The Voices Are Real: 35-Year Investigation into the Parasitic Entities
For more than 35 years, licensed psychotherapist Jerry Marzinsky worked in some of America’s most volatile psychiatric hospitals, state prisons, emergency rooms, and mental health centers. His career included 7 years at Central State Hospital in Milledgeville, Georgia, 18 years in the Arizona state prison psychology system, 2 years at a major mental health center, and over 11 years in hospital emergency room psychiatric crisis evaluation before retiring around 2015. His patients included many people diagnosed with paranoid schizophrenia, including those described as criminally insane and individuals held in maximum-security wards. What he discovered challenges the foundation of mainstream psychiatric thinking on the condition.
In a recorded interview titled Demons Are For Real, conducted by Robert Stanley on the Unicast Radio Hour in 2017, Marzinsky expands on these claims in his own words. He states, “If three decades ago I saw an article titled ‘Demons Are For Real,’ I would have laughed. Now, after 35 years on the front lines, there is no doubt in my mind these entities exist.” Reflecting on decades of clinical exposure, he states that if he had encountered such an idea earlier in his career, he would have dismissed it outright. After working directly with patients for over three decades, he says he no longer doubts that the entities behind the voices exist and operate with intent. Throughout the discussion, he describes consistent patterns observed across scores of investigative interviews with schizophrenic patients, emphasizing that the voices speak clearly, act with purpose, and display the same hostile, manipulative characteristics regardless of the individual.
He recounts working at Central State Hospital in Milledgeville, Georgia, described at the time as one of the largest psychiatric hospitals in the world, with roughly 10,000 patients spread across thousands of acres. It was there that he began to notice that the voices were not chaotic or random, but structured and repetitive. According to his observations, they consistently pushed patients toward fear, isolation, and self-destruction, while presenting themselves as the patient’s own internal thoughts. In the interview, he reiterates that these forces react strongly to being identified and challenged, reinforcing his view that awareness weakens their influence and disrupts their control.
Marzinsky’s central conclusion, drawn from patient interviews and direct clinical observation, is that the voices schizophrenic patients hear are not hallucinations, not random products of a damaged brain, and not simply the result of a chemical imbalance. He argues instead that they are communications from real, conscious, non-physical parasitic entities, invisible beings that deliberately attack, manipulate, and feed on human victims, sustained by negative emotional energy often described as loosh.
Psychiatry has long treated these voices as hallucinations caused by biochemical imbalances in the brain. Marzinsky rejects that framework and argues that it rests on assumption rather than solid scientific proof. He points out that although schizophrenia has often been labeled a thought disorder, there has never been sufficient attention paid to the actual content of the thoughts and voices that drive the patient’s distress and behavior. In his view, the most important part of the phenomenon was dismissed from the start.
He began questioning the standard model when he noticed what he believed were striking inconsistencies. If the voices were true hallucinations, he reasoned, they should be as random and varied as the patients themselves. Instead, across hundreds of cases spanning multiple institutions, backgrounds, and decades, he found the voices followed recurring patterns. They were not neutral. They were not helpful. They were negative, insulting, manipulative, and destructive.
Patients described the voices as speaking in complete and coherent sentences rather than the chaotic fragments often associated with psychiatric textbooks. According to Marzinsky, the voices pushed patients toward self-harm, isolation, and choices that would sabotage their lives. He also reported that when patients asked the voices who they were, the answer was often the same: “We are you.”
Marzinsky documented what he saw as a consistent form of predatory behavior. The voices belittled patients, told them they were worthless, stupid, or evil, and lied in ways that increased paranoia, fear, and anxiety. They encouraged destructive acts by promising relief and then mocked the patient afterward. In one example, a patient was told that gouging out an eye would make the voices leave permanently. After he did it, the voices returned and laughed at him. Marzinsky also said the entities worked to isolate patients from family, treatment, and positive influences, warning them against anyone who might weaken their control.
He reported that these forces reacted with unusual hostility when exposed. In one case, an improving patient said the voices wanted to speak directly to Marzinsky. During the session, the patient relayed their message: “You have no right to interfere with our way of life!” For Marzinsky, moments like that confirmed his belief that the voices were not products of the patient’s own mind, but independent beings acting with intention.
He has said plainly that he both saw and interacted with these entities, describing them as deeply malicious and fully conscious of what they were doing. In his interpretation, they feed on negative emotional energy, something some traditions refer to as loosh. By provoking fear, stress, hopelessness, and emotional chaos, they generate the energy they need to remain active and grow stronger. He compares their hidden method of operation to that of an energy vampire or a tapeworm thriving in a host that does not realize it is being fed upon.
According to Marzinsky, their greatest protection is secrecy. Once a patient recognizes that the voices may be external parasitic entities rather than their own thoughts, the entities begin to lose power. Awareness becomes the first break in the cycle.
A major part of this framework was further developed through his collaboration with Sherry Swiney, who says she experienced these voices herself as a young woman. She later created a practical method called the “That’s a Lie” Program, designed to help people identify intrusive thoughts as deceptions from external entities, reject them, and rebuild healthier thought patterns. The program is presented as an active process rather than a passive cure. Developed from Swiney’s own recovery without psychiatric drugs and offered free in three parts on Marzinsky’s website, it depends on repetition, awareness, and the refusal to cooperate with the destructive suggestions being imposed.
Marzinsky and Swiney say this approach has helped some people weaken or eliminate the voices. They also claim that Biblical passages, especially Psalms 23 and 91, can trigger strong reactions, with patients describing the entities recoiling from such material. In this view, love, faith, truth, and spiritual awareness act as direct threats to the parasitic presence.
Psalm 23, known as the Shepherd’s Psalm, begins with the iconic line “The Lord is my shepherd; I shall not want” and describes God’s guidance, provision, restoration, and protection even in the valley of the shadow of death. In Jerry Marzinsky’s clinical work, reciting or hearing Psalm 23 triggers an immediate and intense reaction from the parasitic entities. Patients consistently reported that the voices became agitated, tormented, or fell silent, often describing the response as “like worms thrown onto a hot frying pan.” Marzinsky observed this reaction across patients, institutions, and cultures. He attributes its power to the Psalm’s strong affirmations of divine care and protection — qualities that directly counteract the entities’ goals of fear, isolation, and despair. Repeating it disrupts the entities’ feeding cycle by invoking spiritual authority they cannot tolerate.
Psalm 91 is a powerful declaration of divine protection, often called the Psalm of Protection or the Soldier’s Psalm. It promises safety under God’s wings, deliverance from danger, angelic guardianship, and victory over evil, with key lines stating, “He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty” and “No evil shall befall you.” According to Marzinsky’s research, Psalm 91 is one of the most effective spiritual tools against the parasitic entities. Patients observed that the voices recoil, become volatile, or go silent when it is recited. The entities react with hostility because the Psalm directly invokes God’s authority and power over demonic forces, weakening their control and starving them of the negative emotional energy (“loosh”) they feed upon. Many use both Psalms 23 and 91 together as a daily practice. These two Psalms are frequently highlighted in Marzinsky’s work as simple, repeatable tools that challenge the entities directly. Their effectiveness, he emphasizes, is based on consistent clinical observations over 35+ years, not superstition.
An Amazing Journey into the Psychotic Mind: Breaking the Spell of the Ivory Tower (approximately 154 pages in its primary edition), presents this argument in full. It combines clinical stories, patient testimony, historical references, and criticism of long-standing psychiatric practice. Marzinsky argues that centuries of treatment, from trepanation and lobotomy to modern antipsychotic drugs, reflect a failure to understand the real nature of the problem. He also builds on earlier research, including the work of Wilson Van Dusen, who conducted direct conversations with the voices and found their behavior closely matched Emanuel Swedenborg’s descriptions of evil spirits, a pattern Marzinsky says he independently confirmed. In Marzinsky’s view, the materialist model does not merely fall short, but conceals the deeper nature of the phenomenon.
Marzinsky frames these entities as interdimensional parasites—conscious, non-physical beings that some traditions describe as demons, archons, or evil spirits. In his model, they feed on negative emotional energy, commonly termed loosh, by provoking fear, anxiety, and chaos in the individual. He connects these observations to older spiritual traditions and to figures such as Emanuel Swedenborg, suggesting that similar phenomena have been described across centuries using different language.
He also emphasizes that these intrusive negative thought patterns are not limited to diagnosed schizophrenia, but affect ordinary people as well, with schizophrenia representing a more visible and extreme expression of the same underlying phenomenon. The first step toward freedom is recognizing that the voices are not necessarily the self. Once the illusion is broken and the attack is recognized as external, the patient is no longer fighting blind. In Marzinsky’s model, truth strips these entities of their greatest advantage and opens the way for the person to reclaim mental sovereignty.
