Author: Giorgio Piacenza

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.

A Refutation of the Alleged Three Finger Nazca Humanoid “Mummies”

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I don’t know if all of the alleged three-finger, humanoid bodies found in the Nazca-Palpa region are fakes but before November 19th, 2018 I was more inclined to think that some could be genuine. Today, I’m a bit more inclined to think that most or all could be fake.  But the careful comparison of the conclusions given by scientists who are in favor and those who are against still needs to happen under a civilized debate between them.  

NOVEMBER 19TH, 2018

Various scientists came to Peru with Jaime Maussan and Gaia TV and presented in the Peruvian Congress results from studies of the alleged three-finger, Nazca humanoids. Some Peruvian medical doctors also participated. And also the Inkari Institute which also conducted an analysis of samples related with the alleged three-finger humanoid “mummies” from Nazca-Palpa. They presented in the Peruvian Congress from about 9 AM to 1 PM on November, 19th, 2018. The event was hosted by Congressman Armando Villanueva from Cuzco. 

Later on that same day there was another presentation by Peruvian scientists who had analyzed for the state some the samples but which had concluded that they were fake, constructed bodies. I will first report on the findings by this group of scientists.

The Peruvian Astrobiology Association had invited the first group of scientists (those that spoke before Congress) to a scientific debate on that same (November 19th, 2018) after 5PM but, for unknown reasons, they didn’t come. So, instead of a debate, there was an exposition of findings against the veracity of the three finger bodies. This exposition took place at the Universidad Nacional Mayor de San Marcos (UNMSM).

Since I was not able to go to the presentation in Peru’s Congress (because only the mass media had been invited, I’m told), I went later on at 5PM to listen to the scientists that held an opposite view to the one heard at the Congress.

These are some notes from the conference of Peruvian scientists who physically analyzed some of the specimens of possible Nasca-Palpa tridactyl humanoids. November 19, 2018. In contrast with the scientists that presented at the Peruvian Congress, their studies lead them to conclude that the alleged three-finger humanoid bodies are fakes, modern assemblages.

Magister Flavio Estrada, a forensic archaeologist, founder of the Specialized Forensic Laboratory of the Legal Medicine Institute of Forensic Sciences of the Public Ministry, former professor of physical anthropology at the UNMSM.

No living being has a square magnus foramen hole. The specimen shown does not have condyles or point of contact with the first cervical vertebra. The hole is flat and – anatomically speaking – does not exist. A presumed skin covers the edges of the alleged magnum hole. It is impossible for the skin to extend all the way and locate there.

Referring to a small body:
It does not seem to have an anatomical correlation. It has no clavicle and without it the shoulder blades take a posterior position, which is not possible.

Referring to a small body: 
The neck has no vertebrae in one of the samples of a supposed humanoid. The x-ray shows that the neck is formed by the middle part of a long bone or diaphysis and was placed inside a head like a pivot. The head shows the tricuspid teeth of a small mammal.

The knee was cut and levered. The leverage pulls out a substance that looks like like a tongue. There is no epiphysis or adaptive bulbous end in the long bones. There is nothing that binds the bones.

Speaking about an x-ray of a long hand of 3 fingers. There is no anatomical correlation. Diaphyses of human adults and combined human children are observed to build the hand. The 3 long fingers constructed with a combination of metacarpals and phalanges.

Dr. Ernesto Ávalos, a pharmaceutical chemist from the National Major Univ. Of San Marcos (UNMSM). He participated in a first report at the request of the Prosecutor’s Office of Nasca. He made infrared spectroscopy analysis to a sample of supposed flesh that covers the bones of a supposed humanoid tridactyl of Nasca-Palpa. The molecules of the sample react to infrared light and transmit unique microwaves for each element part of a molecule. The molecules discovered: In greater quantity: palmitic acid (oil), paraffin (wax). In smaller quantity: glue, polyethylene vinyl acetate (plastic). All modern components.

In another sample: Paper.
In another sample: Glue, paraffin, plastic, cyanoacrylate, polystyrenes, acetates, celluloses (papers), wood remains.
The joints of the bones and the supposed skins that covered the skulls were studied.
Pectin, acanthus gum.
In general: glues, paper, plastics and vegetable fiber.
The prosecutor’s samples were part of the same lot as those from analyzed by scientists associated with Gaia TV, Instituto Inkari, Jaime Maussan and Tercer Milenio. But – in terms of physical samples available – they are not the largest samples.

The antiquity of the skeletal remains was determined by other professionals.

Pedro Pérez: Specialist in tomography: Presentation at the Universidad Nacional Mayor de San Marcos: The density of the presumed eggs of the Josefina specimen is similar to the density of a metal. There are denser femur bones and less dense femur bones combined to form the legs in the same specimen. In the specimen called “Alberto” there is a metal on one side. Observing the tomography of the feet of “Maria” metatarsals have been added to the carpus of the hand.

Due to misunderstandings of different sorts, both groups of scientists have not met to compare studies, dialogue and debate! Their respective organizers, supporters and often individual scientists in both groups often criticize each other’s intentions and methods without actually meeting in a congenial way to exchange studies and ideas.

Some say there are economic interests on the pro humanoid part.

To be fair, at some point, later on, I’ll try to summarize some of the research findings expressed by the scientists that went to the Peruvian Congress. For now I’ll say that several genetic laboratories found that the samples taken from different specimens were not human. 

But the following link is the 4-hour presentation (in Spanish) they gave in favor of the anomalous nature of many of the alleged three-finger humanoids. Let’s remember that there are several samples of different sizes and characteristics. The link is of the presentation that took place in the Peruvian Congress on the morning of November 19, 2018. It must be carefully contrasted with what the opposing group of scientists presented.

Presentation in the Peruvian Congress:

https://www.youtube.com/watch?v=4fzPs-cdiik

Post-presentation press conference at the Peruvian Congress in the following link:

Giorgio Piacenza

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Humanoid Mummies from Nazca, Peru: News as of July – September, 2018

July 11, 2018 

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. 

 

August, 2018

Iconographic archaeologist Cesar Soriano with Leandro Benedicto Rivera (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. 

August 2018

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.

 

 

 

 

 

 

NOVEMBER 19TH, 2018

Various scientists came to Peru with Jaime Maussan and Gaia TV and presented to the Peruvian Congress results from studies of the alleged three-finger, Nazca humanoids. Some Peruvian medical doctors also participated. And also the Inkari Institute which also conducted an analysis of samples related with the alleged three-finger humanoid “mummies” from Nazca-Palpa. They presented in the Peruvian Congress from about 9AM to 1 PM on November, 19th, 2018.

Later on that same day there was another presentation by Peruvian scientists who had analyzed for the state some the samples but which had concluded that they were fake, constructed bodies. The Peruvian Astrobiology Association had invited the first group of scientists (that spoke in the Congress) to a scientific debate on that same (November 19th, 2018) after 5PM but, for unknown reasons, they didn’t come. So, instead of a debate there was an exposition of findings against the veracity of the three finger bodies. This exposition took place at the Universidad Nacional Mayor de San Marcos (UNMSM).

Since I was not able to go to the presentation in Peru’s Congress (because only the mass media had been invited, I’m told), I went to listen to the scientists that held an opposite view to the one heard at the Congress.

These are some notes from the conference of Peruvian scientists who physically analyzed some of the specimens of possible Nasca-Palpa tridactyl humanoids. November 19, 2018. In contrast with the scientists that presented at the Peruvian Congress, their studies lead them to conclude that the alleged three-finger humanoid bodies are fakes, modern assemblages.

Magister Flavio Estrada, a forensic archaeologist, founder of the Specialized Forensic Laboratory of the Legal Medicine Institute of Forensic Sciences of the Public Ministry, former professor of physical anthropology at the UNMSM.

No living being has a square magnus foramen hole. The specimen shown does not have condyles or point of contact with the first cervical vertebra. The hole is flat and – anatomically speaking – does not exist. A presumed skin covers the edges of the alleged magnum hole. It is impossible for the skin to extend all the way and locate there.

Referring to a small body:
It does not seem to have an anatomical correlation. It has no clavicle and without it the shoulder blades take a posterior position, which is not possible.

Referring to a small body: 
The neck has no vertebrae in one of the samples of a supposed humanoid. The x-ray shows that the neck is formed by the middle part of a long bone or diaphysis and was placed inside a head like a pivot. The head shows the tricuspid teeth of a small mammal.

The knee was cut and levered. The leverage pulls out a substance that looks like like a tongue. There is no epiphysis or adaptive bulbous end in the long bones. There is nothing that binds the bones.

Speaking about an x-ray of a long hand of 3 fingers. There is no anatomical correlation. Diaphyses of human adults and combined human children are observed to build the hand. The 3 long fingers constructed with a combination of metacarpals and phalanges.

Dr. Ernesto Ávalos, a pharmaceutical chemist from the National Major Univ. Of San Marcos (UNMSM). He participated in a first report at the request of the Prosecutor’s Office of Nasca. He made infrared spectroscopy analysis to a sample of supposed flesh that covers the bones of a supposed humanoid tridactyl of Nasca-Palpa. The molecules of the sample react to infrared light and transmit unique microwaves for each element part of a molecule. The molecules discovered: In greater quantity: palmitic acid (oil), paraffin (wax). In smaller quantity: glue, polyethylene vinyl acetate (plastic). All modern components.

In another sample: Paper.
In another sample: Glue, paraffin, plastic, cyanoacrylate, polystyrenes, acetates, celluloses (papers), wood remains.
The joints of the bones and the supposed skins that covered the skulls were studied.
Pectin, acanthus gum.
In general: glues, paper, plastics and vegetable fiber.
The prosecutor’s samples were part of the same lot as those from analyzed by scientists associated with Gaia TV, Instituto Inkari and Jaime Maussan.Tercer Milenio. But – in terms of physical samples available – they are not the largest samples.

The antiquity of the skeletal remains were determined by other professionals.

Pedro Pérez: Specialist in tomography: Presentation at the Universidad Nacional Mayor de San Marcos: The density of the presumed eggs of the Josefina specimen is similar to the density of a metal. There are denser femur bones and less dense femur bones combined to form the legs in the same specimen. In the specimen called “Alberto” there is a metal on one side. Observing the tomography of the feet of “Maria” metatarsals have been added to the carpus of the hand.

Due to misunderstandings of different sorts, both groups of scientists have not met to compare studies, dialogue and debate! Their respective organizers, supporters and often individual scientists in both groups often criticize each other’s intentions and methods without actually meeting in a congenial way to exchange studies and ideas.

Some say there are economic interests on the pro humanoid part.

The following link is the 4-hour presentation (in Spanish) in favor of the anomalous nature of the alleged three-finger humanoids This is the presentation that took place in the Peruvian Congress on the morning of November 19, 2018. It must be carefully contrasted with what the opposing group of scientists presented.

At some point, I’ll try to summarize some of the points given by the scientists that went to the Congress.

https://www.youtube.com/watch?v=4fzPs-cdiik

Giorgio Piacenza

Exopolitics, Andean Wisdom and Contacts

UFO in Samaipata, Bolivia possibly reminding us of an ancient exopolitical relationship

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 Illa Teqse 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 another alignment 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.

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