By Gerard Aartsen
The state of the world
“Switch on the news and you see record-breaking protests, historic uprisings and riots on once-calm streets – there’s no doubt that growing income inequality is an issue of central importance.”
This is not a quote from a recent article in a magazine for social change, but the opening statement of chapter 2 in the recent Outlook on the Global Agenda 2014 report from the World Economic Forum, best known for its annual meeting of the global elite in Davos. World leaders are finally becoming more aware of the dangers of the enormous, and widening, gap between rich and poor, and that this trend cannot be allowed to continue unchecked was also reflected in President Obama’s State of the Union speech of January 2014: “Today, after four years of economic growth, corporate profits and stock prices have rarely been higher, and those at the top have never done better. But average wages have barely budged. Inequality has deepened. (…) The cold, hard fact is that even in the midst of recovery, too many Americans are working more than ever just to get by – let alone get ahead.” He then went on to outline policies meant to address the dangers inherent in the growing disparity in income and opportunity.
One way that people with a heart and some common sense often express their disbelief about humanity’s dysfunctional ways of relating to itself and the planet is by taking the perspective of an outsider: “If a Martian were to visit our planet…” followed by an observation of the way humans have complicated life for themselves or other creatures that makes no sense on any level beyond a profit motive.
Perhaps it is not surprising, in this context, that it has taken world leaders so long to recognize the dangers engendered by these social inequalities. While many readers of these pages will be aware that we have been visited and are being visited by people from other planets, many might not know that these same visitors have repeatedly voiced their concerns about the way we have chosen to organise society around the need to earn money for daily living and pursuing the “dream” of limitless wealth, no matter if it kills the planet. For instance, in 1954, during his sojourn on a mothership, George Adamski was told by his hosts from space: “If man is to live without catastrophe, he must look upon his fellow being as himself, the one a reflection of the other.” After many years of sustained contact with the people from other planets Adamski added in December 1964: “[T]o have a healthy and prosperous society, that which causes the most trouble must be removed. As we all know, this stigma is poverty in the midst of plenty. It is the cause of sickness, crime, and the many evils that we know…”
Encounters with people from space
A civilian consultant with the military in the late 1940s, Daniel Fry was contacted July 4, 1949 by a saucer pilot who landed in front of him in the desert after Mr Fry had missed his bus home. At some point during his contact, which he claims included a ride in the saucer from California to New York and back, Mr Fry was told, “With freedom from want comes freedom of fear and your civilization would be safely past the critical point in its development.”
Likewise, Truman Bethurum, a road worker from California, was contacted late July 1952. His contact did not involve a trip in the ‘scow’, as he called the saucer, but he was invited aboard for discussions with its captain on seven or eight occasions. Of these, he said he “got the impression that cooperation among all of their people is an inherent feature of their lives, and that poverty is unknown. Also, that what we call riches or wealth is certainly more evenly distributed than on our earth.” As a result, the captain tells him, there are no criminals or conmen on their planet (identified as ‘Clarion’). “Not even speculators. (…) If we had them on Clarion it would soon be of small worth; we’d have mansions and slums, as you do.”
Buck Nelson, a farmer and saw mill owner from Denver who was first contacted late July 1954, wrote after having visited some of the planets in our system: “Some of our commonly used methods of making a living would be absolutely unacceptable to them. One of these methods is our practice of making money from money in so many different ways.”
Finally, Brazilian contactee Dino Kraspedon (pseudonym for Aladino Félix), who had his experience around the same time that George Adamski had his famous encounter in the California desert in November 1952, was told quite unequivocally even then: “…wars take place against the wishes of most people, because poor people do not fight easily. Carnage has become the perquisite of the rich and powerful… Abundance blinded them, gluttony clouded their vision. Strife is the product of egoism.”
In the event, governments and the military managed to discredit the experiences and information that these men were asked to share with the world in the midst of the Cold War. Yet, in the 1960s one contactee was given unprecedented insights into the social organisation of the home planet of his contactors.
The story of a businessman
Dutch businessman Ad (short for Adrian) Beers and his family were sailing the Oosterscheldt, a large estuary in the south west of Holland, one summer evening, when his yacht’s compass seemed broken. While sailing back to the harbour, he was suddenly staring into a strong blue-white searchlight. Switching the engine into reverse, full power, could not prevent the boat hitting something solid. Upon closer inspection it seemed as if Mr Beers’ boat had hit the hull of an overturned ship and he saw a body floating in the water nearby. As he jumped overboard with a lifeline, he landed on a hard surface at a depth of just three feet. Shortly after he had secured the lifeline to the floating body someone in a similar outfit as the drowning person, which looked like a space suit, came wading through the water to assist him in his rescue efforts. He then describes how the sight of an “animal-like face, with large square pupils in the eyes, which were both hypnotic and self-assured” struck him like a thunderbolt.
It was only then that he realised they were visitors from another planet who, out of gratitude for his rescue efforts, went on to offer him detailed information about their world. Over the course of two days he was shown vivid images of the way society on ‘Iarga’, as they called their planet, was organised accompanied by detailed explanations of the underlying philosophy.
Being the director-general of the Dutch importer for Swedish lorry manufacturer Scania, Mr Beers presented his story as science fiction under the pseudonym of Stefan Denaerde (‘Steve of Earth’), in the hugely successful book Buitenaardse beschaving (‘Extraterrestrial Civilization’) in 1969. In 1977 the first English edition was published as Operation Survival Earth, while an expanded edition was published five years later by the late Wendelle Stevens as Contact from Planet Iarga.
With his own background as a business executive Mr Beers was immensely impressed by the, what he considered terrifying, efficiency of the planet’s social organisation: “This must be a universally governed planet, but seemingly so strictly governed that everything was streamlined and standardized. What a terrible thought!” Yet, in deploring what he perceives as a lack of the characteristic that lies at the core of the ills of present-day society, at the same time he witnesses to some degree of perfection what the participants in the Italian Friendship Case were taught by their contacts from space, and which seems to be the aim for humanity as we respond more and more to the Aquarian energies of unity and synthesis: “Their weak point is the development of their individuality. They do almost everything in groups, they think collectively and they obey the laws of their society to the letter. They live for and through the friendship and love within the group.”
Planetary governments and social systems
About the level of attainment of his hosts the writer says: “Their definition of the word civilization or culture has nothing to do with the scientific or technological development level, but with the manner in which the community takes care of the handicapped or weaker beings. The word superculture defines the situation that arises when through individual effort, a group structure has arisen which abolishes any discrimination against any individual.”
Reminiscent of the findings in the Brandt Commission’s 1980 report North-South: A Programme For Survival, that the only way out of our problems on Earth is a recognition of our mutual interdependence and the need for global policies to ensure the basic needs of every human being, Mr Beers’ contacts from space tell him: “Our cosmic universal economic system can be compared to both communism and the capitalist Western economy. One can also say that our cosmic economics can’t be compared to either. (…) It is only through this system that a race can achieve a cultural level of social stability.”
While the people on Earth at present are caught in a grossly skewed system that reduces them to servants of ‘the economy’ and where austerity measures that cut deep into social services are justified by politicians as “necessary to stimulate the economy”, the strictly regulated economic system on ‘Iarga’ serves the needs of the people and even helps the author, as an exponent of the free market system, to see how a system based on justice also helps freedom to flourish: “The universal economic system shows itself in practice to be an efficient production system of goods and services, placing prior importance in the sectors housing, nutrition and transport. (…) The aim of this system is to free the individual as much as possible from non-creative, servile work.” Indeed, “the universal economic system that exists by a great many intelligent races, does not concern itself with money, possession, or payment. The aim of this system is to free the people from material influences and motivation”.
In response to questions about the means of exchange and systems of governments on other planets, George Adamski wrote in October 1957: “Their means of exchange is a commodity and service exchange system, without the use of money. All production is for the benefit of everyone, with each receiving according to their needs. And since no money is involved, there are no “rich”; there are no “poor”. But all share equally, working for the common good. (…) The needs of the people are considered impartially by [a body of representatives elected from every district and every walk of life], and problems are solved for the common good of all.” This sounds like the advanced system of barter that esotericist and futurologist Benjamin Creme has foretold as the means of distributing resources on a global scale after the economic meltdown that is about to hit humanity, and it can also be found in the accounts of several other contactees.
Likewise, Ad Beers is told: “…we have no money, but everyone can go on holiday (…) if they wish.” And: “Nothing is paid for on Iarga, only registered. What a consumer uses is registered in the computer center (…) and this may not exceed that to which he has a right.”
His contacts from space explain to him that on ‘Iarga’ two worldwide consumer organizations “stimulate the [production] trusts to produce the goods that are needed. The trusts are not permitted to advertise or exert any influence on the consumer, as this could never be objective” because “[i]n a socially stable society, you would have not only freedom of speech, but, even more important, freedom of thought. Propaganda, repeated one-sided information, damaged the freedom of thought…”
When Mr Beers asked the visitors from space for more specific technological knowledge to advance Earth’s civilization, the reply could not have been clearer: “The last thing that you need is technological information to increase the gap between your intellectual development and your almost non-existent social development. Carry on playing with your Mars probes for the moment, as half of your world’s population lives in poverty and hunger. The only information you need lies in the field of societal standards.”
Based on the descriptions that Mr Beers gives of the information that is shared with him, the current writer, whose previous research indicates that the ET presence on Earth originates from planets in our own solar system, would speculate that the crew of the ship that Mr Beers sailed into were actually from the planet Mars, which Truman Bethurum described as “a great manufacturing planet”. Benjamin Creme has said that Mars is at the same level of evolution as Earth, but “Mars has not made as many mistakes as we have, which is why it has a technology unbelievably ahead of ours. They are masters of space, masters of energy. They make most of the spacecraft we see and call UFOs, from small scout ships to gigantic motherships. Even some of the Venusian craft are made on Mars to Venusian specifications.” (Readers who are still under the illusion that Life can only be carbon-based and express itself exclusively in dense-physical form are referred to Chapter 5 of my book Here to Help: UFOs and the Space Brothers for an explanation of the concept of life on the etheric (subtle) physical planes of matter, which science is looking for as “dark matter” or “dark energy”. Another interesting clue as to the reality of the etheric planes was reported early July 2014 when astrophysicists announced that their research shows there is 400 per cent more light in intergalactic space than could be attributed to known sources.)
Despite the focus in Ad Beers’ story being on the more mundane aspects of life on ‘Iarga’, his exchange with the space people included some ‘philosophical’ points that will ring a bell with readers who are familiar with the teachings on detachment of, for instance, J. Krishnamurti: “Happiness is being at peace with oneself and one’s surroundings. This is determined to a large extent by one’s success in achieving self-set goals, in other words, by a ruthless appraisal of oneself. This individual striving to reach a self-chosen goal [as opposed to competing with others; GA] is the creativity in man.”
And: “The body with all its selfish demands is just a shell. We are only concerned with the creative intellect, the soul that is capable of unselfish thought. How do we educate children for freedom and happiness? Freedom is the absence of the effect of compulsion on the individual’s behaviour. Freedom cannot be obtained with a weapon in the hand. It can only be obtained by the parents’ careful mental forming of their children, by the correct conception of good and evil.”
So, while the world is poised, even unknowingly, for the final act in the planetary drama that is being played out as the collapse of our defective systems erodes any semblance of democracy and forces humanity to once again face the spiritual realities of life and join hands to demand justice and freedom for all, it is interesting to note that not only Life and the human kingdom are universal occurrences throughout Cosmos as I have documented elsewhere, but so apparently are the Laws that govern their expression in right human relations as the foundation for a sane social system that ensures the survival of the race and the safe progress of its civilization.
With much more information along the same lines from these and other contactees, which I will be presenting in my upcoming book, a new definition of exopolitics presents itself. The simplest definition of ‘exopolitics’ at the moment goes something like: “The study of the political actors, processes and institutions associated with extraterrestrial life.” For some this presupposes the existence of extraterrestrial life, for others merely the possibility of such. Readers who are familiar with my books will know that I take the extraterrestrial presence on Earth as an indisputable fact, based on a triangulation of correspondences between the information from the original contactees of the 1950s, humanity’s shared wisdom of the ages, and the experiences of dignitaries and officials in recent decades, against the background of the changes engulfing our world today.
Based on the information in this article, and its pertinence to the state of the world today – which has also been pointed out by Paul Hellyer in his 2010 book Light at the End of the Tunnel – A Survival Plan for the Human Species – a much more practical definition of the term ‘exopolitics’ seems appropriate, which goes back to the original meaning of its constituents, with ‘exo’ meaning “(from) outside” and ‘politics’ meaning “matters concerning the state or its citizens”:
Exopolitics [noun, uncount]: People from other planets showing humanity alternative, saner ways of organising society, without imposing their views.
This makes ‘exopolitics’ at once a much more urgent concept, as it places the ET presence on Earth solidly in the context of the crises facing humanity today – political, economic, financial, social and environmental.
By Gerard Aartsen M.Ed.
Sources and references:
Gerard Aartsen (2011), Here to Help: UFOs and the Space Brothers
George Adamski (1964), Cosmic Bulletin
George Adamski (1957-58), Cosmic Science for the Promotion of Cosmic Principles and Truths.
George Adamski (1955), Inside the Space Ships
Truman Bethurum (1954), Aboard a Flying Saucer
Willy Brandt (ed.; 1980), North South: A Programme for Survival
Benjamin Creme (2010), The Gathering of the Forces of Light – UFOs and their Spiritual Mission
Stefan Denaerde (1977), Operation Survival Earth
Michael Franco (2014), ‘Universe’s missing photon sources baffle scientists’
Daniel Fry (1954), The White Sands Incident
Paul Hellyer (2010), Light at the End of the Tunnel – A Survival Plan for the Human Species
Dino Kraspedon (1957), My Contact With Flying Saucers
Buck Nelson (1956), My Trip to Mars, the Moon and Venus
Adapted for ExoNews from an article that was first published in Share International magazine, Vol. 33, No.6, July/August 2014.
Gerard Aartsen has been a student of the Ageless Wisdom teaching for over 30 years and his research in this area resulted in a comprehensive online catalogue of teachings. He also writes regularly about the extraterrestrial presence on Earth and is the author of two books on the subject, which have both been published in various languages. He has been a member of the Exopolitics Institute’s Advisory Board for Research and Education since 2011, is a regular guest on international radio shows about UFOs and related phenomena, and has lectured in Europe, America and Asia.
Gerard Aartsen (1957) has a Master of Education degree from the Amsterdam University of Applied Sciences, the Netherlands, where he has held a teaching position in the department of secondary education since 2001.