Are the ghosts encountered during highly popularized paranormal investigations in any way linked to the spirits of the Nephilim? The short answer is yes. Something I have always said when investigating claims of ghosts and encountering the spirit world is that you never know who you are talking to, really. Without making a case for the existence of “human” ghosts, suffice it to say that it is more often than not that a demon will deceive you into believing it is the ghost of a dead human, rather than an actual encounter with those who have passed on, and are still roaming the hallways and attics of old houses and abandoned insane asylums.
The evil spirits encountered in demonological settings are the spirits of the Nephilim, who died in the Great Flood.
Are the Nephilim among us today? Most certainly—in both physical remnants that have bred into the bloodlines of the human race, and the ghostly presence and influence of the Nephilim demonics.
Conclusion
As you have been able to see by now, the story of the Nephilim is not a simple one. Recounting the actual biblical tale, including the various accounts from other ancient books, could comprise a page or two in a book such as this. But attempting to dig a little deeper to gain a richer knowledge of what’s behind the story, along with its historical and future ramifications, is what transforms it into a much bigger account. The descent of the Watchers to humanity is no small, isolated myth; it has far-reaching tendrils that dip into the subterranean flow of every culture and even life itself on this planet. Of course, there is a modicum of faith required to make the connections, just as there is with leaping the great chasms that lie between the mileposts on the evolutionary chain established by science. And as with the scientific research of the ascendancy of mankind, there are no quantitative facts that link it all together, simply stepping stones from one discovery to the next. As I said at the very beginning of this book, we have a pile of stones here, but that pile does not make a house until it is all mortared together—and sometimes that mortar is mixed pretty thinly in order to make exponential leaps to fill in the missing data. There is so much to surmise and such significant amounts of subjective extrapolation, that the true story in all its details may never be known to modern humanity. But the fact that something indeed happened many thousands of years ago is incontrovertible.
Whether you are a believer in the religious writings of the bible and its aprochryphal companions, or whether you are in strict adherence to the scientific code that allows for nothing to exist beyond what is provable in the here and now, humanity bears the marks and scars of interference on both a historic scope as well as in our bloodlines. That is where we find ourselves flipping the intellectual coin of subjectivity into the air, wondering if the answer is as simple as “heads it is so, tails it is not.”
I have already begun to garner criticism on my religious views as expressed in this book, and I am sure there is much more to come as these ideas of mine, as mixed into the examination of these unearthly beings, makes their appointed rounds to the minds of those who crack the covers of this book. I am sure to be taken to task for some of my translations of the ancient texts, as there are so many good scholars who have done the groundwork beneath my feet, and from whom I have gleaned bits and pieces of information. Though not intending to make any enemies in the Jewish and Christian camps, I am sure to have offended some sensibilities when addressing the religious tone of these topics, and I know I will draw some concern for the safety of my immortal soul from those who will see my words as damning Christianity and thumbing my nose at the monotheistic God of the Bible. But those actions on my part would be the farthest thing from the truth. I am simply asking questions and seeking answers.
Have I undergone some transformative thinking during the process of researching and writing this book? Most certainly. And although I have an overwhelmingly satisfactory grasp on what I believe about the Watchers and the Nephilim, there have been great tolls taken on my faith and even greater questions burning in my brain. Perhaps one might think that my faith must not have been very strong to begin with, if a little historical buffeting could shake it up a bit, but I would differ with that assessment, for my faith was very strong during my early years and my subsequent Bible College and seminary training. But the older I get, and the further away I travel from those days of innocence, the more difficult it becomes to trust in a God who resembles so many other mythological characters—many of whom preceded him in the historical record.
So what I want to leave you with as a result of reading this book is a better understanding of who the Nephilim are—where they came from and why they are important to understanding the great ebbing and flowing undercurrent of humanity. I want you to have gleaned an understanding that, although stories maybe stories, there is usually a kernel of truth at their core that is a much bigger story than what you could have ever imagined. To me, my study of the story of the Nephilim has emerged as an eye-opening encounter with beings who are living and breathing around us every day of our lives. Their activities have great bearing on the whole of humanity and the course of world events. They once were so influential that they brought about the end of the world. The big question is whether or not they are having that same influence yet again.
It is up to you to determine what you want to believe about these beings. Were they the descendents of the minor gods of heaven? Were they the offspring of alien encounters with humanity? Either path bears little proof beyond the obvious earmarks of interruption. Determining just who and what did the interrupting is at the core of the big questions of life. If nothing else, I hope this book provided you with information, and, in the grandest of hopes, opened the doors to deeper consideration and the asking of even greater questions.
It is my belief that there exist out there beings much greater than ourselve—perhaps not greater in reason and compassion, but greater in the sense that they hold a power that was strong enough to create us, and then strong enough to manipulate our genetics and bloodlines. It is my belief that there is a great, universal spirituality that resembles nothing like that which we have been taught or have conceived in our wildest fictions.
The Nephilim rose to dominance on the earth as the children of a mixed race of superior beings and human women. They, as all things do, degraded and became corrupt, but their decay and decadence were on as grandiose a scheme as their unnatural origins. They wreaked havoc and tragedy and catastrophic corruption among humankind. Then they fell in the great judgment imposed by the king of all that exists, only to return in the form of pure evil.
If this all sounds like the stuffs of myth, you would be correct in your assessment, for all myth begins to merge at the edges, blending into a massive blurred picture of the great cosmic narrative, underpinning the foundation and origin of the universe. The saddest part of all is that myth is not testable. It is not logical, and it rarely makes sense in light of scientific methodology.
The Nephilim came, conquered, decayed, and fell, and they are still with us to this very day.
The big question is in asking yourself what you can and cannot believe. And the greatest responsibility we all have is squaring the circle.
Epilogue
“8 ‘For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: 9 For we are but of yesterday, and know nothing, because our days upon the earth are a shadow.”
(Job 8:8-9)
Notes
Chapter 1
1. Owen Lovejoy, “The Origin of Man,” Science, Vol. 211, no. 4480, January 1981, pp. 341-50.
2. Richard Dawkins is an evolutionary biologist and the former Charles Simonyi Professor of the Public Understanding of Science at Oxford University. He is the author of several of modern science’s essential texts, including The Selfish Gene (1976) and The God Delusion (2006). Born in Nairobi, Kenya, Dawkins eventually graduated with a degree in zoology from Balliol College, Oxford, and then earned a masters degree and doctorate from Oxford University. He is the founder of the Ric
hard Dawkins Foundation for Reason and Science.
3. James Randi, BigThink.com interview, 2010. bigthink.com/jamesrandi.
4. Sagan, The Demon Haunted World.
5. Dictionary.com (www.dictionary.com) and Webster’s.
6. David Gelernter, BigThink.com interview, 2010. bigthink.com/davidgelernter.
7. Cited in Rev. Jonathan Weyer, “Critical thought and the Paranormal: Not an Oxymoron,” TAPS ParaMagazine, Volume 7, No. 1, 2011.
8. Michael Shemer, Why People Believe Weird Things (Henry Holt and Co., 1997, 2002).
9. Cited in Skeptic, Volume 4, No. 4, 1996.
10. Carl Sagan, The Demon Haunted World (Random House, 1996).
Chapter 2
1. Wilhelm Gesenius, Gesenius’ Hebrew Grammar, 2nd English ed., Rev. in accordance with the 28th German ed. (1909) by A.E. Cowley. Edited and enlarged by E. Kautzsch. P. 399.
2. Ibid.
3. William F. Albright, Yahweh and the Gods of Canaan (1968).
Chapter 3
1. Polybius, The Histories, Introduction p. xiv. Loeb ed., Col. H.J. Edwards, C.B., W.R. Paton trans., Bk.16.14.
2. Raphael Patai, and Merlin Stone, The Hebrew Goddess (Wayne State University Press, 1990), p. 139.
3. Fielder, David. Jesus Christ, Sun of God: Ancient Cosmology and Early Christian Symbolism (Quest Books, 1993), p. 128.
4. G.A. Wainwright, “The Origin of Amūn,” The Journal of Egyptian Archaeology, Vol. 49, December 1963, pp. 21-23.
5. Pyramid Texts, § 446, transl. R.O. Faulkner.
6. Coffin Texts, spell 223, transl. R.O. Faulkner.
7. F.L. Cross, ed. The Oxford Dictionary of the Christian Church (New York: Oxford University Press, 2005).
8. Irenaeus, Against Heresies: Book I, Chapter XVIII. Passages from Moses, which the heretics pervert to the support of their hypothesis.
9. Ibid.
Chapter 4
1. George Smith, The Chaldean Account of Genesis (1876).
2. According to Wikipedia (en.wikipedia.org/wiki/Sin-liqe-unninni), Sîn-lēqi-unninni was an incantation/exorcist priest (mashmashshu) who lived in Mesopotamia in the period between 1300 BC and 1000 BC. He is the compiler of the best preserved version of the Epic of Gilgamesh. His name is listed in the text itself, which is unusual for works written in cuneiform. His version is known by its incipit, or first line, “He who saw the deep” or “The onewho saw the Abyss.” It is unknown how different his version is from the earlier texts. The only time when Sin-lēqi-unninni narrates the story in first person is in the prologue. His version includes Utnapishtim’s story of the Flood in Tablet XI and in Tablet XII the Sumerian Gilgamesh, Enkidu and the Netherworld. Sîn-lēqi-unninni’s name means “Sin (the Moon God) is one who accepts my prayer.” It is also sometimes transcribed, albeit less probably, as “Sîn-liqe-unninni,” meaning “O Sin! Accept my prayer.”
3. A.R. George, The Babylonian Gilgamesh Epic, Introduction, critical edition and cuneiform, p. 27.
4. Jeffrey H. Tigay, The Evolution of the Gilgamesh Epic (Philadelphia, Penna.: University of Pennsylvania Press, 1982).
5. Theodor H. Gaster, Myth, Legend, and Custom in the Old Testament (New York: Harper & Row, 1969).
6. Barbara C. Sproul, Primal Myths (New York: HarperCollins, 1979).
7. Ovid, The Metamorphoses, Horace Gregory, transl. (New York: Viking Press, 1958).
8. Snorri Sturluson, The Prose Edda, Jean I. Young, transl. (Berkeley, Calif.: University of California Press, 1954).
9. Hugh Miller, The Testimony of the Rocks. Or, Geology in Its Bearings on the Two Theologies, Natural and Revealed (Boston, Mass.: Gould and Lincoln, 1857).
Chapter 5
1. Scott Noegel, and Brannon M. Wheeler. Historical Dictionary of Prophets in Islam and Judaism. (Lanham, MD.: Scarecrow Press, 2003).
2. A. Kuhrt, “Berossus’s Babyloniaca and Seleucid Rule in Babylonia,” in A. Kuhrt and S. Sherwin-White, eds. Hellenism in the East (Berkeley, Calif.: University of California Press, 1987), pg. 55f.
3. “An Introduction to the Grail Research & Esoteric Writings of Boyd Rice,” www.thevesselofgod.com.
4. Boyd Rice, www.thevesselofgod.com.
5. Interview with Bill Birnes.
6. Chuck Missler, Alien Encounters: The Secret Behind the UFO Phenomenon (Koinonia House, 2003).
7. Tim Lahaye, Charting the End Times (Harvest House Publishers, 2001), pg. 32-33.
8. Life in the Universe: Essays by Carl Sagan, unabridged edition (University Press Audiobooks, 1998).
9. Richard Vizzutti, “The Return of the Stargods,” author’s Website, www.stargods.org, 2003.
10. Will Offley, “David Icke and the Politics of Madness: Where the New Age meets the Third Reich,” article for the political Research Associates, 2000.
11. David Icke’s Website, www.davidicke.com.
12. Flavius Josephus, The Jewish Wars, 75 A.D., 2.9.2-4. This passage from Josephus can also be cross-referenced with the New Testament passage of Luke 13:1-3.
13. Philo, On The Embassy of Gauis Book XXXVIII 299-305.
14. From Walter A. Elwell’s Baker’s Evangelical Dictionary of Biblical Theology.
15. Joe Soucheray, KSTP AM1500 talk radio host.
16. Josef F. Blumrich, The Spaceships of Ezekiel (Bantam Books, 1974).
Chapter 6
1. “Sinners in the Hands of an Angry God” is a sermon written by American theologian Jonathan Edwards, preached on July 8, 1741, in Enfield, Connecticut. Like Edwards’s other sermons and writings, it combines vivid imagery of the Christian concept of Hell with observations of the secular world and citations of scripture. It remains Edwards’s most famous written work, and is widely studied both among American Christians and historians, due to the glimpse it provides into the theology of the Great Awakening of c. 1730-1755.
2. “Were the Nephilim Extraterrestrials,” Christian Answers Website, www.christiananswers.net/q-aig/aig-c036.html.
3. John A. Keel, UFOs: Operation Trojan Horse (Iluminet Press, 1996).
4. Dr. Pierre Guerin, “Thirty Years After Kenneth Arnold,” Flying Saucer Review, Vol. 25, No. 1, January/February 1979, pp. 13-14.
5. G.H. Pember, Earth’s Earliest Ages and Their Connection with Modern Spiritualism and Theosophy (1876).
6. John Heise, “Akkadian Cuneiform, Chapter II, Mosepotamia.” Netherlands Institute for Space Research website. www.sron.nl/~jheise/akkadian/Welcome_mesopotamia.html, 1996.
7. R.A. Boulay, Flying Serpents and Dragons: The Story of Mankind’s Reptilian Past (The Book Tree, 1999), p. 80.
8. Boulay, Flying Serpents and Dragons, chapter on the Ruling Gods of the Sumerian Pantheon, 1990, www.bibliotecapleyades.net/serpents_dragons/boulay01e.htm.
9. Craig Hines, Gateway of the Gods (Numina Media Arts, 2007), p. 74.
10. Ronald S. Hendel, “When the Sons of God Cavorted With the Daughters of Men,” Understanding the Dead Sea Scrolls, Hershel Shanks, ed. (Vintage Books, 1993), p. 172.
11. Washington Irving, The Life and Voyages of Christopher Columbus (New York: Collins, 1838).
Chapter 7
1. Averil Cameron and Stuart G. Hall. Life of Constantine (Oxford: Clarendon Press, 1999).
2. Edward Gibbon, “Gibbon’s ‘Age of Constantine’ and the Fall of Rome”, 1969, pp. 71-96.
3. Richards, Jeffrey, The Popes and the Papacy in the Early Middle Ages (London: Routledge & Kegan Paul, 1979).
The Rise and Fall of the Nephilim: The Untold Story of Fallen Angels, Giants on the Earth, and Their Extraterrestrial Origins Page 23