The Real Starfleet Academy?

Habitable exoplanets continue to be discovered, and NASA scientists most recently announced they were able to detect thermal infrared images from a distant super-Earth. The possibility of detecting alien metropolises on distant solar systems was fast becoming a tantalizing possibility. The day is quickly approaching when the societal impact of extraterrestrial life moves from the realm of speculation, into a political imperative. How does one prepare? Up until recently, a real life educational program for those interested in any career concerning extraterrestrial life has been strictly the realm of science fiction.  Would the world have to wait several centuries for the first Starfleet Academy to train future Captain Kirks and Commander Spocks? Wait no more! The future has arrived! An educational program exists for those seeking to “explore strange new worlds” and “seek out new life and new civilizations.” Rather than being physically based in San Francisco (home of Star Trek’s fictional Academy), the real life version of Starfleet Academy is the Hawaii based Exopolitics Institute. The Institute has been offering an online series of courses since 2007. In January 2007, the Exopolitics Institute pioneered a set of courses concerning extraterrestrial life, and a number of graduates have emerged from its innovative Exopolitics Certification Program . If interested in what kinds of courses the real life Starfleet Academy teaches and the experiences of graduates about their readiness to conduct galactic diplomacy, read on!

Each semester a series of courses are presented which fall under the rubric of ‘exopolitics’. Exopolitics is defined as the political study of the actors, processes and institutions concerning extraterrestrial life. The courses are designed for those interested in developing professional qualifications in exopolitics; and/or acquiring analytical tools, research methods and investigative techniques for evidence concerning extraterrestrial life.

Two courses start next week as part of the 2012 Summer semester. This first is offered by Manuel Lamiroy, Lic Juris., who is a former lawyer and university instructor in Belgium. He has spent more than a decade studying extraterrestrial contact cases. He will teach “Citizen Diplomacy with Extraterrestrial Life” which presents the key concepts for those wishing to interact or communicate with extraterrestrial life. Paola Harris, M.Ed., worked with legendary UFO researcher J.Allen Hynek on the best available UFO evidence. Since the late 1970’s she has accumulated a vast amount of insights interviewing whistleblowers and contactees. Next week she begins teaching “Best Evidence: Expert Witness Testimony and Views on the ET presence.”

Neil Gould from Exopolitics Hong Kong became in 2009, the first graduate of the Exopolitics Certificate, the core course program for those wishing to develop conceptual and analytical concerning extraterrestrial life. In addition to the above courses, he also completed Introduction to Exopolitics; Quantum Cosmology; Hollywood and UFO Disclosure, and the Science, Spirituality and Politics of Extraterrestrial Civilizations. In 2010, Neil went on to complete the Exopolitics Diploma which  equipped Neil with more conceptual and practical skills in the study of extraterrestrial life, and for, believe it or not, conducting galactic diplomacy! After creating Exopolitics Hong Kong in 2008, Neil went on to become a Director to the Exopolitics Institute in 2011. Soon after graduating with his Exopolitics Certificate, Neil gave some answers to questions for those interested in what the Exopolitics Certification program offers. This is worth reposting for any needing advise about preparing for extraterrestrial contact.

Q: How does the certification program help you prepare for contact with extraterrestrial life?

The syllabus covers the key Contactees, Military whistleblowers and Psychiatrist such as Harvard trained Professor, Dr John Mack; not to forget Tesla, Einstein and Oppenheimer. The course instructor has interviewed these people and students are encouraged to interact with them, to ask questions. The first hand information is shared amongst the students, a chance to share insights and reactions. Ones World View is changed forever; the paradigm shift enhances ones own spiritual growth. One is immersed into experiences that are out of this world. The shift in mindset enables one to understand the complexity of the universe. It is then goodbye universe and hello multiverse as linear time goes out the window.  The introduction to the reality of ETs living amongst us and on US military bases creates a tremendous chance to examine the protocols of contact. The hidden knowledge and history of our paleo-contact brings insights into avoiding past mistakes with ET contact. We are finally put as ease when we begin to understand just who we are and why formal ET contact is inevitable and necessary for our evolution. One becomes fully qualified to be part of a field of study that will lead humankind towards this process as the mainstream hold onto our coat tails in utter bewilderment.

Q. Do you feel that the certification program has given you the skills to conduct citizen diplomacy with ETs?

This course covers terrestrial citizen’s diplomacy, an anchor to the disciplinary foundations so critical in negotiations amongst parties in conflict. How does one ensure that everyone leaves the negotiating table satisfied? Galactic Diplomacy takes this field to new levels, into unchartered waters. The Galactic models predict a requirement for mediation not only between citizens and ETs but between the ETs and our Governments. Resolving terms of agreements between ETs and the Military made without congressional oversight; how do we explain this to the citizens? We study our Galactic history, find many out of place artifacts; flying machines on ancient temple walls….. That just could not be!  Reading how every museum has two doors, we gleam the truth about how mankind was manipulated by non terrestrial beings throughout our past. How we worshipped them and how the ancient bloodlines continue influencing society today. These revelations can be digested after the correct training. This course drives one to the cutting edge of interfacing with off world beings. Understanding their history, origins and motivations; the begging question persists; are they good or bad?  This course enables one to understand not only the answer; but the question itself.

Q. In what way has the certification program provided you an understanding of extraterrestrial life that you didn’t have before?

The Galactic Diplomacy module, takes one on an extremely intense journey, assisted by competent instructors who ensure that the students are well prepared for this information. It is a journey that replaces everything you ever thought or knew about the realities surrounding you, including the great religions, financial institutions, right down to the activities which occur under our oceans, deep underground and within the highly convoluted multiverse. The interconnectivity between ETs and us, the conscious envelopes which surround planets, expands ones perceptions way beyond those of any counterparts one might have within the mainstream. Upon completion of this module one is left drained of energy but filled with wonderment, excitement and the psychological tools to challenge conventional wisdom.

Q. As the first recipient of an Exopolitics Certificate, what do you plan to do next in terms of the skills you’ve acquired?

I will continue studying and obtain my Diploma [completed in 2010]. After the first three modules I began to lecture in Hong Kong, appear on TV and do radio interviews. I have over a thousand subscribers to my weekly Newsletter or my You Tube videos. Without this course I would never have been able to bring the material that I now have, into the public domain. The skills earned will be used to further these activities and I intend to teach parts of this course to others. A wonderful consequence of having received the Exopolitics Certificate, is that I am continuously surrounded by Professors, Doctors and other professionals, many of whom secretly engage me in conversation to answer their nagging questions about Exopolitics, ET life and the disclosure process. I sense that even the skeptics are believers. A redefined meaning of a skeptic is someone who is afraid to believe due to lack of education in the field of Exopolitics or out of fear of losing their job.

Thanks to Neil Gould, Manuel Lamiroy, Paola Harris and others, there’s no need to wait for governments to create real life versions of Starfleet Academy. If documentary records and evidence serves as a reliable guide, you may be waiting a long time. Instead, jump on your cyberspace shuttle and visit the command HQ of the real life Starfleet Command at the Exopolitics Institute Certification Program. You may do much more than just equip yourself for a hypothetical future of open contact with extraterrestrial life. You may indeed help usher in a new galactic society.

By Michael E. Salla, Ph.D.
Exopolitics.org

An artist's concept of 55 Cancri e, a hot "super-Earth" that orbits its sun every 18 hours. Credit: NASA

For the first time, NASA has been able to detect infrared light from a rocky “super-earth” variety of exoplanets. The Spitzer Space Telescope detected infrared light from the exoplanet “55 Cancri e” which has a rocky core and is nearly twice the Earth’s diameter, and eight times its mass. While 55 Cancri e is much too close to its sun – 55 Cancri A – to sustain life as we know it, the detection is a historic first for NASA. The detection of infrared light on the super-earth category of exoplanets, prime candidates for finding extraterrestrial life, makes possible the discovery of alien cities in distant solar systems.

On May 8 NASA announced: “NASA’s Spitzer Space Telescope has detected light emanating from a “super-Earth” beyond our solar system for the first time. While the planet is not habitable, the detection is a historic step toward the eventual search for signs of life on other planets.”  According to Dario Borghino from  Gizmag: “This marks the first time that light has been detected from a planet of such a small size, and the find is telling astrophysicists where to look in their search for signs of life on planets beyond our own.”

The plot shows how the infrared light from the 55 Cancri system, both the star and planet, changed as the planet passed behind its star. Credit NASA.

The Spitzer Space Telescope was launched by NASA in 2003 and studies the universe in infrared light. In contrast to the Kepler Space Telescope that studies how distant stars dim as exoplanets cross in front of them, Spitzer analyzes infrared light directly from the exoplanet itself. Basically, as the exoplanet goes behind the sun, the total infrared light from the sun and exoplanet dims. In the NASA statement announcing the finding, the infrared light coming from both “55 Cancri e”  and its sun were analyzed in the attached table (on right).  As 55 Cancri e” dropped behind its sun, the total thermal emission dropped, and increased when the exoplanet appeared again in its orbit.

This raises the question, could Spitzer detect a large extraterrestrial metropolis giving off heat in a distant world? We can look for an answer from Dr. William Danchi, Spitzer program scientist who states:

The radiation that is measured is in the infrared, which is sensitive to the composition as well as temperature of the atmosphere of the planet. Spitzer was able to measure such a small diameter planet because it was hot, and hot objects emit exponentially more photons that cool objects. It would be much harder to detect a small, cool planet.

An earth like planet in a distant solar system orbiting the habitable region of its solar system, would be much cooler than 55 Cancri e which is much closer to its sun, but what if the habitable exoplanet was covered by very large extraterrestrial cities generating vast amounts of heat? Could the thermal infrared signature of an alien New York City be seen using the detection method pioneered by the Spitzer telescope?

Infrared satellite image of New York City, USA.

While Spitzer may lack the detection sophistication to measure the thermal signature of large alien metropolises, its replacement, the James Webb Space Telescope is being promoted as having such a capacity. According to NASA: “The [Spitzer] spacecraft is pioneering the study of atmospheres of distant planets and paving the way for NASA’s upcoming James Webb Space Telescope to apply a similar technique on potentially habitable planets.” The James Webb telescope launches in 2018, until then, we will have to rely on the Spitzer telescope which officially retires in 2014, to find an alien New York City.

I’ll say that mentally and technologically advanced (perhaps even Multiverse-shifting inter-dimensional) ETs won’t risk altering us even further. They won’t risk further stranging us from a possibility to reconnect with higher aspects of our natures. I think that “they” have observed us way past beyond our paradigms and those power groups concealing “the truth” from us. They know that the main issue is deeper than these secondary factors and than even what disclosure activists and most advanced integral and-or holistic thinkers normally muster about or suspect. We unavoidably create and re-create unnecessary divisions in many, many painful, life-limiting ways, at personal, local, nationwide, international and inter-species levels and, unless we know why, we’ll continue to do so. We do it primarily because, upon being born, we greatly disconnect from a natural knowledge of higher worlds and of the ways they function.

Power and control groups restricting freedom and information out of selfishness, or fear or patriotism are an important effective factor but, ultimately, they also are products of the main problem. These groups are a natural outcome of our innate, earthly human nature, a nature stubbornly more influenced by a pre-verbal, instinctive sense of limitation than of abundance. This may be why during abductions, some varieties of ET elicit our more atavistic emotions and observe us ‘eye to eye’ closely. They may not only be trying to see or understand our crudest “human emotions” (due to their lack in this area). They may be trying to connect with our hidden, non-physical, higher instincts which still show through in spite of our blockages. This may be why even the apparently spiritual and respectful “space brother” types mostly give us advice, platitudes, warnings and generalities. Probable associations of ET groups and independent groups (either benevolent, needy, atrophied, curious, rogue, too exotic for us to understand and even –perhaps- unkind) may all know that without our pre-verbal connection with instincts related with non physical realities, they’ll not be able to relate.

I think that we may need to learn how to connect with non-physical, non-biological, “higher” Subtle body-related instincts to supersede, include and transcend the mindsets and paradigms associated to the more elemental physical-biological instincts. We need to understand our lives in higher bodies and higher worlds. Who we are in relation to non-physical worlds should not be boring, uninteristing or fear-laden.

Without a pre-verbal and deeply felt connection with our higher body instincts we won’t be able to take spiritual ethical teachings or the  rational (nowadays “ecological”) need to respect the natural world and all living beings seriously. We won’t be able to “love” or respect our “neighbors” and we won’t be able to know ourselves in them, as them.

Thinking other more inclusive, non-mechanistic paradigms may be useful but insufficient. Continuing to develop technological gadgets (however they will change how we physical and social patterns) is insufficient. We need to understand that the origin of the physical worlds and their value is in non-physical worlds and, eventually, in spiritual ones. We need to understand the “cosmic rules” already living in us. We also need to make otherworldly phenomena scientifically understandable to realize that we are part of a much grander Multi Realm Multiverse with multiple Physical and Subtle Realm worlds and interacting sub-worlds. This theoretical “making sense” may help us to become more comfortable with who we are as, up to a point, it would be associated with knowing ourselves and (as Socrates and Plato may have agreed) this is a liberating knowledge which leads to the Good and to genuine happiness.

Advice and holistic or integral paradigms are useful but, in themselves, are not enough without including in a deep, kind feeling (in a deep sense of reality) a recognition that the other worldly already exists in us. It must be a set of realities with which (at this stage in our collective development) we should no more feel distant and therefore in adoration or in rejection by also being so uncomfortable. Being comfortable with the other worldly is crucial; it is key to accepting ourselves, animals, plants, all sentients and, therefore, also thinking-feeling beings from other civilizations…accepting them as equals in spite of their degrees of advancement and intentions. Then respect will promote a sense of natural reciprocity (like in the Inca-Andean “Yanantin” practices) and of equality or brotherhood (like it should be in the Inca-Andean “Masintin” practices). Without accepting that our roots rest in higher worlds (from which even “advanced “ETs equally depend) we’ll generate conflict with “them” as we already inescapably do on Planet Earth among us.

Once again, the issue of preparing for contact is deeper than normally thought (even by most forward thinking contactees, researchers and activists). This is so because it includes re-acquiring or, rather, reconnecting with other instincts that inform our minds and sentiments differently. These instincts tell us that reality at its core is quite different. It is not simply a matter of demanding justice to our authorities or of creating a better paradigm as both of these actions may motivate some progress but still generate more conflict. It is not simply a matter of re-acquiring a sense of spiritual sovereignty and that “we can create our own reality.” It is not a matter of being a good Christian or Buddhist or Muslim or Indian or of surrendering to a “Higher Power”,  if we block out a natural sense of how this “Higher Power” has manifested higher worlds wihin a creative order calling upon us. Without deeply feeling the influence of other more inclusive, spiritually favorable instincts connected to higher non-physical realms, we won’t be able to live up to the expectations and standards set by the most reasonable philosophy, however true it may be; we can’t be sufficiently peaceful and kind to all sentients even if possessign a deeply religious, pious and, even, broadly compassionate sense; we can’t genuinely live in a  “Heaven on Earth” if we are sincere new agers. We won’t be able to do it without unendingly finding or creating good or bogus reasons to have more conflicts in relation with each other.

The only solution I see is connecting with the normally unrecognized instincts associated with the subtler bodies, bodies which we already inhabit and which operate under different laws closer to the expression of universal principles. Otherwise, we’ll just generate and regenerate all kinds of enmity, dichotomic divisions, conflict, pain, further cycles of cruelty and abuse and unfulfilled, unrealistic expectations. The instincts giving us our sense of what is real and what is not, of what matters and what doesn’t, are more crucial. “They” won’t contact us thoroughly, openly, unequivocally even if technology (like quantum computers and what not) blooms on Earth; “they” will contact us thoroughly when our minds, feelings and tendencies are “rewired” and re-informed by connecting to instincts that reflect the greater safety and less scarcity of higher worlds which are not subject to macro inertial, entropic physical laws. Then we’ll know not just theoretically but in a deep, personal sense that the Physical Realm depends upon the higher Subtle, mental Realm and that physical laws are good but not absolutely binding. Then we’ll know that there are in fact other genuinely applicable possibilities and we might be able to use emerging technologies connected with these higher realms without almost inevitably destroying ourselves, our planet or finding reasons to attack intelligent sentients from other worlds.

By Giorgio Piacenza C.

Returning to the issue of our psychological wherewithal, we need to understand how our human minds operate in order to make sense of our responses to the UFO phenomenon and hopefully through this stimulate an awakening of the higher instincts given by the higher bodies and eventually make collective and individual strides in our relation with the whole Cosmos. We indeed seem to be collectively attached to a physical-biological way of making sense of our experiences and this way is inimical to a healthy and practical appreciation of otherworldly phenomena. Our physical-biological instincts adapted to a highly entropic world tell us in a very deep and influential way that only a mechanistic world makes sense and these same instincts may distort us into unconsciously reacting as gullible believers or as over-skeptical deniers. In the first case we are surrendering our independence to greater “others” and in the second case we are denying aspects of who we already are. 

As exopoliticians we should seriously ask what’s really going on with the human mind to simplify and react with denial or with gullibility. Why do skeptics take exclusivist sides on the UFO phenomenon? More poignantly, why do non skeptics also take exclusivist sides on it? Why should we tend to prefer a particular contact experience, unproven inspiring message or leader, picking and choosing among not too many carefully considered options with little serious analysis and insight? Why is objectivity so influenced by feeling? Aren’t  non skeptics responding as radically in their own ways as close-minded skeptics?

We need to understand our human psychological responses to the unknown in order to better understand our own participation with the UFO phenomenon and with other reality-challenging phenomena of physical consequence. We pick and choose so lightly according to our preferences in a field of inquiry that is quite complex. Do we prefer to study or become passionate about the cover-up, about contacts and contactees and their inspiring messages?  Do we only render credible a “nuts and bolts” approach? Are abductions more credible than “space brothers”?  Is ascension as explained through channeling more suitable than inquiring about secret  technology? Off course all of these themes are also somewhat associated in our understandings but most of us also have preferences that exclude a dispassionate analysis of all aspects. Is this a natural human response to uncertainty, especially an uncertainty in which otherworldly phenomena give rise to physically detectable events?

I believe that, unless we come to understand some of the basics of a universal knowledge applicable to the physical, psychological, spiritual and social sciences, we won’t have a sufficient common basis to dialogue with more advanced Multiverse-faring civilizations. In the new and developing idea of the “Multiverse” we should perhaps even  consider that it may extend beyond the realm of physicality. By understanding the laws behind iner-realm interactions we may get a deeper appreciation of the origin of physical universes and of their qualitative aspects.

The idea that there are non-physical realms may be a key concept that needs to be carefully developed in order to find common ground with advanced civilizations capable of moving across our physical universe, other physical universes and-or different kinds of universes. The idea of three main kinds of realms correlating with Physical, Mental and Spiritual characteristics should be considered, even to develop a more updated scientific understanding. In this regard, philosopher of science Karl Popper’s proposal of “three worlds” intrigues me. In spite of his materialist stance, in this proposal the recognition of qualitative aspects in what can be theoretically understood opens up and, in my view, unless we better understand how qualitative aspects relate with quantitative ones, theories in which choice plays an important part will not move beyond their current lack of predictability and internal coherence. The scope of these theories may include higher forms of physics and the workings of the mind-body problem as well as paranormal and ufological events.  I definitely think that scientists working with non classical (perhaps “quantum” and related) physical theories also currently need to make bold moves to understand the relation of exterior, objective “Matter” with information, evaluation and consciousness.

Thus, physical scientists, social scientists, ufologists and paranormalists may have to open their minds in a non-classical, counter- intuitive way. They may also have to delve into metaphysical issues concerning the nature of reality. The question is how to do it without our minds being distorted by our instinctive blindly favorable and blindly rejectful reactions towards “strangeness.” For instance falling into misguided flights of prophetic-like fancy taken for well-established facts as seems to be the case of some enthusiastic new agers and many genuine and alleged contactees.

All kinds of scientists may have to eventually open their minds against their physically-biologically originating distorting-misinterpreting instincts and do so in a non-classical, counter intuitive way against their intimate “matter of fact” sense of what is and is not “real.”  Will this be done without a new kind of “cargo cult” reaction? Will this be done without falling into magical-mythical forms of thinking in which self worth is typically linked with the need to please “superior” deities? Again, can it be done both without a crude rejection of higher spiritual truths and without misguided flights of gullible fancy taken for well-established facts? Well, perhaps it may be done (without genetic modification?) only if the human mind already possesses untapped resources in a higher instinctual contact with the truths or ways of higher realms and if it is flexible enough to educate itself to the point of transcending and including its more primitive instincts. There must be a natural, eye-opening recognition that we already are participants in the “otherworldly,” that we originate in it, that our human constitution extends into other realms and depends upon them, that we can tap into an instinctive sense of safety in relation to other realms and to other vehicles of consciousness we possess in them. Moreover, I think that developing improved theories which can have practical and applicable consequences in relation to otherworldly phenomena would also contribute to the process of becoming comfortable with various manifestations of the otherworldly. Nevertheless, this means that the adequate theoretician on these matters will likely have to connect his or her scientific predispositions to the improvement of essentialist, emanationist, panentheistic metaphysical concepts and to non physical related phenomena.

Regarding future theoretical directions, I think that the relation between the “three worlds” needs to be worked out more clearly. An interesting source of ideas may be Ken Wilber’s “Integral Theory” (which still needs improvement to adequately deal with otherworldly phenomena). In this theory, every event, every detail of reality, eventually recognized as a “holon” or part which is also a whole to other parts is hierarchically connected. I think that even entire realms of existence could be considered as holons and that our Physical Universe may itself be part of a Mental-Subtle Realm. Perhaps an infinite number of physical universes would be part of the Mental-Subtle Realm. Interestingly, each holon (no matter how encompassing or small in the number of sublevels or parts it contains) would possess an Interior psychological aspect, an Exterior material aspect, a single-individual or unitary aspect and a plural-collective aspect.  Within a single holon these aspects are said to correlate or to manifest all together in a simultaneous way and no event or occasion is without them. The four main aspects would be the result of duality and they would exist whenever or wherever there is duality…including all of manifestation and the three main realms variously posited through different mystical and esoteric traditions. Nevertheless, what could their relation be like as aspects of holons relating across realms? Extending these concepts to realms relating as holons would be useful to begin deducing the kinds of relations among them. We would find that the Interiors and Exteriors of higher realms would not manifest with the same intensity as the ones of lower realms. For instance, matter or substance would be less intense and influential in the Subtle Realm than in the Physical Realm. I would also expect(speaking in terms of an emanationist essentialism) the Interior, subjective, experiential aspect to be more dominant so that, generally speaking, Exteriors would conform to it. In other words, there would be a differential relation across realms and this would render an interaction (perhaps a unique kind of exchange of forces) possible. This would also mean that a scientific approach to inter-realm activity would be possible.  

 Another interesting idea (sometimes brought forth by contactees) is that physical universes may come in different varieties and themselves display various degrees of etherealization. My idea is that the various so- called “densities” of different physical universes may occur according to how intensely they interact with the Mental-Subtle and Causal realms. Some extraterrestrial beings may come from less physically restrictive physical universes and by this I mean, from universes in which experience depends less upon exterior causes. In these universes, the influence of the Mental-Subtle Realm in which its matter or substance apparently responds to Interior mental causes without delay may be stronger. For instance, in these universes inertia may be weaker.

Furthermore, how a theory holds on internally and how it corresponds to empirical verifications would remain important.  I think that our theories can indeed improve in order to embrace and explain more of the paranormal, the mind-body problem, inter-realm and inter-dimensional physics, the physics of extraterrestrial spacecraft and so forth. Also Popper’s idea of “falsification” (or being able to refute a theory) is adequate as it renders theories open to modification through a scientific objective approach. This doesn’t necessarily mean that they have to be refuted at all costs but that Popper’s idea is more like a normally useful recommendation or guideline like the so-called “Occam’s Razor” is. Even other realms may be suited for scientific exploration through physical instruments that interact with Subtle matter or by using our Subtle and Causal matter senses through collective experimentation and validation or refuttal. Our quest for better knowledge is constant and may progress towards the infinite. 

 Popper’s “World One” reminds me of what in Vedanta, Ken Wilber’s Integral Theory and Theosophy could be called the “Physical Realm,” “World Two” reminds me of the “Mental and/or Subtle Realm” and “World Three” of the “Causal Realm” or world of first principles and first causes. This series could be typically associated with the “Body-Mind-Spirit” metaphysical trilogy. Now, by extending Ken Wilber’s integral model, I understand that each “realm” has an Interior and an Exterior aspect. Every thing describale or recognizable in a dualistic way does.

Popper’s distinction between “World Two” from “World Three” may not be clearly understood as the nature of the Causal or “seed” world may transcend Popper’s understanding of abstract concepts. Moreover, a clear understanding of this issue doesn’t seem to be shared among proponents of the more recognized modern and premodern esoteric schools from the East, the Middle East and the West. Broadly speaking, these “three worlds” seem to have a more direct connection with Vedanta.  Moreover, Andean cosmological thinking seems to somewhat agree with it as three worlds have also been traditionally posited as far back as for thousands of years (In “Caral” America’s oldest urban center  the stair-like symbol used by the Incas to represent the three worlds has been found).

In the basic 5000 or more years-old Andean cosmology (also inherited by the Incas) there’s an underground world (the normally chaotic and past-oriented world of the deceased, now sometimes associated with the subconscious mind), there’s the world of actual or ‘present’ experience (normally associated with people living in the physical world and now is often associated with the conscious mind) and there’s the higher, future-oriented, heavenly world of abstract ideas and cosmic principles which today is sometimes associated with the higher, supraconscious or cosmic mind. These worlds are called “UKU Pacha,” “KAY Pacha” and “HANAN Pacha” respectively. Persons (called “Runa” in the Quechua Inca language) are said to be able to officiate as a bridge to connect the three worlds. Could we say that his or her consciousness “collapses the wave functions” that appear as possibilities in relation to the lower and higher worlds correspondingly centered in the past and the future?

Are you familiar with the Kabbhala? If the upper trilogy of the transcendental divine Being (Ain, Ain Soph, Ain Soph Aur) is part of a transcultural, intuitive and rational discovery of three main subdivisions, it may be represent three-in-one transcendental essences giving rise to each of the three main (Causal, Subtle, Physical) realms which would be like their reflections within manifestation, appearance or duality. Expressing through the realms, these three “essences” would be outside of manifested duality but also within its manifestation: “Ain” would correspond with and give rise to the Causal Realm; “Ain Soph” would correspond with and give rise to the Subtle Realm and “Ain Soph Aur” to the Physical Realm. Furthermore, the material exteriors of each realm would be different in that they would respectively respond to physical causes, mental causes and spiritual principle causes.

The Light of the “Ain Soph Aur” essence could be understood as the origin of all the gradations of material exteriors and subdivisions in all of the hierarchically connected realms and their sub-realms. A good theoretical understanding of how these realms relate and interact would be a crucial part of a more complete theoretical model applicable both to physical and non physical sciences. This would be the beginning of an understanding which would perhaps be like a common language shared with older and-or more advanced civilizations in the Cosmos which would have some form of Panentheistic understanding.

 This higher, threefold, mystically and rationally-intuited aspects of the Infinite may also correspond to similar intuitions in other religious traditions as in the Christian Trinity since in mystical Christianity the “Father” (as “Ain”) can be considered as that of which nothing can be positively said, “Ain Soph” as the first definition of the limitless (akin to the Logos) and “Ain Soph Aur” as the infinite Light (akin to the Holy Spirit through which non dual “God” creates (by diminishing its plenum and allowing potential entities to express) and maintains a connection with the dependent and apparently real Cosmos). In this little referred to level of mystical understanding within some religious cultural traditions there are shared principles which the rigorous perennialist thinker Fritjoff Schuon elaborates upon.  Regardless, the idea of Three Principles (both transcendental but reflected and embedded in the Cosmos) often comes up and I think that (with his own modern-era version) Karl Popper recognized a basic metaphysical pattern that is too profound to ignore.

As a materialist and classical modern era thinker, Popper seems to have proposed an emergentist metaphysical solution making the physical “World One” primary for the emergence of the other two. Nonetheless, in spite of appearances to the contrary, “World One” would originate in “World Two” and “World Two” in “World Three.” While, from a non-dual perspective, these distinctions may be meaningless, from a conceptual and principial perspective the ‘higher’ (meaning more essential) cannot originate from the ‘lower’. Thus, while in a relative sense emergentism may be plausible, from a principial sense it is not. Nonetheless, they may complement from a dialectic, organicist perspective pointing towards a mutually implied, infinitely recursive, non dual relation.

I think that the relation between the “three worlds” proposed by Karl Popper needs to be understood more clearly in order to learn how visitors from exo civilizations move in and out of our particular physical reality and throughout the “Multiverse” (which should be considered to extend beyond our Physical Universe or physical universes into Mental-Subtle sub-realms and also into highly abstract, universal principle, Causal sub-realms). Already cosmologists are considering that the physical universe or Multiverse originates with information. Will it be long before information is understood as making sense or existing only if recognized by consciousness? The way the three main realms may relate could be principial and metaphysical but also interactive as their exterior material aspects may be said to interact. In this way the qualitative and the quantitative may complement still leaving room for a material scientific approach under a more inclusive view of what “matter” is.

Logical internal coherence and correspondence to empirical reality is part of the legacy or contributions from the Modern Era (which in spite of the practical materialism it originated also served to free many millions from poverty, ignorance, slavery and decease) and I think that it still  needs to be recognized even if we feel spiritually and emotionally predisposed to also recognize a magic and mythic sense of reality. We must understand that (before the extraordinary events granted by UFO and plausible extraterrstrial contacts) subdivisions within the UFO and disclosure movements reflect our more often than not mutually excluding interpretive preferences. This needs to change if we don’t want to be permanent unconscious promoters our own undoing as exopoliticians. An INTEGRAL attitude towards all aspects of the UFO phenomenon is needed -for instance- to move beyond “contacteism vs. nuts and bolts” exclusivist preferences and beyond other such simple dichotomies. An integral attitude should promote closeness with our “exocivilized” visitors.

By Giorgio Piacenza C.

Predominantly, more men than women have been involved in the topic, but Harris aims to change that trend and has set out to highlight and encourage women in the field. The symposium boasts a list of noted women speakers, but there will be plenty of men in the audience as well. The fact the symposium is being held near Stephenville is not by accident. Harris has been interested in the mass January 2008 UFO sighting reported by Angelia Joiner, former staff writer of the Empire-Tribune. Joiner is among the cast of speakers and will lead a question and answer panel on the internationally recognized Stephenville Lights story. The Saturday afternoon panel includes: Constable Lee Roy Gaitan, witness, Steve Allen, witness, Ricky Sorrells, witness, and co-author of the Stephenville Radar Report, Robert Powell.

Joiner has appeared on CNN’s Larry King Live, Discovery Channel’s “Investigation X”, History Channel’s documentary “I Know What I Saw,” and has consulted for ABC and National Geographic. Joiner has been featured on Coast to Coast AM and continues to do many radio interviews. Also speaking is Lynne D. Kitei, M.D.  She is the producer of the award winning “Phoenix Lights” Documentary and best-selling book, “The Phoenix Lights…A Skeptic’s Discovery That We Are Not Alone.” Kitei pushed her distinguished medical career of more than 35 years aside to investigate the source and meaning of the Arizona mass-sighting event of March 12, 1997, and continues to do many interviews for television and radio across the nation.

Schedule of Events

• May 18 – Meet the speakers cocktail evening party at the Glen Rose Holiday Inn Express /Screening of award-winning documentary “The Hidden Hand” with producer/director James Carman
• May 19 – 20 – Speaker presentations and panels
• May 19 – Evening meal (Dutch treat) Hammond’s Barbeque followed by sky watch in Seldon, Texas, at the Odom Ranch

The list of speakers and events can be viewed at www.starworksusa.com. The symposium fee is $90. For more information call Paola Harris at 303-415-3900 or email at paolaharris@hotmail.com

Interview requests welcomed.

Angelia Joiner – 254-434-1015 or ajoiner@nctv.com

Dr. Lynne Kitei 602- 943-4357 or email at drlynne@msn.com

To move human cultures forward in an integral way, we may not only need to synthesize new theories or Meta theories but we may use some key ideas found in traditional cultures as they may be suitable to expand our actual interactions with realities that surpass the one revealed by our physical, biological senses. Science, ‘Ufology’ and ‘paranormal’ research are gradually converging to recognize what pre-modern cultures were more adept at interacting with. Nonetheless there’s great resistance against aspects of the spiritual world without which our knowledge of reality is incomplete. Without overcoming the modern and post modern distaste against things otherworldly, no integral science or philosophy may emerge. In the Quechua language of the Incas (actually called “Runa Simi”) “TIN” likely refers to the idea of ‘union’ or perhaps ‘unity’. Nonetheless, it is a kind of union that is not static as it allows for interaction, movement, exchange. In fact, it is more of an “encounter” in which already existing shared characteristics and the creation of new sui generis characteristics occur. For this to be both fair reciprocity and an exchange among equals needs to take place.

The Quechua word ‘Masi’ refers to ‘equals’ or to entities sharing the same level. It is related with the concept of “brothers.” This idea could apply to beings normally sharing the same hierarchical level as parts of that level or as beings becoming of the same hierarchical level when two different hierarchical levels interact. ‘Yanan’ and ‘Yana’ would represent mirror-like opposites as essence and dependence and as “white” and “dark” or “black” and these are terms used to refer to a relational parity, key to reciprocity and fair social exchanges in traditional Andean villages. In the Andes, ‘Yanantin’ (or the principle of reciprocity through duality) is more widely known and emphasized as uniquely important and as part of a sense of justice in social life. This concept leads to cooperation and various forms of social cooperative relations such as communal work and the exchange of services. Nonetheless, while “Yanantin” enhances a balanced, fair exchange of services, “Masintin” (as recognized by researcher Calero del Mar) is also important and should ideally lead to a healthy competition and-or stimulating exchanges among equals, even if it is sometimes expressed as low scale, ritual warfare in many indigenous cultures. Interactive experiences should have elements of both and nature shows examples of the latter in healthy competition as when cubs and children naturally play to establish status among them.

Perhaps Andean traditions researcher Javier Lajo (author of Capac Ñan: La Escuela de Sabiduría Andina) would probably emphasize “Yanantin” and parity relations as a unique Andean characteristic surpassing Western and Aryan philosophies which frequently emphasize a principle of ‘unity’. While “tin” seems to represent the meeting or encounter of elements, he would probably propose that ‘in’ (as in “Inca” ruler, “Inti” the solar deity, and “Tawantinsuyo,” (or the union of the four regions or “suyos” of the Inca empire under a fifth, central point in the heart of Cuzco) also refers to the memory of a primordial, Andean, universal deity originally called “In.” I think that, if this deity was really revered as a common primordial God it might have been comparable to the Quechua-Inca concept of “WIRACOCHA” the utmost supreme Being/God which could be comparable to that of a supreme, ultimately non-dual, indefinable entity, not unlike mystical understandings of the Jewish/Christian God. “Wiracocha” was the name given to different revered entities and even an Inca ruler called himself such. Nonetheless spiritually speaking, “Wiracocha” was also understood as the Supreme Creator and as the very origin of all other deities (including the Sun), and even (as some Spanish chroniclers gathered) as a bearded, civilizing master or teacher that taught and walked in ancient Peru. Nevertheless, considering its highest sense of the word, “Wiracocha” connects the concepts of “fat” or “grease” (Wira) and of “water” (Cocha) perhaps alluding to the possibility of reconciling two substances which cannot normally bind. In other words, I think that a deified principle transcending duality may have been conceived under the word “Wiracocha.” Would this be tantamount to an understanding that unity prevails beyond the supreme importance given to duality, complementarity and reciprocal relations in the living experience of the Incas? I think so. I think that besides the very important and emphasized recognition of life as a participatory process requiring the exchange of complementary opposites in a sui generis form of non western dialectical ideology, a transcendental supreme Spirit was ultimately recognized as overcoming the opposites. In this sense, a perennial principle was recognized Inca-Andean style.

I personally think that reciprocity without transcendental unity is empty of itself and that the concepts of ‘Yanantin’ and ‘Masintin’ also complement each other as both principles would also be necessary for understanding the existence of interconnected holarchies. In holarchies or hierarchies, both interdependence between and within levels and equal relations within levels arise. On the other hand, the word “Tinkuy” (used in ceremonies in which three carefully chosen coca leaves are gently pressed together between fingers) refers to an “encounter” which creates a ‘common space’ (or, perhaps, more accurately, a ‘common time’) for actual or ‘present’ interactions which could be understood as actualizing interactions. In these interactions actual occasions or “holons” are formed. In the concept of “Tinkuy” three elements are brought together in a proportional confrontation.

I think that these Inca-Andean concepts and practices could be useful for ET contact as it seems to be useful not only for healing, for harmonizing a low tech way of life with the forces of nature, for social binding through shared cultural principles but also for contact with various otherworldly entities. The “Tinkuy” should include the ‘Yanantin’ reciprocity of complementaries and a relational ‘Masintin’ which could perhaps be understood as the ‘supplementarity of equals’. The latter means that, not only a fair exchange but also a certain sense of “common ground” or equality (no matter how far advanced in some aspects another entity may be) would be required for a constructive, brotherly relation among entities normally existing within the same “Pacha” (world or time) or within different “pachas” (worlds or times). Under higher, unifying principles (given according to Andean understandings by the more spiritual, universal, abstract or cosmic “Hanan Pacha”) we may not be necessary to engage in an excess of competitive ritualized exchanges or warfare but we must at least be able to teach some things as much as to learn some things as equals. We would have to avoid deifying the other worldlers and they would have to be as interested in learning from us as we from them. The point is to create a common space or time. Each of us in this encounter across realms or realm subsets may have to hold our ground up to a point as fundamentally equals without forgetting that our shared hierarchical ‘Masintin’ level also depends upon more inclusive, guiding principles.

‘TINKUY’ (encounter) is used in ceremonies to relate with the “Apus” (mountain spirits or deities) and with all other spirits using three well formed coca leaves so that the officiating ‘Runa’ (or Man) co-creates along with the Apus, spirits and forces of nature the ‘encounter’ having in mind the dark, lower, subconscious, past-oriented, chaotic world and the higher, superconscious, abstract/orderly, future-oriented cosmic world. This encounter space or time is made of a shared experiential intersection + the creation of a new, sui generis experiential space or time, both of which conform to create the encounter in which to interact and actualize possibilities. Beings of different “Pachas” may then share a common experiential world. They may be said to be aligned in relation with each other as each other’s past or as each other’s future. The world of actual experience is called the ‘KAY PACHA’ or “present world” and, although in some sense it may refer to the surface of the Earth (just as the ‘UKU PACHA’ or lower world also refers to the subterranean underworld and ‘HANAN PACHA’ normally refers to the higher, celestial, sky world of more universal, abstract principles), I think that “Kay Pacha” can also be understood as any world of actual experience, any world in which holons are actualized for conscious beings. According to Andean erudite Javier Lajo (interpreting a pre-Quechua, pre-Inca, “Puquina” language), “Pacha” basically refers to “Time” and, “Paqa,” refers to “Earth” and to “Space”). A “Tinkuy” would be the intersection of a shared time plus the creation of a sui generis, new, time of encounter both of which might be represented by three intersecting circles. “Runas” (or men and women) are said to inhabit the middle or in-between world and to be able to officiate the “Tinkuy”.

The three dimensions, worlds or levels of reality of the Andean-Inca worldview seem to have been depicted for at least 5000 years as in the Peruvian ruins of “Caral” (the oldest urban center in all of the Americas) they are depicted as three zig sagging “steps”. These dimensions, worlds, or levels resemble the three realms recognized in the Indian spiritual path of “Vedanta” and may refer to actual types of universes dominated by physical, mental and spiritual principles respectively. The process of life (sometimes expressed in the Andes with the Quechua word “Causay”) may exist in all of them and all of them may be populated by innumerable conscious entities. In a sense, ontologically higher worlds would be closer to the Source may be as the future of lower worlds or give the pattern toward which lower worlds (possessing greater degrees of exterior forms of limitations) may potentially evolve to. While all if these worlds (and their subsets and combinations) may actually exist in their own level, they would only exist in a potential state in relation to each other unless a proportional encounter or “Tinkuy” is generated to form a shared experiential environment. In this “encounter”, we would have intersection plus the creation of a new sui generis area giving a “present time” in which possibilities are experientially actualized. This would be where (experientially speaking) “holons” (or part-wholes according to Ken Wilber’s “Integral Theory”) become actual “occasions” (in the sense given by philosopher A.N. Whitehead).

I think that, in order to have harmonious encounters with extraterrestrials and-or encounters with discarnate beings from the Subtle Realm, it would behoove us to learn ‘Yanantin’ parity and reciprocity and ‘Masintin’ relational equality and thus co-create the ‘Tinkuy’ that unifies physical human and other worlds in a shared intersection that also originates an interesting, creatively unique encounter in ‘present’ or experiential, actualizing time. Three intersecting circles may be more appropriate to visualize this. I think that, up to a point, every interactive encounter by force already has some degree of ‘Tinkuy’ but that, nevertheless, the intensity and harmony within it can improve. We must come to understand the principles of natural, harmonious interactions among the three worlds (the three “Pachas,” the three realms in order to live accordingly when trying to extend human experience beyond the physical level of reality which we normally understand. This will also be necessary when science advances ways to interact with other universes which, if ancient traditions are correct, will also be arranged under the three main hierarchical levels, “pachas” or realms. This could be the beginning of an awakening beyond the confines of the physical universe comparable in importance to previous major scientific discoveries which modified our sense of place in existence.

There may be many more technologically advanced beings as well as beings from different alternative realities capable of learning from us. Healthy, productive interaction will take place when we meet as equals under fair reciprocal exchanges. In a sense, as humans of the ‘middle world’ we would be able to officiate in order to co-create the union of “Tinkuy” between a lower, subconscious, past- dependent Pacha with a higher, superconscious, future-dependent Pacha. This “Tinkuy”’ (the intersection plus the creation of a new ‘time’ of encounter) would be in the experiential present and, once created, would –perhaps- be lasting as the word ‘Tin’ can also signify a “lasting” encounter. What is required to ‘officiate’ as a “shaman” bridging the worlds of experience is humbleness, surrender acceptance (through sentiment) of a greater divine guidance and Source and respect. In this way we don’t force things to happen. This would be the way of the “Alto Misayoc” (more developed shamans capable of conversing with the highest spirits of Hanan Pacha). We would humbly recognize what is and invoke. We would align ourselves in service to all beings and with what naturally comes by accepting all worldly or otherworldly manifestations with naturalness, simplicity and respect. Then the ‘Chakana’ or bridge connecting the realities would adequately form and be stabilized by exchanging services with just reciprocity and with (hopefully growing) healthy degrees of equal learning and teaching.

Sources:

The following are good sources of information that may complement each other. The first is perhaps more literary in scope and the second is perhaps more politically inclined.

Edmer Calero del Mar on “Masintin”

http://www.ifeanet.org/publicaciones/boletines/31(2)/153.pdf

Javier Lajo on “Parity,” “Yanantin,” “Tinkuy”

http://www.herbogeminis.com/IMG/pdf/Escritos_Javier_Lajo.pdf

Ken Wilber (1995) “Sex, Ecology, Spirituality: The Spirit of Evolution.” Boston: Shambhala.

American Professor says US military has a contingency plan.

Toronto, Canada [ZNN] Professor Paul Springer from the U.S. Air Command and Staff College has been authorized by his employers to discuss US military plans to respond to an alien invasion.

Springer’s statement, according to research by Dr. Michael Salla of the Exopolitics Institute, reveals that the Pentagon does indeed have contingency plans in place to react to an alien invasion.

The fact that a US government agency like the Pentagon would entertain such a scenario could be considered a reaction to documentation by former military personnel that craft of unknown origin have been captured on radar and have indeed intruded upon restricted air space over nuclear installations.

The Pentagon’s alien invasion contingency plan also appears to contradict the US Air Force stated position that no intrusion by craft of unknown origin – reported, investigated or evaluated – was ever an indication of a threat to national security.

Why an academic of high standing like Professor Springer has been permitted to speak out is unknown – although recent events involving surveillance of ICBM nuclear installations by craft of unknown origin and a growing list of commercial and military pilot sightings of UFOs may be factors in a Pentagon decision to leak information through an accredited professional, thus linking alien intelligence with unacknowledged national security priorities. Dr. Salla states, “…Springer reveals that the Pentagon acknowledges the importance of thinking through the many national security issues surrounding the possible existence of extraterrestrial life and technology.”

Furthermore, in the midst of an on-going effort by the US government to deny the presence of extraterrestrial intelligences, it is more than perplexing why public statements about an alien invasion plan would surface on Australian television, while receiving little or no media coverage in the United States.

When asked about these plans, one UFO research expert stated: “These plans represent a military mind-game designed to incite fear and uncertainty among an uninformed public. Two major issues need to be answered; first, when will the US government realize that well over half of Americans polled believe their government is engaged in a cover-up? Secondly, citizens are mature enough to engage in discussions about the reality of UFOs and extraterrestrial beings. Once these questions are addressed, a responsible and authentic public dialogue will emerge.”

The spokesperson went on to say, “Regrettably, while the Pentagon continues to deny UFOs are real – a military style of cowboy-diplomacy and a foreign policy entrenched in the 1940′s demand they shoot first and ask questions later.”

Read the assessment by Dr. Michael Salla about the Pentagon plan to deal with an alien invasion at: http://news.exopoliticsinstitute.org/index.php/21370/ (The Australian TV news interview of Professor Springer is also available at this site.)

or, http://www.examiner.com/exopolitics-in-honolulu/pentagon-plans-for-alien-invasion-exist-according-to-military-professor

[ED. NOTE: Journalists, editors, investigative television and radio news program producers and other members of the press interested in becoming apprised of these critical issues are invited to contact the ZlandCommunications NewsNetwork. All communications will be kept in the strictest confidence.]

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The meeting attended by a large number of scholars, journalists and intellectuals (at India International Centre, New Delhi on April 18th, 2012),was opened by the chairman of Har-Anand Publlishers, Mr. Narendra Kumar Goel who asked the author of the book to make some introductory comments.

Mr Come Carpentier proceeded to outline four important themes discussed in the book:

1-India’s legacy as an eminent member of a Pan-Eurasian civilization whose origins go back at least ten thousand years and which used to be called “Indo-European” or “Aryan” but is now more accurately identified as “Eurasian” (J. Greenberg), “Paleolithic continuity” (Allinei), “Nostratic” (Holger Pedersen) or even “Anatolian” (Colin Renfrew). Sanskrit is the most complete and elaborate surviving language from that advanced very widespread and culturally rich continental civilization which gathered many different ethnic populations.

There is a great deal of evidence that such a civilization was pluralistic, inclusive and open. As its main heir enjoying uninterrupted continuity with it India has always displayed the same features and as such it provides both a platform for inter-religious and inter-national unity but also reconciles many apparently contradictory antonyms such as monotheism and polytheism, order and chaos, finite and infinity etc…

2-The scientific knowledge acquired and preserved from ancient times in India has acquired new relevance with the rise of the “new sciences” such as quantum physics, epigenetic biology, astrophysics and cybernetics which are testing and confirming some of its precepts and conclusions.

3-Politically India is seen as a potential ally but also as a challenge by the still hegemonic western, mostly Anglo-Saxon empire whose ideological basis is Judeo-Christian and which fears India’s intellectual and spiritual otherness that keep it outside the dominant materialistic-consumerist-reductionist paradigm. India’s traditional approach to scientific inquiry is similar to the method practiced by Leonardo da Vinci and escapes the institutional dogmatism that characterizes the contemporary scientific establishment.

4-India’s ancient cosmology is also finding increasingly solid support in the new vision of the universe which is emerging out of “ufological” observation and research as presented in the science of Exopolitics. Instead of being a closed system surrounded by a dead and inanimate universe, the Earth is found to be an open living planet in constant interaction with the living, biologically thriving surrounding cosmos, inhabited by many species, some of which must necessarily be far more advanced than ours. We are compelled to review our notions about mankind’s place and the structure of the world in the light of the evidence gathered in this field.

Three scholars had been invited to comment.  The first one, Dr Oscar Pujol, an eminent Sanskrit and Indological scholar from Spain who is the director of the Cervantes Institute in New Delhi (Spanish National Cultural Centre) gave a fairly detailed account of the book which he described as “mind boggling” and “refreshing” at the same time. He dwelt on the new scientific vision proposed by the book and in particular, on the notion that “Super-Human”, possibly extraterrestrial or extra-dimensional forms of intelligence are interacting with mankind in a more or less covert or surreptitious way to help us gain and take advantage of technologies which have the potential of saving both mankind and the planet from the grave crises that are engulfing them and threatening their survival. He hailed the optimism of that vision and commended the author’s willingness to brave official and academic rejection by openly discussing the theme of “aliens”. Dr Pujol concluded by saying that the western enlightenment anthropocentric approach, as opposed to the Indian traditional “biocentric” vision was technically “asuric” (demonic) because it subordinated the whole to a part. He applauded the author’s proposal for a synthesis between insight and experimentation, between knowledge and wisdom and between tradition and innovation, defined as “Cosmosophy” and meant to provide solutions to global issues.

The second discussant, Prof. Bharat Gupt, retired from Delhi University, Founder Trustee of the International Forum for India’s Heritage  expatiated further on the theme and pointed out that as an Indian scholar he was fully at home with the concept of various inhabited worlds and of many types of semi-divine and divine beings and also with the notion of cyclical time space. He acknowledged the growing evidence of Secret Government and military related R&D programs in certain countries presented in the book, about UFO-related matters and called for another Armand Assange to find and release secret documents on the matter. He also emphasized the need for scholars both in India and abroad to undertake research into those neglected aspects of traditional scholarship instead of only arguing the same tired old ethnological, linguistic or social controversies.

The third commentator, Prof. Lokesh Chandra, one of the world’s foremost authorities on Buddhist literature, art and philosophy and the Director of the International Academy of Indian Culture, continued in the same vein by pointing out that the concept of many dimensions and many universes is an inherent part of Indian cosmological and physical models and that the Hindu-Buddhist worldview is always open, indefinite, evolving and expanding. He pointed out that one of the universe’s names in Sanskrit which means “brahmanda” or “the expanding egg”. That notion of constant movement and evolution is quite different from the “Semitic” definitive and closed description of the world from beginning to end, as the book FROM INDIA TO INFINITY argues and Lokesh Chandra suggested that the authoritative faith-based profession of monotheism had opened a rift between religion and empirical reality from which Hinduism and Buddhism are both immune, at least at the metaphysical level. He ended by saying that he wished “All Indians would read this book” to understand the importance of their won heritage and the role they should play in the modern age.

Among the audience, one of the world’s most famed scientists and scientific policy-makers Prof. MGK Menon, ex-Chairman of the India International Centre who was minister of Science and Technology in India., President of the National Academy of Sciences, Director of the Tata Institute of Fundamental Research and Chairman of the Board of Governors of the Indian Institute of Technology and played many roles in global organizations, (he is currently a member of the Pontifical Academy of Sciences and a Fellow of the Royal Society (UK) was highly appreciative of this discussion and expressed the wish that more such intellectual debates could be held. His positive general response to the exopolitical theme is to be noted. He also happens to be an uncle of the powerful National Security Adviser (NSA) of India, Dr. SS Menon.

In the question and answer session that concluded the evening no one questioned or doubted the exopolitical thesis and the underlying evidence for it. All in all, it was a very successful and well received introduction of the exopolitical theme to a sophisticated but generally uninformed audience.

Viking 2 Lander photo of Martian surface in 1976

A team of scientists and mathematicians analyzing data from the 1976 Viking Mission have concluded that life on Mars was detected in one of the four experiments conducted by the two robotic landers. Their report, “Complexity Analysis of the Viking Labeled Release Experiments,” released last week in the International Journal of Aeronautical and Space Sciences” has resurrected a controversy over the results of the Viking Mission’s “Labeled Released experiment” designed by Dr Gilbert Levin. The Viking mission was the only Mars mission so far that was designed by NASA to detect life. Dr Levin was confident that the experiment had detected microbial life on Mars, but his NASA colleagues disagreed and his startling finding was forgotten in the Martian sands of time. This new scientific investigation has concluded that Levin was right all along.

Wikipedia summarizes NASA’s official position on the “Labeled Released experiment” and the position taken by Levin’s colleagues back in 1976:

In the [Labeled Release] LR experiment, a sample of Martian soil was inoculated with a drop of very dilute aqueous nutrient solution. The nutrients (7 molecules that were Miller-Urey products) were tagged with radioactive 14C. The air above the soil was monitored for the evolution of radioactive 14CO2 gas as evidence that microorganisms in the soil had metabolized one or more of the nutrients.…. The result was quite a surprise following the negative results of the first two tests, with a steady stream of radioactive gases being given off by the soil immediately following the first injection. The experiment was done by both Viking probes the first using a sample from the surface exposed to sunlight and the second probe taking the sample from underneath a rock both initial injections came back positive. Subsequent injections a week later did not, however, elicit the same reaction, and the result remains inconclusive.

Researchers crunched raw data collected during runs of the Labeled Release experiment, which looked for signs of microbial metabolism in soil samples scooped up and processed by the two Viking landers. General consensus of scientists has been that the experiment found geological, not biological, activity.
The new study took a different approach. Researchers distilled the Viking Labeled Release data, provided as hard copies by the original researchers, into sets of numbers and analyzed the results for complexity. Since living systems are more complicated than non-biological processes, the idea was to look at the experiment results from a purely numerical perspective. They found close correlations between the Viking experiment results’ complexity and those of terrestrial biological data sets. They say the high degree of order is more characteristic of biological, rather than purely physical processes.

The only extraterrestrial life detection experiments ever conducted were the three which were components of the 1976 Viking Mission to Mars. Of these, only the Labeled Release experiment obtained a clearly positive response…. We have applied complexity analysis to the Viking LR data….We conclude that the complexity pattern seen in active experiments strongly suggests biology while the different pattern in the control responses is more likely to be non-biological….These analyses support the interpretation that the Viking LR experiment did detect extant microbial life on Mars.

Poster for upcoming movie featuring US Navy responding to alien invasion

Professor Paul Springer from the U.S. Air Command and Staff College was authorized by his employers to discuss military plans to respond to an alien invasion. Springer responded to questions by an Australian Television program exploring possible responses to an alien invasion that aired on Easter Sunday. In the segment titled ““U.S. military making plans for an alien invasion,” he discussed the implications of humanity being confronted by an extraterrestrial threat. Springer’s comments echoed the sentiments by Professor Stephen Hawking in April 2010 that advanced extraterrestrial life is likely to be predatory, and humanity needs to be prepared for contact with hostile off-world visitors. Furthermore, Springer’s comments reveal that a 2006 book titled An Introduction to Planetary Defense: A Study of Modern Warfare Applied to Extra-Terrestrial Invasion, written by a number of defense contractors, may in fact contain many aspects of the Pentagon’s classified plan. Most importantly, Springer’s comments confirm for the first time that the Pentagon has drawn up contingency plans for an extraterrestrial invasion.

In the alien invasion TV segment, Springer was asked: “What do you think would be the alien plan? What would they do first?” He responded:

That really depends on why they are here in the first place. If they are here for the extraction of a specific resource, for example, they might just want to eliminate any resistance that might block them from their objective. If, on the other hand, their goal was actual occupation and conquest, then they would probably have to prioritize anything they perceive as a threat to their own dominance. So, they would probably start by wiping out as many communications networks as possible and eliminating as many weapons that might represent some form of threat either to them, or to the resources they are trying to extract. So they might very well want to counter every nuclear weapon, not because it represented a threat to them, but because it might destroy whatever they’re here to collect.

It would, but keep in mind that many of the greatest civilizations in human history have been formed, basically, to counter a common enemy. When you look at the great world powers of the globe today, you find a lot of them formed because of the fear of a common enemy.

In our obsession with antagonisms of the moment, we often forget how much unites all the members of humanity. Perhaps we need some outside, universal threat to make us recognize this common bond. I occasionally think how quickly our differences worldwide would vanish if we were facing an alien threat from outside of this world. And yet I ask – is not an alien force already among us?

Reagan’s last question reveals that he did not believe that an alien invasion scenario was something that lay ahead in future decades. It was a contingency humanity had to grapple with in the immediate moment – an extraterrestrial presence was already among us. Global unity was an imperative to deal with all the implications of such a presence! It appears that Reagan was secretly briefed about extraterrestrial life, and some of the threats this posed to humanity. Was he really warning the world about classified alien secrets withheld from the global public?

Not so fast according to reporters such as Alex Jones and Kurt Nimmo. They believe that the alien invasion scenario described by Springer would in fact be a false flag operation using very earthly advanced technologies to simulate an alien invasion: The goal would be to justify the creation of a one world government where more and more civil liberties would be lost – especially for U.S. citizens.

A false flag alien invasion scenario was first revealed by Dr Werner Von Braun, a founder of the US Apollo Space Program, to Carol Rosin shortly before the former’s death in 1977 This gives credence to a possible agenda behind the Pentagon leaking an alien invasion plan. The threat would be contrived, extraterrestrials aren’t real at all. What, however, would be the case if Reagan’s warning was authentic, and extraterrestrials are already here? In such a scenario, there would be many good reasons why Jones and Nimmo are wrong, and greater global governance would be essential in dealing with advanced extraterrestrial life and technology.

Prof Springer’s revelation of classified Pentagon plans to respond to an alien invasion raises many intriguing questions. Most importantly, Springer reveals that the Pentagon acknowledges the importance of thinking through the many national security issues surrounding the possible existence of extraterrestrial life and technology. Whether one agrees with former President Reagan that extraterrestrials are already here and constitute a global threat, or whether the Pentagon plan is merely a ruse for a false flag event to usher in a one world government; in either case, the time for serious study of issues concerning extraterrestrial life has come. The global media and scholarly community need to educate themselves and the public about the many political implications of advanced alien life, evidence that such life is already visiting us, and finally whether extraterrestrials are our friends or foes.

© Copyright 2012. Michael E. Salla. Exopolitics.org

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Further Reading

• Are Extraterrestrials the Enemy?
• Stephen Hawking launches exopolitics debate
• Obama’s zero nuclear weapons speech & extraterrestrial UFOs
• Reagan’s extraterrestrial fixation – will records reveal UFO briefing?
• Alex Jones on Arab Spring & Globalism – an exopolitics perspective