"They Are Not From Space": Demonologist on UFOs | Nathaniel Gillis

The Deceptive Nature of the Phenomenon 00:01

"The phenomenon is highly deceptive and evolves according to our awareness of it."

• Nathaniel Gillis describes the UFO phenomenon as being highly deceptive, suggesting that it changes and adapts in response to human perception and understanding. He illustrates this point through a case of an adult woman who, during her childhood, experienced abductions where the entities would take the form of her favorite cartoon characters.

• As an eight or nine-year-old, she did not question why her beloved characters would take her from her room at night. However, this perception changed when she entered puberty and matured, indicating a transition in how the phenomenon interacted with her.

The Learning Matrix of Entities 00:58

"It was measuring my belief in its mask."

• Gillis explains that the entities may be assessing how much the abductee believes in the persona they are presenting. In a particular case, when the woman recognized that the cartoon character was not real, the entity exhibited a visible reaction, suggesting an awareness of the limits of its deception.

• This concept highlights a learning matrix where the entities gauge individuals' beliefs and adjust their manifestations accordingly. These encounters might illustrate that what we perceive is not the entirety of the phenomenon, but rather a narrowing down of possibilities based on our beliefs.

Apparitions and Light Orbs 04:25

"What we're calling plasmoids in the field orbs."

• Gillis references a study conducted in the 1990s by Lloyd Auerbach, where a team observed a recurring apparition of a lady in white. However, when recorded on camera, the apparition appeared as a simple ball of light, suggesting that what is perceived by the human eye could be drastically different from what is captured by technology.

• This discrepancy implies that not everything encountered is "real" in the conventional sense; rather, these experiences may stem from physiological constructs produced by light orbs, challenging the reliability of human perception in understanding the phenomenon.

The Mythologizing of Entities 08:39

"We mythologized its mask."

• Gillis discusses the tendency to mythologize the masks that these entities present, which could lead individuals to misinterpret their experiences. He emphasizes the issue of taking these apparitions at face value without investigating what may lie behind them.

• He draws a parallel between lights seen in haunted houses and those observed in the skies, asserting that the only difference is altitude. This comparison underscores the necessity for caution and critical thinking when interpreting such phenomena, as assumptions could lead to misguided conclusions about their origins.

Projected Consciousness and Parapsychological Experiments 10:07

"In the 1970s, the USSR was performing parapsychological experiments."

• The discussion begins with the concept of "Projected Consciousness," a term coined in relation to experiments conducted by the USSR during the 1970s, where they aimed to explore the potential of parapsychology.

• One notable experiment involved placing a blank piece of paper inside an envelope taped to a psychic medium's head. The mediums were instructed to use their projected consciousness and intention to imprint a series of symbols onto the paper.

• This intriguing experiment garnered attention when it was later declassified by the CIA in 2002.

• A follow-up experiment took a similar piece of paper and placed it 20 feet away from the psychic medium, again asking them to project their consciousness and alter reality, specifically changing information into matter.

• A significant observation was made during this second experiment, as a "biofield" was documented manifesting between the individual and the envelope, characterized as a visible, translucent electromagnetic field.

Cases Linking Biofields and Symbolic Imprints 12:11

"One of Dr. Karla Turner's cases involved a mother who claimed to have been abducted by a gray alien, covered in symbols."

• A compelling case discussed involved a mother who was reportedly abducted during a night of family television watching. Upon waking up, she claimed to have experienced an abduction by a gray alien and found herself imprinted with mystical symbols.

• The interview suggests these symbols resembled Theban script, a medieval alphabet used in occult practices and sought by early modern occultists.

• The discussion posits that some experiences with orbs in paranormal phenomena might be linked to this concept of projected consciousness. The mother's experience of symbols and cloud-like energy suggests potential overlap with the findings of the earlier experiments in projecting intention and consciousness.

The Conjunction of Consciousness and UFO Phenomena 14:07

"A lot of these orbs, I believe, are projected consciousness."

• The narrative continues with the assertion that many phenomena observed in alien abduction cases and the UFO phenomenon may boil down to the projection of consciousness.

• A reference to the experiences of Chris Bledsoe exemplifies this idea, as he described encountering an orb resembling a human presence.

• The concept extends further, suggesting that the ability to project consciousness into different environments may allow individuals to influence the perception of others, potentially causing them to believe they have experienced something extraordinary, such as an alien abduction.

• This concept correlates with perspectives from significant figures like General McCasland, suggesting that what we perceive as UFOs could actually be projections from entities in another dimension attempting to communicate with us or manipulate our perception.

The Nature of Perceived Reality in UFO Encounters 16:41

"They said it looked like some kind of projection, not a real structured craft."

• In the discussion, a personal anecdote is shared about a family member who worked at Wright-Patterson Air Force Base and witnessed an anomaly that appeared to be a hovering craft. However, it was described more as a projection than a solid object.

• This experience connects to broader theories presented within the narratives of UFO phenomenology, exploring the constructed nature of the visual experiences and how they may not represent physical craft but rather projections of consciousness or other dimensional phenomena.

• The distinction between solid objects and perceived constructs is elaborated on through references to other analysis, such as James Lacatski’s work, suggesting that certain UFOs might behave akin to apparitions rather than structured spacecraft, raising questions about the material nature of these encounters.

Government Consciousness and Projections 20:02

"It's really what they're pointing to—yeah, it doesn't exist for me, and then it'll exist for you."

• Nathaniel Gillis discusses the concept that certain advanced technologies, like secret military bases or crafts, can be invisible, only appearing to those who have the requisite consciousness to perceive them. He mentions a fascinating perspective shared by his aunt, who believed that an object she saw in the sky was a projection rather than a physical craft, suggesting that consciousness itself might be manipulated by external entities. This aligns with the idea that witnesses of UAPs (Unidentified Aerial Phenomena) might be experiencing crafted projections of consciousness constructed by researchers.

The Dybbuk and Impregnation Phenomenon 22:19

"The term 'dybbuk' means to cling to, but it also means the impregnation of the dead in the bodies of the living."

• Gillis references the historical phenomenon of the dybbuk from the 16th century, which was characterized by entities that allegedly clung to or possessed humans, leading to situations that resembled pregnancy. He explains that the dybbuk phenomenon involved entities manifesting physically and interacting intimately with individuals, often resulting in symptoms similar to pregnancy. This historical context ties into accusations of impregnations by entities, paralleling modern accounts of abductions that have been reported in UFO lore.

Missing Fetus Syndrome and Historical Accounts 26:00

"The definition of the missing fetus syndrome refers to women carrying a fetus that simply vanishes."

• The discussion turns to the contemporary accounts of missing fetus syndrome, where women report experiences that lead to physiological changes indicative of pregnancy, only to find no physical evidence after medical examinations. Gillis aligns these modern experiences with ancient beliefs about possession and impregnation by otherworldly entities, pointing out that women accused of being possessed in the 16th century also displayed similar symptoms. This conduit suggests a long-standing intersection between demonology and the idea of otherworldly influence on human reproduction.

Possession and the Duality of Consciousness 28:04

"They believed that possession to us is pregnancy to whatever these beings are."

• The dialogue reflects on the notion from Kabbalistic practices that possession might correlate with carrying a fetus infused with consciousness from an external entity. Isaac Luria, a noted Kabbalistic practitioner, mentioned instances where women displayed dual heartbeats, indicating both human and entity presence. Gillis suggests that historical understandings have evolved, emphasizing the belief that what might be perceived as possession could actually involve being pregnant with the consciousness of an entity, presenting a complex interplay between spirituality and human experience.

The Incubi Entity and Consciousness Transfer 29:00

"This would explain why the incubi entity would produce sigils and secretions at the same time because it's trying to transfer its consciousness into a fetus."

• Nathaniel Gillis discusses the idea that certain entities, such as incubi, may have the goal of prolonging their existence by transferring their consciousness into a fetal form. This process allegedly involves producing specific sigils and secretions that facilitate this transfer.

Accounts of Birth and Immaculate Conception 29:21

"Is there any account of these people actually giving birth to these things, like some sort of immaculate conception?"

• The conversation touches on whether there are documented cases where individuals have reportedly given birth to entities associated with abduction, reminiscent of the concept of immaculate conception. Gillis acknowledges that while legends exist around such occurrences, concrete evidence of sigils linked to these births is lacking.

Memory Regression and Trauma 29:52

"Dr. Turner had a case where a lady was abducted, impregnated, and they did some memory regression with her, which I don’t recommend."

• Gillis shares Dr. Turner's cautionary findings regarding memory regression therapy used on individuals claiming to have been abducted. He explains that although some perceive these abductions positively, delving into repressed memories can often evoke traumatic realizations.

Lost Memories of Abduction 30:35

"The phenomenon would not let her remember."

• Gillis recounts a case where a woman experienced abduction and reportedly gave birth to a non-viable fetus. Strikingly, she could not recall the details, including where she buried the fetus. This suggests a possible mechanism where the abduction phenomenon actively inhibits certain memories from surfacing.

The Role of Belief and Consciousness 33:10

"Whatever we're looking at, it evolves according to our awareness of it."

• The topic shifts to the influence of belief on manifesting phenomena, including entities. Gillis explains that the more people believe in certain entities, the more those entities can manifest, leading to a complex interplay between consciousness and reality.

Cultural Influence on Belief 34:01

"There's a historical cultural context that is intertwined into these people's worldview."

• Discussing cultural phenomena, Gillis references a zombie cult in Haiti where individuals are believed to transform into zombies due to cultural beliefs and certain toxins. This example illustrates how cultural context shapes belief systems, which can manifest in tangible ways.

Scientific Exploration of Intention 35:40

"They had charged this thing with intention, belief, and consciousness, and it began to affect that other environment."

• Gillis describes the research of William Tiller, who conducted experiments with intention imprinted devices. These devices were used to change environmental conditions based on the collective belief and intention of the researchers, indicating a tangible impact of consciousness on physical reality.

The Nature of Perception and Reality 38:20

"Maybe it is just something that lives inside the human psyche."

• The discussion begins with the idea that certain phenomena may not originate externally, but rather stem from within human consciousness.

• People often fail to consider experiences existing solely within their consciousness as valid realities.

• When something significantly influences an individual’s belief, it can develop its own narrative woven through various forms of media and folklore, resembling a game of telephone where original messages get distorted over time.

The Concept of Hacking Reality 39:33

"It's not hacking reality; it's hacking belief."

• There is a theory suggesting that instead of manipulating our physical reality, certain phenomena may be affecting our belief systems themselves.

• This thought points to a deeper construct behind consciousness that dictates our perceived realities.

• If consciousness is programmable, the phenomenon may be exploiting this by altering beliefs rather than the physical world directly.

Observer Effect and Consciousness Hijacking 40:40

"The phenomenon seeks to be seen; it's hijacking consciousness by triggering the observer effect."

• The observer effect suggests that observation changes the nature of what is being observed, introducing the idea that consciousness can be manipulated by external forces.

• By seeking to be seen, the phenomenon may create a new interface in the observer’s mind, potentially reshaping their understanding of reality.

• The dynamic interaction can lead to different manifestations of the craft based on who is observing it, creating layers of subjective reality.

Parapsychology and Hidden Dimensions 44:16

"If all we're going to do is focus on lights in the sky, we've completely missed the moment."

• There is a call for expanding focus beyond traditional UFO sightings to include the broader spectrum of paranormal phenomena and their implications.

• Examples from parapsychology demonstrate that orbs can interact with technology, affecting audio recordings in ways that suggest a communication beyond mere visual phenomena.

• An assertion is made that a more comprehensive understanding of these extraordinary experiences is crucial, as it may reveal a complex web of interrelated phenomena that have been overlooked in mainstream discourse.

Understanding Demons Through Ancient Lore 44:21

"The Nephilim lore describes the disembodied spirit of Genesis 6."

• The concept of demons is linked to ancient beliefs, particularly the Nephilim, which are considered to be hybrid entities formed from the interaction of angels and humans.

• The conversation challenges conventional definitions of demons, suggesting that they might have their own belief systems and modes of existence that differ greatly from established religious views.

• Questions are raised around the traditional understanding of demons and their capabilities, including procreation and the manifestation of sigils—symbols that signify the presence or intention of an entity.

The Role of Sigils in Entity Interaction 46:11

"A sigil is essentially the symbolic signature of an entity."

• Sigils are described as markings or symbols used by entities, often as a form of identification or interaction signifier.

• The discussion compares the use of sigils in traditional demonology to practices in modern occultism, where they can be imbued with intentional outcomes.

• The challenge arises in understanding how these sigils, when combined with physical interactions, potentially relate to the broader implications of consciousness and spirit manifestation.

Understanding Incubi and Their Manifestations 47:38

"An entity that appears to a woman in the image of a husband is known as an incubi."

• Incubi are entities that typically take on the appearance of a man and often manifest to women. These encounters have been reported globally, from locales within the United States to India.

• During these events, the entity often presents itself as a shadow figure and, upon closer inspection, transforms into the likeness of someone familiar, such as a deceased partner.

• In some documented cases, individuals become aware of the entity only after experiencing distressing events while under a dream-like state, leading them to realize their real partner had been sleeping nearby the entire time.

• Nathaniel Gillis' research focuses on these "interface events," seeking to understand why and how humans interact with these entities, along with the psychological ramifications of such encounters.

The Intersection of Technology and Spirituality 49:50

"Whatever we're dealing with seems to have combined both spiritism and technology."

• Gillis posits that current research is shifting towards a deeper understanding of how paranormal phenomena, including UFO encounters, may not be strictly separated into individual categories of study like ufology and hauntology.

• There is an emerging recognition that many experiences formerly categorized as unrelated may actually share a commonality, indicating a singular intelligence underlying these occurrences.

• He finds it crucial to question traditional narratives that classify unexplained phenomena solely as spiritual or extraterrestrial, arguing that historical explanations provided by ancestors were their best attempts based on their understanding of consciousness and technology.

The Link Between Mythology and Modern Encounters 53:04

"The legend of horns and hooves in demonology derives from the deity known as Pan."

• The imagery of demon-like beings often includes characteristics borrowed from mythological figures such as Pan, who is depicted with horns and cloven feet.

• Gillis challenges the conventional views in demonology by noting that many accounts of demonic entities reflect experiences of disembodied consciousness, suggesting a historical misinterpretation of the phenomena.

• He emphasizes the need to discern between established dogma and empirical data, as many entities seen in exorcisms or hauntings may not align with traditional descriptions of demons, indicating they could represent entirely different types of consciousness.

• Gillis is intrigued by cases such as the Varginha incident in Brazil, where witnesses reported encountering creatures aligning with both ancient myths and contemporary alien narratives, hinting at a rich tapestry of interactions with a potentially shared essence.

The Intersection of Realities 56:30

"They're present with, but absent from our reality."

• Nathaniel Gillis discusses the challenging nuances of researching entities that appear to coexist with humans, yet are not fully present in our reality. He references the work of researcher Paul Eno, who proposed a model of two overlapping circles representing different realities, which can briefly touch. This intersection allows entities to momentarily enter our shared space.

• Gillis highlights an intriguing example from Jacques Vallée's studies involving a UAP that crashed through a tree line without disturbing the branches, indicating a complex interaction between realities. He explains, "We share certain parts of reality with them, but what we perceive as physical evidence is only evident in areas where our realities intersect."

The Nature of Conjuring and Shared Spaces 58:01

"The point of conjuring would be to create a space for them to inhabit."

• The conversation shifts to the concept of conjuring, where a practitioner aims to create a sacred space that facilitates interactions between humans and these entities. Gillis elaborates on the intent behind conjuring: to enable a merging of realities at a given moment, allowing the entities to incarnate in our dimension.

• He cites an example of an abductee named Lucas who experienced beings walking through a door without opening it, suggesting that some aspects of our reality are tangible to them while others remain intangible. This sharing of space is also evident in paranormal hauntings, where entities can pass through walls or solid objects, further supporting the notion that different realities can overlap in unique ways.

Confusion Between Shared Reality and Interdimensionality 59:13

"Some things exist in our reality for them, and we share that space; some simply do not."

• Gillis emphasizes that while some phenomena could be labeled interdimensional, it’s more nuanced as some entities might not recognize all parts of our reality. He clarifies that certain elements of our world may not exist for these beings, which adds complexity to understanding their manifestations and interactions with us.