9/27/20
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It comes in the soul-rending
blackness of night - eager for the sweet
taste of fresh, innocent psyches who live unknowing in the bright
forgiving daylight. Unaware of clotting truths that infect the
less-tangible voids that nestle alongside our own world. Surrounded by
empty form, eyes that glow blood-red linger in a state of forever
within
the darkness reserved for our most secret, anguished nightmares. Yes
that's right! Conspiracy Journal is here once again to fill your minds
with all the news and info that THEY don't want you to hear.
This week,
Conspiracy Journal takes a
look at such spirit-lifting tales as:
- Confessions of a Time Traveling "Star Goddess"
-
- Tempus Edax Rerum -
- Nessie Sceptic Now Convinced About Loch Ness Monster -
AND: Giant Spider of the Congo
All these
exciting stories and MORE
in this week's issue of
CONSPIRACY JOURNAL!
~ And Now, On With The Show! ~
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- COSMIC CITIZEN DEPARTMENT -
Confessions of a Time Traveling "Star Goddess"
By Sean Casteel
Diane Tessman has been in
contact with “otherworldly entities” from her earliest
childhood. While some people merely dabble in the study of ufology
before moving on to some other temporary obsession, Diane has been
immersed in the reality of the UFO phenomenon her entire life. She has
written about her experiences extensively and has gathered a following
eager to hear the messages from her spirit guide, a being named Tibus.
Timothy Green Beckley, the head honcho of the publishing company Inner
Light/Global Communications, has recently published a greatly expanded
version of Diane’s first book, from 1983, with new material and
updates, making it over 300 large format pages. The newly-renovated
book is called “The Real Life UFO Transformation of Diane Tessman: A Continuous Close Encounter with Future Man — Space Man.”
What makes Diane’s life journey so fascinating – and so different from
others who have related their personal endeavors with the
Ultra-terrestrials – is that she had made the full transition from UFO
investigator for the influential MUFON and APRO groups to an
abductee whose experiences have been verified (as much as
scientifically possible) by several members of the academic community,
to an individual who is actually able, she says, to communicate with
her “Special One,” a human-looking individual who she has come to
believe represents “future human.” Diane does not deny the possibility
that some UFOs may come from outer space, other dimensions or
parallel dimensions. “It’s a big universe,” she says, “and
therefore I am open to a multitude of theories.”
“Where do I begin?” Diane asks in her preface. “It was a long time ago
that I wrote ‘The Transformation’ on a $5.00 garage sale typewriter,
which, in 1983, was considered a very old-fashioned typewriter. It was
a heavy beast which weighed about a ton. I knew I had a lot to say.
Much of it was not generated by my mind but catapulted into my head
from outside. It was from an ‘unknown,’ but I somehow knew and loved
that unknown.”
It is most reassuring to read Diane’s continual testimony about her
contact with Tibus being rooted in love. The fact that she “knew and
loved that unknown” extends beyond herself to the Planet Earth itself,
which is in dire need of some form of intervention in order to survive.
Diane writes that, in spite of the passage of many years since she
wrote her first book, the message of her contact Tibus remains the
same: he is part of an effort to love and protect Mother Earth and all
her lifeforms and to guide humankind through this time of change and
upheaval.
“Throughout the years,” Diane writes, “he predicted what has come to
pass with climate chaos and change, the tragic extinction of many
species, social unrest, mass hysteria, mass insanity, and even deadly
viruses which emanate from humans transgressing upon nature. However,
Tibus had a great hope for our planet way back in 1983, just as he does
today. “
AN EARLY AWAKENING
Diane had long had an ongoing relationship with the study of the
nuts-and-bolts aspects of the UFO phenomenon, being a member of the
Mutual UFO Network and the Aerial Phenomena Research Organization, but,
in 1981, she decided to explore another aspect of UFO contact by
undergoing hypnotic regression with well-known psychologist Dr. R. Leo
Sprinkle. Under hypnosis, Diane recalled her earliest UFO encounter:
“I’m playing with Pat, my dog, on the farm. And I had stayed out late
and Mom is inside cooking. Father’s inside. I don’t know where my
brother is. The stars are clear. It is chilly, November. I am seven
years old. And I have contact with something that has contacted me
before, but I’m not allowed to remember. I want very much to remember
them, though, and I try very hard. But this night I worry about Pat, my
dog, when I go with them. They say he is all right.
“And there is someone onboard I know in particular, and I’ve known him
each time. I’m not scared and I’m special, as other people are, but
that to function in this life, in the mundane part of life that I have
ahead of me, as protection, I cannot know the other side of me for a
while, nor remember all that has happened. I love my mother and father,
but every time I see them, I feel that this is where I belong. I always
hate to leave. I always want to remember, but at that point it is not
allowed.”
Diane says the entities she sees onboard the craft look fairly much like humans.
“The one I know best is human,” she says, “and I love him. There is something between us.”
She calls the one she knows and loves her “Special One,” and she will
eventually come to call him “Tibus.” It seems that Diane was never
formally “introduced” to Tibus, but rather had known him all her life
without any conscious recall of “how.”
As part of this experience at age seven, Diane says “I know that I will
be watched – or monitored – throughout my life, until the point comes
where I finally enter the world where I belong, where they are. I’m
reassured.”
TIBUS SPEAKS
Tibus is quite the vocal presence in Diane’s work. The Future Man Space
Man of the new book’s title, describes their relationship as “an
experiment in shared consciousness between two individuals. Our sharing
is a thing of joy and wonder to both of us, but we could not be sure at
first that it would turn out as well as it has.”
Tibus recalled that when Diane was typing out the original “Transformation,” she was sitting on the floor of her duplex apartment because she couldn’t afford any furniture.
“I couldn’t be sure,” Tibus says, “that our shared consciousness would
work, but, as the book progressed, I realized my messages were getting
through loud and clear. I send them telepathically and they land in her
head, often a few paragraphs long, then she hurries to write them down
accurately.”
There are some mind-bending aspects of time travel in the relationship.
“As individuals,” Tibus says, “Diane and I have much in common. You
might even wonder if she is me in a previous lifetime or I am her in a
future lifetime. Ah, well, possibly so. She and I always proclaim that
we are both separate, physical individuals, but we do acknowledge
symbiosis, not only in working with our messages but as individual
spirits as well.
“The difference is,” he continues, “I am of the future from her point
of view and yours. But all time is simultaneous! I have always promised
that Earth and the human species do make it into the future. As a human
from the future, I am proof of this. However, I realize that having a
conduit of shared consciousness with Diane is not what most scientists
call ‘proof.’ My coworkers on starships and time-ships are indeed
extraterrestrials from far different planets, as well as humans of my
(future) time. We do have the key to time travel, and you will soon
also.
“The entire magnificent galaxy and the incredible universe beyond
awaits humankind at The Moment – a moment of humankind’s own choosing.
Out there, that-a-way, is a magnificent quilt of multiple
interdimensional worlds. But first mankind needs to make one small step
up the awareness ladder. I speak of humankind as one collective
consciousness.
“However, you have to CARE about the fate of Earth and her animals and
CARE about your fellow humans. Be an activist in bringing our new
world!”
MORE ON TIME TRAVEL
The predominate theme of “The Real Life UFO Transformation of Diane Tessman”
grapples with the nature of time and the many different ways it is
manifested and experienced. The new book includes an interview with
Diane conducted by one of her fellow UFO researchers, who goes by the
name Quantum Shaman.
Quantum Shaman asks Diane: Why are you so involved and even defensive
of the concept that UFO occupants are time-traveling humans? I know you
have faced a lot of criticism from people who hold fast that UFO
occupants are aliens from far distant solar systems.
Diane: This is the first sentence of my book, “Future Humans and the UFOs,”
published in February 2020: “I do not deny that there are probably
thousands of advanced extraterrestrial races in the galaxy and that
some may visit Earth. However, I think we have ignored what is right
before our eyes: our children’s children’s children are the occupants
in most or all unidentified flying objects.”
I am not excluding aliens from being among our strange visitors. I am
merely trying to bring to light the fact that we have not seriously
considered that time traveling humans are here also, in the flying
vehicles that we will create in the relatively near future.
Quantum Shaman: What is your conclusion then about abductions? Do humans actually abduct other humans?
Diane: Of course they do! We abduct each other all the time. What else
is kidnapping? We murder each other, we molest each other, “we” being
our species. In our history, we have taken each other as slaves and we
have committed genocide. Future humans may want to know more about the
biology of their ancestors, either for scientific research or perhaps
they need our DNA for some reason. Certainly most abductions do include
tissue samples being taken.
Humans are a flawed, adolescent species. I do not claim that UFO
occupants are angels. We can be cruel and self-serving. Isn’t this how
we current humans are too? We fail to consider that future humans visit
us from all different levels of time. Of course, once we conquer time,
we are perhaps timeless. However, there is no doubt that our species is
behind in spiritual evolution while we excel at tech and science.
What will we be in 500,000 years, which is just a drop in the bucket of
time? Will we have grown even more selfish? Or will we have evolved
spiritually? Long story short, Tibus is not from 35 years ahead, but
from hundreds or possibly thousands of years ahead. He is truly
timeless in that he is a citizen of the cosmos as much as he is a
citizen of Earth. He has learned the lesson, finally, that humans
have taken so long to learn. And so, there is no contradiction between
Tibus’ spiritual messages and the future human premise.
TIBUS HOLDS FORTH ON THE FLUID NATURE OF TIME
In one of the many messages from Tibus included in the book, he talks about transcending time altogether.
“Most people on Earth accept that time ticks along just as the river
keeps flowing downstream and that this is an absolute that can never be
overcome. However, with advanced technology and/or with a mind/soul of
a higher frequency, one may head upstream just as if you had a
motorboat to help you go against the current. Or, one may simply stand
on the bank of the river and observe what was and what will be, as well
as what is. Also, you must realize that there are other rivers (other
timeframes, other dimensions/frequencies) flowing consecutively with
the Earth river.
“We have stood on the bank of Earth’s timeline/history since human life
began on Earth. There are souls among us whose unique essence very much
belongs to our frequency/dimension who volunteer to live on Earth for a
lifetime, awaiting contact from us, for this promise from HOME never
leaves their hearts and souls. In a sense, we infiltrate. Our star
people are on lifetime ‘espionage’ missions. However, these missions
are ones which are only to enlighten Earth, to gently guide her, to
quietly raise the raise the frequency level, to pave the way for a
higher dimension but within Earth’s historical timeline.
“We do not overtly interfere or change history or meddle unless
individual crises do not allow otherwise; and even then we often choose
to allow the mundane dimension’s karmic debts to be enacted, lived out,
fulfilled – so that the higher dimension may occur naturally.”
SCIENCE AND SPIRIT
For nearly four decades, Diane and Tibus have run a joint venture
called “The Star Network” with which they reach out to fellow believers
with a regularly published newsletter and monthly group meditations
intended to help envision a new and better day for Mother Earth.
“Channelers usually give a message and then move on,” Tibus writes,
“never going back to be accountable for the information they offered.
For perhaps the first time in the world of channeling, Diane and I are
happy to offer input on our original messages where need be.”
Which is a big part of why “The Real Life UFO Transformation of Diane Tessman”
is such a valuable source of information. The new book not only
revisits Diane’s classic “The Transformation,” it also adds a
perspective from the future in which many of the messages are
reevaluated or given the benefit of years of hindsight, an important
factor in any endeavor that deals with the bending of the fabric of
time.
“This book contains science and it contains spirit,” Tibus says. “Reality is composed of both.”
Diane can be contacted by email at: dianetessman0@gmail.com
Her mailing address is:
Diane Tessman
PO Box 352
Saint Ansgar, IA 50472
www. EarthChangesPredictions.com
Source: Spectral Vision
spectralvision.wordpress.com/2020/09/25/confessions-of-a-time-traveling-star-goddess
- TIME AND AGAIN DEPARTMENT -
Tempus Edax Rerum
Good luck, John.
By Rob Schwarz
“Tempus Edax Rerum” is a Latin phrase which translates to “time devours all things.”
Tangentially related to the alleged time traveler John Titor, the first
known appearance of the phrase in relation to him occurred on November
19, 2009 in a YouTube video titled “John Titor Letter 177 tempus edax
rerum” by user lryhaber.
The video’s description references a website registered on April 22,
2009, www.johntitorfoundation.com, which also contains the phrase: “177
Tempus Edax Rerum – Good Luck, John.” It also displays a table
containing dates and alleged amounts of worldline divergence.
In the video, a text-to-speech narrator claims that John Titor was only
one of multiple time travelers using the moniker John Titor. The
narrator claims that when he arrived to 1999, he found that another
Titor was already there. Together, they worked out a way to return to
their original respective worldlines. This involved traveling to other
nearby points in time and measuring the divergence.
“As I write this now,” states the video, “the date is March 22, 2009 and the divergence is 1.941.”
To communicate with each other during this process, they left
information in the form of the original faxes to Art Bell and posts
online. The video claims the divergence numbers and other forum
messages are “sign posts” to “other Johns” who may be lost and looking
for their way back home.
“Every time someone posts about John Titor after
2001, they will become more permanent and easier for me, or the other
John, to find. If the other John, or even another John ever arrives in
your future, trying to get home, he will now see the numbers he needs
in the posts. If he were to hear this message, he will know what to do.”
The veracity of the video remains in question, as it only claims to be
related to the original person calling himself John Titor in 1998 and
later 2000-2001. The video also claims that its contents were written
on March 22, 2009. It’s impossible to know whether or not the video has
any true relation to the original John Titor.
NOTE ON JOHN TITOR INSIGNIA: It’s unclear whether or not the phrase
appeared on the original logo John Titor shared in 2000-2001. The
insignia appears at the aforementioned foundation website with 177
inside and “Tempus Edax Rerum." However, JohnTitor.com has the
original uploaded image, which contains neither.
Other notes:
The YouTube user name lryhaber may be a reference to Larry Haber, the
Florida lawyer who represented John Titor’s alleged family in this
worldline. The video in question was allegedly shared by John Titor’s
mother.
The phrase itself was originally used in Latin by Ovid: “Time, devourer of all things.”
There’s a possible connection to the visual novel Steins;Gate, which
first released on October 15, 2009 – some kind of viral marketing?
Source: Stranger Dimensions
https://www.strangerdimensions.com/ency/tempus-edax-rerum/
- SEARCHING FOR THE UNKNOWN DEPARTMENT -
The Housewife, the Ghost Hunter and the Poltergeist
By Kate Summerscale
In 1938, 34-year-old Alma Fielding reported objects mysteriously flying
around her home. Eighty years on, Kate Summerscale, author of true
crime classic "The Suspicions of Mr Whicher," set out to investigate the unexplained case of the Croydon poltergeist.
On 20 February 1938, the Sunday Pictorial carried a report of a
haunting in Croydon. A 34-year-old housewife had called to tell them
about strange events at the home she shared with her husband Les, her
son Don and their lodger, George Saunders. “Come to my house,” Alma
Fielding implored the Pictorial’s news desk. “There are things going on
here I cannot explain.”
The Sunday Pic, as it was known to its readers, dispatched two
reporters to Croydon. As Alma opened the front door to them, they saw
an egg fly down the corridor to land at their feet. As she led them to
the kitchen, a pink china dog rattled to the floor and a sharp-bladed
tin opener cut through the air at head height. In the front parlour, a
teacup and saucer lifted out of Alma’s hands as she sat with her
guests, the saucer spinning and splintering with a “ping!” as if shot
in midair. She screamed as a second saucer exploded in her fingers and
sliced into her thumb. While the wound was being bandaged, the
reporters heard a crash in the kitchen: a wine glass had apparently
escaped a locked cabinet and shattered on the floor. They saw an egg
whirl in through the living room door to crack against the sideboard. A
giant chunk of coal rose from the grate, sailed across the room, inches
from the head of one of the reporters, and smacked into the wall.
The Fieldings’ house seemed to be under siege from itself. Les, Don and
George were at home but, as far as the Pictorial men could tell, none
of them was responsible for the phenomena: the objects were propelled
by an unseen force.
The Pictorial published its piece the next morning, under the slogan:
“This is the most curious front page story we have ever printed.” In an
ordinary terrace in Croydon, it declared, “some malevolent, ghostly
force is working miracles. Poltergeist … That’s what the scientists
call it. The Spiritualists? They say it’s all caused by a mischievous
earth-bound spirit.”
In January 2017 I visited the Society for Psychical Research archive in
Cambridge to look up some references to the ghost hunter Nandor Fodor,
who had investigated the case of Alma Fielding and the Croydon
poltergeist. I didn’t expect to find anything directly relevant: Fodor
had been working for a rival organisation, the International Institute
for Psychical Research, whose papers were said to have been destroyed
by German bombs. But when the documents were delivered to the
university library’s manuscripts room, I discovered that they were
Fodor’s original records. The SPR must have acquired the International
Institute’s archive when the smaller organisation was disbanded in the
1940s.
To my delight, one of the files turned out to be Fodor’s dossier on
Alma, mistakenly catalogued as a holding on “Mr” Fielding. The manila
folder contained transcripts of Fodor’s interviews and seances with
Alma, lab reports, X-rays, copies of her contracts, scribbled notes,
sketches, photographs of the damage wrought by the poltergeist in
Alma’s house and on her body. From Alma’s story Fodor had deduced, to
the horror of his colleagues, that repressed memories could generate
terrifying physical events.
A Jewish-Hungarian émigré, Fodor had thrown himself into the 30s
supernatural scene. He joined the Ghost Club and the London
Spiritualist Alliance, befriended members of the Faery Investigation
Society, contributed articles to the spiritualist weekly Light.
Spiritualism was big business in Britain. The faith offered “something
tremendous”, said Arthur Conan Doyle, “a breaking down of the walls
between two worlds … a call of hope and of guidance to the human race
at the time of its deepest affliction”. After the terrible losses of
the first world war and the influenza pandemic of 1918, thousands of
spiritualist seance circles had been established by the bereaved. In
effect, a seance was a voluntary haunting, a summoning of ghosts, at
which the dead would speak through mediums, rap on tables, sometimes
even let themselves be touched, smelt or seen. These forms of contact
seemed hardly more outlandish than methods that had become commonplace
since the war. Soon, predicted Fodor, “the mechanism of psychic
communication will be understood and used with the same facility as the
wireless and the telephone”.
Alma seemed able to astrally project herself from
Croydon to Kensington and back again, and to open herself to spirit
possession
Scores of seances and private consultations were advertised in the
spiritualist press, along with lectures at psychical research
societies, books and pamphlets on the occult, displays of clairvoyance
and levitation. Some spiritualists believed that there was so much
supernormal activity because the dead were straining to come closer.
“The boundary between the two states – the known and the unknown – is
still substantial,” wrote the renowned physicist and radio pioneer Sir
Oliver Lodge, who had lost a son in the war, “but it is wearing thin in
places, and like excavators engaged in boring a tunnel from opposite
ends, amid the roar of water and other noises, we are beginning to hear
now and again the strokes of the pickaxes of our comrades on the other
side.”
But Fodor, having read the work of Sigmund Freud, was becoming
sceptical about spiritualism. He believed that supernormal phenomena
might be caused not by the shades of the dead but by the unconscious
minds of the living – and he sensed that Alma Fielding was the perfect
subject on whom to test his theories.
When Fodor took Alma to the International Institute in Kensington, he
and his colleagues saw a diamanté brooch materialise from thin air,
then an ancient oil lamp, a white mouse, a scarab beetle, a Javanese
sparrow. She seemed able to astrally project herself from Croydon to
Kensington and back again, and to open herself to spirit possession. To
assess her powers, Fodor used all the modern methods at his disposal:
voice recorders, telephones, cameras, X-rays, chemical analysis,
hypnosis and word-association tests. He gathered witness statements and
transcribed Alma’s dreams, sent investigators to track her movements.
He laid traps. If Alma’s phenomena were tricks, he wanted to know how
she was pulling them off. If not, he needed to understand the psychic
mechanisms by which they were generated.
“There is a door which leads from the mind we know to the mind we do
not know,” he told the Daily Mirror in March 1938. “Now and again that
door is opened. Strange things happen. There are manifestations, queer
phenomena, transfigurations.” As the door to the unconscious swung
open, Fodor reasoned, a suppressed feeling might escape its human host
in material form. He speculated that mediums discharged electromagnetic
rays from their fingers and toes, or extruded invisible, semi-metallic
psychic rods, or ectoplasmic threads like cobwebs. “There are, it is
plain, strange forces about us of which we know practically nothing,”
he said, “just as once we knew nothing of electricity.”
Fodor noticed that Alma often seemed detached from herself when a weird
event took place, and he wondered if at such moments her buried life
surged to the surface and broke out. He was intrigued by the phenomenon
of mental dissociation, which had been observed both in mediums and in
victims of shellshock. The subject fascinated novelists, too. Agatha
Christie featured characters with split consciousness or dual
personality in her short-story collection The Hound of Death. The
protagonist of Patrick Hamilton’s novel Hangover Square is helplessly
besotted with a woman who spurns him, and at a “click!” in his head
(“or would the word ‘snap’ or ‘crack’ describe it better?” he wonders),
his yearning, humiliated self is replaced with a numb, implacable
avenger. Fodor wondered whether Alma’s psyche had fractured under
pressure of a forbidden emotion. Perhaps she underwent spells of
amnesia in which she unconsciously carried out supernatural tricks. Or
perhaps her estranged alter ego was escaping her body altogether,
snapping and cracking itself into being as an external, physical force.
Ping!
In March, Fodor arranged a day trip to Bognor Regis with Alma and four
members of the Institute. Alma, in skittish spirits, agreed to see if
her poltergeist could spirit a ring from the local branch of
Woolworths. At the jewellery counter in the Bognor Woolies, Fodor and
his party watched Alma select a ring with two stones on a curved
bridge, examine it, then return it to the assistant; it was the nicest
ring there, Alma said, but she did not want to buy it today. The shop
girl eyed them suspiciously as they moved away. “It looked fishy to
her,” wrote Fodor. “She followed us. We began to feel uncomfortable.”
As the group turned into a road near the shop, Alma said that she heard
a rattle in the box that she was carrying. Fodor took the box from her,
opened it, and found the ring she had handled. “My flesh creeped,” he
said. Everyone was staggered. All swore that they had seen the ring
still on the jewellery counter as they left.
“The experience was rather alarming,” Fodor said. “We had committed psychic shoplifting!”
A few of the hauntings that Fodor investigated took place in crumbling
old manor houses with creaking stairs and hidden priest holes, but most
were in ordinary towns and suburbs such as Bognor and Croydon. He had
become familiar with the consumerist, aspirational working-class
culture of postwar Britain. “This is the England of arterial and
by-pass roads,” wrote JB Priestley in English Journey, “of filling
stations and factories that look like exhibition buildings, of giant
cinemas and dance-halls and cafes, bungalows with tiny garages,
cocktail bars, Woolworths, motor-coaches, wireless, hiking, factory
girls looking like actresses, greyhound racing and dirt tracks,
swimming pools, and everything given away for cigarette coupons.
“You need money in this England,” Priestley added, “but you do not need
much money. It is a large-scale, mass-production job with cut prices.”
Poltergeists were a Woolies brand of phantom, vulgar copies of the
ethereal phantoms of old. According to the Daily Mail, they were
“altogether different from the honest, upright ghosts of decaying
castles and ancient halls”. They displayed “low cunning and nasty
intention” and “mean, underhand ways”. Poltergeists were domestic
hoodlums: destructive, subversive, uncouth.
Fodor’s fellow ghost-hunter Maude Ffoulkes said that she longed for
ghosts in the same way that she yearned for the “unspoilt country of
yesteryear”, a land untainted by roadhouse pubs and electricity pylons,
but Fodor was not bound by the snobbery or nostalgia of his adopted
country. Far from sneering at poltergeists, he liked them. And where
others might see Alma as typical of her class and gender – irrational,
opportunistic, sly – to Fodor she was ingenious, complex and fun. He
guessed that she sometimes faked phenomena in order to retain the
researchers’ interest, but he forgave such lapses. He had no doubt that
her terror at the original poltergeist activity was genuine, and he
understood why an imaginative working-class woman might resort to
supernatural hoaxing.
Alma’s days were a repetitive round of domestic chores, relieved only
by forays to the shops and cups of tea with friends. She had to dust
and polish, to darn, sew and knit, launder and iron, cook meals for her
family, sweep hearths and floors, fetch coal and lay fires, scrub pots
and pans. British women had enjoyed a spell of freedom during and
immediately after the war, when many of them went out to work, but the
popular press now encouraged them to keep to the home. They were urged
to tend to their appearance (“What men hate about your hair” the Mirror
revealed in March) and their family’s health. The Daily Mail warned
female readers against having too lively a relationship even with their
belongings. “Don’t wear a necklace if you’re tempted to twiddle it,”
advised the paper. “Keep your hankie in your bag; it’s not meant to be
twisted.” The ideal woman was contained, composed, restrained. But for
a woman with psychic powers, different rules applied. A medium could
undertake extravagant feats of mobility – astral projection,
transfiguration, time travel, levitation – and in doing so escape the
constraints of her gender and her class. Alma’s poltergeist not only
twiddled necklaces but sprang them from shop counters; it whipped
saucers across rooms, upended eiderdowns, spun rings on to fingers. It
took gifts to the researchers at the institute, as if to charm or trade
its way into their world.
The American writer Charles Fort noted that poltergeists often emanated
from those who had no direct power – women, servants, adolescents,
children. In the event of a world war, Fort suggested in Wild Talents
(published in 1932), a squad of poltergeist girls might be deployed
against enemy troops. He imagined the scene – both futuristic and
archaic – in which the girls combined their violent gifts: “A regiment
bursts into flames, and the soldiers are torches. Horses snort smoke
from the combustion of their entrails.”
It struck me that Alma’s haunting, like other supernatural events of
the 30s, was an expression of national as well as personal dread. The
poltergeist story of 20 February 1938 shared the front page of the
Sunday Pictorial with a giant photograph of Adolf Hitler, so that the
headline seemed to issue from the Führer’s shouting mouth: “‘GHOST’
WRECKS HOME” it read; “FAMILY TERRORISED”. Every week that spring, the
press carried warnings about Hitler and Mussolini’s belligerence, and
reports of the British government’s frantic efforts to shore up the
country’s defences. The threat of war touched everyone. Alma’s husband
Les had been injured in the last conflict – he still woke in terror
from “trench dreams” – and their only son, Don, was likely to be called
up in the next.
As summer approached, Fodor intensified his efforts to unearth the
childhood trauma that might explain Alma’s poltergeist. In his
desperation, he stepped up his surveillance, and he resorted
increasingly to deception. He was convinced that a repressed memory was
responsible for the storm of violence in Alma’s home. Supernatural
events, he believed, embodied the splintering and contradiction of a
traumatic experience – a ghost conjured the uneasy sense that something
both was and was not real, that an event recurred as if it were outside
time, undead.
Fodor’s colleagues were appalled when they learned of his conclusions
about Alma’s haunting. In the autumn of 1938, they expelled him from
the International Institute and confiscated his papers. These were the
papers that I found in the Cambridge archive. The fat folder of
evidence seemed to me a wonderful object: a documentary account of
fictional and magical events, a historical record of the imagination.
Some of Fodor’s methods were troubling, but I was moved by his refusal
to condemn Alma as a maniac or a fraud.
By the time that Fodor’s book about the Thornton Heath poltergeist was
published, in 1958, psychical research was no longer taken seriously by
most scientific thinkers. Yet his ideas about poltergeist psychosis
found expression in fiction. In The Haunting of Hill House, a novel of
1959, Shirley Jackson explores the possibility that a disturbed
individual can trigger supernormal events. She describes a ghost hunt
conducted under the aegis of the psychical researcher Dr John Montague,
in which weird incidents seem to emanate from a young woman called
Eleanor Vance. When Fodor was invited to serve as a consultant on the
film adaptation of the novel, in 1963, he asked Jackson if she had read
his work, and she confirmed that she had.
The film-makers proposed to Jackson that they present the events in her
novel as the hallucinations of a woman in a mental asylum, but she
discouraged this approach: the story was about real supernatural
happenings, she said. Like Fodor, she chose not to explain away psychic
experiences as madness or lies. Fodor wrote an article about The
Haunting of Hill House shortly before his death in 1964, in which he
observed that Jackson had adopted “the modern approach” to the
supernormal: “The creaks and groans of furniture, the imbalance of a
spiral staircase and the abnormally cold spots are objectifications of
the mental anguish and chill of Eleanor’s soul, the violent slamming of
doors are explosive manifestations of inner conflicts.”
This strand of psychological gothic emerges again in Stephen King’s
novels Carrie, in which a humiliated teenager’s suppressed feelings
erupt in supernatural violence, and The Shining, in which ghosts are
awakened by the obsessions of the living. It runs through books and
films such as Barbara Comyns’s The Vet’s Daughter, Daphne du Maurier’s
Don’t Look Now, Toni Morrison’s Beloved, Hilary Mantel’s Beyond Black,
Sarah Waters’s The Little Stranger, Jennifer Kent’s The Babadook. To
the question of whether a haunting was real or fantasised,
psychological or supernatural, the answer given by such stories was:
both. A ghost could be imagined into being, from a feeling repressed so
forcefully that it acquired uncanny power. “Our irrational, darker
selves,” wrote Elizabeth Bowen, “demand familiars.”
Source: The Guardian
https://www.theguardian.com/books/2020/sep/19/the-housewife-the-ghost
-hunter-and-the-poltergeist
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- SOMETHING FISHY GOING ON DEPARTMENT -
Nessie Sceptic Now Convinced About Loch Ness Monster
A Nessie sceptic has been converted after spotting a giant creature rise out of the water while out for a walk.
Corey (23) and Lauren (22) Sturrock were walking at Dores on Saturday
at around 3.40pm when they saw something the “size of a bus” emerge
from the depths.
Mr Sturrock, who is a full-time carer for his wife, said he has always
dismissed any talk of the Loch Ness monster, but after seeing the
eel-like fish believes that there is something lurking in the waters
that is quite unbelievable.
Mr Sturrock said he was reluctant to come forward in case people thought he was claiming to have seen Nessie.
But he said there were a number of people on the loch-side who saw the same thing.
He said: “I have been camping and walking on Loch Ness my whole life and I have never believed in the Loch Ness monster.
“But what my wife and I saw was something quite extraordinary and I would like to know if other people have seen the same.
“It was, what looked like to me and Lauren, like a massive eel. It was the size of a bus.
“It was massive.
“We saw the water rippling as if something was swelling, and that is what grabbed our attention.
“We then saw this thing, that looked like a massive eel rise from the water, and then go back under again.
“There was a large swell.
“Other people walking on the same path saw it as well.
“I reached for my phone – but it was all over in a matter of about 10
or 20 seconds – and it only showed itself for a few seconds. By the
time I got my phone out it had gone underneath again.
“It didn’t look like all those Nessie drawings with the humps – it was just a large, or very large eel.
“After never believing there was anything in the loch, and no basis for
belief in the Loch Ness monster, I would say that perhaps there are
large eels in the water – and when they emerge they may look like a
monster.
“Whatever it was it was some size.”
Not including Mr and Mrs Sturrock’s experience, seven Nessie sightings have been recorded in 2020 so far.
The latest in the Official Loch Ness Monster Sightings Register was
added on August 29 after photos were taken by tourist Mr Van-Schuerbeck.
A spokesman for the register said he spotted an “unexplained phenomenon” when he looked back at photos taken near Point Clair.
A long-distance walker was also convinced earlier this month he
captured the shadowy shape of the Loch Ness Monster while hiking
between Fort Augustus and Invermoriston.
Source: The Inverness Courier
https://www.inverness-courier.co.uk/news/nessie-sceptic-saw-something-fishy
-during-loch-ness-walk-213374/
- MORE BIG STUFF DEPARTMENT -
Giant Spider of the Congo
by Terrence Aym
Spiders might exist that have
crawled out of nightmares. They're called the "J'ba FoFi" (giant
spider, pronounced ch-bah foo fee) in Central Africa.
Many people might define a giant spider as one that's bigger than their
hand. Some may think bigger and envision the horrifying Goliath 'bird
eating spider' that dwells in the darker corners of the ancient Amazon
rain forest. That eight-legged terror spans a whopping 14-inches.
Unfortunately, those people aren't thinking big enough.
The size of the Congolese Giant spider-when its legs are included-is
said to be up to five feet across.
According to cryptozoologists (researchers that investigate unknown
creatures that have not been recognized by orthodox science), most of
the J'ba FoFi dwell in the Congo. Natives tell stories of the giant
web-nests the spiders build, similar to a trap-door spider.
Most of the many anecdotal tales describe the spiders digging a shallow
tunnel under tree roots and camouflaging it with a large bed of
leaves. Then they create an almost invisible web between their
burrow and a nearby tree, booby-trapping the whole thing with a network
of trip lines. Some hapless creature—soon to end up on the menu—will
trip the line alerting the spider. The victim will be chased into the
web. This predatory entrapment is similar to some species of tarantula.
Presumably, the J'ba FoFi eggs are a pale yellow-white and shaped like
peanuts. Native claim the hatchlings are bright yellow with a purple
abdomen. Their coloration becomes darker and brown as they mature.
Some of the natives indigenous to the regions in the Congo where the
J'ba FoFi has been seen assert that the spider was once quite common,
but has become very rare.
Other than the testimonies of natives, there is one clear story of the
really large ground-dwelling spider collected by naturalist and
cryptozoologist, William J. Gibbons, who writes:
"I first became aware of a giant ground-dwelling spider through Miss
Margaret Lloyd, formerly of Rhodesia and now living in England. Her
parents, Reginald and Margurite Lloyd were exploring the interior of
the old Belgian Congo in 1938 when they spotted something crossing the
jungle track ahead of them. At first they took the object to be a large
jungle cat or a monkey on all fours. When they stopped their vehicle
(an old Ford truck) to allow the animal to pass, they were
thunderstruck to see that it was a very large brown spider, similar in
its appearance to a tarantula, with a leg span of at least four or five
feet. Mr. Lloyd trembled so much with excitement that he was unable to
retrieve his camera in time to take a snap, and Mrs. Lloyd was so
distraught that she wanted to return home (Rhodesia) immediately. This
creature is known as the J’ba Fofi; J’ba meaning “great” or “giant”
Fofi meaning “spider” (spiders of all kinds are called Fofi)."
Gibbons, has spent many years in Africa hunting for what some think may
be a living African dinosaur called Mokele-mbembe. On his third
expedition in search of the creature he came upon natives who related
their experiences with giant spiders. He shared his experience
with readers upon his return to Canada:
"On this third expedition to Equatorial Africa, I took the opportunity
to inquire if the pygmies knew of such a creature [giant spider], and
indeed they did! They speak of the Jba Fofi, which is a "giant" or
"great spider." They described a spider that is generally brown in
color with a purple abdomen. They grow to quite an enormous size with a
leg span of at least five feet. The giant arachnids weave together a
lair made of leaves similar in shape to a traditional pygmy hut, and
spin a circular web (said to be very strong) between two trees with a
strand stretched across a game trail."
This is exactly the same description that other researchers have heard.
Although the spider seems to have been spotted mostly in the Congo,
there are reports of the same—or similar—spiders inhabiting Uganda and
the Central African Republic.
"These giant ground-dwelling spiders prey on the diminutive forest
antelope, birds, and other small game, and are said to be extremely
dangerous, not to mention highly venomous," Gibbons states. "The
spiders are said to lay white, peanut-sized eggs in a cluster, and the
pygmies give them a wide birth when encountered, but have killed them
in the past. The giant spiders were once very common but are now a rare
sight."
Many of the natives describe the spiders as once being numerous, but
now a vanishing species. Encroachment by civilization in the form of
rain forest being converted to farming may have driven the spiders from
their natural habitats.
[Although their numbers are dwindling] they are still encountered from
time to time. The Baka chief, Timbo, casually mentioned to us that a
giant spider had taken up residence in the forest just behind his
village in November 2000, when I and Dave Woetzel from New Hampshire
had visited him! He did not think that we would have been interested in
the creature as our interest was focused on Mokele-mbembe at the time!
Valuable evidence had eluded us."
Cryptozoologists—like any other researchers—sometimes only get the
information they specifically ask for!
If these giants do indeed exist, their physiology is puzzling. As some
entomologists have rightly pointed out, spiders of that size would have
to overcome the limitations of their exoskeletons. In addition to that
hurdle, many of the more primitive arachnids have a primitive book-lung
respiratory system. Modern spiders, however, often have a trachea and
book-lungs. That combination allows for a smaller heart, more efficient
blood flow and greater speed and stamina. If the Congolese giant
spiders exist, they would most likely have both trachea and book-lungs.
"On questioning our group of six Baka guides," Gibbons narrative
continues, "they have all seen these spiders at one time or another and
state that they are quite capable of killing a human being. According
to the Baka (and the Bantu hunters who have encountered them) the giant
spiders were once surprisingly common and would often construct their
lairs very close to human villages. They have become quite rare now
thanks mainly to the deforestation of Central Africa, but my guess
would be that they are still to be found in numbers in the vast and
still untouched forests of the former [Belgian Congo or Zaire] where
the Lloyds encountered one in 1938."
Gibbons knew the Lloyd's personally and adds that Mr. Lloyd tried to
get a photo of the spider while Mrs. Lloyd was so stricken with fear
all she wanted to do was return to their home in Rhodesia.
Other stories of giant spiders abound. Some of the stories are little
more than spotty tales told in the villages of unnamed missionaries
whose porters were killed by giant spiders.
An English missionary named Arthur Simes related an incident that
occurred in Uganda during the 1890s. While trekking near the shore of
Lake Nyasa, his porters became entangled in a monstrous web. Several
giant spiders swiftly descended upon them, injecting the men with
poisonous venom. Later, all the men's extremities swelled, they grew
feverish, delirious and then died.
Simes claimed he drove the giant spiders off with his pistol.
Are there other historical or contemporary Giant Spider sightings other
than Africa? Loren Coleman's website, Cryptomundo, has an interesting
story from
correspondent Todd Partain whose father, Richard Partain, had an odd
experience in 1948.
"One cool night in 1948, in Leesville, Louisiana, 48-year-old William
Slaydon walked his wife, Pearl, and his three grandsons to church.
Among them was the youngest, Richard Partain, a child of six at the
time. They walked north along Highway 171, and as the road began to
dip, Grandpa Slaydon suddenly stopped his grandchildren with a gesture
and had them step back quietly and freeze.
"The grandchildren, aged six to thirteen, knew instinctively to obey
this gesture without question. There was a rustling from the ditch, and
an unbelievable creature emerged from the darkness.
"Richard Partain said that it was a huge spider, the size of a washtub.
It was hairy and black. As they watched, the giant arachnid crossed the
asphalt from East to West, and disappeared into the brush on the
opposite side of the highway.
“We asked Grandpa what it was, and he said simply that it was a very
large spider. Afterwards, all nighttime walks by the family to the
church were cancelled. The incident was never discussed again with the
grandchildren.
“Through my whole life, whenever I watched a TV program or read an
article about spiders, I would wait for someone to identify it, but no
one ever has,” said Richard. “I always had the impression that Grandpa
was familiar with them, that had seen one before, or at least knew
about them."
Whether the Congo spider is real, or a myth remains to be seen. And
hopefully, whomever the researcher is hunting for it will see the
spider before it sees him.
Source: Helium
www.helium.com/items/1824206-possibility-of-the-existence-of-the-congolese-giant-spider
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