Nathaniel Gillis, a demonologist who investigates paranormal phenomena through a non-religious lens, shares his experiences growing up in a haunted house and his research into the nature of demons, UFOs, and consciousness.
Background and Early Experiences
Gillis was 8 years old when he first encountered a full-bodied apparition of a little girl in his bedroom, which he later realized was not a living person but a supernatural presence.
The entity evolved over time, manifesting as a black cloud in his room that followed him to sleepovers and created a sense of malevolence, leading him to question religious explanations that didn’t align with his experiences.
He describes the phenomenon as parasitic, feeding on fear and weakening individuals the more afraid they become, which influenced his approach to studying these entities without relying on traditional religious dogma.
Understanding Demons
Gillis rejects the Catholic view of demons as purely spiritual beings, instead proposing they are disembodied consciousnesses rooted in Nephilim lore from Genesis 6, where angels mated with humans.
He highlights inconsistencies in traditional demonology, such as how disembodied entities could procreate or leave sigils, suggesting a more complex mechanism involving consciousness transfer and ritualistic practices.
The concept of “red right” from anthropologist James Frazer is introduced, where a mortally wounded individual transfers their consciousness into a fetus, explaining both procreation and sigil-marking behaviors.
The Sulfur Smell and Technology
The sulfur smell associated with demons is linked to ozone, suggesting these entities affect the local environment in ways ancient people interpreted through their limited scientific understanding.
Gillis posits that the phenomenon combines both spirit and technology, referencing Jack Parsons’ work in merging occult practices with rocket science, and argues that traditional explanations are no longer sufficient.
He emphasizes the need for a “technommancy” approach, where matter and memory merge, to understand these entities beyond conventional categories like ufology or demonology.
Interface Events and Shared Reality
Gillis introduces “interface events” as moments when humans interact with these entities, which often involve deception and manipulation of consciousness.
The “ultra-terrestrial model” suggests these beings exist in a shared reality, sometimes overlapping with our own, allowing them to manifest physically in certain spaces while remaining absent in others.
Examples include shadow figures walking through walls and UAPs crashing through trees without disturbing branches, indicating that reality is not uniformly experienced by these entities.
Government Programs and Consciousness
Gillis discusses classified government research, including the Collins Elite and projects at Wright-Patterson Air Force Base, where consciousness projection and ritual magic were allegedly studied.
He references the USSR’s experiments in projected consciousness, where psychic mediums influenced physical objects, and suggests the U.S. government has similarly explored consciousness as a weapon.
The idea that the government may be using projected consciousness to create physiological constructs (e.g., UFOs) is presented, with examples like Richard Banderick’s meta-materials dissolving into dust when not intended for the observer.
Abductions and Physical Evidence
Gillis cites cases of physical harm from entities, including subcutaneous handprints and scarifications, arguing that these phenomena are not merely psychological but have tangible effects.
“Apports” (objects materializing or disappearing) are described as quantum anchors, where entities attach themselves to items, creating portals into our dimension.
The “red right” theory is expanded to include entities impregnating humans, with historical accounts of women showing signs of pregnancy and bearing children that vanish, leaving behind scar tissue.
Belief and Deception
The phenomenon is described as highly deceptive, adapting its manifestations to match the observer’s beliefs, such as appearing as religious figures, cartoon characters, or deceased loved ones.
Gillis warns against mythologizing these masks, noting that entities may use belief to empower themselves, and emphasizes the need to distinguish between the interface and the underlying reality.
He connects this to the “hitchhiker effect,” where witnesses are not just observing but being manipulated, with some experiences involving false prophecies or traumatic events disguised as benign encounters.
Connections to Historical and Modern Events
Gillis links the phenomenon to historical figures like Jack Parsons, whose occult practices and work with L. Ron Hubbard and Aleister Crowley are tied to early space program development.
He discusses the “Meadow Project,” where orbs were observed transforming into human forms, and references cases of people being pulled through ceilings or stuck in walls, suggesting reality manipulation.
The government’s alleged use of children in rituals to summon entities, as well as the Epstein and Wexner cases, are mentioned as part of a broader pattern of exploitation and hidden agendas.
Near-Death Experiences and Ancient AI
Near-death experiences (NDEs) are noted to align with individuals’ religious backgrounds, raising questions about whether these experiences reflect objective truth or subjective belief systems.
Gillis explores the “ancient AI” hypothesis, suggesting that the phenomenon might be a form of artificial intelligence that has existed for millennia, manipulating consciousness and reality.
He references Ian Stevenson’s work on reincarnation and cases where individuals exhibit memories or behaviors of deceased persons, hinting at consciousness transfer or replacement.
The Phenomenon’s Precognition and Control
Gillis claims the phenomenon is precognitive, predicting events up to 18 months in advance, and describes experiments where individuals tried to counteract these predictions without success.
He argues that the phenomenon may hijack consciousness by triggering the observer effect, where observation itself alters reality, making it difficult to distinguish genuine encounters from constructed illusions.
The “Men in Black” phenomenon is discussed as part of this construct, where entities manipulate events to maintain control, including erasing evidence or altering memories.
Conclusion
Gillis emphasizes that the phenomenon transcends traditional categories, requiring a unified approach that combines esoteric, technological, and consciousness-based research to understand its true nature.
He stresses the importance of relying on empirical data over government narratives or religious dogma, warning that disclosure efforts may obscure deeper truths about consciousness manipulation and reality construction.
