Exopolitics: Formal Definition from the Exopolitics Institute
Exopolitics is an interdisciplinary scientific field, with its roots in the political sciences, that focuses on research, education, and public policy concerning the actors, institutions, and processes, associated with extraterrestrial life, as well as the wide range of implications this entails through public advocacy and newly emerging paradigms.
Short definition:
Exopolitics is the convergence of a new interdisciplinary science, an international political movement, and a new paradigm, all dealing with the wide range of implications of extraterrestrial life.
“Exo” (a Greek prefix) means “outside” and “politics” can be defined as a branch of practical moral activity in which free persons seek the common good. Their range of activity was traditionally called the “polis” and it originally meant a Greek city-state in which free and property-owning individuals could engage in debates, voting behavior, and political decisions.
In our era (and in spite of a current, temporary re-entrenchment into illiberal camps) the concept of “polis” is expanding, beginning to include the globalized reality of relations among nation-states and an awareness that there might be “others” in the cosmos already interacting with us and our planetary reality. The more we become aware and capable of integrating with the “others” (even beyond our physical and planetary “human” world), the more we will integrate into a “cosmo-politics” no longer with beings “outside” of our life world or experiential world but as one People in one Polis.
And as an interdisciplinary scientific field (that should expand into a transdisciplinary one), “exopolitics” would be a discipline, not only for “studying” the actors, institutions, and processes associated with extraterrestrial life but also for relating with extraterrestrial (and possibly ‘interdimensional’, multi-reality/trans-reality), intelligent beings.
Here the key word is “relating” and, perhaps, some pre-Hispanic Andean Quechua relational principles which apply to LIFE under the categories of feeling (Munay), understanding (Yachay), and work (Yankay) should be explored for their practical application to EXOPOLITICS.
These principles aim to relate people in harmony with what exists through feeling, understanding, and practical work (and feeling is considered the most important).
In Andean thinking, the main issue emphasized in reflective thought is not substance nor essence (as is the case in foundational Western traditions) but RELATIONS.
What we call “God” in Western and Middle Eastern philosophy and theology is called “KAUSAY” in Quechua Andean traditions, a term which can normally translate as “LIFE”, perhaps as the ultimate connecting factor or source enlivening all relations (and beings dependent on them). Furthermore, another concept approaching or coinciding with an educated metaphysical concept of a creator “God” is referred to as “Tecse Wiracocha Pachayachachi.”
Having “knowledge” in the Andean traditions (especially in the Quechua traditions) not only refers to conceptual knowing but is about wisely living experiential relations in daily life and, in doing so, promoting, protecting, and nourishing more life. That is the ideal. Its understanding is an integral wisdom called “Yachay.”
A lack of emphasis in instrumental, analytical, excluded middle thinking seems to have been circumvented in many ways through a relational way of thinking, inclusive of feeling, reality-relational rituals, and a balanced, equitably distributed collective work in which some of the practical results somehow included the moving and precise placement of multi-ton stones assembled as structures embracing a manifold reality.
I do not say that life in the Quechua Andean world was perfect or idyllic as (varying from place to place and according to distinct “eras”) there were also wars of conquest, subjugation, sacrifices of people and animals, and different kinds of political problems. However, the overall vision of Life stemming from a deeper wisdom (which apparently includes the existence of beings from previous more advanced civilizations) was probably more in harmony with Life itself and there were conscious attempts to align with it.
Correspondence is key in the so-called “pari verse” (a concept explored by Andean scholar Mr. Javier Lajo) in which the woven thread of life – of living relations - is made of interconnected pairs and in which participating in a nourishing way involves forms of non-conceptual - but symbolic - mediation in which human beings (Runas) mediate between realities like bridges. In this participation, celebration (celebrating aspects of Life) is also important to act as a living bridge.
Under this way of thinking, nothing exists in isolation but only exists because of its complement: PARITY. And the complement of something is its counterpart only not antagonistically. We (considering myself a participant in the Andean worldview) emphasize the INCLUSION of relational opposites. Thus while the excluded middle thinking exists, the included middle is prioritized under various customs and practices; perhaps not so much in an analytical, critical manner but in practical life. Thus, outer technology – while it exists – is not the emphasis even though at times, unique feats (which in modern culture would have required such more materialistic approach) were accomplished.
In fact, reciprocity is a principle of inevitable participation, a give and take that is considered to be just and proportional, practiced first in our immediate HOME and local community or Ayllu, extending it towards the whole living world or tapestry.
In this system, the meaning of “Chakana” is that if a bridge, a connector, a crossing point located in transitions between realities and is made of souls or living entities. In a way, they are one with the Source of all relations.
People are understood as natural chakanas. Community members would responsibly participate in each “chakana” crossing point and (as stated) they would be “chakanas.” Reciprocity is also practiced within the community as a way to reflect those same principles.
“NUNAS” (spirits) are found in these transition phases, crossing points or “chakanas” connecting worlds and generating new life expressions from the encounters that ensue in living awareness.
As mentioned, “Runas” or humans are very important chakanas/bridges but they are not the only ones. The role of Runas (or Men/Women/humans) is first and foremost that of preservers and custodians (ARARIWA) of this world, the present world, their perceived world we experience (Kay Pacha). We have vital, important, critical responsibilities as connectors.
According to various contactees, some ETs may be considered “runas” in the broad sense of being able to connect realities. However, some (whether approximating human form or not) may not have as many natural potential capacities to connect realities as we do and may want to have our powers to affect or participate in more of reality. In the “Mission Rahma” contact tradition (since 1974) humanity has been added or seeded with the genes of several advanced ET civilizations that – allegedly – relied too much on the Mind and technology and were stuck in their levels of development. We would have initially been a very sacred and spiritually -inspired experiments. Then again, (in spite of interference damaging the original plan) humanity could still show them a way to reach the highest levels of creation without relying on technology.
Complimentary sexual polarity is represented in some “mesas” (ritual ceremonial spaces): The Masculine (“qhari” is represented on the right-hand side of a sacred ritual space) and the feminine (“warmi” is represented on the left-hand side of the sacred ritual space). However, both always occur in every manifestation of life, in mountain spirits, and also all in beings.
“Hanan” (the upper geographical position, refers to established principles, higher order). “Hurin” and “Uku” (geographically below) refer to emerging life, the subconscious, possibilities, the subtle and the underworld). The meeting place is a creative product and constitutes the perceived-experienced world or “Kay Pacha,” our actual world of experience. It is originally created out of the meeting or encounter (TINKUY) of the pre-given or pre-established higher order (Hanan) and the emergent, chaotic, future-oriented (Uku). And meeting creates an original new world.
Geographically speaking“Hanan” is symbolized by the heavens or sky, “Kay” is symbolized by the surface of the earth where we live, and “Uku” is symbolized by the subsoil or underground from which plants emerge out of a pre-formed state.
The meeting of the past and the future of structured order and the ambiguity of possibility is the idea of the “encounter of worlds” from which creatively new worlds or outcomes ensue, especially if the meeting is, not only complimentary but mutually reinforcing. This is called “YANANTIN.” And it would differ from the other relational concept of "MASINTIN" in which equals clash and compete.
Was there a concept about a universal Source or God in an abstract mystical sense?
“Pachacamac” was the name given to a deity whose cult extended across several ethnic groups in the Andes, particularly along the coastal regions. It was recognized as a force or power whose name could be interpreted as “the one who moves the world,” not the “creator” of the world. The genuine force can be understood as a cosmic principle and then there was an entity that used people demanding to be fed sacrifices, a blood-thirsty entity used to administer an oracle.
Also, in the Andean world, the name Illa Teqse Wiracocha Pachayachachiq as a universal undefinable life source was probably recognized in some places.
I think that it must be related, comparable, or equal to the concept of Life as “Kausay.” In the previous name, we find the word “Wiracocha” which possibly has a higher meaning in that it (akin to Western and Oriental concepts of Non-Duality) relates to unifying the seemingly irreconcilable in a higher order that includes opposites.
There also is a more popular understanding that a white teacher with a beard popularly called “Wiracocha” came to the Andes and taught many things. This is why when the Spaniards arrived, they were also referred to as “wiracochas” (and this sometimes applies to any white person nowadays). However, a deeper meaning of the term may exist. Etymologically, “Wiracocha” contains the word that stands for grease (Wira) and for a body of water (Cocha), two elements that don’t usually combine but that now - in a single word - are unusually mixed together.
Perhaps, “Illa” can be understood as “ineffable light,” "Teqse" (or Ticsi) as the “foundation,” "Wiracocha" as the entity that can reconcile normally irreconcilable opposites, and "Pachayachachi" as "the maker or creator of the world." It is not clear if the maker of the world made the world out of nothing or out of itself-himself-herself or if, perhaps, the question is irrelevant because however it happened (or happens) in both cases it is correct.
Interestingly, “KAUSAY” or Life emanates from the “center of the center” or “the center of its center” (Chaupin) depicted as an empty hole in the “Andean Cross” (or chakana representation) and this center potential from which the ineffable Life emanates connects everything in the four directions and in the multi-level – but three-tiered - thread of life.
Then, places like the (perhaps improperly called) “temple” of Chavin de Huántar in the central Andes of Perú refer to a historically important “WAKA” (or a particularly powerful connecting place). Its name (according to researcher Mr. Mario E. Osorio Olazábal) derives from the key idea of “Chaupin” or “the center of the center”.
A powerful “waka” like Chavín de Huántar would have been a particularly important place of observation or to relate with and converse/commune (as a caretaking friend) with more aspects of life in a multi-reality universe when located in a connective point within the tapestry of life. Of course, there would be some rules that operate and even entities that perhaps exert control on the use of such “interdimensional portals.”
I recently recorded a video with my cell phone from inside the Chavin de Huantar Temple, specifically inside a room that depicted the Andean Cross. Some spiritual energies may have been present seen after time marker 1.27. https://www.youtube.com/watch?v=pv_oR3eLzRo
Also, in the Quechua Andean traditions (that few are preserving nowadays), the concept of “SUMAQ KAUSAY” and/or “ALLIN KAUSAY” reminds us of living a “good life” or a “splendid life” in alignment the universal thread.
Also, geometrically speaking, “PACHATUSAN” (the ideal line of alignment with life) also appears in the “Chakana” represented by the “Andean Cross” as another line at 22 degrees 30 minutes and aligned with “WAKAS” or “Huacas” (commonly referred as “temples” but more accurately could be “power places” or “conversational - relational centers” in the world or reality-tapestry.
Generally speaking, the “Capaq Ñan” is the Inca and pre-Inca road system but, in a more restrictive sense, it also refers to those segments of the road system that connect important aligned sacred sites. Thus, there are Capaq Ñan ‘wakas’ for instance at 45 degrees due West from the Lake Titicaca region and Tiwanacu and there are the “Pachatusan” aligned wakas at 22 degrees 30 minutes due West with the center in Cuzco. Mathematician Maria Scholten made important discoveries about this.
“Pachatusan” (the line that aligns with Life) is also known as “chekalluwa” (the Line of Truth) and it makes a 22.30 0 angle West of 00 (true north) when the Chakana symbol (the “Andean Cross) is overlaid with its “chaupin” center or central opening over the Ccoricancha Temple of the Sun in Cuzco. And on a larger geographic scale, along this line, there are some “Inti watana” wakas, special places where the Sun is said to be “tied up” or “held” probably on a subtler energy level to realign it with Mother Earth… Pacha Mama. And the line is close to the 23.50 degrees of the Earth’s axis. Interestingly, some researchers of Andean traditions like Mr. Javier Lajo consider that Earth’s alignment with the 22.30 0 angle is the ideal cosmic alignment with the Sun. Therefore, perhaps the chain of connected inti watana wakas and specific sacred ritual practices related to them realign the Earth with the Sun on a subtle energy level.
According to contactees in the Mission Rahma tradition and some researcher-contactees like Mr. Antonio Portugal Alvizuri, ancient places like Tiawanacu (or Tiwanaku) hold secrets related to more advanced civilizations that were in direct contact with extraterrestrials.
In fact, there may have been various powerful cosmic alignment practices that are now forgotten (or perhaps some of them partially survive but are kept for a few initiates). Knowledge is given to those who can handle it responsibly.
Contactees like Luis Fernando Mostajo Maertens from Bolivia also claim that there are – in relation to some places in the Andes – various degrees of contact with very real “spiritual masters” (some of them advanced human-extraterrestrial hybrids now living underground and in different less dense physical and (even less dense) non-physical frequencies.
And allegedly, an important task of these self-denying, loving, Christ-like, compassionate, “masters” (aligned with harmonious, service-to-others manifestation) has been to keep Earth’s subtle energies aligned and in balance since the time when civilizations like the fabled Atlantis and Mu existed and then had a terrible crisis.
Credible contactees like Luis Fernando Mostajo, Ricardo Gonzalez, and Sixto Paz say that loving and self-disciplined presences represent Earth in the galactic and intergalactic councils (or the “concert of worlds”) until a time when the humanity of the surface is ready to most responsibly replace them and carry on with this task.
Moreover, these beings (often referred to as hybrid human-ET) believe in the essence of humankind and allegedly went underground to safeguard key interconnected sites around the world. They would also have been making contact with specific persons over the ages until Earth’s surface humanity is ready to replace their work or “take the post.” In other words, what they are doing is a loving sacrifice for our benefit and the success of the original plan for Earth’s humanity.
They claim that humanity can grow up in collective awareness, activate genetic consciousness codes, recognize its role in the larger scheme of Life/the Cosmos, learning to represent planet Earth as a unified civilization amidst a vast extraterrestrial and spiritual cosmic organization of benevolent beings, thus taking some of Earth-representation responsibilities away from the shoulders of the masters. These issues would constitute a core of secret or esoteric knowledge known not only to a few contactees but also to some high-level Andean initiates... true “Altum Misayoq.” Occasionally some contactees in South America have physically met these otherwise discreet (therefore enigmatic) initiates that can themselves be considered “contactees” of another sort...
Naturally, an inclusive, relational worldview with all beings and with “all of life” includes the acceptance of extra-planetary intelligences in whatever Kay Pacha reality (or realities) they may be able to experience. And, in this relationship not all are considered to be kind, positive, and in service to each other, but this is also naturally understood and processed without focusing on fear, the negative, or upon an obsessive need for confrontation.
Generally speaking, the Quechua-Andean teachings and attitudes are not dissimilar to those of Native American ‘nations’ in the U.S. and Canada and may reflect how important aspects of a universal knowledge (related to the so-called “Great Chain of Being”) are understood in some pre-modern societies.
Thus far, procuring various degrees of personal (and often collective) empirical verification requires openness, and respect for ancient wisdom, personal preparation, and participation besides effort invested in various ancient traditions and/or contact modalities. And (from what I have seen in esoteric contact groups), generally-speaking, more emphasis is placed on feeling or sentiment rather than on judgmental critical thinking, a past history of conflicts, power-seeking, technologies, cabals, and such. However, a basic level of objectivity cannot be abandoned.
The overall feeling-based attitude may seem (to tough-minded, practical Western sensibilities) to be too “wishy-washy” and not set well to Western minds seeking knowledge from a more analytical, materially results-oriented, and scientific perspective. Therefore, this may be why some Mission Rahma contact group practices originating in Latin America may feel too “religious” or “cheesy” to truth-seekers operating from a more analytical perspective, practical results-oriented perspective culturally associated with the search for technological power. However, after reflecting on it for years, contact with the highest benevolent extraterrestrial types and associated spiritual masters seems to require first and foremost a positive attitude and a sincere loving feeling.
A focus on mental understanding would be so over our heads and difficult that the first choice on how to initiate, maintain, and process these contacts, actually a way more easily available to us would be through feeling. This may be why many persons participating in these particular contact events seem to be quite simple, well-intended, and even “true believers,” especially academically oriented truth seekers. Truthfully, the approach based more on sentiment can also easily become pseudo-religious and dogmatic-doctrinaire but the positive feelings associated seem to serve as a shared (energetic-spiritual) basis with some benevolent extraterrestrials; a common ground to maintain genuine physical, multi-dimensional, and subtle contacts with allies that still believe that the original plan for humanity can succeed.
However, ideally, the possibility of operating both through feeling and through great mental objectivity and insight (beyond that of pseudo-skeptics) would be more advanced, integrative, and best. In this respect, a highly credible contactee-researcher like Ricardo Gonzalez seems to be showing the way as one of the few individuals capable of integrating these qualitative and quantitative elements while also representing an advanced phase of direct personal contact possibilities and responsibilities. Gonzalez is down-to-earth- adventurous, responsible, intellectual, and an experiencer that has provided evidence (with the agreement of his/our ET friends) to reporters and researchers.
The spiritual side of life and contact experiences (including universal-esoteric spiritual principles, sacred geometry, and the role of an association of spiritual masters like Jesus Christ) is perfectly compatible with the processes that lead to material evidence and manifestation. They do not have to be fantasies if reality springs from Source, Consciousness, or Spirit. We tend to divide and adopt the practical-mental side or the spiritual-sentiment side but if both stem from the same Source and are differently disclosed via diverse worldviews (including what remains of the Quechuan-Andean worldview), there must be a more Integral or integrated way of being that can serve humanity at large to deal with verifiable ET contacts and a multidimensional reality remaining principles and spiritual.
These worldviews (like the religious paths of wisdom represented by different sides of a mountain as in Thomas Merton’s example) can relate to each other and meet at the pinnacle. Once again, using Quechua-Andean terms, all of them require an integral, harmonious combination of Munay (feeling), Yachay (understanding), and Yankay (practical work) in alignment with universal patterns.
If we are to produce a wise exopolitics of peace and nontoxic participation with the cosmic community, instead of extending a traditional blind search for power into our cosmic relations (perhaps aligning our conflicts with conflicts expressed by technologically advanced beings that did not overcome their own ancient, unhealthy attachments or "shadows" carried across their insufficiently transcended stages of evolution) we need to come to terms with the positive elements of universal wisdom. We need to be able to choose more wisely.
I think that, to creatively produce a healthier exopolitics not only based on threat assessments but on a more wholesome view of reality and human potential, we need to align our lives with the (spiritual and simultaneously material) patterns that connect all of reality. The Andean-Quechua relational worldview seeking to establish this alignment can also serve as a guidance basis for this.
Sources
Lajo, Javier. 2007. Qhapaq Ñan: The Inka Path of Wisdom. Lima: Amaru Runa -CENES.
Lamiroy, Manuel. 2009. Exopolitics, Exopaedia. https://www.exopaedia.org/exopolitics
Osorio, Olazabal, Mario. 2022. El Oraculo de Chaupin. Lima: Hamman Mazure/Maria Soledad.
Piacenza, Giorgio. 2012. Inca Cosmovision Glossary. https://incaandeanquechua.blogspot.com/2012/06/inca-cosmovision-glossary.html
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