Skinwalker Attack
by Chei Ray
One rainy night in the middle of May, 2003, my friends and I were hanging out at around 9:00 p.m. We are the Navajo Tribe people, getting water for the livestock in Sun Rise Arizona. We were having a good time. Tony was driving; I was on the passenger seat. John and Cody were sitting in the back seat. We were telling jokes and cracking up. We got to the windmill. We started the water and waited for it to fill the barrel. We were walking around looking at the local cows. Then the water started to over flow. John ran to pull out the hose. (John is a professional sheepherder.) Then we all got back in to the truck. This time I was going to drive.
I got in and the truck would not start. I tried and tried to start the truck, I even looked under the hood to check if any thing was out of place. Nothing was. I went back into the truck. Tony wanted to go and mess around with the cows, and so did John and Cody. While they were out there, I was trying to figure out what was wrong with the truck.
Suddenly, a sound so loud that I jumped up. I thought it was just the guys throwing rocks to scare the cows. So I kept on work and looking for the problem. Then I heard the sound again. I got out of the truck and yelled for the guys to stop doing that. They started to come back. When they got back to the truck, I asked them if they threw rocks at the windmill. They all said "no." I kind of got the chills. Then we went back to where the cows were. Tony stayed with me.
Then we heard the sound again, this time it was a harder hit. Tony yelled to them and told them to stop that. They didn't answer. Usually, they would tell him, "Zhoo' yea' " (a "calm down " joke in Navajo language). He called them once more, but no one yelled back. We got worried. We started walking out into the dark looking for them. We called out their names. But no one answered. We had no flashlights. The only light we had was the moonlight, which kept coming in and out of the clouds. We could barely see where we were going.
After about 10 minutes, we finally found them. They were on the ground, almost shivering, and their eyes wide open, Tony and I thought about the worst that could happen. We have heard stories about these "skinwalkers" (or Yana glooshi). We have experienced encounters before, but not like this, or at least not with us out here in the open. We knew what we had to do, but we didn't know if there was only one or few more. Then we heard some scrambling noise in the bushes near by. Tony and I got scared. Then we heard it again, but on our right then our left, then in front of us, then behind us. This all happened in about three seconds.
We got the chills that raced up our back. I knew Tony always had some Navajo mountain tobacco or blessing cedar to protect us from the skinwalkers, but he didn't have either of them. So Tony and I made a run back to the truck with the half dead bodies of Cody and John. We heard the footsteps of something running after us. We made it back to the truck and we all got back in, then it went silent. Then the witchcraft that the skinwalkers put on Cody and John wore off.
All of a sudden, some sickly looking coyotes jumped on to the hood of the truck. There were three creatures that had the body of a coyote, but a little more human-like features. They could walk on their four legs or just their two back legs. They had eyes that were crystal, blood, and red. They had the smell of dead animals. The smell was so unbearable. We all fell back into our seat and started to scream like little girls. They started to sing or chant. We knew they were speaking in Navajo, but we were so terrified that we couldn't tell what they were saying.
Then some tall, longhaired, furry, black, creature with crystal-like eyes was just outside Tony's window, breathing heavily with the ugliest face we've ever seen. Tony looked at it and jumped back so fast and powerful, that he almost knocked out Cody. The creature blew something like powder through the window and onto us. We all stared to slow our breathing and calm down. After seconds it was quiet. We started to knock out one by one.
Next thing you know, we woke up the next day face down, ass up, in Tony's bedroom. We never found out what happen to the skinwalkers. We had a series of ceremonies that was to protect us from the sickness that the skinwalkers placed on us. The medicine man told us that the people who did this to us were after us because of jealousy. They were jealous of us because of all the things we have and all the accomplishments we've done. So, we had their power turned around to backfire on them and it was suppose to get them back with the witchcraft that they laced on us.
After we had the ceremonies, Tony went back to his house and his mom said that night we just walked through the door about 1:30 a.m., got a glass of water and went into my room. She also said we were so quite she thought we were sleeping. Up to today, we still hang out with each other. We still get water and take care of the livestock. We will never forget happened that night, but we always say, "Zhoo' Yea'".
Showing posts with label skin walker. Show all posts
Showing posts with label skin walker. Show all posts
Thursday, December 18, 2008
Thursday, August 9, 2007
Whistling Skinwalker , by Disi
Navajos growing up all their lives on the reservation hear about skinwalkers from time to time. For this reason, nearly everyone is cautious about who they trust, or what kinds of things they talk about, because yeenaadlooshiis are dangerous people that have the abilities of animals, yet retain their cunning human minds. My mother has many tales to tell of yeenaadlooshiis (skinwalkers). She tells us because she wants us to be aware that there are people out there that may want to hurt us, or play with our minds. She sometimes tells it to assure me that there is a God, and He watches over everyone, even little Navajo children.
This true story, which happened around the 1960s, is one of them. One night, she and her four sisters (my aunts) were at home after a long day of shepherding and doing chores. My mom and her sister needed to use the bathroom before going to bed, and so they decided to go to the outhouse together. (They didn't have plumbing back then, or running water, as they were living in a traditional hogan.) The outhouse was far away, and they didn't want to walk there alone in the darkness, so they decided to go together.
It was relatively late. The sole light source was moonlight. As the two finally neared the outhouse, they thought they heard some faint sounds like that of whistling. It was birdlike, but whoever was whistling was following them and was circling the area. They clung to each other, chilled by the sound, and continued on. Oddly enough, the outhouse door was open. Usually when people use the outhouse, they always latch or wire the door shut.
As they came close enough to the outhouse, they saw a large black "thing" sitting inside. Though they couldn't see its features, they could make out that it was human in nature. Terrified, they screamed in horror, and ran back to the hogan as fast as their legs could carry them. They could hear someone chasing them from behind, and that it was gaining on them. As soon as they reached the hogan, they dashed in and slammed the door. They hurriedly told their other sisters what happened, and they sat in silence, waiting for something to happen.
The hogan door wasn't secure. It was only an old, worn-down door with no knob; it had a rickety latch nailed to the inside of the door to keep it closed. Nothing was barring the smoke hole where the chimney rose out; it was open to the air and you could see the night sky. The person outside began banging on the walls, making all five of them huddle in the middle of the room near the stove. There were heavy objects being thrown now, and a lot of noise. Soon, they heard it climb onto the roof. Whoever it was, was walking back and forth, and every now and then, it would peer through the smoke hole at them, its face hidden by darkness. There were adults present, but being a rather rude foster family with kids of their own, they lived in another hogan some distance away. Though they tried calling out to them, they became angry and didn't answer.
Finally, in pure desperation, my mom's three older sisters, being raised Catholic in boarding school, told her and her younger sister to get down on their knees. They began praying to God for protection. One of them had acquired holy water from the church, and she sprinkled it near the door.
All night, the skinwalker would circle the hogan, pound on the door, and make that whistling noise, but even though the hogan was improperly secured, that skinwalker never got to break in and hurt them.
My mom never found out who tried to hurt them that night. Medicine men can hold a chant for you, to see who tried to hurt you, but this was never carried out. Looking back on it now, my mom says that nobody was protecting them that night. Nobody but Heavenly Father, and that he kept them safe from harm's way. The yeenaadlooshiis would bother them on and off, but not once were they harmed.
Great Video On Skinwalkers
skinwalker
skinwalkers
This true story, which happened around the 1960s, is one of them. One night, she and her four sisters (my aunts) were at home after a long day of shepherding and doing chores. My mom and her sister needed to use the bathroom before going to bed, and so they decided to go to the outhouse together. (They didn't have plumbing back then, or running water, as they were living in a traditional hogan.) The outhouse was far away, and they didn't want to walk there alone in the darkness, so they decided to go together.
It was relatively late. The sole light source was moonlight. As the two finally neared the outhouse, they thought they heard some faint sounds like that of whistling. It was birdlike, but whoever was whistling was following them and was circling the area. They clung to each other, chilled by the sound, and continued on. Oddly enough, the outhouse door was open. Usually when people use the outhouse, they always latch or wire the door shut.
As they came close enough to the outhouse, they saw a large black "thing" sitting inside. Though they couldn't see its features, they could make out that it was human in nature. Terrified, they screamed in horror, and ran back to the hogan as fast as their legs could carry them. They could hear someone chasing them from behind, and that it was gaining on them. As soon as they reached the hogan, they dashed in and slammed the door. They hurriedly told their other sisters what happened, and they sat in silence, waiting for something to happen.
The hogan door wasn't secure. It was only an old, worn-down door with no knob; it had a rickety latch nailed to the inside of the door to keep it closed. Nothing was barring the smoke hole where the chimney rose out; it was open to the air and you could see the night sky. The person outside began banging on the walls, making all five of them huddle in the middle of the room near the stove. There were heavy objects being thrown now, and a lot of noise. Soon, they heard it climb onto the roof. Whoever it was, was walking back and forth, and every now and then, it would peer through the smoke hole at them, its face hidden by darkness. There were adults present, but being a rather rude foster family with kids of their own, they lived in another hogan some distance away. Though they tried calling out to them, they became angry and didn't answer.
Finally, in pure desperation, my mom's three older sisters, being raised Catholic in boarding school, told her and her younger sister to get down on their knees. They began praying to God for protection. One of them had acquired holy water from the church, and she sprinkled it near the door.
All night, the skinwalker would circle the hogan, pound on the door, and make that whistling noise, but even though the hogan was improperly secured, that skinwalker never got to break in and hurt them.
My mom never found out who tried to hurt them that night. Medicine men can hold a chant for you, to see who tried to hurt you, but this was never carried out. Looking back on it now, my mom says that nobody was protecting them that night. Nobody but Heavenly Father, and that he kept them safe from harm's way. The yeenaadlooshiis would bother them on and off, but not once were they harmed.
Great Video On Skinwalkers
skinwalkerskinwalkers
Thursday, July 19, 2007
Werewolves
In Greek mythology, the story of Lycaon provides one of the earliest examples of a werewolf legend. According to one version, Lycaon was transformed into a wolf as a result of eating human flesh; one of those who were present at periodical sacrifice on Mount Lycaon was said to suffer a similar fate. The Roman scholar, Pliny the Elder, quoting Euanthes, says that a man of Anthus' family was selected by lot and brought to a lake in Arcadia, where he hung his clothing on an ash tree and swam across, resulting in his transformation into a wolf, a form in which he wandered for nine years. On the condition that he attacked no human being over the nine year period, he would be free to swim back across the lake to resume human form. The two stories are probably identical, though we hear nothing of participation in the Lycaean sacrifice by the descendant of Antaeus. Herodotus in his Histories[6] tells us that the Neuri, a tribe he places to the north-east of Scythia, were annually transformed for a few days, and Virgil is familiar with transformation of human beings into wolves. In the novel Satyricon, written about year 60 by Gaius Petronius, one of the characters recites a story about a man who turns into a wolf during a full moon.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans after performing long and arduous rites would voluntarily be able to transform into the humanoid "Kurtadam" (literally meaning Wolfmen). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.
According to Armenian lore, there are women who in consequence of deadly sins, are condemned to spend seven years in wolfen form.{The Fables of Mkhitar Gosh (New York, 1987), translated with an introduction by R. Bedrosian, edited by Elise Antreassian and illustrated by Anahid Janjigian} In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, soon after which she acquires frightful cravings for human flesh. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.
France had a multitude of reports of werewolf attacks -- and consequent court trials -- during the sixteenth century. In some of the cases — e.g. those of the Gandillon family in the Jura, the tailor of Chalons and Roulet in Angers, all occurring in the year 1598 — there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases, as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf, but none against the accused. Yet while belief in lycanthropy reached a peak in popularity, it was decided in the case of Jean Grenier at Bordeaux in 1603 that lycanthropy was nothing more than a delusion. The loup-garou eventually ceased to be regarded as a dangerous heretic, and reverted to the pre-Christian notion of a "man-wolf-fiend".
Some werewolf lore in France is based on documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan in south-central France (it is now called Lozère). From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.
The lubins or lupins of France were usually female and shy in contrast to the aggressive loup-garous.
In sixteenth century Prussia, Livonia and Lithuania, according to bishops Olaus Magnus and Majolus, the werewolves were far more destructive than "true and natural wolves", and their heterodoxy appears from the Catholic bishops' assertion that they formed "an accursed college" of those "desirous of innovations contrary to the divine law."
The wolf was still extant in England as of 1600, but became extinct by 1680. At the beginning of the seventeenth century the punishment of witchcraft was still zealously prosecuted by James I of England, who piously regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic".
Werewolves in European tradition were often innocent and God-fearing folk suffering from the witchcraft of others, or simply from an unhappy fate, and who as wolves behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem Bisclaveret (c. 1200), the nobleman Bisclavret, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy, and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include William and the Werewolf (translated from French into English ca.1350), and the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.
The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men are supposedly become werewolves when incurring the wrath of the Devil.
In the late 1990s, a string of man-eating wolf attacks were reported in Uttar Pradesh, India. Frightened people claimed, among other things, that the wolves were actually werewolves.
Skin Walker Ranch
This my personal account of our hunt for the skin walker ranch. The beginning of the video also shows bottle hollow lake that is another hot spot for creature activities. See if you can find anything in the video we did.
Common Turkic folklore holds a different, reverential light to the werewolf legends in that Turkic Central Asian shamans after performing long and arduous rites would voluntarily be able to transform into the humanoid "Kurtadam" (literally meaning Wolfmen). Since the wolf was the totemic ancestor animal of the Turkic peoples, they would be respectful of any shaman who was in such a form.
According to Armenian lore, there are women who in consequence of deadly sins, are condemned to spend seven years in wolfen form.{The Fables of Mkhitar Gosh (New York, 1987), translated with an introduction by R. Bedrosian, edited by Elise Antreassian and illustrated by Anahid Janjigian} In a typical account, a condemned woman is visited by a wolfskin-toting spirit, who orders her to wear the skin, soon after which she acquires frightful cravings for human flesh. With her better nature overcome, the she-wolf devours each of her own children, then her relatives' children in order of relationship, and finally the children of strangers. She wanders only at night, with doors and locks springing open at her approach. When morning arrives, she reverts to human form and removes her wolfskin. The transformation is generally said to be involuntary, but there are alternate versions involving voluntary metamorphosis, where the women can transform at will.
France had a multitude of reports of werewolf attacks -- and consequent court trials -- during the sixteenth century. In some of the cases — e.g. those of the Gandillon family in the Jura, the tailor of Chalons and Roulet in Angers, all occurring in the year 1598 — there was clear evidence against the accused of murder and cannibalism, but none of association with wolves; in other cases, as that of Gilles Garnier in Dole in 1573, there was clear evidence against some wolf, but none against the accused. Yet while belief in lycanthropy reached a peak in popularity, it was decided in the case of Jean Grenier at Bordeaux in 1603 that lycanthropy was nothing more than a delusion. The loup-garou eventually ceased to be regarded as a dangerous heretic, and reverted to the pre-Christian notion of a "man-wolf-fiend".
Some werewolf lore in France is based on documented events. The Beast of Gévaudan terrorized the general area of the former province of Gévaudan in south-central France (it is now called Lozère). From the years 1764 to 1767, an unknown entity killed upwards of 80 men, women and children. The creature was described as a giant wolf by the sole survivor of the attacks, which ceased after several wolves were killed in the area.
The lubins or lupins of France were usually female and shy in contrast to the aggressive loup-garous.
In sixteenth century Prussia, Livonia and Lithuania, according to bishops Olaus Magnus and Majolus, the werewolves were far more destructive than "true and natural wolves", and their heterodoxy appears from the Catholic bishops' assertion that they formed "an accursed college" of those "desirous of innovations contrary to the divine law."
The wolf was still extant in England as of 1600, but became extinct by 1680. At the beginning of the seventeenth century the punishment of witchcraft was still zealously prosecuted by James I of England, who piously regarded "warwoolfes" as victims of delusion induced by "a natural superabundance of melancholic".
Werewolves in European tradition were often innocent and God-fearing folk suffering from the witchcraft of others, or simply from an unhappy fate, and who as wolves behaved in a truly touching fashion, adoring and protecting their human benefactors. In Marie de France's poem Bisclaveret (c. 1200), the nobleman Bisclavret, for reasons not described in the lai, had to transform into a wolf every week. When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy, and accompanied the king thereafter. His behaviour at court was so much gentler than when his wife and her new husband appeared at court, that his hateful attack on the couple was deemed justly motivated, and the truth was revealed. Other tales of this sort include William and the Werewolf (translated from French into English ca.1350), and the German fairy tales Märchen, in which several aristocrats temporarily transform into beasts. See Snow White and Rose Red, where the tame bear is really a bewitched prince, and The Golden Bird where the talking fox is also a man.
The power of transforming others into wild beasts was attributed not only to malignant sorcerers, but to Christian saints as well. Omnes angeli, boni et mali, ex virtute naturali habent potestatem transmutandi corpora nostra ("All angels, good and bad have the power of transmutating our bodies") was the dictum of St. Thomas Aquinas. St. Patrick was said to have transformed the Welsh king Vereticus into a wolf; St. Natalis supposedly cursed an illustrious Irish family whose members were each doomed to be a wolf for seven years. In other tales the divine agency is even more direct, while in Russia, again, men are supposedly become werewolves when incurring the wrath of the Devil.
In the late 1990s, a string of man-eating wolf attacks were reported in Uttar Pradesh, India. Frightened people claimed, among other things, that the wolves were actually werewolves.
Skin Walker Ranch
This my personal account of our hunt for the skin walker ranch. The beginning of the video also shows bottle hollow lake that is another hot spot for creature activities. See if you can find anything in the video we did.
Skinwalker Ranch Pt.1
Skinwalker Ranch & Area 51
Investigative journalist George Knapp and researcher Colm Kelleher discussed their book Hunt for the Skinwalker, which chronicles bizarre paranormal events that were scientifically studied at a ranch in Utah. During the period of 1996-7 strange incidents were occurring frequently and included the sightings of anomalous dark shapes, creatures, lights and UFOs, as well as unexplained animal mutilations, recounted Kelleher (who appeared in just the first hour of the interview).
Kelleher told of one event that took place in August of 1997, in which two workers from NIDS (National Institute for Discovery Science) witnessed a dull yellow light on the ranch that was close to the ground and growing bigger and bigger. One of the workers viewed the light through night vision/infrared equipment and saw what could not be seen with the naked eye. A tunnel of light was opening up, and a large muscular humanoid entity with no facial features crawled out of it, and then vanished. The two workers investigated the area and found no trace of the being, though there was a strong smell of sulfur.
Knapp suggested that the events at the ranch (which continue to this day) may have a "dimensional" aspect to them, as though the area is a "portal" of some sort. In fact, he reported that the previous ranch owner, Tom Gorman, described seeing a sun-like sphere from which objects came and went, and that he could see another sky behind the sphere. Knapp also shared details of his many years investigating ufology as a television journalist, including the Bob Lazar/Area 51 story, which he first brought to public attention 18 years ago. Lazar, he believes, is telling the truth as he knows it.
Investigative journalist George Knapp and researcher Colm Kelleher discussed their book Hunt for the Skinwalker, which chronicles bizarre paranormal events that were scientifically studied at a ranch in Utah. During the period of 1996-7 strange incidents were occurring frequently and included the sightings of anomalous dark shapes, creatures, lights and UFOs, as well as unexplained animal mutilations, recounted Kelleher (who appeared in just the first hour of the interview).
Kelleher told of one event that took place in August of 1997, in which two workers from NIDS (National Institute for Discovery Science) witnessed a dull yellow light on the ranch that was close to the ground and growing bigger and bigger. One of the workers viewed the light through night vision/infrared equipment and saw what could not be seen with the naked eye. A tunnel of light was opening up, and a large muscular humanoid entity with no facial features crawled out of it, and then vanished. The two workers investigated the area and found no trace of the being, though there was a strong smell of sulfur.
Knapp suggested that the events at the ranch (which continue to this day) may have a "dimensional" aspect to them, as though the area is a "portal" of some sort. In fact, he reported that the previous ranch owner, Tom Gorman, described seeing a sun-like sphere from which objects came and went, and that he could see another sky behind the sphere. Knapp also shared details of his many years investigating ufology as a television journalist, including the Bob Lazar/Area 51 story, which he first brought to public attention 18 years ago. Lazar, he believes, is telling the truth as he knows it.
Norse Beliefs
In Norse folklore, a skin-walker is a person who can travel in the shape of an animal and learn secrets, or take on certain characteristics of an animal. The person is then said to be wearing that animal's hide. The most well-known example of the latter is the warrior who takes on the strength and stamina of a bear, called "bear shirt" or ber sarkur, the origins of the word berserker; similarly, there were wolf-based warriors, called ulfheðnar or "wolf-coats". They were said, aside from the battle-rage the animal spirit granted, to have the ability to send out their soul in the form of their animal, in a practice called hamfarir or "shape-journey".
The use of an animal shape for other purposes was considered unholy, and people accused of having such abilities were frequently cast out or summarily executed. Females so charged got off more lightly.
The use of an animal shape for other purposes was considered unholy, and people accused of having such abilities were frequently cast out or summarily executed. Females so charged got off more lightly.
Hopi Skinwalking
In ancient Hopi culture there was a ritual ceremony once performed called the Ya Ya Ceremony. In this ceremony members would change themselves into various animals using the hide from the animal they chose, and the members use certain animal attributes like sight, strength,etc. The ceremony was banned after members developed a disease of the eyes.
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