2020 was big year for exopolitics and UFO disclosure with multiple mainstream news sites reporting major developments. Legacy media is now regularly discussing UFOs/UAPs and extraterrestrial life, along with the latest developments with the US Space Force. I discussed my list of the Top 10 Exopolitics news stories with Corey Goode on Zoom (see video below) to get his take on what they mean for “full disclosure”. I consider Corey, along with the late William Tompkins, to be one of the most informed, legitimate and accurate insiders about secret space programs, extraterrestrial life, etc., with significant evidence to back up his claims, as I have discussed previously.
I will go into detail about my the Top 10 list with slides and news videos on January 3 in the upcoming Ascension, Exopolitics & Disclosure Conference with Laura Eisenhower, John DeSouza and Neil Gaur. This promises to be an exciting webinar discussing what happened in 2020 and what we can expect in 2021.
What follows is the zoom video with Corey and my list with links to relevant exopolitics.org articles published earlier in 2020.
There was an irregular, sudden incursion of archaeologists associated with the Ministry of Culture (and its local, regional chapter) accompanied by 7 policemen to go into the room where the mummies are being kept inside the university. They wanted to confiscate the 3-finger Nazca bodies (including the large mummy “María”) but could not because the person with the keys was not available. This move may have been illegal because there was no previous notification and the university has its own autonomy and rights. The university took a valiant, creative step in defense of a true spirit of scientific investigation and now all of it is in peril.
The people doing this give the public impression that they want to do it because they are sure that the case of the three-finger mummies involves the illicit use of prehispanic bodies and animals. But the other impression which they give is that they do not want to give an opportunity for a scientific institution to conduct formal, careful research in Perú. Is it prejudice? A lack of mental flexibility? A defense of what they believe is the spoilage of national heritage to commit fraud? Or is it jealousy that they didn’t make the discovery under conventional circumstances? Obeying a conspiracy of silence? All of the above?
Since the beginning, the Ministry of Culture and associated scientists were invited in person and in writing many times when the three-finger bodies came to light but they either didn’t reply or were convinced from the beginning that the bodies were fake. Most of their objections have been answered by the scientists that (unlike them) studied the most important samples up close.
The individuals trying to take the bodies away may return to the university during the weekend or on Monday to confiscate the remains. Major local news services tend to side with the conventional position and do not seem to understand the importance of what such a discovery may be or to care about it besides their need to occasionally cover the news for ratings. The skeptic side seems to get more air time repeatedly.
Reporter Jois Mantilla is one of the few reporters that cares and is trying to do something about this. Other scientists quietly researching the “mummies” (even if convinced that at least some mummies can be genuine) still do not want their names to be known. New genetic results and other new results (due to tests performed after the person who found the bodies surrendered them to the university) were going to be revealed in about 10 days. I hope that they are revealed ASAP to show that confiscating the bodies would be a big mistake.
The international community should urgently ask the Ministry of Culture to allow this research to continue.
OCTOBER 28, 2019
Today was an important day to preserve the 3 finger-bodies or specimens. The Ministry of Culture wanted to confiscate the three-finger humanoid bodies taking them away from the custody of Universidad Nacional San Luis Gonzaga that wants to invite scientists from all over the world to conduct proper research on them.
This day the authorities from the Ministry of Culture from Ica returned, also with police presence but they could not forcefully confiscate the 3-finger bodies. Both parties reached an agreement for the Ministry of Culture representatives to come back to take photos of the specimens another day. They didn’t seem to be well-informed about the research that had been conducted.
The Vice-rector Martin Alarcon was firm but conciliatory and did not exclude the scientists from the Ministry of Culture to participate in the research. Also, the police presence had been irregular in the first place because they had not been called and that is not permitted by law. It would have violated the university’s autonomy. They also didn’t have a court order and were basing their actions in a presumption. The rights of the university prevailed, at least today.
The conversation flowed in terms that in order to know what is the truth we must all come together to investigate. The vice-rector invited them as scientists to come back on the 5th and 6th of November also to participate in an international archaeology conference that will include one day for the three-finger specimens.
Some of the best 3-finger specimens are inside containers covered with red cloths and under lock and key behind a hermetically sealed glass door. Outside of the Vice -Rector’s office, about seven archaeology students were protesting the decision to safe keep several specimens, because they consider this to debase their professions.
OCTOBER 29, 2019
Yesterday (coinciding with the important meeting with the Ministry of Culture representatives as per the future of the three-finger humanoid bodies), the National Superintendence of Higher University Education (SUNEDU) denied renovating the operating license to Universidad Nacional San Luis Gonzaga (also know as “UNICA”), founded in 1970 and with 19,400 students. SUNEDU had recently denied renovating the license of 21 private universities. Unfortunately, the university became the first public university to be denied such a license. Unless the university’s license is re-established no new students will be able to enroll. Enrolled students can continue to attend classes.
At least since April 2019, the university was working with SUNEDU to solve the problems that had plagued the institution, problems related to a previous administration. There also are charges of corruption involving the previous administration. Strangely enough(and very suspiciously) their license was revoked on the same day in which the meeting with the Ministry of Culture regarding the three-finger bodies took place.
It seems to me that traditional political and scientific forces are psychologically blocked against the possibility of unique, non-human intelligent, humanoid beings actually being researched in a serious way in association with major institutions and that they try to find reasons to stop it.
I believe that if the university continues having classes (as it strives to meet the demands of SUNEDU) it should continue hosting the research on the 3-finger bodies to determine the truth.
In relation to an extraterrestrial presence, we may be dealing with “Hyperobjects” or “Multiple Objects.” For intelligently influencing an Intelligent Disclosure we would need to study Developmental Psychology and how human consciousness and subjectivity may deal with these objects.
Consciousness can be understood as the capacity to experience meaning, in fact, forms of meaning, including how to interpret them. The meanings of experience are normally related to objects of experience and, ultimately, even consciousness itself can be understood as an object of its own experience. Therefore, epistemology and ontology are not separate. Meanings can be of multiple kinds like sensations (pain, pleasure), sentiments/feelings, concepts, ultimate spiritual meanings…any form of meaning.
Leading a ‘sensible’ human adaptation to emergent, culturally and instinctively-challenging global issues requires a global form of integrative perspective-taking. This would be a level of interpretation capable of appreciating the importance of previous forms of interpretation in such a way that its possible to work with individuals interpreting reality under such previous levels. Moreover, it would be a form of interpretation that operates under a more extended experience of “meaningful time” in which for practical purposes the motivation to act in the present experience includes more of the past and of the future.
A creative, adaptive political and cultural acknowledgment of a globally active, advanced, non-human extraterrestrial presence on Earth is akin to intelligently dealing with culturally-challenging, global issues like “climate change.” These are issues which are so widely distributed in space and in time that only fragments of their meaning can be grasped simultaneously by most people. They trump traditional ideas about what a thing is in the first place. These issues are called “hyperobjects” by Timothy Morton, author of “Hyperobjects: Philosophy and Ecology after the End of the World” (2013). They require a completely different way of thinking and being in the world; quite likely post binary, connecting the subjective and objective realms of experience and inclusive of a type of science in which the non-physical consciousness, information and subtler forms of energy are used to modify physical matter.
On the other hand, integrative philosopher Sean Esbjörn-Hargens consider climate change and similar issues as “multiple objects.” This is an object that is objectively real but enacted through different subjective perspectives producing different meanings about it. I think that the “global technologically advanced, non-human, presence related to UFOs” can also be considered as a “multiple object.”
In the following article, Gail Hochachka studies the multiple responses to the issue of “climate change” under the aegis of Developmental Psychology. With a greater capacity for taking multiple perspectives, individuals may be able to deal with “hyperobjects” or with “multiple objects” more appropriately. Hochachka also shows how individuals operating under different interpretive levels of development “make meaning” including greater or lesser degrees of the present, past and future considerations accompanying different degree of abstraction and personal identifications.
I recognize the crucial importance that TTSA has played in moving the UFO subject into the mainstream, serving as a bridge between the highest levels of secrecy and the general public. However, it is time for many more serious cultural influencers to join a serious conversation regarding the “global, technologically advanced, non-human presence related to UFOs” beyond the influence of those in the know within military and intelligence circles who may only be able to interpret the situation under particular valid but partial limited perspectives. But we must rise to the challenge surpassing conventional modes of thinking.
If UAP intelligences are able to handle a more extended present, a present that includes more of the future and of the past in a non-linear way as Luis Elizondo suggested (as a personal opinion) during a MUFON interview (see the May 2018 edition of “The MUFON Journal”), their conscious capacity for doing so may be similar or above an integrative perspective-taking capacity. At the very least, they would also be able to adequately understand “hyperobjects” or “multiple objects” and think in global and species-wide terms in constructive and adaptive ways. And this would entail that eventually most of humanity would also need to rise to an integrative perspective-taking capacity.
“What if there were other species or even humans, where their understanding of the present, that optic, that spark, is maybe a little bit bigger? Maybe that optic is a little bit wider. Rather than being a point, maybe it’s a range. Maybe the understanding of the present isn’t a point, but it’s a range, and maybe there’s elements of the future and the past that are experienced as the present, and, therefore, what we perceive as linear space-time maybe others don’t. In fact, maybe these are things that have lived here forever, before us. Maybe, we share the space with them.” (Luis Elizondo).
Whether UAP or UFO intelligences pose an actual physical threat or not (and I surmise that most don’t), not rising to a capacity for understanding tantamount to dealing with “hyperobjects” may produce a cultural type of threat since we would not be able to adapt. We would need to adapt to cultures that may not want to conquer us as technologically advanced cultures did on Earth against less technologically developed ones. However, their understanding of complexity, consciousness, information, in a post-materialist way capable of transcending our spacetime-limited cultural traditions may be a threat if we are unable to rise to the challenge. It would require the greatest shift for human civilization since the taming of fire and the discovery of stone tools. What if (just like “hyperobjects” or “multiple objects”) “they” (the UAP or UFO intelligences) may be already participating inside of us as we may be participating inside of them? What if we can only understand this if we rise above a rigid, binary distinction between objectivity and subjectivity? Rigid distinctions between “us” and “them” would melt along with rigid distinctions between our “present” linear, interpretive experiences and non-existing pasts and futures.
Gail Hochachka’s study would also be useful to cultural leaders willing to influence the ways society may respond to a “global technologically advanced, non-human presence related to UFOs” inasmuch as its reality is becoming uncontroversial. With the aim of promoting a healthy, adaptive response to the technologically advanced, non-human presence in society, we need to study Developmental Psychology and how a greater number of individuals may intelligently or constructively relate to “Hyperobjects” or “Multiple Objects.” The good news is that human capacity seems to be able to reach an integrative level suitable for an adequate, intelligent cultural adaptation and flourishing under the new circumstances. We just need to implement ways to promote the massive psychological development of individuals up to that level. We need the political will beyond the hyper nationalisms in vogue today. Realistically speaking, only perhaps by being forced to deal with the extraordinary realities at hand will activate that political will.
Hochachka’s study can be useful to the intellectually serious disclosure activist, UFO researcher, experiencer or exopolitician since a “global, technologically advanced, non-human presence related to UFOs” can also be considered a “hyperobject” or as a “multiple object.” Again, understanding the human capacity to intelligently relate with such objects would be crucial for politically and culturally influencing or guiding a policy of “intelligent disclosure” in an adaptive, positive, constructive manner.
Hochachka, Gail (2019). “On matryoshkas and meaning-making: Understanding the plasticity of climate change.” https://reader.elsevier.com/reader/sd/pii/S0959378018309762?token=D77478FF2E973E616FF618580A7BDC87B07DB7D8FC1B7012979A7BD5F00FD8B1B43CC12B5F15030D6CC5D9FAF61D1D2D
Hochachka, Gail (2019). “On Matryoshkas and Meaning-making: Understanding the Plasticity of Climate Change.” https://www.sciencedirect.com/science/article/pii/S0959378018309762