An Initial Exploration of Integral exopolitics

An Initial Exploration of Integral Exopolitics

By

Giorgio Piacenza Cabrera

Introduction

Meta frameworks may not seem necessary to promote exopolitical activism or the gathering of evidence, but if Disclosure actually occurs, they will be necessary to make sense of the complex social, cultural, scientific, spiritual, and psychological implications of contact. Ken Wilber's "Integral Theory" provides a comprehensive model (still in the making) that can enhance many orthodox and non-orthodox academic fields, including the emerging field of "exopolitics." We urgently need a shared understanding of how the entire Kosmos is organized, and Ken Wilber's "Integral Theory" in its current stage would possess a few of the general elements of a beginner's "Cosmic ABC." This would be partly necessary to build a much vaster scientific and metaphysical Integral Knowledge and – conceivably - a better rapport with extraterrestrials. By perhaps being able to accommodate an infinite variety of perspectives under its "Five Elements" and its general guidelines, Integral Theory may also help us to connect with as many perspectives as possible harmoniously. In fact, exopolitics should also be able to inform Integral Theory.  Moreover, it should motivate its practitioners to become interested in events regarding the (actual, probable, or possible) intelligent extraterrestrial presence interacting with humanity, an occurrence which could also transform worldviews and overall paradigmatic perspectives on "reality."

Because Exopolitics basically deals with the vast implications between humans and extraterrestrial intelligences within an interactive environment and ecology deals with the vast implications between humans and other living species within an interactive environment, I think we can make a case to relate both fields to Integral Theory. Using Professor Sean Esbjörn-Hargens' "An Overview of Integral Ecology" as a structuring guideline, I'll connect some aspects of Integral Theory to Exopolitics. His overview can be found at http://www.dialogue4health.org/pdfs/3_18_09/E_H_Z.pdf   

In Ufology as in Exopolitics, there are many tendencies or approaches that compete for defining each field. This is more evident in the oldest discipline - Ufology – which is usually considered to search for "hard science" evidence of the ET presence (or at least of unconventional artifacts in our skies) but which has also had since the 1940's a separate "intuitive-spiritual-qualitative" side. Although Exopolitics can already be considered as a more inclusive, integrative, and non-reductionist approach, exopoliticians might do well to enhance their field with a content-free integrative model applicable to any discipline.

Integral Theory is already being used in diverse fields like psychology, economics, religious studies, community development, art and education but should eventually reach more into the natural sciences and the alternative fields of interdimensional physics and parapsychology. Because qualitative and quantitative approaches (some more pragmatic, others more analytical, or theoretical, technical, and social sciences oriented) often complement and supplement each other, we need a framework to sort through these many approaches connecting them in a pragmatic way that honoring their unique insights and methods. Its guidelines have been used by NGOs (like Drishti) in community development projects and also the U.N. for specific projects. Organizations like Integral Institute, Meta Integral Foundation, Integral Research Center, Integral Life, and publications like "Kosmos" and "Integral Leadership Review" are exploring the efficacy of the Integral framework. But it is a framework that still hovers around its founder but which should continue evolving to become even more applicable to orthodox and alternative scientific fields of study, including those related to consciousness, interdimensional physics, and emerging paradigms.

Integral Exopolitics would provide a way of integrating multiple approaches to Ufology, and Exopolitics combined. This vision has to transcend the concept of "paradigms" only as "worldviews" to include the specific reality-disclosing methods or practices sustaining the world views. As Ken Wilber reminds us (in "Excerpt D" and Integral Spirituality), this may have been what philosopher of science Thomas Kuhn originally had in mind when he spoke about "exemplars" as paradigmatic instances of research. That means methods that disclose a phenomenon are as necessary as the worldviews and what "perspectives" those worldviews privilege.

Also, (informed by Integral Theory and by other emerging integrative models that delve on areas of knowledge often missed within the Integral Theory milieu) Integral Exopolitics would provide a way of understanding the relationship between WHO is perceiving integral exopolitical phenomena, HOW the perceiver uses different methods to disclose those phenomena and WHAT is perceived as these phenomena. Furthermore, because the concept of "stages of development" is ubiquitous within Integral Theory, Integral Exopolitics would also work under the assumption that there are degrees of hierarchical complexity constantly developing under the WHO, the HOW and the WHAT.

This Integral Exopolitics emerging uses a comprehensive framework for interpreting exopolitical problems. 

The implications of human-extraterrestrial interactions are objectively seen and subjectively felt in the most inclusive, integral way available. It aims to develop a planet-centric and cosmocentric cognitive and ethical embrace. Integral Exopolitics coordinates and enriches the knowledge generated from different disciplines and methods. This degree of inclusivity means that Integral Exopolitics can be: a) applied within a discipline (e.g., by integrating different theoretical and methodological approaches in Ufology and Exopolitics); b) applied as a multidisciplinary approach (e.g., by investigating exopolitical problems from several disciplines); c) applied as an interdisciplinary approach (e.g., by using social science methods to shed light on economic, sociological, legal or political aspects of exopolitical concerns); and d) applied as a transdisciplinary approach (e.g., by helping numerous approaches and their methodologies interface through a well-grounded meta-framework).

We Need Integration

As XX Century maverick logician Kurt Gödel would have probably concurred, to relate with our complex, planetary-wide, state of affairs intelligently and consistently, we may need to perceive or envision ourselves as part of a larger "assembly" or "whole." This whole would include and transcend the inadequate perspectives circumscribed to a finite (and once seemingly unending) territory of cultural meaning. This "larger assembly" (our emergently recognized reference frame) would function even beyond the way in which classical physical perspectives correlate with our physical senses. It would include physical and non-physical multiple worlds.

We need to understand what connects reality internally and apply that knowledge to create a more inclusive culture that educates children and adults in ways that help them be less controlled by their fear-based, physical preservation instincts. This new awareness would inform us of how to organize our political worlds better. We need to become more conscious of multidimensional connective principles unconsciously connecting us with Life.

By developing paradigm-connecting principles today, some integral visionaries (like Edgar Morin, Ken Wilber, Basarab Nicolescu, and Ervin Laszlo) are at the forefront of our (still largely unconscious) collective crusade to discover a more complete form of integralism capable of accommodating all forms of knowledge. Moreover, non-orthodox integrative ideas in quantum physics (like David Bohm's, John Archibald Wheeler's, John Cramer's, Yakir Aharonov's and -more recently and audaciously- Claude Swanson's and Edgar Mitchell's) and integrative ideas about mystical and esoteric models (like those of visionaries Sri Aurobindo, H.P. Blavastky and Rudolph Steiner) may all possess crucial common elements which – if carefully understood - could combine under a much grander integral vision what we must strive to acquire. I called those mentioned above scientific and esoteric thinkers "pro-integrative" because, instead of combining all areas of knowledge into truly universal theories, they usually still privilege either the materialist or spiritualist-idealist understandings. In other words, they still privilege a major aspect of manifest Life without combining perceived incommensurable aspects.

Exopolitical Definitions

Dr. Michael Salla defined "Exopolitics" as "the study of the key political actors, institutions and processes associated with extraterrestrial life." This can be read in Manuel Lamiroy's account at  http://www.exopoliticssouthafrica.org/exopolitics.htm 

Dr. Alfred Webre defined  "Exopolitics" as "the science of relations among intelligent civilizations in the Multiverse." More information on this intuitional and relation/intersubjective definition can be found at http://exouniversity.org/?p=687 and http://exopolitics.blogs.com/ .  Investigative reporter Paola L. Harris has used combined definitions like "the convergence of a new interdisciplinary science, an international political movement and a new paradigm, which all deal with the wide range of implications of extraterrestrial life" and "the study of contact and relations between humanity and extraterrestrial civilizations." More on this integrative approach can be found at http://www.paolaharris.com/bio.htm and http://www.paolaharris.com/books.htm.

Finally, Dr. Rebecca Hardcastle defined the exopolitically connected field of "Exoconsciousness" as "the study, practice, and applications of the extraterrestrial origins, dimensions, and abilities of human consciousness."

For me, the pre-integrality of "Exopolitics" became obvious when in October, 2009 it was more formally defined in the Exopolitics Institute 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 paradigm." It was also defined as "the convergence of a new interdisciplinary science, an international political movement and a new paradigm, which all deal with the wide range of implications of extraterrestrial life." More information at  http://exopoliticsinstitute.org/?page_id=1043

Thus - as a whole - Exopolitics promotes a respectable, almost-integrative, multi-paradigmatic approach to deal with the paradigm-changing, planet-wide issue of an extraterrestrial presence on Earth. Seemingly, it tends to continuously include more aspects of valid ways to perceive reality and to become progressively more inclusive. In my view, it is part of a general and gradual emergence of more segments of humanity able to embrace and resonate with a non-reductionist, connecting awareness urgently needed to save the planet from levels of limited awareness that only offer piecemeal solutions. The next stage would be to reach out and embrace other pre-integrative or integrative fields of inquiry that could enhance what is missing in Exopolitics. The next stage is about integrating the pre-integrative fields at a higher level of understanding. The next stage for Exopolitics is more mature, and it is about developing an "Integral Exopolitics."   

 

Four Kosmic Perspectives

According to Integral Theory (and now to Integral Exopolitics) there are at least four irreducible perspectives (objective, interobjective, subjective, and intersubjective) that must be used when understanding any issue. Informed by Integral Theory, these perspectives are graphically represented by four "quadrants": the interior and exterior of individual and collective experiences and realities. These represent the intentional "I," cultural "we," behavioral it," and social "its" aspects of exopolitical issues and of anything that arises in the Kosmos (with a "k" to denote a consciously and intelligently organized entity).

The objective perspective examines the material composition and manifested exterior behavior of individual exopolitical entities like devices, humans, and ET beings. The interobjective perspective examines the systemic structures and exterior behaviors produced by collectives, ranging from extraterrestrial societies, human legal and political systems, and interactions between human and extraterrestrial societies and even how energetic, multidimensional systems combine. Understanding motivations requires subjective and intersubjective perspectives as well, and motivations would also arise and be modified when we experience objective and interobjective human-extraterrestrial interaction.

Pure, non-dual Consciousness and Being would be the basis of the existence of individual and plural subjects and objects and ontological realities would be disclosed and co-created by epistemological experiences manifesting as individual psychologies (first-person subjectivity), culture (second person intersubjectivity), behavior (third-person objectivity) and systems (third-person interobjective relations). Thus, Integral Exopolitics would draw upon the first, second, and third-person experiential perspectives which individual, conscious beings have concerning other entities and what other entities have in relation to them. Some degree of panpsychism would have to be incorporated into this model as even cells and atoms would operate under some form of fused intelligence organizing its self-preservation and association with other entities.

The four perspectives would be used by an exopolitician to look at and feel exopolitical issues just as an individually conscious exopolitical entity experiences his or her interface with the exopolitician through these same perspectives. Within subjectivity we might have forms of experiential exopolitics like "exo-phenomenology;" within intersubjectivity forms of intercultural exopolitics like "cosmological exopolitics;" within objectivity, we could have forms of scientific exopolitics like "behavioral exopolitics" and, within interobjectivity we would have forms of systems exopolitics like "exo-evolutionary ecology."   

If any of the basic perspectives were fundamentally ignored, they would probably surface later in a pathological way. Furthermore, none of these perspectives should be used to explain the experiences and disclosures obtained through the other perspectives and their respective associated methods. Feeling violated and scared upon being abducted cannot be replaced by an objective declaration such as "at 3.00 AM he was paralyzed and taken by a vibrational space-time modifier onboard a craft where he was examined." Also, a gathering of extraterrestrials and Earth humans with their unique intersubjective, intercultural characteristics cannot be all explained under an understanding of the technologies or political and energy systems that also impinged onto this. The qualitative intersubjective resonance between all of these beings has to be seriously acknowledged.

To integrally understand any kind of human-extraterrestrial encounters, all four perspectives need to be taken into account even if this adds complexity to the challenge. If one is not able to consciously handle so much information, one keeps in the back of one's mind the importance of acknowledging all the perspectives. Regarding subjectivity, elements like states of consciousness, levels of consciousness, beliefs, pathologies, delusions, personal attitudes, emotionality, cognitive capacity, also need to be considered during human-ET interactions. Worldviews, mutual resonance, values, coinciding or diverging perspectives, common goals, and different histories need to be taken into account. Technology, forms of energy, physical effects, brain states, behaviors, political dynamics, socio-economic effects, and even the interactive effects of dimensional systems need to be taken into account.

All these perspectives can evolve to various levels of complexity as there are personal psychological, cognitive, spiritual, and ethical levels of development and also cultural stages in which worldviews evolve. There are accompanying complexifying brain structures, evolving genomes, and probably a complexifying ability to handle energy states in human and extraterrestrial bodies. Moreover, we can speak of complexifying social systems, modes of production, energy use, political structures, and the like. These complexifications would take place in parallel in all of the four perspectives.  As evolving "holons" (or "part-wholes" displaying the four perspectives with greater or lesser hierarchical inclusion and extent), more complex perspectives would be able not only to transcend junior levels but to include them.  However, to differentiate from one stage to the next individuals often engage in pathological suppression, repression and denial. Therefore, the cultures they generate may lose integrally useful qualities and knowledge that was disclosed in previous stages, creating a lingering trans-stage "shadow." This would not contribute to the more integral, planet centric, and cosmocentric civilization required to avert ecological disasters and to enhance synergistic exopolitical relations.

An integral exopolitical approach would take into account that all previous developmental stages and worldviews are necessary even if we promote an ethic that embraces all sentient beings on the planet and beyond. It would be a conciliatory approach. Authoritarianism and a lack of inclusiveness would be a setback.

While all sentient beings possess the four perspectives through which experience and interpret their worlds, their degree of awareness in terms of self-awareness would significantly differ, and the self-awareness of Earth humans may have to become much more profound and inclusive to resonate intersubjectively well with extraterrestrial beings. Our "semiotic niches" would need to sufficiently coincide.

Without a concomitant subjective inclusivity corresponding to an exterior inclusivity we would misinterpret meanings, communicative patterns, somatic sensations, and phenomenological states arising feel uncomfortable when exposed to more complex social structures. Integral Theory is supposed to be "psychoactive" in that exposure to its universal, kosmic pattern (as far as it has been found) may also promote greater levels of interiority, self-awareness, and sentience. However, interacting with extraterrestrial beings capable of using a non-physical realm to create transdimensional effects on physical matter would require a form of intersubjectivity that acknowledges (and is comfortable with the existence of) the Subtle Realm, something which has not been developed much by Integral theorists thus far. Therefore, there is much room for theoretical improvement. 

We could say that Integral Exopolitics is also a mixed-methods discipline and that the practical political relation between Earth humans and extraterrestrials will, to a great extent, depend on the level of development individuals, cultures and their leaders have reached. Is their self-identity primarily egocentric ("me") ethnocentric ("my group"), sociocentric ("my country"), worldcentric ("all of us") or planet-centric ("all of us and our planet")? Integral Exopoliticians will have to consider that, once the leading intellectual edge of a society develops technologies in accordance to their level of development, everyone in that society can use them, regardless of their personal self-identity levels.

In some ways, Daniel Sheehan's ideas about 8 basic worldviews following different paradigms would fit with Wilber's ideas and to be able to practice an advanced level of Integral Exopolitics a higher percentage of the electorate would have to have to function under sympathetic worldviews and-or under what he calls the "exopolitical worldview." However, (perhaps partially based on research like that of Willett Kempton, Paul Ray, and Sherry Ruth and philosophers of cultural development like Jean Gebser) Wilber usually emphasizes the importance of the evolving capacity consciousness itself has to take in more perspectives. This capacity would be more represented by how individuals identify their sense of self.

Highly developed planet-centric levels of self-identity are crucial to have a healthy, exopolitically interactive society, and, for this reason, one of the main tasks of integral exopoliticians would be to educate and to promote higher levels of development. If a greater percentage of the world population reaches world-centric and planet-centric identities and, if biologist Rupert Sheldrake's science of "morphogenetic fields" is correct and, even if every newly born human needs to progress from stage cero, so to speak, more of these newly born would be able to develop faster into their own highest possible levels. 

The 8 Zones of Integral Methodological Pluralism

The quadrants can be further subdivided into their insides and outsides, resulting in 8 zones that represent classical and non-classical experiential areas and their respective disclosure methods. For instance, the individual quadrant has an "outside" amenable to objective psychological observation through psychological testing and other forms of "structuralism." Its "inside" could be represented by the intimate and private phenomenological experiences. The Objective quadrant can thus be distinguished into an area suitable for classical "empiricism" and another one more related to autopoiesis (like aspects of the cognitive sciences). 

The Intersubjective quadrant can be distinguished by objective observation research methods like "ethnomethodology" and by participant methods like "hermeneutics." Finally, the interobjective quadrant has an outside, which can be represented by classical ecology, sociology, and systems theory and an inside, which can be represented by what (following H. Maturana and F. Varela and N. Luhman's) could be called "social autopoiesis."

These 8 zones are perspectives and methodological areas and according to Integral Methodological Pluralism should be treated under three principles: 1) NON-EXCLUSION (accepting in a neutral way that the data disclosed under the 8 perspectives and their associated methods are all correct given that they do not make statements about what is disclosed by the other perspectives and their methods); 2) ENFOLDMENT (all disclosures give information that is correct but partial and which can be improved by progressively more advanced disclosures in a transcend and include mode); ENACTMENT (reality is not completely independent of the knower but progressively revealed to sentient individuals through their activity of knowing it according to their perspective-taking capacities or developmental level, quadratic perspective and method used). In other words, we are all conscious, co-creative participants (not parts in a mechanism) in an infinite unveiling of the Great Mystery, which we also experience as the Kosmos. 

Validity Claims

Truthfulness/sincerity/integrity for the subjective perspective and its methods; truth for the objective perspective and its methods; justness/fairness/cultural understanding for the intersubjective perspective and its methods and functional fit/structural functionalism/harmonious systems mesh for the interobjective perspective and methods. These perspectives (which also reflect the Platinic value spheres of Truth, Good, and Beauty) also summarize consciousness, culture, and nature, and by acknowledging every major perspectival aspect of reality and their methods under Integral methodological principles, Integral Theory would be one of the first(or the first) Metatheory that in itself ceases being one more perspective among others. It would be more like a map which (as far as it has been developed) reflects important parts of reality's "operating system." 

  

AQAL  

Besides the "quadrants" (or perspectives) and "levels" (of hierarchical complexity) other important "elements" which current Integral Theory recognizes as arising within the four main quadratic perspectives are "lines of development" (or intelligent capacities), temporary "states" (or situational arrangements which include states of consciousness including waking, dreaming and deep sleep) and "types" (or typologies like male-female, body types, personality types and, why not, types of close encounters and types of civilizations based on energy use). In fact, "AQAL" means "All quadrants, all lines, all levels, all states, all types," and with its five elements, most of reality can be comprehensively understood.   

In Matt Rentschler's "AQAL Glossary" we read that AQAL "is a super theory or metatheory that attempts to explain how the most time-tested methodologies, and the experiences those methodologies bring forth, fit together in a coherent fashion. AQAL theory's pragmatic correlate is a series of social practices called Integral Methodological Pluralism (IMP). The personal application of AQAL is called Integral Life Practice (ILP). "AQAL" is often used interchangeably with Integral Theory, the Integral approach, the Integral map, the Integral model, and Integral Operating System (IOS)."

What I think that AQAL is missing to be more applicable to the paradigmatic aspect of Integral Exopolitics is greater inclusion of the relation among realms (which also display quadrants and manifest under different "logics"). While "realms" are mentioned in relation to states of consciousness (the three main states of being awake, dreaming and in a deep sleep would relate with the three main realms) and to some self-development, psychophysical exercises, their interactive, interpenetrating and mutually immanent relations (both as actual and as potential to each other) have not been explored and mysteries like paranormal events and "extraterrestrial transdimensional transport" remain out of the reach of the current state of AQAL as a Metatheory or as a pretended "theory of everything." One of my explorations on this subject, attempting to stimulate a revision and enhancement of "AQAL" is found at   http://peruexopolitics.blogspot.com/2013_07_01_archive.html

In the modern era, several researchers (like Maslow, Piaget, Loevinger, Fowler, Kegan) using structuralist methods discovered that in human development, different "lines" usually progress in "stages." Each general level of development is described by a color. 

"Integral" levels (also referred as "Second Tier" levels) would start at "teal" and, with their emergence, it would be the first time in history in which individuals realize that every previous level and their associated worldviews are valid and true. Also, higher levels would be in important ways more inclusive (as they are supposed to transcend and include previous levels), and their models would include more perspectives and be even truer. Nevertheless, to distinguish themselves from the previous levels, people often excessively dismiss, suppress or repress findings from previous levels that should have been incorporated we must be careful not to generate self-deceptive "shadows" that will linger into subsequent levels of development and possess us without being aware of them.   

From: "Some Major Developmental Lines." Integral Spirituality (Wilber 2006)

Holons, Levels and Connecting with Gaia

While all our experiences and phenomena would be describable in terms of evolving intelligent "lines,"  "states" and "types" in the domains of culture, self, and nature (thus under the four quadratic perspectives) there would also be more or less inclusive and hierarchically arranged "levels." This is because "holons" (which might be described as "part-wholes" and as a fundamental concept created by Arthur Koestler and adopted by Ken Wilber) are structuring universals through which all singular and plural objective and subjective phenomena can also be understood as hierarchically interconnected.

Holons would be universally found organizing expression of the Mind of God functioning under the illusion of duality.

According to Matt Renschler's "AQAL Glossary" a "holon" refers to a whole that is

simultaneously part of another whole, or "whole/part." Whole atoms are parts of whole

molecules, which themselves are parts of whole cells, and so on. There are individual

holons and social holons. The main difference between the two is that individual holons have a subjective awareness or dominant monad (an "I"), while social holons have an intersubjective awareness, dominant mode of discourse, or predominant mode of resonance (a "We"/"Its"): social holons emerge when individual holons commune.

Broadly speaking, individual and social holons follow the twenty tenets. Lastly, "holon," in the broadest sense, simply means "any whole that is a part of another whole," and thus artifacts and heaps can loosely be considered "holons."

Because every "thing," experience, event, concept or phenomenon would have "holonic" characteristics (unless we eliminate heaps and piles as "non-holonic," insentient aggregates) is characterized by "holons" they are ubiquitous. Also, because "holons" are characterized by being simultaneously unit-like and distinct (and with a self-preserving tendency) and incomplete (and with an associative tendency), they would tend to preserve their identities and yet to extend themselves in communion or association forming horizontal (same level or "heterarchical") and vertical (more or less inclusive and transcending or "hierarchical") "holarchies."

The greater a holon's horizontal reach, the greater its "span" and the more levels a holon has, the greater its "depth."

"Holons" would also tend to subdivide into "levels" according to quadrants or perspectives. These are levels of development and complexity, and "Integral Exopolitics" would have to take them into account. However, we should try not to confuse the levels within one quadratic perspective with the levels from another quadratic perspective (like between levels which relate to subjective perspectives and those that refer to objective perspectives), piling them up together. For instance, cells may pile up with more or less complex biological units, but they in themselves do not lead to ideas in the "noosphere." However (because all perspectives arise simultaneously) under a parallel development in the individual and collective subjective quadrants rudimentary levels of sentience accompanying cells all the way up to major Meta integrating models (like Integral Theory) about reality are correlated to a biological hierarchy at similar levels of development.

Levels more specifically defined are "… a general measure of higher and lower. While the terms "structures," "stages," and "waves" are sometimes loosely used to refer to "levels," each term has its own important nuances. Any specific level has an actual structure. Levels tend to unfold in a sequence and thus progress through stages. Finally, levels are not rigidly separated from each other but are rather fluid and overlapping waves. In short, levels are abstract measures that represent fluid yet qualitatively distinct classes of recurrent patterns within developmental lines. Some examples include egocentric, ethnocentric, world-centric, planet-centric, and kosmo-centric." (Integral Glossary, Rentschler, 2013).

Levels are assigned colors. A "red" level is ego-centric and with a warrior-like sense of personal honor; "amber" is socio-centric and defined by a mythical predisposition and intersubjective group values; "orange" is modern-individualistic-rational; "green" is postmodern, egalitarian, horizontally systemic and ecological (but dislikes hierarchies as they remind of past abuses of power); "teal" is the first integral stage and recognizes a hierarchical connection and organization among systems and also begins to recognize the truths in all previous levels.

How might the Integral/AQAL "element" or concept of "levels" relate with the global exopolitical need to wake up from the predominant anachronic human developmental stage in order to represent as "Citizen Diplomats" not just humanity as a whole but "Gaia" (perhaps our planet's alleged sentience and rather than only a cybernetic, homeostasis-seeking system) and all the living sentience supported by 'her'? Well, (extending the ordinary application of "levels" accepted by most integral theorists still preferring to ignore a range of vital forms of "paranormal" interaction with the non-physical, "Subtle Realm"), it seems that not only the conscious but also the unconscious levels of all biological sentient beings intimately depending on Gaia and also the minor levels of subjectivity (in what just seems to be inanimate matter) might hierarchically coordinate and interface within an interconnected "noosphere" (an intersubjective field of consciousness). All sentience in this noosphere would interface with Gaia if we include the higher inclusivity of her non-physical, Subtle Realm counterparts.  At this level, where exterior substance responds to subjectivity we would see more evidence of a living planet. At this level, more aspects of subjectivity are objectively represented, and these form interobjective systems.

At deeper levels of (collective unconscious) sentience, Rupert Sheldrake's "morphogenetic fields" (normally associated with each independent biological species) might form hierarchically connected living units with Gaia 'herself' representing the larger conscious, living unit of our world. Definitely, I think that part of the reason for making crop circles in coordination with Gaia would be not to impose a truth on us so that we swiftly awakened but to generate more self-motivated curiosity through what (for us) is an anomalous formative process and through an ancient semiotic (like wheat itself), cultural and esoteric ancient symbols and elaborate, symmetric, geometric patterns denoting sophistication and intelligence and a possible connection with Jung's "imaginal world" and the collective unconscious.  

There is evidence that extraterrestrials are involved in the creation of a percentage of genuine crop circles (for instance, hovering craft and lights and contact experiences have been photographed, filmed, and reported in association to crop circle formations). However, if Gaia is indeed a conscious entity (as I think 'she' is), the extraterrestrials involved might unify their consciousnesses with 'her' (I also remember a few crop circles showing figures like crescent moons within circles which the Hopi recognized as some of their symbols meaning "the return of the star relatives is near").

What would interacting with a "Type I" civilization in the Kardashev Typology entail? My view is that, for our purposes of understanding ET civilizations, the Kardashev Typology remains too 'classical' (focused on exploiting external resources) and, while it might be partially right (differentiating in terms of exterior physical energy use), it seems to miss the possibility that ETs may have also learned to extract energy from the vacuum of space while transdimensionally interacting with higher levels of non-physical reality themselves also interacting more directly with consciousness. In this case, an Interior, Subjective development would accompany a Type I civilization that would have the maturity not to misuse this energy source in relation to the Subtle Realm and would also normally possess a degree of personal subjective and cultural development capable of respecting, interfacing and communicating with Gaia. They would function under "transdimensional" and co-creative rules of engagement not to interfere with each other or in specific ways with the sentient beings associated with Gaia. They would occupy levels of consciousness with which we normally participate in an unconscious manner. Technological power would grow with the ability to handle it in terms of interior psychological, psychic, and ethical aspects, or else it wouldn't be stable and last.

According to Integral Theory, interior development in self, are accompanied by parallel developments in culture and nature (including technology and social systems). Thus, many ETs coming to Earth would have a way to coordinate with subjectivities in a collective manner, including Gaia, our unconscious selves, and other sentient beings in the "noosphere." This would be a factor for their presence to be allowed, as much as more 'rational and ordinary' others valid at a lower level of conscious awareness (like having been historically and genetically involved with the planet in the past).

I think that - in essence - private citizens (preferably with a planet-centric identity capable of relating to the planet as a whole and situating it in a cosmic context) can be partial representatives of the 'voice of Gaia'. Also, human beings not aware of "Integral Theory" or of "Integral Exopolitics" but possessing an ethical openness and respect for Life (even some pre-modern peoples) would have integral qualities that need to be recognized. The key point is how conscious we are of our collective interface with Gaia.

Coming from an Andean and Latin American tradition, I think Gaia has a subjective self in which our deeper subconscious and unconscious subjectivities participate. Also, with higher levels of consciousnesses, our individuality becomes aware of this normally subconscious and unconscious participation (not of being mechanical 'parts' of) with a collective of consciousnesses coordinated by all-inclusive conscious wholes. The responsibility that arises is with the Good of all sentient beings involved and with promoting a healthy Functional Systemic Fit of the systems they use. It means that individual citizens of a planet-centric level of consciousness don't just work for themselves, their tribes, their nations, their human species, or their planet but for all those beings that participate in the larger unit we now call "Gaia." This also involves (more or less benevolent towards our conscious freedom) ETs that (at least in some key aspects) connect among themselves and with other sentience with this deeper level of consciousness and it would mean that our concept of "legal rights and responsibilities" must evolve, for instance, into an understanding of why extraterrestrial entities occasionally say that they have a "right" to interact with us, to appear over our nation-state skies and to operate bases within our nation-states' underground.  

The key point here is…consciousness. Specifically, what are we conscious of? How much of our subconsciousness and unconsciousness in which we are interconnected to all sentient beings has surfaced to our awareness?

The more we become conscious of the deep subjectivity and intersubjectivity that binds us in a terrestrial and non-terrestrial 'circle of life' the more we'll be able to participate as the voices of Gaia and beyond. It is more than becoming aware of a systems reality but of how subjectivities guide and interact with those systems in mutual resonance.

Now (as Harvard psychologist Robert Kegan says), awareness of this would mean that what subconsciously and unconsciously possesses us becomes a mental 'object' in our conscious awareness when we evolve into a higher level of functioning. http://www.youtube.com/watch?v=mW4LTqRJDW8.

Professor Kegan (who also collaborates with the Integral Movement) mentions 5 "Orders of Consciousness" and that –in order to function well in today's highly systemic and interconnected global society - we would need individuals at the higher levels.

The First Order (Impulsive) would be of individuals unconsciously possessed by their impulses, and the objects he would be aware of would be his even more primordial reflexes. The Second Order (Imperial) would be of individuals unconsciously possessed by their self-centered needs, and the objects they are aware of would be their impulses. In the Third Order (Interpersonal/defined by the group), individuals are unconsciously possessed by interpersonal relations/need to belong, and the objects they are aware of would be their self-centered needs. In the Fourth Order (Inter Institutional and akin to "modern"), individuals are unconsciously possessed by a sense of individual authorship and would be aware of their continued dependence on interpersonal relations. 

In the Fifth Order (Inter-Individual/multi-systemic and akin to "postmodern"), individuals would be unconsciously possessed by the interpenetration of subjects and would be aware of their individual authorship. The Fourth and Fifth orders of consciousness would accompany world-centric perspectives necessary to start thinking in practical holistic terms as members of one humanity. I suspect that these individuals would also tend to hold worldviews a bit more compatible with the practice of Exopolitics but also think that there may be "integral" "psychic" and "spiritual" qualities available to individuals (and not necessarily disclosed by "modern," "postmodern" and "incipient integral" psychological studies) at this and previous levels which would be compatible with consciously interfacing with Gaia in a representational manner.

At any rate, in the case applicable to the possibility of an organic citizen representation of 'Gaia' we would become more aware not only of our subconscious prejudices but (upon connecting with our latent planet-centric identity) also of universal connecting principles and their psychical interactive energies through which all sentience participates whether we are aware of them or not.  Since some pre-modern intuitions and worldviews are compatible with these capacities and perceptions, in order not to fall into "developmental stage imperialism," we should be very careful not to dismiss the achievement of previous stages which have been suppressed by a modern 'rational' and postmodern skepticism. It would mean becoming conscious of the more spiritual unconscious, which also psychosynthesis founder psychiatrist Roberto Assagioli referred to.

Types

Typologies are important for Integral Theory and for exopolitical analysis. We speak of types of contacts, types of civilizations based on energy consumption (Kardashev), types of civilizations based on behavior, levels of consciousness, physical typologies.

In Matt Rentschler's "AQAL Glossary" Types are "horizontal styles available to any developmental level within the quadrants. Examples of types include Myers-Briggs, Enneagram, masculine and feminine in the Upper Left; body types in the Upper Right; cultural types in the Lower Left; and types of biomes in the Lower Right."

In Sean Ebsjorn-Hargens' "An Overview of Integral Theory" "Types" are defined as "the variety of consistent styles (my highlight) that arise in various domains and occur irrespective of developmental levels. Types can overlap or be incongruous. Drawing again on the hiking metaphor, we can think of types as the different kinds of hikers there are—those who like to go fast, those who meander, those who take lots of pictures, those who like to sing, and so on. These kinds of people tend to hike like this regardless of what kinds of trails they are on or terrains they are moving through; they bring their unique style wherever they go. As with the other elements, types have expressions in all four quadrants."

States: According to Matt Renschler's Glossary, "States are fleeting, temporary aspects of phenomena found in all four quadrants. In the Upper Left(subjective), for example, there are the three great natural states of waking, dreaming, and deep, dreamless sleep, meditative states, and peak experiences (all of which can be accessed by virtually any level of development). Other examples of states include brain states in the Upper Right; cultural states (e.g., mass hysteria) in the Lower Left; and weather states in the Lower Right."

I also think that "States" (in the subjective quadrant) are like "openings" or temporary "windows" to perspectivally situated, disclosure experiences which are related to any of the main realms of experience and even beyond that to non-duality. I think that Wilber and Vedanta's teachings agree with that, but I want to emphasize its importance, especially in relation to Exopolitics. There may also be connective states which bring into our awareness of inter-realm interactions.

There is a large indefinite number of states, including natural and drug-induced "paranormal states." However, there are three main subjective states (normal awakeness, dreaming, and deep sleep), and according to Vedanta, the first relates with the Gross (Physical) Realm, the second with the Subtle Realm, and the third with the Causal. Here, each element of the Structuring Trinity has been ontologically and epistemologically disclosed as corresponding to levels of the structure of the Kosmos veiling God's non-contingent essence. 

Dreaming would not merely naturally relate us with the Subtle Realm, but one would be able to remain willfully conscious during this state, gaining greater access to Subtle Realm information and to the beings that use that realm. The state of deep sleep relates to the Causal Realm in which we as "The Witness" (as pure consciousness without objects) reside. With practice, we may also remain awake in this state in which our subjectivity experienced as possessed by exterior objects and forms vanishes and is replaced by a vast, perhaps infinite "space" of all possibilities. However, I must add that being aware as "The Witness" is not the ultimate, non-dual state (Turiyatita), but equally embracing all contingent objects without being possessed by them is.

Basically speaking, "states" are always potentially available regardless of "altitude" (or overall level of development). They are temporary experiential arrangements of interaction. "States" are mutually excluding (if one is awake, one is not asleep). "States" (which are normally fleeting) may not just be temporary experiences of consciousness but connect us with other worlds and perceptions but (however positive or elating) they should not be confused with our overall levels of development, "altitude" or level of consciousness. The three main "states" support and are supported by the three "shariras" or main bodies of energy recognized in schools like Vedanta and Yoga and already the three "koshas" (or fundamental levels of consciousness) related with the Subtle Realm (the pranomaya kosha or gross-etheric-subtle connection, manomaya kosha or discursive "rational, "either-or" mind and vijnana maya kosha or holistic, buddhi or higher intellect, wisdom-connecting, "vision-logic"-inducing, integrative, intuitive mind) are perfectly understandable to a spiritually rational (integral) person.

Interestingly, we would interpret extraordinary, spiritual and-or mystical experiences (including contacts with extraterrestrials) by combining the state one is in with the developmental level or "altitude" (or capacity for perspective-taking). This would be how the "Wilber-Combs Lattice" explains the wild variety of interpretations of mystical experiences.

More Specific Integral Exopolitical Applications

Using Quadrants: Different influential exopolitical definitions or emphases (as those advanced by Dr. Webre, Dr. Salla, and Dr. Hardcastle) apply more specifically to the expressions of particular "quadrants" and their methods. Dr. Webre's apparently focuses more on propitiating a "we" space in which intersubjective methods (like hermeneutics) and promoting a friendly communication environment that can reveal what the cosmic community might be like. Dr. Salla's apparently focuses more on the political processes or the Interobjective, Systems quadrant and Dr. Hardcastle's focus on "consciousness" recognizes the crucial importance of the Subjective Quadrant on the one hand and of "Consciousness" as a universal (perhaps even Non-Dual) factor behind the origin of all appearances, structures, and forms. Like the quadratic expressions of any phenomenon, they are all simultaneously necessary and valid. Each discloses a portion, and together they reinforce the integral coincidence of the three value spheres. If we naturally prefer one quadrant at the exclusion of others, we may fall into quadratic reductionism or imperialism.

Using Levels: Since, according to Integral Theory, every disclosed object and interconnected item of knowledge is "situated" in a special relation to "altitude" (or general level of development) and to the quadratic zone/method used, being exposed to the same source of experience may be differently interpreted. If contact methods coincide and if contact experiences don't differ, too many different contactees would still interpret their experiences according to their predominant developmental levels. The other possibility would be that specific types of ETs approach humans that resonate more with them.

Some "Amber-altitude" contactees (perhaps like Eduard "Billy" Meir and Claude Vorilhon/Rael, who present themselves as prophets and have been considered as founding "UFO sects") might predominantly demonstrate Sociocentric/Ethnocentric/Mythic disclosures and interpretations prone to mythologizing their experiences, to develop a sense of mission and to exclusively overestimate the cultural influence of the particular civilization they may have contacted. They would also tend to generate authority-based or traditional-hierarchical support groups. In this situation, contactee associations perhaps like "Unarius Academy of Science" in El Cajon, California, or "Hermandad del Divino Cordero de Dios-Alfa y Omega" in Lima, Peru might also be the result of predominantly "Amber" interpretations.

Assuming that contacts with ETs did actually occur perhaps the extraterrestrial entities purposely chose these contactees due to an affinity and-or an interest to transmit particular information receptive to an "Amber" segment of the population in spite of the distortions that might also accompany it. Additionally, "Amber"-disclosed contactee information may be necessary to acquaint up to some extent the "Amber" populations (still perhaps a majority in the world) with the ET presence. 

Predominantly "Orange/Rational" contactees may focus on objective, scientific and non-mythologized (or less mythologized) philosophical information such as engineer Enrique Castillo Rincón whose version of Pleiadians basically seems to be of quite normal - even if culturally and technologically advanced - well-intended people. Other possible contactees representing this modern-rational level could have been technician Daniel Fry (contacting a human-looking nicknamed "Alan," Bruno Sammaciccia (of the Amicizia contacts in Italy) and successful businessman and yachtsman Stefan Daenerde (contacting the philosophically inclined and apparently uncomplicated Iargans). 

Regarding "Red altitude" contactees, I once researched a probable one that was poor, streetwise, impatient, and a colorful - even sometimes feared - character in his community. Despite not inspiring credibility (and perhaps because of it), he was helpful (but domineering) with his friends and always liked to be a rescuer or hero towards people in trouble. He seems to have grown into a mythic or amber stage of development due to his contact experiences.  

It also seems that - due to his style of presentation that could be believed or dismissed, thus not forcing society to believe - he had been given the opportunity to take extraordinary pictures and films of alleged ET craft in Puerto Rico. Interestingly, he referred to a predominant segment of his ET contacts as the "Orion military arm of the 11:11 Confederation." He told me that his previous values had changed and that his impatient, aggressive character mellowed a little bit with his contacts as he began to act with a sense of mission on behalf of the "Ashtar Command" (not on behalf of "Ashtar Sheran" whom he considered a powerful ET acting deceivingly on his own behalf, but on behalf of a large organization of high-level extraterrestrial entities called "ashtars"). I think that his self-enhancing, warrior-like "Red altitude" evolved into a classic spiritually-guiding "Amber altitude" since, during his contacts, he was allegedly shown the importance that Master Jesus had amidst an extraterrestrial confederation that defends our human right to evolve without undue interference. He is now an evangelical minister.   

As exopoliticians, we would have to understand that researchers' interests, methods, and interpretations would also reflect their overall "altitude." For instance, many "Orange-rational" Ufologists (perhaps like Stanton Friedman) may predominantly focus on physical, objective, "Ufological" evidence. 

In contrast, "Green Altitude," pluralistic, holistic exopolitical researchers (perhaps like Alfred L. Webre) would focus more either on facilitating the intersubjective or cultural "we" space of first-hand testimonies and also (to a lesser extent) on systems and political institutions. While the focus on systems is typical of a late-phase "Green altitude" transition into "Teal" I think that Dr. Salla is already contributing to Exopolitics as an early-phase, integral, more inclusive-yet-orderly "Teal" because, while primarily focused on social and political systems, he also promotes the orderly use of every valid, quadratic research perspective and method (the soft and the hard sciences).

We need a "beginner's mind," curious and hungry to know more while opening up to new vistas, which include wonder, intelligence, and the Love of our Creator. Let's be very careful not to hold our particular level of development in such high regard lest we disconnect from some important truths, specific facts, and methods typically revealed and used in previous levels. 

Levels are considered to be stable structures but also to be understood as general guidelines since consciousness itself may be able to surprise us cutting across levels. Thus, let's keep in mind that we may misjudge individuals since there may be cases in which some lines of development related to values and self-identity may be highly developed while others (also related to values and self-identity) may be underdeveloped. Furthermore, let's keep in mind that not all developmental researchers completely agree, as Wilber seems to emphasize to certify his overall vision. Let's avoid level-based reductionism or imperialism.

 Lines of development or intelligences

Different individuals on Earth display different arrays of these diverse, meaning-managing, intelligent capacities. We should not think that the lines of all technologically advanced extraterrestrials are also highly and or similarly developed. Perhaps the values, cognitive, needs, interpersonal, ethical, spiritual, and emotional lines of ET beings can also vary considerably. Without a well-developed balance among all lines, there could be serious limitations to what any being, however technologically advanced, might be able to achieve.

Conceivably some may be trying to re-activate some of their atrophied lines through aggressive or non-aggressive forms of interaction with humans according to what each may be collectively allowed to do through shared intervention rules. While lines normally refer to subjective capacities, they occur in all quadrants, and the concept of "developmental timelines" perhaps associated with reality systems should be integrally addressed. Other lines to consider might be physiological development lines, species development lines, and lines of cultural development.

If we are particularly good at something (like music, math, logic) and this discloses to us great depths of meaning from a particular line (line reductionism or imperialism), let's not dismiss integrally working on our other lines.

States

States are like momentary arrangements connected to perspectival experiences. They can also be understood as moments of interaction with experiential systems that become available through the connecting capacity of consciousness. We can speak of states in every quadratic expression. For instance, if extraterrestrials come from a world that is not as "physically defined" as ours, states of intersubjective resonance (in comfort or discomfort) and understanding between Earth humans and varieties of aliens may be accompanied by energy states which allow for a temporary interaction. They might also be accompanied by especially adaptive brain states in the experiencer and by unique in-between dreamlike and objective-like subjective experience states. Different provisional time frequency-energetic arrangements or interdimensionally converging states (ley line, gravitational or geomagnetic arrangements?) may facilitate physical interactions with extraterrestrial beings.

An exopolitician aiming at functioning at an integral level would be greatly assisted by habitually connecting with mind-expanding states of consciousness associated with feelings of empathy, compassion, respect, love, non-attachment, and greater perspective-taking. These positive, life-affirming, expansive states should not be confused with permanent evolutionary traits that show more in real-life situations they can assist development. Each person is unique in how this can be incorporated into their lives, and Western, contemplative prayer, communing with God's creation in nature, Jewish mysticism, Muslim mysticism, and Eastern meditative paths are a few options. However, we should be careful not to fall into the concept that if a state feels good, it must be all we need to evolve (state reductionism or imperialism).

Types

Types are already being incorporated in Ufology and Exopolitics. According to Integral Theory, they represent a recurrent, unavoidable, persistent element in everything. They are specific varieties that persist across developmental stages. The idea of "types of extraterrestrials" needs to be carefully studied using the best evidence allowed by all quadrants without the prejudice that they must all be of the same nature and-or intentions either in a positive or negative way (falling into type reductionism or imperialism). In doing this, we should distinguish between broad types and more specific types.

Types are unique characteristics that tend to remain stable for a long time, even as other elements display changes and stage-like evolution more noticeably. Scientists like Michio Kaku already talk about "types of civilizations" based on energy used (the Kardashev Scale).

In Ufology and Exopolitics (in an include and transcend manner) we can still use the J. Allen Hynek "CE" classification scale of "close encounters" of the first, second, third kinds (types) to which, more recently, CE IV (physical and highly interactive encounter with ET beings) and CE V (or human initiated encounter) are being more recently added.  "Types of contacts" should also be studied. Is the contact mental-telepathic, astral body, tensor beam-based, electronic, physical (within the contactee's unaltered physical level, the ET's different physical level, or an intermediate physical level)? Is it accidental, planned, natural, or artificially induced?

The "six subtypes" suggested by Ted Bloecher out of J. Allen Hynek's CE-3 kind/type of contact also come to mind. Go to http://en.wikipedia.org/wiki/Close_encounter

Classification by types of physiognomy or civilizations reported by experiencer-witnesses, credible whistleblowers, and by probable classified documents which ended in the public domain has been attempted for instance by Manuel Lamiroy, author of the ever-evolving "EXOPAEDIA"). 

The "paradigmatic perspectives" on the ETs considered by Michael E. Salla can be considered as a necessary typology:  "intruders," "helpers," "manipulators," and "observers" (or "watchers"). More information at http://exopolitics.org/Study-Paper1.htm .

Interestingly, "Intruders" seem to be fixated or caught within characteristics of raiding, "red" level individuals; "manipulators" seem to be fixated or caught within an ethnocentric, "Amber" phase; "watchers" seem to be fixated or caught within an "Orange" scientific observers phase; "helpers" seem to be of a "Green" altitude style. In this sense, they seem to resemble a variety of Earth-human developmental stages or "altitudes." Why? Is there a plan behind this? Do behavioral characteristics of different types of ETs have to coincide with that of individuals and cultures for there to be a worldwide, holistic interaction or are we anthropomorphizing about the ETs?

Perhaps we will eventually find that types of aliens can be also categorized by how well they have integrated their lines of development, by their type of social structure (rigidly hierarchical or synergistic but freely associative?) and-or by what levels of reality in the "Tri-Realm Multiverse" they have (naturally or technologically-induced) conscious, interactive access to. 

Different Needs in the ET Presence

Now a little digression on the pattern we have been following until now. Why would different types of ETs show interest on us? 

If what we often hear about some aggressive, self-serving reptilians and some of the pain-inducing greys is true (and they are exhausting the cultural and social capacities to process the arrangement in a healthy way), there may be a pathological relation between the collective "hive" mentality attributed to at least some of the greys and the excessively self-asserting mentality attributed to at least some of the reptilians. The same may be true between other ET species and, perhaps humans not possessing such clearly-defined tendencies, may be of interest to multiple ET species trying to sway us into exploitative, complementary, or interiors-combining relationships. These three types of ET interests on us would relate to ways of accessing the three main logics or ways of creating meaning in the correlated three main realms of being and their interactions. In other words, different ETs would be after ways to enhance their experiences by acquiring from us elements they might lack, and perhaps the less benevolent and physically-bound ones would be interested in more physically exploitative, "either-or" ways; some others in relational "both-and" co-definitions and the most advanced (both self-serving and in service to others) would be after mutually implicated, interior transformations associated with a deeper "neither-nor" (causal and multi-realm affecting) logic.

The probability of modifying sub-realms of existence within the three main realms may increase with greater levels of transdimensional knowledge, science, and awareness, and they would be after this. At a certain level of development, we will have to confront the legal exopolitical issue of the rights which individual entities (like ourselves or others) have to maintain or modify how their experiential realities are structured.

Now (in an even more speculative mode) we may have been – at least partially -genetically seeded by a various ET species and they (or their descendants) may now be eager to "harvest" some complex and creative human qualities in terms of their different specific needs. Some may want to improve themselves by learning from our "either-or" primal, physical survival impulses; others from our relational "both-and" potentials and still some others from the way we may intimately reach (perhaps through prayer and selfless love) high levels of connection with the Universal Mind and Heart of the Kosmos active in the "seed" or Causal Realm.

If ETs gain access to our Subtle Realm enactive potential capacities they may be able to generate more creative physical effects in various physical systems, timelines, and universes; if they gain access to our Causal Realm enactive potential capacities, the may be able to generate even more powerful effects both in the Subtle Realm and in the Physical Realm.

Since we might possess greater capacities than the sum of many ET species combined (besides Earth's hominids or proto-humans which may have evolved naturally and under some ET intervention) many ET beings (from the original seeding evolutionary lines or even hybrid progenies) may understand that they have a "right" to intervene us to try to heal/unravel different atrophies and blockages in their different capacities or lines of development. If this is the case, God's role would perhaps be related to the spiritual patterns and principles that can be received by a physical being through adequate DNA and DNA-connecting, Causal, Subtle, and Physical structured forms and energies. Besides the laws of nature, God might have inspired the essential process of designing humans. This will have to be discussed.

I think that different ET groups with different needs in all of this may have agreed to intervene under certain procedures if they don't interfere with each other's plans. My guess is that the more we become aware of who we are and how the Kosmos is structured, the more we will realize that we have inalienable rights that have to be respected and the more ET species, in general, will have to negotiate in a respectful manner with us.

Once we cease being possessed by aspects in our subconscious and unconscious with which ET entities may already be "negotiating" when they approach us in what we perceive as "on their own terms," they will start negotiating more with our conscious awareness levels. The key would be to become more integrally conscious in every major respect so as not to be treated as inferior creatures (or as lacking a "conscious transdimensional status") by some of the ET types. We need to become aware (to make objective) what unconsciously possesses us as subjects.

We May Affect their Reality More

There's an even more speculative idea I would like to mention. Perhaps during human-ET interactions- our "altitudes," paradigms (or enacting methods) and worldviews may generate their own interactive-creative forms of actualization of what for us are potential exterior-quadratic aspects in ET environments. If some of the ETs normally operate in subtler, yet physical realities (less dense sub-realities of the Physical Realm) their exteriors may be more flexible and responsive to the property of "initia" (as opposed to inertia) under the creative, actualizing power of subjectivity. If they interphase with our subjectivity having an actualizing/creational force adapted to denser, less responsive exteriors, we may be able to affect their more pliable exterior realities more than them. If we are taken to their realities, we may be able to affect them more intensely than how they are capable of doing it! This may be one reason why they may not be openly inviting or often put us to sleep, and it may be so until we at last reach minimum integral levels of development or of kosmic awareness.

Conclusion

There are many ways in which the emerging integrative field of "Exopolitics" can adequately and synergistically combine and be enhanced by what has thus far been developed as "Integral Theory." Creating an ever more inclusive "Integral Exopolitics" would enhance how cultural and political leaders take in hand the extraterrestrial presence.

References

Assagioli, Roberto (2000). Psychosynthesis: A Collection of Basic Writings. Amherst: Synthesis Center.

Castro Sáez, Bernardo (2009). "Aportes de Niklas Luhman a la Teoría de la Complejidad" at  http://polis.revues.org/2017

Esbjörn-Hargens, Sean (2009). "An Overview of Integral Ecology: A Comprehensive Approach to Today's Complex Planetary Issues" at http://www.dialogue4health.org/pdfs/3_18_09/E_H_Z.pdf

Sean Esbjörn-Hargens "An Overview of Integral Theory" at http://integrallife.com/node/37539

Hochachka, Gail "Developing Sustainability, Developing the Self: An Integral Approach to International and Community Development" at http://www.drishti.ca/index.php?option=com_content&view=article&id=8&Itemid=4

Kaku, Michio "New World Transitions" at  http://www.youtube.com/watch?v=1p5mZm6GVKM

Kegan, Robert (1994). In Over our Heads: The Mental Demands of Modern Life. Cambridge: Harvard University Press.

Kempton, Willett, Boster, James S. & Hartley, Jennifer A. (1996). Environmental Values in American Culture. Cambridge: MIT Press.

Maturana, Humberto & Varela, Francisco (1994). De Máquinas y Seres Vivos Autopoiesis: La Organización de lo Vivo. Buenos Aires: Editorial Universitaria.

Rentschler, Matt (2007). "Integral Glossary" at http://integralwithoutborders.org/resource/integral-input-21-papers

Salla, Michael E. (2004). Exopolitics: Political Implications of the Extraterrestrial Presence. Mesa: Dandelion Books.

Salla, Michael E. (2004). "A Report on the Motivations and Activities of Extraterrestrial Races – A Typology of the Most Significant Extraterrestrial Races Interacting with Humanity" at http://exopolitics.org/Report-ET-Motivations.htm

Salla, Michael E. "The Need for Exopolitics: Implications of Extraterrestrial Conspiracy Theories for Policy Makers & Global Peace" at http://exopolitics.org/Study-Paper1.htm

 

Sheehan, Daniel "Exopolitics and ET Disclosure Policy." The 2007 X-Conference: UFOTV studios at https://www.youtube.com/watch?v=fPzqUORVLGE  

Wilber, Ken (Boston) The Essential Ken Wilber: An Introductory Reader, Boston: Shambhala.

Wilber, Ken "The Kosmos Trilogy, part II. Excerpt B: The Many Ways we Touch" at http://integrallife.com/integral-post/many-ways-we-touch?page=0,2

Wilber, Ken "Excerpt D: The Look of a Feeling" at http://www.kenwilber.com/Writings/PDF/excerptD_KOSMOS_2004.pdf

Wilber, Ken (2006). Integral Spirituality Boston: Integral Books.