After a clear UFO sighting with multiple witnesses within 300 feet in the Peruvian coastal town of "Chilca" in 1975, I participated with the Mission Rahma contact group and befriended several contactees from this and other contact efforts. I also researched many aspects of the UFO phenomenon for several decades and feel inclined to contribute in the confluence of philosophical and scientific perspectives.
Congressman for Cuzco Armando Villanueva Mercado presented a bill in Perú that would create a law to formally consider of historical and cultural importance the archaeological and technical investigation of the Nazca humanoid mummies. The bill assigns-recommends that the Ministry of Culture and the National Council of Science, Technology and Technological Innovation to conduct the research in order to determine with certainty the quality of the humanoid mummies found in the Nazca plain.
Peruvian reporter Jois Mantilla consistently supports formal research of the alleged Nazca humanoids, one of the few reporters presenting facts to the Peruvian population while asking local scientists to look into this situation objectively. He was taken to the area in Nazca where allegedly the bodies were found. To find out whether the bodies are fake/assembled or genuine, at least some of them.
Iconographic archaeologist Cesar Soriano with Leandro BenedictoRivera (alias “Mario Peruano”), the tour guide that allegedly found the dry humanoid bodies. In August, 2018 they met to discuss the possibility of the latter releasing the dry humanoid bodies (now in his custody) for research purposes and for humanity’s sake. The communities of Nazca and Palpa might benefit with this if the Cultural Patronage Cuenca del Rio Grande in Palpa and Nasca, Peru is formed and able to coordinate the custody of the alleged humanoid bodies, promote local tourism, and perhaps create a local museum in which scientists could work for this effect. This would function best with support from the state which would, perhaps, release Mr. Leandro Benedicto Rivera from legal implications. If genuine samples became thus available this would allow more Peruvian and international scientists to verify or reject what has already been researched by the team associated with Mr. Jaime Maussan and GaiaTV.
A second press conference by the team that has thus far researched the bodies (in association with GaiaTV and Jaime Maussan) is expected in Lima, Peru, perhaps for September 2018. The presentation should be about the up-to-date DNA, medical, anthropological research, especially about the dry, human-looking body now being called “Maria.” The results are being called “definitive” in relation to proving that at least some of the bodies are genuine and anomalous. I hope that this time more Peruvian mummy experts decide to attend the conference and engage in scientific dialogue.
September 2, 2018
Archaeologist Cesar Soriano claims to have found a site where small dry, humanoid bodies are found in an area known as “La Millonaria.” Mr. Soriano claims to have taken photographs of a dry, small humanoid creature but did not proceed to excavate the site without permission and so as to not damage the site. He claims to have verified that there are some artificial galleries, including an L-shaped entrance and evidence of cultural artifacts. Thus far, the Ministry of Culture and Instituto Nacional de Cultura don’t seem to have shown any interest.
September 3, 2018
Under their own funds, an international, multidisciplinary team of scientists (mostly from South America and not necessarily related with the one related with GaiaTV-Maussan) arrives in Peru to travel to Nazca in support of the Nazca and Palpa communities and of the formation of the patronage. Thereafter, they should travel to Cuzco to meet with Instituto Inkari and Thiery Jamin in order to join forces.
Ceramic from the Paracas formative period. A depiction of an alleged 3 finger entity. According to Dr. Soriano we should notice the descending steps into the Earth.
La Millonaria area (also called Cerro Millonario) which also contains high amounts of fossilized diatomaceous powder. Place of the alleged finding of several dry, humanoid bodies of various sizes placed on the ground inside a cave.
EXOPOLITICS: An interdisciplinary scientific field, with its roots in the political sciences, that focuses on research, education and public policy with regard to the actors, institutions and processes, associated with extraterrestrial life, as well as the wide range of implications this entails through public advocacy and newly emerging paradigms.”
“Exo” (a Greek prefix) means “outside” and “politics” can be defined as a branch of practical moral activity in which free persons seek the common good. Their range of activity was traditionally called the “polis” and it originally meant a Greek city-state in which free and property-owning individuals could engage in debates, voting behavior and political decisions.
In our era (and in spite of a current, temporary re-entrenchment into illiberal camps) the concept of “polis” is expanding, beginning to include the globalized reality of relations among nation-states and an awareness that there might be “others” in the cosmos already interacting with us and our planetary reality. The more we become aware and capable of integrating with the “others” (even beyond our physical and planetary “human” world), the more we will integrate to a “cosmo-politics” no longer with beings “outside” of our lifeworld but as one People in one Polis.
And as an interdisciplinary scientific field (that -in my view – should expand into a transdisciplinary one), “exopolitics” would be a way, not only of “studying” actors, institutions and processes associated with extraterrestrial life but also of relating with extraterrestrial (and possibly ‘interdimensional’, multi-reality), intelligent beings.
Here the key word is “relating” and some pre-hispanic Andean Quechua principles which apply to LIFE under the categories of feeling (Munay), understanding (Yachay) and work (Yankay) should be explored for their practical application to EXOPOLITICS. They aim to relate people in harmony with what exists through feeling, understanding and practical work (and “feeling” is considered most important). And relating well would require understanding how to align ourselves as political actors with universal principles and patterns.
In Andean thinking, the main issue emphasized in reflective thought is not substance nor essence (as is the case in foundational Western traditions) but RELATIONS. What we call “God” in Western and Middle East philosophy and theology is called “KAUSAY” in Quechua Andean traditions, a term which can normally translate as “LIFE”, perhaps as the ultimate connecting Source enlivening all relations (and beings dependent on them). Furthermore, another concept approaching or coinciding with an educated metaphysical concept of a creator “God” is referred to as “Illa Tecse Wiracocha Pachayachachi.”
Having “knowledge” in the Andean traditions (especially in the Quechua traditions) not only refers to conceptual knowing but is about wisely living experiential relations in daily life and, in doing so, promoting, protecting and nourishing more of life. That is the ideal. Its understanding is an integral wisdom called “Yachay.”
A lack of emphasis in instrumental, analytical, excluded middle thinking seems to have been circumvented in many ways through a relational way of thinking inclusive of feeling, relational rituals and a balanced, equitably distributed collective work in which some of the practical results also somehow included the moving and precise placement of multi-ton stones assembled as structures embracing multiple reality.
I do not say that life in the Quechua Andean world was perfect or idyllic as (varying from place to place and according to distinct “eras”) there also were wars of conquest and different kinds of political problems. However, the overall vision of Life stemming from a deep wisdom (which apparently includes the existence of beings from previous more advanced civilizations) was probably more in harmony with Life itself and there were more conscious attempts to align with it.
Correspondence is key in the so-called “pari verse” (a concept explored by Mr. Javier Lajo) in which the woven thread of life – of living relations – is made of interconnected pairs and in which participating in a nourishing way involves forms of non-conceptual – but symbolic – mediation in which human beings (Runas) mediate between realities like bridges. In this participation, celebration (celebrating aspects of Life) is also important to act as a living bridge.
Under this way of thinking, nothing exists in isolation but only exists because of its complement: PARITY. And the complement of something is its counterpart only not antagonistically. We (considering myself a participant in the Andean worldview) emphasize the INCLUSION of relational opposites. Thus while the excluded middle thinking exists, the included middle is prioritized under various customs and practices; perhaps not so much in an analytical, critical manner but in practical life. Thus, outer technology – while it exists – is not the emphasis even though at times, unique feats (which in modern culture would have required such more materialistic approach) were accomplished.
In fact, reciprocity is a principle of inevitable participation, a give and take that is considered to be just and proportional practiced first in our immediate HOME and local community or Ayllu extending it towards the whole living tapestry.
In this system, “Chakana” is a bridge, a connector, a crossing point located in transitions between realities and is made of souls or living entities. In a way, they are one with the source of all relations. People are natural chakanas. Community members would responsibly participate in each “chakana” crossing point and themselves be “chakanas.” Reciprocity is also practiced within the community as a way to reflect the same principles.
Inside the Chakana room at the sacred Waka of Chavin de Huantar, Perú.
“NUNAS” (spirits) are found in these transition phases, crossing points or chakanas connecting worlds and generating new life expressions from the encounters that ensue in living awareness.
As mentioned, “Runas” or humans are very important chakanas/bridges but they are not the only ones. The role of Runas (or humans) is first and foremost that of preservers and custodians (ARARIWA) of this world, the present world, their perceived world (Kay Pacha). We have vital. Important, critical responsibilities as connectors.
According to various contactees, some ETs may be considered as “runas” in a broad sense of being able to connect realities. However, some (whether approximating human form or not) may not have as many potential capacities as we do and may want to have our powers to affect more of reality.
Complimentary sexual polarity is represented in some “mesas” or ritual ceremonial spaces: The Masculine (“qhari” is represented on the right-hand side of a sacred ritual space) and the feminine (“warmi” is represented on the left-hand side of the sacred ritual space). However, both always occur in every manifestation of life, in mountains spirits and also all in beings.
“Hanan” (the upper geographical position, refers to established principles, higher order). “Hurin” and “Uku” (geographically below) refer to emerging life, the subconscious, possibilities, the subtle and the underworld). The meeting place is the creative product of that meeting and constitutes perceived world or “Kay Pacha,” our actual world of experience originally created from the meeting or encounter (TINKUY) of the pre-established higher order (Hanan) and the emergent, chaotic, future-oriented (Uku). The meeting of the past and future of structured order and the ambiguity of possibility is the encounter of worlds from which creatively new worlds or outcomes can ensue, especially if the meeting is mutually reinforcing, harmoniously complimentary or occurs under “YANANTIN.”
A side not about “deities”
“Pachacamac” was the name given to a deity whose cult extended across several ethnic groups in the Andes, particularly along the coastal regions. It was recognized as a force or power whose name could be interpreted as “the one who moves the world,” not the “creator” of the world. The genuine force can be understood as a cosmic principle and then there was an entity that used people demanding to be fed sacrifices, a blood-thirsty entity used to administer an oracle.
Also, in the Andean world the name of IllaTeqse Wiracocha Pachayachachiq as universal lord and teacher is recognized in some places. I think that it must be related, comparable or equal to the concept of Life as “Kausay.” In the aforementioned name, we find the word “Wiracocha” which possibly has a higher meaning in that it (akin to the Western and Oriental concepts of Non-Duality) relates the irreconcilable unifying it.
There also is a more popular understanding that a white teacher with a beard popularly called “Wiracocha” came to the Andes and taught many things. This is why when the Spaniards arrived, they were also referred to as “wiracochas” (and this sometimes applies to any white person nowadays). However, a deeper meaning of the term may exist. Etymologically, “Wiracocha” contains the word that stands for grease (Wira) and for a body of water (Cocha), two elements that don’t usually combine but that now – in a single word – are unusually mixed together.
Perhaps, “Illa” can be understood as “ineffable light,” “Teqse” (or Ticsi) as the “foundation,” “Wiracocha” as the entity that can reconcile normally irreconcilable opposites and “Pachayachachi” as “the maker or creator of the world.” It is not clear if the maker of the world made the world out of nothing or out of itself-himself-herself or if, perhaps, the question is irrelevant because however it happened (or happens) in both cases it is correct.
Interestingly, “KAUSAY” or Life emanates from the “center of the center” or “the center of its center”(Chaupin) depicted as an empty hole in the “Andean Cross” (or chakana representation) and this center.potential from which the ineffable Life emanates connects everything in the four directions and in the multi-level – but three-tiered – thread of life.
Then, places like the (perhaps improperly called) “temple” of Chavin de Huántar in the central Andes of Perú refer to a historically important “WAKA” (or a particularly powerful connecting place). Its name (according to researcher Mr. Mario E. Osorio Olazábal) derives from the key idea of “Chaupin” or “the center of the center”. And a powerful “waka” like Chavín de Huántar would have been a particularly important place of observation to relate with and converse with as a caretaking friend with more aspects of life located from within the tapestry of life.
I recently recorded a video with my cell phone from inside the Chavin de Huantar Temple, specifically inside a room that depicted the Andean Cross on an entrance and a closed “window” opposite to it. https://www.youtube.com/watch?v=pv_oR3eLzRo
Also, in the Quechua Andean traditions, the concept of “SUMAQ KAUSAY” and/or “AYIN KAUSAY” reminds us of living a “good life” or “splendid life” in alignment the universal thread.
Also, geometrically speaking, “PACHATUSAN” (the ideal line of alignment with life) also appears in the Chakana as another line at 22 degrees 30 minutes and aligned with “WAKAS” (commonly referred as “temples” but more accurately could be “power places” or “conversation or relational centers in the world” or the reality-tapestry.
Generally speaking, the “Capaq Ñan” is the Inca and pre-Inca road system but, in a more restrictive sense, it also refers to those segments of the road system which connect important aligned sacred sites. Thus, there are Capaq Ñan ‘wakas’ for instance at 45 degrees due West from the Lake Titicaca region and Tiwanaku and there are the “Pachatusan” aligned wakas at 22 degrees 30 minutes due West with the center in Cuzco. Mathematician Maria Scholten made important discoveries about this.
“Pachatusan” (the line that aligns with of Life) is also known as “chekalluwa” (the Line of Truth) and it makes a 22.30 0 angle West of 00 (true north) when the Chakana symbol (the “Andean Cross) is overlaid with its “chaupin” center or central opening over the Ccoricancha Temple of the Sun in Cuzco. And on a larger geographic scale, along with this line there are some “Inti watana” wakas, special places where the Sun is said to be “tied up” or “held” probably on a subtler energy level to realign it with Mother Earth… Pacha Mama. And the line is close to the 23.50 degrees of the Earth’s axis. Interestingly, some researchers of Andean traditions like Mr. Javier Lajo consider that Earth’s alignment with the 22.30 0 angle is the ideal cosmic alignment with the Sun. Therefore, perhaps the Inti Watana wakas and specific sacred ritual practices related with them realign the Earth with the Sun on a subtle energy level.
Diagram by Javier Lajo, researcher of Andean wisdom and traditions. It shows the Capaq Ñan line and anotheralignment with the Sun at 22.300
According to contactees in the Mision Rahma tradition and some researcher-contactees like Mr. Antonio Portugal Alvizuri, ancient places like Tiawanacu (or Tiwanaku) hold secrets related with more advanced civilizations that were in direct contacts with extraterrestrials.
In fact, there may have been various powerful cosmic alignment practices that are now forgotten (or perhaps some of them partially survive but are kept for a few initiates). Knowledge is given to those that can handle it responsibly.
Contactees like Luis Fernando Mostajo also claim that there is – in relation to some places in the Andes – there are degrees of contact with “spiritual masters” (some of them advanced human-extraterrestrial hybrids now living underground and in different physical and non-physical frequencies). And allegedly, these “masters” have kept Earth’s subtle energies in balance since the time of civilizations like fabled Atlantis and Mu. And they want us to evolve to the point of assuming responsibilities.
They claim that humanity can grow up in collective awareness, activate genetic consciousness codes, recognize its role in the larger scheme of Life learning to represent planet Earth as a unified civilization amidst a vast extraterrestrial and spiritual cosmic organization of benevolent beings, thus taking some of Earth-representation responsibilities away from the shoulders of the masters. These issues would constitute a core of secret or esoteric knowledge known not only to a few contactees but also to some high-level Andean initiates… true “Altum Misayoq.” Occasionally some contactees in South America have also physically met these private and enigmatic initiates.
Naturally, an inclusive, relational worldview with all beings and with “all of life” includes the acceptance of extra-planetary intelligences. And in this relationship, not all are considered to be kind but this is also naturally understood and processed without focusing on fear, or on an obsessive need for confrontation.
These teachings and attitudes are not unlike those of Native American ‘nations’ in the U.S. and Canada and may reflect how important aspects of a universal knowledge (related to the so-called “Great Chain of Being”) is understood in some pre-modern societies.
Thus far, procuring various degrees of personal (and often collective) empirical verification requires openness, and respect for ancient wisdom, personal preparation, and participation besides effort invested in various ancient traditions and/or contact modalities. And (from what I have seen in esoteric contact groups), generally-speaking, more emphasis is placed in feeling or sentiment rather than in judgmental critical thinking, a past history of conflicts, power seeking, technologies, cabals and such. However, a basic level of objectivity cannot be abandoned.
The overall feeling-based attitude may seem to Western sensibilities to be “wishy washy” and not set well to Western minds seeking knowledge from a more analytical, material results-oriented and scientific perspective and this may be why some Rahma contact group practices originating in Latin America may feel somewhat way too “religious” or “cheesy” to truth-seekers operating from a more technologically-based perspective. However, after reflecting over it for years, contact with the highest benevolent extraterrestrial types and associated spiritual masters seems to require first and foremost a positive attitude and a loving feeling.
Why would integrating the existence of God (the Profound Love of Cosmic Consciousness according to some of our ET friends) and spiritual masters into the issue of extraterrestrial contact be necessarily wishy-washy?
A focus on mental understanding would be so over our heads and difficult that the first choice on how to initiate, maintain and process these contacts, actually a way more easily available to us would be through feeling. This may be why many persons participating in these particular contact events seem to be quite simple, well-intended and even some “true believers,” especially to academically-oriented truth seekers. But it is a way for a segment of humanity to interact with an important aspect that is spiritual in emphasis while also conected to real, physical ETs.
Human-type extraterrestrial friends Antarel & Ivika, allegedly from one of our probable futures in the Alpha Centauri region.
However, ideally, the possibility of operating both through feeling and through great mental objectivity and acuity (beyond that of closed-minded, pseudo-skeptics) would be more advanced, integrative and best and, in this respect, a contactee-researcher like Ricardo Gonzalez seems to be showing the way as one of the few individuals capable of integrating qualitative and quantitative elements better than most while also representing a more advanced phase of direct personal contact possibilities and responsibilities.
The spiritual side of life and contacts (including spiritual principles, sacred geometry, karma and the role of spiritual masters like Jesus the Christ) is perfectly compatible with the processes that lead to material manifestation. Both stem from the same Source differently disclosed through diverse worldviews in different parts of the world, including the Quechua Andean. And these worldviews (like different ‘pearls of wisdom’ represented by different sides of a mountain as in Fr. Thomas Merton’s example) can relate with each other. Once again, using Quechua terms, all of them also require an integral, harmonious combination of Munay (feeling), Yachay (understanding) and Yankay (practical work) in alignment with universal patterns.
If we are to produce a wise exopolitics of peace and nontoxic participation with Earth and all sentient life-forms instead of extending a traditional blind obsession for power into developing cosmic relations (in alignment with conflicts expressed by technologically advanced beings that are still carrying old, unhealthy attachments from previous stages of evolution) we need to come to terms with the positive elements of universal wisdom. And we need to recognize them (remember them) re-acquire them, re-incorporate them into the new more inclusive cultural premises woldview that emerges. And more powerful practical technologies would need to be produced accompanying this emerging worldview to be fully accepted.
To creatively produce an adequate exopolitics we need to align our lives with the spiritual-material patterns that connect stemming from Source. The deeper, “mystical” Andean-Quechua worldviews seeking to establish this alignment can be a great source of guidance for this.
Today the UFO, exopolitics, experiencer communities are divided into factions. There is some cross-over from one preference to another but I believe that the spirit of subdivision, of doctrinal partisanship prevents us from understanding and processing the whole of what is going on. More inclusivity is required. More integrative thinking is required…scientific, logical, intuitional, spiritual, experience-based, testimony-based…and all of it with a quality that is enhanced by attitude: respect, love for truth and humbleness.
Yes, for instance, it may be true that perhaps AATIP and BAAS are somehow guided by secret proponents and allowed to ‘white world’ some of the ET-multi reality technology, hopefully mostly for the good of humanity rather than for the good of a few. They might not be inclined toward dialogue with the UFO community but I’m inclined to attempt to tend bridges and to give them the benefit of the doubt instead of blanket suspicion and rejection. Humanity is altogether in this reaching out to other cosmic civilizations and to our roots in the past and – perchance – in the future. Then again, excessive trust in Military Complex-related initiatives can be naive, especially if the negative side of ETs is so emphasized by Tom DeLonge at TTSA and in the book “Sekret Machines” while considering the military and helpful associates as the good guys…guys hiding stuff to protect us. I welcome patriots doing the right thing with good intentions and what they do may be partially true and good for society and for establishing the UFO reality issue in more solid grounds but it may not be necessary (or adequate) that we completely abide by this initiative. I welcome it and want to tend a hand in friendship but also think that there’s much more in terms of a paradigm-shifting, educational process.
Decades of UFO research revealing all sorts of things in secret (maybe even unconstitutional) programs about UFOs (previous to AAWSAP-AATIP) cannot be denied. And we also need a non-militaristic approach. Definitely not a “business as usual” approach. Indeed we need a fresh way to look at these things covering the range from the nuts & bolts to consciousness science and to the most allegedly “airy fairy” but sincerely rendered.
For instance, by instantly dismissing what classic contactees said and – more currently – what plausible whistleblowers and insiders of the alleged “Secret Space Program” say in ways that not only partly coincide but which too many people (and not just belief-prone personalities) already consider as truthful and sincere would either be arrogant or proper of a belief-settled personality whose subconscious cannot even tolerate entertaining certain issues.
And regarding ET/inter reality beings, let’s not bad mouth these ETs/inter reality beings or become naively dependent on them. We need fresh eyes for everything, not generalizations about all being benevolent or malevolent. We need to exopolitically find out who is protecting us from unwarranted incursions and if a minority of ET/inter-reality beings coming into our system are inimical to our good, do we really need to develop a whole armada against them? Or can we rely upon outside-of-earth, exopolitical protection as some contactees have affirmed?
In reality the whole issue is complex… grandiose, fascinating, life-changing with all sorts of more or less credible versions according to many types of experiences. Let’s listen to statistics-contributing experiencers worldwide and to “unique case” experiencers as well. That said, I hope that people on the “inside” (secret decision makers) are more motivated by enhancing democratic values through worldview expansion via truthful education…more than making money, securing more personal power, sustaining outmoded beliefs or expanding the militarization of space under a “business as usual” type of awareness. As we evolve and more of us connect with cosmic community those modes of ruling over the masses become obsolete and – I believe – prone to attract similarly-minded ET/inter reality beings stuck in repeating certain unresolved issues from previous evolutionary stages…in spite of their technologies.
And, inasmuch as technology goes, yes, please, the powers that be acting today in this incipient but certain “basic level” revelation (through TTSA), please be clear about the type of technology that can be revealed, that should get or not get into everyone’s hands worldwide! Can a UFO-like craft be built without sharing the technology worldwide? We simply cannot give the power of deeper aspects of the universe to every immature member of society. Moreover, for those of us seeking further understanding, within the UFO community, let’s try to be humbler and not simply dismiss the more ‘far out’, alleged SSP (secret space program) revelations or each other’s main appreciations of plausible aspects about the whole UFO and ET ‘enchilada’.
It’s not so much a matter of believing or disbelieving, of embracing or of rejecting in the name of truth. It is more about extending a friendly hand and respectfully, carefully listening. Let’s make an effort to listen to those voices that make us feel uncomfortable. Some may surprise us as our tolerance for the extraordinary increases.
There are too many sincere-sounding informers or “insiders” that appear to coincide in fundamental assertions and – if the assertions about highly developed SSPs is true – that could mean that TTSA efforts would be incipient, long-termed, allowed and managed…perhaps by well-intentioned (or not) individuals acting as our superiors with an alleged right over us for some reason or another. Perhaps if having to choose between a 20 year long gradual revelation led by Established forces and sooner (and more extreme revelations), we need to welcome and consider them both as possible. And not just that but we may need to guide and modify both approaches in a participatory manner. In other words, concerned citizens and researchers need to be not only more inclusive but also more exopolitically active.
A Mission Rahma Photo
And let’s not forget not to dismiss either the possibility of repeatable (and sometimes verifiable) positive contacts with communicative, “space brother” types, as has been done through the Mission Rahma contact groups; is being done by other emergent “CE-5” contact groups and associated contactees. In some cases there would be contacts with beings precise and very mental but associated with spiritual masters highly in favor of assisting in the actualization of our deepest potentials without generating dependencies. So, let’s not simply dismiss this issue brought up by some contactees and experiencers that apparently bring some means of verification and more in-depth information about aspects of humanity’s history that cannot be ignored.
And, let’s not simply dismiss other plausible issues floating around in the UFO, exopolitics, experiencer communities falling back on comfortably thinking that they are “delusional” or “suspect” or “lying.” In an environment in which there are allusions to teleportation and time travel, SSP insiders working with ETs side by side, contactees speaking both with spiritual masters and friendly ETs that do not abduct, 3000+ “experiencers” mostly having beneficial encounters with little or no mention of what SSP insiders are telling, not to speak about a phenomenon that is “transdimensional” and “paranormal” and in which some of the main voices greatly differ as to who the “visitors” or “ancient aliens” may be we must ask ourselves how much are we willing to accept or at least to fairly consider. How much effort are we willing to put to debunk or to incorporate if it passes a truly careful analysis.
Is there a war in the heavens or are all beings that did not destroy themselves and were capable of leaving their home planet peaceful? Are there “Arkons” “Draco Reptilians” and former Nazis collaborating with them? Is there a “Cabal” that controls the U.S. military and USAPs (unacknowledged special access projects)? Was our species not only seeded by several ET species (some contributing and some harming us) but are we also today being hybridized by varieties of gray-looking beings which have a right to do so partly because we are destroying the Earth’s ecology and commons? Are all of those issues fantasies and neither the Government nor UFO “experts” truly know what is going on? How can science and “infallible” religious doctrines really be enhanced with a “transdimensional” ontology-metaphysics that begins to explain “the nature of reality?” How much of “the truth” is society at large – worldwide – really able to handle without a transdimensional, integrative ontology-metaphysics now that there is a political tendency challenging “liberal” (in the original sense of the word) democratic agreements and procedures, thus atomizing nation-states into separate, illiberal fiefdoms?
To evolve exopolitically in a field of research which may be the most complex of them all, we need to make the effort to connect with each other much more and with each other’s preferred explanations in a coherent manner. Connect what aspects or parts can truly fit together, even perhaps those parts which today don’t seem to fit together. And we must learn to also do it across cultural divides or cultural preferences, carefully correcting our personal mistakes… more aware of our own cognitive biases, selected belief reinforcements and blind spots.
This situation called “disclosure” is not only about the Government revealing that ETs are here but about growing up individually and collectively…as many of us as possible to shift our shared information field into a higher level…capable of harmoniously exchanging with beings that perhaps primarily do not think in “either-or” primitive terms. But it is an unprecedented shift; a different type of “consciousness.” It’s about co-creating a “we” consciousness and unified field incorporating many more beings with care and respect into our personal sense of identity. Either more of us do it for the collective “field” to withstand the encounter or others representing our subconscious need for “power elites” will steer us as they prefer or understand for various reasons, under incomplete appreciations. Thus, WE must connect with each other more and all true factions in Ufology, exopolitics, what we value in experiencer information must increasingly come together. And disclosure thus becomes a self education; an entire new attitude needed to adapt to what comes in shifting our “consensus reality.” Is this too much to ask for in order to face the greatest cultural, spiritual (and perhaps biological) needed modifications after the gravitas (the weight and seriousness) of what is going on becomes established and is widely felt? Not if disclosure is about the impossible becoming possible and if our self-determining freedom requires such a move.
To be exopolitically responsible let’s connect to see the information content filling the exopolitics “diagram” as a coherent whole.
Let’s try to educate ourselves and to be able to suspend judgement when necessary. Our intention and awareness to do this can go a long way towards succeeding in it. To listen to each other’s testimonies, to well thought opinions and research. Let’s try to listen to apparently contradicting testimonies but carefully, even if we don’t like it. They may be wrong but that may also have key kernels of truth or large segments of truth that we haven’t figured out how to connect with our preferred narratives. But let’ also care for fact checking as thoroughly as possible and for cross-referencing and to be personally willing to change our views when necessary.
To face the top challenge, we truly need to “grow up,” one by one and in what is acceptable to discuss in social settings; to be able to digest such a paradigm-shifting smorgasbord and to be able to make peaceful, intelligent, cooperative decisions about a variety of challenging truths with enormous consequences. Thus we will earn our cosmic sovereignty.