From Exopolitics to Cosmopolitics – Deep Culture and Emerging Contact

The field of ufology has completed a historical phase where UFOs have finally been accepted by all of the aeronautical agencies of the world as a real and unexplainable phenomenon. When we say UFO, it refers to something – an object – that flies, and that is unidentified. In no case, at least up to this point, can we assume it’s an extraterrestrial craft. Taking this further – many of us believe that a ‘show-up’ of non-threatening ET craft/beings would make 90% of the  global populous take one blink and continue on with their daily routine –  such is the steady introduction to ‘extra’ human intelligence as a concept in the modern world.

The “extraterrestrial craft”, as a concept, arises from certain testimonies, with few reliable records, which claim a “technological appearance.” This is why this type of UFO could be called a technoform UFO. It is this UFO that captures the interest of researchers, scholars and adepts in ufology. This technoform UFO transports us to a fantastic kingdom, to a subject unfortunately lampooned by authors and story tellers alike. The technoform UFO brings us to encounters with aliens, meaning, as the true meaning of the word indicates, a being-other, an ‘alius‘, simply, an “Other.”

This term “Other” or “Otherness” arrived in the global vocabulary in what academics or those claiming to be part of the mushrooming postmodern thought movement in the late 1980s onwards. These strangely aligned with studied text of constructs that could be said to have ‘no meta-narrative’ or ‘eluding linguistic form’. The French philosophers such as Guy Debord,  Jean Baudrillard – See book –  “Simulacra” and more explored a conceptual area where ‘sign’ and ‘signified’ merge.  This by then could be seen everywhere – virtual monetary exchange, wars fought on video screens 23,000 miles away from the slaughter and so on. Those that want to take this a stage further and mesh it with the anomalous nature of the UFO/Contact issue could also include the early references to “Deep Politics” –  by authors such as Peter Dale Scott –  who used the previous platform to nail down the idea that state, intelligence military and global crime cannot be now viewed as separate. There is no side of ‘good’ due to the complexity of a postmodern world.  David Griffin added the ET contact issue onto this ‘shadow culture’ modus operandi in articles that can be found in the  as it grew from 2004 onwards as part of the wider Exopolitics network.

 Book Cover Cosmopolitical Philosophy of the Alien Agenda

Book Cover –  Cosmopolitical Philosophy of the Alien Agenda

Once we establish that UFOs are in fact spaceships with extraterrestrial origins, we can then begin to speculate. One question we can ask is, “since when did these visitations occur?” It is a question that points to history. Another question we can ask is, “where do they come from?”

All in all, the issue that most deeply concerns us is, “what does this otherness want?” For us humans, everything happens for a reason. This premise forces us to assume that this otherness has an intelligent plan. Assuming they’re self-conscious beings, we need to ask ourselves why they’re being elusive, “what is the purpose?” So far, any questions with regards to alien intention falls under the field of exopolitics, with its prefix of ‘exo-’ that indicates that it is external; from outside. Exopolitics is the art or science of government as concerned with creating or influencing policy toward extraterrestrial phenomena and extraterrestrial beings.

It happens that these exopolitics —not understood here as a social movement due to governmental disclosure— has lost sight of the fact that if there is an intention, say, observing our culture, then there is an “inter-political” implication. This is confirmed by the fact that such an implication has manifested itself in countless events related to interactions between human being and this otherness. In the form of “gods, civilizing heroes or Kulturbringern, angels and demons”, the otherness has come into contact with Humans centuries and millennia ago. It is not exopolitics but politics which brings together different forms of self-consciousness in the universe. So, let us call it Cosmopolitics.

Cosmopolitics problematizes the dialectical relationship with intelligent species in the cosmos and postulates that in it, a search of “what is the meaning of life” exists and is common to all forms of consciousness. This would be the reason why their observation activities are furtive (attempting to avoid notice or attention) and by which neither the disclosure nor the irrefutable public acknowledgement exists. In the book Filosofía Cosmopolítica de la Agenda Alienígena (Cosmopolitical Philosophy of the Alien Agenda, published in Spanish in Chile in 2017), multiple arguments are used to support the thesis that focuses attention on the dialectical relationship between homo sapiens and alienus sapiens, arguing that reciprocally they have much to teach and learn from themselves.

This would be so that the core of the extrahuman communication recognized in human history consists mainly of instructions, advice, knowledge and wisdom delivered directly by the “gods” of antiquity. This offers greater philosophical and political problems, and provokes us to ask “what is the meaning of the alien intervention?” Cosmopolitics argues that perhaps deep down we already know the reason for the campaign that began so long ago.

(Manuel / David – Source:; January 12, 2018)

david griffinFrom Exopolitics to Cosmopolitics – Deep Culture and Emerging Contact

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