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196 The Jourwl of Para in the lbero-American World 197
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is particularly true lvarado's reviewIs (1984a, 1985) and his
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discussion of language rier ems in parapsychology (1989a).
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Moreover, Alvarado, a esearch assistant at the Division of
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Parapsychology (now the of Personality Studies) at the Uni-
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versity of Virginia, has nta a constant flow of information
gl I onstant I
nia, has Intal ac
Clog.cal ivities in -n
on parapsychological ivities in .n America to research centers
I America
rs. In
in the United State r the last eig ars. In addition, among the
t
Sta e rthe las@ eigh a Z
Ibero-American apsychologists, he i one who has published
an apsychologIsts' he I one
most extensive n the English-language nals and the only one
e n the Eng lish_language na
ever to be ele d a member of the Board o 'rectors of the Para-
d amember of the Board0
Mexico
Mexico has been known for a long time as the land of the sacred
mushroom or peyotl, a plant used by the Indian shaman to induce
an altered state of consciousness, which allegedly facilitates the man-
ifestation of psychic powers. This country has also been a major
source for many parapsychological researchers interested in unor-
thodox. psychic healing practices. Famous curanderas, (healers) such
as Maria Sabina and Dofia Pachita have been extensively investi-
gated by Stanley Krippner and other famous parapsychologists
(Krippner & Villoldo, 1986).
Although Mexico has been a major source of study for many
ParanSvrhn1noriqt_q from foreign countries. Dsvchical research has not
r I Q
flourished there as it has in other countries such as Argentina and
Spain. Moreover, even though the country is located on the south-
ern border of the United States and has been subject to very strong
American cultural influence in almost every aspect of life, the dom-
inance of the United States has not been a factor in the develop-
ment of parapsychology. Even though in the United States there are
more parapsychological research centers than anywhere else in the
world, very little is known in Mexico of their research. Most of what
is known about serious parapsychology comes from Latin American
countries such as Brazil. For example, the writings of Quevedo are
well known in Mexico, and also most of what is known generally
comes from popular magazines.
Early efforts to study psychical research within a scientific frame-
work in Mexico began in 1919 with the isolated efforts of such re-
searchers as the German-born medical doctor Gustav Pagenstecher,
the first researcher to conduct serious psychical research in Mexico.
Pagenstecher was a very well-known and respected physician in the
Mexican medical community as well as in political circles. In the
course of his career he delivered speeches before two presidents of
Mexico, Diaz and Obreg6n. (Allison, 1943)."
A respected member of the medical profession, Pagenstecher
said he had been a materialist for forty years when he had his first
encounter with the paranormal. It was during a hypnosis treatment
of one of his patients who had insomnia that he discovered the re-
markable psychical. gifts of Maria Reyes de Zierold. Pagenstecher be-
gan a series of psychometric experiments with her in 1919. The re-
sults were so striking that he brought them to the attention of the
Mexican medical society, which appointed a commission to verify
them. Pagenstecher also decided to write to the ASPR and send
some ofthe results he had obtained. The results induced Walter
Franklin Prince, Research Officer of the ASPR, to go to Mexico to
investigate the case. After a series of experimental sittings with Zier-
old, Prince was so impressed with the results that he decided to pub-
lish them in the Journal of the ASPR in 1920 (Pagenstecher, 1920).
Prince later published another paper in which he discussed the ex-
periments in which he participated (Prince, 1921b). Moreover, the
ASPR published a monograph by Pagenstecher entitled Past Event,5
Seership: A Study of Psychonwfty (Pagenstecher, 1922).
According to William Roll (1967), Pagenstecher contributed to
two major areas in parapsychology:
[He was], as I'm as I Irmlow "he first, investfiglator t@ 1C& hvnnosis a., a
- --- __1 r
means to cultivate ESP in a gifted subject.... Pagenstecher's studies were
also, I believe, the first to indicate that the (parapsychological) associa-
tion of objects may be governed by the same laws that govern the (psy-
chological) association of ideas. (p. 238)
Pagenstecher showed great courage in undertaking these exper-
iments. He jeopardized his professional standing as well as his med-
ical practice by trying to substantiate the claims for Zierold's psychic
abilities. The Medical Commission appointed to investigate the case
was skeptical of the reported phenomena. Fortunately, however, the
Commission's leading experts obtained successful results in the ex-
periments in which they participated (Gomezharper de Treviflo,
1990).
I
Obreg6n was a revolutionary military leader, later President of Mexico. Walter
Franklin Prince (1921a) relates an interesting psychic experience witnessed by Ob-
reg6n, about a precognitive dream Obreg6n's brother had about the death of their
mother.
Approved For Release 2003/09/10 CIA-RDP96-00792ROO0700100001-9
198 The Journal of Parapsychology
Another development in parapsychological activities in Mexico
occurred in 1937. A team of medical doctors, headed by Dr. En-
rique Arag6n, formed a special commission to investigate an alleged
case of poltergeist activity surrounding a thirteen-year-old Mexican
boy named Joaqufn VelAzquez Villavicencio. As part of the investi-
,gation, the team tried to measure the level of RSPK energy, using
,!a special apparatus called a sthenometer designed by the French
@psychical researcher Paul Joire to detect PK forces (Gomezharper de
c:,Trevifio, 1990). Arag6n's contributions were important to parapsy-
ahology in Mexico because of his prestigious position and his aca-
Piemic attainments. Arag6n was at one time president of the Uni-
ID
8versity of Mexico and was also founder and Director of the Instituto
a%e Psiquiatrfa y Psicologfa there. He conducted field research on
glaunting cases, precognitive dreams, and fraud in Spiritism.
In 1939, Arag6n founded the Circulo de Investigaciones Meta-
CD
gpsfquicas de M6kico." The aim of the Institute was to conduct a
Acientific investigation of a case of alleged materialization produced
@)y the most famous medium in the history of Mexico, Luis Marti-
aMez. The medium started his activity when he was six years old and
:!@dlegedly could produce incredible phenomena, such as lights, ap-
Uports, direct writing, direct voices, levitations of objects, and so
aorth. The attention drawn by the case led to the participation of
:71nedical and political men in the sessions. Two ex-presidents of
-&exico were said to have participated in the s6ances (Garofano,
21988). Other work worth mentioning is that conducted by the jesuit
R)riest and psychical researcher Carlos Marfa Heredia. He recorded
(%everal observations and experiments in which odors (or other stim-
U)
muli) -associated with forgotten experiences were presented to the sub-
Q
-Qect, theoretically causing an imbalance in the subject's subconscious
Lrinemories associated with the odor which, in turn, induced a tele-
L_
LTathic transmission of the forgotten experience to a nearby perci-
Mpient (Heredia, 1931/1945).
0) For Heredia, telepathy and spontaneous case occurrences were
>
C
,fairly acceptable; however, phenomena of the s6ance'room were to
aiim anathema. Having developed some skills as an illusionist, he
<used to tour the country demonstrating mediumistic manifestations,
This research group later changed its name to Instituto Mexicano de Investi-
gaciones Siquicas, which also published a detailed account of the s6ances with the
medium Luis Martinez which lasted for over ten years. The publication was called
Una Ventan4 al Mundo InvisibLe [A Window to an Invisible World] (Instituto Mexicano
de Investigaciones Sfquicas@ 1960). Another interesting dimension of this case is the
participation in the seances of two well-known Mexican psychical researchers, Gustav
Pagenstecher and Carlos Maria Heredia.
Paralpsychology in the lbero-American World 199
as he supposed, by his methods of nonspiritual conjuring. He wrote
a book along these lines debunking the mediumistic phenomena
claimed by Spiritists; it was called Los Fraudes Espiritistas y los Fen&
Menos Metapsiquicos (1931/1945). Unfortunately these efforts to or-
ganize serious centers and societies to study psychic phenomena
from a more empirical approach never led to a more formal type
of organization; most of these centers and investigations were sh@ofi'%-
lived.
Since the 1930s, very little is known of any other serious e
ff@U
to introduce scientific parapsychology to Mexico. After 1940, @ I
mentioned at the beginning of this section of the paper, the Rst
known studies have been conducted by anthropologists and pga-
psychologists interested in nonorthodox practices of healing, pa@ic-
ularly those of the shamanistic variety. C*4
CD
Among the healers was the famous Oaxacan shaman, Bar ra
Guerrero, best known as "Pachita," who practiced as a psychic gir-
geon and who in the 1960s became the subject of enormous al*n-
tion, Pachita was studied by Krippner and Villoldo (1986) and Rh-
ers. Another healer, perhaps the best known of all, was NIF04a
Sabina, who drew worldwide attention because of her use of hAu_
cinogenic: mushrooms in her unusual healing practices. 5
It was not until 1974 that the first Mexican parapsychologica&o-
ciety was created, the Sociedad Mexicana de Parapsicologfa, heaVed
by Carlos Trevifio, a psychiatrist and an Associate Member Ahe
Parapsychological Association. The Society at the present time ap-
resents the most critical approach to parapsychology in Mexicf@ It
trains researchers and provides education both to the Church end
W I
to lay persons concerning alleged cases of demonic- possession and
other manifestations of psychic phenomena. The Society also o4rs
courses in parapsychology to the general public in an attem1Z to
correct misconceptions about the nature of scientific parapsy@kol-
ogy. For example, in Mexico the common belief is that parapsy4gol-
ogy is a mixture of magic, demonology, and sorcery. A paratsy-
chologist is thought to be a person who reads Tarot cards Qnd
coffee grounds and prepares horoscopes. Under these circa!n-
stances an average Mexican tends to dismiss such beliefs, par<cu-
larly since they are deeply rooted in their tradition and cultural her-
itage (Gomezharper de Trevifio, 1990).
Along with courses for the general public, the Mexican Society
is the only organization that offers an officially required course for
candidates to the priesthood studying at the Instituto de la Arque-
di6cesis de M6xico. Members of the Society have also conducted ex-
200 The journal of Parapsychology
perimental research with Kirlian photography (Trevifio, 1975) and
field investigations of haunting cases and poltergeists.
Some parapsychological conferences have been organized in
Mexi'co-for instance, the Congreso Internacional de Parapsicologla
.4eld in 1984 in Mexico City. The Society also organized the Primer
,Simposio de Parapsicologia Cientifica held in 1984. At this meeting
Ca number of PA members presented papers, among them Marilyn
C
Schlitz and Stanley Kripprier (Gomezharper de Trevifio, 1990).
T_
o Another conference worth noting is the one organized by the
Raewly created Sociedad Mexicana para la Investigaci6n Esc6ptica.
&he first Latin American skeptics' conference was cosponsored by
ct;SICOP and convened in Mexico City in 1989. The conference in-
(L
D:Iuded speakers such as Ray Hyman and James Alcock, as well as
@;everal psychologists from the University of Mexico. The new Mex-
9can society of skeptics headed by Mario M6ndez has launched a
W
;urna,l called El Investigador Esciptico, which will be made available
roughout Latin America for Spanish-speaking readers.
An example of the attention to parapsychology given by high-
anking political figures in Mexico was the visit of the wife of the
lormer president of Mexico, Carmen L6pez Portillo, who visited the
5nstitute for Parapsychology in North Carolina to participate in
aome testing demonstrations of ESP. It is also interesting to note
5hat the wesident's sister, Margarita L6pez Portillo, prepared a
@ideo about the life of the famous Mexican healer "Pachita." There
'Are also some isolated researchers in Mexico such as Jacobo Grin-
%erg who in 1977 conducted research in dermo-optic perception.
ca
a) It is unfortunate that one can find no serious parapsychological
ix%ublications in Mexico at the present time. There are only some
g>opular magazines on the topic, such as Duda [Doubt]."
U_
'a Conclusion
4)
>
0
CL So far, I have surveyed the past and present positions of para-
,%s chology in several Ibero-American countries. But what does this
y
conglomeration of names, societies, and research centers mean@
First of all, as I have pointed out, my purpose was to familiarize the
English-speaking parapsychologists with the work of their colleagues
from other countries, especially those researchers who have been in
" Duda is a magazine that is widely published nationally. It includes sensational
articles on mixed topics such as UFOs, ESP phenomena, cryptozoology, and so on.
Parapsychology in the Ibero-American World 201
the field of parapsychology for many years but whose work and
publications have been neglected in the major English-language
journals. Second, I have reviewed a variety of parapsychological ac-
tivities so as to provide the reader with insight into the different
approaches to psychical research in different countries as well as
into the cultural, geographical, and historical factors that have 01-
ored parapsychology in those countries. Some of the informaGn
provided is new and, may I say, very interesting. The different&-
search methodologies pursued by the parapsychologists in tb$@e
countries range from the empirical quantitative approach of the 8r-
gentinian group, who follow the Rhinean School, to the theoretal
and Spiritualistic approach shaped by the influence of ideologgAl
and cultdral constructs of the Brazilian Spiritists and Catholic e-
searchers. However, in a way, these different appro - - le
study of psychic phenomena are reflections of the cultural milielgin
I
which the research has evolved. W
Another important feature that emerges from an examinatiog!of
the developments of parapsychology in these countries is that est
lbero@American researchers are in the main plagued with the ste
practical and theoretical problems common to most other co es
involved in psychical research. Common problems are the struggle
to gain recognition in their own scientific communities and the Rck
of economic means to support research. a)
Still ariod-ler unfOrt-anate patterni. theeison on of hoividuaFre-
searchers in these Ibero-American countries from their counterf@rts
in the English-speaking parapsychological community. SomPof
these researchers, such as J. Ricardo Musso and Naum Kreirlan
from Argentina, have been doing research and publishing exiin-
sively since the 1950s but remain virtually unknown outside I&FI-ir
own countries. Very few of the researchers from those counwes
have ever belonged to the Parapsychological Association. A brie&e-
view of the most recent list reveals that even at the present fime
there are very few lbero-American members in the PA, an org1ni-
14 0
zation that claims to be international. L_
It is my hope that this brief summary will bridge the gap creRed
by the language barrier and will remedy the previous lack of Aor-
mation, thus fostering communication between Ibero-American re-
searchers and their English-speaking colleagues. The increase of
communication with parapsychologists in the Ibero-American coun-
lbero-American members account at the present time for less than 8% of the
Parapsychological Association members (Parapsychological Association, 1991).