The reader would do well to pause and reflect after reading such an account. What were these slender shadows doing roaming around suburban Buenos Aires in 1985? Collective hallucinations by members of a society beset by economic and political woes? Or to make the story more palatable to UFO believers, saucer crewmen engaged in activities incomprehensible to the human mind? Perhaps, in the final analysis, the supernatural answer fits best.
The Quest for Answers
In the summer of 1996 this author was approached by parapsychologist and lecturer Peter A. Jordan, well-known for his even-handed and thorough research on the cattle mutilation phenomenon in the 1970s and for unmasking the "Amityville Horror" fraud. Jordan had become interested in the manifestations of the paranormal predator known as the Chupacabras or "Goatsucker" and sought to repeat an investigative approach that had served him well during the cattle mutilations in the Western U.S.: submitting physical evidence and photographs to psychics and psychometrists in the hopes of coming up with a solution to the mystery.
A number of photographs of farm animals mutilated by the Chupacabras provided by the Puerto Rican Research Group were made available to Jordan, and these were forwarded to psychometrists with a background of law enforcement and academic work in parapsychology. The experiment's results were startling.The impressions from the six photographs presented to a psychic collective known as the United States Psychic Rescue Squad suggested that some kind of ritual was involved in the animal mutilations. One sensitive received "fleeting impressions of men in white clothing resembling Santerķa [practitioners] or Mau-Mau." The focus of the ritual was "revenge and hatred" of an unspecified source. Another sensitive felt that "a reborn witch doctor" was involved in the mutilations; still another felt that "a type of devil worship was involved, yet not necessarily of an organized type," adding that the person at the center of the situation "believes he is the hand of God."
Other psychometrists flatly refused to handle the material, feeling that the negativity of whatever had caused the animal deaths. The late Ron Mangravite sensed that the creature took great pleasure in killing, showing that the entity behaved in malicious fashion, betraying a keen intelligence. The image of the creature which formed in the psychometrist's mind had been that of a feline with "an elongated neck", adding the curious observation that the earth-energies in the place where the mutilations had taken place (in the vicinity of Puerto Rico's mysterious El Yunque rainforest) were "immense...strong enough to generate tulpas (the Tibetan thought-produced entities) or Tulpoid phenomena."
What these psychometrists did not know--could not possibly have known--at the time of the experiment was that veiled references were being made to a "Yoruba temple" (or more properly, a place of Santerķa worship) in Mameyes, a small town on the foothills of El Yunque, perhaps being responsible for the summoning of the Chupacabras. A lucky guess?
How Can These Things Be?
In his book Investigating the Unexplained (Prentice-Hall, 1972), zoologist Ivan Sanderson presents a cogent explanation for the question "how can these things be?". After stressing the fact that many so-called "intangible" creatures present clearly "tangible" aspects, he propounds the existence of an entirely new set (or sets) of dimensions separated from what we understand to be our normal space/time, but "so close to ours in either respect that bits and pieces fall through from one to the other, and then possibly back again..." Perhaps more important is the great researcher's assertion that we are increasingly surrounded by measurable evidence of these other dimensions in touch with our own, inhabited by denizens of unsuspected natures, ranging from "abysmal idiots to godlike entities."
Sanderson ends his exposition on the matter by postulating a number of concepts: that there are other universes intertwined with our own, that the number of these may be infinite, that intelligent life may be common in some of them, and more importantly, that some of these intelligences figured out how to make round-trip sorties from their home universes. Less consideration has been given to another possibility: the likelihood that these manifestations were forcibly brought into our reality--summoned--through the practice of sorcery.
It is understandable how such an possibility would receive short shrift from the outset. To believe in the summoning of entities involves a belief in ceremonial magic that not many are willing to concede, since the laws of the physical world demand that a given input be provided to obtain the desired output. No human has the ability--we would like to believe--to command the elements, coerce others to take action, or draw strange creatures from other realities for unsuspected purposes, but the record would appears to indicate otherwise. Indeed, journalist Ed Conroy, in writing about Whitley Streiber's abduction experiences (Report on Communion, p.249), suggests that one of the ways in which the issue of "visitors" may be approached is through the analysis of Western ceremonial magic practices, with their extensive tradition of contact between humans and non-humans.
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