Tuesday, January 13, 2015

The U.S. gov't knows "Bigfoot" are real (video)

Pat Macpherson, Pfc. Sandoval, Seth Auberon, Wisdom Quarterly; UnsealedFiles; Sylvanic

(Sylvanic Bigfoot) Jeff Meldrum and Todd Standing talk about why they believe the species commonly referred to as Sasquatch or Bigfoot is alive and well in North America.

They are also found in other parts of the world where they are called by various regional names (just as the word "Sasquatch" is only one of countless Native American names for various species of this creature): The Coast Salish use the word Sesquac, "Wild Man." Himalayan "Bear Man" or Yeti, Buddhist yakkha, Russian/Georgian/Caucasian/Central Asian Almasty, which may be a remnant Neanderthal, Australian Yowie, Indonesian humanoid Orang Pendek or "Short Man"). In this episode official U.S. government files are shown that specifically list Sasquatch as a legitimate existing species [of human or something close to humans].

But we want proof, scientific (tangible, verifiable) proof! Geneticist Dr. Melba Ketchum has published such proof, and we are convinced by her DNA and other evidence. Why are others not saying that they are convinced. For one thing, it is not allowed to say so. One will be laughed out of "serious"scientific circles. For another, few if any have read the peer reviewed, published data. After all, being convinced could lead to getting laughed at and fired. Average people do not know how to read scientific papers and evaluate the evidence.
Show us the SCIENCE!
A Sasquatch (Bigfoot) wanders in the woods of Alberta, Canada (AlbertaSasquatch)
(The Bigfoot Project) Complete Sasquatch DNA Conference with principals

Dr. Ketchum, forensic geneticist
The Sasquatch Genome Project, led by Dr. Melba Ketchum, is the group responsible for the 5-year study and genomic sequencing of Sasquatch DNA, "Novel North American Hominins, Next Generation Sequencing of Three Whole Genomes and Associated Studies," that passed scientific peer review in January and was published in February of that year.

In conjunction with the screening of the new Erickson footage, the DNA study will be made available for all online as open-access at sasquatchgenomeproject.org.

Adrian Erickson will present his high-definition footage accompanied by researcher Dennis Pfohl, who personally captured video and collected DNA samples from Sasquatch individuals.

Dr. Ketchum presents physical Sasquatch samples used in the DNA study and new specimens under ongoing investigation and discuss sample chain of custody, study results, and bias encountered from the scientific establishment.
Press conference screening of never-before-seen HD video of Bigfoot and explanation of 5-year DNA study and new physical specimens visit the SASQUATCH MYSTERY MUSEUM EXHIBIT.
Evidence for elusive orang pendek in Sumatra?
Richard Freeman (TheGuardian.com, Primatology, Oct. 7, 2011)
Enchanted, unspoiled nature, West Sumatra, Indonesia: Rumah Gadang, traditional house in Pandai Sikek village, Ngaai Siarok Valley in Bukittinggi, panorama of Lake Maninjau (wiki).

You're kidding me! Who knew?
Even in this age of satellite mapping and global positioning, there remain "lost worlds" where few [modern] humans tread and where species of animals unrecognized by science live.

Kerinci Seblat National Park in West Sumatra [Indonesia] is one such place. The size of a small country, its dim, steamy interior has never been explored properly. Last month I returned to these jungles for the fourth time to track an elusive and, as yet, unrecorded species of ape known to the locals as the orang pendek or "short man."

This year's expedition [2011] was the largest of its kind ever to visit the area. It consisted of two teams. The first -- made up of Adam Davies (expedition leader at the Centre for Fortean Zoology, CFZ), Dave Archer, Andrew Sanderson, and me -- would concentrate on the highland jungles around Lake Gunung Tujuh. The second team -- consisting of Dr. Chris Clark, Lisa Malam, Rebecca Lang, Mike Williams, Jon McGowan, and Tim De Frel -- would have their base in the "garden" area, the more open, semi-cultivated land that abuts onto the true forest.

According to local reports, the creature has been sighted here on a number of occasions when it comes down to raid crops such as sugar cane. More

The Buddha and the Bigfoot
G.P. Malalasekera, encyclopedic Dictionary of Pali Proper Names (palikanon.com) edited by Dhr. Seven and Amber Larson, Wisdom Quarterly
The Buddha deals with a yeti (yakkha) "ogre" named Alavaka who abducts human females, eats humans (with king's permission), terrorizes the area, and is highly intelligent exhibiting supernormal human faculties we have lost.
Yakkha, Yama, Mara: ogres and death
Ālavaka: The king of Ālavi (named Ālavaka) was in the habit of holding a weekly hunt to keep his army fit. One day while hunting, the quarry escaped from where the king lay in wait and, according to custom, it became the king's duty to capture it. Therefore, he followed the small animal for three leagues, killed it, cut it in half, and carried it in a pingo.

On his way back he passed under a large banyan tree that was the abode of the Yakkha (Yeti) Ālavaka. That ogre had been granted permission by the king of the yakkhas that allowed him to eat (cannibalize) anybody who came within the shadow of the tree. So he seized the king, but was wily and made a better deal: He agreed to release the king of Alavi if the king would promise to exchange his life for his subjects' lives: at regular intervals he was to provide the ogre with an unwitting human victim and a bowl of food (SnA.i.217ff).

What is a "yakkha"? A class of beings generally described as "non-human" (amanussā). They are mentioned along with fairies (devas), demons (rakkhasas), dānavas, messenger-angels/lowly devas (gandhabbas), avians (kinnaras), and mahoragas (nāgas) (e.g., J.v.420). In other lists (e.g., PvA. 45, 55) they range immediately above the shapeshifting "hungry ghosts" (petas); in fact, some of the happier petas are called yakkhas. Elsewhere (e.g., A.ii.38) they rank, in progressive order, between humans (manussā) and gandhabbā (deva messengers). They are of many different kinds: spirits, ogres, dryads, ghosts, spooks. In the early records, yakkha, like nāgā, as an appellative and was anything but depreciative. So not only is Sakka, who is king of the devas of the two worlds immediately above Earth, referred to in this way (M.i.252; J.iv.4; DA.i.264), but even the Buddha is spoken of as a yakkha in poetic diction (M.i.386). Many devas, such as Kakudha, are also addressed in this way (S.i.54).

Lloyd Pye eliminated for presenting the truth
The king of Alavi, with the help of the mayor of the town (Nagaraguttika) and his ministers, was able to keep his promise for some time. First he would send criminals to the tree, and the ogre would tear them apart. The ogre's power was such that at the very sight of him men's bodies became as soft as butter presumably with terror as they fainted. But soon there were no criminals left, and each household was forced to sacrifice a child. 

Then women, about to bring forth children, began to leave the king's capital. Twelve years passed in this way until the only child left was the king's own son, Alavaka Kumāra. When the king learned of this, he ordered his son the prince to be dressed in all his royal splendor and taken to the ogre. The Buddha, with his Eye of Compassion, saw what was going to happen and went to the ogre's abode.

Shaman befriends bear in Kazakhstan, Central Asia (hamidsardphoto.com)
Alavaka was away at a meeting of ogres in the Himalayas (Mt. Himavā, the Land of Snow). His assistant, Gadrabha, admitted the Buddha, after warning him of the ogre's savage nature. The Buddha went in and sat down on Alavaka's throne while Gadrabha went to Himavā to announce to his master the Buddha's arrival.

While the Buddha was there, teaching the Dharma to Alavaka's women, two other ogres, Sātāgira and Hemavata, passing through the air [by dimensional transition or sky vehicle is not stated] on their way to the assembly in Himavā, became aware of the Buddha's presence by their inability to fly over him. [Were they exercising supernormal power of levitation, teleportation, or did the Buddha disrupt the field so that vimanas, spacecraft, could not operate due to his emanations?] They descended to Alavaka's "palace" [chamber near or under or atop the banyan tree, also named Alavaka], and respectfully bowed before resuming on their journey. 

When Alavaka heard from Gadrabha and again from Sātāgira and Hemavata of the Buddha's visit, he was greatly incensed and uttering aloud his name, he hurried to his abode. There with all the various supernatural powers he could command he tried to dislodge the Buddha from his seat. But he was could not succeed even when using his special weapon, the dussāvudha. It was of no avail against the Buddha.

No evidence is good enough, not even bodies -- but perhaps tested, verified DNA?
Then, approaching the Awakened One, Alavaka asked him to leave his house, which the Buddha did. He then summoned the Buddha back, and he returned. Three times this happened, and three times the Buddha did as he was asked, possibly figuring that compliance to a brute was the best way to soften his wrath. But the fourth time the Buddha left, he refused to return.

Then clever Alavaka expressed his desire to ask the Buddha some questions, threatening that if he did not answer correctly he would invade him, twist his mind, and toss him bodily to the other shore (other side of the sea). The Buddha was undaunted and informed the ogre that he did not perceive anyone in this world with its maras (killers, demons) and devas (fairies, light beings), its kings and gods (brahmas), who could follow through on those threats. Nevertheless, the Buddha agreed to answer the ogre's questions. They are listed in a famous sutra (Ālavaka Sutra), and Alavaka is also mentioned in the Atānātiya Sutra as a follower of the Buddha).

The Buddha answered to Alavaka's satisfaction. And as a result the ogre, being a kind of human, gained stream entry (sotāpanna), the first stage of enlightenment (SnA.i.239). Note: If he were a subhuman "demon," as the word yakkha, yaksha, and rakshasa is often translated, particularly in Hinduism and Tibetan Buddhism, this would not have been possible.

At dawn, King Alavaka's men brought Prince Alavaka-Kumara to the ogre as a sacrifice to preserve the king's life. Hearing the ogre's shouts of joy at the close of the Buddha's enlightening sermon, they marveled. When they announced to the Yakkha Alavaka that they had brought their customary offering and on top of that handed him the child, he was much abashed in the Buddha's presence.

Alavaka gave the prince to the Buddha, who blessed him and gave him back to the king's messengers. The boy, having passed from the ogre's hands to those of the Buddha, and from there to the king's men, thereafter became known as Hatthaka Alavaka (SnA.i.239-40).

"India" was different in the past.
When the king and the citizens heard that the ogre had become a follower of the Buddha, they built for him a special abode near that of the extraterrestrial King Vessavana (Kuvera, one of the Four Great Sky Kings of the cardinal directions), who rules over the yakkhas, . [Note: Native Americans often report an association between UFOs and Sasquatches, e.g., a story of a Bigfoot stepping out of a a small moon that landed on Earth, an ET craft dropping off a Sasquatch for whatever reason, whether this is a "prison planet," as some say, or as an experiment.]

And the good people of Alavi provided the Yakkha Alavaka with a stream gifts of flowers, perfumes, and so on for his use. The story of Alavaka, of which this only a summary, is given in full in SnA.i.217-40 and in SA.i.244-59. It is also given in brief in AA.i.211-12 with some difference in details. 

Bigfoot researcher surrounded by Sasquatch family

(Bigfoot Evidence) Episode of "Call Out": Invermere, British Columbia - Canadian field researcher Todd Standing goes missing while searching to document the existence of Bigfoot in and around Kootenay National Park.

Where is Alavaka?

Alavaka's abode was 30 leagues (league="the distance one could normally walk in an hour") from Sāvatthi, and the Buddha covered the entire journey in one day (SnA.i.220). The abode was near a banyan tree and on or in the ground (bhummattham) well protected with walls and so on and covered on the top by a metal net, like a cart enclosed on all sides.

It was three leagues in extent, and over it lay the road to Himavā by air (SnA.i.222). Ascetics [possibly levitating over the area], having seen the glittering palace, often came down to find out what it was. The Yakkha Alavaka would ask them questions regarding their doctrine (dharma), and when they could not answer he would assume a subtle form and, entering their hearts, would drive them mad (SnA.i.228). This was the threat he made to the Buddha about "perverting his mind" if he could not answer his questions correctly.

The Yakkha Alavaka shouted his name before starting from Himavā to vanquish the Buddha. He stood with his left foot on Manosilātala and his right on Kelāsakūta. His shout was heard throughout Jambudīpa (lit. "Rose Apple Land," India) and was one of the four shouts mentioned in tradition as having travelled so far (SnA.i.223; for the others see Punnaka, Vissakamma, and Kusā).

Alavaka had a special [likely extraterrestrial] weapon, the dussāvudha, one of the four most powerful in all the world, comparable to these extraterrestrial rulers: 
It had the power, if it were thrown into the sky, of stopping rain for a dozen years and if cast on the earth of destroying all trees and crops for a like period. If hurled into the sea it would dry up all the water, and it could shatter Sineru (Mt. Sumeru, with its seven mountain ranges, a transit vortex extending up into space) into pieces. It was made of cloth and is described as a vatthāvudha, and it was worn as a part of the Yakkha Alavaka's upper garment (uttariya).

There are three salient features in the story of Alavaka that link it closely to the large circle of stories grouped by Prof.Watanabe (J.P.T.S.1909-10, pp.240ff) under the title of Kalmāsapāda stories:
  • (1) The man-eating yakkha
  • (2) the captured king saving himself by a promise to provide the yakkha with offerings, and the sanctity or inviolability of that promise; and 
  • (3) the conversion of the yakkha. 
The conversion of Alavaka is considered one of the chief incidents of the Buddha's life (e.g., J.iv.180; vi.329; Mhv.xxx.84). Alavaka's name appears in the Atānātiya Sutta, among the yakkhas to whom followers of the Buddha should appeal for protection in time of need (D.iii.205). (See also Alavaka Sutta).
The sutra
Yetis and yakkhas are well documented.
Ālavaka Sutta: This discourse records the eight questions asked of the Buddha by Alavaka Yakkha and the answers given by the Buddha. It is said (SnA.i.228) that Alavaka's parents had learned the questions and their answers from Kassapa Buddha in the ancient past and had taught them to Alavaka in his youth.

[If this is true it brings into question the Theravada Buddhist conception of the time between teaching-buddhas, which is normally believed to be not equally spaced yet measured in aeons, but here they are occurring roughly within the lifespan of one or two generations of yakkhas, whose lifespan at the time was considerably longer than average human lifespan but not by much in the overall scheme of things because they are just above humans but still under the Realm of the Four Great Kings, the lowliest of the akasha devas.]

But Alavaka Yakkha could not remember them and, in order that they might be preserved, he had them written on gold leaf with red paint, which he stored away in his palace. When the Gautama Buddha, the historical Shakyamuni Buddha, answered the questions he found that the answers were exactly the same as those given by Kassapa Buddha (SnA.i.231). 
The sutra appears in both the Sutta Nipāta (pp.31-3) and in the Samyutta Nikāya (i.213ff). The discourse is also included in the collection of "Protective Chants" (parittas). The Ālavaka Sutta is a conversation between the Buddha and Hatthaka Alavaka in which the Buddha states that he is among those who enjoy real happiness (A.i.136f).

Why people doubt Bigfoot
(History.com) History Channel documentary on the Native American legend of Sasquatch or Bigfoot. History examines ancient legends and folklore to uncover the truth about the myth of the beast. Here is a look into bizarre ogre attacks by Bigfoot.

Where Yetis live in Himalayas, Asia
(The Bigfoot Project) Why people doubt: MK Davis interviews "hayseed" Larry McGowan, who claims he was given a rifle used to kill five or six Sasquatches at Bluff Creek California, site of the world-famous Patterson footage. The film footage has been authenticated as containing numerous bipedal creatures seen under closer frame-by-frame analysis of the original film (not degraded copies of copies, with an interesting anomaly that one creature in the bush is holding something very reflective that inexplicably shines brightly for an instant as if it were technology rather than a natural item). Enhanced film footage of "Patty" courtesy of MK Davis.
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