In the 1960s, legendary French UFO researcher Dr. Jacques Vallée began to explore commonalities between UFOs, alien abduction, and fabled figures like fairies in his book, Passport to Magonia: From Folklore to Flying Saucers (NOTE! This legendary work by Vallée is provided FREE in searchable pdf format plus dozens more unavailable works with the purchase of Exo-Vaticana here). Out of this research, he developed a “multidimensional visitation hypothesis” beyond spacetime that would allow for undetected coexistence between humans and nonhuman beings, which have been seen and detected for thousands of years and seem to present themselves in a way that suggests either: 1) they are mutating their persona to match our current belief systems (i.e., they once were called the little people of elfin lore who stole and replaced children with “changelings,” while today they are the little greys of ET abduction who steal and replace embryos with hybrid babies); or 2) they are doing what they have always done and we are the ones interpreting their presence in ways that accommodate our current understanding of science and religion. For Vallée, the comparisons between the ancient fairy stories and modern alien-abduction phenomena were too similar to be coincidence. He cites the work of Walter Yeeling Evans-Wentz (1878–1965), an anthropologist and expert on “fairy-faith” in Celtic countries, as powerful evidence for consistency of the phenomena throughout history.
Evans-Wentz, also a theosophist, is famous for compiling and editing the sacred texts on Tibetan Buddhism that were published by Oxford University Press in the early twentieth century. Consequently, he is widely credited with pioneering western Buddhism associated with astrobiologist Chris Impey. However, before his travels to Sri Lanka and India, Evans-Wentz wrote his doctoral thesis at Oxford University on the Celtic belief in fairies. He approached the subject as a scholar examining the history and folklore of the British Isles through the lens of anthropology and psychology. It is perhaps one of the most thorough and scholarly endeavors ever conducted on the subject.
As the nineteenth century rolled over into the twentieth, the industrial revolution was driving the populations toward the cities, and the population was booming. Evans-Wentz did extensive ethnographic fieldwork interviewing folks in Ireland, Wales, Scotland, Brittany, and the Isle of Man. Encounters with fairies were plentiful enough to be commonplace in the early nineteenth century, but as modernity approached, they waned. Today, fairies are largely forgotten, relegated to old wives’ tales and legend, albeit the phenomenon still exists.
Jacques Vallée is convinced that the fairies were not only real, but that they currently endure under the modern guise of extraterrestrials. What Evans-Wentz was able to capture was the time of transition when the entities plagued by the encroachment of modernity transformed themselves. Through his field work, Evans-Wentz noted that nearly all of the older folks had witnessed fairies or believed in them. It transcended legend as a commonly accepted fact. However, the next generation, influenced by the industrial zeitgeist, lacked fairy belief. John Bruno Hare, founder of the Sacred-Text.com Internet archive, surmised, “We come away from this study with a multi-dimensional view of the fairies, who, much like the grey aliens of UFO belief, inhabit a narrative which seems too consistent to be the product of insanity, yet too bizarre for conventional explanation.”[i] This suggests a line of congruence between the accounts of fairies and that of today’s so-called extraterrestrials. Vallée writes:
We have now examined several stories of abductions and attempts at kidnappings by the occupants of flying saucers. These episodes are an integral part of the total UFO problem and cannot be solved separately. Historical evidence, gathered by Wentz, moreover, once more points in the same direction.
This sort of belief in fairies being able to take people was very common and exists yet in a good many parts of West Ireland.… The Good People are often seen there (pointing to Knoch Magh) in great crowds playing hurley and ball. And one often sees among them the young men and women and children who have been taken (emphasis in original).
Not only are people taken, but—as in flying saucer stories—they are sometimes carried to faraway spots by aerial means. Such a story is told by the Prophet Ezekiel, of course, and by other religious writers. But an ordinary Irishman, John Campbell, also told Wentz:
A man whom I have seen, Roderick Mac Neil, was lifted by the hosts and left three miles from where he was taken up. The hosts went at about midnight.
Rev. Kirk gives a few stories of similar extraordinary kidnappings, but the most fantastic legend of all is that attached to Kirk himself: the good reverend is commonly believed to have been taken by the fairies.
Mrs. J. MacGregor who keeps the key to the old churchyard where there is a tomb to Kirk, though many say there is nothing in it but a coffin filled with stones, told me Kirk was taken into the Fairy Knoll, which she pointed to just across a little valley in front of us, and is there yet, for the hill is full of caverns and in them the “good people” have their homes. And she added that Kirk appeared to a relative of his after he was taken.
Wentz, who reports this interesting story, made further inquiries regarding the circumstances of Kirk’s death. He went to see the successor to Kirk in Abcrfoyle, Rev. Taylor, who clarified the story:
At the time of his disappearance people said he was taken because the fairies were displeased with him for disclosing their secrets in so public a manner as he did.[ii]
Some UFO researchers go so far as to call the Reverend Robert Kirk “the first genuine martyr of the exo-politics movement.”[iii] His seminal The Secret Commonwealth of Elves, Fauns and Fairies provides a wealth of parallels to modern ufological research (and is also included in the free data packet). Was Kirk spirited away to the ever-enigmatic place called Magonia?
Vallée documented that:
The physical nature of Magonia, as it appears in such tales, is quite enigmatic. Sometimes, it is a remote country, an invisible island, some faraway place one can reach only by a long journey. Indeed, in some tales, it is a celestial country.… This parallels the belief in the extraterrestrial origin of UFO’s so popular today. A second—and equally widespread—theory, is that Elfland constitutes a sort of parallel universe, which coexists with our own. It is made visible and tangible only to selected people, and the “doors” that lead through it are tangential points, known only to the elves. This is somewhat analogous to the theory, sometimes found in the UFO literature, concerning what some authors like to call the “fourth dimension”—although, of course, this expression makes much less physical sense than does the theory of a parallel Elfland. (It does sound more scientific, however!)[iv]
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Vallée’s argument is persuasive, given the history of demonic entities and their deceitful record of assuming any appearance that gains them acceptance into society. Recall the creatures in the film They Live and their ability to appear quite human. According to 2 Corinthians 11:14, even Satan, himself, can manifest as “an angel of light”! Vallée also notes that this deception on the part of the modern alien-fairies seems to be for the purpose of taking and replacing babies or smaller children with “changelings.”
In alien abduction, many women report the removal of their fetus, followed later by introduction to (supposedly) the post-gestational baby. In fairy lore, the child is removed and replaced with a “changeling,” a human-looking copy—especially of Western European folklore and folk religion. Numerous theories were developed between the thirteenth and fifteenth centuries to explain the reason for this abduction and replacement of children, including that the earthly child was a “tithe to hell” or tribute paid by the fairies to the devil every seven years. But Vallée updates this point, noting how the modern alien abduction phenomenon and the numerous accounts of abductions by the fairies focused “especially on pregnant women or young mothers, and they also are very active in stealing young children.”
Sometimes, they substitute a false child for the real one, leaving in place of the real child…one of their children, a changeling: By the belief in changelings I mean a belief that fairies and other…beings are on the watch for young children…that they may, if they can find them unguarded, seize and carry them off, leaving in their place one of them.[v]
Vallée then points to a television series that capitalized on the aspect of UFO lore and the connection between modern and ancient abductions:
In the show, the human race has been infiltrated by extraterrestrials who differ from humans in small details only. This is not a new idea, as the belief in changelings shows. And there is a well-known passage in Martin Luther’s Table Talk, in which he tells the Prince of Anhalt that he should throw into the Moldau a certain man who is, in his opinion, such a changeling—or killcrop, as they were called in Germany.
What was the purpose of such fairy abductions? The idea advanced by students of folk tales is again very close to a current theory about UFO’s: that the purpose of such contact is a genetic one. According to Hartland:
The motive assigned to fairies in northern stories is that of preserving and improving their race, on the one hand by carrying off human children to be brought up among the elves and to become united with them, and on the other hand by obtaining the milk and fostering care of human mothers for their own offspring.[vi]
Thus the idea of deceptive, nighttime creatures probing humans to gather genetic material for use in generating hybrid offspring agrees with Vallée and his contemporaries who, following extraordinary research, determined that whatever the modern alien abduction encounters represent, their goal is a repeat of ancient activity involving the collection of DNA for: 1) a Breeding Program, followed by; 2) a Hybridization Program, and finally; 3) an Integration Program, exactly what Watchers accomplished with Nephilim in ancient times.
But why would “aliens” be involved in such a program? Over the last few decades, secular alien abduction researchers like Budd Hopkins and Dr. David Jacobs have posited that the aliens are a dying race and must pass on their genetic material through hybrids to maintain their species. The Barney and Betty Hill case of September 19–20, 1961, marked the first widely publicized claim of such alien abduction and the beginning of the public’s knowledge of the phenomenon. Yet the part of their story that is often overlooked is how ova was reportedly retrieved from Betty Hill’s body and sperm from her husband, Barney, presumably for use in the hybridization scheme. In the years since, tens of thousands of people have slowly emerged from around the world to claim they, too, have been subject to a mysterious alien procedure in which human genetic material is harvested, including sperm and eggs for a reproductive agenda involving human hosts as surrogates and incubatoriums for fetuses wherein alien-human hybrids are produced. Entire communities have grown up around the idea that children now exist on Earth who are part human and part alien. Some claiming to be parents of hybrid children have their own websites, host conferences, and are building social networks across the web. These people include academics, physicists, psychologists, attorneys, actresses, and school teachers. Furthermore, according to researchers, it isn’t just child hybrids that are now among us. Adult versions have spread throughout society, too. Budd Hopkins—who, before he died of cancer at the age of eighty in 2011, was considered the father of the alien-abduction movement—claimed that he and Dr. Jacobs especially were building new case files containing disturbing evidence related to specific entities and their integration within human society. He was planning to illustrate that the science-fiction/horror film They Live was not that far off after all, and that, from local bread factories to halls of Congress, alien-human hybrids are now firmly entrenched within Earth’s cultures. Not long before he passed away, he wrote on the Journal of Abduction-Encounter Research (JAR) website:
I investigated the reports of two women who described seeing an adult male hybrid wearing glasses. Each made a drawing of the hybrid, and the two drawings are amazingly similar. Both portray a strange-looking man, with sharp cheeks, wearing oddly-shaped glasses. The two women independently drew the same person. Some of these hybrid beings have been seen by more than three people at once and they are described by the witnesses the same way. As far as hybrids operating in the human world, we have many reports of them driving automobiles, shopping in stores, and behaving more or less naturally in other mundane places, but manifesting the kinds of powers aliens seem to have, i.e., the ability to control minds, and to communicate telepathically. The powers the gray aliens possess in the world can entail a complex series of repeated similar events, as if these adult hybrids do not really understand our world and our behavior but are trying to learn exactly how we act and what we say, all of which gives us an uneasy feeling of what their agenda might be leading to. There definitely is strong evidence that an infiltration into human society is taking place.[vii]
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[i] “The Fairy-Faith in Celtic Countries,” Sacred-Texts.com, last accessed February 8, 2013 http://www.sacred-texts.com/neu/celt/ffcc/index.htm.
[ii] Dr. Jacques Vallée, Passport to Magonia: From Folklore to Flying Saucers (Chicago, IL: Henry Regnery Company, 1969), 100–101.
[iii] “17th Century Disclosure Martyr—Rev Kirk,” You Tube video, 2:11, posted by Andrew Hennessey, last updated July 14, 2012, last accessed February 8, 2013, http://www.youtube.com/watch?v=F8SGgXtiNMs.
[iv] Dr. Jacques Vallée, Passport to Magonia, 102.
[v] Ibid., 104.
[vi] Ibid., 105.
[vii] JARMAG, last accessed February 8, 2013, http://www.jarmag.com/2007/vol001_hopkins.htm.
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