Machiventa Melchizedek, Planetary Manager
- Machiventa’s multiple mind connections
- How we assist in the clumping of individuals
- Being highly spiritual is not necessary to make contributions
- Knowing that you are guided
- Discourse on Humanitarianism
- The problem of homelessness
- Surveillance of capitalism
- Announcement by Xsamuel of “Monumental Significance”
- Survival of democratic governments
- Using the seven values with the justice system
- Closing statements
Transmitter/Receiver: Daniel Raphael, PhD
Team members present: Roxanne Andrews, Jeff Cutler, and Doug Dodge
September 24, 2018
1. Machiventa’s multiple mind connections
MACHIVENTA: Good morning, this is Machiventa Melchizedek. I have the adept ability to have my presence and my mind connection shared with several groups at the same time, as you must already have been aware for some time. I can be at once here with you and at once with our team member in Copenhagen who is representing the values of your species to his superiors, and for that we are greatly appreciative and this is exactly how it is done to help organizations, whether they are commercial, governmental, non-profits or others to evolve and mature and develop into organizations that help sustain families and individuals and of your communities and societies and your nations.
2. How we assist in the clumping of individuals
We have spoken a number of times of this clumping and gathering together of organizations and individuals. We have the wonderful ability to be with you when you are with others to see through your mind, to know what is going on as you associate with others as they relate to our work. We also are with you to prompt you or encourage you to call someone whom you may not have spoken with for several months or years to bring about this clumping together. We have been using this process for many years and will continue to do so. In many ways you are our emissaries as you go out from your situation or place, whether that is sitting in your armchair, or whether you are moving about in your employment or elsewhere to observe you in contact with others.
This is not necessarily about you; it is about those you contact. We have an appreciation for the mental activity that goes on in your mind. As you contact other people we are able to access them more easily as we compare your mind action with their mind action. We come up with an evaluation of the capability and the possibility of using those individuals in our work. Of course we have already made an estimation that those individuals that you are contacting have some viability already, but through our observations and comparisons, we are able to assess whether this individual will stay the course with us or not, and what they have to contribute or not. Some individuals will be with us for a short period of time and make significant contributions; there is no loss through that if they do move on.
Those of you who appreciate and understand this process have already seen through your own lives that you have come into contact with others, or others have contacted you. And so the process begins. Through your associations, you as individuals begin to contribute to others and others begin to contribute to your efforts and your projects that you have working with us. Thus, there become more and more people who are attracted to our group, your group and the groups of others who have these similarities in mind.
3. Being highly spiritual is not necessary to make contributions
The criteria does not necessitate that individuals be highly spiritual or committed to doing God’s Will; some will come into your lives who are able to make contributions who are not of our “kind,” so to speak, yet they can be very useful and we have a deep and abiding appreciation for their contributions. There are others who will be deeply spiritual and seek to grow in their spiritual maturity through this adventure with us. This we will continue to encourage in many others.
4. Knowing that you are guided
When you know that you are “guided, that you are connected” with us, you will find that people will come into your life for a reason, either for themselves and their projects, or for you and your projects. One way or another you know that there is something afoot that Spirit is deeply involved in, and that is our work with you. This is one of those signs, symbols and omens of our presence that there is something afoot, something working in your life and around you that draws you into that circle of influence. Know this, you will have a fairly good idea of what will develop and thus you can have a conscious intention to make contributions to those efforts, knowing that we are involved too.
I am open for questions if you have any.
5. Discourse on Humanitarianism
Jeff: I am sorry that I missed our last session, but I did read the notes very carefully and on topic 19, just before your closing, you said, “Another question that arises and has not been asked or answered yet is an aspect of humanitarianism that is involved between personal and societal morality, and we ask someone to bring that question forward in the next session.” Was your intent of the statement to have someone like me ask you, “Would you like to comment on the difference between personal and social morality,” or would you rather I ask a more specific question?
MACHIVENTA: Yes, yes and no, in that order. (Much laughter!) Yes, my question was blunt and specific; I have wanted someone to ask that question specifically and yes, I will make a comment about that, and no, you do not have to ask specific questions. Let us begin: In the morality of the seven values that are innate to your species and to you, each and every individual, there arises a morality, a means of making decisions that support those values for everyone. The ethics becomes how you choose and decide who is worthy of ethical treatment by you and who is not. This must be decided. You have also the three secondary values of empathy, compassion and a generalized love for humanity.
Now, let us take the case of the uninvited immigrants to Europe from Africa and the Middle East, some of whom have entered the United States as well. In the case where they are uninvited to a nation, there are several moral obligations for the immigrants and for the supposed hosts—the involuntary hosts: These primary questions have been answered in the paper that we have generated with This One, entitled Answering the Moral and Ethical Confusion of Uninvited Immigrants. We hope that you would read that paper, as the questions that are involved are very brief, but the answers are very much in tune with the morality and ethics that we espouse through your values. Now, the question is this, and this is something that we want to remove or eliminate the confusion of these situations: There is no conflict between the morality and ethic that we have developed and generated for and with you and humanitarianism.
The aspect of humanitarianism that has not been answered in that paper will be answered today. Let us clarify that personal morality requires that you obey the morality that we have given you, that you have no obligation or responsibility to eliminate or kill another individual without moral cause, and that you do have an obligation to protect others, which may mean that you are the agent of eliminating that threat. That is an obligation that obeys individual or personal morality and makes a contribution to societal morality. In the case of personal morality you have definite personal rules of morality and ethics to obey.
In the case of a society, there is a societal moral obligation to protect future generations of that society so that that society can continue to exist into the future. This means that there is an obligation and responsibility of societies to remove individuals who are perennial predators, or those who have a proclivity to commit immoral activity at the expense of victims. Society has a moral obligation to remove those individuals from the society in which they live. In this case, removal means the physical elimination of their life force within them, called death. We do not use the term “the death penalty” as there is no “penalty” or punishment involved in societal removal of an individual. It is not a penalty and there is no mitigation for the removal of an individual, just as there are no mitigating circumstances that the predator/assailant can provide to remove the damage to the victims. This is a different concept of mitigation that you have been unacquainted with. Not having seen this before, it is a part of a higher level of morality that must be attended to by your societies that are evolving and maturing.
In the case of humanitarianism, you as an individual may make a decision to save the life of an immigrant or many immigrants, but you are taking upon yourself the societal morality of your nation or society. Do you have the right to do that without consulting your larger society? You may defend yourself by saying, “I was just being humanitarian,” and yes, that is a worthy thing to do. It is humanitarian to save an individual who has been struck by a car, a car that did not stop in a hit-and-run situation. It is humanitarian, and you have a moral obligation to come to that individual’s assistance. However, when you obligate your larger society, your nation to commitments that you have made personally in the name of humanitarianism that is immoral. Humanitarianism is a confused state of individual morality, the perspective of those individuals who feel they must save other individuals from their harm and danger from decisions that they make.
Now, in the case of a nation that has voluntarily accepted immigrants, and will accept new immigrants even without invitation, then that nation takes on its own humanitarian burden which may cause dilution of the culture and societal standards of that existing society. When you take into account personal morality and societal morality, then you see that humanitarianism becomes the natural thing to do for other individuals, when you do not commit your larger society to do so. When a nation or a national leader has not made a decision, and has not consulted with the society of what to do with uninvited immigrants, then there is great chaos and confusion in the morality of what to do with those uninvited immigrants. Humanitarianism is sincere, but sincerity is not the measure of rational decision-making for a society and nation that must consider all future generations. The humane decision to accept those individuals, even tens-of-hundreds-of thousands of uninvited immigrants causes a tremendous burden upon future generations for the decisions you make today. Now, which is more humane? It may be humane to the uninvited immigrants, but it is surely an immoral and inhumane decision that you make on behalf of future generations. You, in fact are making moral obligations for those future individuals to help support those uninvited immigrants.
In the case of a nation that does accept uninvited immigrants then there is a moral burden upon that society—meaning the government and its sub-organizations and associated non-governmental organizations—to socialize and enculturate uninvited immigrants to become a part of that dominant culture. Immigrants may say this is awfully burdensome and an infringement upon their rights and liberties, but in fact, until they are citizens, they have no rights—this must be considered. Governments and nations that accept uninvited immigrants have not thought through the burden upon future generations. It is important in our perspective of Planetary Management, of which we are striving to teach you through this form of morality, that you proactively think moral and ethical decisions ahead of time before those situations develop.
Now, having said all of that, we are making this extremely clear to you because you will be forced to make moral and ethical decisions in the future when there are more and more migrations, mass migrations of individuals into the higher elevations from coastal areas that were not invited to do so. And in nations that do know that this is coming, it is timely to make moral and ethical decisions in the process. You may say, “How do we do that? How do we anticipate the future when the ocean rises 3 feet or 100 cm? How far will that go inland?” It will go inland a long ways. The moral responsibility of your government who wants to be proactive in preventing disasters, cataclysms of humanity in the future is to: Push back building zoning codes and so on farther inland. This can be done over a period of 50 years. In 50 years your oceans will surely rise 3 feet. Your scientists continue to be mistaken about the rapidity of the advance of the oceans and how they will rise. Lowland areas that will be inundated inland 50 miles by a 3 ft. rise will be deeply in trouble, no pun intended. Situations of lowland countries must anticipate the moral questions that will come into existence.
This can be not only delayed, but the confusion eliminated by making proactive moral decisions in terms of visible dimensions. What we find is that many of you are innocent victims of your own unawareness, meaning that you know this will occur, but you think it won’t happen to you, or that it will not impact your children or your grandchildren. Well, my friends, your children and grandchildren surely will be impacted and believe that they will be the ones making those moral decisions that involved the humanitarian treatment of others, or not, because of the requirements of morally sustaining future generations. In this case, we are being proactive with you to teach this form of morality so that you can begin thinking about your own children, where they live, what they do and whether they are suggested to move from lowland areas or not. The only areas that will not be greatly affected are those communities which are abutted by cliffs of 50 ft. or more heights, surrounding the local oceanic areas. When you couple the rise in sea levels with the increasing violence of weather of hurricanes, tornadoes, cyclones, etc., you will see that when there is an inundation of water due to storms, the sea rise will be tremendous, the “tidal surge” as they call it. When you combine that with the sudden winds that bring those inland surges to heights that exceed 50 feet, then you will see that only cliffs of 50 ft or higher will be saved from destruction that now exist.
Humanitarianism is wonderful, but it can be an act of irresponsibly in the name of humanitarianism. It is humanitarian to assist others to learn how to farm in areas which are now deserts; it is humanitarian to go to areas which are lacking water to help drill a well for them and give them material that they can maintain and sustain into the next 50 years. It is humanitarian to provide those populations that exceed needed replacement numbers to have training, insight and methods and medications and devices for population management. It is humanitarian to be caring of others, but in an essentially logically and rational means that does not cause harm to future generations.
As you can see, if you have read the paper on uninvited immigrants, the questions that were involved were only cursory, very brief; they were truncated as an introduction to thinking individuals to begin thinking about the other problems that would be involved. Our discourse today has been an attempt to cover those unanswered questions that were in your minds as your read through that paper. Even now you will ask questions, which we hope you do, to clarify the unanswered or undiscussed areas of your thinking.
Jeff: From your remarks I was mulling in my mind the situation of Mr. Orzan of Hungary and the Hungarian people’s resistance to having uninvited immigrants for which they remember Moslem invasions in the past. Do you care to talk about the social morality of the government of Hungary’s position?
MACHIVENTA: We do not.
Roxie: Machiventa, sometimes I think we are overly sympathetic as a culture versus being empathetic and compassionate. Is this valid?
MACHIVENTA: It is very valid; thank you for asking, for stating of that.
6. The problem of homelessness
Roxie: Currently we are having a problem with a lot of homelessness in all of our cities. Would you address the humanitarian aspects of how we treat these people who are citizens of our country, some of which prefer to be homeless and some who are homeless not of their choosing. Would you discuss this, please?
MACHIVENTA: Yes, it is a very brief answer, and the answer is this: that your societies, democratic nations and other nations came into an existence without a conscious intention for their own sustainability and how they would deal with social issues as that. You know as well as we do those nations and organizations which do not have a clear intention for anticipating future conditions will eventually collapse. The degree of homelessness is a measure of the incapacity of a society to become sustainable and is a prime indicator of the eventual collapse of a society. It is, first of all, a measure of the unpreparedness for the moral obligation of responsibilities of parenthood to co-participate in the population management.
Population management is morally exercised on a personal basis when it considers in all future generations. Overpopulation, the bloating of population, is an indicator of a lack of moral consideration for your children and grandchildren. The need to have large families is no longer existent; having 10-12 children to help farm 1,000 acres is no longer necessary as you have machinery that can take their place. Pride of family and reproduction are symbols of egotism and the seeking of power, control and authority in one form or another. Over population is not a healthy practice personally or collectively for a society. The only way it becomes a moral necessity is when there is a huge population loss, such as after a major military conflict as occurred after WWI and WWII. But to continue reproduction causes uncontrolled growth and immense problems for everyone and particularly for all future generations.
7. Surveillance of capitalism
Jeff: I would like to ask a question on a different thread, if I may. A number of years ago—I can’t remember exactly when—you gave sort of a veiled statement that things were going on in the Internet that would be deleterious to society and that we should be aware of it, but you didn’t go much further. I watched Julian Assange’s last interview before he was essentially entirely silenced. He made the statement that children born today will be subject to the scrutiny of the entire world as data about their whereabouts, their habits, their purchasing preferences and literally every keystroke they make on their electronic devices will be recorded, aggregated, filtered and used for political and economic purposes. My question to you is from the standpoint of the seven core values, what exactly are my rights or anybody else’s rights to privacy in this age of what has been called “surveillance capitalism?”
MACHIVENTA: We will avoid answering that question at this time. We recommend that you find reference to what Albert Einstein said about future generations and the technologies that were to come.
8. Announcement by Xsamuel of “Monumental Significance”
Jeff: I read from the 11:11 Progress Group, a note dated Sept. 3, 2018 from a teacher I had not heard of before whose name is Xsamuel—I don’t know if the X is pronounced with a “Z”—and the subject was an announcement of “Monumental Significance,” received by Chris Maurus. Is there anything that you can add to what Xsamuel had to say, or would you like to comment about it?
MACHIVENTA: We confirm Xsamuel’s statement.
Roxie: That was interesting; I read it also.
Jeff: We’ve been told about discernment but validation is very, very helpful!
9. Survival of democratic governments
Roxie: Machiventa you have mentioned that democratic governments are the only ones to survive into the future. I’m concerned about our own democratic government in the United States. It is deteriorating at the present time. Is there any hope for its survival?
MACHIVENTA: That is why we are here.
10. Using the seven values with the justice system
Jeff: I met a young lady recently who has been elected to the Southern Oregon University Foundation as a student representative and clearly, someone from your group quietly tapped me on the shoulder to turn around and meet her. She is studying at the School of Criminology and Social Justice. And I reached out to her with our project on the campus and she responded to me in a very positive manner, saying that there is an immense amount of research and knowledge about criminals and their incarceration, and it was her opinion that the real problem is that there are so many individuals who are almost purposely opposed to the seven core values. Commensurate with that, I have been reading a book on the History of Japan and I was fascinated by the point that the Meiji restoration of re-energizing the office of the Emperor, when Japan’s society was physically threatened by the presence of European Navies, that they turned their society very rapidly in a very short period of time from a belief system that was centered around the family to a belief system that was centered around the Emperor and they did this out of what they thought was great necessity. So, my roundabout question is: Is it an appropriate place for us to spend time with the seven core values with people who are in the justice system? or the rehabilitation system? Is this an area where we should go, or should we stick to schools and younger people? What is your opinion on the best use of our resources?
MACHIVENTA: One moment. This is not an either/or situation; it is an “and” situation. It is “and” because we need individuals to be the frontrunners of introducing the values to all concerned. It will take time for individuals and groups and associations and organizations to begin to assimilate these values and the ethics and morality. It is because of the logic, the prima facie logic of the values and their characteristics that give rise to this morality and ethics that will have an effect upon your societies and cultures. We do not like to use the word “irrefutable” but you cannot argue against your own existence.
So, when these are introduced to organizations and individuals, such as the justice system, which comprises the police, courts and corrections, you will not only present the values, but also their characteristics and begin to develop the logic of your argument. These are very well presented in the manuscript that This One has produced with us and makes clear in startling form, standards for the performance of sustainable social institutions.1 If you were to simply present the seven values to these individuals, you will fail and you will form an opposition from them. There are individuals who do not like to see change; they want to return to the traditions of your nation and your culture. This is quite evident in your last election. You must be prepared for the long haul, for a long form conversation. There are some, of course, who are adamant and will make an irrational and illogical decision no matter how it is argued; leave those people alone. Do not spend or squander your energies or your efforts with them. It is people who see the situation of your societies, your nation, your communities, your families and the whole world now who are open to suggestions because they see what is coming and what is here now, where you will have your best results.
You personally, have a responsibility to develop those introductions as best you can, not for us, not for everyone, but for you. You need to think through your argumentation to ask the question you asked of me just now. Your argumentation must be developed; you must know who you are approaching and why. It is important that parents understand the importance of this new facet of education, because their children will be making the decisions for your safety, your health and your life and your care, and your grandchildren as well. Do you want them to make irrational, immoral and unethical decisions concerning your care when you are in a hospital situation? Probably not. This is a degree of attention you need to pay to your presentations.
Jeff: Is there something you’d like me to ask at the next session? (Laughter.)
MACHIVENTA: Well, my dear friend, as you are assertive enough to ask me that, we are certainly assertive enough to ask you to ask us, which we have done.
11. Closing statements
Let us bring this session to a close, please. Those of you who are here today, those of you who are reading this transcript, you are literally our eyes and ears. We have the capability of knowing other people through you and comparing that situation. It is in this analysis of yours and thousands of other dyads of individuals and multiple contacts that we are able to forge ahead more successfully than before. And because the circuits of darkness have closed, we have seen success come into individuals spontaneously. Those individuals who have been pessimistic and sarcastic and have negative opinions about things we have already seen that they have suddenly changed their tenor and their perspective of the world. That was not done by coercion; that was done by the elimination of the circuits of darkness. Now, you are surrounded with light and the circuits of light and circuits of connectivity at your level of mindal capability with us. We now have a way forward that is clear and unobstructed. We do not see that we will have further difficulties, except in those cultures, those ethnic groups, those nationalities and individuals who have a proclivity to make irrational and immoral and illogical decisions consistently, for their own interest and not of others. Those individuals who have an interest of others, or have “other-interest” will see success come to them. The programs that we have been sponsoring will now begin to bloom. You will see and find and hear and know that this is happening as you live your life and connect with others. We have connected with you and now you have a way forward to more easily connect with us. When you open yourself to guidance and to Christ Michael and Nebadonia’s influence and to the influence of the consciousness of the spirit around you on this planet, then you have a way forward for yourself and your own life. We do not wish you luck, we bless you! Good day.
Machiventa Melchizedek - New Era Transition 48 - September 24, 2018 - Daniel Raphael, Colorado, US
Received by Daniel Raphael, Ph.D.
Session: September 24, 2018