D. Tyson, Ed.) Woodbury, MN, USA: Llewellyn. University of Colorado. (2019, June 1). Scientific Study of Unidentified Flying Objects - Condon. Retrieved from National Capital Area Skeptics: https://files.ncas.org/condon/ University of Copenhagen the Faculty of Health & Medical Sciences. (2017, November 27). Garlic can fight chronic infections. Retrieved from EurekaAlert!: https://www.eurekalert.org/pub_releases/2017-11/uoctgcf112717.php

Vallee, J. (1969). Passport to Magonia. Chicago: Henry Regnery Company. Vallee, J. (1974). Anatomy of a Phenomenon. London: Universal-Tandem. Vallee, J. (1990). Confrontations. New York: Ballantine. Vallee, J. (1990). Dimensions. London: Sphere Books . Vallee, J. (1990). Five Arguments Against the Extraterrestrial Origin of Unidentified Flying Objects. Journal of Scientific Exploration, vol. 4, no. 1, pp. 105-17. Watts, J. (2016, November 17). New Photos of uncontacted Brazilian tribe mark first sighting in over a year. Retrieved from theGuardian.com: https://www.theguardian.com/world/2016/nov/17/brazil-uncontactedtribe-indigenous-rights-illegal-miners Whedon, J. (Writer), & various (Director). (196-2003). Buffy the Vampire Slayer [Motion Picture]. United States: 20th Century Fox Television. Wiene, R. (Director). (1920). The Cabinet of Dr. Caligari [Motion Picture]. Wilson, C. (2006). Mysteries. London: Watkins Publishing. Wilson, C., & Wilson, D. (2000). The Mammoth Encyclopedia of Unsolved Mysteries. London: Constable & Robinson Ltd.

ABC, 51, 52 abduction, 7, 24, 81, 82, 103, 105, 107, 108, 109, 110, 115, 131, 135, 138, 139 abductions, 11, 14, 81, 110, 126 acausal, 7, 10, 11, 13, 14, 15, 24, 44, 56, 66, 68, 70, 83, 84, 85, 87, 91, 92, 96, 106, 118, 120, 126, 127, 128, 133, 134, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146 Acausal Paranormal Activity (APA), 15 aircraft, 12, 84, 87, 88, 91, 92, 93, 94, 95, 96, 97, 100, 103, 104, 110, 111, 125, 136 Alma, 37, 38 angelic, 14, 15 angelos, 10, 11, 12, 15, 31, 32, 44, 55, 63, 67, 82, 118, 120, 126, 127, 134, 136, 137, 138, 139, 142, 144, 145 angels, 10, 13, 16, 63, 106, 117, 120, 127, 131 Annunaki, 47 APA, i, 11, 14, 15, 24, 58, 127 Aristotle, 141 ASP, ii, 92, 118, 121, 126, 127, 128, 144 Beast of Bodmin, 51 Beast of Exmoor, 51 BEC, 61, 62, 63, 64, 65, 125 Ben MacDhui, 40, 43, 136 bias, 19, 20, 155 Big Cats, 51 black dogs, 32, 51, 53, 54, 55, 56, 57, 58, 75, 77, 134, 135, 136, 138 Black Knight, 99 Bloody Mary, 23 Blue Beam, 87, 130 Bohr, Niels, 140 causal, 13, 14, 15, 17, 141 Causal Extra-Terrestrial Activity (C-ETA), 14 Causal Paranormal Activity (CPA), 14 causality, 13, 15, 142 C-ETA, i, 14, 20, 22, 48, 84, 86, 92, 107, 120 Close encounters, 100, 101, 105 Condon, 85, 131 confirmation bias, 19, 20 Copenhagen interpretation, 140, 141 CPA, i, 10, 11, 14, 22, 23, 32, 58, 65, 84, 126, 127 Crowley, 31, 135 cryptid, 7, 10, 14, 20, 22, 24, 25, 26, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 41, 42, 43, 44, 45, 47, 48, 49, 50, 60, 61, 64, 76, 126, 127, 130, 145 cryptids, 12, 13 cryptozoology, 13, 24, 60, 61, 124 CTA, 22 daimon, 10, 15 daimonic, 10, 11, 13, 14, 15, 20, 24, 32, 44, 45, 46, 47, 48, 50, 54, 55, 61, 62, 63, 65, 67, 68, 69, 70, 71, 72, 75, 80, 82, 91, 92, 95, 107, 108, 110, 113, 114, 116, 120, 124, 126, 127, 133, 135, 136, 137, 138, 139, 142, 144, 145 daimons, 10, 14 Daylight Discs, 96

DCE, 62, 65, 66, 73, 74, 127 Dee, 55, 106 deific, 15, 57, 130 demons, 10, 13, 16, 64, 72, 131, 136 Devil, 31, 39, 47, 54, 55, 56, 57, 58, 63, 69, 75, 77, 81, 98, 110, 120, 127, 137, 138 diabolos, 10, 11, 15, 31, 32, 44, 55, 56, 63, 64, 67, 82, 118, 120, 126, 127, 134, 135, 136, 137, 138, 139, 142, 144, 145 divine, 13, 141, 142 egregore, 23, 24, 67, 75, 80 Egypt, 9, 85, 137, 138 elementals, 80, 81, 82 EMP, 103 empirical data, 18 England, 155 ESP, 10, 12, 15, 103, 117, 118, 119, 139, 144 ETH, 63, 64, 115, 124 EVP, 15, 108 extra-terrestrial, 10, 11, 12, 13, 14, 18, 23, 24, 27, 31, 32, 45, 46, 48, 49, 50, 51, 61, 62, 63, 64, 65, 66, 69, 71, 81, 82, 83, 84, 85, 86, 87, 89, 91, 92, 93, 96, 97, 98, 99, 100, 102, 104, 106, 107, 109, 110, 111, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123,124, 125, 126, 127, 130, 134, 135, 136, 137, 138, 139, 143, 144, 145 fairies, 12 Fermi, 121, 122 ghosts, 12, 13 Gigantopithecus, 38, 43, 45, 47, 50 God, 13, 141 Goetia, 81, 82 greys, 115, 116, 117, 119, 137 hallucination, 30, 64, 70, 101, 109 Hat Man, 66, 68, 69, 70, 71, 135, 136 haunting, 20, 31, 32, 55, 67, 95, 126, 127 Hegel, 142 Heisenberg, Werner, 140 Hill, 105 Hillary, 37 hoax, 100 Hynek, 88, 89, 90, 95, 96, 97, 100, 104, 107, 108, 109, 131, 146 IHD, 32, 55, 74, 127, 144, 145 incarnate, 14 incorporeal, 15 individuated consciousness, 15 Indrid Cold, 64, 69, 70, 71, 136, 142 infernal, 14, 15 inter-dimensional, 66, 71, 85 Jung, 22, 23, 44, 101, 112, 120, 134, 138, 140, 146 Jungian, 7, 68, 83 Keel, 7, 14, 65, 67, 70, 104, 113, 119, 126, 127, 129, 134, 138, 139, 142, 143, 146 Kelly-Hopkinsville, 114, 115 Keyhoe, 94, 99 Kraken, 35 Lancashire, 53 Lévi, Eliphas, 141

ley lines, 31, 55 Lilith, 47, 72 Lizard Man, 40, 43, 45, 47 Loch Ness, i, 13, 25, 26, 28, 29, 31, 33, 34, 71 Lovecraft, 7, 27, 50, 85, 120, 146 Lovecraftian, 120 lycanthropy, 75, 76, 77, 78 Malkuth, 142 Many Worlds, 141 Massachusetts, 47, 54 Men in Black, 63, 64, 65, 69, 71, 93, 136, 142 Michel, 87, 122 miracle, 87, 105, 137 Miracle of the Sun, 105 Mothman, 44, 58, 61, 65, 69, 92, 104, 137, 142, 143 Mount Rainier, 92 Neoplatonic, 139, 143 Neoplatonism, 7 Nessie, 12, 25, 28, 32, 33 nocturnal lights, 90, 91, 95, 96, 100, 108 Nordic, 117, 118 occult, 7, 23, 71, 77, 78, 79, 80, 118, 135, 143, 144, 155 One, 141 Otz Chiim, 142 Oumuamua, 99 over-mind, 141 pagan, 155 parallel dimension, 141 paranormal, 9, 12, 13, 17, 19, 155 pareidolia, 22, 30, 36, 37, 56, 57, 60, 64, 96, 98, 111 Pleiadean, 117 Plotinus, 141 Point Pleasant, 44, 61, 65, 67, 69, 92, 104, 137 poltergeist, 23, 24, 56, 62, 64, 69, 74, 75, 104, 125, 127, 135 Porshnev, 38 potentiality, 13, 140, 141 preternatural, 11, 12, 13, 14, 15, 22, 72, 138 projection, 141 psychic energies, 141 psychical projection, 22, 24, 56, 120 psychokinesis, 141 psychokinetic, 141 qabbalistic, 7 quantum bleed, 44, 48, 65, 66, 85, 119, 125, 126, 127 quantum bleeds, 10, 48, 66, 70, 116, 119, 123, 124, 126 quantum entanglement, 13 quantum manipulation, 119, 125 quantum physics, 17, 140, 141, 142 quantum theory, 140 radar-visual contacts, 97, 100 REM cycle, 134, 135 reptilian, 32, 34, 45, 46, 47, 48, 49, 50, 116, 119

residual energy, 66, 101, 119 Roanoke, 121 Roswell, 111, 125, 137 Salem, 47, 54, 68, 75, 92, 127, 139 Sasquatch, i, 22, 25, 36, 38, 39, 42, 44, 45 Schrödinger, Erwin, 140, 141 Scientism, 19 serpent, 28, 29, 32, 33, 34, 46, 47, 54, 138 shadow people, 44, 63, 65, 66, 67, 68, 69, 70, 71, 134, 136 shaman, 31, 77 shape-shifting, 7, 55, 57, 63, 73, 82 Shipton, 37, 38 Slenderman, 23, 62, 69 soul, 12, 13, 15 spirit, 13, 142 subterranean, 46, 50 succubus, 74, 82 supernatural, 12, 13, 15, 18, 22, 27, 53, 54, 55, 56, 57, 58, 71, 77, 121, 122 superstitious, 18 symbolism, 141 synchronicity, 7, 68, 134 Tesla, 99 the One, 141 troll, 44 UAP, i, ii, 11, 12, 20, 32, 64, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 97, 98, 100, 101, 102, 103, 104, 107, 108, 110, 111, 112, 113, 119, 120, 121, 124, 125, 126, 127, 129, 136, 138, 139, 142, 143, 144 UFO, 12, 13, 14, 22, 63, 64, 84, 85, 86, 88, 89, 90, 91, 93, 94, 95, 96, 97, 98, 100, 101, 102, 103, 104, 105, 106, 111, 112, 113, 116, 120, 122, 125, 131, 138, 144 ufology, 13 Vallee, 7, 44, 81, 87, 88, 89, 90, 92, 94, 95, 96, 105, 107, 108, 109, 113, 116, 122, 124, 127, 135, 137, 138, 142, 143, 146 vampire, 72, 74 von Däniken, 85, 92 Voodoo, 78, 79 werewolves, 72, 75, 77 Wilson, 33, 43, 44, 55, 73 witches, 50, 54, 55, 57, 66, 72, 73, 75, 98, 110, 137 Yeti, 36, 37, 38, 41, 44, 45 Yetzirah, 68, 71, 141 zeitgeist, 17, 25, 104, 128, 130, 137, 143 zombie, 78, 79

9.

ABOUT THE AUTHOR

Ansir Levi has a lifelong interest in the paranormal. A number of instances throughout his life led to a fascination with the idea that there was more to our reality than that which is readily perceivable. Whilst some turn to science in the quest for answers, Levi turned towards philosophy, theology, and the occult. Through the study of an array of philosophical and theological systems, Levi eventually formulated his own theological position after being raised without the impartment of any theological position or bias. During the course of Levi’s philosophical pursuits, he has been a member of numerous groups, including some of a pagan nature. As an adept student of the occult arts, Levi draws upon his knowledge, both theoretical and practical, to inform his philosophy. He is currently joint host of the Inquirers into the Strange podcast and the founder of the Society of Inquirers into the Strange. Levi presently resides in a cold and damp part of northern England with his wife Sophia, his daughter, and the two cats who have sat with or on him throughout the production of this work.

Contact Ansir Levi e-mail: [email protected] Twitter: @Ansir

The Inquirers into the Strange Blog: www.inquirersintothestrange.wordpress.com Twitter: @StrangeInquirer

e-mail: [email protected]

[1] Causal Paranormal Activity is that which is largely, if not entirely, subject to the laws

of cause and effect that govern the objective universe. Further detail is given in section 1.1.3. [2] Daimon is a term, devoid of moralistic polarisation and the assignment of gender, that refers to an acausal (spiritual) entity, an incorporeal individuated consciousness, with both angels and demons qualifying as daimons. The terms ‘demon’, ‘daemon’, and ‘daimon’ are all interchangeable and denote only the English, Latin, and Greek forms respectively. The use of the term ‘demon’ within Western society historically denotes an invariably evil being, although such an evil form is more appropriately linked to the Greek term ‘diabolos’. The original Greek daimon referred to a lessergod, a guiding spiritual conscious that was able to be either good or evil – the personal genius. The variant ‘daimonion’ has specifically negative associations as an evil spirit. Thus, daimonion was in use from the early Christian period, forming the negative perception of demons through an implied difference to the angelic. The original Greek daimon thus refers to a spirit which is morally ambiguous, as is man, and is somewhere between deity and manifest man. As per the prior study, this work shall then utilise the term ‘daimon’ to avoid assignment of any polarised moralities or genders. Those with an interest in the study of the daimonic, including both the angelos and diabolos, are thus referred to the earlier work Towards a Conquest of the Paranormal. [3] Acausal Paranormal Activity is that which is likely a form of consciousness without limitation to the laws of causation – being essentially that which is termed ‘spirit’ within a theological context. Further explanation is given in section 1.2. [4] Semiotics is used within this study as a reference to the systems of symbolism used within cultures. Whilst the field of semantics refers specifically to the use of language, this study includes linguistics within the wider scope of an individual’s symbolic system upon from which they draw upon aspects when forming impressions or expectations and attempting to communicate their subjective accounts of phenomena. [5] The acronym UFO (Unidentified Flying Object) came into use during the 1950’s as a term employed by the United States Air Force (USAF) in reference to any airborne craft or other phenomena that it was unable to identify as either military or civilian equipment (aircraft, balloons etc.,) or the result of natural phenomena (ball lightning, meteors etc.,). Prior to the ascent in popularity of the term UFO, such object were commonly referred to as ‘flying saucers’. In recent years, there has been a shift towards the use of the acronym UAP (Unidentified Aerial Phenomena) as researchers attempt to both distance themselves from the stigma now commonly associated with the term UFO and to distinguish between the manifest nature of an object and the potential that forms of energy may manifest aerial phenomena without any potential for the discovery of physical evidence (i.e., there is no spacecraft to examine). The author

has no concern with stigmatisation however, and in the same manner that terms such as daimon, angelos, spirit, and ghost etc. are freely employed in the prior study, Towards a Conquest of the Paranormal, then, this study will employ both terms – with UFO referencing a posited physical object and UAP denoting that which has the potential to be without any physical form. [6] (Keel J. A., The Mothman Prophecies, 2002, p. 55). [7] In order to further dispel the negative connotation that the term ‘conspiracy’ has come to represent, it is employed within this study as a reference the formulation of a secretive intention between two or more individuals. Whilst the term technically refers to a subversive or illegal intention, such is an example of the imposition of morality upon the term and the author rejects any such imposition given that it is often impossible to determine any such moral position (i.e., good or bad, right or wrong) without a full contextual analysis – such as is often only facilitated by historical perspective. Without such context, a group of individuals plotting to overthrow another group may be called ‘conspirators’ or ‘insurgents’. Equally, historical perspective may deem them to be ‘revolutionaries’ if their actions are deemed to be morally agreeable. Accordingly, there is no such assumption of any moral position where the term ‘conspiracy’ is used by the author of this study. [8] It has become commonplace to denote an individual to be a conspiracy theorist if they posit the existence of any conspiracy within government, military, financial, or elite social sectors. By labelling an individual as a conspiracy theorist, the perceptible credibility of the individual is effectively undermined and any hypothesis or evidence they have is often decried as mere fantasy. [9] Examples of such ‘conspiracy theories’ include: the existence of a C.I.A. mindcontrol programme (revealed to be MK-ULTRA); the plot to conceal the carcinogenic aspects of smoking tobacco; and the Gulf of Tonkin incident. [10] E.g., Mesmerism, Phrenology, Einstein’s Static Universe, and Einstein’s Cosmological Constant. The continued debate as to the classification of planets (i.e., Pluto) and the evidence for the existence of a yet undiscovered planet (i.e., ‘Planet X’ or ‘Nibiru’) within our own solar system is a further example of the dispute and continual revision of ‘knowledge’ extant within the scientific community. [11] The infamous example of the Piltdown man is one such example. In 1912, Dr Charles Dawson and his team revealed the discovery of what they claimed was the ‘missing link’. In reality, Dawson had combined the skulls of an ape and a human and stained them to enable them to claim the discovery. That the discovery was still taught to children as a scientific fact for decades after the discovery of fraud serves to affirm society’s faith in Scientism. [12] CPA was previously defined in terms relating to the perception of phenomena associated with hauntings (Towards a Conquest of the Paranormal, 2018). [13] See Jung’s essay Flying Saucers: a Modern Myth of Things Seen in the Skies (Civilization in Transition - Collected Works, vol. 10, 2014). [14] Some sectors of the paranormal research community employ the Tibetan term of tulpa in reference to these psychical projections. The methodology of creation and the

nature of the entity are identical however, with the variance in terminology indicative of no more than the first interaction with the concept – with ‘egregore’ having an origin within occult practises and textual references and ‘tulpa’ being more popular within ufology research. [15] Specifically, section 4.2.12. [16] Slenderman is an urban legend born out of the work of an artist known as Victor Surge (real name Eric Knudsen) that was entered into an online competition in June of 2009. By sharing only two images and providing a brief caption for context, Surge managed to weave a narrative that others also contributed to in a form of communal mythos creation. [17] Detailed discussion of the projection of psychical energies and their role in paranormal phenomena is given in the authors prior study Towards a Conquest of the Paranormal, and is given specific focus within sections 4.2.10 Poltergeists, 5.3.7 APA and the Infernal Strategy. [18] The fossil record is significantly inaccurate as evidence for or against the existence of any living organism as a result of the potential for a vast array of lifeforms to exist beyond the ideal conditions for fossilisation; (Hone, 2012), (Lamb, 2010). [19] Impressive tourism industries have developed around cryptids such as Bigfoot and the Loch Ness monster. A study, by account Gary Campbell, suggests that the Loch Ness monster is worth around £41 million per annum to the Scottish economy as a result of Nessie’s attraction to tourists (Aberdeen Journals Limited, 2018). It is reasonable that similar effects are the motivation behind the many dedications of holiday days dedicated to Bigfoot and the adoption of the creatures as the official animal of certain towns. The value of such cryptids to a regions tourism industry is then possibly at cause for the sudden concentration of sighting of cryptids in a region without any prior history of such (e.g., the Lake Van Monster in Turkey, where sightings of a lake monster began in 1995 – despite the lake’s inability to support any abundance of life). [20] Guidance on the assessment of both photographic and video evidence is given in the earlier study, Towards a Conquest of the Paranormal. [21] As captured excellently in the strange fiction of Howard P. Lovecraft, particularly Dagon, the Temple, and the Call of Cthulhu, although the Shadow Over Innsmouth also hints at the horrors within the sea. [22] Given the name udine by Paracelsus in the sixteenth century, the elemental beings associated with bodies of water are evident throughout historical literature and lore, including Ovid’s Metamorphoses from around 8 AD. Other forms of water elemental include the incorporeal water sprite, the mermaid, sirens, and the nixie or nøkk. [23] Such an evolution, from mythic beast to zoological aberrance, is evident in tales of the Loch Ness Monster. Whilst the contemporary form as features in percipient descriptions is comparable to a plesiosaur, such date only from the provision of easier access to the Loch from April 1933. Prior to this date, accounts of the Loch Ness Monster, though sparse, date back to the sixth century and the account of St Columba’s encounter with the beast. Notably, many such historical sightings,

particularly those dating to the sixteenth and seventeenth centuries, compare the monster to a kelpie (a form of udine). [24] A cryptid which was reputedly sighted, caught, and photographed around Lake Windermere, England, in the early twentieth century. [25] Examples of such serpentine or worm like cryptids include: Norway’s Selma, Vermont and Quebec’s Memphre, Wisconsin’s Bozho, Canada’s Cressie, Idaho’s Sharlie, and Iceland’s Lagarfljot Worm. [26] Lake cryptids which reputedly have characteristics similar to Sauropterygians (e.g., plesiosaurs) include: the Loch Ness Monster, British Colombia’s Ogopogo, Sweden’s Storsjöodjuret, Argentina’s Nahuelito, Lake Champlain’s Champ, and Kenya’s Lukwata. [27] In 2016, a team of marine biologists from the University of Copenhagen, led by Julius Nielsen, found a female Greenland shark to be around 400 years old (Morelle, 2016), thus affirming them to be the longest living vertebrate. [28] F.W. Holiday postulated, in his the Great Orm of Loch Ness, that the Loch Ness Monster was a survival of a form of tullimonstrum – a worm-like invertebrate that lived around three-hundred million years ago. Holiday’s hypothesis includes the notion that these creatures became known as wyrms within the British Isles, thereby forming the basis of the association between wyrms and dragons within the folklore and mythology of the northern Europe. Holiday later abandoned his hypothesis. [29] Titanoboa was a huge snake that lived some fifty to sixty million years ago. Skulls and other fragments of these snakes have been found in the jungles of Colombia. The size of Titanoboa is likely the result of high temperatures in the region at that period in time (Gugliotta, 2012) and thus, it is implausible that the cryptids present in lakes across world are any form of direct survival or relation. [30] Detail upon the condensing properties of water is given by Franz Bardon (Initiation into Hermetics, 2015 (orig. 1956)) and the mechanisms by which such may facilitate paranormal phenomena are discussed within the authors prior study, Towards a Conquest of the Paranormal (2018, p. 169 & 197). [31] See Section 4.5 of the authors prior study, Towards a Conquest of the Paranormal for an assessment of the theories concerning ley lines. [32] Äsruþr Cyneaþsson (The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 135-136) noted the ease at which it is possible to identify ley lines which seem to connect an array of paranormal phenomena, sightings of the Devil, and sites associated with the Pendle witch trials. [33] For the nature of such CPA, the reader is directed unto the earlier study, Towards a Conquest of the Paranormal. [34] Open lakes continually drain into other bodies of water before the water eventually discharges into the sea. The continual outflow prevents the accumulation of any solids, including minerals, and thus, open lakes are typically bodies of fresh water. Closed lakes, being endorheic basins, allow no such discharge and are thus typically saline. [35] Such as the Puerto Princesa river in the Philippines.

[36] Colin and Damon Wilson provide a concise summary of the Daedalus sighting in

their the Mammoth Encyclopedia of Unsolved Mysteries (2000, pp. 500-503). [37] The Biblical Leviathan, Norse Jormungandr, Babylonian Tiamat, are all records of such creatures in antiquity. [38] (In the Wake of the Sea Serpents, 1968). [39] The accounts of George Spicer, from 22nd July 1933, and Jock Forbes, from 1919, claim to have witnessed the Loch Ness Monster moving across the land. [40] The giant moray is slightly longer, at four metres, although it weighs less. [41] Whilst the infamous ‘bloop’ audio recording taken in the south Pacific during 1997 perhaps offered the best evidence for a vast deep sea creature, possibly a kraken, the cause of the mysterious sound is now attributed unto the separation of an iceberg separating from a glacier – an icequake – although it is prudent to question the validity of such assertions until further evidence supports such claims. [42] Hominid is a taxonomical term referring to the primate family of Hominidae – of which Homo sapiens are members. [43] Further detailed discussion of the roles played by both fear and desire in the perception and interpretation of any experience is given in the authors Towards a Conquest of the Paranormal. [44] Hillary undertook numerous expeditions and investigations in search of answers concerning the Yeti. During his efforts, he noted many footprints similar to that found by Shipton and also facilitated the examination of the purported ‘Yeti scalps’ held in monasteries within Tibet. These scalps were found to be from a local species of goat – with the skin being stretched for ritual usage. [45] For more on tales of the Alma, see Odette Tchernine’s the Yeti (1970). [46] A German-Dutch palaeontologist (b.1902 - d. 1982). [47] For an excellent, concise overview of the historical accounts of the Grey Man of Ben MacDhui, the reader is directed to the work of Colin and Damon Wilson (The Mammoth Encyclopedia of Unsolved Mysteries, 2000, pp. 161-170). [48] (Wilson & Wilson, The Mammoth Encyclopedia of Unsolved Mysteries, 2000, pp. 162-170). [49] Humanoid is a term, employed either as an adjective or a noun, that references a being or entity that has either the characteristics or appearance of a man without necessarily being of any directly related species. [50] Regions such as Greenland and northern Norway have the lowest concentrations of inhabitation by mankind (Smith, 2018). Others, such as Australia, French Guiana, Namibia, and the Western Sahara, are ideal climates for any reptilian species, although the absence of man negates the potential for any interaction or observation. [51] Digression into the discussion of any existence of a hollow-earth and an internal sun is beyond the scope of this study. [52] See Äsruþr Cyneaþsson’s analysis of the forms taken by daimons and the Devil in accounts given in both the Pendle witch-trials of 1612 and the Salem witch-trials of

1692 in his impressive study, The Wizard & the Witches (2018, pp. 300-306). [53] The possibility that some paranormal phenomena, including the perception of beings of a non-human nature, are the result of quantum bleeds between alternate dimensions or timelines is the subject of discussion in Section 4.3 of the prior study, Towards a Conquest of the Paranormal. [54] Michael Barkun (A Culture of Conspiracy: Apocalyptic Visions in Contemporary America, 2003, pp. 110-125) posits an origin for reptilian overlords in the science fiction works of Robert E. Howard (specifically originating within 1929’s the Shadow Kingdom), with some influence from H.P. Lovecraft, with such then informing the theosophical musings of Maurice Doreal that espouse the idea that extra-terrestrial or sub-terranean reptilians have long waged war upon man (see his Mysteries of the Gobi). [55] (BBC News, 2006). [56] Doyle spent time studying in Lancashire, at Stonyhurst College, and it is feasible that he either heard tales of the dogs or saw one himself and then incorporated the local Baskervyle family into the basis of this tale. [57] The passing of various acts for the hunting of wolves and the records of payments for their slaughter offers some insight as to the timelines for their eradication from the British Isles. The last reference to wolves in Wales occurs in the twelfth century, whilst they seem to have been present in England until the early sixteenth century. Wolves did however survive for longer in rural areas of Scotland, with accounts of their activity present up until the eighteenth century and they had a presence in Ireland until a similar time. [58] Psalm 21:17. [59] (Russell, Lucifer, 1986, pp. 67-68). [60] See Book I: Chapter VI (Witchcraft Act 1604: An Act against Conjuration, Witchcraft, and dealing with evil and wicked Spirits, 1603). [61] The form of a young boy is frequently associated with descriptions of Lucifer in historic grimoires (Grimorium Verum, 2007, p. 11). [62] (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 169, 173, 181, 188, 191, 194, 225, 239, 250, & 252.) [63] See the analysis of the forms taken by the daimonic in the two witch trials by Cyneaþsson (The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 300-306). [64] The suckling of the daimonic dog by those accused of witchcraft is evident in the case of Alizon Device from Pendle, England in 1612 and the enticement of witches into the service of the Devil by a dog is present throughout the whole of the Pendle witch trials. (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 53-54, 59, 62, 66-67, 70, 90, & 98-99.). [65] Agrippa, author of the seminal Three Books of Occult Philosophy, had a black dog named Monsieur which was a constant companion.

[66] A black dog appeared to John Dee and Edward Kelley on 12th April 1584 and

claimed to be the angel Nalvage. [67] See notes concerning the various forms of energy absorption in the process of manifestation, with a specific focus on such in section 4.2.1, within the prior study of Towards a Conquest of the Paranormal. [68] As summarized by Colin Wilson (Mysteries, 2006, pp. 132-133), Thomas Lethbridge noted the commonality of appearances of black dogs at Neolithic sites and Ivan Bunn documented a number of sightings in the East Anglia region of England which all had a proximity to bodies of water. [69] See prior discussion of the ability of water to condense psychical energies in the above section Cryptids of the Lakes and in the authors Towards a Conquest of the Paranormal (2018). [70] See the discussions of poltergeist activity (Section 4.2.10) and the Infernal Strategy (Sections 5.3.7-5.3.16) within the authors prior study, Towards a Conquest of the Paranormal. [71] Sheol is the abode of the dead where the deceased reside in the darkness (Job 10:21-22 & 17:13, Psalm 88:6 & 143:3) which results from the absence of God’s glory and love (Psalm 88:3-5). It is distinct from Gehenna – the realm in which the souls of pagans and the unrighteous are punished. The popular Christian conception of Hell is likely informed by the amalgamation of the two realms and such may reflect either an evolution in theology or the product of the Devil’s fall. [72] Jeffrey Burton Russell evaluates the association of black with evil and death in his study, the Devil (1993, pp. 65-67). [73] Edmund Robinson, a young boy, claimed to have seen two such dogs, with one of them shape-shifting into the form of a young boy before Robinson found himself taken to a witches Sabbat. The claims, made during the second Pendle witch trial of 1633, were later found to be false and influenced by the Robinson family’s trade as witchhunters and personal grievances (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 98-109 & 315.). [74] Although there is sufficient reason to suppose a common nature between the many forms of dark, shadowy beings such as black dogs and the Mothman, the scope of such an inquiry is vast and thus, must take place outside of this work and will comprise a later work concerned with the Mothman. [75] Guidance for the discernment and investigation of paranormal phenomena, including both CPA and APA, is given in the previous study by the author, Towards a Conquest of the Paranormal. [76] See: the World Beneath the City (Daley, 1959) and the essay Alligators in the Sewers by Loren Coleman (Bennett & Smith, 1996). [77] Popular depictions of such myths concerning both the presence of toxic chemicals and discarded pets in sewers include: Alligator (Teague, 1980), C.H.U.D. (Cheek, 1984), and Teenage Mutant Ninja Turtles (Barron, 1990).

[78] Hypotheses are purely conjectural positions. A theory has the support of empirical

evidence. [79] Such encounters, with BECs approaching a home during the night, typically occur within North America. [80] Encounters in outdoor environments are common in England and are typified by those that occur on and around Cannock Chase, Staffordshire. [81] For further detail on both poltergeists and psychokinesis, see the previous study Towards a Conquest of the Paranormal (Towards a Conquest of the Paranormal, 2018, pp. 116-118 & 147-148). [82] Discussion of the imposition of moralistic symbolism unto both the colour black and the absence of light as relate to notions of evil and the Devil runs throughout the prior study of Towards a Conquest of the Paranormal. [83] As evident in portrayals of demons within television series such as Supernatural (Kripke, 2005-) and Buffy the Vampire Slayer (Whedon, 196-2003). [84] Both the original (Rilla, 1960) and remake (Carpenter, 1995) of the film depict elements (i.e., strange and threatening behaviour, a quiet calm, and inhuman eyes) that are likely to have informed the formative urban legend of BEC. [85] Keel notes the many accounts of such strange visitors (e.g., the attempt to drink jelly or the hysterical response to the discovery of a pen) in his seminal work of the Mothman Prophecies (2002). [86] (Keel J. A., The Mothman Prophecies, 2002, pp. 50-52). [87] (Towards a Conquest of the Paranormal, 2018). [88] Early statements in reference to ‘shadow people’ date from 2001-2002 and featured prominently in discussions on the Coast to Coast radio show, although host Art Bell had previously made reference to shadow beings on numerous occasions. [89] A ghost is properly a form of CPA resultant from the efforts of a DCE to manifest a form (Levi, 2018, p. 24). Until the DCE is able to focus sufficient psychical energy to achieve fully-formed manifestation (i.e., become a full apparition), the vague and shadowy form is rightly termed a ghost. [90] As documented by John Keel (The Mothman Prophecies, 2002). [91] Such would include the often-cited form of djinn that are, whilst often incorrectly assumed to be malevolent diabolos, identical to the application of the term daimon in reference to an incorporeal and morally ambiguous spirit. [92] Such would include conscious efforts at projection, those who experience OBEs, and lucid dreamers. Further detail on the mechanisms of all of these forms of OBE is given in the previous study, Towards a Conquest of the Paranormal (2018, pp. 99-108). [93] Egregoric entities (Levi, 2018, pp. 120-121) are created as a result of the intentional focus of the will, typically of a magician, into a form so as to create a psychical being to act as a servitor and undertake a specific task in accordance with the will of its creator.

[94] A prominent example of such is the manifestation of a shadow being adjacent to

the chimney opening within the bedroom of William Beale – who later testified that the shadow assumed the form of Phillip English and accused English of maleficia during the Salem Village witch-trials of 1692 (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, p. 218). [95] See the explanation of Yetzirah and its relation to daimonic entities in the previous study, Towards a Conquest of the Paranormal (Levi, 2018, pp. 61-75). [96] The name, ‘Hat Man’ is a term coined by author Heidi Hollis (The Hat Man: the True Story of Evil Encounters, 2014) in reference to a single, sinister entity that, whilst associated with shadow people, is seemingly more of a solid and powerful manifestation whilst he also appears to exert control over the shadow beings. Hollis notes that the Hat Man is explicitly sinister in nature and seems to intentionally enact harm upon those he targets. [97] Other names for Odin, of which there are many, include Wotan, Woden, Wodannaz, the Spear God, and the Hanging God. For a detailed assessment of Odin, including the physical forms taken by the archetype as he travels the worlds upon his horse Sleipnir, see the study by Äsruþr Cyneaþsson (the Left-hand of Odin (Second Edition), 2018). [98] A description of the physical attributes of Indrid Colt (featureless face, height, and suit etc.,) that has likely formed some of the basis for the contemporary internet originating urban legend of ‘Slenderman’. [99] (Horwitz, 1966-1968). [100] John Keel employed a policy of withholding information and reports during his years of investigation into paranormal phenomena so as to allow him to validate similarities between claims as a result of the percipients having no way of knowing details of each other’s experiences. [101] Typical of such academic hypotheses is that posited by Dr Charles Paxton of St Andrew’s University and Dr Darren Naish of the University of Southampton. In their study, Paxton (a statistician) and Naish (a palaeontologist) build upon the notion posited by science fiction author Lyon Sprague de Camp to forward the theory that sightings of cryptids such as the Loch Ness Monster are the result of a poorly educated populace reacting to the scientific advancement of knowledge and the discovery of dinosaur fossils during the nineteenth century (Knapton, 2019). [102] Lilith, the first wife of Adam, rebelled against the notion that she was to be subservient to man and is held to be the mother of demons and is associated with the theft and murder of infants. An earlier form, the Babylonian Lamashtu, has vampiric tendencies towards the consumption of blood from infants. [103] A human lover of Zeus who took vengeance for the murders of her own children by preying upon infants. [104] A vampiric being, evidently associated with the Greek striges and the Romanian strigoi. [105] A daimonic entity that possesses a corpse.

[106] Evidently, both the shtriga and the strigoi have an association with the Greek

striges and the Roman strix. [107] An entity that may both possess individuals and assume the form of a firefly so as to feed upon the blood of children. [108] The soucayant is a blood-sucking witch. [109] A shape-shifting female witch. [110] A form of witch that has the ability to detach her head, which then flies to feed upon the blood of pregnant women [111] The Ab is an astrally projection of a witch that feeds upon both infants and cattle. [112] The nineteenth century Connecticut Vampire panic that centred around Jewett City and Woodstock evidences the extents to which the fear of vampirism would drive the actions of a populace. Ultimately, subsequent tests have shown that those thought to have been vampires were the victims of tuberculosis. Greater insight on the vampires of the north-east region of the United States can be found in the study of the paranormal significance of the region by Äsruþr Cyneaþsson (The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 282-283). [113] See: Äsruþr Cyneaþsson (The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 161, & 282-283); Summers (Witchcraft and Black Magic, 2000, p. 31). [114] An example of such a discovery is contained within the eighteenth-century Visum et Repertum, excellently summarised by Colin & Damon Wilson (Wilson & Wilson, The Mammoth Encyclopedia of Unsolved Mysteries, 2000, pp. 584-588). [115] Notably, in 2018, clinical trials began to determine the potential benefits upon the ageing process achievable through the transfusion of the blood of young adults into older subjects (Brown, 2018). [116] (University of Copenhagen the Faculty of Health & Medical Sciences, 2017). [117] Accounts from the 1692 witch-trials of Salem Village evidence many accusations and theological quandaries as to if the daimon required the permission of the individuals whose form it assumed and the further license from God to act in such a manner (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018). [118] The claim that in 1695, Michale Leicht returned after his death to terrorise Ansbach and the famous tale of Peter Stumpp who was accused of lycanthropy in Bedburg in 1589 are typical examples of Germanic legends and paranoia concerning werewolves. [119] Typified in the late eighteenth century legend of the Beast of Gévaudan. [120] See the above discussion of black dogs and Psalm 21:17 and how such likely informed the Christian perception of large black dogs as Hellhounds. [121] Rapid changes in appearance, such as the alteration of pigmentation in octopi, are relatively simple transformations in response to external stimuli. The physical alteration of cellular structure by chameleons to facilitate colour changes is a more

complex process, as are the metamorphosis of creatures such as butterflies, moths, ladybirds, flatfish, frogs, etc. [122] Symptoms of which include photosensitivity and psychosis. [123] An abundance of hair, covering all surfaces of the body – including the face. [124] The belief that albinism indicates the ability of the individuals conduct magical energies, both positive and negative, is the motivator for the murder of albinos in Tanzania and other parts of Africa. [125] For further insight into the process by which an individual may project their astral body in an altered, possibly animalistic, form, see Towards a Conquest of the Paranormal (Levi, 2018, pp. 105-108). [126] Such possibly indicates a link between historical fears of lycanthropes in France etc., with English tales of diabolical black dogs and monstrous hounds. [127] As typified in the film 28 Days Later (Boyle, 2002). [128] As per the portrayal in Dawn of the Dead (Romero, 1978). [129] Included within this definition of Voodoo are the variant practises of Santeria, Quimbanda, Umbanda, and Moyambe etc. [130] Zora Huston postulated that, in Haiti, individuals were zombified through toxic compounds as punishment for their betrayal of secrets (Wilson & Wilson, The Mammoth Encyclopedia of Unsolved Mysteries, 2000, pp. 646-647). In such instances, the creation of a living death functions as a particularly cruel punishment which may effectively suppress the cognitive processes of the individual to an extent that they are unable to exercise free-will whilst being fully aware of their actions and state. [131] A term coined by renown hypnotherapist Dave Elman in reference to the work of Dr James Esdaile who used hypnosis to reduce pain and blood loss during amputations in nineteenth century India. [132] Such as is depicted within the film, the Cabinet of Dr. Caligari (Wiene, 1920). [133] See section 5.3 of Towards a Conquest of the Paranormal (Levi, 2018). [134] See section 4.2.12 of the authors Towards a Conquest of the Paranormal for more detail on the creation of egregores. [135] Ephesians 2:2. [136] See the many aerial daimons detailed within the goetic text of the Lemegeton Clavicula Salomonis (ANON). [137] See Passport to Magonia (Vallee, 1969) and Dimensions (Vallee, 1990). [138] (ANON, Lemegeton Clavicula Salomonis, 2001). [139] As postulated in the works of Paracelsus (The Archidoxes of Magic, 2004 (1656)) and Henry Cornelius Agrippa (Three Books of Occult Philosophy, 1533 (2012 edition)).

[140] Although given a unique section within this study, the majority of phenomena associated with C-ETA are inherently causal in nature (physical forms providing objective evidence) and thus, rightly belong within the previous section three as relates

to CPA. The separation of C-ETA from CPA is purely to allow for the treatise of C-ETA phenomena in detail. However, there is, as shown here, reason to posit that there are also acausal forms of both UFO and extra-terrestrial phenomena. [141] E.g., the Lubbock Lights sighting in 1951. [142] E.g., the Rendlesham Forest incident of 1980, the 1989-90 sightings in Belgium, [143] In the United States, the investigation of UAP has taken many forms and directions that, whilst invariably having a concern with the assessment of any potential threat to national security that UAP may pose, have served to document and investigate a wide array of phenomena. The notable and publicly acknowledged inquiries by the US military and government include: Project Sign (1947 – 1949), Project Grudge (1949 – 1951), Project Blue Book (1952 – 1970), the Advanced Aerospace Threat Identification Program (the AATIP ran 2007 – 2012), the Brookings Report (1960), and the sceptical inquiry of the Condon report (1968). Other governments have also run their own investigations (e.g., Project Condign in Britain) and it is unfathomable to presume that there is no sharing of information and analysis between states. [144] A theory that extra-terrestrials are responsible for both the presence of mankind upon the Earth and the mysteries of the ancient world (the construction and purpose of the Great pyramid of Giza, the Sphynx, the Nazca lines, Stonehenge, Machu Picchu, and Göbekli Tepe etc.,) through either direct intervention or the impartment of knowledge to specific cultures (e.g., ancient Egypt). [145] Däniken’s work, such as Chariots of the Gods (1990), is the basis of many ancient astronaut (otherwise termed ‘ancient alien’) theories. [146] Many ancient mythologies and theological texts contain elements that are now familiar tropes of contemporary science fiction (such as the presence of flying craft such as the vimana in the Ramayana or the description of fiery wheels in the Book of Ezekiel) and such are also present in works such as Lucian’s second century work of A True Story and the Arabian Nights. The birth of contemporary science fiction literature began with Mary Shelley’s Frankenstein, although the works of Jules Verne and Herbert G. Wells engendered a fascination with both fantastical craft and journeys before the likes of Howard P. Lovecraft further developed the genre – specifically the aspect of extra-terrestrial beings having a presence on Earth. [147] The incident is commonly known as ‘the Battle of Los Angeles’ and is the source material for many science fiction depictions of similar incidents. The incident was captured in photographic form for the Los Angeles Times and remains the subject of intensive debate. [148] The appearance of grey unmarked aeroplanes over the Scandinavian region during this period is excellently summarised in John Keels’ Operation Trojan Horse (2013, pp. 134-144). [149] Vallee (b. 1939) holds a Ph.D. in computer science and artificial intelligence, as well as having degrees in mathematics and astrophysics. He was the co-developer of the first computerised map of Mars for NASA. In conjunction with his own investigations into UAP, Vallee is a member of the CNES-GEIPAN committee that

assesses reports of UAP and has written a number of significant books and essays concerning the field. [150] See Vallee’s essay, A System of Classification and Reliability Indicators for the Analysis of the Behavior of Unidentified Aerial Phenomena – originally published within his work Confrontations (1990), although Vallee undertook a significant update to the essay in 2007. [151] Hynek (b. 1910 – d. 1986) was an astronomer with a Ph.D. in astrophysics who advised the USAF in the study of UFO phenomena. He founded the Centre for UFO Studies (CUFOS) in 1973. [152] (The UFO Experience, 1979, pp. 96-114). [153] Data taken from the NUFORC Online Database (NUFORC Database - Index by Shape of UFO, 2018). [154] The observation of manmade orbital satellites has resulted in many erroneous claims since the launch of the first Sputnik satellite in 1957. With the advent of the information age, the issue has become increasingly commonplace – as typified by the observation of the International Space Station and the trail of satellites that were launched by SpaceX as part of the Starlink program in May of 2019 and the subsequent claims of UFO sightings. [155] The work of Vallee, such as Passport to Magonia (1969), is significant in terms of evaluating the similarities between the phenomena. Whilst drawing upon similar avenues of inquiry, the conjectural conclusions drawn by proponents of the ancient astronaut hypothesis are divisive within the field of ufology. Certainly, whilst some aspects of the research undertaken by the likes of von Däniken (Chariots of the Gods: Was God an Astronaut?, 1990) and others are both innovative and provocative, they also proceed from the assumption of the conclusion and an evident bias towards such. Consequently, there is a tendency for proponents of the ancient astronaut hypothesis to exclude or dismiss anything that contradicts their position. [156] Acts 9:3. [157] (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, p. 204). [158] An incident infamous for the claim by Harold A. Dahl that he witnessed six ringform UFOs whilst salvaging timber in the Puget Sound. Dahl reputedly saw one of the craft lose control, as if suggestive of it having incurred damage of some sort, and Dahl stated that debris from the craft killed his dog, injured his son, Charles, and damaged his boat. The account is famous for two aspects: 1) Dahl reputedly collected samples of slag jettisoned by the craft; and 2) one of the first claimed encounters with unknown government agents, the ‘Men in Black’ on 22nd July 1947, although John Cole, a journalist in West Virginia, may have encountered them whilst investigating a farmers claim of discovering a plane crash in 1924 (Bainton, 2013, pp. 87-89). [159] Although the military commenced trials of drone aircraft in 1917, the Ruston Proctor Aerial Target, the form of the craft was essentially a remote-controlled aircraft. The development of forms similar to contemporary drones, as used for both

commercial purposes and private purposes, did however begin in 1907 with the quadcopter of Charles Richet and Jacques and Louis Bréguet. The advances in the technology however, at least officially, preclude the possibility that such drone forms account for many, if any, UFO sightings until the twenty-first century. [160] See the commentary of Vallee on the possible modular functionality of UFOs as indicated by the Donald Keyhoe testimony (Anatomy of a Phenomenon, 1974, p. 63). [161] The landing gear light is an operational aid for the pilot of any aircraft and has no direct association with the standards for navigational lighting. [162] The Skunkworks projects began with Lockheed’s developmental aircraft projects during World War II. The term generally refers to an advanced research and development project that operates beyond the typical restraints applicable unto other aspects of a company (finance, reporting etc.,) and typically has a high level of secrecy. [163] The association of swamp gas with Hynek and the explanation for the UFO reports from Dexter, Michigan in March, 1966 has led to the frequent reference of ‘swamp gas’ as a means by which to suggest the dismissive attitude of any official explanation or scientific hypothesis as purely a means to discredit the potential for any paranormal phenomena. Notably, Hynek offered that swamp gas was a likely explanation for only some of the reported phenomena in Dexter – although the media and those involved fixated upon the explanation and saw such to be a sweeping dismissal of the reality of what occurred. [164] Trans. ‘Like a lens’. [165] The Avrocar was essentially an early development of vertical take-off and landing (VTOL) aircraft and combined a large central turbo-rotor with directional exhausts. The encasement for the central blades gave the Avrocar the appearance of a large, metallic disc, with a central opening to facilitate air flow across the blades. Thus, it is possible that craft such as the Avrocar are the cause of percipient accounts of UFOs of both disc and doughnut forms – dependent upon the observational angle. [166] A practise that has seemingly been renewed over the skies of Europe in the early twenty-first century. [167] (Corso & Birnes, 1998, p. 4). [168] Officially, the Black Knight rockets were used as part of the Blue Streak missile programme and no satellite was ever launched as part of such a programme. [169] The reaction of isolated indigenous tribes, having little or no contact with the outside world, to the sight of helicopters and aeroplanes evidences the very real potential for such misperception to occur. As recently as 2016, the Moxihatetema tribe from deep within the Amazon rainforest of norther Brazil were seen to react to the sighting of helicopters with a display of aggression (Watts, 2016). [170] Underground coal seam fires are surprisingly common and can result in underground fires that burn for years. Centralia, Pennsylvania is a former mining town where the coal has been alight since 1962 and is the cause of surface cracks, thermal

gains, and the seeping of poisonous gases. Elsewhere, fires such as Australia’s Burning Mountain have been raging underground for around 6,000 years. [171] The men had made camp on land in Black Fish Bay in Washington state. The historical account is best summarised by Roy Bainton (2013, pp. 64-65). [172] St Elmo’s fire is a form of plasma that is visible as a result of a coronal discharge, most often having a blue colouration, around an object within a strongly charged electric field. It is typically noted by sailors as manifesting around parts of a ship during thunderstorms, although it also occurs around lightning conductors and is frequently seen on aircraft fuselage. [173] EMP occurs as a product of various processes and is capable of disrupting electromagnetic fields to the extent that it may cause the malfunction of electronic systems. Whilst EMP may occur as an unintentional result of an action, such its occurrence in the aftermath of a nuclear explosion, it is also present in targeted and weaponised forms. [174] See the discussion of EMF disruptions and their significance as relates to the presence of DCEs, IHDs, and the action of ESP in Towards a Conquest of the Paranormal. [175] As a result of his impressive investigation of the phenomena, including the infamous Mothman of Point Pleasant, John Keel also found himself moved towards this notion. See the Mothman Prophecies (2002, pp. 52-59, 228-230), Operation Trojan Horse (2013, pp. 146, 150-152, 292-295), and the Eighth Tower (2013, pp. 2532, 77-87, 95-100, 214-219). [176] The infamous UFO abduction case in which Betty and Barney Hill of New Hampshire were allegedly abducted in 1961. The incident is notable for the fact that the Hill’s had no immediate recollection of their abduction and it is only the use of hypnotic regression in the investigation of a period of time for which they were unable to account that led to the uncovering of suppressed memories detailing their apparent abduction by beings from Zeta Reticuli. [177] Pascagoula, Mississippi is the location of the 1973 UFO sighting that led to claims of the abduction of both Calvin Parker and Charles Hickson. [178] Otherwise known as the Miracle of Fatima, the culmination of a series of observations of an unknown phenomenon, claimed to have been an apparition of the Virgin Mary, saw tens of thousands of witnesses to an event that the Catholic Church has officially recognised as a miracle. [179] Examples of such are: Jacob (Genesis 28:12-13), Ezekiel (Ezekiel 1), Daniel (Daniel 7 & 10), John (Rev. 4), Micheas (1 Kings 22:19-21), Isaiah (Isaiah 6), the vision of George Fox upon Pendle Hill, the visions of Joseph Smith, and even possibly the Night Journey of Muhammad. [180] A shewstone (speculum) seemingly manifested outside of Dee’s window after the undertaking of a scrying session to facilitate conversation with the angels on 21st November 1582 (Dee, 2011, p. 253).

[181] i.e., the One. See the underlying hypothesis of Towards a Conquest of the

Paranormal. [182] The classification of evidence presented here is the evaluation system of the Society of Inquirers into the Strange (SIS). The counterpart classification system for the forms taken by paranormal phenomena (i.e., the assertion that phenomena is extra-terrestrial, cryptozoological, daimonic in nature etc.,) is available through the SIS. [183] Data retrieved by NUFORC Online Database (NUFORC Online Database - Index by Event Date, 2018). [184] Collective non-consciousness is a term created by the author in reference to the collation of mankind’s knowledge and thoughts within a single pooled form. That there is a distinct lack of any organisation, validation, or coherent purpose to such then suggests that the collective internet represent the entirety of man’s being and the author posits that Jung would likely have had a significant insight into the content of the internet, as well as how individuals act therein, and the relation of such to his theory of the collective unconscious. [185] As per the early descriptions and depictions of extra-terrestrials in science fiction literature and media in the period between the 1920s and the 1950s. The prominence of the conceptual diminutive extra-terrestrial, having either grey or green colouration, is largely the product of Whitley Strieber’s best-selling Communion (Strieber, 1988) that featured a cover image that cemented core aspects of the extra-terrestrial form within the popular psyche. [186] An incident that saw three children and eight adults experience a paranormal event whilst in their farmhouse in Kelly, near to Hopkinsville, on the evening of Sunday, 21st August, 1955. After an initial sighting of an aerial craft landing behind the house, the percipients found themselves harassed by diminutive beings with enlarged eyes and pointed ears that reputedly had some form of invulnerability to gunshots. Amongst the posited explanations for the encounter are extra-terrestrials, goblins, and the misidentification of great horned owls. [187] Notably, the media adopted the term ‘goblin’ alongside the coinage of ‘little green men’ in reference to the diminutive beings described in percipient accounts of the Kelly-Hopkinsville encounter of 1955. [188] The absence of percipient accounts that describe ‘little green men’ in association with UFO encounters has been noted by many investigators into the phenomenon, such as Vallee (Anatomy of a Phenomenon, 1974, p. 142), and the association is seemingly one of a purely fantastical basis. [189] See Adamski’s accounts of his experiences as a contactee and his journeys onboard the extra-terrestrial craft of the Nordics in his works Flying Saucers Have Landed (Leslie & Adamski, 1953) & Inside the Flying Saucers (Adamski, 1967). [190] Estimations by astronomers posit an age of only around 100 million years for the Pleiades (Plotner, 2017). [191] This cross-over in the use of occult techniques may also have provided an avenue for the infiltration of ufological groups by racist elements as a result of the occult

interests of some groups associated with such unsavoury views and agendas. [192] See the detailed discussion of the evidence for the existence of ESP and methods by which the operant can develop their own skills in the prior part of this study (2018, pp. 129-154). [193] The potential for astral projection and forms of Out of Body Experiences (OBE) to account for experiences of locations other than those where the percipient is physically present is the subject of detailed discussion in the authors Towards a Conquest of the Paranormal (Levi, 2018, pp. 99-108). [194] Quantum bleeds are the subject of discussion within the authors Towards a Conquest of the Paranormal (Levi, 2018, pp. 122-129). [195] (Operation Trojan Horse, 2013, pp. 50-55). [196] See Howard Phillips Lovecraft’s novella At the Mountains of Madness (1936). [197] Vallee (Anatomy of a Phenomenon, 1974, pp. 171-173) notes and builds upon the hypothesis of Michel that the purpose of UFO activity is possibly a non-interventionalist scientific study of life on Earth, that any visitors may intentionally restrict contact or that such is possibly limited to certain aspects of government who keep such secret from the general populace, and that the communication of any visitors could potentially be beyond our ability to perceive or interpret successfully. [198] Quantum bleeds, as defined within the authors Towards a Conquest of the Paranormal, is a term employed in reference to any means of traversing space and time that may include interdimensional travel (i.e., between parallel or alternative dimensional realities), the folding of space so as to enable instantaneous translocation, and shifts between points in perceptual time (i.e., the ability to skip between coordinates in non-linear time). [199] The Alpha Centauri system is approximately 4.3 light-years (around forty-trillion kilometres) from Earth, with the nearest of the three stars that comprise the system, Proxima Centauri, being 4.22 light-years away. Notably, Proxima Centauri has an Earth-like planet, Proxima b, that orbits within what is deemed to be the habitable zone and, at 1.3 times larger than Earth, could sustain life – assuming such is dependent upon similar conditions to those on Earth. [200] NASA’s New Horizons probe travels at over 36,000 miles per hours. Even at that speed, it would take around 78,000 years to cover the 4.3 light-years to Alpha Centauri. [201] Vallee’s refutations of the ETH are present in a journal (Five Arguments Against the Extraterrestrial Origin of Unidentified Flying Objects, 1990, pp. 105-17), but the additional information that is presented to establish the basis for them in Dimensions (1990, pp. 255-269) is invaluable to the Inquirer. [202] Such a quantum manipulation may offer an explanation for the apparent disparity between the presence of UAP and encounters with beings such as BEC, Shadow Beings, and MiB. If the presence of such beings is the result of a quantum manipulation, then they have no requirement for any mechanical transportation.

[203] The crash at Corona, New Mexico in 1947 is better known as the Roswell

incident. [204] The problems that faced early explorers of the New World typify those that may also arise for any extra-terrestrial explorer: food, exposure to an unfamiliar climate, navigation, sickness, moral, and the potential to encounter hostile indigenous species or peoples. Whilst it is plausible that technology may minimise some of these issues (e.g., navigation), the unknown reaction of both the explorer to their environment (e.g., tolerance to infection) and of indigenous species to the presence of an invasive entity are hazards that remain at a heightened risk unless the extra-terrestrial employs significant counter-measures against them (e.g., the deployment of significant lifesupport systems and the adoption of an aggressive defensive structure to minimise the risk of injury in the event of attack by indigenes). [205] See Vallee’s Confrontations (1990, pp. 99-100) and Keel’s the Eighth Tower (2013, pp. 16-18) as well as their other works as cited throughout this study. [206] Genesis 19. [207]The reader is directed unto the summary of events in both Pendle and Salem Village that is provided by Äsruþr Cyneaþsson in the Wizard & the Witches (2018, pp. 300-306). [208] (Operation Trojan Horse, 2013, p. 14). [209] Hynek undertook a damning assessment of Condon’s summary and the negation of any integrity in terms of adherence to scientific method in his the UFO Experience: a scientific inquiry (1979, pp. 239-264). The full report is available online courtesy of NCAS (Scientific Study of Unidentified Flying Objects - Condon). [210] For greater detail concerning the mechanisms of lucid dreaming and the interaction of the individual consciousness with both the personal and collective unconsciousness during theta and delta brainwave states, the reader is directed unto the appropriate sections of the author’s prior study, Towards a Conquest of the Paranormal (2018, pp. 99-109). [211] See Vallee’s Passport to Magnolia and Anatomy of a Phenomenon. [212] The infernal strategy and the methodology employed by the daimonic entities otherwise known as diabolos is the subject of greater depth in section 5.3 of Towards a Conquest of the Paranormal. [213] Whilst the Mothman came to prominence during the appearances in the Point Pleasant area of West Virginia during the years of 1966 and 1967, Springheeled Jack made his first noted appearance in London during 1837, before gradually making his way north through England where witnessed sighted him in Liverpool (1904) and Warrington (1920). Given the migratory route from northern England, through Liverpool and connections with Ireland, it is feasible that the being identifiable as Springheeled Jack made its way across the Atlantic with other migrants. Such a notion however is heavily reliant upon the exclusion of any possibility for the being to possess any significant ability of flight and, given the apparent ease at which the Mothman was able to engage in aerial feats, there is no reason to consider that the being would have

to rely upon the comparably slow mode of travel presented by the steam liners of the Victorian era. Further, given the possible appearance of Springheeled Jack in Monmouth, England, during the year of 1948, it seems most likely that the ability to travel the world at will was sufficient to negate any reliance upon manmade transportation and the inherent limitations of such. [214] Jacques Vallee also noted the common characteristics between the Springheeled Jack and the Mothman in his wider analysis of aspects of beings otherwise thought to be extra-terrestrial (e.g., the diminutive greys) or mythological (e.g., the fairies and dwarves of northern European lore) in his hypothesis that a common, psychical nature is at cause for all (Dimensions, 1990, pp. 102-109). [215] (Vallee, Dimensions, 1990, pp. 271-281). [216] A concise summary of the common forms of spirits encountered during the witch trials of Pendle (1612) and those in Salem (1692) is given by Äsruþr Cyneaþsson in his the Wizard & the Witches (2018, pp. 300-306). [217] A concept explained within the Compendium Maleficarum (Guazzo) as enabling the daimonic to overcome their inability, or possible prohibition against such, to engage in the creation of life. The actions of incubi and succubi to interfere with the biological reproductive aspects of man’s being was noted by the likes of Thomas Aquinas and is given immense focus within studies such as the Malleus Maleficarum (Kramer & Sprenger, 2009, pp. 123-126, &132 ) that formed the basis for many of the actions undertaken during the witch-hunts of the early modern period. [218] (Summers, 2000, pp. 96-97). [219] The Hebraic term for the Tree of Life model that depicts the ontological process of emanations from a single source – the One. [220] Keel offered his interpretation of the unifying consciousness that underlies all phenomena, both manifest and otherwise, within the Eighth Tower (2013, pp. 16-18). However, Keel’s hypothesis ultimately posited that the Earth is conscious and acts to control the activities of those life-forms that live upon it. It is my position that Keel erred in this aspect and thus, this hypothesis posits that the Earth and even the totality of the universe exist only within a wider psychical field that is but an aspect of the acausal consciousness of the supreme archdaimon – God. [221] The Copenhagen interpretation posits that a particle exists in all possible states until the interaction of an observer collapses the potentiality into a singular possibility. [222] The requirement of quantum physics for an acausal consciousness in order to explain the existence of the manifest and causal universe is the subject of the excellent work by Kuttner & Rosenblum (Quantum Enigma, 2011). [223] Theological support for the origin of multiple dimensions, i.e., the Many Worlds, within the mind of God is found within the Kabbalistic concept that there exist multiple universes and that each then manifests through the hairs of the beard which originate upon the head of God. The concept is present within the analysis of the Sefer Yetzirah by Aryeh Kaplan (1997) and Eliphas Lévi’s work (the Book of Splendours, 1984, pp. 19-68).

[224] Hebrew for the Tree of Life. [225] As so excellently stated by Ayn Rand in Atlas Shrugged (Rand, 2007, p. 1015). [226] As per the hypothesis presented in Dimensions (Vallee, Dimensions, 1990). [227] See the Mothman Prophecies (2002, pp. 229-230) and Operation Trojan Horse

(2013, pp. 292-295). [228] A view also held by Vallee (Anatomy of a Phenomenon, 1974, p. 28). [229] (Keel J. A., The Mothman Prophecies, 2002, pp. 10-11). [230] The role of ritual in imbuing an item or location with an intensive psychic charge, such as is detectable through psychometry, is the subject of discussion in the earlier Towards a Conquest of the Paranormal (Levi, 2018, pp. 86-89). [231] Extra-sensory perception (clairvoyance, telepathy, psychokinesis, mediumship etc.,) [232] The position presented by Manly P. Hall in his How to Understand Your Bible: a Philosopher’s Interpretation of Obscure and Puzzling Passages (1942).