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
Unique aerospace vehicles coming out of the ocean in Puerto Rico. Photo by José Fernandez.
How can we as “disclosure activists” and as practitioners of “exopolitics” (and, in many cases, as contact experiencers) really assist society to accept and to adapt to the disclosure of an extraterrestrial, multi-dimensional presence? Should we simply allow a more classic, militaristic interpretive tendency (as within the effort of To the Stars Academy of Arts & Sciences) convince politicians and citizens worldwide and let that extension of our political biases take its course or should we try to find another way of doing things?
I think that we (in fact, eventually, ALL of us and not just ‘experiencers’ who have been awakened to a vaster reality) must try to understand why we are as we are in terms of maintaining our personal identities, sense of meaning and moral politics. I think that our ability to see and our blindness impeding seeing how to “connect the dots” (in a healthy, healing, constructive way) is related to how consciousness itself is capable or not of embracing more aspects of reality in a coherent way. And some of the people speaking about this (although in less spiritual terms) are moral and developmental psychologists. As boring as these studies might be (in contrast to cover-up revelations, for instance) they can serve as foundations based on empirical research to learn why we create dominance hierarchies and why we fight so much with each other, whether we are in the 0.1% elite group or in any other social strata.
In order to establish contact with healthy, benevolent interstellar beings on a par with their alleged lofty ideals and in a mutually beneficial fashion, with sovereignty as a species that can be sustained, we probably first need to be able to leave our”self-perpetuating wheel of unending conflict.”
What makes ‘sense’ to us is generally related to our intuitions of what is and is not. And this is an expression of the Principle of Identity. And the Principle of Identity (related to how we cognitively intuit what is and is not in our mental schemas and in relation to perception) is probably rooted in the equivalence of consciousness with being itself. It is rooted in the fact that we are (being) because we experience (cogito ergo sum). Thereafter, our interpretive experience is rooted in the self-evident fact that we first know that we are because we experience. It is an automatic part of our conscious awareness and even of our personal identity-based political operations in any “real world” we may be participating.
By extension, constructive “common cause” identity politics, and destructive, “common enemy” identity politics is based on that capacity of recognizing expressions of what is or of existence and being. We could summarize (according to some developmental psychologists like Kegan, Kohlberg, Peck, Cheryl, Gilligan, Fowler, Cook-Greuter, Baldwin, et al) our capacity to embrace and understand varies from person to person.
Levels of Ego Development according to one of the developmental psychologists, Suzanne Cook-Greuter. To face the challenge of DISCLOSURE we probably need a large percentage of the population and/or its cultural-political leaders in a Green (Pluralist), Teal or Turquoise stage of development. How could someone in a predominant “Amber” stage of ego development (the Diplomat- Conformist) act in the name of pluralist, world-centric values for the good of all humankind while willing to admit into his or her circle of care and concern non-human, extraterrestrial (or even intraterrestrial) beings?
It can be summarized as if the personal room for our consciousness and its degrees of possible embrace or identification with reality and interpretations were larger or smaller. It might also operate under a greater or lesser intensity of subjective walls or subdivisions in that inner conscious “space” or “room” and we would have biases possessing our conscious experience without us being aware of it, limiting how much and how we embrace what we disclose to ourselves in our experience.
The more we expand our consciousness as a permanent average trait the more we can embrace a “common emphasis” identity politics versus a “common enemy” identity politics. This issue related to how our CONSCIOUSNESS is freer and more inclusive or instead possessed by inner walls and biases that affect our interpersonal relationships, politics, ufology, disclosure. If we do not nourish a trusting environment we may not be ready for healthy social coordination after major UFO, experiencer revelations.
According to Ken Wilber (working with the information provided by some of those developmental psychologists) a large percentage of the population primarily functions in a premodern, mythic, authority-based level of development coloring their self-identities in which it is IMPOSSIBLE to feel, think, value and include multiple truths multilaterally, fact-based and pluralistically, or in a true modern democratic way, not to speak of the capacity to find a way to harmonize ideological differences via an integrative approach.
Dr. Jonathan Haidt emphasizes (conservative and liberal) moral TENDENCIES (rather than developmental levels) affecting self-identity and identity politics but his work is seriously related to this discourse and to how disclosure activists may effectively work in society beyond participating (even if based on reason) in the blame game.
In a world that needs to come together to process shared human problems: degradation of the oceans, climate change, nuclear warheads, terrorism across borders, artificial intelligence and job loss, information glut, and a long etc, the popularity of ethnic nationalism (now achieving power through democratic elections) is dismantling the international order that (at least in principle) promoted larger swaths of humanity to come together in cooperation with healthy democracies around a world of shared human rights using reason and facts to agree in applications.
How can a “post-truth” world order or a more disunited world made up of more dominating but competing for populist, nationalist polities welcome “the others”? (ETs). How can societies learn to deal in a constructive way and as part of a more unified global humanity if an “us vs them” mentality prevails?
If the classical liberal institutions and classical liberal people’s values in the world are in disarray as we tend to hold on to limited answers, how are we going to add the cultural challenge of verifying an extraterrestrial presence? The “rooms” or “spaces” in our consciousnesses need to expand.
I propose that as “disclosure activists” we also need to understand our own human psychology and what motivates us in order to engage in a more intelligent disclosure discourse and activism. Are most of us liberals (in the liberals vs conservative sense)? How can we value and speak with conservatives (both recognized by Wilber and Haidt as necessary)?
I definitely think that we need to study the work of moral psychologists like Johnathan Haidt and also the works of integrative philosopher Ken Wilber (who emphasizes developmental psychology). One emphasizes tendencies and, the other, capacities. And we need to understand both if we are to become aware of why we are how we are and why we become so invested in our beliefs.
If we are to overcome what may be the greatest challenge of all (probably challenging human nature as we normally experience it) we need to rise beyond opinions about each other. It must even go beyond the genuine and fantastic critiques of what an elite may be doing to us to retain control of us.
In order to be politically and exopolitically responsible we must really focus on understanding our tendencies and that of others (in regular citizens as well as elites and, simply, those in positions of leadership), tendencies naturally bearing on the degree of openness, personal biases and/or various specific interests toward the complex issue of disclosure. Simultaneously, we also need to understand why (sometimes, due to developmental level incapacity) many cannot rise to the challenge of disclosure because they – quite simply – they cannot rise above standard belief systems and cohere explanations discovering what they have in common and – from this platform – inform, share, educate.
The greatest transformative challenge humanity faces would be so deeply transformative that it cannot simply be based on simplistic belief system solutions. Revealing the degree of mischievousness with which an elite controls the cover-up or if a handful of contactees communicating with “space brothers” were – after all – correct in what, otherwise, looked like airy-fairy recommendations and narratives would be probably remain superficial, cosmetic solutions prone to produce more interpersonal conflict unless ‘we’ who care about truth, evolution and disclosure (at least as many of us as possible) come to value understanding why we are as we are, what can we really become and how to go about educating and transforming our current manifestations of “human nature.” This is why we need to expand our sphere of interest into Social Psychology, Behavioral Genetics, Biosociology, and other sources of information that shed light upon our “human nature.”
Thus far, the “UFO community” has made some contributions to society at large (albeit mostly preaching to the choir) but has not been able to provide a basis to come to basic agreements or to integrate the best information. We are also divided by our tendencies, often to the point of not recognizing each others’ contributions. So, we have also shown to the world how we subdivide ourselves as any other social group with a political message.
Do we simply need to become more conscious through more validated or grounded revelations, information, and through spiritual practices or do we need to re-engineer our tendencies and our developmental capacities by re-engineering our genes or simply becoming aware of why we are as we are (and to change our behavior and attitudes accordingly) is the key to become politically and exopolitically successful “citizens” in a complex, multi-dimensional cosmos?
A person to keep in mind to deepen this necessary conversation is Dr. Sean Esbjörn-Hargens who (probably in 2019) will be exploring (from an Integral Meta-Theory perspective) the issue of extraterrestrial contacts, Ufology, society, exopolitics.
Wilber, K. (2007). Integral Spirituality. Boston: Integral Books
XENDRAS as Inter-reality, Artificially Created Encounter Places between Spacetimes
Actual xendra photo with Daniel, a contactee friend of mine
Since 1974 in the Rahma contact groups and in similar or related human-ET contact groups, “Xendras” have been experienced. They are artificially generated environments where we and our physical reality can partly or completely meet other beings and another physical reality. Thus, they are places to receive vivid mental images, feelings and information, to witness holographic-like projections of beings from other times and stars systems that communicate with us, or places to physically meet other beings and even be transported to their worlds. They also can be places to be transported in an astral-like and consciously to worlds that appear to be much more refined or subtle, almost “astral”.
If visible, Xendras typically look like half domes.There also are large and small xendras some xendras that are visible and some which aren’t. However, all of these varieties of xendras are encounter places. We can think of them as essentially safe EXOPOLITICAL encounter places. Since ETs are not going to risk their lives by stepping into The United Nations on a planet that doesn’t officially display any legal recognition of their rights, Xendras become quite useful also for Citizen or official diplomacy between Earth representatives and other intelligent beings from other civilizations, especially if these other beings exist in a frequency realm different from ours.
In Quechua Andean traditions we speak about a complimentary healthy, harmonious encounter (Tinkuy) of beings and worlds also creating a new reality. The three worlds can meet (as represented by how a paqo or traditionalist “shaman” holds the three coca leaves) and a highly developed human being can traverse them all and connect them all. Antennas (human communicators with extraterrestrials) and Xendras (artificially created encounter places) also, at least partly, do that. But how do the latter do it?
Let me indulge in an educated-guess exploration here. I presume that no new atoms are added to our physical bodies or structures while inside a xendra. That our atoms are only re-aligned under a higher time rate and corresponding higher frequency energy level plus different information patterns all of which gets us closer to the physical state, energy levels and time rates in which our ET friends live.
We need to expand our notions of physicality to include the possibility not only of a “Block Universe” type of situation (in Einstein’s sense) regarding one physical universe; not only the possibility of beings in the future or in the past in that same “lock universe” with respect to our experience, but the possibility of there also being various “densities” of physical universes and the possibility that less “dense” physical universes may be – in some ways – be considered also to be “in the future” with respect to us. We also need to expand our notions of the “non-physical” so as not to be only equated with disembodied soul, mind or consciousness and, instead, think that there can be non-physical realms that, nonetheless, possess a different kind of matter, of exteriorities and objects that place limits and modify what subjects can experience. And, perhaps (as I surmised from a writing that Sixto Paz’s father gave me years ago), various combinations (or encounters) of the physical and non-physical realms can generate – for one – the various “densities” of different physical universes.
The xendra would be an artificially generated, intermediate encounter level situated between our physical universe and their physical universe. The xendra would frequency pump our atoms but (unless prepared and taking other precautions), it would be safer not to frequency pump too much in order to have a complete same frequency physical encounter with one of our extraterrestrial friends. Let’s think that our physical bodies also are a far from equilibrium, partially adaptive, open, biological system.
Actual xendra photo in Cuzco during a Mision Rahma camping-spiritual work field trip
The xendra itself inside which we may walk, is also frequency pumped. It would be easier not to do it excessively in this modified-spacetime meeting place which might also be part of a possible closed, time-like loop between us and the ETs.
The degree of difference between our ordinary world and the xendra suitable for a complete physical encounter with another physical being situated in a higher time rate, higher energy level and future frame of reference would require some serious preparation, implants, protective mechanisms, gradual previous encounters in which energies are received. Different beings situated in other time-energy situations may be less difficult to meet with physically.
It would be easier and safer perhaps in most cases to only prepare the xendra to a level just adequate to manifest a holographic projection of that being. That being would be in his or her own environment and appear as if he or she were in our environment (combined with being inside the xendra). We would also be perceived in his environment and inside his corresponding xendra. In fact, both xendras would be one single xendra connecting both original environments simultaneously.
The manufactured xendra state would also temporarily exist in a higher state of spatial symmetry, a conditioned space, or (using William Tiller’s concepts), something like a SU(2) symmetry, so to speak. That conditioned state is also more amenable to telepathic and other forms of mental imprinting. There’s a higher degree of “initia” over “inertia” in that conditioned space (or space-time).
Some kinetic energy would have been withdrawn from our normal physical surroundings whose entropy would have decrease. The potential energy state might be transferred to form an artificial space-time by means of a retrocausal conversion system that also serves to connect with the mental non-physical realm and through a level of this non-physical, mental realm) a specific information pattern (combining our denser physical spacetime reality with the extraterrestrial’s spacetime reality) is injected into the resulting xendra spacetime frequency patterns. This would accelerate the patterns that correspond to our world inside of that xendra (or temporary intermediate, physical environment).
Actual xendra photo by Mision Rahma with an illustration of a more concrete encounter
The key is the use of retrocausal influences to connect two possibly related times. Retrocausality would also be modulated to convert potential energy patterns into kinetic energy patterns, to manipulate the interplay between entropy and negentropy, to change the density, permeability and permittivity of spacetime. Moreover, it would be used to cancel portions of our “denser” spacetime (of slower vibratory frequency, slower rate of events (the time rate) as well as to cancel portion of the less dense extraterrestrial’s spacetime returning a portion of these spacetimes to the null space, null time of the non-physical mental realm from which they derive and, using this realm, momentarily re-program, re-pattern and/or combine the information patterns of the extraterrestrials physical reality with those of our physical reality, creating an in-between, combined spacetime. Consciousness-being utilizing its mental vehicle and capacities would be able to re-pattern and combine the physical patterns transferred into the mental realm.
The time rates and frames combine, the energies combine, the physical reality patterns (derived from their more inclusive, shared and subjacent mental realm) combine. It is an encounter or (as previously mentioned) a “Tinkuy” of realities; both an intermediate spacetime state and the creation of something original. Thus, the product is more than the sum of the parts. it is creatively new. It adds new information to the universe.
A large but mild xendra over the ocean in Uruguay. Mision Rahma teams reached it by boat taking turns.
Then, perhaps, when we exit the xendra (or when the xendra is over), we or the physical environment thus affected returns to its normal (less spatially conditioned) physical state and to its lower symmetry level and, as the rearrangement of atoms relaxes, some “energy” in the form of restored kinetic energy is released back into this environment. If the xendra is particularly strong and it matches the physical reality of the ETs and we step out we need to be previously conditioned to process this because perhaps the kinetic energy patterns re-released would also be in our organisms and affect us.
One sign of this could be how strongly we might affect electronic and electric equipment, perhaps due to the emission of scalar longitudinal waves, a component of overall electromagnetism which, is re-incorporated into the regular traversal wave components and from it to the electrical source of these waves.
A strong xendra can be consider an inter-reality portal (as well as a trans-reality portal) through which two realities, time frames and time rates and, perhaps, two physical densities can encounter to the point of being able to transport the member of one reality into the other. If the differences between the realities or universes is great, the person being transported would have to be protected. If the xendra connects two different physical universes under the same “densities” and time rates, it would be a much easy to traverse portal.
But these encounter places are usually activated for those that prepare in spiritual, mental and psycho-physical ways. Normally, meditation, breathing, avoiding eating meat and heavy drinking, living a natural life and an ethical life with the desire to serve others while also controlling one’s emotions are conducive. Furthermore, if we also consider xendras as “exopolitical encounter places,” we may find that most persons thus far implicitly acting as humanity’s ambassadors by stepping into xendras are simple, idealistic, down-to-earth, progressively spiritually oriented, friendly, grassroots “citizen diplomats.”
Actual xendra photo by Mision Rahma
A different kind of xendra-like effect called a “Cosmic Fold.” Here in Bolivia, moments before a friendly close encounter. In the picture Mr. Luis Fernando Mostajo