Alien Dawn, 6B


pp. 165-6 doings of a poltergeist on the Dagg farm in Que'bec in 1899

p. 165

"An artist called Woodcock came to the farm, and Dinah told him that she had seen the spirit in the woodshed. They went there, and when she asked, 'Are you there, mister?', a gruff voice, which seemed to come the air, replied with a stream of profanities. ... asked, 'Who are you?', ... the voice replied, 'I am the Devil. I have you in my clutches. Get out ... .' Unintimidated, ... a long conversation ensued. ... . ... the voice finally agreed that it would take its leave the following day ... . A large crowd gathered, and the voice held audience in the farmhouse. Itseemed to have a remarkable knowlege of the personal business of the people who came in. ... This entertainment went on for hours. During this time, Woodcock drew up a statement of the poltergeist's activities which seventeen witnesses signed -- broken windows, fires, a mouth organ being played by invisible lips, stones thrown, a large dining room table overturned ... . It seemed that the children could see the entity, which gave its name ... . The three children could see it as a tall man with a cow's {i.e., bull's} head, horns, and a cloven hoof ... . ... Woodcock left in the evening, but the crowd found the spirit so

p. 166

interesting that they begged it to remain. By now it ... was singing hymns in high, flutelike tones. Finally it ... said it would show intself to the children before it departed the next day. The next day, the children rushed in great excitement to say that a beautiful man in white robes ...

had remarked that 'that fellow Woodcock' refused to believe he was an angel,

{It had been in punishment of the refusal by an evident atheist to accept the fact that the angel was an angel, that there had been such retributory events as "broken windows, fires, ... stones thrown". Even young children could understand that such irrationally obstinate refusal would needs be punished.}

but he would show that he was. Whereupon he floated up into the sky

{The reason why the angel did not shew itself thus to the adults, is that the adults, on reporting this, would have been immured by the government in an "insane asylum", and starved to death by the medical "doctors" operating the place, as was customary during the 19th century ChrE throughout England and in English colonial possessions elsewhere (and even in the United States of America); but young children were spared.}

in a kind of fire that seemed to blaze up from his feet; little Mary said

'he was all red'.

{In accordance with how angels shewed themselves to saints, the angels are usually depicted (in illustrations in mediaeval European manuscripts) each having a body entirely of a single color.}

The children all told the same story, and repeated it without variations many times.

If the same spirit had appeared a century later,

it would have undoubtedly have claimed to be the inhabitant of a UFO, and the children would probably have seen it climb aboard one as it departed into the blue.

{Nay! : not all categories of praeternaturals travel aboard flying vehicles. Kha-ga ('Sky-goer') divinities are often witnessed (by mortals in Bod and in Bharata) to be flying in their own bodies (without mechanical vehicles) in the sky.}

As it is, its departure recalls Elijah and his chariot of fire." {Nay! : for there is no mechanical vehicle in this Que'becois account.}

{With greater similitude, with "floated up into the sky in a kind of fire", cf. how (S^apat.iym 13:20) "The mal>ak ('angel') of YHWH ascended in the flame of the altar."}

pp. 166-7 John Keel's remarks anent POLtergeist-resembling Mr aPOL

p. 166

"I argued with him on the phone, sometimes for two or three hours at a stretch. ... I gathered that he and all his fellow entities found themselves ... playing out ...[,]

because they were programmed to do so, ...

{more accurately and fully-stated, were assigned to do so by committees of the universewide telepathic network controlling all minds of all beings for the consensual welfare of all -- a communistically universal programme}

the ... minds of mediums and contactees.

I could ask him any kind of obscure question, and receive an instant and accurate answer".

{This is a sign of an entity's being being in ongoing telepathic communication with responsible committees of the universewide telepathic omniscience.}

p. 167

"Apol certainly behaves more like the Dagg poltergeist than like the little green or silver-suited men reported by so many contactees.

{The main resemblance to the Dagg "poltergeist" is in remaining for several days, and talking much during that time. This is also true of the spirit-controls spirit-mediumship practitioners.}

UFOs seem to share another odd ability with poltergeists :

to be visible to one person, but not to another.

{This would indicate an ability to insert [vibrationally] the mental apparati of certain persons (those selected to witness) into a peculiar sub-plane of the material plane.}

Andrija Puharich records a number of occasions when he and Uri Geller were able to see UFOs that were invisible to others who were with them."

pp. 167-8 the case of the Carsons' ghost

p. 167

"In 1920, Cleve Court, near Minster, in Kent, was bought by

the ... founder of Northern Ireland loyalism, Sir Edward (later Lord) Carson ..., but Carson and his wife soon realised it was haunted. {Praesumably, it had never been haunted before the vile intrusion by these traitorous Carsons.}

{In Eire, loyalty to the royal government of England (i.e., house of Saxe-Coburg-Gotha) = disloyalty against the folk of Eire. By means of this traitorous disloyalty, the Carsons had doomed themselves to suffer damnation (after their deaths) : the hauntings were quite evidently divinely intended to advise them that they were now provisionally damned.}

There would be a knock on the door, and nobody there, and

footsteps sounded along empty corridors in the old Elizabethan part of the house. ...

{so as to denote that the Carsons had subjected themselves to be punished on account of misdeeds (in Eire) by the various governments of England during, and since, even the Elizabethan epoch}

In December 1949,

{29 years thitherto of being haunted by vengeful ghosts had not dissuaded them from continuing their cunning treachery against the folk of Eire!}

Lady Carson finally saw the ghost for herself. She had got[ten] up in the middle of the night ..., and Lady Carson saw a woman in a grey {Irish} dress coming downstairs. She looked so solid that Lady Carson was about to ask her what she was doing, when she noticed that the figure was making no sound, and realized it was a ghost. ... The researcher Andrew Mackenzie ... recounts the story in The Unexplained (1960) ... . ...

p. 168

The grey lady's mind is obviously ... in defiance of the present owners of Cleve Court."

{Now only she, but likewise the divine world which sent her, standing in solidarity with the living Eirish folk, are steadfast against such traitorous treachery (of persecuting, for filthy lucre, indigenous peoples from within those peoples' own homelands).}

"Grey Lady of Cleve Court".

{/Karr/ is a Danish surname : the Carsons may have recently immigrated to Kent from the Danelaw of Britain; and the government of Denmark may have at some point in time secretly (by means of wizards covertly operating in deep cover) imprecated the government of England on account of England's royalty's crimes-against-humanity in Eire; and these imprecations would (through transmission into the mediaeval Jutish colony in Kent) legally automatically attach to pertinent ethnic Danes residing in Kent of Britannia. [written Jan 2016]}

pp. 168-9 Dr Moon's so-called time-slippage

p. 168

"Carson's family physician was called Dr E. G. Moon ... . One day in 1930, ... he saw ... His car {cf. /CARson/} had vanished; so had the thick hedge and the drive. Instead, there was a muddy cart-track.

This Dr Moon is stated ("T-S") to be "Scots" -- thus, his name an "Anglicized form of Gaelic Ó Mocháin" ("MFH"), this being a "Corrupt form of Miodhchaoin" (DCeM, s.v. "Mochaen"), (DCeM, s.v. "Miodhchaoin", p. 293b) "Ogre-guardian of a hill in northern Lochlainn." [It would take a true ogre to be such a traitor to Eire as to assist such a betrayer as Edward Carson.]}

Facing him ... was a man wearing ... multiple capes, a top hat, and gaiters. He stared at Dr Moon ... . ...

{Praesumably, this is some sort of punishment-inflicting Hell-fiend.}

p. 169

The man had disappeared,

{Temporary vanishment of the Hell-fiend would not imply that a forthcoming Hell-ponailty was cancelled, nor diminished.}

and his car was parked where he had left it, among the familiar modern-day scenery."

"Dr Moon had experienced what is known as a 'time-slip'."

{He had slipped temporarily into a prae-enactment of his forthcoming (post-mortem) being confronted with a Hell-fiend!}

"T-S" = "Time-Slips"

"MFH" = "Moon Family History".

DCeM = James MacKillop : Dictionary of Celtic Mythology. Oxford Univ Pr, 1998.

{"Cleve Court ... in 1762 ... Josiah Fuller Farrer inherited the house ... . ... Guests, mostly male, were offered ... a harem of women to 'pleasure them' in an early sort of playboy mansion." (S. Foad : "Thanet Hidden History". ) Erotic extra-marital conduct of such sort is more typical of non-English, including of Irish. With such an admirable background (with the Farrers), it is no wondre that condign imprecations could readily adhaere to anyone (such as the Carsons) who while residing there persecuted those who (such as the Irish) generally have condoned erotic extra-marital conduct.} {As for such "a harem of women", "An unmarried woman of moral laxity" is known locally there (in Thanet/Kent) as ("Dictionary of Kentish dialect". a /besom/, which is more proprely the term for the vehicle ridden by a witch; therefore, what with the involvement of women-witches (putative ones, anyhow), it is small wondrement that any imprecation upholding their rights (as against the Carsons, who were hostile to the Irish glorification of the woman-witch/cailleach) would naturally be enstrengthened by their puissances-of-pussies. [written Jan 2016]}

pp. 170-1 the praesence of the past

p. 170

"a schoolmaster named Priest and his wife ... heard ... '... music' with trumpets and drums ..., but ... the church was deserted ... . They later discovered that they had visited the church exactly five hundred years after the funeral ceremony of Richard, Duke of York".

p. 171

"Is time past still present in another dimension?"

{A verisimilitude of past events can be temporarily reconstructed from the Akasik Record.}

pp. 172-4 pendulum for rendering diagnoses and for spirit-communications; consequences of improving spirit-communications beyond need for a pendulum

p. 172

"The novelist Jan de Hartog ... made the acquaintance of an animal healer ... . The healer used a pendulum to make diagnoses. ... Together, they went to visit a 'druid' on the Cheddar Downs, and, practiced dowsing ... for 'energy spots'. Then the druid told his friend that he [the friend] ought to speak to a disembodied woman ... . His friend ... had ... become aware of a female {spirit-}presence ... able to communicate with him. ...

Jan de Hartog ... went back to his farm in Pennsylvania, and his friend came ... and taught him how to use the pendulum to receive messages. He would ask, 'Are you there, and his pendulum would spin like an aeroplane propeller ... . Then the message would be spelled out letter by letter. Jan quickly learnt ... who was communicating with him

p. 173

..., and that he and she had been lovers in a previous existence. ... He also found himself in contact with an Indian called Old Oak, who instructed him about nature ... .

Soon Jan found he could abandon the old slow method of spelling out messages letter by letter; he

became more intuitive about what Eleanor and Old Oak were trying to tell him,

{became more adept in reception in thought-transference via "hearing voices"}

and he would write as fast {swiftly} as his hand could cross the paper. ...

The family [i.e., J.deH., his wife and daughter] decided to go to ... Montana ... . ... And now Jan learnt that he had a new {spirit-}companion --

Imogen ... the 'controlling spirit of all healing in the natural plane' ... . ...

{This spirit-woman (in Shakespeare's Cymbeline) may (according to modern litterary critics) be identified with the ghost-woman Innogen mentioned as a ghost character in early editions of Shakespeare's Much Ado About Nothing as the wife of the Leonato character.}

p. 174

The next day, ... Jan prepared for the accident. But ... Imogen ... explained that the spirit who had been detailed ... had not turned up. Jan ... suddenly ... did not want to know her any more. He told her so, and

{Evidently, that which had been expected out of J.deH. by "Imogen" would have been for him to realize that if healing must require praeceding injury, desire to perform healings must by underlaid by a wish that other person become injured beforehand. Such a realization would naturally have become accompanied by an intent to avert future injuries, which could have resulted in a wish to be told by her about use of safety-procedures.}

suddenly all his powers vanished; the pendulum ceased to spin out messages, and he was once again alone."

{If he had possessed the insight to understand that she had been covertly directing him to enquire about safety-procedures, then he would have been more eager than ever to continue to communicate with her, and, of course, instead of his losing his spiritual powers, such powers would have become augmented.}

pp. 174-5 strange deviations of details (told by spirits, about historic events) from known praesent-day actualities

p. 174

"Joe Fisher, had ... experience with 'spirits', which he describes in a remarkable book called Hungry Ghosts. He ... in Toronto ... was ... contacted by a woman who, under hypnosis, had become the mouthpiece for 'discarnate entities'. ... a spirit with a ... Yorkshire accent spoke through her mouth and told him that he had a female guide ..., a Greek girl who had been his lover in a previous existence, three centuries earlier, in a village called


{This would be /ther/ 'wild beast', and intended to suggest becoming spirit-possessed by spirits who control wild beasts.}

on the Greek-Turkish border. ...

{The "border" would be to suggest communications among different nationalities.}

He would relax, and a buzzing noise in his head would precede a feeling of bliss and communication. ...

But ... other spirits ... came through at the seances. One ... gave details of his ... experiences. ...

But ... himself was not in the ... records; he had never existed.

{Evidently, the claim to have resided in a certain place at a certain time was, as usual, of some symbolic import : the historic names may have usable to show some moral, which would have suggested the message intended.}

Joe tried to track down the farm where the Yorkshire spirit claimed to have lived in the nineteenth century. The geography was accurate; so were many other details. ...

p. 175

On a trip to Greece, he tried to locate the village of Theros ... . It did not exist.

{Village tend to be fairly temporary; hardly any endure for three centuries. A map (or gazetteer) from that time-epoch would have to be consulted (which the author may have neglected to do).}

But he was able to locate a town called Alexandropouli, which ... had been nearby. ... however, he learnt that Alexandropouli was a mere two centuries old".

{Historical information from spirit-communications hath a tendency to exaggerate the antiquity of events. (This is in addition to the information's often having merely a symbolic, rather than a litteral, meaning.)}

pp. 175-7 overcoming the illusion of a material world

p. 175

"This normal, solid world around us is just a fac,ade, and, while we believe that it is the world ..., we are deceived. ... If, instead of this vast fac,ade of triviality that surrounds us, we could become aware of the complex realm that lies on the other side of it, we might stop wasting our lives. Now it is the far wider, more inclusive view of reality that Jung and John Michell call 'the flying saucer vision' ... .

John Keel ... says (in The Eighth Tower [Dutton, NY, 1976]) :

[quoted] The extradimensional world ... is a state of energy. All kinds of information about our trivial reality are stored in the energy field ... . ... .

p. 176

... I stood in darkened fields with contactees who suddenly began talking in a deep baritone, declaring themselves to be from outer space. No matter how devious and complicated the questions I asked, they always seemed to have a quick and reasonable answer. They seemed to know about everything, just as demons in religious cases of possession know the most minute details about the lives of their exorcists".

pp. 176-7 validity of alchemy

p. 176

"By sheer willed concentration, the alchemist can create states that Jung calls 'active imagination', whereby he can enter ... a kind of wide-awake dreaming. ...

{More helpful in achieving this is enjoying the assistance of a "familiar spirit", having visited (in dreamings) that spirit's homeland, that spirit's kin, etc.; and having various promises for such assistance.}

p. 177

"what might be called 'UFO reality' would seems to be a realm like alchemy ..., where two apparently incompatible realities come together."

{Such feats as transmutation of base metals into pretious metals can indeed occur in dreams and in the various temporary waking-state subplanes (commonly known as "illusory worlds").}


Colin Wilson : Alien Dawn : an Investigation into the Contact Experience. Virgin Publ Ltd, London, 1998; Fromm Internat Publ, NY, 1998.