A voice in the night. Out of the dark. He calls when you’re alone. Perhaps he says nothing. He hangs up. It doesn’t mean much at first. But then the voice calls again. Again. Again. Each time the feeling grows worse. The anxiety heightens. You are compelled to look over your shoulder. Your mind races. You are sure the caller must know you are alone. That means he has been stalking you. That means he is watching right now. Your thoughts race. Panic. Every sound. You listen for every sound, but you can’t hear anything. Your heart is throbbing in your ears. That damn thing! Control your breathing. Listen. You aren’t sure if you hear anything. Nothing can relieve this anxiety unless the phone rings again. Then you know he is at a phone and not in the house . . . or ready to break in the door.
Such is the way it was in the 1970s when EAR made his calls.
A silent but repetitive phone caller is psychologically stalking. The caller has let you know he knows you are there. He knows you are home. It is the basis of terror. You don’t see it. Terror does not confront you. Terror only hints. You do the rest to yourself.
It is a thing of the past, of course. The days of obscene phone callers are over. No need to worry about the derelict minds of the 1970s. Cell phones can be traced. Call back tells you his id. A sick mind has been robbed of one way in which it can express itself in an orchestration of terror.
The younger generation has a hard time understanding the psychological impact of a stranger’s call, and call, and call again. You could only call one at home back then. There were only landlines. A stranger’s call meant someone who knew you were at home. Today, you can carry a phone with you wherever, so that a call to you is not as personal as it used to be. The voice has not violated your home. It cannot present itself as near. Out in the dark. Beyond the lights of your window. But the minds are still out there. In the night. In the dark.
EAR/ONS was the supreme night predator. He wasn’t about rape. He wasn’t about robbery. He was about terror. He was self-protecting at all times. He planned every move. He planned every move to a home, and every move away from it. So too did he plan every move inside. He tortured with silence. He frightened with sound. But most of all he frightened by location. He didn’t waylay along jogging trails. He struck in the home. That’s quite a task. But his desire to instill fear was too great for him to merely waylay on a street or in a park. He fed on terror. He had to strike in the home.
We cannot hear EAR’s voice anymore. Some think this may be it. But we need never fear that we shall hear it again. Progress in caller ID, tracking, and GPS, has made an EAR impossible today. Neighborhood watches are commonplace. Trail cameras, home cameras. We decry how we have digitalized our life, but we have also stifled such predators as EAR.
I do think that the culture of the 1960s and 70s was partly an influence on why we had so many psychopaths who loved terror. There was much apocalypticism back then. The Zodiac tried a terror campaign, the Mansion Family, The Symbionese Liberation Army, the Zebra Killers. We seem immune today, for better or worse. This, plus a very different outlook today, has made such terror campaigns seem anemic.
Sherlock Holmes was allowed to lament that the criminal mind has lost all of its ingenuity. Compared to what serial offenders used to do perhaps we could say the same, complain that today’s criminal is just a gutter rat or tavern dreg, offering nothing psychologically stimulating in their modus operandi, nothing to excite the gray cells in a checkerboard match of wits to catch the fiend. But that is not true. The criminal mind has not lost its ingenuity. It has been robbed of it by progress. DNA. GPS. Caller ID. Cameras. Neighborhood Watch.
And, lastly, do not underestimate our society’s interest in Cold Case. So many are being solved. So many clues continue to turn up. Those criminals from times past know they are still hunted. They killed before progress gave us what we have today, but progress can still examine the evidence they left behind. Those who commit grievous crimes today know they will forever remain the hunted. That is discouraging for them.
Those who have followed my cold case investigations know how I operate on the Surété level first — reenact the circumstances– before employing the Scotland Yard method — brood on every detail. To do both well, one must revisit the crime scene.
I am not in a position to visit Long Island in order to do some ambiance ambulating, but I can give a few insights here on the current case of The Long Island Serial Killer. It’s not a great handle. We all know that. It seems a lot of killers like to use Long Island to dump their victims, so that “Long Island Serial Killer” might be just too inclusive. In general it has come to imply “The Gilgo Beach Killer.” But bodies are found all over Long Island. Manorville, on the edge of the Pine Barrens, is a favorite spot for dumping. For an asphalt jungle like the suburbs of New York, this is the closest isolated woods around. Just in the last couple of weeks, two men from Amityville seem to be responsible for dumping a body there and then lighting it on fire.
Another favorite spot for dumping bodies, or parts thereof, appears to be along Jones Beach Island. Four of these were discovered at Gilgo Beach area right off the Oak Island Expressway. This discovery was in 2010 after a call girl, Shannon Gilbert, vanished nearby after initiating a 20 minute long 9.1.1. call to police, saying in part: “They are going to kill me.” The searchers for this missing call girl then uncovered something they weren’t expecting. A deteriorated skeleton in a disintegrated burlap bag was in the thickets off the expressway, on the north (inlet) side (not on the beach side) of Gilgo Beach.
Expanding the search uncovered 3 more nearby, all in burlap bags. Searching out the identity of the remains uncovered all had been online prostitutes. Interestingly, a male, described as of Asian origin, was also found along Gilgo’s Oak Island Expressway some distance from the others. He was found to be wearing women’s clothes. He had been hit on the head and thrown into the thickets as well. That made 5 bodies.
Over time, it got worse. In 2011 more body parts were found from other unidentified victims. They were not grouped with these, but were found near the long expressway at other locations or on the beach area. These parts consisted of heads and hands (or entire forearm). The first remains were identified as one Jessica Taylor. In 2003 her torso had been discovered dumped in Manorville, quite far from Gilgo Beach, off the Halsey-Manor Road. The other, simply known as Jane Doe No. 6, was also a collection of head and hands and a foot. Her torso had also been found in Manorville off Mill Road in 2000.
The body of the initial missing call girl, Shannon Gilbert, was not found until December 2011. She was found in a marshy area in suspicious circumstances, though not like the others, and not far from where she had called in a panic.
There are others, but they seem at odds with the Gilgo bodies. Their cases can be saved for another post.
On the face of it, none of the victims reveal a killer with a very distinctive MO. From what I know, it doesn’t even sound like one killer at work. Gilgo Beach is a fairly isolated track of road, with beach and dunes on one side and the thickets and moor on the other. It is rather ideal location, from a macabre point of view, to dump bodies unobserved. For example, the remains of a “toddler” were also found close to Jane Doe No. 6, but now it is certain through DNA that it doesn’t belong to her but to the body of a woman found quite far away in Nassau County.
Moreover, in the case of Melissa Barthelemy, her killer used her cell phone and dialed her younger sister several times, telling her that her sister was a “whore.” The calls were traced to downtown Manhattan, but in each case the “talker” only stayed on the line less than 3 minutes. However, the police feel that the phone was turned on in Massapequa, Long Island, for a short time, possibly accidently. This would seem to fit with the Gilgo Beach area drop sites. No killer would want to transport a dead body in a burlap sack very far. Massapequa is right across the inlet from the Gilgo area, and the drive to the location along the expressway is the unpopulated direction to the drop sites.
Barthelemy’s killer, and hence the killer of the other 3 girls found in burlap (and possibly the Asian male), didn’t seek to hide the identities of his victims or even that murder had occurred. The victims in the burlap sacks were call girls. They have been identified. They were solicited off the internet. I find it hard to believe that a call girl would be solicited off the net and arrive with her “toddler.”
In contrast with the other victims, this would suggest to me more than one killer is involved. Moreover, cutting the head and hands off a victim are the classic method of trying to prevent identity. Those victims dumped on the roadside in the burlap bags were whole.
Cutting a person up is nasty. Let’s face it. What are the logistics of someone being able to do that? Obvioulsy, some have no qualms– but then to graduate to a cleaner method that doesn’t seek to hide the victim’s identity? It seems reverse order.
This tells me the killer of the “Gilgo Girls” felt rather safe in how he solicited online. Obviously he used an alias that cannot be traced to him or his residence. The Asian male victim may be the greatest clue. Did the killer not know he was a man in drag? Yet when he discovered this, why kill him? There is nothing compromising in being shocked by lifting a skirt, so to speak, and discovering the stem on the apple. Throw him out! But no, his killer hits him on the head. The women were strangled. Our man seems to have a process to getting his jollies, and the Asian male did not provide that. Still, why kill him?
I would have to say that the killer revealed something quite dark about his intents before the undressing even began. The male could not be allowed to survive.
This is dependent, of course, on accepting that all the information that is out there (which isn’t much) is accurate.
I would suggest that the bodies were dropped at Gilgo because it is simply a logical choice, from the diabolical mind of a person who doesn’t wish to be observed. It is a mind that also doesn’t know of the Pine Barrens at Manorville, where so many different killers have dropped their various victims. I would prefer to think that the killer might have known the other body parts were there at Gilgo and thus he believed this created a perfect cover. His victims could be confused, as they have been, as the vcitms of another killer who long before dumped remains here. This would indicate the killer has some reason to be doing work off the expressway. This may suggest why the killer seems to know this area is along the county line (between Nassau and Suffolk).
Unless the police have some tangible clue that links all the victims together, I would say more than one killer is involved. Prostitutes are the No. 1 victims of predators, so that all of these being prostitutes really doesn’t provide a link. Links exist in logistics. There is no point in trying to hide the identity of a couple of victims, going to the extreme of hacking them up, and then not caring about 4 others. The killer who dumped the body parts by a “toddler” seems to be a different killer.
Let’s take a little break in the incremental historical examination of Bigfoot to introduce something VERY new!
Recasting Bigfoot can have no greater tribute than to have inspired an acclaimed artist to take it seriously and materialize before our eyes, in 9 inches of incredible detail, a possible representation, for the first time ever, of the Skoocoom.
Jean St. Jean is a master of action figure sculpture. He is responsible for bringing into form so many popular characters of film and TV– Batman, Marvel and DC Comics, McFarlane, and Universal Studio’s Monsters– to name only a few. He has also worked with such celebrated artists as H.R. Giger. In a special collector’s edition debuting in Spring 2016 he is bringing to life the Skoocoom along the lines of my interpretation of the original descriptions of the giant hairy wild man and “Gorillas of Mount St. Helens,” the home of the fearsome Skoocoom.
Jean St. Jean has partnered with others to form a new company to issue niche collectibles– CreatuReplica. This link takes you to their website where you can check out their new lines.
In this 9 inch action figure Jean makes Skoocoom a native American hominid. The Platyrrhinian nose seems to go so well with a developed humanoid face. The basis is the howler monkey, which matches a number of significant old west descriptions.
This is not the place to go into details on what led me to such a species of monkey. This is the place to enjoy Jean’s creative work. Jean has also made a Yeti with the accurate foot as seen in the Shipton photo of 1951! Please check out the pictures and go check out his website above.
Check out these links to look at some of the arguments on Dsonoqua and Skoocoom as native American anthropoids.
“The residence of the little town of Chesterfield, located in an isolated portion of Bannock County, Idaho, are greatly excited over the appearance in that vicinity of an eight-foot, hair-covered human monster. He was first seen on January 14, when he appeared among a party of young people, who were skating on the river near John Gooch’s ranch. The creature showed fight, and, flourishing a large club and uttering a series of yells, started to attack the skaters, who managed to reach their wagons and get away in safety. Measurements of the tracks show the creature’s feet to be 22 inches long and 7 inches broad, with the imprint of only four toes. Stockmen report having seen his tracks along the range west of the ringer. People in the neighborhood, feeling unsafe while the creature is at large, have sent 20 men on its track to affect its capture.”
It was an isolated event. As an oddity, it earned mention in various papers over the country, the above account taken from The Chronicle of Wilksboro, North Carolina, on 5 February 1902.
There would be no other reports of such a giant with a 4-toed footprint until 1924. Five miners on the shoulders of Mount St. Helens would encounter the frightening “Mountain Devils” and even suffer attack in their cabin on the night of July 11-12. The incident is famous within Bigfootery. It came long before the hype of Bigfoot in 1958 and Bluff Creek. And in truth it is radically different from the cleaned-up legend of the berry-eating Bigfoot of 1970s glory. When the account was first reported in the Press (Oregonian), the next day, July 1924, it was written up as:
Fight With Big Apes Reported By Miners.
“The strangest story to come from the Cascade Mountains was brought into Kelso today by Marion Smith, his son Roy Smith, Fred Beck, Gabe Lefever and John Paterson, who encountered the fabled ‘mountain devils’ or mountain gorillas of Mount St. Helens this week, shooting one of them and being attacked throughout the night by rock bombardments of the beasts.”
” . . .Smith and his companions declared that they had seen the tracks of the animals several times in the last six years and Indians have told of the ‘mountain devils’ for 60 years, but none of the animals ever has been seen before . . .”
Actually 80 years since Paul Kane’s Wanderings of an Artist was published in 1859 and detailed his encounters around the mountain in 1847. The dreadful creatures were the “race of beings of a different species who are cannibals.” He would later qualify that: “These superstitions are taken from the statement of a man who, they say, went into the mountain with another, and escaped the fate of his companion, who was eaten by the ‘skoocooms,’ or ‘evil genii.’ I offered a considerable bribe to any Indian who would accompany me in its exploration but could not find one hardy enough to venture there.”
By 1924, however, pioneers had ventured around the mountain and encountered something frightening enough to give it the name Mountain Devil and saw it clearly enough to call it something like a gorilla. This description could not have been inspired by Kane’s old book in 1859, since he never referred to the “race of beings of a different species” as apelike. Kane is the first to give us the word “Scoocoom” [sic], but he had such a hard time understanding Indian regard that he thought the Skoocoom might be evil spirits. However, Kane didn’t fully understand the native languages. Skoocoom means strong and swift and the name was given to these creatures for that reason. They were also very violent creatures. Casanov, chief of the Klickitat, kept a hired henchman to enforce his biddings. The other Indians referred to the hated toady as “Casanov’s Skoocoom.”
Although Kane did not described them as apelike he must have heard some descriptions, enough to understand they were hairy and even had beards. When he was along the Columbia River, he noticed Indians were warily regarding him from the distance behind bushes. “As I sat upon the packs taken from the horse, nodding in silence, with fixed stare at them whichever way they turned, my double barrel gun cocked, across my knees, and a large red beard (an object of great wonder to all Indians) hanging half way down my breast, I was, no doubt, a very good embodiment of their idea of a scoocoom, or evil genius.”
It is not a giant leap to assume these strange “Mountain Gorillas” of White Man’s legends must be one and the same as the dreaded swift and strong Skoocoom of Kane’s diaries.
Fred Beck, one of two miners still alive in the 1960s, later spoke with Bigfooters. He described the “Mountain Devils” as gorilla-like but quite differently than any cone headed Bigfoot. They were big, he thought close to 8 feet tall, hairy all over, the color of “black turned brown by the sun;” they had visible ears, beards, thick, broad chests and narrow hips.They were muscular.
From reports at the time of the incident we also know they left large prints, one 19 inches long, and these had the imprint of four toes. (Local ranger Bill Welch went up with his superior, District ranger Jim Huffman, plus Seattle journalist Frank Lynch and freelancer Burt Hammerstrom (Clarence Darrow’s brother-in-law.)
Clearly that’s not Bigfoot of Bluff Creek or any such print made famous during the Golden Age of Bigfootery. It sounds more like the obscure “human monster” of Bannock County, Idaho. In fact, the whole idea of 4 toed prints was so forgotten that Grover Krantz expressed his surprise at seeing casts of such prints taken in Manitoba in 1988.
An earlier incident had occurred around Lake Dunn near Beriere in 1980 (British Columbia), in which a hairy “monster” described as close to 9 feet tall was seen in the woods. Tim Meissner took a shot at it. It made a squealing type of yelp and fled. A few days later agricultural teacher Jack Wood went exploring to see where this happened. He came upon a track of footprints in the mud. They were huge and showed the imprint of only 4 toes.
None of these casts or reports ever gained any high profile in the dossier of Bigfoot because the pursuit was one of a cone headed Yeti giant from the Patterson Film, which, like all other footprint casts that had been taken, sported some odd foot that was like a comical human foot with 5 toes.
Beck’s description also didn’t fit the cone headed Yeti image. Granted, it was a long time after the fact that he gave it, but he still made no attempt to make his description conform with the current belief Bigfoot was a Yeti.
There is, however, a very old report that comes from the land of Bigfoot– northern California. This comes from Happy Camp, 1886. It gives us a description that also doesn’t fit 1958’s Bigfoot. It is found in the Del Norte Record, dated January 2 of that year:
“I cannot remember to have seen any reference to the “Wild Man” which haunts this part of the country, so I shall allude to him briefly. Not a great while since, Mr. Jack Dover, one of our most trustworthy citizens, while hunting saw an object standing 150 yards from him picking berries or tender shoots from the bushes. The thing was of gigantic size— about 7 feet high— with a bulldog head, short ears and long hair; it was also furnished with a beard, and was free from hair on such parts of the body as is common among men. Its voice was shrill, or soprano, and very human, like that of a woman in great fear. Mr. Dover could not see its footprints as it walked on hard soil. He aimed his gun at the animal, or whatever it is, several times, but because it was so human would not shoot. The range of the curiosity is between Marble Mountain and the vicinity of Happy Camp. A number of people have seen it and all agree in their descriptions except some make it taller than others. It is apparently herbivorous and makes winter quarters in some of the caves of Marble Mountain.”
Bull dog head, long hair, beard, visible ears, very humanlike, tall. It is certainly not the Yeti, nor is it loysi, the one native American anthropoid represented in a photo and in Indian artwork that has a very good chance of being accepted one day as having been a real living species.
Jerry Crew and Betty Allen, both central to the reporting of Bigfoot in October 1958 (Crew cast the first print) at Bluff Creek, dug into the history of the local Indians discovering such a thing was known as Omah. It was noted for its loud and eerie howls.
Robert W. Morgan gives us one other clue. From his 5 year search around Mount St. Helens (which culminated in his American Yeti Expedition) he said that the local Indians said that “Bigfoot” had five fingers and no thumb, that is to say, that the thumb was jointed like the fingers and was not opposable as in humans. Since Morgan confined himself to around Mount St. Helens he has to be referring to the Skoocoom.
The descriptions above, though they do not fit the cone headed legend, all seem to be similar and of a large anthropoid. It does not have a cone head and it resides along the Cascades.
Curiously, all of them also fit the description of a known species of South American monkey called the Howler. The bulldog head and beard with visible ears is especially suggestive of the Howler. The Howler’s thumb is not opposable. It is jointed like a finger.
Have we found the Skoocoom? Like the loysi is it a native American anthropoid similar to a known species of small monkey?
Controversial, yes, but then we have the picture de Loys took and which most certainly is not a hoax. The same features are extant in the Dsonoqua masks of the Pacific Northwest. No one ever suspected a connection and, indeed, I was the first to make it. South American Indian stories also spoke of these anthropoids whistling and traveling in male-female pairs. The Dsonoqua masks also show the Dsonoqua with puckered lips, whistling.
There are other stories in South America of something much larger and more fierce than the loysi. Is the Skoocoom another species of South American anthropoid that has migrated north? How many species of monkeys exist in the Old World and how man species of apes? How many species of monkeys exist in the New World and how many species of apes? The last question raises the peculiar point. There are many species of native American monkeys, but no known apes.
The picture Francois de Loys took in 1920 Venezuela gives us an image of a monstrous spider monkey morphed into an ape, one whose features are reflected in artwork of the Dsonoqua thousands of miles north of Venezuela in the Pacific Northwest. Skoocoom and the Omah have given us descriptions that suggest a Howler, only a monstrous anthropoid “version.”
Bigfoot/Sasquatch is also said to make an unnerving and loud howl. Outside of the Blue Whale, the Howler monkey is the loudest mammal known on Earth.
What to make of the Skoocoom? Is this the actual Bigfoot? Is it the giant 7 feet tall (which is incredibly huge for a primate) Omah? Wouldn’t this be regarded as being the genuine impetus for the legend? Then Bigfoot would actually be 4-toed and not 5 toed.
Yet we cannot deny that the Sasquatch, at least what we have come to accept as the Sasquatch, has 5 toes and a humanoid foot. This was preserved best in 1941 long before all the hype of Bigfoot and Bluff Creek. The tracing was made by sheriff Joe Dunn at Ruby Creek, British Columbia (The Ruby Creek Incident). This cannot be the four toed human monster of Bannock County. It doesn’t seem it would be the 4 toed Skoocoom of Mount St. Helens.
We must soon Meet the New Sasquatch and try and start sorting this all out.
Few know what or who were the Bunko Squad on big city police forces. They investigated swindles. The word probably derives from bunkum– meaningless claptrap or completely hollow, false assertions. The duties of the Bunko Squad in the 1930s evolved into dealing with “phony religion,” as it was termed back then. This was considered a particular type of swindle/fraud.
The term Bunko Squad was dropped in the 1960s. Fraud didn’t become more defined; investigation became more refined for various types of swindles. However, for “religious fraud,” how to even define it anymore? Fronts for trafficking like that portrayed in Harper were obvious but weren’t too easy to expose. Guru religions had been sprouting everywhere from beatnik culture. Who were sincere, deluded or swindling? You can be deluded and not committing Fraud.
When the free and easy antiestablishment movement broke wide open in 1967, the average Joe (especially the young) were actively looking for alternative religions and philosophies. Naturally, the Haight-Ashbury became the center of this. Yet fraud always hinged on bilking money. The Haight was the center of a culture that didn’t even have money. The “hippie religions” that incubated there were sincere, but a strange admixture of self deception.
Curt Rowlett, himself once a mid-level member in an occult religion, describes the Haight in Labyrinth 13:
“Radical politics, free love, new spiritual values, and an ‘anything goes’ mentality were the standards for the day in the Haight and all seemed to be linked by a common thread: the desire to break away from the mental programming of commonly accepted belief systems of the preceding generations which seemed to have become useless and untrue.
“There appeared to be no middle ground regarding the hippie movement and the Haight phenomenon itself. To ‘ordinary’ people, those involved with the hippie counterculture were either viewed with amusement or seen as frightening or insane. Accordingly, the attitudes of Americans regarding the ‘hippies’ ranged from joyful support all the way to intense hatred.
“The Haight seemed to move on its own wings, creating its own style of dress and grooming, original musical sounds, and even a community newspaper called The San Francisco Oracle, and in many of the Haight’s stores, along with posters, incense, beads, pipes, and other paraphernalia, were books that focused on Native American shamanism, the European occult, and pagan philosophies, Eastern religion and metaphysics, with Zen Buddhism being the prevailing religious leaning of the hippie movement. Indeed, many aspects of the ‘occult’ and other mystical schools of thought were being revived and studied by a whole new generation.”
The glut of new religions resulted in a quagmire. How to identify true, sincere religious philosophy and bunko scam religions? Well, if no money was involved it would seem hard to pinpoint Fraud. Also, with crime soaring from petty to militant crimes, going after Hindu fakirs from Poughkeepsie wasn’t high priority.
In the 1970s, the Moonies were probably the last religious group that disturbed America to the point it was heavily investigated for its conduct and the sincerity of its leader, Sun Myung Moon. When Moon was called before the judge and declared that his revelations came from Jesus, the learned jurist leaned over and asked:
“How did you know it was Jesus?”
Moon replied: “From his pictures.”
There is great truth in that exchange with the judge.
The “hippie religions” of the late 1960s, in particular how they congealed in the Haight, were the product of minds steeped in established interpretations of the cultures they grew up in. Knowing Jesus by his pictures is the perfect example. Our idealized image of Jesus is the flaxen haired Norseman in the long, soft tunic. Is this the real Jesus, however? Is this the image of a Galilean Jew of 2000 years ago? If one is seeking truth and substance, one must indeed ask such a question.
The answer is, of course not. It is our European symbol of a stoic, gentle leader. Appealing, handsome, but pure and untouchable. It is this image that was marketed, perhaps very sincerely by some so-called hippie religions. But in doing so the religious leaders revealed to what shallow extent they truly considered the substance of truth. It was presentation. It was opera. It was cultural theatre. Is there truth in this?
One group has come to epitomize the amalgam that was “Hippie Religion”: The Process Church of the Final Judgment. Apocalyptic, metaphysical, Christian, occult, dramatic. In truth, The Process was more of the Beat than anything hippie. It began in 1964 in affluent Mayfair, London, and was too arcane to be truly something popular. They also developed the belief they would represent the 144,000 to be saved in the Book of Revelation– thus they weren’t out to convert the world. The Process initially sought its members from more affluent well-to-do people. Altogether it looked like what the bunko squads used to look for– phony religion bilking money.
However, The Process was not phony. It was begun by Robert DeGrimston Moore and his wife, both of whom were disenchanted Scientologists when Scientology was only a psychoanalysis group. DeGrimston thought too much wild speculation was behind Hubbard’s theorizing. He was more for a defined process of enlightenment. They attracted about 30 followers as their religion developed and called it The Process.
As its origins imply, they had no scriptures and their views and process were not well defined in print. The group had enough money, however, to retreat to the Bahamas and then eventually they went to Xtul, Yucatan, for a year. Here The Process religion was truly formed. This was the desert sojourn. DeGrimston wrote the Xtul Dialogues. Later he would write the Logics and the details of the religion would take on its mature and confusing tenets: the worship of 4 gods, all from Judeo-Christian concepts, with occult symbolism, and the preaching of apocalypse, which was quite vogue in era of dystopia (1960s-1970s). As the 144,000 they would beat the rap to come with their process.
In 1967 they came to New Orleans, just before the counterculture’s flower power would bloom far away in San Francisco. The antiestablishment movement was still largely Beat, with Nehru collar preachers behind funky glasses, so that The Process’ medieval appearance — black tunics and red or purple surcoats– was astonishing to Americans. Add the long hair (in imitation of biblical patriarchs) and then symbols of the cross mixed with those of the occult (such as the Goat of Mendes) and people were sure they were devil worshipers.
DeGrimston’s odd tenets didn’t help. Being influenced by Eastern philosophy’s views that one must unite opposites in order to create a reconciled, complete whole, he used this with Christian theology. Thus The Process had 4 gods. Jehovah – Lucifer – Christ – Satan. Not only was this neo-polytheism in the modern world, which seemed horribly archaic, two of their gods were names for which westerners reserve for purest evil.
In Unity of Christ and Satan, DeGrimston wrote:
“Christ said ‘Love thine enemies.’ Christ’s enemy was Satan and Satan’s enemy was Christ. Through Love enmity is destroyed. Through love Saint and Sinner destroy the enmity between them. Through love, Christ and Satan have destroyed their enmity and come together for the End. Christ to Judge, Satan to execute Judgment. The Judgment is wisdom, the execution of the judgment is love.”
Apparently these revelations came in Xtul, where DeGrimston came to believe he was the re-incarnation of Jesus destined to find the 144,000 to be saved from judgment day.
Eastern philosophy overlaid on Christian and biblical concepts. Interesting. In the West these opposites cannot be reconciled, and one cannot facilitate the other. Metaphysical, of course; the Beat was. But how deep? DeGrimston remained practical and coifed himself like Jesus– something quite inviting– rather than anything “opposite” and quite repelling. The Process wanted to grow. They eventually even catered to biker gangs, not only for the notoriety but also for the protection as the counterculture blossomed. DeGrimston was also sure that the biker gangs would be the shock troops in the coming apocalypse.
The Process obviously still kept it’s apocalyptic, exclusive attitude. It was a natural step in logic that they felt they could spot the 144,000 which would make up the Processeans who would survive Judgment soon to come. It was a strange lodge of Beat-Hippies with lots of opera and lots of borrowing and assuming.
Its ultimate demise, however, was due to the fact that its once high profile was the result of fad. But even more so it died because it wasn’t hippie and it wasn’t Haight. It had been welcomed in the Haight. Anything exotic was. They forsook New Orleans and came to the center of it all; an elaborate elite seeking religion in the epicenter of the exact opposite.
More and more the Haight was putting off the erudite claptrap and attitudes of the Beat for a new freeliving lifestyle. It is this lifestyle more than hippie philosophy that would eventually delight the mainstream and set the tenor of the 1970s. The 1970s was not philosophy. It was attitude. The Process with its baroque flamboyance, medieval façade, and confusing paganism was horribly obsolete and crumbled by 1975, the era of gritty urban realism, militant brigands robbing banks and race contention.
The Human Be-In in Golden Gate Park, San Francisco, January 1967, was probably the last example of pure Beat influence in the early counterculture under the tutelage of its airy philosophers. Just months away the Summer of Love would initiate a movement of music and youth. It must have been such a potent atmosphere in the Summer of 1967 that it was palpable. For a newly released Charles Manson, who soon made it to Haight post Be-In, it was enough to inspire him to believe that the hippie movement was doomed because “all it was about was music.” Having been in prison he didn’t realize that Processean and Beat philosophy wasn’t coming into vogue with the Summer of Love. It was going out.
Music more than mysticism would become the force of the counterculture, as Woodstock would show. It would come back to the west coast at the Altamont. The goal wasn’t reform civilization anymore, the goal was to do “your own thing.” By 1969 The Haight was not the place for hippies or for a complex, erudite Beat religion. When George Harrison of the Beatles finally visited this year, he was disappointed. He said the Haight was nothing but a bunch of dropouts.
The hippie movement was pressing on to the rural areas; ironically some of its free living attitudes pressing into the other direction: into the fiber of middleclass culture. By contrast, The Haight was being destroyed by every malcontent and loser gravitating to a place where being a bum was acceptable.
In many respects The Process and the hippie religion of The Haight was the product of an insulated, luxurious society that took many things for granted. Its revolution was in putting them together in unusual ways, but like a house built of non-fitting legos there was only the superimposition of disproportion.
Charles Manson, however, had little knowledge of the counterculture. But the little conman saw that this was a season of opportunity. He also saw that his former petty pimping and auto theft was small time compared to what was possible now. He was perfectly positioned. He boasted of being a survivor in the streets. “When you have a problem, you call moms. I go to an alley and get a carjack.” When he was released he saw that the fad was to take to the streets and to be outcasts and dropouts. How many of these kids really knew how to survive? He certainly did.
Charles Manson, August 69, on an unrelated charge of car theft. Despite popular perception, Manson did not coif himself like Jesus until he had the huge publicity of the trial.
The Process was garishly preeminent in 1967. It is from The Process that he created his pitch. But Charles Manson could not afford nor did he have the luxury of The Process. Yet there is no question that Manson crudely re-chiseled Processean theory. But to what purpose? To go from petty ex-con to sincere prophet or sincere profit? He no doubt liked the appearance of insulated power that The Process had in a dump. He had read socialist philosophy in prison. He could see this was a time of social upheaval. What was his goal? A high paying scam religion or a music career?
Frankly, Manson was more likeable and approachable than the aloof and preachy DeGrimston. He could speak to the “kids” on their level against an establishment, which he sincerely didn’t like. He was voluble, personable and quite humorous. He began building a “family.” He could free wheel it for a while in this easy rider culture that he was genuinely enormoured with while he decided on guru or rock star. He collected females first and set himself to pimping for free. In an era of free love, the girls didn’t realized what they were being set up for.
Despite his complete control of The Family, Manson did not attempt an elaborate guru appearance. There was no Jesus Manson until the massive publicity of the trial. He gave alternative names to his followers, like The Process did (they also called themselves The Family), but they weren’t elevated names like Brother Abraham and Father Elias. They were names fit for Eric von Zipper’s bikers– Squeaky, Capistrano, Country Sue, Snake, and Clem. He was a skid row drug dealer in a dilapidated movie set, with wild eyed kids enchanted at his ability to survive and preach something appealing– counterculture. It wasn’t profitable. He must have had something else in mind. He had potential but so far he showed no real vision.
DOS. Disk Operating System. Call it the autonomic nervous system if you like. But it exists in all things. When mankind created computers, he had to create such an operating system before any programs could be downloaded and processed properly. Before life’s experiences can be downloaded, stored and processed, so must the human computer have an operating system.
Enough of philosophy.
It is a fact, however, that mankind is more than aware of his own nature. We can manipulate DOS or we can defer to it. Witch doctor’s manipulated it. They preyed upon the innate fear in man. Artists cater to it, exploring our instincts– our DOS.
Ritual murder lies in between. It unintentionally yields to it, leaving behind valuable clues.
This commences the dossier for the investigation of the unexplained deaths in suspicious circumstances of dozens of young white, athletic American men, along the Highway 90/94 corridor from New York City to Minneapolis-St. Paul. These incidents are collectively placed under the codename Janos Borsky. This name shall be used to designate the leader of a cell or coven which fits the profile of the perpetrators. Despite most of these being officially regarded as accidental deaths (by drowning), two have satisfactorily been shown to be homicides. These have been at the opposite poles of the corridor– New York and Minneapolis. In these instances, there is no question that more than one perpetrator was involved.
This examination will see if and how those deaths in between these two poles fit or do not fit in the classification of homicide or accidental death; and, if so, if they fit into the framework of being committed by the same perpetrators.
Even if the reason is unknown for a ritual killing, ambiance is key to the setting. The first Borsky hideout was no doubt on Long Island, New York. It could not have been a very inviting house, nor one for whatever reason provoked too much curiosity. The quintessential, foreboding house by American horror genre is the older Victorian with an organ loft or square tower surmounted by a French roof, as demonstrated by the pictures on this page.
In deference to DOS, film artists have revealed to us part of that innate world of our instincts. Such homes are distinctive but not too grand. Those surviving today are in fairly rural backdrops.
It is such ambiance that the mobile coven would seek, one that requires both isolation for its ritual, plus the solitude that is necessary for the torture to some of its victims.
Based on accumulated circumstances:
Janos Borsky commands a cell or crime coven consisting of several members. The following shall be assumed and presumed of this crime coven. There is a certain amount of wealth behind it, though not unlimited. There is sophistication in its leadership. Its base of operations, transient, is a rural house. They are not grand mansions, but they have a certain ostentation, probably slightly neglected. They follow the pattern of DOS that ritual or “aesthetic” crime must and the exigencies that the ritual requires. The homes are probably of Victorian age or appearance and somewhat isolated.
The house is rented by a member of the crime coven. Others visit. The actual number in residence or using the home cannot be determined by locals. Outwardly, the one who rented it, quite possibly Borsky or his main lieutenant, are model citizens, though somewhat aloof. The owner has a sedan. One of the visitors may use a van, or the van might only turn up on the stalking nights and therefore not be seen by local citizens and associated with the house.
The stalking is visual, selective of a type, centered on the local bars, rather than of any particular individual beforehand. The victims are young men in their prime. They are athletic, handsome, usually attending university, and invariably catholic. In each incident they vanished after leaving the bar, often in varying states of intoxication. The persons are either not found again or found much later in a nearby river or body of water. The circumstances in which they vanish only lends credence to the prosaic theory that they drowned while intoxicated.
It should be noted that some of these cases overlap what is popularly called the Smiley Face Killer Theory. This theory is not endorsed here. It is a matter of happenstance that some cases overlap. Some of the theorists’ observations will be noted where pertinent, as they are relevant to individual cases they personally investigated. Some overall patterns and collations will also be cited.
The Smiley Face Killer Theory is, in a nutshell, that a widespread gang of serial killers operate in several states and kill young, white, college age athletic men. They drown them and then slip them into a lake or river and mark the location with a smiley face graffito. The motive is their desire, in essence, to thumb their nose at the police.
The logistics that must be involved for a crime gang to carry out such series of murders is quite immense. To think that such a crime gang would do so for the paltry thrill of saying “neah, neah” to the police, “try and catch me,” is naïve at best. The theory also over estimates the ability of the police in several jurisdictions to even uncover a connection between the location where the body has been found in a river and the location of the smiley face graffito which, given currents and sometimes months, are far apart. Moreover, one would imagine that such a crime gang would also suffer from an informant.
Only groups or covens held together by religious or cult devotion, or fear, have been able to act without any real worry of informants. For example, the Mafia is seldom informed upon from within, largely due to the retribution factor.
Outside of the medical profession, no serial killer has ever tried to disguise his acts as anything but murder. Those that dumped their victims in the woods, under floorboards, or wherever, may have tried to hide the bodies but did not make the victims look as if they died from some other natural cause.
It can be argued that some crime coven, however, with an ulterior motive from the occult, would wish to hide the mode of death of its victims. They would not want the victims to appear murdered or merely to have vanished. Mysterious disappearances only inspire curiosity and investigation, often times even decades later, as both the individual mind and the collective popular mind are fascinated by solving a puzzle.
The Borsky crime coven probably does not exceed 5 members, at least for those involved in the criminal aspect of the “gang.” At least one is a woman.
Borsky himself must appear somewhat brilliant to his followers. He displays sophistications, but is unquestionably not from any ancient or noble Eastern European house. There may be Brief Adel in his past. But it is likely he is from the merchant or professional background, with an inclination to reading and erudite discussions. He is more than mutton dressed as lamb, but that British expression may capture some elements of his character. Like all pretenders to a certain amount of elitism, he is flattered by references to himself in that light.
The fact that most of the young men seem to be catholic is the most disturbing factor. It indicates a certain amount of specialized stalking or some informant at the respective university.
All aspects will be developed as this examination unfolds.
These deaths commenced in the multiethnic city of New York in 1997. The first case will underscore the logistics and modus operandi required.
“When we arrived at the mouth of the Kattlepoutal River, twenty-six miles from Vancouver (Washington), I stopped to make a sketch of the volcano, Mt. St. Helens, distant, I suppose, about thirty to forty miles. This mountain has never been visited by either whites or Indians; the latter assert that it is inhabited by a race of beings of a different species, who are cannibals, and whom they hold in great dread . . .”
Paul Kane, frontier artist, March 26, 1847.
“Although I have never personally encountered a Sasquatch, there is ample proof that hairy giants formerly inhabited the Chehalis district in considerable numbers. Its ancient name— ‘The Place of the Wild Men’— was until recently accepted as an echo of primitive superstitions, but the accidental discovery a few years ago of two crude cave dwellings confirmed the Indian legend that the later Troglodytic period of this region was the abode of human beings of huge stature.”
J.W. Burns, Indian agent, Chehalis District, British Columbia, 1940.
” . . .The Indians are now very sensitive to any imputations cast upon their veracity in this matter. During the 19th century they were ready to tell enquirers all they knew about the Susquatch [sic] men; but today they have become more reserved, and talk only to government agents about the matter. They maintain that the ‘Wild Indians’ are divided into two tribes, whose rivalry with each other keeps the number down and so prevents them becoming a serious menace to others. . .”
C.S. Lambert, 1954.
Do these men (and many others) speak of the same “wild man”? The Salish Indians of the Chehalis were the most detailed because here in British Columbia two tribes converged head on. J.W. Burns was also their Indian agent. He is the man who introduced us to the Indian stories of “Sasquatch,” a name he condensed from Saskahaua George, pronounced with the heavy Salish accent as Saskahaua Chotch. The Saskahaua was the Chehalis’ ancient name. Within this huge, primal area of British Columba there lived two types of “wild Indians,” similar enough to be considered roughly the same thing but different enough for the Salish to draw distinctions.
J.W. Burns was also faithful enough to preserve for us accurately that both tribes were the size of men. They are about 6 to 6 and a half feet tall but twice the thickness of an ordinary man. To the shorter Indian peoples these were giants. Because the word “giant” was often used, White Man later distorted the stories into the legend of 8 to 10 foot tall giant Indians with long hair on their head and then a giant Gigantopithecus ape. But the truth had always been something hairy all over and very manlike.
These are the 2 tribes. But what are they? Is one an apelike human and the other a humanoid anthropoid? Or are they two separate species of undiscovered anthropoid who are inimical to each other?
Many tribes have preserved the reality of the bukwas– the “wild man of the woods.” But their artwork doesn’t help answer the question. It only confirms the conundrum. He is portrayed in art as two different things– human and apelike. It appears two different entities were truly that suggestive of each other.
There is another problem. How to reconciled the masks with other stories of “wild men”?
One example of the wild man– monstrous, fierce, manlike but more ghoul than man.
There is no known artwork of the dreaded Skoocoom of Mount St Helens. Indeed, Paul Kane couldn’t really understand what the Klickitat and Chinook meant, thus rendering them as the superlative redundancy “beings of a different species.” Yet they were so humanlike that the local Indians regarded them as cannibals for having half eaten a trapper before Kane’s arrival. When Whites began to visit Mount St. Helens more they came back with stories of the Mountain Devil. These encounters eventually led to the legend of the “gorillas of Mount St. Helens.”
If that’s what the Indians were speaking of, then what are the Skoocoom? One thing is certain: they were so dreaded that no Indian would step foot on the mountain shoulders. They were so dreaded there is no artwork of them. They were humanlike to the Indians but not human; they were gorilla like to White Man but not gorillas.
The most details still come from the Saskahaua where the two tribes collided. A number of Braves who had had contact with the “wild Indians” insisted that one tribe could speak something akin to Douglas. Brave Charley Victor insisted they were human, though quite different. Of his encounter with a Sasquatch klootchman (female) he said: “The hairy creature, for that is what it was, walked toward me without the slightest fear. The wild person was a woman. Her face was almost negro black and her long straight hair fell to her waist. In height she would be about six feet, but her chest and shoulders were well above the average in breadth.”
There are a number of example of the bukwas preserved in tribal masks. The same Salish have a very peculiar one. It is preserved in Washington DC in the National Museum of the American Indian.
There it is– the features are not Indian or White. They are negroid to an extent and the symbolic trappings are there to indicate the “wild man” — disheveled hair, rough, unkempt appearance. The mouth does not have the grimace and snarling teeth because this is the Shaman mask, and the mouth needed to be jointed in order to work. However, many of these type of masks do not have the snarling grimace. He has noticeably fat lips. All the humanlike bukwas masks have noticeably fat lips.
Is this the Sasquatch man, the tribe of wild humans the Salish insisted lived deep in the Saskahaua? This isn’t the article “Meet The Sasquatch,” so we don’t want to deal with it here, but I would say it would be a good guess. The difficult part is to try and sort out how many of the other “wild Indians” in the Pacific Northwest are this same type of people. There are the stories of the Seahtiks and other tribes who lived in conclaves along the Cascade range.
They most certainly are not Bigfoot. But could some of these have been mistaken for the Skoocoom?
From other masks there can certainly be no doubt that something very apelike is also presented as snarling in the manner of the bukwas. The Tsimishian Mask is the most notable as that of an “ape.”
Is the Saskahaua reality the truth for the entire Pacific Northwest? Are there remnants of actual, very primitive looking people in conclaves and also a very unusual anthropoid? Or is it only true for the Saskahaua?
Unlike with the artwork representing the Dsonoqua, the bukwas cannot be reconciled with a species. We only know from artwork that there are snarling “apes” and men, strange different looking men, an sometimes a mixture of both. When the Klickitat said “beings of a different species” which ones were they referring to? Which ones really are the dreaded Skoocoom?
Although no identifiable artwork exists, fortunately there are other reports, far more detailed, of a tall, hairy humanlike anthropoid that give us some clues. Next we will meet the Skoocoom.