Sunday, November 29, 2015

Ultimate Reality in Buddhism (video)

Dr. G.P. Malalasekera, Editor-in-Chief, Encyclopedia of Buddhism (, Wheel #127), Essays in East and West Philosophy, U. of Hawaii Press (BPS 1951/2008) edited by Wisdom Quarterly
A buddha is a supremely enlightened teacher. When Wisdom Quarterly refers to the Buddha, we mean the historical Shakyamuni Buddha, Siddhartha Gautama, "Sage of the Shakya Clan."

The School of Life(The School of Life) But I don't like intellectual discussions of Buddhism! Say it in a way we can understand! Say it like the Buddha would say it! Okay, here's the story in brief from The School of Life: The Buddha's "philosophy" or Dharma teaches us that craving, which is rooted in ignorance and accompanied by aversion, is at the root of our suffering and restlessness - and that calm can be achieved through serenity (jhana) and insight (vipassana), systematic contemplation founded on a base of calm-collected-concentration. If this explanation is too easy or silly, try this:
Aspects of Reality as Taught by Theravada Buddhism
Meditation beats philosophizing.
In regard to the question, “What is ultimate reality?” different schools of philosophy or systems of thought fall into two main divisions. Some of them say that ultimate reality is one: They believe in a permanent unity behind all the variety and change of the world.
  • [Theravada is the "Teaching of the first Elder Enlightened Disciples of the Buddha." It is the current expression most closely associated with the practice of early Buddhism. It should not be confounded with the pejorative Hinayana or "Lesser Vehicle" schools, like the Sarvastivada, all of which went extinct. Later Mahayana Buddhism tries to teach the same thing in a different way with invented sutras and lengthy "Perfection of Wisdom" (Prajna Paramita) literature, most pithily expressed in the beloved but rarely understood Heart Sutra, which is about anattā or "not-self" as ultimate wisdom but expressed as śūnyatā or "emptiness."]
These are the  eternalists, theists, dogmatists, monists, animists,  traditionalists, fideists, ontologists, realists, idealists, and energists. All of these schools, though distinct among themselves and even opposed to each other on many points, nevertheless have this in common:
They accept an ultimate reality that is an entity, in the metaphysical sense, whether that entity be called essence or soul, God or Force, categorical necessity or whatever other name may yet be invented. They may be said to follow a subjective method, molding reality on concepts. Hence theirs is mostly a method of conjecture.

"What's science ever done for us?"
The other schools say, some of them not very explicitly but implicit in their doctrines, that ultimate reality is plural. They follow an objective method, molding their conceptions on observations. They generally deny a unity behind or within nature’s plurality.
These are the annihilationists, atheists, materialists, rationalists, dualists, pluralists,  nominalists, relativists, positivists, phenomenalists, occasionialists, transformists, progressivists, and so on. Here again, all of these schools, though differing among themselves on many points, have this in common: They reject a metaphysical entity.
  • Now do that to your mind (WQ).
    [Wisdom Quarterly: "ultimate reality" in Buddhism may be defined as direct realization of the Three Characteristic Marks of Existence: ALL things are impermanent, incapable of yielding satisfaction/fulfillment, and impersonal. Moreover, if one understands that the ultimate problem of existence is ignorance (along with its constant companions greed and aversion), one will realize that the ultimate solution is enlightenment and strive to achieve it without hesitation. If one would rather get swamped down in details, it may be endlessly interesting to study Buddhist psychology and physics (Abhidharma) in terms of the ultimate constituents of reality, namely, cittas and kalapas or "thought moments" and "material particles" as we often discuss in variety of posts.]
Now, what is the place of Buddhism among these different “ists and isms”? The answer is that Buddhism does not belong to either group. The ultimate reality of the phenomena in the universe (the chief phenomenon around which all others center) being the “I,” “me,” the “self,” is, according to Buddhism, NEITHER plural nor one, but none!
  • [Anattā ("not-self," non-ego, impersonality) is the ultimate teaching that neither within the bodily-and-mental process of existence nor apart from these phenomena can there be found anything that -- in an ultimate sense -- can be regarded as a real self-existing ego or entity, soul or any other abiding essence.  This is Buddhism's central doctrine. Without understanding it, real knowledge of Buddhism is impossible. It is the only specifically Buddhist doctrine, with which the entire structure of Buddhism stands. All other Buddhist doctrines might, more or less, be talked about in other philosophies or religions. But the doctrine of the impersonality of all things is clearly and unreservedly taught ONLY by buddhas...]
In religion and philosophy as well as in metaphysics, the words “reality” and “real” express more than one aspect of things: the actual as opposed to the fictitious; the essential as opposed to the accidental; the absolute or unconditioned as opposed to the relative or conditioned; the objectively valid as opposed to the ideal or the imagined; that which ultimately and irreducibly is opposed to that which by means of various names signifies the mind’s stock of knowledge.

It must be admitted that in the sutras (discourses) attributed to the Buddha, we do not find any terms exactly corresponding to “real” and “reality,” but all of the above antitheses do occur and find expression in a variety of ways.
  • What is ultimate reality Buddhism? It is "Truth that is true in the highest or ultimate sense" (para-mattha) as contrasted with "conventional truth" (vohāra-sacca), which is also called "commonly accepted truth" (the consensus reality, sammuti-sacca or Sanskrit samvrti-satya). The Buddha, in explaining his Dharma or doctrine that leads to enlightenment (awakening) and nirvana (the "end of all suffering"), sometimes used conventional language and sometimes a philosophical mode of expression in accordance with undeluded insight into reality. In that ultimate sense, existence is a mere process of physical and mental phenomena within which, or beyond which, no real ego-entity nor any abiding substance is to be found. So whenever the sutras speak of a person, or of the rebirth of a being, this must not be taken as being valid in an ultimate sense, but as a mere conventional mode of speech.]
The Buddha’s teachings (Dharma) are more deeply and directly concerned with truth and the pragmatic importance of things, more with what might be called “spiritual health” than with theories. There are certain facts regarding spiritual health, however, about which it is necessary to have right views in order that action (karma) may be taken accordingly. These are the actualities (ultimate realities); other things are of very much less value.

The true is, therefore, the actual, that which is. It is expressed by the Pali word sacca (Sanskrit, satya), which means “the fact” or “the existent.”

(Z1DO4U) Peer Gynt In the Hall of the Mountain King (a troll) by Mel-O-Toons
It must always be borne in mind that Buddhism is primarily a way of life and, therefore, that it is with the human personality that it is almost wholly concerned. Various metaphors are used to describe the essential nature of the personality (the "self" in conventional rather than ultimate terms):
  • For example, “To regard the body as something of worth would be like taking frescoes to be real persons.” Or again, “As one would view a bubble, as one would view a mirage, so should the world be looked at.” (Dhammapada Verse 170.) “The world is like a dream” (Saṃyutta Nikāya, S III 141).
They are meant not so much to indicate the ontological unreality of objects and sense impressions (like the māya, or illusion, which we come across in Brahminical/Hindu Vedānta) as to express a repudiation of permanence, a sense of happy security, a superphenomenal substance or soul underlying them. They are also meant as a deprecation of any genuine, satisfying value in spiritual life to be found either in “the pride of life” or in the lust of the world.
At the time of the Buddha there were in "India" (Jambudvipa) views similar both to those of the Parmenidean (Parmenides/monist) school of Greater Greece (that the universe is a plenum of fixed, permanent existents) and to that other extreme field by Gorgias and the Sophists (that nothing is).

In all things the Buddha’s teachings or Dharma represent what he terms the Middle Way (majjhima paṭipadā), the doctrine of the golden mean, the theory of conditioned or causal becoming, the most succinct statement of which is to be found in the Saṃyutta-Nikāya:

The Buddha standing, fearless mudra (Nippon_newfie)
“'Everything is' -- this, O Kaccāyana, [is the first] extreme. 'Everything is not' -- this is the second extreme.”
  • Saṃyutta Nikāya, S II 17. See Mrs. Rhys Davids trans., in F. L. Woodward, Kindred Sayings (London: Oxford University Press 1926), Vol. IV, p. 13.
“The Tathāgata [the "Wayfarer" or "Thus Come One," "Welcome One," and "Well Gone One"] (the term the Buddha used when speaking of himself), not accepting these two extremes, preaches the doctrine of the Middle Way.”
The followers of the first extreme were known to the Buddha as eternalists (sassatavādino). Some of them stuck to the old sacrificial [Vedic] religion, which [like the Old Testament Judaism at the root of Christianity] promised blissful existence in heaven after death.

Others favored a monistic view of the universe and believed in the attainment of a supreme bliss which consisted of the dissolution of personality in an impersonal, all-embracing Absolute.

There were others who held the idea of an eternal, individual soul, which after many existences [rebirths] would return to its genuine condition of [permanent] spirit as a result of accumulated merit.
These various views are described in the "Net of All-Embracing Views" (Brahmajāla Sutra of the Long Discourses of the Buddha or Dīgha-Nikāya).
  • The first discourse of the Long Discourses (Dīgha Nikāya). See T. W. Rhys Davids,  trans., Dialogues of the Buddha (London: Oxford University Press, 1901), Vol. I.
"All things proceed from a cause, and I make that cause known and also its cessation."
It is interesting to note from these descriptions that the various schools of idealism, which later appeared in the West, had their counterparts in the India of the Buddha, for example, subjective idealism (which holds that it is the “I” alone which exists, all the rest being a modification of my mind), objective idealism (which holds that all, including the “I,” are mere manifestations of the Absolute), or the absolute idealism of Hegel (which informs us that only the relation between the subject and object is real).

All of these varieties of idealism the Buddha held to be “painful, ignoble, and leading to no good, because of their being intent upon self-mortification.”
  • Saṃyutta Nikāya, S IV 330f.  Dhammacakkapavattana  Sutra.  See Lord Chalmers, trans.  Further Dialogues of the Buddha (London: Oxford University Press 1926).
"Suffering has an origin and a cessation."
Idealism, according the Buddha, has but one reality, that of thought, and strives for but one end, the liberation of the thinking self.
Addiction to self-mortification is merely the practical side of the speculations of idealism, in which the “self” is sublimated, with the natural consequence that the “self” must be liberated from matter, the “soul” must be freed from the bonds of the body. The passions of the body must be subdued even by force. Body becomes the eternal enemy of the spirit to be overcome by prayer, fasting, and other austerities.
The followers of the second extreme, who denied any survival of the individual after death or any retribution for moral and immoral deeds (karma), the Buddha called annihilationists (ucchedavādin).
The annihilationists, too (or, as they came to be called later, the materialists) [who teach that the self is annihilated at death with the breakup of the physical body], had many varieties of belief in ancient India.

(Askathor) Edvard Grieg's "In the Hall of the Mountain King" (Suite No. 1, Op. 46), Liepzig Orch.

Some, like the Epicureans, denied any external Agency as the cause of matter and maintained that the highest good was pleasure. Others, very much in the manner of Hobbes, Comte, or John Stuart Mill, held that only the sensuous could be an object of knowledge.

But all of them saw only one origin, matter, and strove only for one end, material well-being. Increase of comfort, said the Buddha, only leads to desire for still more, and the desire for more leads, and will always lead, to conflict and conquest. He, therefore, condemned materialism as “despicable, vulgar, ordinary, base, and leading to no good (Ibid.)
In the Buddha’s view, both idealism and materialism, though theoretically opposed, converge both in their starting point and in their goal. For “self is their beginning and satisfaction their end.”
Between these two extremes, therefore, of materialistic self-indulgence and idealistic self-denial (not as a compromise but “avoiding both”), the Buddha formulated the Middle Way, “the way of knowledge and wisdom,” not in the wavering of speculation, or in the excitement of discussion, but “in tranquility of mind and penetrative insight, leading to enlightenment and deliverance [from all suffering], enlightenment with regard to the real nature of things and deliverance from suffering and its cause” (Ibid.)

In following the Middle Way, the Buddha realized that part of eternalism's doctrine is correct -- the gradual accumulation of merit in a series of existences (rebirths). But he saw as incorrect the doctrine of an eternal spiritual principle. He saw a contradiction in assuming an eternal, pure, spiritual principle, which for incomprehensible reasons became polluted with the filth of mundane existence only to revert later to original purity.

Samsara (the Wheel of Rebirth) is a long and painful round until enlightenment.

Along with annihilationism the Buddha saw that every permanent thing is actually in flux and therefore impermanent.

The Buddha’s liberating realization came from seeing the insubstantiality in all things, understanding that "the world" is a process -- a progression of discrete, radically evanescent elements (kalapas and cittas), some physical, some metaphysical.

The Buddha's discovery was not an immediately apparent one because he had also to find a theoretical basis to preserve the vital necessity of virtue, ethics, and morality (sila). He was faced with the apparent contradiction of a moral law without a person on whom the law was binding, liberation with nobody to reach the goal of nirvana.

How he discovered the solution to this apparent problem will appear in the sequel. The shortest statement of the Buddha’s teaching is contained in a formula which has come to be regarded as the Buddhist credo succinctly expressing the Four Noble Truths:

“Whatsoever things proceed from a cause, the Tathāgata [the Buddha] has declared the cause thereof; he has also explained their cessation.”

This is the doctrine of the shraman. It declares, in other words, that the Buddha has discovered the elements and their causal connection and a method to suppress their active efficiency and secure their quiescence.
The Buddha claimed that the Dharma is a practical teaching: its objective is to guide the way of escape from the ever-revolving round of rebirth-and-death (saṃsāra) and which is considered a condition of degradation and suffering (dukkha).

This path of escape from suffering was meant primarily for human beings [and devas, so another title of the Buddha was "teacher of gods and men," shasta deva manusanam, which means "instructor of devas and human beings"]. More

Saturday, November 28, 2015

Overcoming DEPRESSION (sutra)

Dhr. Seven, Amber Larson (editors), Wisdom Quarterly; Helmuth Hecker, Sister Khema (trans.), Kosala Sutra: (What Cannot Be Got) The Kosalan (AN 5.49); Marshall Rosenberg (NVC)
From Buddhist Women at the Time of the Buddha (BPS, Wheel #292, 1982) translated from Pali by Helmuth Hecker and Sister Khema ( edited by Wisdom Quarterly.
Future king (Dboo/Nick Dewolf)
At one time the Blessed One (the Buddha) was staying near Savatthi at Jeta Grove, in the monastery donated by Anathapindika.
Then King Pasenadi of Kosala approached, paid his respects, and sat down nearby. Because at that time Queen Mallika died, a certain man approached the king and whispered in his ear: "Your majesty, Queen Mallika has died."

At those words King Pasenadi was filled with grief and depression.

I'll be back for your wife (countryfried).
And with shoulders drooping, head down, he sat glum with nothing to say. The [Buddha] saw the king sitting there in that way and spoke to him in this way:
"Great king, there are these five circumstances not to be obtained by ascetic (shramana), Brahmin priest (brahmana), deva (fairy, light being), mara (obstructive spirit), brahma (divinity), or anyone in the world. What are the five?
A sweet, innocent child loves Death.
1. "That what by its very nature is to decay will not decay is a circumstance not to be obtained by an ascetic...or anyone in the world.

2. "That what by its very nature will fall ill (be diseased) will not fall ill is a circumstance not to be obtained by an ascetic...or anyone in the world.
3. "That what by its very nature will die will not die is a circumstance not to be obtained by an ascetic...or anyone in the world.

4. "That what by its very nature will be exhausted will not be exhausted is a circumstance not to be obtained by an ascetic...or anyone in the world.
5. "That what by its very nature will be destroyed (fall apart) will not come to destruction is a circumstance not to be obtained by an ascetic...or anyone in the world.
What about great queens? (MO)
"Great king, for an uninstructed ordinary person (worldling) what is of a nature to decay does decay, what is of a nature to fall ill does fall ill, what is of a nature to die does die, what is of a nature to be exhausted is exhausted, and what is of a nature to fall apart does fall apart.

"And when these things happen, one does not reflect, "It is not only for me that what is of a nature to decay does decay...that what is of a nature to fall apart does fall apart. But wherever there are beings coming and going, dying and being reborn [according to their karma] -- for all of those beings, what is of a nature to decay does decay...what is of a nature to fall apart does fall apart.

"And if I, when there is decay in what is of a nature to decay...when there is falling apart in what is of a nature to fall apart should grieve, pine, and lament, and crying beat the breast and so fall into delusion, food would not be enjoyed, my body would become haggard, work would not be done, and enemies (adversaries) would be pleased, while friends (fans) would be depressed.

Even "great kings," maharajas, suffer.
"Then when there is decay in what is of a nature to decay, disease in what is of a nature to become diseased, death in what is of a nature to die, exhaustion in what is of a nature to be exhausted, destruction in what is of a nature to be destroyed, one grieves, pines, and laments, and crying beats breast and so falls into delusion.
"This is called an 'uninstructed ordinary person (worldling).' Pierced by the poisoned dart of grief, one just torments oneself.

"Great king, for the instructed noble disciple what is of a nature to decay does decay...and what is of a nature to fall apart does fall apart...and when these things happen, one reflects, "It is not only for me that what is of a nature to decay does decay...that what is of a nature to fall apart does fall apart.

"But wherever there are beings coming and going, dying and being reborn -- for all of those beings, what is of a nature to decay does decay...what is of a nature to fall apart does fall apart.

Great African kings, pharaohs, still died.
"And if I -- when there is decay in what is of a nature to decay...when there is destruction in what is of a nature to come to destruction -- should grieve, pine, and lament, and crying beat the breast and so fall into delusion, food would not be enjoyed, my body would become haggard, work would not be done, and enemies would be pleased, while friends would be depressed.

"Then when there is decay in what is of a nature to decay, disease in what is of a nature to be diseased, death in what is of a nature to die, exhaustion in what is of a nature to be exhausted, destruction in what is of a nature to be destroyed, one does not grieve or pine or lament, one does not beat one's breast or fall into delusion.
Noble disciples like Sariputra
"This is called an instructed noble disciple. Drawn out is the poisoned dart of grief with which the uninstructed ordinary person brings about self torment. Freed of grief, freed from the dart, the noble disciple has been quenched completely."
"Great king, these are the five circumstances not to be obtained by an ascetic, Brahmin priest, deva, mara, brahma, or by anyone in the world."
"Do not grieve, nor lament.
Herein, what good is gained?
None at all, indeed,
And adversaries rejoice to see
One writhe in pain and grief.
But when misfortune shakes not the wise --
That one who knows well how to seek the good,
Then adversaries -- because of that -- are pained,
Seeing one's face as formerly, unstrained.
"Wherever and whatever good may be gotten, 
Be there, and just there try for that by study (suta),
Wisdom, and well-spoken words,
Unpracticed so far, and tradition, too.
But if one knows, "This good can be obtained
Neither by me nor any other too"
Then ungrieving one bears it all (and thinks),
"Now how to use my strength for present work*?"

*Work: (kammatthānā) this term, as a designation for meditation (self-development) exercises or bhāvanā, is found only in the Commentaries (tika). In the discourses (sutras), the word is only used in a concrete sense for "field of work, activity (action=kamma, karma), or occupation," as agriculture, trade, and so on.

What is "Nonviolent Communication"? (video)

Marshall Rosenberg (; Seth Auberon, CC Liu, Wisdom Quarterly
Annual Peace Bell Ceremony, United Nations International Day of Peace (UN)

Nonviolent Communication Training Course with Marshall Rosenberg (

Peace (Kineticfoto)
The Buddha praised peace, tranquility, and serenity, seeing them as vital steps in the realization of enlightenment and final peace or nirvana, "the end of all suffering."

But how is it achieved in our daily lives as we talk to ourselves and begin to form an intention (cetana) to communicate with others? Speech is one of three main types of karma (action), along with mental and physical activity.
Let's become aware of how our language was built to use punishment and reward, which are tools to dominate the public, then let's learn how to change ourselves for the better and help others evolve as well so that all needs are met and happiness is gained here and now.

Remember, according to an ancient insight, "There is no way to happiness; happiness is the way!" Along the road we find quiet reflection, peace, wisdom, compassion, and a realization that things that upset us were never even what they seemed. There is so much we are missing when we are benighted by the three poisons of greed, anger/fear, and delusion.

What is NVC?
Peace on Earth begins/ends with peace in the heart (Ka)
Nonviolent Communication (NVC) is based on the principles of nonviolence (Sanskrit, ahimsa) -- the natural state of compassion when no violence (violent or harmful intention) is present in the heart.
NVC begins by assuming that we are all compassionate by nature and that violent strategies -- whether verbal or physical -- are learned behaviors taught and supported by the prevailing culture.

NVC also assumes that we all share the same basic human needs and that each action is a strategy to try to meet one or more of these needs.
People who practice NVC find greater authenticity in their communication, increased understanding, deepened connection, and joyful conflict resolution.
The NVC community is active in over 65 countries around the globe. Find out more about how NVC is changing the world and how you can get involved.

Raising Peaceful Kids (audio)

Deepa Fernandes* and Francine Rios (Take Two/KPCC FM/, Oct. 27, 2015) with author Kathy Walsh (; CC Liu and Seth Auberon, Wisdom Quarterly
Raising Peaceful Kids
More and more Americans are turning to meditation -- and a form known as mindfulness -- as a way to relieve stress and feel more connected. It's now offered in schools, workplaces, and even in the military.
Author Kathy Walsh is part of a growing field that believes mindfulness and mediation can start as early as they're toddlers. She has written many children's books and even a parenting guide to raising children in this way.
"I think mindfulness is really just a way of being. It's kind of setting an intention for how you're going to be in the world," she said. "Positive thinking, gratitude, and putting an energy of love out there." More

Deepa Fernandes
*[Indian] Deepa Fernandes, the Early Childhood Development Correspondent at, began her radio career at the Australian Broadcasting Corporation in Sydney in 1995. From there she lived and traveled in Latin America, reporting for the ABC and BBC World Service. On arriving in NYC in the late 90s, Fernandes joined Pacifica Radio as the anchor of the national evening newscast and later as the host of the live, three-hour morning show on WBAI, 99.5 FM. She also founded and ran a national nonprofit, People’s Production House, that conducts journalism trainings in minority communities. See her Knight Talk on getting more diverse voices into the media.

Friday, November 27, 2015

Gil Fronsdal on everyday mindfulness

Amber Larson, Dhr. Seven, Wisdom Quarterly; Gil Fronsdal (

Read or download
The Issue at Hand is an excellent book written by Gil Fronsdal as a gift to the community. It is freely given and available online in the following languages:
Order a free English or Spanish paperback in the U.S.:
Contact, and include your name and address. Allow up to three weeks for delivery.
Donations: are always welcome.
Gil Fronsdal is the primary teacher for the "Insight Meditation Center" in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975.

He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers' Council.

Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He is currently serving on the SF Zen Center Elders' Council.

Gil has an undergraduate degree in agriculture from UC Davis, where he was active in promoting the field of sustainable farming. In 1998 he received a Ph.D. in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand: Essays on Mindfulness Practice, A Monastery Within: Tales from the Buddhist Path, and the translator of The Dhammapada, published by Shambhala Publications.

Hundreds of Gil's talks on meditation and Buddhist practice can be found on

Insight Meditation Societies

Space Available ~ Retreat Center The Wisdom of Equanimity, February 5–10, 2016 with Lila Kate Wheeler & Winnie Nazarko
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Awareness, Pure and Simple, February 25–29, 2016 with Madeline Klyne & Chas DiCapua
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December 2015 onward
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Buddhist Studies
Barre Center for Buddhist Studies
New to Meditation? What exactly do we teach at IMS? Primarily, we offer instruction and guidance in insight and lovingkindness meditations – practices that help bring genuine happiness to our lives.
"This retreat was needed and the timing was perfect. I gained the insight and the assistance I need to make a difference in my life.”
"I felt safe and cared for and had a remarkable retreat experience."

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Connect with our community and support our mission.
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Speaking to Sasquatch (Bigfoot tribe)

Pat Macpherson, CC Liu, Wisdom Quarterly; investigator Mike Paterson, Sasquatch Nephatia, telepath Kathleen Odom, inter-species communicator Jann Weiss ("Sasquatch and Us")

Mike Paterson of "Sasquatch Ontario" is interviewed in this episode. Afterwards, trance medium channel Kathleen Odom reads a transcript of the telepathic communication session that she facilitated between the American man Mike and the Sasquatch Nephatia, with whom he regularly interacts.
Strikingly, the words received by Kathleen concerning the name of a Sasquatch youngster were vocally confirmed several days later in the field by Nephatia and recorded by Mike.

The gov't would tell us if they were real.
The episode concludes with a tribute to noted inter-species communicator, author, and lecturer Jann Weiss, who died last December. Her consciousness continues to be warmly felt. 

See Jann's complete, unedited interview from the 2012 documentary "Sasquatch and Us."
( Retired U.S. Forest Ranger Charles Branson knows Sasquatch is real
  • SPEAKING OF SASQUATCH (FirAndCedar) is a monthly webcast that offers a counterpoint to the popular media's often sensational and inaccurate representations of Sasquatch. It is a forum for the Sasquatch people to address hairless humans directly by way of trance mediums and sensitives. Comment on Facebook. Contact Kathleen Odom at Webcast reported by filmmaker Christopher Munch ("Letters From the Big Man"). © 2014 Antarctic Pictures LLC • All Rights Reserved.
When seeing is still not believing
Mysterious Encounters with Autumn Williams featuring Bob Gimlin

"Mysterious Encounters" (hosted by scientist Autumn Williams, founder of was the first Bigfoot TV series, which ran for 13 episodes in 2003-04 on OLN. Producer Doug Hajicek, Co-producer Matt Moneymaker.

Thursday, November 26, 2015

HIKE: #OptOutside on Buy Nothing Day (video)

Xochitl, Wisdom Quarterly; Tim Martinez (Arroyo Sage);

Los Angeles and Orange County hikers gather to learn about the Foothills of the Angeles Forest above Pasadena with Tim Martinez of the Arroyo & Foothills Conservancy (WQ).
Rubio Canyon (Photo -
Fresh water pooling along the creek in Rubio Canyon (

The Arroyos & Foothills Conservancy and REI are teaming up for a FREE #OptOutside hike on Black Friday (Nov. 27, 2015).
Learn the medicinal, practical, and food uses of native plants and  explore the historic trail through Rubio Canyon Nature Preserve in the Los Angeles foothills above Pasadena.
The trail into Rubio Canyon follows the right-of-way for the former Mount Lowe Railway, taking hikers on a shaded walk that leads to a series of waterfalls.

Save the fish and their LA habitat (ASF).
The trail passes the site of the Rubio Pavilion Hotel and the beginning of the historic Rubio Incline -- a funicular that transported residents of the San Gabriel Valley to popular mountain resorts over 100 years ago. Bring water and dress appropriately. More
Previous class taught by Tim Martinez, the Arroyo Sage