Every year dozens of people suddenly disappear in US National Parks, in unexplained situations and without leaving any trace; Detective David Paulides, who for decades has been studying these mysterious cases he defined as "Missing 411", has identified some recurring patterns which, analyzed with an eye to ancient traditions (both European and Native American), bring us back to the folklore beliefs concerning the "water-babies" and other feral entities residing in the "invisible world", to which it is sometimes believed that the human being, willy-nilly, is able to access, sometimes never to return to our world.
di Marco Maculotti
cover: Daniel Maclise,Β βThe Disenchantment of Bottomβ from βA Midsummer Night's Dreamβ, 1832
Β« I became convinced that almost all the folk traditions of the world are nothing but exaggerated accounts of true events, and I was especially drawn to examine the stories of the fairies, the "good people" of the Celtic races. [...] in the most ancient tales, in the stories that prompted men to make the sign of the cross when they sat around the hearth, we find ourselves on a very different terrain: I saw a completely opposite spirit in certain stories of children, men and women strangely disappeared from the earth. They were noticed by a farmer, in the fields, heading towards some green and rounded hillock, and then no one knew anything more about them. Β»
β Arthur Machen, βThe Novel of the Black Seal,β 1895
Β« A girl disappeared in a way that seems extremely mysterious. She [β¦] she set off, telling her parents that she would take the shortcut through the hills. He never got to her aunt's, and no one ever saw her again. [...] people say so much nonsense [...] they believe that the poor girl has "gone with the fairies", or has been "taken by the fairies". Β»
β Arthur Machen, βThe Shining Pyramid,β 1924
America and the supernatural, between "alternative reality" and cryptozoology
Despite never having had, since its foundation in 1776, a strictly proper religious tradition, the United States of America more than any other state in the world are configured as the geographical area which, between the last century and the present, has seen the birth of a series of currents attributable to the so-called "alternative reality" that we could define pseudo-religious. These are movements which, although they cannot be categorised stricto sensu as "religious", they are based on well-defined beliefs shared by internal members who often presuppose an unconditional faith in the subject, or even having lived a catalysing experience of the same firsthand.
The most famous case is obviously the UFO "religion"., with all its drifts more or less New Age, from abductions to the fertilizationΒ vitro of human-alien hybrids, up to the most extreme conspiracy theories that speak of "reptilians" et similia. But many other examples could be cited as examples: the belief in the existence of Bigfoot/Sasquatch, homologue of the better known Himalayan Yeti; The chupacabra, which many believe responsible for the so-called "cattle mutilations"; The Mothman, whose sightings would take place shortly before unimaginable catastrophes (it is said to have been sighted even before the attack on the Twin Towers); The Jersey Devil; and so on.
You can also brand everything as "New Age fluff" and Z-series science fiction stuff - this, on the other hand, would seem absolutely legitimate in most cases - however a reflection on the subject (and more particularly, as we shall see, on a "casuistry" of cases brought to public attention only recently) could lead us to hypotheses worthy of attention.
On the other hand, the testimonies of the Folklore half a century ago indicated that the bizarre superstitions of those who were the first settlers were far from being forgotten, and indeed still survived in a residual way. For example, againΒ in 1960 in Ohio it was thought that making your sons wear girls' clothes at an early age would prevent them from fairies to kidnap them; a belief no doubt imported into America by Irish immigrants [Varner 51]. Still in the nineteenth century, therefore, i pleasant Americans held responsible for the disappearances of children precisely i fairies: paradigmatic in this regard is the case of Dubuque, Iowa kidnappingswhich took place in 1886.
It is also worth noting that the US area has always lent itself well to a process of "supernaturalization" of the unknown: in upstate New York was born Charles Fort, βinvestigator of the Uncanny and the Extraordinaryβ, as well as John Keel, standard bearer together with the Frenchman Jacques VallΓ©e of the so-called "paraphysical hypothesis", which we have already talked about on these pages. America was also the birthplace of Richard Shaver, whose schizophrenic βvisionsβ cast readers of Amazing Stories in total panic. Cinema and television, for their part, have ridden the wave of "fever for the supernatural": just think of two of the most successful serials of the nineties, Twin Peaks e The X-Files, up to the most recent T, titles that among other things will return in this treatise for the connection with some of the cases that we will treat.
But also long before the modern era the mindset of the American man had to undergo a particular predisposition for the supernatural, ever since times of trappers and frontiers. THE βremaining tracesβ of folklore of the nations from which the first settlers came in search of fortune (often countries such as Ireland, Scotland, Germany) went to mix with the mythological corpus of native populations, which literally teems with pheric entities, similar to the fairies Europeans, and other "mythical" beings that are difficult to frame from a European perspective, such as the Wendigo and skinwalker. βDemonsβ of native folklore, these, which in recent years have also inspired some of the stories of a new genre of βalternative realityβ, particularly in vogue among young people: the so-called Creepypasta.
The "Missing 411" case: thousands of people vanished in US National Parks
The topic we want to talk about here, however, does not speak of any of these currents, movements or supernatural entities... but perhaps, at the same time, it has to do with each of them. Nominally in the USA we talk about these cases with the wording "missing 411", label invented by a detective named David Paulides who, after a twenty-year career (1977-99) in American law enforcement, has written eight books on the subject, from which two documentaries have so far been taken (released in 2017 and 2019).
In the cauldron of the so-called "Missing 411", according to Paulides, all those fall back cases of missing persons within the National Parks of the US territory, whose cause of disappearance (or death, in the cases - not many - in which the body is found) would not be attributable either to a personal act (a suicide attempt, for example), or to an action external violence (an aggression by third parties or wild animals), nor to other common hypotheses (freezing, drowning, etc.). It would literally be about thousands of unanswered cases.
Initially Paulides must have thought that behind many of these cases there was a hand - or rather the "zampone" - of the Bigfoot / Sasquatchotherwise he would not have given life to the research group "North America Bigfoot Search", of which he self-appointed director, nor would he have written two books on the subject, published between 2008 and 2009. In some cases - the most famous of which is that of Jaryd Atadero β actually we are talking about hairs found on the corpses which, analyzed by forensics, did not appear to be either of a human being or of other known animals. However, later the detective realized that many cases could not be explained by alleging the existence of an "abominable snowman", also because not in all the geographical areas in which the "Missing 411" occurred there seem to be beliefs or sightings of the same (the area most affected by Bigfoot sightings is that of the west coast).
Thus he began to collect hundreds of disappearances to be considered inexplicable according to rational logic, even if they did not match the Bigfoot hypothesis: thus an immense archive of cases was born which could well be studied by agent Fox Mulder and his colleague Dana Scully or, alternatively, from Rust Cohle and Marty Hart. During the cataloging work, Paulides became aware of certain pattern which seemed to return in the vast majority of cases: one of them was the proximity of the missing person to a stream or a mirror of water, and in no case was the victim found drowned.
It was also noted that, following the disappearances, the meteorological situation seemed to change suddenly and always worse, giving life to storms, rains and clouds of fog, almost as if an "alien" force straight out of a story by Algernon Blackwood wanted to prevent the successful outcome of the searches (it should be noted incidentally that this power in folklore is usually attributed to witches and βdemonsβ). Furthermore, many of these cases occurred near rocky massifs - such as the granite massif of Yosemite - giving rise to disturbing connections with the novel, later made into a film, Picnic in Hanging Rock. The footprints of missing persons sometimes continued for a certain stretch of road, and then stopped suddenly, as if they had literally disappeared.
Even the identikit of people who have disappeared without a trace follow apparently precise criteria: they are above all about children, sometimes even very young (2-3 years), but also of people with some disability physical or mental or, conversely, highly gifted individuals or from a psychic point of view (scientists, researchers) or from a physical point of view (climbers, trekkers experts).
Paulides also notes that they are not infrequently among the family members of the abductees military or religious, in this being able to recognize a connection respectively with X-Files e Twin Peaks on the one hand, e T on the other. In Carter's series, in fact, the abductees are taken by the aliens due to an unholy pact of the political and military class; in that of Lynch and Frost the Air Force investigates the "Black Lodge" and it is Major Briggs himself who is kidnapped to the other dimension; finally, in Pizzolato, ritual sacrifices seemed to gravitate around the religious schools scattered throughout the area.
Amazing to say, sometimes the younger children are found after days of unsuccessful searches, even at a distance of tens or hundreds of kilometres, which they could never travel. In these cases, moreover, the little ones didn't show any wounds of any kind and their clothes were strangely clean, even if during the period of time of the searches the weather hadn't been clement.
There is in fact to highlight this detail: although most of the time people literally disappear into thin air never to be found again, in a smaller percentage of cases missing people are found, dead or alive. When they are found alive, they always appear in a state of semi-consciousness and almost torpor, with some fever. Most of the time they are found at a great distance from the place where they had disappeared and generally cannot explain where they have been or how they have passed the time during that time hiatus.
Puzzling is the case with Steven Kubacki, which took place in 1977: engaged in a ski excursion on Lake Michigan, he suddenly disappeared, only to "reappear" only 14 months later in Massachusetts, over 1000 kilometers away, without any memory. Also Danny Filippidis he disappeared while he was skiing: he was in the state of New York and suddenly reappeared in California, about 5000 kilometers away, still with his skis on!Β
Underground environments and infernal toponymy
Although many suggest the extraterrestrial hypothesis, the testimonies of some "reappeared" (especially children) are more easily attributable to the "folk track": some claim to have been bring yourself underground, in an environment that would remain bright for all the time of their "abduction", despite the fact that outside, on the surface, day and night alternated.Β Similar testimonies can only be connected to the folkloric tradition of "Little People", a mythic, semi-material spawn that would invisibly dwell in one dimension under o behind ours, present both in the folklore "imported" from Europe and in that of the native peoples of North America.
- βaccessesβ to their secret world they would just be placed deep in the wooded areas, in large trees or underground caves, and according to all these ancient traditions they kidnap human beings to lead them into their underground world, from which only a small percentage of the time they manage to return.
It is worth noting that a certain percentage of disappearances take place in geographical areas considered taboo by the native populations because they are believed to be the abode of spirits dangerous. Numerous disappearances occur in areas "marked" by one toponymy rather indicative: one of these areas is Devil's Head, in Colorado, where many disappeared, including - ironically - the theologian Maurice Dametz who, before "volatizzarsi" in 1981, put on paper his conviction on the imminent coming of the Antichrist. Little Ana disappeared in the state of Utah, a few kilometers from the named cape Devil's Slide for its particular "slide" shape. Alfred Beilhartz, aged 5, vanished in 1938 on the Devil's Nest in the Rocky Mountains, Colorado.
These denominations most often derive from the process of "Christianization" of myths of native folklore, which evidently advised prudently to avoid these places. In this we must highlight another parallelism with the Gaelic tradition, according to which the abductions of the fairies mostly occur in "fairy" places, also indicated as such by toponymy, such as for example burial mounds dating back to the Neolithic or ancient megalithic forts in ruins.
The abductions of fairies and the initiations of children
'It was his opinion that there, in the heart of the wilderness, they had witnessed something cruelly primitive. Something that had somehow survived the advance of humanity, and now had made its terrible appearance, revealing the existence of a dimension of primordial and monstrous life. Simpson considered that experience as a glimpse into prehistoric times, when the heart of man was still oppressed by huge and wild superstitions; when the forces of nature were still intact, and not yet defeated the Powers which must have dominated the primeval universe. Even today he thinks back to what, years later, he defined in a sermon as "formidable and savage powers that lurk in the souls of men, not evil in themselves, but fundamentally hostile to humanity as it is". Β»
β Algernon Blackwood, βThe Wendigo,β 1909
In full line with the percentages of the "Missing 411" both the Gaelic and the Amerindian folkloric tradition mention children as the favorite victims of kidnappings: the natives however generally (at least until a few generations ago) they didn't worry about it, as believe that these abductions serve as an "initiation" to some members of the clan who from an early age would be chosen by the spirit guides to perpetrate the ancestral shamanic tradition.
The Indians Choctaws, for example, tell of the kidnapping of a three-year-old boy who was wandering through the woods. Gone too far from the village, Kowi Anukasha, the vigilante of the Forest People, grabbed him and led him away, in the cave where the "Hidden People" lived. It is said that the cave where the spirit led the child was quite far from the places inhabited by the tribal communities, to the point that the two had to travel a long way, overcome several hills and ford numerous streams. In this place the child was initiated into shamanic knowledge, then sent back to our world unharmed.
Even more surprisingly, the tradition of the British Isles, for example the Reverend Kirk's treatise The Secret Commonwealthsuggests that, in addition to children ("little children, not yet depraved by many objects, they see apparitions that are not seen by those of an older age") also the "feeble-minded" (or, to put it according to our spirit of the times, "disabled people") are more inclined to have contact with this "secret people": according to a belief collated by Evans-Wentz they are even descendants from fairies themselves [Evans-Wentz 128]. In this category, according to Paulides, the people with very rare genetic abnormalities: in one case in Arizona, for example, two sisters suffering from an extremely rare bone disorder disappeared (about 1 case in 2/3 million).
As for the genius people, in the Irish tradition they are said to be kidnapped and transformed by fairies into beings endowed with their own semi-physicality. Also qwhat is said about the death of RobertΒ Kirk himself, or that while he was walking at night near a "fairy" hill he had been "kidnapped by the fairies in his second body or double" and instantly transported to fairy land, seems to confirm this third predilection of abductions. His parishioners and the people of Aberfoyle argued that his body was never found and came to the conclusion that "the fairies, irritated by the revelation of their mysteries, had dragged him down, underground, to live in theirs underground city, filled with a green light, and there he will wait, prisoner of the fairy dream, until the end times, when all dreams are dispelled.'
Some missing people in the βMissing 411β appear indeed literally vanish into the ground, almost as if they were suddenly "sucked" underground by a supernatural force. There have been episodes with visual witnesses of these sudden disappearances, who have testified that, while the person literally disappeared underground at any moment, some of their clothes or accessories remained on the ground, on the surface - for example the shoes or the clock. Some children who were found alive and unharmed after days of fruitless searches had the clothes backwards, like flip over: and perhaps it is worth noting here how a leitmotiv of European folklore (but not only) wants us to be able to free ourselves from the influence of these subtle entities and escape from their own "underground kingdom" turning to the contrary your own clothes (hat, jacket, etc.).
There are some instances where found children claim to have been abducted and taken underground by some sort of bear or big βhumanizedβ wolf, who would provide for their livelihood until their liberation. Many have seen this as evidence for the Bigfoot hypothesis. However we, for our part, limit ourselves to recalling that in the folklore of the Native Americans of the subarctic belt there is a real tradition of people kidnapped by spirit-helpers who present themselves to them in the form of a bear, wolf or other animals [Comba, 263]. These zoomorphic spirits, which cover the same role and the same function recognized to the master-spirits in Austroasiatic and Mongolian-Siberian shamanism, await the winter period to kidnap the neophytes and then release them, once "transformed" into shamans.
Other tales of indigenous folklore present sensational correspondences with the cases studied by Paulides. The Eskimos Yup'ik, for example, they tell about humans who have gone to live in the underwater home of seals, which they turn out to be people of different sizes [Fienup-Riordan 118-9]: sort of fairy land submarine and zoomorphized, in short. In the Midwinter ceremony of the Iroquois, the members of the "False Faces" fraternity are believed to be imitations of "Sun Faces", spiritual and terrifying entities that roam deep in the forests, at the extreme edges of the world. Their leader is said to live on the edge of the earth, or "at the extreme edge of the world, in that remote and mysterious area, where the ordinary and the supernatural mingle and intersect". It is thought that it is precisely in this "extreme limit" that neophytes are abducted by spirits with a view to initiation [Comba 114-7].
I water babies in Amerindian folklore
Β« Never, before or since, have I been assaulted with such force by indescribable suggestions of a 'further region', of another pattern of life, another evolution not parallel to the human one. And eventually, our minds would have to succumb to the weight of that dreadful spell, and we would have been dragged across the border into their world. [...] all these elements had been robbed of their natural characteristics, and had revealed something of another aspect of them: the one that existed beyond the border, in the other region. And this twisted look, I felt, was foreign not only to me, but to the entire human race. The whole experience whose limits we were skimming was completely unknown to humanity. It was another sphere of experience, "non-earthly" in the truest sense of the word. Β»
β Algernon Blackwood, βThe Willows,β 1907
Even more remarkable are the correspondences, always with the folklore of the native peoples, regarding the very large number of cases of people who suddenly disappeared near some aquatic place, river, lake or source. Already Keel, analyzing his own βParaphysical X-Filesβ, he came to the conclusion that one of the peculiar traits of the entities he was trying to decipher was that of Β«appear almost always near water: lakes, streams, ponds, natural reservesΒ» [Keel 107]. The cases collected by Paulides, in this, are fully attributable to those analyzed by the Keel-VallΓ©e school, which attempted to combine the ancient beliefs of folklore with modern alien sightings and encounters with other entities of the "alternative reality" and of the cryptozoology like the Sasquatch and the other examples we mentioned above.
Going back to the native folklore, in fact, also in this case we discover that there are many tribes (Choctaw, Paiute, Shoshone, Washo, Achumawi, Cahuilla, Cupeno, Luiseno, Serrano, Yokuts, Salish) living in the National Parks affected by the "Missing 411β whose mythical tradition contemplates the existence of mysterious subtle beings commonly denominated βwater babiesβ (or "water-spirits", or "rock-babies"): considered enigmatic and dangerous, they are said to inhabit water springs, ponds and all types of streamsfrom river to stream. They usually appear to their victims in childish guises, and call their attention by crying: responding to the call for help would be equivalent to disappear immediately, drag yourself by water babies in their underwater realm. On the other hand, they are considered great spirit-helpers and are credited with the power to augment the shamanic powers of the abducted individual [Varner 7]. THE Choctaws they call them Okwa NaholoΒ (lit. βthe white people of the waterβ) and they describe them as having white skin, but covered with scales like that of the trout; they believe they kidnap humans and turn them into beings of their own kind.
Like the fairies of the European tradition, also i water babies Americans are responsible for the child abduction e of their replacement with a βpersistent imageβ (changing) [Varner 8]. Cherokee folklore handed down of named beings hat-en-na o βwater grizzliesβ, who live "at the bottom of rivers" and can't wait to kidnap someone, preferably a child. Once the prey has been identified, they instantly strike it with an "invisible dart" (well known also in European folklore, and indeed throughout the world), then carry the body under water to feast. Sometimes a changing: βdouble-shadowβ, which, however, disappears completely after seven days [Varner 11].
Curious, here too, the apparently paradoxical connection with the plantigrade, since the aquatic spirits are called by the Cherokee "water-grizzliesβ. Once again the native tradition comes to our aid, according to which (among the Apache and other tribal groups), the bear it was considered a totemic animal connected with the power and sacredness of the waters, even because with its lethargy it symbolized rebirth and renewal. In California he was considered the creator of the geysers: his relationship with the underground world, as well as with aquatic environments, is always clear. It is said that the βbear doctorsβ (bear-doctors), i.e. shamans who derived their powers from his help, could transform themselves into bears by immersing themselves in certain sacred natural pools [Varner 169].
In any case, whether they appear in bear form or otherwise, the presence of these "aquatic demons" within the most varied corporate legends of the entire North American territory, from the subarctic area to Mexico, is impressive. They are already present even within the Olmec tradition, dating back to at least 1500 BC: denominated chaneques, are described as "old dwarfs with baby faces" and are said to dwell in waterfalls and more generally in the wilderness. Not only can they cause madness in anyone who encounters them, they are even said to be able raise rain on command [Varner 10] β which is extremely interesting when we think about the sudden weather changes in the "Missing 411".
Even in the Fuegian tradition, at the southern end of the Americas, an invisible spirit is mentioned, named Taquatu, who sails day and night in a canoe on the waterways and, as soon as it finds some lonely people in a wooded area, Β«unceremoniously kidnaps them on his boat and takes them very far from home" [Varner 41].
The βJohn Doeβ case and the robot grandmother
There is also a βMissing 411β file, which significantly raises the stakes, perhaps creating a sort of link between the tradition of fairies of which has been said and the so-called "abduction alienβ, and thus taking us from the folkloric hypothesis to that "paraphysics", in line with the studies of VallΓ©e and Keel. This is the case of an anonymous child (the file is registered as "John Doe") three and a half years old, who suddenly disappeared on the late afternoon of October 1, 2010 while camping near the Mount Shasta (a place, moreover, favored by various strands of "alternative reality", who see it from time to time as the refuge of the Sasquatch race or a colony of "Lemuriansβ, perhaps equivalent to Giants who, according to native folklore, once inhabited the massif [Evans-Wentz 47, note 1]).
Little John was talking to his father, who was only a few meters away: he had suddenly disappeared. For five hours all searches were useless. Then, suddenly, John reappeared on a path a short distance from the camp, which had already been "beaten" several times. He looked dazed, almost in a dreamy state, and he would not speak for weeks about what had happened to him during that time. When he did, he terrorized his entire family. His story seemed to come from the psyche of some abductee subjected to regressive hypnosis by Dr. John Mack, or alternatively from some black tale of ETA Hoffmann o Thomas Ligotti.
In fact, he said he was kidnapped and taken inside a mountain, in an underground cavity, by some sort of doppelganger of Grandma Kathy, who nearly fainted on hearing the absurd testimony. This "double" of the elderly progenitor would have led him into the abysmal depths, until he arrived in a dark and narrow room, full of spiders and "immobile robotic humanoids" (motionless humanoid robots). Purses and wallets were strewn across the floor along with various types of weapons.
Afraid, he looked better at "Grandma Kathy" and realized that it wasn't really her, but rather a sort of robotic reproduction or mannequin molded on his likeness: He also noticed a ghostly red light coming from his head. After refusing to do disgusting deeds, the "grandmother" gave up and she let go of the child, who suddenly reappeared exactly where he had disappeared. But before bringing the child back to the surface, she revealed a secret to him:
Β« Syou were implanted in your mother's womb, you are a space native. Β»
It should also be added that the "real" grandmother Kathy, shocked by the story she had heard, remembered that she too had spent a night at the place where the child disappeared, and that she had inexplicably woke up in the morning outside her tent, with her face pressed into the earth and a kind of "red sting" behind the neck. The last thing she remembers from the night before, Grandma Kathy says, is "a pair of red eyes staring at us in the dark".
His companion also had the same sting, and both felt broken and sick all day long: the same happens both in the folkloric literature of the fairies, the meeting with which it seems literally "draining" the energies of the unfortunates, and in the case of close alien encounters (Keel reports as classic symptoms Β«conjunctivitis, dry throat, migraine and body achesΒ» [Keel 102].
paraphysical hypotheses
There is enough material to frame this βMissing 411β as a real "X-File", perfect in its strangeness and contradictions in corroborating the already mentioned "paraphysical hypothesis" of Keel and VallΓ©e, to reach the dating of Terence mckenna in DMT with what he called "elven machines" (tykes). As a note Janet Bord,
βHumans generally act purposefully, and expect other creatures to do the same; but it is possible that this concept is not common to beings from another world (or worlds, because there could be various types of entities involved, coming from equally different sources). Β» [Border 115]
John Keel, it is known, has a much more pessimistic view of Bord, considering these entities coming from the "Superspectre" as energy vampires:
βJudged by human standards, these creatures appear to be afflicted with severe emotional disturbances. Scholars who have ventured into this field of research have done their best to frame them, striving to isolate human attributes in them and to find explanations for their irrational behaviors, in an attempt to justify their contradictory nature. Only a few have dared to face the hard and obvious truth: the source of these subhuman shapes and handguards is not healthy. [β¦] the source from which these phenomena arise is insane. Β» [Keel 132]
On the other hand, i points of contact between folkloric tradition and "ufological mythology" are recognized by Keel himself, who notes that UFO sightings seem to occur in certain "windows" that in the Ohio and Mississippi valleys "tend to concentrate around the Indian burial mounds or near ancient archaeological sitesΒ» [Keel 62], i.e. the βfairyβ places par excellence in the Scot-Irish tradition.
In addition we add that, although it may seem strange, nature so to speak "robotic" or in any case contrived of type entities fairies it is also documented in ancient traditions, as well as obviously the ability to take the form of certain people. The Reverend Kirk at the end of the seventeenth century wrote that these entities Β«if they have fits of fun and happiness, it is like the fixed grin of a death's head or rather as if they were performing it on stage and being moved by someone else rather than coming from the inner feeling of themselvesΒ» [Kirk 26] and an Irish testimony collated by Evans-Wentz reports that they "they look like toy soldiers, we know that they are not living beings like we are" [Evans-Wentz 55].
I fairies they would thus appear, in a certain way, the same as puppets, of puppets mysteriously "made to move" by an external invisible agent, of which they would be a sort of "mask". For their part, the Araucanians of Tierra del Fuego notice the resemblance of the "subtle" entities that in their tradition have dominion over the water with gods dummies.
To close the circle, perhaps it is necessary to quote a scene from the film here Communion, taken from the autobiographical book by Whitley Strieber, in which the aliens who abduct him appear in all respects similar on the one hand to some pheric categories of both American and European folklore, on the other to the pseudo-robotic entities of the "John Doe" case:
[Youtube https://www.youtube.com/watch?v=ma86zHqgg7k&w=800&h=600%5D
What to think of all this, in the light of what we have said? Let us limit ourselves, to conclude this hallucinatory journey, to mentioning one last character who is the protagonist of this sarabande of enigmas: thethe US reporter Brad Steiger.
Steiger spent years in the pristine nature of the American National Parks, collecting testimonies of people who claimed to have come into contact with spiritual entities of any kind: elves, angels and space cosmonauts from elsewhere. A book was born The Divine Fire, published in 1973, based on an intuition: the entities, whatever their external appearance or their presumed origin, always followed the same script and punctually played the same part. "Archangel Gabriel and the MothmanΒ», mockingly comments John Keel, Β«they are brothersΒ»[Keel 212].
Bibliography:
BORD, Janet: Fate, Mondadori, Milan 1999
COMBA, Henry: Rites and mysteries of the American Indians, UTET
FIENUP-RIORDAN, Ann: βThe Eye of Dance: Spiritual Life of the Central Yup'ik Eskimos,β in SULLIVAN, Lawrence E. (ed.): Cultures and religions of American Indians, Jaca Book, Milan 2000
EVANS-WENTZ, Walter Y .: The Fairy Faith in Celtic Countries, Citadel Press / Carol Publishing Book, New York 1990
KEEL, John: The eighth tower, Venexia, Rome 2017
KIRK, Robert: The secret kingdom, Adelphi, Milan 1980
MACULOTTI, Marco:Β Access to the Other World in the shamanic tradition, folklore and "abduction", in AXIS mundi, January 2018
MACULOTTI, Marco:Β Who is hiding behind the mask? Visits from Elsewhere and the paraphysical hypothesis, in AXIS mundi, June 2018
MACULOTTI, Marco:Β The kidnappings of the Fairies: the "changeling" and the "renewal of the lineage", in AXIS mundi, October 2017
MACULOTTI, Marco: The 'Little People' in Southeastern Native American folklore, in AXISmundi, January 2016
MACULOTTI, Marco:Β Fairies, witches and goddesses: "subtle nourishment" and "bone renewal", in AXIS mundi, March 2019
VARNER, Gary R .: Creatures in the Mist. Little People, Wild Men and Spirit Beings around the WorldAlgora Publishing, New York 2007
This is an alpha article. Good work buddy!
Thank you so much Robert
Best regards!
MM