4/8/18  #951
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Dark forces are oozing their way into the cracks of society. Those who proclaim themselves beloved of God are actually tap-dancing with the devil. Evil is being used to combat evil - with the innocents as pawns of death. We have been convinced that our jobs, education, health care, and freedoms are unimportant and unpatriotic by those who say that they must destroy freedom and Democracy in order to save it. And now, we stand on the brink, high-fiving Satan and thanking him as he pushes us all over the edge and into the abyss.

This week Conspiracy Journal brings you such toe-popping stories as:

 Astronaut Buzz Aldrin Passes "Lie Detector" About UFO Sighting -  
Champ Photographer Sandra Mansi Dies -
Confessions of a Fairy Hunter -
AND: Man Raised by Wolves, Says Human Life Is Disappointing

All these exciting stories and MORE in this week's issue of

~ And Now, On With The Show! ~

Weird Winged Wonders: The Twilight World Of Cryptid Creatures
They are the winged wonders from the Twilight World of Cryptid creatures.
*Living Pterosaurs have been seen from Guantanamo AF Base in Cuba to the jungles of Papa New Guinea where the locals call them the “Ropa.”
*They are the Flying Felines of the Egyptian dynasties to the Greek Heroes living in underground caverns on Mount Olympus.
*Here is the Mothman Creature, initially seen around the hamlet of Point Pleasant, West Virginia, and associated with the collapse there of the Silver Bridge – but now recently observed by dozens of credible witnesses in downtown Chicago. Some researchers say Mothman is a harbinger of death.
*The Jersey Devil is said to be a demon who flies near the Pine Barrens mainly in the dead of night, while the Thunderbirds are massive creatures with wingspans of more than 30 feet.
*Dragons are thought of as beings rooted firmly in mythology and the stuff of movies such as “The Hobbit” and popular cable TV shows such as “Game of Thrones.” Yet sightings of these aerial demons known to spit fire have been seen worldwide and are part of every culture – past and present – from Europe to the United States, and every continent in between.
*Even more eerie are the flying and floating “alien” humanoids and witchy “brohaus” observed widely in Mexico and South America.
Here are dozens of the creepy-crawly narrations – backed up by the strangest of photographed evidence – of bizarre and unknown flying cryptids who frolic in our sky as if they have not a care in the world. Theories abound as to their origin(s) and nature and their overall grip on our perceived reality, as explored in this dramatic work by such respected researchers as Sean Casteel, Brad Steiger, Paul Eno, Allen Greenfield, Lon Strickler, Tim Swartz, Scott Corrales, Hercules Invictus, Jonathon David Whitcomb, Albert Rosales, Paul Dale Roberts, Steve Ward, Nomar Slevik, with the added editorial flare of “Exploring the Bizarre” co-host Tim Beckley.

Are they demons straight from hell or from an unknown shadow world? Ultra-terrestrials who have strayed into “our territory” from another time and space continuum? Or simply prehistoric monsters thought to have died out millions of years ago, but who still exist living just beyond our reach, ready to be rediscovered by science? Whatever they are, they are truly BIZARRE!

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Astronaut Buzz Aldrin Passes "Lie Detector" About UFO Sighting

Apollo 11 astronaut Buzz Aldrin has reportedly passed a lie detector test after recalling his apparent encounter with an unknown object during the historic 1969 mission to the moon.

Aldrin, 88, was a part of the test that also analyzed interviews from astronauts Al Worden, Edgar Mitchell and Gordon Cooper.

Recorded interviews of the astronauts were tested using the latest technology at the Institute of BioAcoustic Biology in Albany, Ohio.

Experts claim their results prove they were 'completely convinced' that their claims of aliens were genuine, according to the Daily Star.

Aldrin has always maintained he spotted a UFO on the way to the moon.

'There was something out there that was close enough to be observed, sort of L-shaped,' Aldrin, who is the second human to set foot on the moon, recalled.

The Institute of BioAcoustic Biology conducted an analysis of the astronauts' voice patterns as they spoke about their encounters.

BioAcoustic's Sharry Edwards told the Daily Star that their tests revealed Aldrin is sure he saw the UFO even though his logical mind 'cannot explain it'.

Last year, Apollo 15 pilot Al Worden, 86, told Good Morning Britain that he saw extra-terrestrials during his mission.

Voice recordings of NASA astronauts Edgar Mitchell and Gordon Cooper, who are both deceased, were also analyzed.

In a 2009 interview, Mitchell, who was a part of the Apollo 14 mission, claimed he saw multiple UFOs.

Cooper had previously described trying to chase a cluster of objects.

According to the Daily Star, the tests revealed that Cooper and Mitchell believed they were telling the truth.

The technology is still top-secret, but it has been claimed that these tests are more reliable than current lie detector tests.

Source: The Daily Mail


Tear the Web of Ordinary Reality and Coincidences Fly in
By Bernard D. Beitman M.D.

Coincidences come, and coincidences go. What circumstances foster their appearance?

An acquaintance of mine finds herself in the flow and then out of the flow. In the flow, she experiences numerous coincidences. And then they stop. She does not know what triggers the ins or outs. The explanation probably includes her personality traits.

In a previous post, I reported that a series of personality variables has something to do with finding coincidences. Particularly, people who have a strong “ease of idea association”— that is, people who more easily match patterns in the environment around them with patterns in their minds — are more likely to see coincidences.  It seems this acquaintance of mine has an ease of idea association at certain times, but not at others. This is because it has to do not only with personality, but also with circumstances. Some circumstances facilitate the ease of association.

Tearing the web of ordinary reality

Tearing the web of ordinary reality increases coincidences.  When our daily routines are interrupted, this web is torn, permitting more coincidences into our awareness. Routines are interrupted by both good and bad events including: births, deaths, weddings, romantic love, graduation, job changes, sickness, divorce, crisis, and traveling.

These events increase randomness since they take us outside the predictable constraints of daily routines.  Sometimes chaos ensues and crisis emerges. In crisis there can be opportunity. At the very least difficult circumstances increase our tendency to connect the subjective with the objective in an effort to find a way out.  Romantic love often drives people to look for connections between the lovers, similarities that one or both hope indicate close ties between them.

Artists, painters, writers, and composers sometimes dissociate themselves from the web of ordinary reality to find their creative inspiration. They become absorbed in the process of discovery leaving behind the everyday. A painter might find new ideas through previously undiscovered connections between form and color. A writer might hear a comment in the coffee shop that fits just what she needs to complete the current theme.

Coincidence-rich environments

Some environments are richer in coincidences than others.

Simply coming into contact with people who talk about and live coincidences can spread the sensitivity to others.

Some religious groups consider coincidences as messages from the Divine. Some call coincidences “Godwinks.” Sharing these stories with others helps bolster their belief in the beneficence of their deity. The social support also permits individuals in the group to notice helpful coincidences and to offer testimonials involving them.

In the late 1960s and early 1970s in the Haight-Ashbury district of San Francisco, signs on telephone poles and bulletin boards proclaimed "Synchronicity Spoken Here." The flexibility of the social rules at that place and time created a tear in regular reality, permitting more coincidences to emerge.

Directors of plays and musicals report that when someone is needed for a part, a person often shows up who fits. The wild adventure of trying to create high organization from the relative simplicity of a script fosters these helpful coincidences.

Having a need and the internet responds

We have become accustomed to the quick responses internet searches give us to our questions. My research shows that when people have a need and surf the internet, the answers surprisingly appear WITHOUT DIRECTLY ASKING.   It is one of the 4 most common coincidences.

The internet provides the opportunity for a high-volume intersecting ideas.  Meaningful coincidences are more likely to emerge in situations like this because coincidences are created by unexpected intersections of ideas.

Other high-volume intersecting spaces

Another space for a high volume of intersecting ideas can be created by putting together groups of people from different backgrounds and challenging them with needs.

Nathan Myhrvold (link is external) did just that. He gathered together the brightest inventors he could find and asked them to find answers to puzzling questions of the time.  Their intense interaction yielded new techniques for making microchips and improving jet engines; they proposed a way to custom-tailor the mesh “sleeve” that neurosurgeons can use to repair aneurysms. The group has licensed off a cluster of its patents, for eighty million dollars.

Sometimes all that is needed in a group is for someone to start talking about coincidences, and then stories flow. Get a group together as in a class on coincidences, and more coincidences will appear.  Form your own coincidence-sharing group by talking about yours with friends. Let me know what happens!

Altered states of consciousness

For most of human existence, we have found ways to alter our consciousness. Why? To diminish our standard views and responses to our environment to permit new perspectives and experiences. Meditation, fasting, group drumming and dancing and mind-altering drugs each has a long history of use across many cultures and places. These self-induced experiences increase the ease of association. They create new biochemical contexts for ideas in the mind to find connections with other ideas in the mind and in its environment.  

Source: Psychology Today


Champ Photographer Sandra Mansi Dies
By Loren Coleman

Early on the morning of Saturday, March 31, 2018, at Bristol, Vermont, Sandra Mansi, (born November 20, 1943), 74, passed away of cancer. Mansi was especially well-known in cryptozoology as the photographer of one of the Lake Champlain Monsters (“Champ”). Her picture has been declared one of the best pieces of evidence for Lake Monsters. She was an icon in the field. She will be missed.

On the warm summer day of July 5, 1977, Anthony and Sandra Mansi (who were engaged at the time) and her children were traveling by car from Vergennes to St. Albans, Vermont. They had spent the night with Sandra’s relatives near Vergennes, then drove along rural route 36, and stopped for a picnic at a lakeside field north of St. Albans.

Afterwards, as Mansi watched her children play in the water, she saw an object in the middle of the lake. At first, she thought it was a large fish, then perhaps the hand of a diver surfacing, but finally she realized it was the grayish brown head and long snakelike neck of a creature breaking the lake’s surface. Its head seemed to be twisting around, scanning the countryside, Mansi later told me (Loren Coleman) in an interview. The monster had a skin “like an eel,” she said, and was “slimy looking.” Although scared to death, she rushed to get her Kodak Instamatic camera from her car, and snapped one shot of Champ, before, as she put it, they “hightailed out of there.”

“We had trouble rationalizing it, so we decided to call it a 2,000-pound duck,” she told participants at the August 1981 Lake Champlain seminar where she decided to publicly reveal the details about her experience for the first time. “It’s easier to live with a 2,000-pound duck than something you don’t know.”

Fearful of the jokes and ridicule she might be subjected to outside her family, Mansi hid the picture for three years. Finally, encouraged by friends and the growing interest in Champ promoted by Zarzynski and his investigation, Mansi, by now living in Winchester, New Hampshire, produced the photograph for scrutiny by some academic types allegedly interested in the monster. The fact that Mansi had lost the negative, and had never known the exact location of the sighting, led to some difficult moments – until Mansi was introduced to Zarzynski.

Finally, encouraged by friends and the growing interest in Champ promoted by Joseph Zarzynski, a New York social studies teacher who was investigating reports of the Lake Champlain Monsters, Mansi, by now living in Winchester, New Hampshire, produced the photograph and held it up for scrutiny by academic researchers interested in the monster.

It was not a pleasant experience. Mansi suffered for months from nightmares, self-doubt and her fears of public ridicule. “It’s frightening,” she said, “and sometimes I wish I hadn’t told anyone about the picture, or I hadn’t seen the monster.” The fact that Mansi, following a divorce, relocations, and moves, had lost the negative by that time, and had never known the exact location of the sighting, led to some difficult moments, as her credibility was questioned.

But the experts now uniformly hold the photograph in high regard. Zarzynski calls it “the single most impressive piece of evidence” for Champ. University of Chicago biologist Roy Mackal, along with cryptozoologist J. Richard Greenwell of the Office of Arid Land Studies and photo analyst B. Roy Frieden of the Optical Sciences Center, both of the University of Arizona, examined Mansi’s photograph and subjected it to computer analysis. Frieden, a professor of optical sciences, found no evidence of a montage or superposition. Greenwell and Mackal were similarly convinced that Mansi had snapped a picture of an unknown animate object in the lake. In 1999, the skeptical producers of the PBS program NOVA would run more analyses, and claim the Mansi photograph was one of the few pieces of good evidence for an unknown animal in any lake in the world.

“I still have nightmares about the monster,” Sandra Mansi told me. “The thing is chasing me, and I’m running to get away. After I saw the monster and took his picture, I had the dreams all the time, but then I got in touch with Zarzynski and the nightmares went away for a while. Now, with all the public pressure and people saying I didn’t really see it, the dreams have started again. It’s frightening, and sometimes I wish I hadn’t told anyone about the picture, or I hadn’t seen the monster.”

Sandra Mansi, soft-spoken and matter-of-fact, had become an instant celebrity thanks to the New York Times and Time magazine. I spoke to her in late August of 1981, following a stimulating day at the first scientific seminar devoted to a study of the monster that has been reported lurking in the waters of Lake Champlain the past 300 years.

“I have been very careful about the people I tell about my experiences,” Mansi said. “Someone recently was amazed when I told them I was going to the seminar, and began asking me if I believed in ESP, UFOs, and the tooth fairy. I didn’t even tell that person I had seen and photographed the monster.”

Sandra Mansi moved on in her life, but the Monster in the picture turned out to be her legacy. Sure, there was family, work, and New England. But, alas, in the background, there always was Champ. And in her nightmares, the Monster. And her attempts to run away from something she never saw coming.

Interviews with Sandra Mansi can be found archived in collections of Monsterquest (2007), Weird U.S. (2004) and Weird Travels (2003).

Source: Cryptozoo News

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Confessions of a Fairy Hunter
By Simon Young

The mere mention of fairies in academic circles can bring derision. Yet the field is a rich one that has much to offer open-minded, multidisciplinary scholars.

I first came to fairies after a brush with mortality in my mid-thirties. I’d been trained as a medievalist, but under the strain of my treatment, the Monumenta Ger­maniae Historica lost their charms: the memory of their leather covers, their weight in my hand, their smell, still make me nauseous almost a decade later.

I’d like to say that the fairies flew in through the window, but they actually came out of the pages of books read in convalescence. The obsession grew slowly. It started with pencil scratches in margins. It turned into a blog. Then it became articles: I mapped boggart place names while my children were falling asleep; I transcribed forgotten fragments of 19th-century fairylore as students took exams. By 2013, it had got serious and expensive. I was dumpster-diving, trying to rescue the lost manuscript of a recently deceased fairy expert (I succeeded eventually). A year later, I was setting up an online survey of supernatural attitudes and experiences, the Fairy Census. Last summer, I had an Oxford graduate surreptitiously photograph a couple of thousand pages of Edwardian fairy archives in the Bodleian Library. More recently, our postwoman delivered to me a volume that I co-edited with Ceri Houlbrook, an early career researcher at the University of Hertfordshire, on British and Irish fairies. Reading the chapters again does not, as I had hoped, dim the obsession. It only makes it burn a little brighter, underlining all the new mysteries to plumb, the new sources to chase.

Obsessions are supposed to bring at least some benefits. Trainspotting gets its adherents out of the house on Sundays; Dungeons and Dragons teaches rudimentary social skills; Tetris hones spatial intelligence. But what are the benefits of an obsession with fairies? Well, by far the most important is that you come into contact with many curious and, frequently, wonderful people. In recent years, I’ve had messages from scores of men and women who have fairy issues in their lives: one requested advice on the right hill on which to enjoy a midnight shamanic fairy meeting; another told of a kitchen haunted by goblins. And I’m often asked whether I can see a fairy in this particular CCTV footage or in that photograph. My replies to such correspondents tend to be polite but necessarily brief.

I also, however, find myself in contact with those who are, in much the same way as I am, fascinated by the idea of an invisible commonwealth coterminous with our own world. This is the most enjoyable consequence of writing and speaking about fairies, for there are a surprisingly large number of fairy lovers (and professional fairy sceptics) out there. All too predictably, they are often artists, folklorists, mystics or writers. But there are also servicemen, scientists and engineers, members of thinktanks and even Gulf millionaires.

Most keep their interest very quiet because fairyism is a love that dare not speak its name. There is a distaste towards fairies among the chattering classes, and that distaste is particularly strong among academics. Study witches, ghosts or vampires, and you will pass through any Oxbridge dinner successfully. However, fairies are about as welcome as Heineken at high table. I teach Italian history in Siena and have long experienced a milder version of this. My colleagues treat my interest in fairylore and the supernatural as a forgivable but not a lovable eccentricity. For someone interested in the subject, this stance is frustrating because fairies have so much to offer the researcher and teacher. They demand a multidisciplinary approach, combining the likes of anthropology, art history, comparative mythology, folklore, history, literature, theatre, philology and onomastics (the study of proper names). Fairies can be found (with different labels) in most places and periods, inviting comparative work. And while they may vex professors, they are objects of fascination in the lecture hall: say the word “fairy” and students look up from their iPhones.

One result of campus fairyphobia is that many of our most talented fairy writers have nothing to do with universities. Indeed, perhaps half of the best books that we have on fairylore in English were written by authors outside the academy or, in a couple of cases, academics in the process of extricating themselves from it. While editing our book, Ceri and I coordinated a team of academic and non-academic writers. Rereading the book in its published form, I would say that the three most important chapters, in a crowded and competitive field, were written by people without “Dr” in front of their name.

A consequence of being an expert in something that most people are embarrassed to discuss is having to handle frequent media enquiries. Emails begin not with “As an acknowledged expert…” but rather, “You were the only name we could find…” I have to admit that I generally savour these encounters. Journalists are, in my experience, courteous, intelligent and witty. But, as any academic who has ever had encounters with the press will know, you can find yourself in some bizarre situations. Technicians for Radio New Zealand asked me to do a long-distance interview sitting under my desk with a sheet over my head because it was the only way to get the acoustics right. A Japanese TV crew threatened to fly to my home in Tuscany to do a three-minute segment in my living room (sanity ultimately prevailed and they instead ran off to the English Midlands to look for gnomes: fairy shame does not, generally speaking, extend to East Asia).

I even sometimes contact the media for my own ends. This can go wonderfully well. Last year, I gathered Nottingham fairylore with a coordinated push in the local newspapers and on local radio and television – several “don’t-tell-anyone-but” emails resulted. Sometimes, however, things do not quite turn out as expected. While publicising my book, what I thought was an innocent press release on modern fairy sightings led to headlines about fairy sex. So much for taking enchantment seriously! Human voices wake us and we drown.

There is an obvious reason why fairies are anathema to so many people – the misleadingly cutesy image of them that we carry around in our heads. As it happens, this kind of fairy is only part of the story. Yes, there are the tiny, smiling, tutu-wearing fairies of Disney, whose sweat is saccharine and who burp pixie dust. But there are also the blood-hungry, baby-stealing, bed-hopping fairies of tradition. The Disney fairy has a fascinating genealogy. She (and it is almost always a she) began life in British art in the late 1700s (although it can be argued that a prototype was floating around in the Elizabethan and Jacobean poets). She grew stronger in children’s storybooks in the 1800s. Then she took flight in occult works in the late 1800s and early 1900s, in what became in essence the philosophical wing of spiritualism, theosophy. The Cottingley photographs (above), which appear to show groups of fairies with young girls and which proved to be the apotheosis of the modern fairy, were sponsored by theosophists and brought to public attention by Sir Arthur Conan Doyle. And it is remarkable how modern fairy films are, unknowingly, vehicles for theosophical ideas about nature and the soul. Anyone who watches these films will know that Tinker Bell and her sugarplum cohorts won the war against the traditional fairy. Like the battle between grey and red squirrels in British woods, the older species was wiped out by degrees: in the UK, traditional fairies survived in very few places past the Great War, and even in Ireland, traditional fairies rarely made it through the Second World War.

The less obvious but perhaps fundamentally more important reason why fairies are avoided by decent society relates to conventions of belief. In our society, you can glimpse a ghost or believe that certain people have magical powers and keep your friends; this is not necessarily the case with fairies. Try it for yourself. Turn up at a Christmas party and announce that you’ve seen a phantom in the car park and you’ll get an interested if jokey audience; claim that you’ve spied a fairy or, for that matter, an angel with a flaming sword and people will begin to back away. Quite why it should be socially acceptable to believe in the spirit of your dead grandmother but not fairies is unclear to me. However, in my fairy survey, which collected together 500 modern fairy experiences from around the English-speaking world, the single most common sentiment is the fear that the respondent will look foolish if their experience is publicly associated with them.

For my part, I have never seen a ghost or a fairy, and I am quite clear in my own mind that my handful of “supernatural” experiences were interesting hallucinations. But I find this division very limiting. One thing that comes out of studying different paranormal encounters is their unity. Yes, there is a great Archipelago of the Impossible, which, as well as the Island of Fairy, also includes the Island of the Undead, the Island of Demons, the Island of Hairy Hominids and the Island of Little Green Men Who Visit Your Bedroom. But, in the end, all these isles are clearly just the peaks of a single submerged continent (which the Neoplatonist Plotinus long ago mapped). Indeed, one of the most fascinating points to come out of my fairy research is the struggle that people have in deciding which island they should locate their experience upon.

A question that I always ask fairy believers – although it could equally be put to believers in, say, ghosts or aliens – is how it is that their fairies are so different from those our great-great-grandparents saw. Here we return to the strange battle between two different versions of an apparently single magical being. Modern fairies tend to be insect-sized; traditional fairies tended to be about the height of a 10-year-old. Tink and Co are vegetation spirits, but traditional fairies seem to relate in some obscure way to fertility: you would never have called Shakespeare’s fairy queen, Titania, the spirit of a rose blossom or of a blackberry bush. Modern fairies have wings. Traditional fairies didn’t. When, between 1907 and 1909, the American bohemian and anthropologist Walter Evans-Wentz collected hundreds of fairy experiences from the Celtic west, not a single wing was recorded. In my own fairy survey, conducted between 2014 and 2017, wings are everywhere. What is going on here? Well, just as animals evolve over hundreds of thousands of years, paranormal entities evidently evolve in our collective imagination over decades. On this evidence, it is not just attitudes to the supernatural that are socially conditioned but supernatural visions themselves.

Those who have fairy experiences have a smart answer to all this. They point out that fairies are shape-shifters who present themselves to us as they think we would want to see them. Debate grinds to a halt there. But with these dialogues we come to what is, for me, my only real insight into fairylore after hundreds of hours of research into it: namely, that fairy seers are more interesting than fairies.

We have from the Middle Ages detailed descriptions of the experiences of men and women who claimed to see fairies. These continue through early modern witch trials and then jump into personal accounts from the Enlightenment onwards; they appear, today, in online forums. Why is it – going now beyond fairies to include ghosts and other bugaboos – that a given number of the population have supernatural experiences? Why is it that a surprising number have frequent supernatural experiences, perhaps about 5 to 10 per cent of the population? What is the nature of these individuals? Are they just an embarrassing relic from the Palaeolithic, a social equivalent of the tailbone? Or do they perform an important role in reconnecting digital men and women to older intuitions?

I have no idea. But I like to think that studying fairy seers would bring dividends in folklore, psychology and anthropology alike. In any case, chewing on these questions brings me closest to the transcendental fairies that I first glimpsed on my sickbed.

Source: Times Higher Education


Philippine Villagers Hunt 30ft "Man-Eating" Crocodile  

The hunt is on for a giant 'man-eating' crocodile - which could be the largest ever recorded.

Villagers are searching for the beast, which witnesses claim is almost 30ft long, and has attacked fishermen, farmers and livestock.

If true - it would mean the fearsome reptile is the largest ever recorded predator caught on land.

The reptile has reportedly been terrorising the Agusan del Sur region of the Philippines.

A woman is said to have been grabbed by the croc - although her fate is unknown.

One man who saw the beast up close swears it was 29.5ft in length, according to a video published by Discovery.

Until now, the largest crocodile ever recorded was 20.3ft long.

The beast poses a very real threat to the river side community, which relies on access via the water systems and live on its banks.

In 2011 Philippines villagers caught a 20.3ft saltwater crocodile after a three-week hunt in Bunawan township.

They said the record breaking croc had killed at least once.

It weighed an astonishing 1,075 kg and was estimated to be at least 50-years-old.

Recently, a giant alligator, thought to be one of the largest on record, was filmed by stunned onlookers in Florida. The beast was filmed emerging out of the wetlands, leaving eyewitnesses lost for words.

On March 23, Marcy Clarius was out for a weekly walk when she spotted the monster gator climbing out of wetlands. Footage shows the 15ft long reptile dwarfing a normal sized gator as they sit on the banks near Boynton Beach, Florida.

If the estimated size of 15ft is accurate, it would mean this prehistoric beast is the biggest ever recorded gator in the US - measured at 14ft in 2012.

Marcy said: "This is the biggest gator I've ever seen. I have been visiting Wako for around six seasons and have never seen a gator this big."

Source: The Sun


The Wheel Keeps Rotating

According to historical documents, ancient Greeks and Romans  were indifferent to the concept  of a perpetual motion machine.

Greeks knew mechanics too well, and Romans were quite happy with their slaves. Both civilizations appeared to follow a well-known maxim  nihil ex nihilo, which came down  from Hellenic philosophers to those of Ancient Rome and later emerged in  medieval European treatises meaning  'nothing will produce nothing'.

European mechanics borrowed the idea of a perpetual motion machine from Hindus. It was first mentioned  in the12th  century, when the Indian mathematician and astronomer Bhaskara invented  a perpetual motion machine. It was a wheel which  had  vessels  partly filled  with mercury  and fixed at a certain angle  following the wheel"s curvature. The rotation of the wheel  made  mercury flow from one side of the  vessels  to the other  forcing the  wheel to  continue rotation.

It seems that Bhaskara  borrowed  the design of his perpetual motion machine  from the  well-known circle of perpetual return and never made an attempt  to construct the  device described  by him. Maybe it was not important for Bhaskara to know whether  his   mechanism was  feasible or not, most likely it  served  for him  just as a convenient mathematical abstraction.
However,  European mechanics having familiarized with Bhaskara"s  works   a few decades  later, without immersing in   the Indian philosophy, enthusiastically  accepted  his   expedient design.
One of them, Villand de Honnecourt, who lived in the 13th  century,  became   prominent as the author  of a slightly modified perpetual motion machine . In fact, his design was almost a replica  of Bhaskara's wheel, but instead of   mercury Honnecourt  employed   an odd number of little  hammers. The rotation would make hammers strike the  wheel  and keep it going.
We do not know, whether Honnecourt did construct his machine  or not, but he often demonstrated contempt to his 'unlucky competitors'.  He remained confident that his machine  not only would  stop, but could also do useful work such as  operating a saw or lifting weights. 
Leonardo da Vinci  manifested a  profound  interest in this problem, too.  Although his attitude to perpetual motion machines was   rather skeptical, he had devoted plenty of time to criticize  variations on the wheel  of  Bhaskara  and to a detailed analysis of mistakes made by his compatriot Francisco di Georgio. Complex systems incorporating pumps and mill wheels   looked fine on  paper and even worked, but, alas, in fact were not  perpetual motion machines. Two hundred years after Leonardo"s death such a system was  thought  commonplace as   conceptually  impossible. Yet, in the   1950s  the idea to use water as a source of infinite energy was  revived  in Victor Shauberger's endeavours.  However, the child  was again stillborn. 
Not all, however, blindly supported  the  concept of perpetual motion. Dr. Robert Fludd (1574-1637)  the famous philosopher, mystic  and probably a member of  the half-clandestine brotherhood of  Rosicrucians   in his  treatise " De Simila Naturae ", making  references to an anonymous Italian inventor, presented  a  drawing   of a water engine, but questioned  its  ability to  operate. By a twist of fate, Fludd  is  regarded,  by and large, as   a   proponent  for the  idea of perpetual motion, and sometimes the authorship of drawings in his books is wrongly attributed to him.

The interest of the European science in  magnets could not but  be reflected in the  design of devices claimed as perpetual motion machines.  Bishop John Wilkins of Chester (1614-72), the renowned scientist and  the first secretary of the British Royal Society, over many years had been  cherishing   the  dream  of building a perpetual motion machine  using  magnets. To  support  his  concept,   Wilkins  made a  drawing  of the machine, which   featured  a magnet, a steel ball and special ramps  along which the ball  first ran  downwards due to  gravitation and then went upwards   attracted  to the  magnet. And though he failed  to make a  successful model,   Wilkins believed in   a perpetual motion machine based on  his  theory till his end. In his opinion, a little more  effort  was needed to  score a success.
Development of mechanical  perpetual motion machines  reached its peak  in the works  of  Johann Bessler (1680-1745) also known as Orffyreus (the latinized  cryptogram of "Bessler"). The fate of  Bessler,   notorious for his   bad temper,  offers  a good illustration of a need  for  the introduction  of the  patent law. The inventor wanted to sell his  perpetual motion machine  for one hundred thousand thalers (equivalent to about two millions dollars of nowadays), but agreed  to  reveal  its details only after   selling it. Fear   that  its   secret  could be stolen  made Johann Bessler repeatedly destroy the  drawings and prototypes and flee to other towns. No wonder that for many people  he was  a  swindler or   madman.
Even if Bessler was a  swindler, he was an ingenious, though  unlucky one. The inventor allowed nobody to have a look inside the mechanisms designed by him, at  the  same time willingly displaying  them to  all and sundry.
In 1719, Johann Bessler,  under an  assumed name of Orffyreus, published his treatise  "Perpetuum Mobile Triumphans " in which, inter alia,  he  claimed that  he  managed to create "a dead substance that  is not just a self-moving mechanism , but may also be used for lifting weights and doing  some kind of work".
Two years earlier occurred the most impressive demonstration of Bessler"s  invention. A  machine  with a 3.5 m shaft in diameter was actuated  on November 17, 1717. On that  day the room, where the model  was placed, was sealed.   It was opened again  on  January 4, 1718 and  the wheel  was still rotating at the same speed as  several weeks ago.
During   seven years of active experiments (1712-19) Bessler   had built over three hundred  models claimed  as perpetual motion machines  of two types. In the first type  model, the wheel  rotated only in one direction and  to stop its rotation   great strength was needed .  In the other type model,   the shaft could  rotate in any direction and be stopped rather easily. Bessler"s machine  was not only  self-sustaining  but    had enough  energy  to  perform  any work,  for example, to lift weights.
However,  neither  numerous certificates issued by independent commissions,  nor public demonstrations  brought Bessler   money  required to establish a  school for engineers, which was his  long cherished dream.  Four thousand thalers lump sum  and  a house   received as a gift from  the landgrave Karl, the owner of  Weissenstein castle,  were  the only benefits Johann Bessler got from the authorities.

Source: Pravda


Man Raised by Wolves, Says Human Life Is Disappointing

Marcos Rodríguez Pantoja, a 72-year-old Spanish man who was raised by wolves in a cave for 12 years, is having trouble adapting to the human life.

Marcos, also known as the Spanish ‘Mowgli’, was abandoned in the Sierra Morena mountain range of Spain when he was only 7 years old.

Marcos Rodriquez was born in 1946 in the city of Añora, Córdoba province. His mother died when he was only 3 years old, while giving birth to one of his siblings. Shortly after that, his father moved on to start a new family and sold him to a farmer. But the farmer too soon died and Marcos was left all alone.

He was then adopted by a pack of wolves who fed him berries and roots. They also taught him how to forage for food and how to identify what is good to eat and what is not.

After 12 long years, a 19-year-old Marcos was found running around half-naked and barefoot and only communicating by grunting.

While talking to El Pais, Marcos said he was brought back to civilization and that he now lives in a house located in the village of Rante, in the Galician province of Ourense.

He said, “I only wrapped my feet up when they hurt because of the snow. I had such big calluses on my feet that kicking a rock was like kicking a ball.”

Marcos was accepted by the wolves as their brother and was nurtured by a motherly she-wolf. He used to sleep in caves alongside snakes, bats and deer, and also learned how they used to communicate with each other through squawks and howls.

Ever since the Civil Guard authorities rescued him, Marcos says that he has been used, cheated on and exploited. He has been pushed around by his employers in the hospitality and construction industries.

But amidst all of that, he believed Rante, his neighbor, is one of those who accept him and know what he is going through. He added that with his pension, he cannot afford a boiler or heater, so an organization, Amig@s das Arbores, is funding him for the cause.

He added that even though he wants to go back and live with the wolves, everything has changed and the wolves don’t see him like they used to. He said, “You can tell that they are right there, you hear them panting, it gives you goosebumps … but it’s not that easy to see them. There are wolves and if I call out to them they are going to respond, but they are not going to approach me. I smell like people, I wear cologne.”

Marcos has been a part of many studies and documentaries due to his experiences. When asked about them, he said, “I think they laugh at me because I don’t know about politics or soccer.”

He added that his doctor told him, “Laugh back at them. Everyone knows less than you.”

Unfortunately, the caves where he grew up with the wolves are no longer there; cottages and big electric gates have taken their place.

Source: The Journal Post

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