President Trump’s “Make America Great Again” rally in Tampa, Florida on July 31 saw many attendees bearing QAnon shirts and signs, and even had the President approvingly point to someone carrying a QAnon sign. This led to multiple mainstream media (MSM) stories later attacking the QAnon movement. Rather than putting a stop to the rapidly growing movement, the MSM attacks are instead putting QAnon on the radar of millions more Americans.
All this was occurring at the same time as researchers found an important link between QAnon’s tripcodes and lists of books, some of which deal with the topic of “exopolitics” – broadly defined as the political implications of extraterrestrial life. Is this a harbinger that future Q drops will deal with extraterrestrial disclosure and the control groups that have kept all this secret from Americans for decades?
First let’s begin with the Trump rally where QAnon members were prominent in the crowd and Trump approvingly acknowledged them as evidence in a short video featuring Trump pointing directly at someone holding a QAnon sign.
Many of the MSM stories skeptically covered some of QAnon claims such as the Clintons and Democratic Party being secretly dominated by pedophile groups; that George Soros is manipulating domestic U.S. groups to promote political violence; that the Rothschild family is at the apex of a global Satanic network; and of course that the Russia collusion charge was an insurance policy contrived by the Deep State operatives with the help of Britain’s MI6 and other Five Eyes intelligence partners in case Trump won the 2016 election.
The result that emerges from the Trump Tampa rally is that QAnon has now gone mainstream and has reached a critical threshold in terms of many millions of Americans learning about it.
What makes the rapid growth of the QAnon movement significant, despite negative mainstream media coverage, is that QAnon has now gained a mainstream platform for reaching millions of Americans who for the first time will be exposed to intelligence data that is highly classified.
According to several researchers, QAnon has dropped clues about the future direction of the intelligence dumps through the specific tripcodes that have been chosen. Rather than QAnon’s tripcodes being randomly chosen sequences of numbers and letters used for a temporary period for identification purposes on the 4chan and 8chan posting boards, it has been shown that these are references to lists of books on Googlebooks.
The following video posted on July 22 shows how QAnon’s tripcodes have referred to a series of ground breaking books dealing with a range of topics that have been covered in Q posts:
In a later July 29 article titled, “EVERY TripCode & UserID used by Q Points to a Book”, the author writes:
Q has used 11 TripCodes, and 1100 UserID’s. EVERY one of them points to a book when you search them in Google Books. Some are even pointing to specific pages within that book.
Sure enough, when one goes to the Google Books website and enter different tripcodes used by QAnon, one gets a list of books. The writer includes the following examples:
The above books cover a wide range of conspiracy related topics, in particular William Cooper’s Behold a Pale Horse (1991) comes up a staggering 620 times when entering QAnon’s trip codes and ID’s. Behold a Pale Horse is a classic when it comes to the topic of a government/military coverup of extraterrestrial life, which falls under the rubric of “exopolitics”.
In 1989, Cooper became one of the first whistleblowers to come forward to reveal what he had seen in classified U.S. Navy intelligence files when he served on the briefing team for the Commander of the Pacific Fleet. Perhaps most importantly for QAnon readers, he provided some pretty detailed information about the Illuminati (Deep State) and their connection to ruling bloodline families and Satanism.
Of particular interest to me was the tripcode used by QAnon from November 9 to December 15, 2017 (!ITPb.qbhqo) which included my first exopolitics book in page one of the listed books as illustrated below (highlighted by red bar).
On page 3 of the same tripcode, another one of my exopolitics books is listed: Galactic Diplomacy: Getting to Yes with ET.
Based on tripcodes, the conclusion that can be reached is that QAnon is signaling that in the future important disclosures about extraterrestrial life are going to be made, and that it behooves people to get up to speed with what the available “exopolitics” literature is telling us.
As the QAnon movement grows rapidly with the mainstream media fixation on discrediting Q’s information only serving to rapidly accelerate Q’s popularity, we can get an idea of the direction of future Q drops by the tripcodes and ID’s that have been used, and what shows up on the Google Books listings for these.
• With billionaires Robert Bigelow, Elon Musk, Peter Thiel, and Jeff Bezos, in the vanguard of space exploration, and rock star Tom Delonge attempting to create a “perpetual funding machine” to research and reveal alien activity, what will this capitalist-driven disclosure of extraterrestrials mean to the economic hierarchies of nationality, class, race, and gender?
• It was the communists who started the Space Race by launching Sputnik in 1957. Cosmism — the revolutionary belief in space travel — was part of the Bolshevik program. Cosmist Konstantin Tsiolkovsky believed that a socialist humanity ought to free itself of its geocentrist outlook and seek contact with advanced extraterrestrial societies. Carl Sagan and Soviet scientist Iosef Shklovsky made a similar argument in their 1966 book, Intelligent Life in the Universe.
• There were also ‘Marxist Ufologists’, mainly from the exiled Bolshevik tradition of Leon Trotsky. After Trotsky was exiled, he became a fierce critic of the Stalinist bureaucracy that swallowed the revolutionary foundations of the Soviet Union. The Ufologists among them took Tsiokolvsky’s assessment that, “Time must pass until the average level of humankind’s development is sufficient for nonearthly dwellers to visit us.” The aliens, like communism it seems, linger in the air, waiting for us to prepare the world for them.
• In 1968, Latin American Trotskyite, J. Posadas, wrote that aliens “have no aggressive impulse.” “They have no need to kill in order to live: they come only to observe…[W]e must call on them to intervene, to help us resolve the problems we have on Earth. The essential task is to suppress poverty, hunger, unemployment, and war, to give everyone the means to live in dignity and to lay the bases for human fraternity.” For Posadas, the idea that aliens might pose a threat comes from our history of wars of conquest and economic exploitation. Any species advanced enough to travel light years would have long solved these issues caused by the temporary afflictions of capitalism and the nation-state. Posadas was also interested in communication with dolphins. These unorthodox writings made him an object of ridicule even among his own and has since earned him the status of a memetic folk-hero. He never published on UFOs after 1968.
• One of Posadas’s lieutenants, Dante Minazzoli said in 1947 of the Roswell crash, “I drank coffee with some comrades in Buenos Aires… and told them that for me they were probably space ships.” Minazzoli began to focus exclusively on political readings of the great scientific Ufologists like Hynek and Vallee. He was convinced that UFOs were alien observers who recognized that humanity was becoming technologically advanced enough to join a galactic community, but was still too dangerous. He predicted that the end of the Cold War could make the ETs change their minds, but that the imperialist United States would attempt to suppress first contact and mobilize war against the visitors to defend their hegemony.
• The German-Argentinian Paul Schulz, a central member of the communist party’s industrial core in the ‘50s and ‘60s, started to receive telepathic messages which prophesized a nuclear war that would rip the fabric of space-time. Schulz found an explanation for these messages in the work of Swiss Ufologist Eduard “Billy” Meier, who believed these benevolent aliens communicated with the most advanced humans in an attempt to steer the human race toward enlightenment. Major religious, political, and scientific figures, including Marx, presumably owed their revelations to Plejoran intervention.
• Peter Kolosimo, an Italian born anti-fascist partisan was kicked out of the Communist Party for his support of Tito’s anti-Stalinist Yugoslavian socialism. In 1965 he wrote Not of This Earth, which argued that aliens had influenced or created early human civilizations. It became a bestseller in Italy. Modern proponents of his theories, such as Graham Hancock and Erich von Däniken, find Kolosimo too politically radical to give him any credit.
• But if artificial economic scarcity based on hoarded wealth is replaced with free energy, automated technology, and unlimited off-planet resources, this would create the conditions for a “fully automated luxury space communism.” Freely sharing such technology with mankind would threaten the pretenses of a capitalist class society.
• Marxist Ufologists viewed UFO investigation as part of the scientific and intellectual tradition of humans attempting to understand themselves and their place within nature, with the aim of creating a truly free and equal society. In searching for aliens we are forced to confront the logic of capital that controls the world. Marxist Ufologists saw a potential ally in our interstellar neighbors. The prospect of such an encounter might be terrifying, but it’s hard to imagine our new alien overlords could be any more inhumane than the humans who currently dominate the planet.
• [Editor’s Note] According to insiders like Corey Goode, the breakaway Interplanetary Corporate Conglomerate secret space program that operates at least fifteen work colonies on Mars, as well as innumerable mining outposts, relies on barter and trade to conduct commerce with over 900 intergalactic species. Indeed, according to these sources, our “Babylonian money magic” system is a classic form of slavery intentionally imposed on humanity by extraterrestrial Anunnaki overlords.
In case you missed it — and there’s a lot of weird stuff going on, so it makes sense that some things would slip through the cracks — aliens exist.
At least that’s what military officials and major politicians believe, according to a New York Times report from December that the Pentagon gave $22 million to aerospace research firms to investigate the UFO phenomenon. Much of that went to Robert Bigelow, a hotelier attempting to expand operations to space. Like Tom Delonge, the ex-Blink-182 guitarist who releases UFO videos and literature in an attempt to turn his To The Stars Academy corporation into a “perpetual funding machine”, he seeks to reverse-engineer UFO technology, and, in the process, give Ufology (the study of UFOs) a corporate makeover.
While the “New Space Age” entrepreneurship of Elon Musk, Peter Thiel, and Jeff Bezos have caught criticism from the labor advocates and the left, Bigelow’s privatized Area 51 and Delonge’s “Uber for UFOs” ambitions have flown under the radar.
Though Ufologists tend to possess an anti-authoritarian streak (it’s hard to be pro-“The Man” when you’re convinced The Man is also lying to you about alien visitors), their singular focus on the truth being out there tends to overlook things like political economics. After all, wouldn’t the revelation of extraterrestrial intelligence be revolution enough? It’s hard to imagine that the global order — let alone the hierarchies of nationality, class, race, and gender — would remain the same after such an occurrence. But they also ought to question what it means that this new vanguard of Ufology appears far more interested in securing funding and turning a profit than bringing liberatory truth to mankind.
Space has not always been such an apolitical void. It was the communists, after all, who started the Space Race by launching Sputnik in 1957. The United States reluctantly followed. Even before they took power, Cosmism — the revolutionary belief in space travel — was part of the Bolshevik program. Cosmist Konstantin Tsiolkovsky, who NASA called a “Father of Rocketry,” believed a socialist humanity ought to free itself of its geocentrist outlook and seek contact with advanced extraterrestrial societies. Carl Sagan, who was at least sympathetic to socialism, and Soviet scientist Iosef Shklovsky made a similar argument in their 1966 book, Intelligent Life in the Universe.
There were also Marxist Ufologists, mainly from the exiled Bolshevik tradition of Leon Trotsky. After Stalin consolidated power, Trotsky was exiled and became a fierce critic of the bureaucracy that swallowed the revolutionary foundations of the Soviet Union and turned the communist Third International into an agent of Soviet foreign policy. Trotsky’s followers declared a Fourth International that continued to push for the communist future envisioned by the early Bolsheviks. The handful of Ufologists among them took Tsiokolvsky’s assessment that “Time must pass until the average level of humankind’s development is sufficient for nonearthly dwellers to visit us” as a messianic prediction. The aliens, like communism, linger in the air, waiting for us to make the world ready for them.
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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.