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New Era Conversations #56
– The Vision of the Correcting Time
– Nov. 2, 2015
Teacher: Machiventa Melchizedek, Planetary Manager and Planetary Prince
Topics:
What is the vision and mission of the Correcting Time?
Developing plans for a mission
Michael’s plans to change the culture of Urantia
The vision of the Teaching Mission
The plans for the Magisterial Mission
Integrating core values into the pillars of society
Living beyond your means
Waiting for the right time to begin
Limitations of the mortal, material realm
The change from the co-creative design teams to the secular
Writing grant proposals
Improving the quality of life
Christ Michael’s measurable objective terms
A question on the minds of many
How do these concepts relate to other social movements of the 1960’s?
The stressors of our society are unconsciously accepted
Developing self-discipline in society
Developing self-discipline in the individual
Is this all there is?
Individuals challenging themselves
Release of the Keshe Plasma Reactor
Problems will continue until they are intelligently and intentionally changed
Machiventa’s parting words
TR: Daniel Raphael
Team members: Roxanne Andrews, Michael McCray and a Student
November 2, 2015
Invocation
MACHIVENTA: Good morning, this is Machiventa Melchizedek, your Planetary Prince. We listen in on many of your conversations. Most of what you say during the day concerning subjects that are not relevant to us are tuned out. But as you know from your secretive spy organizations—the CIA, NSA, and FBI—that they, as we, have the capability of selectively monitoring communications all over a planet, and those of importance come to us and we become more informed. We have listened to many of your conversations speculating on when the Correcting Time will actually manifest and implement some programs that we have spoken about for so long. We have listened to your thoughts—even your complaining—about seeing nothing being done and we are not offended by that; that is simply, to us, young children talking about and complaining about what mom and dad have not done for them lately.
What is the vision and mission of the Correcting Time?
However, you recall that we have a very sound and even formalized co-creative relationship with you—each of you, individually—and with your families, your communities, your societies, your nations and the whole planet, that we are in tune with you, and hopefully you are in tune with us. You can be assured of the diligence, sincerity, and commitment of Christ Michael to the Correcting Time, and the programs that he has initiated, and which we have also initiated and are now fleshing out to fulfill. As in any large program, there is need for planning. Even before planning, there must be a vision of what is to be fulfilled. And with the vision, there must be an intention.
What is the vision of the Correcting Time? What is the intention of the Correcting Time? What is the operating philosophy of the Correcting Time? And finally, what is the mission? And as you see, you have seen two missions so far—the Teaching Mission and the Magisterial Mission. Please be assured that there are a large number of missions, in addition to those two that are very evident to you. Those two missions are missions of revelation to inform you of your situation, the status of your planet, the care of the planet, the managing situation of the planet, and the influx of midwayers and celestial teachers, and the huge abundance of the angelic corps.
Developing plans for a mission
Now, I will speak to those five elements later on, but I want to get to the point quickly here with you. Let us say that we were going to, as President Kennedy had envisioned to actually send a mission to the moon where someone would land, walk about, take samples, and return home. This was not something new in their thinking. From the beginning of the first Russian Sputnik in orbit, there developed very rapidly the need for plans to put larger satellites around the earth, then eventually an unmanned mission, and then a manned satellite that would travel around the earth, so those were developed. Those were merely beginning steps in the vision of policy planners, politicians, and astronautical engineers to eventually put several men on the moon and return them home. Developmental evolutionary plans were made to develop the rocketry and the telemetry equipment and so on. In fact, as you know, many of the innovations were simply imagined and were not actually designed, developed or engineered beforehand, but had to be created, as they were needed. There was simply a need by the administrators and public officials to put this program into gear, to manifest it in a way that was real and visible, palpable and historically significant.
Now, what would happen if the policy makers and the administrators and managers put out notices for employment to fill the positions, even at very good pay, and no one showed up? It would have failed, would it not? The same problems occur even in shorter programs as in building a large hydroelectric dam. You have seen pictures of the Grand Coulee Dam and the Hoover Dam, in the United States, as well as the huge dam that is now in completion phase in China, and in other continents, other nations. It requires thousands and thousands of individuals working on a project over many years, even during the implementation stage, the planning, the engineering, scheduling and the management procedures to do those things must begin years and years and years beforehand.
Michael’s plans to change the culture of Urantia
Consider Christ Michael’s work to change the culture of this world of Urantia; to change the culture from one of primitive, barbaric, warring individuals and nations to one that is stable, sociable, pleasant, and peaceful. Could you do that in 20 years? No, surely not. And, if you had mandated that this be a co-creative program, then you would have to begin centuries ago to plan this program out, to bring it about in the best way. Then, many decades ago, even a century ago, the early elemental plans were laid to bring about some understanding of what is occurring, and so you saw the change from Christianity to Metaphysical Christianity, and then the arrival of revelations, including The Urantia Book, as an authoritative, voluminous recitation of the history of the universe, your relationship to God, the development of the cosmos and your planetary history… and by the way, the life of Jesus, as the model for social existence and relationships.
The vision of the Teaching Mission
Now, you realize in the revelation of the Teaching Mission that there was a call for individuals to come forth who would like to live spiritually, morally and ethically, with a social conscience to fill and give weight to their souls. As those individuals would be needed for the next program, the social revelation of new organizations of your world. It does not work to put honest, authentic, genuine spiritually in-filled, enthused individuals, who are ethical and moral and have a social conscience to work in an immoral, unethical and discordant, divisive, competitive corporations and governments. It just does not work! Organizations must also become moral, ethical, and work toward sustainability.
The plans for the Magisterial Mission
Therefore was the need for the Magisterial Mission to bring about organizations as being ethical, moral and with a social conscience. But, how do you do that? And so, we have brought forward the ideas and concepts, the values and principles of social sustainability. While they are useful to individuals and to families and small communities, it is the organizations of societies that need to be infused, enthused, and embedded with the values of social sustainability into their decision-making processes, and must be eventually, part of their vision, their intention, their operating philosophy, their mission and their objectives—and still make a profit—and still do their work without interfering much in the lives of individuals, particularly in the case of governmental organizations.
Integrating core values into the pillars of society
There has never been a functional, stable, or peaceful society or nation of great longevity. What we propose is that organizations within the 3 pillars of society—that of social, political/governmental, economic/financial—integrate these core values into their structures, so that their host societies become viable, sustainable, and peaceful. This is no small project, is it? So, when we call for workers, call for individuals to come forward to participate in these programs that we have developed, and which we hope will become manifest and can be implemented on the physical social, political and economic planes with you, that they would be successful with your participation. We understand why there has been great reluctance on the part of even faith filled, spirit enthused individuals to come forward to participate, as you are still enculturated with the values and necessities that are dictated primarily by your social, economic and political organizations. You were enculturated with those necessities as advertised by corporations and organizations for their own longevity. And most people have not protested, which makes your lives very complicated.
Living beyond your means
So, you have obligated yourself unwittingly to buy houses and bigger houses, bigger cars and more cars, take lavish vacations, and give lavish Christmas gifts for which you have the next year to pay off through your credit cards. Almost none of the audience I am speaking to is able to do any of those things and pay for their houses, cars, vacations and the gifts at the time of their purchase, which means that literally, almost every one of the audience is living beyond their means. You are hoping beyond hope that the stability—socially, economically, and politically—maintains itself into the future so that you will have the means to maintain your debts, and pay them off without going bankrupt.
Many of you, however, have experienced bankruptcy and the minimalization that was necessary to recoup your financial situation after the economic debacle of 2008, which repercussed around the world. It was a small economic hiccup compared to what will eventually come about in the world around you. Living simply is not just a dictum to be repeated to others, but something to be lived by. This is not a scolding, but a preparation for a call for individuals to come forth when the programs that we have planned become manifest and implementable on the physical plane.
Waiting for the right time to begin
Many of you, as you read these words, are asking, “Well, when?” When the right time is available; when the right circumstances bring about the opening for our work to bring these programs into existence. You can easily imagine that it will not be done through some foundation that has its hat in its hand asking for donations from everyone around the world. That is a paradigm of largess, which is minimalistic at its best. Only the very wealthy have founded organizations and foundations which are able to implement large social programs, and that requires billions upon billions of dollars in a foundation where the organization can operate from the interest and investments that it has chosen—no small project.
Limitations of the mortal, material realm
So, as Christ Michael works with the mortal, material realm of your world, you can see many limitations. Many people who are sincere, and who do live simply, also have obligations to take care of. There is rent or mortgage, and there are transportation costs, costs for your children’s education, and so on. What we will be doing is calling upon you to reinvent those institutions. Your housing requirements for your residence is archaic; it is almost feudal in its design it is so primitive; and it is competitive and egregiously one-sided that those with money become richer, and those without become poorer. Even in the circumstances of wanting to own a simple residence that you can call “home,” and that you can call it “your home” the process of buying and moving from one home to another, downsizing and adapting your residence needs, to the change of circumstances of your life is very difficult. There must be some design for adaptable housing that you would want to participate in, and to become a mutual member of, perhaps.
So, the emphasis of what I am saying is that, yes, many of you have pulled away from your faith in the programs of the Magisterial Mission, though the Teaching Mission maintains the faith-based educational principles that were given to you by celestial teachers 25-28 years ago, and so on. Yes, there will be a call for individuals to come forward to participate; we know that many of you are sitting, listening, waiting, and watching for that invitation.
Thank you for your time today. I appreciate your attendance to this message. If there are questions from the audience, I would be glad to entertain them and to answer them at this time if I am able.
MMc: Machiventa, what I hear you saying is that you and the rest of us are waiting for the time to be right for these faith-based people to go about developing organizations based upon the precepts of social sustainability so that the Magisterial Mission can go forward?
The change from the co-creative design teams to the secular
MACHIVENTA: Yes, you are correct in part. As you know, the original programs for the Magisterial Mission changed course radically approximately 5 or 6 years ago from the “co-creative design team” process that involved a Melchizedek speaking through a transmitter/receiver as the consultant on a design team. This did not develop, as there were insufficient numbers of transmitters, and insufficient belief in the system for it to work. We made the shift to the secular, where the teams then began to be called “social sustainability design teams.” The position of the consultant existed but would be filled with a mortal individual who had the oversight of the work of the design team, as its longevity would fit into the larger plans of a community or society. We knew ahead of time that that may occur, and we had contingency plans to move it ahead, but in a more secular vein.
There are many millions of people around the world, and even in this nation, who are ready and willing to participate in altruistic, humanist programs on a pragmatic level that bring about good to individuals, families, and so on. We understand the limitation of mortals to think in terms outside of their culture. You have not been enculturated in the value systems and ways of thinking of social sustainability, as it will exist in the future. Thus, we have encouraged individuals to come forward with thoughts and ideas that could be implemented. What is necessary for many of those programs is the means or the money to do so. We realize that there are earnest individuals who would volunteer in a program provided that the rationale and justification in the method of implementing it could be provided to them.
Once this becomes available to you, you will see the need for these programs. For example: if you realize that the Gates Foundation was going to fund programs that supported social sustainability with the three core values as primary, and the three core-value emotions as secondary criteria for estimating the value or worthwhileness of a grant proposal that you had written, would you have ideas? What has caused tremendous conflict in the minds of many of our audience, and has stymied their willingness to even put pencil to paper, has been the dualistic thinking of money-or-no-money. There is the self-criticism from many of you who have thought, “Well, if I put it to paper without the means, then it is just a pipedream, it is just so much of my imagination and has no function or connection to reality.”
Writing grant proposals
However, you have not gone forward to think through the pragmatics of a program, similarly as we have had to, or as an engineer would have to work through the software program to develop the procedures for the site preparation, delivery of materials, and so on, until you end up with a finished house. It used to be that carpenters could say, “Yes, I’ll build you a house,” and they could do it out of their head with one or two crewmen. But now, when you have a large office building, or a huge geophysical program, it requires a management software program with thousands and tens-of thousands of steps and procedures that need to be fulfilled. For your proposal, you do not have to think on such detailed terms, but if you are going to write a grant proposal, who is going to do what? What are the specifications for your proposal? Every grant proposal that you write must have a vision, must have an intention, must have an operating philosophy, a mission and objectives and particularly it must have the “criteria of fulfillment” that are measurable. You can use the Schematic For Validating Social Sustainability as a useful process for your proposal.
Most of you have a very physically oriented mind; you know what it will look like, you know what you want it to do. What are those parameters? What are those measurements? What are the specifications for the program? As you work toward the pragmatic as you have imagined, you must work through the steps involved to make it real. If you have the specifications, what would be your expectations? What would be the beliefs that you use to develop those expectations? And most of all, what are your assumptions? If this is going to be a program that will become sustainable and useful for decades and centuries, you must be overtly aware of your assumptions, and you must have a group of people who can help you to expose your assumptions.
The last thing you want to do, if you are going to build a house, is assume that it is in a safe place. Watching the news and the weather in your nation many people assumed that their house was safe, but many houses were built on the sides of cliffs along California, and now they are destroyed as the surf has eroded the foundations, which were soft and not bedrock. If you were going to invest a quarter of a million dollars in building a house, wouldn’t you want to insure that your assumptions are exposed? Certainly, you would. In writing your grant proposal, using the 6 core values that would somehow manifest some reality in your community for families or individuals, have the assumptions exposed. Last of all, test every step along the way against the 6 values.
Improving the quality of life
Do the criteria for fulfillment, the measurable specifications actually improve the quality of life of an individual, family or individuals, and does it assist them to grow? If you have a program that would improve the quality of life of people, it also needs to help them grow to do so. Why do you think so many housing projects in Chicago, Cleveland, Baltimore, and other large cities have failed? Because there was the assumption that people would take care of the properties. A you know, in many of these cities, all those housing projects have been torn down, have been sent to the landfill or used in the bay to create more territory, new acreage, and so on. It is vitally important that you be aware of your assumptions.
If you think you have assumptions—and you will, everybody does—then you need some people outside of yourself to help you expose those assumptions. Our assumption of the human race is that the human race is good; that people are innately good, and that people have an innate sense of empathy for other people as they do for themselves, that they would reach out in compassion to help others, as they would want others to help them if they were in need. This generalized sense of empathy with others is a sense of the love of humanity, that you love humanity as you love yourself, and you would want the good for others as you want the good for yourself. This is truly in the simplest terms of love of humanity.
If you find a person that does not have these qualities, and does not show evidence of them and who is a predator, you would not want them to be a part of your project, would you? That is why we have had the Teaching Mission, to teach earnest, honest individuals to become more ethical, more rationally spiritual, and more rationally religious and worshipful of the God that is in everyone.
Christ Michael’s measurable objective terms
These plans, which Christ Michael has developed for the Correcting Time, in terms of human progress and human planning are prodigious! You do not have a word that is large enough to encompass the planning that has gone on by Christ Michael and Nebadonia in their huge corps of helpers. The progress of Urantia to become socially, politically, and economically stable comes down to the cooperative, co-creative relationship between spirit—Christ Michael and Nebadonia’s hierarchies and you—you as individuals. We have now put it in very definite manageable, measurable objective terms for you to develop a grant proposal, something that you have held in mind for a long time that may be helpful to other people. It is obvious to you, and is obvious to us that sometime, “somewhen,” there must be the manifestation and implementation on the material plane on which you live and breathe of Christ Michael’s plans, programs, and missions of the Correcting Time in terms that you can witness and appreciate. We hope this helps.
MMc: Thank you.
A question on the minds of many
Roxie: Perhaps I’m just being pessimistic, but I’m wondering what happens if the mortals on this planet do not rise up to take on the challenges of building these new societies?
MACHIVENTA: Dearest Roxanne! Your speculations are so much wind in the air. What you worry about has not come about. It is not for you to worry about; it is not your concern. This is not a scolding at all, but simply a re-orientation of where we are with these programs. We truly have faith in humankind. We know that given the opportunity that people will step forward and they will do that. Remember, this is not a two-year program; this is not a twenty-year program. It is minimally a 40 to 50 year or two generations program and it will not really see national or civilizational evidence for two centuries, but during those two centuries you will see evidence of small changes.
“What ifs” are not our concern. Even we, of the spiritual realm, deal with material reality, with “what is.” Pessimism built on speculation is fruitless; it is an activity that uses your mind- energy for no productive purposes. We know that your thoughts echo those of hundreds, if not thousands, of other individuals who have come in contact with the Teaching Mission and the Magisterial Mission, but we want to tell you that pessimistic speculation is fruitless and does not help us one wit.
How do these concepts relate to other social movements of the 1960’s?
Student: When we talk about social sustainability, and I have not got a very bright mind, I know, but I have a hard time dealing with a lot of the concepts. I know that the concepts are absolutely fantastic, but the whole workings of social sustainability in my mind, I try to bring it down to another concept that other people might be able to relate with, and I’m thinking of things like happenings many years ago, and it still goes on, like communal living, the hippy movement and all kinds of situations where people would get together to help each other. Now, could you please, break this concept of the social sustainability down onto that sort of level where many more people could really grasp what it means, because all the values obtained in social sustainability are part of what has been going on in different movements for years? Would you mind talking about it?
MACHIVENTA: I would be glad to. The concepts, principles, and values of social sustainability will eventually become as thoroughly engrained with everyone as your current morality, laws, and ways of living are for you today. What you see with the communal living and the “hippy movement” were well intentioned, but what they did not have was an integrative plan of human nature to take into account the holism of human existence. Breaking it down to the simplest terms means that you use the 6 core values to make decisions all day every day, every week, every month for the rest of your life concerning every aspect of your life.
Now, you do not think about it, but you do that with money. Think about your house: You say, “I want to own a house,” and so you save your money. And you equate that to how much you can save out of every paycheck, and you equate that to how many hours of work during the work week, or each day, or even the minutes of an hour that contribute to your savings plan to buy a house. And so, as you go to work, you hold hope that you—by living simply—you can save enough to eventually buy your own home. You think in terms of your grocery shopping: Do I buy the expensive French jams and jellies for three times the price of some generic brand of equivalent flavor? Do I send my children to a private school that costs $1500 a month for each child, or do I send them to public school? So, as you can see, social sustainability then becomes an ideology, a way of thinking that is engrained in all aspects of your life.
Now, if you were a dedicated, earnest, and committed Buddhist, you would think of your whole life in terms of Buddhist principles. Every thing you do during the day guides your decisions of how to live—even how to breathe—and what you think and how to think, and how not to think. You set up a lifestyle that supports a Buddhist lifestyle, that the things you do in life supports your beliefs. In the simplest terms, the ideology of social sustainability is a way of life; it becomes a way of thinking; it becomes a way of life and living, thinking, and deciding that assist not only you, but symbiotically helps other people. As you live your life as a socially sustainable individual, using these types of thinking, you become friendlier to other people, and you seek out people who think as you do, who think in socially sustainable terms.
In the future years, as more and more people do this, that there is less competition, less peer pressure, less negative comments about where you live and what clothes you wear, but that you are an individual who is respected for the way you live. In other words, you live an integrative lifestyle. It is integrated by an ideology. Buddhists do it; vegetarians do it; vegans do it; and financiers do it. The trouble with people in the middle, who do not have a firm ideology, is that they remain confused; they want to live simply, live easily without stress, but are using the ideologies of another focus. If you are going to live simply, then you buy inexpensive products and remove stress from your life of having to pay for a larger, more expensive means of transportation, for instance.
If you have a car that is well maintained and takes you to the store and back and is reliable and doesn’t cost much to maintain, and doesn’t cost much to repair, then you have a good standard of living for your transportation. Now, if you bought a $600,000 Mercedes Benz Maybach, it would still take you to the grocery store but your quality of life would be the same. However, you would be seen as someone in the community who was of great significance, financially, and materially; but your quality of life would not be improved.
The stressors of our society are unconsciously accepted
So, in the simplest terms, social sustainability is an ideology that is in agreement with the organic living ways of life of your species, as has been for the last quarter million years, or so. The stressors of your society are individually accepted; people under stress have chosen to live that way unconsciously most of the time. There never is the either/or: If I buy this—my old car is working well—but if I buy this new car I’ll look better, and I’ll have more esteem and regard in the community. But the stress is that your car payments have gone from $125/mo to $475/mo. Where is that money going to come from? If you are a low to middle class individual, you are going to get a second or third job. That is stressful; it takes time away from raising the children and the family.
Thank you very much for your question! Social sustainability is in its essence, extremely simple. It is simply a way of life that is foreign to well over 99% of most people in technologically developed democracies.
Student: Thank you, Machiventa! That really helps me in my thinking, because I go along thinking that this can happen in this community, and I know it can. And I’m thinking that the way you’ve put it as like-mind, and you attract all these like-minds to think in this way, and as that happens, then it grows because so many people in this community who think this way, and have these values… you’ve just made it much easier for me to think about it to help get things started some way. Thank you for that.
MACHIVENTA: Good You are most welcome.)
Developing self-discipline in society
I would like to ask another question, and this is to do with… you have talked with us many times about self-discipline, and how self-discipline comes from the individual. Regarding self-discipline, how do you… what is the right way to develop a society in regards to self-discipline? I don’t know how to exactly word this…
MACHIVENTA: (Chuckling.) Yes, your question is challenging, to ask and to answer. Fundamentally, self-discipline is developed through necessity. When there is lack of necessity, then you usually find a lack of self-discipline. Lack of self-discipline can result in malnutrition; can result in unemployment; low self-esteem, and so on. How to instill discipline fundamentally is what the Correcting Time is all about — how to bend the culture from “me-ism” and selfishness and self-entitlement to the ideology of social sustainability and the concern for others, for everyone of you is “another” to somebody else. The larger the number of people in a group, the more difficult, the longer time it takes to develop and engender self-discipline. Children are malleable to be taught. They learn self-discipline from the role models of their parents or some other significant individual, or a peer who has already grasped the necessity of self-discipline. It requires that parents be aware of the necessity of instilling self-discipline in the child.
Of all the major difficulties of the wealthy and affluent for the poor, middle class, and ordinary—and even exception individuals—is the lack of self-discipline. There are many thousands, millions of incredibly capable individuals who are living a life of undisciplined lifestyle, and they are unproductive and have lost the means of finding meaning in their life. What you are talking about is essential for the elevation of the individuals and of whole communities and societies. If you took a survey across any technologically educated democratic society and asked them how they felt about the purpose of life and what they expect to occur in the future, they would perhaps be quite pessimistic and jaundiced about the capacity of individuals to change their ways.
However, as you have been told numerous times by Monjoronson and myself and others, that there soon will be a necessity for self-discipline, creativity, productivity, and finding those people who have those things in common with you so you feel comfortable with them, so you can produce easily and quickly and ingeniously. Self-discipline is essential; it is part of your essence of being a part of who you are, as the God Presence within you has discipline and the perseverance to be with you, and to encourage you and lead you into your greatness. Many people are very much aware of that within them but still resist. It comes down to self-discipline, asking yourself, “am I part of the problem or am I part of the solution?” When the stakes are high for life and survival, you will make a great difference if you have self-discipline and perseverance. Thank you for your question.
Developing self-discipline in the individual
Student: Thank you for understanding what I was trying to say. I didn’t ask the question very well. The other question I would like to ask regarding discipline in a society and trying to pull it together and make it work is what type of person, what character, what is it in the individual that makes an individual need to have this type of discipline to make it work?
MACHIVENTA: As I have said, it is very helpful for children to have a parental model or some other significant individual who knows how to become productive in their life. Please ask your question again?
Student: What type of a person and their character, what is it that a person needs to bring this all together for a society? What do people need to make this society work for human beings? What grit does it take for them to be?
Is this all there is?
MACHIVENTA: First of all, curiosity. Even though a child perhaps cannot put it into words very well, they nonetheless begin asking themselves, “Is this all there is? What is this about?” They begin asking questions. If you cooked oatmeal mush without any salt and without any butter or milk and had it that way every day and were accepting of that, well then you can pretty much plan on having a bland life. But when that child says, “Mother, is there something besides this? Or something I can put in here?” and she says, “Try a little salt and some milk.” It makes such a change in what you are eating! Eventually the child grows up and begins making their own porridge and puts nuts in it, and maybe some dried fruit, and some other things to sweeten it, maybe some maple syrup, and begins to experiment. Soon they have imaginations of inventing a breakfast cereal or becoming a chef, or being the main cook in their own family.
We have continued to say that the evolution of societies and civilizations begin with the minute decisions of individuals, repeated thousands of times a day by millions and billions of people. The course of your world and civilization is decided minute by minute by individuals all over the world. So, if you have some person who is dull, who has an IQ of 65, they probably will not imagine too much. If you take a person who has an IQ of 120, but does not have a sense of curiosity or of improving the circumstances of their life, then you have someone who is quite unusual.
Individuals challenging themselves
Most people of the human race are curious, do ask questions, do challenge authority, and do challenge their status of existence. The 3 core values that are embedded in your DNA have helped your species advance and invent things. There has been a continual search for a better quality of life, to grow into your innate potential and to experience all those things equally as any other individual would. Your question comes full circle again, back to who you are as a species, and whether you can awaken to that or not. Primary to what people come to as individuals are their parents, their significant referents and their educational program, and some mentor who might have come along the way to pique their curiosity, to challenge them. In the end, it comes down to the individual challenging themselves to make those tremendous advances for your societies and for your humanity and your civilization.
Student: Thank you, Machiventa, very much for your patience and understanding of my asking questions. I have no more questions.
Release of the Keshe Plasma Reactor
Roxie: I have a question sent in by one of our readers. He says, “I haven’t been able to get my mind around it yet, but it appears that the disruption of governments, industries like oil, Pharma and utilities, hospitals, food production and more are, over the next year, likely to be bent well beyond the breaking point, more of a crash and burn point. I am watching the release of the Keshe Foundations Plasma Reactor, which will shake us to our core as it spreads around the world.” The group our reader belongs to is sending him a letter suggesting that, “Since the release of this new technology is going to bring down the structures and systems that most people have grown up with and depend on, that we need to work together to create or recreate communities where people have something to hang onto, structure, social community and hope. I would be curious to hear what “the Guys” think about what appears to be a severe, but good or well intended shake-up that is about to hit all countries in our world.”
MACHIVENTA: The situation of technology has always been present with your species, whether it is the wheel, which made it easier to move goods from one place to another and of greater weights, rather than pulling a travois behind a horse or a camel. The animal could pull a cart with wheels, and the load could be trebled and quadrupled and even increased by ten times. The question, really for you, as I turn this around to you is what kind of society will you create with this new technology? Though the structures of commerce and finance and governments and resources will change radically, what will you do with the changes? How will you and what will you use to reformat your societies?
Or will you simply duplicate the old paradigm that has been proven so unsuccessful for so many thousands of years of unsustainable social, political, and economic structures? The real question comes down to this, “Do you have the self-discipline and insight to appreciate what we have given you to reformat your social structures? Will you live any differently as an individual? as a family?” But, what will not change without some design, without some new set of values, some new ideology, is that you will continue with the old ideology that you have had, and you will still have the same social, political and economic problems that you have today. They will simply be rearranged.
Because the free energy may be available to individuals and to families, does not mean that the fathers will not be abusive, or their children will not be rebels using drugs and becoming thugs. Technology is simply a veneer that is useful for commerce and for making money, and for employing people. What will people do when they no longer have to go to work to earn as much money for the food that they want to buy? Your question really begs to be answered in a more specific way by these designs, which we have given you. These are available, and so you may think in terms of your own grant proposal for your own home. How will you write those specifications, and how will you fulfill them? What are your desires for your family? What is your vision for your family? What are the intentions for your family and for each individual in the family? What is your operating philosophy for your family, and what is your mission, as well as your goals, individually?
Problems will continue until they are intelligently and intentionally changed
Those technologies may cause disruption in all those areas, but basically, the same problems that you have had for centuries will continue in the future, unless you intelligently and intentionally change them with a course of change that is in agreement with your own species, something that you have lived by for so many hundreds of thousands of years, but reformatted in a new way for your society, for your individual happiness and fulfillment. We see these disruptions as tremendous opportunities for creating new change—positive change, constructive change, change that is intelligently implemented.
Change is surely necessary, but when it is involuntary and unintentional on the part of an individual or community, then it can be very destructive. We see this disruption as an opportunity to rearrange the blocks, so to speak, of your societies in a way that becomes sustainable. Yes, it will be a huge challenge for people, and those people who are unable to accept a sustainable ideology will be wrestling with living in their old paradigm, and their own ideology of materialism and having difficulty fulfilling that. Thank you for your question.
Roxie: Thank you. I have no more questions.
Machiventa’s parting words
MACHIVENTA: One of the important things for you to have learned in the Teaching Mission and the Magisterial Mission is to live life intelligently. Live life with integrity, meaning that you understand the holism of your life and that you have some kind of organizing ideology, which makes sense of your life and how you move ahead. Jesus did the same thing, so long ago. He provided a new ideology and look at the difficulty he had in instilling this in the Roman Empire. It was impossible, but there were a few individuals who took on his ideology of love and of love of humanity, and patience, forgiveness, tolerance, and so on, and began to emulate his life. Now we are asking you as individuals and as organizations and societies to do the same thing, to live a disciplined life in your personal and social settings to live more successfully and peacefully so that individuals can grow into their full potential in healthy social, political and economic environments.
Yes, it is hard work; it is hard work to learn to play the saxophone; it is hard work to learn to fly an acrobatic airplane. Yes, it is hard work to become a skilled machinist, particularly a developmental machinist who is making and producing things for an engineer without any plans. You are living your life in a similar manner, and Christ Michael as Jesus has given you the format for personal peace. This has been revisited by other avatars that have emulated and striven to produce a peaceful lifestyle.
How you fit that into your society depends on your value structure, living out what is important to you. If you take on the values of a commercial and financial society then you will perhaps simply be a tool used at the lathe of those institutions for the rest of your life. How you become separate from that oftentimes exists and occurs due to previous or current trauma and difficulties in your life. You may have opportunities, or not, in your life to change. As you may have read, one of the greatest travesties of all [in your] lifetime is to have lived a life without experiencing any travesties at all. Thank you and good day.
