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.