A PERUVIAN EXOPOLITICS?: POSSIBLE EXOPOLITICAL CONTRIBUTIONS FOR THE WORLD UNDER A MORE ADAPTIVE TRADITION
By Giorgio Piacenza
The creator of the term “exopolitics” (Alfred Webre) defined it as “”the study of political process and governance in interstellar society.”” In 2004 Dr. Michael Salla, promoting an academic exopolitics defined it as: “The study of the key individuals, institutions and political processes associated with extraterrestrial life.”
In 2009, the Strategy Committee of the Exopolitics Institute defined “exopolitics” as “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.”
In order to practice exopolitics is it not absolutely necessary to believe that extraterrestrials are currently interacting with planet Earth and/or humanity but (in contrast to exobiology) it is necessary to at least seriously consider the legal, political, scientific, religious and cultural implications of what this presence could mean.
If diplomatic contact were established with other civilizations, who would represent the interests of common people, nations, the Earth and nature as a whole? Would it be the United Nations that until now is formed by nations that represent themselves in a forum to solve their differences in a peaceful way and to promote agreements? Would it be any of the more powerful nations like the U.S., Russia, China, India, Canada, Brazil? The European Union? How would religions be represented? And what about intellectuals, humanitarians, universities, scientific academies?
Most exopoliticians today consider that the accumulated evidence provided by a Ufology of a scientific character in the last six and a half decades has sufficiently demonstrated that we are being visited by a variety of intelligent beings from the Cosmos. That “ufology” would include not only physical evidence but contacteeism and abduction research, both of them now also called “experiencer research.” The exopoliticians would also consider that specific secret groups from some of the more powerful of the world’s nations have covered-up this fact, perhaps – among other reasons – to study the technology behind the mystery. They also basically agree that, by conducting these investigations without any checks and balances from civil society, the rights of citizens have been in some ways violated. Moreover, they would say that research has been conducted using public funds without submitting to democratic supervision or accountancy.
Is all of this warranted? Has it all been done only having national security inmind or have there been abuses of civil rights, even perhaps unwarranted enrichment? As a species, we need to heal all this. We need to know who we are. Why would ET’s be here? Can we or can’t we handle the truth? While there’s evidence that a fraction of humanity is experiencing genuine contact events with a variety of beings, there is still too much denial, fear and old-style covert militarism handling aspects of this situation, some of it perhaps managed for the sake of power, under a paradigm of disconnection, under a secret association of top aerospace corporations, elites, unacknowledged covert military projects and intelligence teams “in the know.”
Not only our leaders, but the mass of humanity needs to grow up beyond such an unending projection of conflict that also projects a continuity of our Earthly fears, hateful subdivisions,selfishness and conflicts into the Cosmos.
The growing emergence of credible whistleblowers who (in order to defend democratic ideals) reveal that they worked in secret government projects investigating UFOs and different kinds of extraterrestrial information is quite extensive. It is sufficient to carefully read the declarations recorded by the “Disclosure Project.” However, these and other informants and/or “whistleblowers”/credible concerned citizens have openly decared in venues such as “Project Camelot,” and “The Citizen’s Hearing for Disclosure.” In fact, Exopolitics Institute founder Dr. Michael Salla has also conducted interviews with individuals like William Mills Tompkins (with documents accrediting he worked for aerospace firms and for the U.S. Navy) regarding the existence of a secret space program dating back to the 1940’s.
Important cases indicative of the reasonable possibility that some of the effects were best explained by considereing the activities of technologically-advanced, non-human intelligences were researched and/or assessed by a high-ranking French team of security experts and scientists who produced the so-called “COMETA Report.” Furthermore, testimonies from military and government officials attesting about important (and even nationally recognized) unique UFO cases have been gathered by reporters like Leslie Kean. Also, the number of declassified UFO documents from countries like England and Brazil is significant. All of this and much more points to a physically real phenomenon, sometimes interactive, sometimes exhibiting intelligent behavior; a phenomenon that is already being officially investigated in several countries. Therefore, in a way, the U.S. is becoming an “odd” super power by not unequivocally publicly recognizing an interest in UFO research. Moreover, leaked classified documents (which in some cases have been carefully analyzed verifying their autheticity) exist. For example, see the work of Dr. Robert Wood (former Mc Donald Douglas scientist) on the SOM-1 101 documents for this.
There have also been physical analysis of implants found in persons who claim to have been abducted; implants possessing truly anomalous characteristics (like isotopes not naturally occurring on Earth, a nano technology apparently connected to the nervous system, the lack of an inflammation response, the emission of electromagnetic signals and no sign of entry) all indicates that (unless all can be explained by secret military operations) we are really facing a complex, intelligent presence that can only be irrationally ignored by preserving our own ignorance while other countries with a more open-minded attitude move forward in understanding.
As per further evidence of direct contact, “experiencer” testimony, the Edgar Mitchell Foundation for Research on Extraterrestrial Encounters (F.R.E.E.) has conducted a major international survey for persons that claim conscious memory recall of having experienced contact(s) with non-human intelligent beings inconnection to UFO sightings. Thousands of individuals have already responded in various languages and some unique patterns have arised (often challenging some widely held assumptions about the contact experience and abductions). Whether we consider these reports as sufficient proof that objectively real extraterrestrial contacts are happening or not, it would be ludicrous – from a scientific point of view – to simply dismiss these reports. This is an important type of research that adds more credibility regarding the extent and plausible objective reality of the contact phenomenon and sheds new and/or more precise information about it. A link to F.R.E.E. is www.experiencer.org
In addition to ancestral myths, stories and knowledge about “star visitors” there is well-researched, modern and old UFO photographs, some taken before the advent of the computer age. All of this points toward the realization that we are infact being “visited” in a semi-covert way. “They” normally seem to show up briefly and on a limited manner and leave all too soon. There are lies and misperceptions or mistaken identities, but it would be unreasonable to dismiss all of it as such.
Above, first a 1943 photo from Huánuco, Peru researched by Mr. Juan Manuel Llanos (from the Asociación Peruana de Ufología) and then a 1938 photo from Poland researched by Mr. Robert Bernatowicz from the Nautilus Foundation.
Outright dismissal and apathy toward what could be a most significant, worldview-changing situation can be explained by a deep-seated “not wanting to know” expressing itself in multiple ways. However, perhaps under a different exopolitical approach, this can gradually (if not speedily) be reverted. Is it unreasonable to think that the attitudes of ridicule, ultra secrecy, fear, power-seeking, religious condemnation and denial could play a role in extraterrestrials generally not being more open about their presence?
Since the Exopolitics Institute was created in the U.S., similar institutes and organizations have emerged in Germany, England, Spain, South Africa, Hong Kong and several high quality international conferences have been organized. The movement exists but has not reached a wider audience. One of themes more referred to in some conferences has been that of government secrecy. Another has been that of “Galactic Diplomacy.” Then again, friendly interactions besides forced interventions (abductions) conducted by some varieties of extraterrestrial entities have been mentioned. Also, some of the information brought by some contactees (showing some degree of evidence like photographs, other witnesses and videos) has been analyzed. Moreover, information from different parts of the world has been incipiently cross-referenced. https://www.youtube.com/watch?v=0o40fjoUNSY
To simply say that the ET presence is “impossible” according to the laws of physics (such as those we havefound as per classical physics and General Relativity) would be to affirm that we know is where the limits of older civilizations stand. It would be equivalent to ignoring the fact that science often advances with amazing strides and that it continuously overcomes its own limits, finding unexpected ways to build on past successes. It would be equivalent to categorically stating that the non-local findings of quantum mechanics will never be applicable to large, everyday objects. Perhaps by learning to distort the spatial energy density at the zero-point “quantum vacuum” and by understanding the non-local way inertia operates we would come to understand that the normal physical limits are a valid but also restricted to a local situation and within a range that can be overcome.
Engineers Tom Valone, Eugene Mallove and Thomas Bearden performed very interesting studies about how some of the elements of extraterrestrial technologies might operate. The“emDrive” devised by Roger Shawyer is also quite promising and only seems to violate Newton’s second law. These possiblities have to do with an interactive quantum vacuum. Parts of this technology might serve to generate forms of clean energy and may be released to the public if it is found that they cannot be weaponized.
In April 2013 at the National Press Club in Washington, DC 40 witnesses declared before 6 former U.S. congressmen (and citizens from the U.S. and around the world) in a mock (yet damn serious) public hearing under oath. Peru was well represented by retired Coronel Oscar Santa María Huertas (who intercepted with his jet fighter and shot at an alien space craft during a massive daytime sighting above La Jolla Airforce Base in 1980, Peru) and by the attorney Anthony Choy (researcher of the “Chulucanas Incident” in northern Peru and one of the civilian founding members of OIFAA, the Peruvian Airforce’s Research Office of Anomalous Aerial Phenomena). Their declarations contributed to the “eye-opening” or “discovery environment” co-generated with the shocking declarations of the other witnesses. Former U.S. intelligence officers, veteran researchers with serious degrees of evidence about a cover-up, plus captains, sergeants, majors and coronels (like Richard French) from the U.S. and other countries, also contributed with their very clear and objective declarations that point toward extraterrestrial “visitation.” Retired Coronel Ariel Sánchez from the Republic of Uruguay narrated how in his country “anomalous aerial objects” are studied with greater openness, educating the civilian population without conclusive saying that extraterrestrials are here but (like other official research organizations in LatinAmerica) without discarding the extraterrestrial presence as a reasonablePOSSIBILITY.
The former U.S. congress persons (Merrill Cook, Darlene Hooley, Carolyn Kilpatrick, Mike, Gravel, Roscoe Bartlett, Lynn Woolsey) had arrived to the hearing with some skepticism knowing little about the wide-ranging UFO subject matter but were quite impressed by the quality of the witnesses assembled. In the end they suggested that some other country or group of countries (perhaps Latin American countries) formally ask the United Nations to produce an international conference on the theme of UFOs/the ET presence. They did recognized that it was an important issue of global scope that concerns everyone. A former Brazilian senator was present and promised that, upon returning to his country, he would promote this idea. Also UFO researcher Ademar J. Gevaerd announced that the Brazilian Air Force had declared that it would not only declassify thousands of UFO files (besides what they had already declassified) but that it would collaborate more closely with civilian researchers.
The in-depth studies of historian Richard Dolan and of other notable concerned citizens, exopoliticians, academicians and activists like Michael Salla, Stephen Bassett, Daniel Sheehan and Steven Greer seemed to show that the cover-up of the extraterrestrial presence will not be sustained for much too long. Hundreds of DVD’s containing the all the hearing’s declarations and inquiries from the former congressmen were sent to current congressional leaders but years have gone by and little or no interest has been shown.
However, in society in general,the taboo that implies simply speaking about this likely presence is winding down. The same goes for events deemed “paranormal” which also seem to be “impossible” but which innumerable studies (including meta statistical studies such as those conducted by Dr. Dean Radin) show that they are not.
But what we need a more flexible mindset to create a more inclusive worldview in which science and these events related with subjectivity are compatible. We need to update the mental narratives that define or color our self-identities, doing it with empirically and scientifically proven awareness that we indeed participate in a vaster, psychical, conscious, multi-layered, coherent, non-local, feedback and feed forward, intelligent information matrix dependent of a more essential spiritual reality.
But what role will Peru and Peruvian thinkers play when the reality of this presence is (even if gradually or partially) finally revealed and/or vastly acknowledged? How will a Peruvian (or similar developing country) Government react when information about possible semi-legal agreements with some ultra covert military forces have been discretely made (without democratic supervision) with specific extraterrestrial groups, some of which may not have our best interests at heart? Will an international leadership form to establish contact with other, more pro-human extraterrestrial civilizations?
I surmise that Andean countries like Peru generally possess cultural traditions which are more flexible and adaptive, even to events that escape prosaic physical explanations. Populations have been culturally suppressed but have sincretically adapted. They found attractive commonalities between what they knew and some Western Christian beliefs and practices. While the acceptance of all forms of life is more natural in the original Native American traditions in which connectivity with subtle energies is also easier, the sense of the Sacred as felt and colored in relation to Christian Catholic concepts like the supreme Love, Understanding and Power of Jesus also connect some contactees (and potentially other members of society) with the possibility of interacting with very highly evolved, benevolent extraterrestrial and intra terrestrial beings.
We strive in the modern, religious and traditional worlds without being excessively defined by any of these. Its upside is adaptability. Its downside is not having well-defined values. However, unless modernity, decadent institutions, corruption, materialist and consumer values overtake us completely, we may have more possibilities for culturally adapting to new exopolitical realities and even of contributing some original perspectives to the emerging exopolitical movement.
I intuit that some of the ancestral Andean Traditions (in union with current/modern knowledge) can help us to produce our own theoretical models in relation to Exopolitics and in relation to the cultural transformations implied. After extensive reading and participating in a few traditinal ceremonies, I will use my own interpretations of what sone of the Andean concepts might refer to. A particular tradition called “Tinkuy” or “unforced encounter” may be intellectually (and feeling-wise) quite useful to connect with other worlds.
By means of contact “experiencers” in general and researchers like psychiatrist Dr. John Mack from Harvard; by means of information from whistleblowers and a long-standing research (at least since the beginning of the “Modern UFO Era” in the 1940s) which includes the physical and psychical aspects of UFO encounters, we can safely say that we know that contact events with extraterrestrials tend to produce physical space-time anomalies together with pronounced interactions between the minds and consciousnesses involved. As in Native American natural medicine (often erronesously called “shamanism”), what in modern times is called “subjective” blends in with what is called “objective,” showing that these events correspond to other kinds of more inclusive, reconciling, interactive laws. This calls for a new kind of science integrating physics with classical and “paranormal” experience, consciousness, meaningfulness, rational metaphysics much more.
Perhaps the Andean concept of RECIPROCITY (Ayni) (part of a much more complex wisdom) can guide us. Maybe we can also demonstrate that, just as we have adapted in a syncretic but creative way (at least until postmodernism and excessive commercialism without losing our original identity) to European ideas and mores, to Christianity and Modernity during the processes of cultural crossbreeding and the assimilation of foreign cultural patterns, we could also adapt to the new world which would form under the open recognition of the extraterrestrial presence without undergoing an excessively intense cultural shock. Perhaps we (and humanity everywhere) will demonstrate that the essential esoteric teachings of our religions rather than disappearing would interconnect and broaden, get richer and deepen.
What if besides God’s universal laws and patterns defining what an ideal human being is, varieties of ETs (likewise ultimately dependent upon those and/or other patterns) also contributed to our gene pool? Should we be protected from that knowledge like everalsting children? No, because I think that we can grow up and adapt. But we need to know and not just that ETs are here, that there are kind and unkind ones, that some elements still called “the government” have lied to us or that there is advanced multiple reality shifting technology. I think that we need to know about our origins and who we are or were supposed to be in relation to beings that may have been active on Earth far longer than a few decades.
I think we are much more resilient and that the “Durant Report” conclusion for the “Robertson Panel”about the dangers of contacting a more advanced civilization was not too valid. The possibility of syncretism enriching rather than diminishing human civilization is real as long as the cultural leaders representing the highest wisdom of a civilization are not eliminated or suppressed. The danger would be when a civilization forgets the highest principles that guide it as can happen not only in Perú but also in the U.S. and the Western world which brought liberal democracy and with it, some univeral human rights principles that should extend worldwide but which may be hundered if we continue on a stubborn path of prompting elites, discordant ideologies, abusive exploitationof nature, commoditizing and objectifying people, continuous superficial entertainment and exalting winners over losers and violence.
What if the Ideal Man (the Adam Kadmon) was indeed a Divine creation in a higher (now mythicized) plane of existence and what ETs might have done as per pur physical vehicles is but a small part of it all? What if ‘they’ need us to grow up and -due to our ignorance about who we are and lack of political unity – some go about it more aggressively while others more spiritually and respectfully? And among them, who would be more politically convenient to openly establish closer bonds with? Should we prioritize contacts with beings first willing to share metaphysical knowledge rather than contacts with beings willing to share a technology with the potential to mire us into firther cycles of conflict? Should we let any secret government appointees represent humanity and handle the exopolitics?
What we need is to become seriously interested in these issues and to participate by educating ourselves with a breath of vision, information from all sources and a critical but emotionally balanced mind. We need to expand our ethical embrace to all sentience, caring about and including those varieties of ETs that may have committed abuses and mistake in our past and which may still commit them (without necessarily allowing them to act this way with us any more). We must learn to find out who those entities that respect us the most are and to ally ourselves with them. We must also not jump to conclusions as to who is positive or negative in a xenophobic way. The issue may be more subtle and complex, requiring a more integrative kind of logic.
How can exopolitics really develop in Peru interacting with the world? What are our potentials? There already is a certain flexibility and openness. There’s also a native way of thinking about complementarity between dynamic opposites in the original Andean tradition and it may be philosphically and culturally useful. But in “modernizing Perú” there’s also a growing allegiance to modern entertaiment and commercial, cultural, political, economic forces and a psychology of cynicism due to extensive corruption.
Our Air Force was open to receive reports from citizens and spoke openly about what was being reported or researched. If we – as citizens or even within institutions – were to collaborate with bona fide contactees able to communicate with beings willing to provide evidence this would give us an unusual recognition if we were able to become earnestly/responsibly interested and able to film -with interactive clarity – actual extraterrestrial (transdimensional) vehicles during programmed appointments for those sightings. Thus, can we seek this interaction with ‘them’ to help them be less ‘unusual’ in our presence by accepting them with the same respect they bestow on us? I think so.
As Latin Americans in general and as Peruvians in particular we can perhaps stand out in this type of “connective exopolitics” of…CONTACT; of taking a stance to relate Humanity and the Earth system with more benign, positive beings that respect us more thoroughly in order to learn and educate (they can learn from us as we can learn from them) in an essentially egalitarian exchange, respecting our common essence without generating dependencies. The Qu’ero people of the Andes and other native American compatriots perhaps know there are advanced beings that live underground among us in the planet. The “Paco Pacuris”….They also are in the Peruvian territory protecting…Earth.
As a people we are a hope for the planetary future of exopolitical relations if we maintain and respect and enhance these benign relations. Possibly in all Native American traditions there is an easygoing, calmer acceptance of a variety of experiences that connect us with other intelligences, ancestors, nature spirits, even star beings. All of them – like humans (Runas) – simply are conscious beings. Accepting a relationship (Tinkuy) with other types of Runas would simply extend our the range of our “home,” that part of the universal tapestry that imposes limits and responsibilities on us.
What appears to our awareness, especially in a community-sanctioned form, can be incorporated into our reality system. Relationships are the main factors in non-polluted Andean thinking and only through relationships can something really exist. Concepts such as reciprocity, male and female complementarity in everything and parity (the idea that anything that exists comes in pairs), lend themselves to recognizing further relationships among all entities. This thinking tends not to be “essentialist” as in the Western traditions, but everything is considered “alive” and basically originating in what can be understood as a dimensionless center called CHAUPIN. Moreover, levels of reality (often connected with wat could be called “time frames”) are accepted and encounters between beings and realities are said to generate new forms of existence. Thus, a natural or unforced “encounter” (or TINKUY) with beings from other realities can generate creative outcome that enriches the tapestry of life. The distinction between worlviews, the sacred and daily life is less important and there’s an emphasis in responsibility. Feeling (munay), thinking/conceptually understanding (yachay) and acting (llankay) are integrated and equally important.
The division of reality into three levels and four areas all of which originate from what may be considered an indefinable (maybe “non-dual” Source – the Living Energy or “Force” (Kawsay) – may also be another key concept, compatible with current philosophical advances like Integral Theory.
I think that, as a particular exopolitical expression, we can take the initiative of communicating more actively with protective beings in order to balance the Earth system, the expressions of its Living Energy or “Force” (Kawsay). In the Andean traditions it is understood that there is “heavy” force (or energy, so to speak) and that some beings live under it but benign curandero and priestly practices exist to lighten up this burden and heal. Thus (as in other native American traditions) the existence of some “service-to-self” extraterrestrial entities could be more naturally accepted and there can be practices to neutralize or restore human and planetary life that has been influenced by them.
Forgiveness and a fresh openness to a more positive path is possible and lies ahead.
The first photo on the left is from Teotihuacan, Mexico when UFOs were seen during a meditation led by Peruvian contactee Sixto Paz Wells. There are several other contactees and telepaths potentially capable of same. It’s important to continue with these pro-active, amicable human-extraterrestrial citizen efforts worldwide.
The second image depicts that when the center of the Andean Cross (Tawa Chakana) is placed over Cuzco a 45 degree angle to its upper-left center tip aligns with important sacred sites (Huacas) along the Capaq Ñan (Inca and pre-Inca road system). An intermediate line between true north and the main Capaq Ñan line would play an important part in ancient cosmic rituals related with alignment of the Earth and “tying up the Sun.”
“Chakana” means “bridge” (a bridge in an interwoven, relational, multi-level reality) and the “Tawa Chakana” (the four-sided chakana) also represents an Andean cosmology about how reality is structured. If adequate, it may help understand how universal influences structure the cosmic tapestry that extraterrestrials (capable of modifying spacetime and of utilizing psychic, spiritual and material aspects) also understand. It could be useful to understand the creation, relationships and connectivity among realities born from the unforced encounter (Tinkuy) of distinct realms.
This symbolIt has an open center (Chaupin) or Source of Life. “Yana” would mean “pure” or “flour” or “clear”. “Yanan” (also meaning dark) would represent dependent reflection, a necessary illusion. “Masintin” would represent a specific influence among equals or a parts-generating influence which can be conflictive or cooperative. “Yanantin” would represent the ideal harmony between two opposites that complement. Yana, Yanan, Masintin, Yanantin would be primordial influences that combine into 4 areas of expression and each would basically express within three “worlds,” including an actual world of already-existing (organizing?) principles (Hanan Pacha) and an interior, emerging, future-oriented, potential and/or chaotic, but psychologically real world (Uku Pacha). The middle level (Kay Pacha) would be a world of perceivable, relational experiences for anyone living in it and would be generated by the natural or unforced encounter (Tinkuy) of the other two worlds. It would maintain the characteristics of the parent worlds but also be born (and relationally sustained) with its own original contribution to the tapestry of Life.
Ritual cosmological representations (“mesas”) made by curanderos (andean priests, ritualists or “paqos”) also often divide these into 4 general “spaces” formed by “Yana” “Yanan” “Hanan” and “Uku.” In a certain sense, “Masintin,” representing indivisible or unique entities in equal relationships with each other would correlate with “Hanan” (as clearly-given principles) and “Yanantin,” representing dual and harmonious, but less defined relationships, would correlate with “Uku.”
There might be different combinations between the Hanan and Uku pachas giving rise to worlds of experience with different characteristics (perhaps different “densities” if they are physical). From our physical perspective the Hanan Pacha would correspond to what is called the Seed World in Vedanta Cosmology (Causal in Theosophy) and the Uku Pacha would correspond to what is known as the Subtle or Mental World.
The basic Andean Chakana can also be multiplied as a fractal. The most advanced Andean “priests” (Ruwa Altum Misayoq) would be able to travel across many or all worlds by first going into the center.
If our paradigms (theoretical models and methods) explaining empirical, interactive episodes with non-human intelligent entities and realities can be enhanced by ancient Andean traditions that can also complement and supplement other ancient wisdom traditions, current thinking on quantum physics (like the Quantum Hologram Theory of Consciousness) and emerging transdisciplinary and integrative philosophies, the stated goals of “Exopolitics” (as expressed in the 2009 Exopolitics Institute’s definition) would be facilitated.
Further information: http://peruexopolitics.blogspot.pe/2013/05/the-inca-tawa-chakana-and-integral.html