The air in the auditorium smelled faintly of burnt herbs. Josefina Lema Aguilar, a Kichwa elder from the mountains of Ecuador, lit a tiny sacred fire to bless the recent conference on “Seeking Balance: Indigenous Knowledge, Western Science and Climate Change.”

Dressed in traditional garb from the Andes, Aguilar gave the event’s opening prayer at the (now LEED-certified) National Museum of the American Indian in Washington.

“At home we would light a big fire, but here in this developed country, where we are more uptight, we are in an enclosed area, so don’t worry, I will light only a little fire,” Aguilar joked in Spanish (and through a translator). “It’s the custom and tradition of all indigenous peoples to give thanks to Mother Earth, Mother Air, Mother Water and Father Sun for giving us life and having us as part of their family,” she continued.

And according to the delegates at the conference, representing more than a dozen Native cultures from around the world, the message is clear: Mother Earth is in trouble. But fortunately, many of the assembled elders were also quick to point out that there is much the Western world can learn from indigenous people to address some of the problems, and to more effectively deal with the impending changes.

Delegate Alejandro Argumedo, a Quechuan agronomist from Peru, said, “Living in fragile ecosystems, indigenous peoples are at the frontlines of climate change.” Argumedo is the director of the Quechua-Aymara Association for Sustainable Livelihoods (ANDES), which works to protect indigenous knowledge and resources, as well as the founder of the Indigenous Peoples Biodiversity Network.

Argumedo argued that climate change is not just a global issue or a future issue, it is already having real impacts on local ecosystems and people, today. He added, “With our traditional knowledge, we are able to detect these changes, many of which are quite dramatic.”

In fact, a major goal of Conversations with the Earth, one of the conference’s co-sponsors, is documenting the effects of climate change as they are seen by indigenous people around the world.

Native Resilience

Brian Keane, the co-founder and director of the indigenous rights group Land is Life, said, “There are 370 million indigenous people today, in roughly 5,000 nations, and these people are tough as diamonds. They are where the hope lies for the future of this planet.”

Keane explained that there is more biodiversity on indigenous lands then on all parks and zoos combined, and that Native knowledge of food crops passed down over the centuries “holds the keys to global food security.” Keane said that once a culture disappears, the loss of knowledge and wisdom is incalculable.

“New technology will play a role, but the most important thing we can do is respect indigenous people, who will help maintain the ecological stability of the planet,” said Keane.

Argumedo added, “Our vast heritage of biological and cultural diversity is intrinsically linked to our practices and way of life: it’s holistic to our spirituality.” He continued, “Practicing our traditional knowledge systems allows us to achieve what scientists call resilience to climate change.”

As an example, Argumedo said indigenous people in the Andes have learned to adapt to changing climate from El Nino events. “We move our crops to different altitudes,” he said.  “Communities are not waiting for top-down responses. Livelihoods are being adapted in creative ways.”

Jemimah Kerenge, a Maasai filmmaker from Kenya, stressed that her people have flourished off the land for millennia, and have learned to adapt to climate changes before. Still, she expressed concern that a recent drought has brought much hardship, and warned, “Many of us pastoralists hang on precariously.”

Kerenge works with the Conversations with the Earth Project to train indigenous people to tell their own stories through video; examples of those stories were on display in the museum. Among the cultures represented, a common theme was pride expressed by Native peoples in their longstanding ability to adapt to change and survive in harsh environments. However, there was also a pervasive sense that recent climate change is faster and more perilous than anything that has been experienced in generations.

Merging Indigenous Knowledge and Western Science

In a hopeful moment, Sarah James, a Gwich’in leader from Arctic Alaska who won the prestigious Goldman Environmental Prize in 2002, said of indigenous people, “We aren’t perfect and they [the Western world] aren’t perfect. We have to take the good of both cultures and combine them.”

In fact, collaboration between Native peoples and Western science has been rocky at best, and for centuries was marred by arrogant dismissiveness and blatant exploitation on the part of Westerners. Several delegates pointed out that it is difficult for members of their communities to trust Western scientists, when their elders remember that promises were broken, or their traditional knowledge and natural resources were plundered and patented.

“When scientists speak of reducing emissions and growing forests, these are solutions that use patents and intellectual property rights. There is not much support for proven local people’s solutions, which is the basis of our resilience,” Argumedo argued.

In a moment of frustration, an indigenous man from Panama told the crowd, “Scientists propose a lot of false solutions, such as, ‘You guys keep this tree so we can continue to pollute more.’”

Still, there is some evidence of successful partnerships between indigenous groups and Western scientists and conservationists. Sarah James has been heralded by the environmental community for her work in blocking drilling of the Arctic National Wildlife Refuge. John Parrotta, a scientist with the U.S. Forest Service, pointed out that Australia has found success with a program that pays and outfits Aboriginal people to manage their lands the traditional way.  Their work includes traditional controlled burns, which take away the fuel that otherwise leads to out-of-control wildfires, and which help renew the ecosystem.

Nancy Maynard, a NASA scientist who studies climate change in the Arctic, explained how she has been working with indigenous Sami reindeer herders. “Our goal is to combine satellite technology with knowledge of the herders, to see if we can co-produce something,” she explained.

As one example, Maynard pointed out that the Sami language includes clues to specific microclimate conditions in the far north that Western scientists had otherwise overlooked. “I like the term indigenuity, which is indigenous plus ingenuity,” Maynard said.

For his part, Argumedo said, “Bridges with Western science are necessary but must be done with awareness of indigenous knowledge.” He pointed out that he has been working with the Indigenous Peoples Climate Change Assessment (IPCCA), the United Nations and others to help understand the ways indigenous people have been adapting to their changing environments, and to help them meet new challenges with local methods and resources.

Igor Krupnik, an ecologist and anthropologist from the Smithsonian, said indigenous people and Western scientists can best work together by first learning to understand each other’s ways of looking at knowledge. “Be at the table early, and treat each other with respect,” he said.

A Passionate Plea for Action

Underlying the conference was a sense of how serious the threat of climate change is becoming, and how many indigenous people are unfairly caught in its whirlwind. Argumedo said, “Indigenous peoples have contributed the least to climate change and they are facing the most severe threats due to their direct relationship with natural systems and historic and ongoing discrimination.”

At 16 years old, the youngest delegate was also among the most heartfelt. Diaguidili De Leon, a Kuna from Panama, said, “Climate change is affecting the whole world, but most severely affecting indigenous peoples, but white people don’t seem to notice.”

Tearing up, De Leon said it is her generation that is going to inherit a troubled planet. “So listen to us. In my community everything is dying, because it’s too hot. Indigenous peoples’ voices are very powerful, but we hope you will understand our message.”

Ngenge Sasa, from the island of Manus off Papua New Guinea, warned that his people’s culture is under assault, since they are being forced to relocate to the mainland. Rising sea level has inundated their gardens and washed away their beaches.

Pamela Anne Hakongak Gross, a young Inuk woman from northern Canada, said, “We are seeing detrimental changes to our home, our ice, our snow, our animals, our people.” She also said her community may have to move farther inland, if sea level keeps rising.

Christiana Saiti Louwa, a leader of the El-Molo people of northern Kenya, summed it up when she said, “We indigenous people would like to remind everyone else that we only have one planet. Climate talks have gone on and on, but we view them as largely money-driven, not life driven.”

Source: Natl. Geographic
http://newswatch.nationalgeographic.com/blog/2011/10/11/indigenous-people-climate-change/

I saw Watchers in my vision, a dream vision,
and behold two of them argued about me [...] and they were engaged in a great quarrel concerning me. I asked them: "You, why do you argue thus about me?" They answered and said to me: "We have been made masters and rule over the sons of men." And they said to me: "Which of us do you choose?...

The preceding is a fragment from "The Testament of Amram", a document written in Aramaic that forms part of the Qumran scrolls, more commonly known as the Dead Sea Scrolls. The entire fragment, which takes up some eight patchy paragraphs, relates a story told by Moses' father, Amram, to his children, concerning the burden of choice: whether to serve the evil Watcher Melkiresha, a viper-faced demon, or his counterpart, the Watcher Melchizedek, who is ruler of the "Sons of Light."

Much has been made over the last few decades of the link between the role played by the biblical Watchers and that played by UFOs and their occupants, as well as the phenomena associated with them. This order of nonhuman beings, which fell from grace on account of their transgressions with "the daughters of men," are at the core of a current controversy. The viper-eyed Melkiresha, allegorical though it may be, is strangely reminiscent of some of the more reptilian UFO entities that have been reported in a number of encounters. The Watchers, either as described in the Bible or by the Tibetan monks who discussed the topic with the Russian artist/mystic Nicholas Roerich (whose paintings of Asian hill-forts are often referred to in the writings of H.P. Lovecraft), are in essence a race of beings which have always lived in the skies and lord over humanity, reveling in intermarriage with humans. The biblical Noah, for example, was the offspring of a Watcher.

Are the Watchers Among Us?

In November of 1991, Monica María Ortega, a young Colombian woman, told her story of a nocturnal sexual encounter with an alleged "alien" which could have well been one of the Watchers on a nationally syndicated TV show. Far from being one of the current crop of "Greys", her nonhuman lover was more in step with the traditional "sky people", "elementals", or other creatures who have interacted with humans on a biological level in traditions that span the globe.

Ms. Ortega was twelve years old at the time and living in New York City when this tall, blond, green-eyed entity suddenly materialized in her bedroom. "At first, I saw two lights. I felt a presence, and naturally felt scared. One light was red in color and the other was green," she recalled. The lights told her not fear for her safety. As she began to fall asleep, in spite of the luminous globes' presence, she felt caresses and kisses all over her body as her nightclothes were removed. "I felt something spread my legs open and a sharp pain soon after. I woke up, terrified, and saw a being in a tight-fitting outfit in bed with me. His eyes were so green that it made dizzy to look at them. I found him very handsome, was attracted to him and fell in love."

Monica's lover and his silent companion (never manifested itself in human form) told her that they traveled around the world. Curiosity, they advised her, was the motivation for their sexual contacts.

In 1987, Monica had her third contact with the Watchers. After two years, she had moved back to Colombia, and was overjoyed at seeing her otherworldly lover again. At the end of their encounter, Monica expressed a desire to go with him to "his world", but the being turned her down. 19 years old at the time of the interview, the young woman had still not had sex with a human male. "They have the advantage," she explained, meaning the Watchers, "of not making you pregnant."

In the Land of the Watchers

The mystical figure of Apollonius of Tyana--sorcerer, philosopher and indefatigable traveler--visited a place, according to the chronicles, known as the City of the Gods, whose inhabitants allegedly "lived on the earth, yet outside it at the same time." Said parallel universe or dimension was located in the Himalayas, and as Apollonius and his guide, Damis, would near their destination, the more unreal the landscape became. Apollonius' larger-than-life adventures include teleportation away from the court of the Emperor Domitian in A.D 96 and other occult phenomena. Could these skills have been learned in the City of the Gods? Considering Apollonius' stature in ancient history, could he himself have been a Watcher?

Metal disks have been reported in the skies over the Himalayas for centuries. These have been considered manifestations of The Watchers by the lamas of Tibet and Nepal, "a sign of Shamballah," the subterranean (or extradimensional) land ruled by a higher order of beings who visit our world in gleaming metallic vehicles. Foremost among Shamballah's denizens is the "Rigden-Jye-Po," the "King of the World", who is identified with the leader of the Sons of Light mentioned in the Dead Sea Scrolls.

The Book of Enoch

To the dismay of those who expect hard-boiled facts every time, the vast majority of the literature concerning the Watchers lies in mythology and in religious documents such as the Old Testament. In the book of the same name, we have Enoch taken to heaven to intercede on behalf of the fallen Watchers with the angels of the highest heavens. The appeal is turned down: for having taught the secrets of nature to human females, and worse yet, for having conceived children with human females (the giant Nephilim), the two hundred spirits involved are condemned to never again regain their lofty status. We are given the names of the ringleaders of this heavenly conspiracy, and one of them, in particular, does more than ring a bell to a ufologically-minded ear: Semyaz. While phonetic similarity proves nothing, it is unusual that the leader of the alleged "Pleiadans" visiting Billy Meier at his Swiss retreat should call herself Semjase. Meier's claims have been at the center of a number of disputes, mainly accusations of fraud concerning the fantastic UFO photographs that he circulated.

What evidence suggests that the Watchers mentioned by the ancient religious chronicles and the entities that accompany the UFO phenomenon are one and the same? A careful examination of certain contemporary cases, along with some outstanding ancient ones, can leave no doubt as to the conflict between the fallen Watchers (the 200 which descended in the ancient Middle East, led by Semyaz/Semjase), the "Forces of Good", and hapless mortal humans, stuck squarely in the middle.

Benign, malevolent, or both?

Although "scientific" ufology cringes at the mention of any angelic/demonic involvement, the recent spate of abduction cases engulfing the world provides cases that could be seen within such a context. Abduction researcher Barbara Bartholic has singled out a case in which a youth faced what he at first took to be a "Nordic" type male alien, who reverted into a reptilian form, assaulting the unsuspecting young man and leaving furrows across his back. While this sobering incident is presented in the light of the shape-shifting ability of a particular alien race, it is strongly reminiscent of texts of a religious nature which state that demons can sometimes appear as "angels of light", which is what the tall, blond alien visitors have been associated with.

The dichotomy over whether the Watchers are benign or evil has been approached with the same caution reserved for the "good angel/bad angel" case. As in the fragment from the "Book of Amram", we can see the existence of two very different kinds of Watcher. Certain yogis, for instance, believe that the Dark Angels who lost the conflict against their benevolent counterparts have been confined to certain dimensions; Renaissance authors wrote of the nine-day long fall of the vanquished angels into Hell, based upon Greek legends of the casting of the Cyclops into Tartaros--so distant that an anvil would take nine days to hit bottom. Could there possibly be any connection between the negative order of beings and the allegedly extraterrestrial visitors we are entertaining today?

In 1947, one Señor C.A.V. encountered strange amoeba-like beings in the desert outside Lima, Perú, who took him aboard their landed vehicle. When the conversation between the stunned C.A.V. and his nonhuman hosts turned to matters spiritual, they replied mockingly to his question about their belief in God, stating: "We are like Gods." Either the beings had a very high opinion of themselves, or they ranked among the fallen Watchers. German theologian Kurt Koch mentions that while in the Kwa Sizabantu mission station in South Africa, a woman approached him to confess a strange encounter in the Namib Desert with a robot-crewed UFO. In the course of a telepathic conversation with the mechanical aliens, one of them declared: "God is not going to answer your prayers anyway. But we can fulfill your wishes."

More stories abound with regard to the benevolent Watchers, both in antiquity and in the present. A truly bewildering case of Watcher intervention into human life is submitted by Spanish UFO researcher Salvador Freixedo in his book Ellos: Los dueños invisibles de este mundo: When a brush fire broke out on the estate of Colombian journalist Inés de Montaña, farmhands ran to and fro trying to create firebreaks in the middle of the night. Enormous tongues of flame lapped at the black skies while the journalist and her trusted housekeeper, Jovita Caicedo, looked on in sheer terror. The old wooden farmhouse from which they beheld the breeze was about to be incinerated in a matter of minutes, when "a helicopter of light," as de Montaña
describes it, swooped in from the western sky. The coruscant light came closer, as low as the tops of the coconut palms, leaving a wake like a comet's tail in its path. It then began to emit a blast of intense cold, which had the effect of extinguishing the raging fire, dousing them as effectively as would have tons of water.

Montaña's incredible story was devoted an entire page in the newspaper for which she worked. "What you have read is the truth, supported by the testimony of four people who felt the effects of a strange phenomenon, and by the fact that in over thirty years, no one has been able to say that there has been fantasy, fiction or deceit in the thousands of words I've written." she stated.

Frank Smythe, a mountain climber ascending one of the Himalayan peaks, allegedly observed a "pulsating tea kettle" which seemed to be monitoring his progress. Smythe noted that before seeing it, he'd had the sensation of someone benignly watching his efforts.

It has been suggested that what we are seeing is "police activity" of a sort on the behalf of the positive Watchers, as they go about their appointed rounds, fending off the attacks of the renegade contingent. While some may find this hard to accept, some confirmation can be found in events which took place in Spain during a very heavy period of UFO activity in that country in the early 1980's: while residents of the town of Isla Cristina, on Spain's southern coast, were plagued by UFOs, giant non-human creatures thrashing across the tidal swamps, and a host of hair-raising and disturbing phenomena, María Echague, another resident, witnessed two tall, slender, white-haired figures which appeared to move in unison some 40 meters from where she stood. Amazed by the odd beauty and synchronicity of movement displayed by the beings, Ms. Echague found herself thinking "¿Que sois?" (What are you?). The beings turned in unison to show her the raised thumb, index and middle fingers of their right hands (a classic esoteric gesture, symbolizing the triumph of spirit over matter) and mentally replied: "We are teachers," before disappearing.

The Watchers continue to stage spectaculars for the benefit of those whom they contact and the spellbound followers of these "modern prophets" as well: Augusta de Almeidda, a contactee from the Philippines, was advised by her "alien brothers" that an aerial display of their majesty would take place over an arena on June 12, 1992. 400 onlookers witnessed golden, sphere-and cigar-shaped vehicles of varied geometry over the stadium at 8:05 p.m. that evening.

Conclusion

While all this talk of supernatural Watchers, "Sons of God" who mated with human females at the dawn of time, and who were cast out from their lofty position by divine powers annoys the believer in extraterrestrial visitors (or even ancient astronauts, in this case). It would be both unrealistic and unwise to discount the strong paranormal component exists in the UFO phenomenon, which has been thoroughly discussed by a number of authors, as well as the belief in a primeval struggle between good and evil factions that is at the root of many different mythologies (the clash between Ormuz and Ahriman in Zoroastrianism, that between Ouranos and the Cyclops in Greek myth, and the struggle between Bacaab-Quiché and Tohil in the Mayan cosmology). As Amram cautioned his children in his testament: "I leave you my books in testimony, that you might be warned by them..."

[This article originally appeared in Fate Magazine, 2000]

Source: Inexplicata
http://inexplicata.blogspot.com/2011/10/under-gaze-of-watchers.html

Is it possible that Russian “yetiologists” are closer than ever to finding proof of the Abominable Snowman’s existence? RT’s correspondent Lida Vasilevskaya attended a meeting and saw the evidence with her own very eyes.
­
A Yeti… conference?

I was standing in a dark damp cave looking down at the huge trace left by someone on the ground. The footprint was three times larger than my own. We seemed to have found it, the Yeti. Just two days ago, I had been skeptical of anything related to the Yeti. At least it seemed justified to feel that way.

“I am away to attend the conference on Yeti,” that is what I had told each one of my friends before I left. Every time we laughed together and it was okay, because if I was serious about it everyone would pity me and advise seek help from a psychiatrist.

Ahead of the conference, I tweeted the Yeti asking for an interview. Yes, the Siberian Snowman does have a twitter account. It is full of life stories, depicting him evading scientists or bragging about his abnormal strength.

Sure enough, this is someone’s joke, but there is some truth behind it – the Siberian Yeti has become one of the main local brands of the Tashtagol District of Russia’s Kemerovo Region. The town of Tashtagol is dotted with funny monuments to the Abominable Snowman. I even saw a café called “Sushi Yeti”. Genuine yetimania is used to attract tourists.

The legends about large human-like creatures populating this region have been circulating for centuries, but the locals were reluctant to speak about their sightings. They believe that the Yeti helps hunters in the taiga and even saves their lives, but once a hunter reveals the story it could spell trouble for him.

That is why locals kept silent and only the elderly, who gave up hunting due to their age, have passed down these legends down the generations. One of those legends dates around 1950s. It tells the story of hunters who captured a “snowwoman” and brought her on their sleighs to the town. Unfortunately, it is unclear what happened to her later.

All sightings have been unconfirmed until two years ago. Researchers discovered a cave with extremely large footprints. The rumor spread across the country attracting crowds of scholars and the curious.

Two years later, the region is hosting a major international meeting featuring the brightest "yetiologists" from Russia, Canada and the US. They have come here to conduct a field study and issue a verdict, whether the Snowman resides here.

Yeti enthusiasts insist there are several species of the Yeti, depending on the geography of their location. They believe the Snowman is a species that evolved parallel to Homo sapiens, but has not reached the same level.
­The Yeti variable

If the legends are true, Snowmen are kind, curious and non-aggressive. According to the legends, there have been cases when Yeti contacted people. One story tells of a kidnapping of a human in Tajikistan, the man was studied for several hours and then let go.

Yeti research is often called pseudoscience, with just a handful regarding it as a serious field. It doesn’t bother the enthusiasts – they believe in what they do and for them the Abominable Snowman is a cold hard fact. When I ask them why they study something which the majority rejects they only sigh.

Former world heavyweight boxing champion, Nikolay Valuev, is strong believer in the Yeti. He came to the Tashtagol District to see the footprints with his own very eyes. His goal is to find someone larger than himself. The ex-champion is serious. He has studied dozens of books and is keen to set up another expedition, this time to the remote districts of taiga where the snow giant has not been scared off by humans.

The conference is attended not only by scholars and Yeti buffs. US farmer Robin Lynne Pfeifer lives in a house in the Michigan forest and claims that there is a Yeti family living in the neighborhood.

Pfeifer says Bigfoots [Bigfeet?] visit her home on the daily basis… to get food. They got so accustomed to the practice, that whenever she forgets to feed them, they start hitting her porch with sticks. Even though Yetis visit Pfeifer’s house every day, there are no photographs or video footage. However, that is no riddle for Yeti enthusiasts. They say the Bigfoot has been elusive because it possesses extrasensory abilities, making it possible for him to evade sightings and generate noise in video equipment.

Another important guest at the conference is Ronald Morehead. He has brought along an entire collection of Yeti voices. They sound scary enough. The origin of the voices has not been established yet, but Ronald is sure it belongs to the Snowman.

Throughout the conference I have been suspicious, and there was a good reason for it: it is strange when a “scientific” expedition starts with a pagan tradition. Bearded “yetiologists” circle a fire to cast food into it in order to pacify the spirits of fire. The ritual is accompanied by famous shaman Nadezhda. She plays a tambourine, the sounds of which should draw the spirits of the woods, clean our karma and heal our souls.

Nadezhda is positive that a Yeti resides in these woods. Sure enough she had not seen it herself, but she had definitely felt it: the Yeti has a very strong “aura”. She believes that Yeti has psychic powers to hypnotize humans.

Asked about where the Yeti came from, Nadezhda told me they were one of an ancient people that had resided in the region for centuries. Many legends have been told about them, but no one knows anything for certain because they avoid humans.
­Journey to meet the Mystery Man

Getting to the cave where a group of Yetis lives or has lived was not easy. Local woodmen and hunters came to welcome our team and take us to the cave.

Valery, a hunter, told me about his run-in with a Yeti several years ago. He was walking through the mountains with a friend when they saw a huge furry creature caught in a fisherman’s net. The hunters approached, but only in time to see the back of the creature as it ran away.

Locals also tell a story about a group of hunters rescuing a Yeti that was drowning in a river. Supposedly they had tossed a log into the river and the Yeti used it to climb back ashore. The number of Yeti stories that came down from these people’s ancestors is enough to fill a large tome.

Igor Burtsev, director of the International Hominology Center, says he believes in the Yeti but he does not believe the cave we are going to visit is its home. Large numbers of tourists coming here to look at the Snowman would have long since scared it away. In that light, all the stories about the Yeti footprints sighted here seemed like tourist bait.

As soon as we stepped on the trail, Burtsev stopped by a broken tree. Experts started saying that broken trees are signs Yetis use to mark off their territory and warn humans that entering might be dangerous. Seriously?

We were shown plenty of traces and signs that were bound to prove that the Yeti does in fact exist. We found the snowman’s “winter lair”: the Yeti snaps off a thick tree, at about 50 centimeters up from the ground, and piles branches. Half an hour later I saw something that genuinely surprised me: an arch of trees. Their branches interwove in such a way that you could tell it was made by hand – or paw. There are two theories as to the origin of those arches: either the Yeti uses them to mark territory or to adorn the forest.

Some voiced their opinions that the tree arches may well have been made by humans. Hunters claimed humans would not do anything so pointless, but why would Yetis?

The cave is right by the river. As we approached it, we saw a group of people by the entrance, looking at “Yeti tracks”. There were 10 huge footprints in the dirt and it all seemed a bit suspicious.

There was a “resting place” in the cave’s far corner and the experts assumed that was where the Snowman slept. My level of skepticism lowered somewhat after they found some thick, grey hair in one of the footprints. Still, I could not believe it was left by the Yeti. Mind you, some of the scientists shared my sentiment.

Anthropology doctor Jeff Meldrum said he found some of our findings suspicious too. He said that scientific work had to be based on solid evidence, whereas here they had found more questions than answers.

It also seemed strange that all of the footprints appeared to be of the Yeti’s right foot. The prints also seemed fresh which meant that Yeti comes here often. Of course that would be problematic since it was frequented by tourists.

Perhaps we were lucky and had found something? Then again, maybe some of us were only seeing what we wanted to see. Our findings will be studied by experts: the footprints, the hair, photos of the tree arches, and the twisted trees, everything that our experts believe to be signs.

But in all honesty, how many people would believe “Yetiologists” if they managed to prove it was really a Yeti? The Yeti, to most, is something like a Santa Claus: you either believe in him or you do not.

However, belief in Santa Claus comes with an expiration date. Belief in Yeti seems to go beyond childhood.Now I understand why some people spend years searching for the Snowman. Whether the Yeti exists or not, roaming the forests looking for footprints and recording local legends is a lot of fun!

Source: RT
http://rt.com/news/yeti-conferense-correspondent-proof-381/

---