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MYSTERIOUS RADIO
Nov. 21, 2019

The Quantum Bigfoot: Bringing Science and Spirituality Together

The Quantum Bigfoot: Bringing Science and Spirituality Together

Does Bigfoot walk between space and time? Many researchers believe that is just the case and find out just what this one has to say about his experiences. 

So how does quantum physics relate to spirituality and Bigfoot? In my 45+ years of researching this phenomenon, I’ve heard several very strange reports. A few of these reports, from seemingly heartfelt people, claimed that these creatures disappeared. Is that even possible? Can the laws of quantum physics actually answer that question? Knowing what I know, I’m compelled to delve in and see. The accepted mathematics of quantum physics says that there is more going on than what we see with our three-dimensional eyes. Scientists now know, through physics, that empty space (Dark Matter, Dark Energy) is not actually empty…however, it is a dimension existing outside of the human light spectrum and the observable vibrational frequency. It seems to me that classical science has restricted itself by its own disciplines and because of those disciplines, will never grasp the big picture. If we use the classical box to try and determine all that exists, we would never begin to understand the cosmos, e.g., the world of spirituality. The math of quantum physics indicates that there are at least eleven dimensions in existence…possibly innumerable. So, could the laws of quantum physics be the answer to the Bigfoot mysteries? GET HIS BOOK 

 

 

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Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some of which are known or admitted hoaxes.[3]

Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]

The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]

Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which are also engrained in the cultures of their regions.[14]

 

History:

Indigenous and early recordsA reproduction of the petroglyphs at Painted Rock.

Many of the indigenous cultures across the North American continent include tales of mysterious hair-covered creatures living in forests,[29] and according to anthropologist David Daegling, these legends existed long before contemporary reports of "Bigfoot". These stories differed in their details both regionally and between families in the same community.[30]

On the Tule River Indian Reservation in Central California, petroglyphs created by a tribe of Yokuts at a site called Painted Rock are alleged by some to depict a group of Bigfoot called "the Family".[31] The local tribespeople call the largest of the glyphs "Hairy Man" and they are estimated to be between 500 and 1000 years old.[32] 16th century Spanish explorers and Mexican settlers in California told tales of the los Vigilantes Oscuros, or "Dark Watchers", large creatures alleged to stalk their camps at night.[33] In the region that is now Mississippi, a French Jesuit priest was living with the Natchez in 1721 and reported stories of hairy creatures in the forest known to scream loudly and steal livestock.[34]

Ecologist Robert Pyle argues that most cultures have accounts of human-like giants in their folk history, expressing a need for "some larger-than-life creature".[35] Each language had its own name for the creature featured in the local version of such legends. Many names mean something along the lines of "wild man" or "hairy man", although other names describe common actions that it was said to perform, such as eating clams or shaking trees.[36] Chief Mischelle of the Nlaka'pamux at Lytton, British Columbia told such a story to Charles Hill-Tout in 1898.[37]

The Sts'ailes people tell stories about sasq'ets, a shapeshifting creature that protects the forest. The name "Sasquatch" is the anglicized version of sasq'ets (sas-kets), roughly translating to "hairy man" in the Halq'emeylem language.[38]

Members of the Lummi tell tales about creatures known as Ts'emekwes. The stories are similar to each other in the general descriptions of Ts'emekwes, but details differed among various family accounts concerning the creature's diet and activities.[39] Some regional versions tell of more threatening creatures: the stiyaha or kwi-kwiyai were a nocturnal race, and children were warned against saying the names so that the "monsters" would not come and carry them off to be killed.[40] The Iroquois tell of an aggressive, hair covered giant with rock-hard skin known as the Ot ne yar heh or "Stone Giant", more commonly referred to as the Genoskwa.[41] In 1847, Paul Kane reported stories by the natives about skoocooms, a race of cannibalistic wild men living on the peak of Mount St. Helens in southern Washington state. Also related to this area was an alleged incident in 1924 in which a violent encounter between a group of gold prospectors and a group of "ape-men" occurred. These allegations were reported in the July 16, 1924, issue of The Oregonian and have become a popular piece of Bigfoot lore, with the area now being referred to as Ape Canyon.[42] U.S. President Theodore Roosevelt, in his 1893 book, The Wilderness Hunter, writes of a story he was told by an elderly mountain man named Bauman in which a foul smelling, bipedal creature ransacked his beaver trapping camp, stalked him, and later became hostile when it fatally broke his companion's neck in the wilderness near the Idaho-Montana border.[43] Roosevelt notes that Bauman appeared fearful while telling the story, but attributed the trapper's folkloric German ancestry to have potentially influenced him.[44]

Less-menacing versions have also been recorded, such as one by Reverend Elkanah Walker from 1840. Walker was a Protestant missionary who recorded stories of giants among the natives living near Spokane, Washington. These giants were said to live on and around the peaks of the nearby mountains, stealing salmon from the fishermen's nets.[45]

Origin of the "Bigfoot" name

In 1958, Jerry Crew, a logging company bulldozer operator in Humboldt County, California, discovered a set of large, 410 millimetres (16 in) human-like footprints sunk deep within the mud in the Six Rivers National Forest.[46] Upon informing his coworkers, many claimed to have seen similar tracks on previous job sites as well as telling of odd incidents such as an oil drum weighing 450 pounds (200 kg) having been moved without explanation. The logging company men soon began utilizing the term "Bigfoot" to describe the mysterious culprit.[47] Crew, who initially believed someone was playing a prank on them, once again observed more of these numerous, massive footprints and contacted reporter Andrew Genzoli of the Humboldt Times newspaper. Genzoli interviewed lumber workers and wrote articles about the mysterious footprints, introducing the name "Bigfoot" in relation to the tracks and the local tales of large, hairy wild men.[48] A plaster cast was made of the footprints and Crew appeared, holding one of the casts, on the front page of the newspaper on October 6, 1958. The story spread rapidly as Genzoli began to receive correspondence from major media outlets including the New York Times and Los Angeles Times.[49] As a result, the term "Bigfoot" became widespread as a reference to an apparently large, unknown creature leaving massive footprints in Northern California.[50]

In 2002, the family of Crew's deceased coworker Ray Wallace stated that their father had been secretly making the large footprints with carved, wooden feet and that he was responsible for the tracks.[51] Despite the Wallace family's statement, Willow Creek and Humboldt County are considered by some to be the "Bigfoot Capital of the World".[52]

Other historic uses of "Bigfoot"1895 article describing a giant grizzly bear named "Bigfoot".[53]

In the 1830s, a Wyandot chief was nicknamed "Big Foot" due to his significant size, strength and large feet.[54] Potawatomi Chief Maumksuck, known as Chief "Big Foot", is today synonymous with the area of Walworth County, Wisconsin and has a state park and school named for him.[55]William A. A. Wallace, a famous 19th century Texas Ranger, was nicknamed "Bigfoot" due to his large feet and today has a town named for him: Bigfoot, Texas.[56] Lakota leader Spotted Elk was also called "Chief Big Foot". In the late 19th and early 20th centuries, at least two enormous marauding grizzly bears were widely noted in the press and each nicknamed "Bigfoot". The first grizzly bear called "Bigfoot" was reportedly killed near Fresno, California in 1895 after killing sheep for 15 years; his weight was estimated at 2,000 pounds (900 kg).[53] The second one was active in Idaho in the 1890s and 1900s between the Snake and Salmon rivers, and supernatural powers were attributed to it.[57]

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