Greatest hits: I surprise strangers in every language (even Ape)
(Xiaomanyc 小马在纽约) Arieh Smith spent years studying human communication (languages) and weeks secretly studying to communicate with apes in Ape: Bonobos are the closest living relatives of human beings, and he convinced them into thinking he was one of them. Bonobos have learned to use human language, but it is very rare for a human being to effectively communicate with them on their own terms (bonobo vocalizations).
Support Ape Initiative (apeinitiative.org), a non-profit that is the world’s only bonobo research center, because they are an endangered species. Ape Initiative works with scientists to understand bonobo behavior and ensure their survival in the wild. Donate:
ABOUT: I'm "Xiaoma" from NYC, real name Arieh Smith. I speak near-native level Mandarin Chinese and a smattering of some other Chinese dialects, enough to be dangerous. I speak Chinese well enough to regularly confuse the native speakers, including my own in-laws. I got fluent in Spanish in my apartment during quarantine. The thing is it didn’t start this way. I was a real language idiot in high school, not failing classes, but it was in one ear, out the other. I took Hebrew, Latin, and Greek classes, but every year I felt like I was learning the same thing over and over again. I kept thinking to myself, I wonder when any of this is going to stick. More
Yin Yang is much deeper than thought | I Ching, Yin-Yang, trigrams, Chinese philosophy
(Queen Mandarin) Readers have probably seen these symbols in Chinese restaurants, kung fu movies, the Korean flag...
But most people have no idea what they actually mean.
Today, let’s talk about the I Ching, not as magic, not as fortunetelling, but as one of humanity’s oldest attempts to understand change.
Whether learning Chinese for the first time or simply curious about the hidden stories in characters, this video will make viewers see Chinese in a whole new way.
👉 Remember to like 👍, comment 💬, and subscribe 🔔 for more fun explorations of Chinese characters. #IChing #YinYang #ChineseCulture Support my work via Paypal:paypal.me/JiayiWu83Or via SUPER THANKS button under the video
(Beth Upton) What is the importance of balancing our effort when we meditate. These videos are only made possible by generous donations (bethupton.com/support). Consider supporting this work on Patreon: bethupton. About my work: bethupton.com
Contentment and relaxing?
Upton's teacher Ven. Revata
When I sat a long retreat with Beth Upton (formerly Sayalay Anutara, a very successful student of Ven Revata, a direct disciple of Pa Auk Sayadaw, my teacher), she told me the same thing Ven. Revata told her: "I want you to practice contentment (santosha)."
"But, but," I argued, "if I were 'content,' why would I k*ck a*ss? I'm here to out-sit everyone and get still there faster."
She shook her head. She might have laughed if it weren't so pathetic and common among us Yankees. She's British, so I thought maybe she didn't understand the American will to muscle and speed through everything. Oh, she understood it and dealt with it with many students. I thought she must not believe how much I wanted to succeed. I tried telling her.
"All the more reason for you to slow down, relax, take it easy, enjoy it."
"'Enjoy' watching the breath?!"
"That's right, it should be enjoyable."
"I don't remember anyone ever saying that. I'm here to be an ascetic, to skip meals, get into hard yoga poses and hold them, to sit until my bum is numb or aching, until I can't sit anymore."
"Then take some time off."
We were talking at cross purposes, because everything I said to win her approval was causing her to look sad. "There's piti (joy, bliss, keen enthusiasm), you know?"
No, I didn't know. "Not for me there isn't. This is all about suffering and overcoming suffering."
She smiled and shook her head. She's quite intuitive but doesn't tell you that at first. "Maybe that's the problem. Take this retreat to treat yourself extra nice, remembering that your goal is CONTENTMENT. And when you're content, I think you'll see that this is much easier [effortless] than you've been making it or trying to make it."
Oh, she was so right. We Americans, we just won't listen. A lazy student should probably be told to shape up. But a rigid student, an over-eager one has to be calmed down, way down. Persistence is much, much more valuable (profitable) than valiant effort. More than 99% of people who read about how the wandering ascetic Siddhartha became the Buddha will misunderstand what he did to succeed.
Ask yourself, American. What did he do that finally did the trick? It's right in the story, the allegory of his life. Prince is born rich in a kingdom, living in three seasonal-capital palaces, shielded from all hardships by loving (doting, overly concerned and sheltering) father who wants and needs his son to grow up and take over the family business -- ruling this Kapilvastu.
The prince is raised very delicately, receiving all the pleasures one could want, sees the signs at 29, realizes there is suffering in the world (aging, sickness, death, not getting what we want when we want it, getting what we don't want, and never being able to find satisfaction or fulfillment in anything) for everyone including him. He, too, will grow old, get sick, and pass away. This so shocks him that he renounces the throne, leaves the lap of luxury just on the night of having been told the beautiful spouse he married years earlier just had their first child, whom he is sure to love and be held in bondage (rahula) by on account of his love. This whole family bonds thing is going to ruin his quest for truth, enlightenment, and liberation. He will not, as king, be able to save his people from their real problem in life -- suffering (dukkha, disappointment, ill, all that not-getting-what-we-want coupled with getting-what-we-don't want). So he takes the decision to let go and leave it all behind. He sets off for the East. (He was not in India when this happened, and no one else was either as there was no "India" yet, and he almost certainly wasn't in Nepal either, but try telling anyone that. He was in Gandhara, what today is the northwestern frontier of the future Empire of India under Ashoka). He finds a yoga teacher, trains, learns meditation as this teacher believes it to work, reaches the pinnacle, and asks, "Is that all there is?"
The teacher, so impressed with his progress, offers him co-teaching status, but Siddhartha is a seeker and not interested in that. He needs to find why we suffer, and nothing this teacher (Yogi Alara Kalama) has taught him has led him to that. So he takes off again. He meets another reputable yogi (Yogi Uddaka Ramaputta), who takes him under his wing, teaches him, and he reaches the pinnacle, and asks, "Is that all there is?" He gets the same offer, feels the same dissatisfaction, and leaves. This time he sets off on his own to practice what all great wandering ascetics have practiced: penances and austerities (tapas) to subjugate the "evil" body and liberate the "pure" mind/heart/consciousness/spirit stuck in the prison of the flesh. Five others see how hard he's been working and think to themselves, "If anyone's going to make it, it's this guy." So they follow him deep into the woods -- forest groves and lonely wildernesses to fast, meditate, and practice according to their own intuition or as they have learned to do.
The less he succeeds, the more Siddhartha doubles down. He's been fasting and that hasn't worked, so he fasts even more. He's been mortifying the body and that hasn't worked, so he punishes and mortifies it even more. The others are impressed, until he goes too far, falls on his face, exhausted, and near dies. He gathers himself, goes off alone, finds a better tree. And it is there that two women (Sujata and her servant) feed him. He takes food directly from their hands, and the other guys are disgusted and turn away. "He's given up." They restore him to health, he bathes in the river, and eventually he realizes this whole roughing it and blaming the body just isn't the way. He sets off again, finds a better tree, and starts to reflect, "If this hasn't worked, what have I been doing wrong and what would be more spiritually profitable and bring me to my goal of awakening and finding a solution to the problem of suffering?" It isn't his suffering he's worried about. He's lived so well that he hasn't experienced much suffering. It is the suffering of all his relations and subjects back in his kingdom that he's worried about, so he has to succeed.
Suddenly, he spontaneously remembers something that happened to him when he as 7-years-old. He was left in the shade of a tree during the annual Ploughing Festival as his caretakers went off to join the party. Alone for once, he sat cross legged and fell into a very profound meditative absorption (jhana). It was pleasant, absorbing, and so deep that legend has it, as he sat, a miracle occurred. Even though the sun moved through the sky as usual, the shade stayed still protecting him. He may have levitated a bit as well. (And let's say these two things didn't happen, it almost certainly felt that way, that time lost all meaning, he started in the shade and emerged still in the shade feeling that a lot of time must've elapsed, and he felt so light and elated that it was as if here were floating). So powerful was this memory, that Siddhartha wondered if this weren't the way to awakening. A strong intuitive sense came upon him that it indeed was.
And then he takes to wondering why he hasn't allowed himself this pleasant way. After all, he studied and quickly mastered these stages of absorption under his two yogi teachers (in addition to having practiced them a great deal in many past lives). He realizes that this way is full of pleasure (piti, joy), and he's been fearing pleasure. Having had so much of it in the first part of his life, he knows that didn't do him any good for realizing the ultimate truth about life, the universe, and everything. But why be afraid of supersensual pleasure, he reasons, given that it's not wrapped up in the body or tied to lust or anything to do with the world and worldliness? That's true, he realizes, and starts practicing them.
He gets up, goes to the river, places his alms bowl in the river, testing his intuitive sense that he's on the verge of success. If the bowl goes against the stream (opposite the flow of the current) that will be a sign and good omen of impending success. It goes against the stream. Buoyed by this auspicious sign, he goes and finds a better tree, takes a seat under it, and makes a strong determination that he will not get up until he succeeds in his quest even if "his blood runs dry and his body shrivels up." It is success or bust, supreme enlightenment (maha bodhi) or nothing! And with that strong determination, sure enough, he sits, lets go, goes deep, emerges purified by this profound stillness and is able to see things as they really are, taking up the successive stages of mindfulness (satipatthana), considering the question, "Why is there this present suffering?"
He realizes in successive stages (paticca-samuppada) that on account of this, that came to be, and on account of that, this other thing, and so on through the 12 causal links, tracing back this present suffering to past ignorance that led to karma that led to karmic results that led to so many rebirths that led to this present rebirth, being here now, suffering. And that if it weren't for that unbroken chain of causes-and-conditions this present state would not be arising. That's the answer! Take the lynchpin out of this revolving wheel that leads again and again to suffering!
There is an amazing breakthrough waiting
With this purification and realization, he gains the superknowledges and psychic powers (abhinnas and siddhis), and breaks through to understanding. He recalls his many past lives with their general outline and details, sees how karma has been shaping this all along, sees how this has been happening to all other beings who have for the most part been in the dark about it, and realizes he has answered his question. "Light arose, knowledge arose," and he comes upon the great realization that all states are conditioned and caused, and share three universal characteristics.
They are impermanent, unsatisfactory, and impersonal. And with that, through the night, he comes to the dawn, and is now the "Awakened One," the Buddha, replete in knowledge and conduct, full of insight and understanding. He remains around that tree that helped him to this realization for seven weeks, sometimes staring at it in admiration and wonders if it would make any sense to try to tell others what he has realized. He decides that it would not because this world, being so enamored of sensual pursuits, has no time for setting that hedonism aside and purifying their hearts/minds to see what Truth he saw and thereby be liberated by that direct knowing-and-seeing because, you know, the Truth sets one free.
Now, we all know that story, more or less. It's an ancient tale, the "Hero's Journey" as Joseph Campbell called it and Hermann Hesse alluded to in Siddhartha(1922). One could go into far more detail, but that's not the point. The question is, how did he do it? What is the KEY turning point in the story that led to his success, American reader?
One need not go back and look through the story. One already knows (or at least imagines that) one knows the answer. Why? It's because of the way we're wired or the way storytellers have been telling it down through the centuries that more than 99% of people will point to the magic line, "He made the strong determination that he wouldn't get up from this seat, even if his blood dried and body shriveled..." But that's completely wrong.
"Well, it can't be completely wrong," people will say, "because it's in the story." But it is completely wrong because he didn't need to say or do that. But he did need to realize and do something else that comes a little earlier in the story. What is it?
He needed to relax, be content, let go, enjoy the ride, stop over-efforting, and remember that the way was through the absorptions (jhanas, another word for which is the "meditations"). Since nearly every American will necessarily try to muscle it, the only people who make quick progress are the ones who don't, the ones who don't know enough to make the mistake of thinking that they know. They practice with beginner's mind, set no goal up for themselves to reach, and allow themselves to just sit rather than scheming and striving, struggling and suffering.
Ah, happiness leads to absorption.
They take the way of the Tao, as spoken of so much outside of Taoism in Zen. They follow the Buddha's actual advice that this is a "gradual training" that leads to the goal of enlightenment (bodhi) and liberation (nirvana). Craving and grasping at a "goal," as we do with worldly things, just doesn't work in this context. It is counter-productive.
So Upton gave me great advice in promoting contentment. I often forget that in practice as I start to tighten and strain and become exhausted by effort and despair. But there's no telling those Americans to take this up with a light touch, with a playful attitude, with confidence that the historical Buddha well understood what he was talking about and talked about it from direct experience.
Ven. Thanissaro, "Considering a career in acting? You may want to reconsider..." (edited by WQ)
I just wanted to make people laugh ('n be famous)
(SN 42.2) Then Talaputa, the head of an acting troupe, went to the Buddha, bowed, and sat respectfully to one side. Sitting there, he said: "Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When actors on the stage, in the midst of a festival, make people laugh and give them delight with an imitation [misrepresentation, lie about] reality, then with the breakup of the body, after death, such actors are reborn in the company of the laughing light beings (devas).' What does the Blessed One have to say about that?"
"Enough, headman, set that aside. Do not ask it." But a second and third time...Talaputa, the head of an acting troupe, repeated his question.
Speak truth with compassion.
"Apparently, headman, I am unable to drop this matter by saying, 'Enough, headman, set that aside. Do not ask it.' So I will address that directly:
"Any beings who themselves are not yet free of lust, anger, delusion (greed, hatred, wrong view), who are bound by lust, focus with even more lust on things inspiring lust presented by an actor on stage in the midst of a festival...such actors — themselves intoxicated and heedless, having made others intoxicated and heedless — with the breakup of the body, after death, are reborn in what is called The Hell of Laughter.
"But if one holds a view like this: 'When an actor on the stage, in the midst of a festival, makes people laugh and gives them delight with an imitation of reality, then with the breakup of the body, after death, that person is reborn in the company of the laughing light beings,' that is one's wrong view.
"Now, there are two destinations for a person with wrong view, I declare, either hell [apāya, naraka] or the animal plane."
How could no one have told me sooner?
When this was said, Talaputa, the head of an acting troupe, sobbed then burst into tears.
[The Buddha said:] "That is what I was trying to communicate by saying, 'Enough, headman, set that aside. Do not ask it.'"
"Venerable sir, I am not crying because of what the Blessed One said to me, but rather because I have been deceived, cheated, and fooled for such a long time by that ancient teaching lineage of actors who say, 'When actors on the stage, in the midst of a festival, make people laugh and give them delight with an imitation of reality, then with the breakup of the body, after death, they are reborn in the company of the laughing light being.'" Source: Right Livelihood: samma ajivo (accesstoinsight.org)
Catherine O'Hara
Yes, but I got a few good years on earth.
Catherine O'Hara (March 4, 1954–January 30, 2026) was a Canadian and American actress, comedian, and screenwriter, whose career spanned over 50 years.
She started in sketch and improvisational comedy in film and television before expanding her career taking dramatic roles. She received several accolades including two Primetime Emmy Awards, a Golden Globe Award, and two Screen Actors Guild Awards.
She was appointed to the Order of Canada in 2017. O'Hara started her career in the sketch comedy series Second City Television (1976–1984), where she won the Primetime Emmy Award. She gained acclaim acting in films such as:
After Hours (1985),
Heartburn (1986),
Beetlejuice(1988),
Home Alone (1990), and
Home Alone 2: Lost in New York (1992).
She collaborated with Christopher Guest acting in his mockumentary films:
Waiting for Guffman (1996),
Best in Show (2000),
A Mighty Wind (2003), and
For Your Consideration (2006).
She also voiced roles in films such as:
The Nightmare Before Christmas (1993),
Chicken Little (2005),
Over the Hedge,
Monster House (2006),
Where the Wild Things Are (2009),
Frankenweenie (2012), and
Elemental (2023).
O'Hara gained a career resurgence for her role as Moira Rose in the CBC sitcom Schitt's Creek (2015–2020)... More
(National Geographic) Superskilled with Eva zu Beck: I trained like a Mongolian horseback warrior for five (5) days [to learn the skills Prince Siddhartha Gautama, who became the Buddha, learned on his white pony Kanthaka and during archery competitions of his day in Gandhara/Scythia/Saka/Shakya Land]
How to stop being obsessed and finally love in a healthy way
(Venerable Gotami) Nov. 3, 2025: 💜 Every talk, every journey, every video here is part of a lifelong vow — to keep the Dhamma (the Doctrine, the Buddha's Teachings) alive and accessible to everyone, everywhere.
If anyone wishes to support my path and help sustain this mission, donations — no matter how small — become a part of this offering of wisdom and compassion.
Support the sustenance of this Dhamma sharing's path if as each individual wishes:
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Subscribe to this channel to support monthly: @vengotami. 🙏 Kindness sustains essential needs — food, transport, medical care, and visas — allowing me to continue offering Dhamma talks, children’s programs, and teachings across the world.
May the generosity of others bring them peace, blessings, and the joy which comes from supporting something that touches countless hearts. 🕊️
When he spoke this way, the Blessed One said to the Brahmin: "Do you know, Brahmin, who an outcast is and what the conditions are that make one an outcast?"
The Buddha was much respected.
"Actually, no, Venerable Gautama, I do not know who an outcast is nor the conditions that make one an outcast. It would be good if Venerable Gautama were to explain the Dhamma to me so that I might know who an outcast is and what the conditions are that make one an outcast."
[The abusive terms used by the Brahmin and the respectful address that follows need a word of explanation. The Brahmin had just prepared his offering to his God, Great Brahma, when his eyes fell upon the Buddha. To the Brahmin the sight of a wandering ascetic (samana), a shaven-headed recluse, is an unlucky omen. So he burst into angry words. The Buddha, however, was unruffled and spoke to him gently in words with a soft cadence. The Brahmin was apparently ashamed of his unskillful outburst and, repenting of his folly, addressed the Buddha courteously. Commentary: Note the Buddha's emphasis on anger and hatred in his very first stanza.]
"Listen then, Brahmin, and pay attention. I will explain."
"Yes, Venerable Sir," replied the Brahmin.
1. "Whoever is angry, harbors hatred, and is reluctant to speak well of others [discredits the good of others], perverse in views, deceitful — know that person as an outcast.
2. "Whoever in this world kills living beings, once born or twice born,* in whom there is no sympathy for living beings — know that person as an outcast.
[*Dvijam, birds, are "twice-born" in that they are first born as an egg and then are born again out of their shells when they hatch.]
3. "Whoever destroys and besieges villages and hamlets and becomes notorious as an oppressor — know that person as an outcast.
4. "Be it in village or forest, whoever steals what belongs to others, what is not freely given — know that person as an outcast.
5. "Whoever having actually incurred a debt runs away when pressed to pay it, saying, 'I owe no debt to you' — know that person as an outcast.
6. "Whoever, coveting anything, kills a person going along the road, and grabs whatever that person has — know that person as an outcast.
7. "One who for one's own sake or for the sake of another or for the sake of wealth, utters lies when questioned as a witness — know that person as an outcast.
8. "Whoever by force [rape] or with consent [adultery] associates with the spouses of relatives or friends — know that person as an outcast.
Good karma: Treat parents like buddhas.
9. "Whoever having wealth supports not one's own mother and father who have grown old — know that person as an outcast.
10. "Whoever strikes and annoys by [harsh] speech, mother, father, brother, sister, mother-in-law, or father-in-law — know that person as an outcast.
11. "Whoever, when questioned about what is good, says what is detrimental, and talks in an evasive manner — know that person as an outcast.
12. "Whoever, having committed an unskillful deed, wishes that it may not be discovered by others, and commits harm in secret — know that person as an outcast.
13. "Whoever, having gone to another's house and partaken of choice food, does not honor that host by offering food when receiving a visit — know that person as an outcast.
14. "Whoever deceives a Brahmin priest or wandering ascetic or any other mendicant [alms person] by uttering lies — know that person as an outcast.
15. "Whoever when a Brahmin or wandering ascetic appears during mealtime angers that person by harsh speech and does not offer that person [any alms] — know that person as an outcast.
16. "Whoever in this world, shrouded by ignorance, speaks harsh words (asatam) or falsehood [asantamtipi patho (SnA)] expecting to gain something — know that person as an outcast.
17. "Whoever, debased by pride, exalts oneself and belittles others — know that person as an outcast.
18. "Whoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless, and fearless [in doing what is unskillful] — know that person as an outcast.
19. "Whoever reviles the Enlightened One [the Buddha], a disciple of the Buddha, a recluse, or a householder — know that person as an outcast.
20. "Whoever not being an enlightened person, a consummate one, pretends to be one, is a thief in the whole universe — the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a Brahmin. By deed one becomes an outcast, and by deed one becomes a Brahmin.
22. "Know by the example now cited [the fact that by birth one is not an outcast]: There was an outcast's son, Sopaka, who became known as Matanga.
23. "This Matanga attained the highest fame difficult to gain. Many were the warriors (kshatriyas) and Brahmins who went to attend on him.
24. "Mounting the celestial chariot [the Noble Eightfold Path, and driving] along the passion-free high road, [Sopaka, now a monk], reached the Brahma realm having given up sense-desires.
25. "His [lowly] birth did not prevent him from being reborn in the Brahma realm. There are Brahmins born in the family of preceptors, kinsmen of [Vedic] hymns.
26. "They are often seen committing unskillful deeds. In this life itself they are despised, in the next they are reborn in an unfortunate state of existence. High birth does not prevent them from falling into a woeful state or from censure [here and now].
27. "Not by birth is one an outcast; not by birth is one a Brahmin. By deed one becomes an outcast, and by deed one becomes an Brahmin."
Honoring the worthy ones is good karma.
When the Buddha had spoken, the Brahmin Aggika Bharadvaja said to him:
"Excellent, O Venerable Gautama, excellent! O Venerable Gautama, it is just as if a person were to set upright what had been overturned, or were to reveal what had been hidden, or were to point the way to one who had gone astray, or were to hold an oil lamp to the dark so that those with eyes might see things, even so in many ways has Venerable Gautama expounded the Dharma, the Doctrine.
"I go for guidance (sarana) to Venerable Gautama, the Dharma, and the [Arya-] Sangha [the community of those disciples along the stages of enlightenment]. May Venerable Gautama accept me as a lay follower who has gone for guidance from this day onwards so long as life lasts."
The Simpsons; Ven. Piyadassi Thera (trans.), Vasala Sutra: "The Discourse on Outcasts" (Sn 1.7, PTS Sn 116-142), 1999, edited by Ashley Wells, Dhr. Seven, Pat Macpherson, Wisdom Quarterly, orig. published 6/21/20
(Howtown) Welcome to HOWTOWN! A small but mighty team of two (Joss Fong and Adam Cole) digs into the evidence behind commonly held "facts" and claims in the news.
Howtown is supported by the Alfred P. Sloan Foundation (sloan.org), in association with IMI (theimi.co), and is grateful for the generous support of the Patreon Town Council.*
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*Patreon Town Council: Bev Fong Chris Wubbels Sean Barrett Mike Purvis Ziver Imren Jim Jon Hewett Albychen Hernando Garcia Vladimir Khalimovskiy Sean Talon Evan Hass Mark Tinker Julian Mayorga L.A. O’Connor Hoang Anh Ky Mikey Limotta Marcos Huerta Joaquim Salles Sam Gaty Verner Sääsk Jason Dunlap Parag Mallick Paul Monaghan Edgar Sutawika.
May the Force (of the Fourth) be with you. And also with you. The Dharma of Star Wars is a well-known thing, how Buddhism influenced the creation of the movie in general. Dr. Hartmann fills in more detail, getting at the importance of karma (doing) over trying. There's no trying. Do or not do. The Dalai Lama would agree with Yoda on that much, or at least on the way he says it.
How Buddhism influenced Star Wars (with Professor Kate Hartmann)
This special edition of the show is a discussion, asking What influenced George Lucas when creating Star Wars, including Buddhism, famous mythologist Joseph Campbell, Taoism, and Shinto (the indigenous kami-monster religion of Japan).
and how these influences have transcended Lucas, becoming an inherent part of the film franchise, TV shows, books, and other Star Wars content.
Also discussed are how certain characters personify those influences and
how one line of dialogue that never made any sense to Host Joey has a lot of meaning and actually makes a lot of sense if we factor in all of these influences.
Plus, there's a surprise question for Dr. Hartmann.
REFERENCES
The Hero with a Thousand Faces and The Power of Myth by Joseph Campbell
Dr. Kate Hartman website: buddhiststudiesonline.com, Twitter @kateahart, Instagram @kateahart. Listen to her podcast Buddhist Studies Online, Instagram @buddhiststudiesonline
Share this show and leave a rating or review on Apple Podcasts or wherever listening, as it would really help people find it. The show would really like to know how listeners feel about the show. Drop the show a line on Twitter, Facebook, Instagram, or at kryptontoalderaan@gmail.com. Give a like, follow, comment, quick email, tweet, whatever to let the show know how it’s doing. Appreciate feedback and to understand this whole podcasting thing going forward. Or take it to the next level and leave a review.
Joey, Krypton To Alderaan, Dr. Hartmann (U of Wyoming), Nov. 17, 2021; Amber Larson and Dhr. Seven (eds.), Wisdom Quarterly
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