[tmtranscripts] NET PMG #22

[James Travis]

*2021-01-10, New Era Transitions Planetary Manager’s Group #22, Machiventa*

Planetary Manager’s Group #22



Machiventa Melchizedek, Planetary Manager

Topics:


*Directed social change*

*Seeds*

*Construction metaphor*

*Designer societies*

*Born into chaos*

*Directed vs. undirected social change*

*We have a plan*

*Moral necrosis and group psychosis*

*Plan of Christ Michael*

*Mission and value statements*

*7 core values are foundational to social constructs*

*Social best practices*

*Making Daniel’s latest work more accessible*

*Expectations and disappointment*

*Seeds for the future*

*The Continuing Fifth Epochal Revelation*

*Dissemination of teachings*

*Survival of your first global civilization*





TR:  Daniel Raphael, PhD



Invocation: JT



2021-01(Jan)-10



*Directed social change*



*Machiventa: *Good morning, dear friends. This is Machiventa Melchizedek
your planetary manager. It is a pleasure to be here with you today, and for
us this is an auspicious day. Today we will commit the first act of
directed social change that will affect the future. You will read about
directed social change in the manuscript that This One sent out to you
through the internet. It is important that you begin taking on the
perspective of a planetary manager, which means that time becomes not only
a valuable asset to mortals, but to us it is a developmental process. As
you know, we do not have calendars, we do not have clocks. We do have
schedules. Those are personal and those are part of our work routine and
school routine, but we otherwise do not have schedules. And you may note
too that we do not have days or nights. So, for us, it is a perpetuation of
development.



*Seeds*



I'm going to share with you an old parable that you know about, and then
I'm going to explain a metaphor to you. The parable comes from the New
Testament Book of Mark, and it relates to the process and development of
seeds. Now, this passage in Mark does not talk about seeds [per se], but
seeds are very important, and so it begins with this—it begins with the
seed, then the blade, then the ear, and then the seeds that fill the ear
eventually. So, it is a process of growth, and if you've ever gardened or
have ever grown anything at all, you realize that you start with a seed,
and then a seedling, and if you buy it at the store, then you would
transplant the seedling at home. And so, through time you see it grow and
it goes from the nurturing soil [and] sprouts up as a single blade of
grass, wheat, or corn, then it eventually develops a long stem, then the
head of the stem which looks like it comes out of the leaves, and then
eventually it fills with seeds (corn kernels or wheat seeds for example)
and then the plant withers and prepares for the seeds to be
harvested—meaning that everything dries, everything cures, everything comes
into its age. So it is that we nurture individuals.



You have each a seed of the Spirit, the presence of God within you. And so,
you become the gardener of this presence in you, and you grow it. You grow
your relationship with the divine within you. And we take note of that,
even early in your life. We take note of your growth, the time that you
grow, and how you commit yourself to this growth. In early years it is
simply a process of rote learning of prayers, beseeching, requests, and so
on. But as the person develops, we begin to see that eventually this could
be a bountiful harvest of new seeds for the world. It's not that you grow
many copies of the divine presence within you, but you become a seed among
many seeds. And so, we follow this very early in your life and we nurture
you as best we can. And of course, this is the primary chore and work of
your guardian angel. Eventually, as you become more adept and more
committed—more persevering in your faith—you go from having a group
guardian angel to a personal guardian angel. And so, you grow and grow, and
we nurture you and we assist you to find where you will be most purposeful
and have a meaningful life and eventually be of service. So that is the
seed. You are the seeds, and we watch you and we see you grow. It may take
us anywhere from 20 years to 80 years or 100 years to see this growth occur
and see how we could assist you to grow into service. We have been
following a number of you through the years in this practice. You should
take this to heart for yourselves as well as other people you've seen in
the world.



*Construction metaphor*



Now, let us go to the metaphor. You have an idea in mind that you want to
build a four-story office building—not a large one, a small one, maybe
10,000 square feet total. You would hire a construction manager and the
construction manager would meet with you and architects and engineers and
you discuss the plans and how to proceed. You provide the money to the
contractor to get started and with additional payments in the future as
work progresses. The opposite way of dealing with building a building like
this is to call all the contractors, all the vendors, and say: “We're going
to build a building here on February 1st, and so we need to have you show
up with your materials and workmen, and we'll put this together. They would
probably look at you with dismay and amazement and even disgust at the
thought of everyone showing up on one day to build everything from the
roofers, the electricians, the floor finishing people and all of those
contractors.



You know, and we know that with a good construction manager you would start
with the lot, excavate dirt for a foundation, and have the utilities come
into the building and so on until it's finished in six months, nine months,
maybe a year or two years later. Now, hold that in your thought when you
consider what humanity does—what your societies do. You are living in time,
and you are living with social structures—you call them families,
communities, neighborhoods, societies, nations, and so on. Yet these things
come into being without any thought of the other surroundings. You do not
have any social engineers. If you were going to change or bring into
existence a new organization or a new culture, how would you do that? Where
would you start? That is the thing that we're doing now that is explained
in the book that has been sent to you. These are the plans of social
engineering. We are the architects of your new society. We are not creating
a new culture, but we are going to transform your old cultures into renewed
and transformed cultures with you. You might see this book as the social
architecture and engineering plans for creating a healthy, socially
sustainable, functional society that is in peace.



*Designer societies*



Now, that would be remarkable, wouldn’t it? We have never seen that done
before in earthly civilizations. We have never seen anyone, any group of
people, talk among themselves and say, “Let's go ahead and build a society,
and let's ensure that we are socially sustainable, materially sustainable,
and that in 30 years we have peace in the country among people, and that we
have new generations of children growing into adulthood who will become our
project managers—our social managers of various organizations,
associations, and so on.” So, when you look at this book, we want you to
accept it as our plan for the future of your world. This has been directed
and organized by Avalah Melchizedek working with This One to present these
plans to the world. This is the work that we will be pursuing in the near
and far future. You see, your civilization now is deconstructing itself. It
is in many ways devolving, and the cultures that had great progress
morally, ethically, and socially are now going backwards. It is important
that during this reconstruction time—this recovery time—that there would be
a plan in place for the societies, cultures, communities, and families of
the future, so that they all work together. If you were to draw on a piece
of paper from the bottom up to about midway—five or six (however lines you
want) vertically, and then you just leave them there. Now, this represents
your cultures, your social institutions, social sciences, governments,
corporations, everyone going their own direction. Everybody is moving
ahead, and you call that progress. We don't. It is simply that each entity
is doing its own business going in the direction that it says is positive
and constructive for itself and for its dividend contributions to
stockholders and so on.



Yet, if you were to see this as we see it, we see that there is tremendous
independence, separation, and lack of cooperation and competent working
relationships. The way your associations, corporations, governments, and
all organizations work now is that they're all separate. The only time they
work together is to avoid bumping into each other. You have the Federal
Communications Commission, you have the Securities and Exchange Commission,
and other organizations as that. Plus, you have the statutes and
regulations that are inherent in society. Now these are rule-making
organizations that try to keep you from bumping into each other and causing
problems; yet there is no concerted effort for all of these organizations
to work together—to multiply their effectiveness by working together.



This is going to cause you perhaps a great deal of cognitive dissonance.
You're going to say: “Huh, how does this work? What's going on?” And the
reason that you will have difficulty understanding this is because you were
born into this chaos, into the separation. You have learned how to navigate
in the maze of these organizations and society trying to maintain your own
life without much cooperation from anyone else. Some families have their
children and when the children turn eighteen they leave home and it's
goodbye and we wish you good luck. And some families provide college
education for their children, technical training, skill training, even help
them with job placement if they are not of the inclination to take on
academic pursuits, and so on. We are talking about expanding that concept
to the whole of society, and we particularly are interested in assisting
democratic societies, because democratic societies inherently have the
capacity to become socially sustainable by engaging the innate values,
ethics, and morality that are innate to humans. I'm trying to make this as
simple as possible—concepts that you perhaps have never thought about
before. In my address here, I am also speaking to an audience who may pick
up this transcript for the very first time. How do we encourage individuals
to work together? How do we encourage organizations to work together? And
so there must be a basis for doing so.



*Born into chaos*



Of course, to make a long story short, you always want to work with
commonalities, and the basic commonality of all organizations, societies,
governments, associations, corporations, and other organizations, is
people. What is common to all people? Well, it is the seven values that we
have discussed at numerous times in the past. Every individual is born with
these seven values, and if you don't think the values are innate to you,
then substitute the word “motivators.” You have genetically-based
motivations for making decisions and taking actions or not. It comes to a
choice. Many decisions are made without thinking about them. Some decisions
you *do* think about. And so, we know that, and we've told you before that
values always underly decision-making. So, the commonality of peace is for
all people to be aware of and use the values that are common to all people.



*Directed vs. undirected social change*



Now, when I first started my opening, I talked about directed social
change. If you look at that, what is the opposite of that? The opposite of
that is *un*directed social change, and that is what your civilization has
experienced since the beginning of time—people making their own decisions,
going their own way, and having very, very short-term goals that they want
to achieve. Now, as a planetary manager, it is important to assist humans
and the populations of the planet to work together to develop their
decision-making so that they survive. As we've said before, planets
inhabited by sentient beings such as yourselves and are inspirited (having
Spirit within them) are incubators for new souls, and it is a planetary
manager's job and his team’s and guardian angel’s [jobs] to assist the best
results from the person's life, so that they are able to enter into their
morontial career easily, capably, and well-prepared.



As we see that your planetary population has far exceeded its workable
numbers, it is important that we use this time now before the coming
collapse to make plans in preparation for the recovery. If you have studied
and read papers and books on the coming collapse (there are dozens out
there—some more horrific than others, and some are well thought out), even
back in the 1970s of earth time the Massachusetts Institute of Technology
made several predictions that this world would become unsustainable,
unlivable, and enter into an era of collapse. Some projections have been
revised over that time (from the early 1970s to the present). The collapse
would occur from 2025, 2030, 2040, and certainly by 2050. Well, in times as
this, that is only 30 years to the maximum date that your world could
sustain itself as it exists right now. In other words, even thoughtful
mortals who have projected these changes in developments and projected the
collapse of your world would take place approximately 50 years ago. So, it
is important that we think of this together and make those plans.



Where would we begin? Well, with unlimited resources, we would begin with
transforming the family social institution to one that successfully
produces children growing into adulthood who are socially competent,
capable, and responsible. The next one would be a process to assist the
governance of your citizens. The primary institution we would begin
developing would be the Local Community Design and Validation Team. This
would not take as long or use as many resources to develop as the family
learning centers. The third part would be to improve the democratic
process. All of these fundamental thoughts and concepts and recommendations
are involved in the manuscript that you have received on your computer or
printed out as a hard copy. And if you want a hard copy to have in your
hand, you're welcome to write to This One, and compensate for the cost of
the manuscript and shipping.



*We have a plan*



In other words, we're telling you that we do have a plan, we have some
specifics, and where to start to make the changes. These are intentional,
conscious, and directed social changes, and [they] begin by having plans,
making decisions, and beginning. We know that you will wait for the other
shoe to drop, and, my friends, it will. Do not be concerned about that. As
you can see, we, as agents of Christ Michael and the First Source and
Center, are here to assist you to be successful. In doing that, we have
devised these plans for you to read about, think about, and determine how
you can participate if you choose to do so. All that will be needed for the
recovery and for the development of peace have been and will be provided to
you. We only ask you not sit on your hands until then waiting and waiting
and waiting for something to happen because we know it is coming, just as
this has been coming. At this point, we have revealed as much as we can to
you without further revelations interfering with the future developments
that come along. As time passes, you will become more and more aware of
specifics. Right now, we are dealing with generalities, and as you think
about these words that are provided to you today, *we* (and I mean many of
us as we) are assessing your thinking, what you're thinking about, your
doubts, your fears, your hopes, and your anxieties if you have any. We are
assessing you, this team, and then the readers of this transcript to see
how they react, how *you* react to these words. So, this part of *our* work
is to amend and revise our plans, not these plans that we have spoken
about—these civilizational, societal changes—but the plans of how we
deliver this to you and the public. We would like you to thoughtfully think
about these things, reflect on them, and not come to immediate judgment.
Thank you.



So, you have this initial piece of work to do. Now I'm opening the floor to
your questions, and hopefully we will have answers for you. Thank you.



*Rick:* Well, good afternoon, Machiventa. How are you today?



*MM:* I'm excellent, thank you. I finally have this off my chest. It is
something I've been wanting to share with you for quite some time.



*Rick:* Yes, and thank you very much for that. Last session, you mentioned
an unfamiliar term to me: *moral necrosis*. I looked it up and it appears
to mean premature death. Is that accurate?



*MM:* No. Morality has to do with a life and death development or
situation, and necrosis is the rotting of flesh. If you take moral necrosis
and apply that to a society, you are seeing that occur from the highest
levels in this nation to the very lowest levels. There is a degradation of
morality and ethics that we would say is repulsive. Thank you.



*Rick:* Okay, thank you for the clarification. Do I understand that moral
necrosis would be synonymous with degradation of moral conduct?



*MM:* Yes.



*Moral necrosis and group psychosis*



*Rick:* Okay, thank you. My question is, during our last session, you
stated (and I'm paraphrasing here) there is moral necrosis or degradation
of moral conduct occurring in the world that is enabling the group
psychosis you referred to. This is a downward spiral that will continue
unless there is some outside influence. My question/request to you is
please tell us more about the outside influence. Thank you.



*MM:* Thank you for your question. It was very thoughtful. The outside
influence is these presentations that we have been making to you for the
last 20 years. The major influence has been initiated by the COVID pandemic
and the cataclysms that will continue. The outside agent is the agent of
tremendous civilizational change, primarily because there is really no
going back to the old normal as there has been a tremendous change of
culture that has occurred in many industrial nations across the world. The
major influence that I am speaking of directly is the provision of a plan
of recovery and of peace, which has been discussed and is presented in the
paper that has been sent to you. Thank you.



*Rick:* Thank you very much.



*Plan of Christ Michael*



*MM:* You may be wondering about how this occurred, how it developed, and
it is a part of the mandate of Christ Michael, that all that we do, all
that we *will* do be co-creative.  Therefore, we have worked co-creatively
with millions of people across the world to develop plans for the future.
It just happened that This One participated early on in our efforts to
bring those plans to you. These plans did not originate from this
individual as they were a surprise to him as well in this immediate
previous four month. Those other concepts that were developed were separate
and apart, and through the work of Avalah and others, the consciousness of
This One has been influenced—colored—by spirit to think of all these
concepts as part of the grand plan to assist your civilization to remain in
existence. Thank you.



*Rick:* Thank you.



*Jeff:* Good morning Machiventa. I have not finished the latest book. I
started at the summary towards the end in conclusions and was kind of
immediately jerked back forward to say: “Okay, start at the beginning.” And
I was struck by several things that were in the pages 25 through 35. And I
have a couple of thoughts I'd like to bring to you. The first one is a
curiosity question, and that is the “UNdirected social change” in the
manuscript has both letters “UN” capitalized. Is this in any reference to
the United Nations or is just for emphasis versus the word directed?



*MM:* It is for emphasis. The author, This One, wanted to emphasize the
difference between undirected and directed, and so those were capitalized,
and that word was put into his software dictionary. It is intentional so
that people would realize and think about the word rather than glossing
over it. Thank you.



*Mission and value statements*



*Jeff:* Thank you for that. As a compliment to Avalah, I have read Daniel's
work for many years, but I think that this work is more cohesive and
energetic. This is just a fabulous piece, and I have not yet finished it.
So, I hat tips to Avalah for this. My main question here is that most
businesses and almost all not-for-profit organizations have mission
statements and vision statements, and sometimes they have other statements.
Some have values statements, and I've looked at some of those and they’re a
mishmash of incohesive ideas. I have personally participated as a board
member in drafting several mission statements over the years, and I found
it an agonizing process. So, it seems to me if we were to place the values
agreement at the top of the list as a definitive change in culture, we
would attract more enthusiasm from board members, than asking them simply
to revisit the mission statement, tack on a values agreement. Can you
comment on that idea of putting the values agreement ahead of a mission
statement for existing organizations?



*MM:* Certainly. Thank you for your question. I am not going to assume, but
your question is directed to organizations and corporations that you've
been a board member of?



*Jeff:* Yes.



*MM:* Okay, thank you. Yes, values are the premier motivators, and I use
that consciously and intentionally because values are innate to people—to
humans—and they act as motivators to guide thinking. It is the premier
place to start, to begin—what are your values? Because when you are an
organization that is involved in making a profit, then you must always be
thinking in some way about the end user—the patient, the client, the
individual who will receive the service of this company. You would be
thinking in terms of how they would receive your business, your services,
products, that would be agreeable to them, of course. You would want to
have values across the board in your organization, from the production
lines clear to the Board of Trustees and owners that would guide the
integrity of the organization to produce services that are synonymous with
the highest values of the individual user. It is the best place to start
because you are innately embedded with these values, each one of you, and
it puts that in the forefront of your thinking and is the primary impetus
for developing sound visions, intentions, operational philosophy, and
missions. So, you were exactly right. Thank you.



*Jeff: *So, If I may just jump a little bit ahead, the thought came to me
that we could, as a group of small seeds, collect over a period of time,
published in various places, including the 7corevalues.org website, things
like: “Why every family, business, and organization should *have* a values
agreement.” Or “Why every values agreement should be part of the seven core
values outlined by these papers.” Is that a direction that you would
encourage?



*MM:* Yes, I definitely would. Particularly in any group of individuals who
come together with their own agendas. It is important to have values
agreement, so that the operations, decision-making, and actions that are
taking taken are not what you would call jangled; meaning that there is no
disharmony, that there would be an immediate agreement upon what to do, how
to do it, and why to do whatever that is that you have in mind doing.
Values agreement is essential in the family. It is important that the
grandparents and parents have agreement in the values that they have, which
are then shared with the children. And as the children grow up, they are
taught directly—not just by reference or inference—but directly what the
values of the family are and that they are reminded of this as they conduct
their lives in the family and as they grow up. This is perhaps one of the
best ways of socializing and enculturating children into the larger
society. By doing this, using the best values plus the ethics and morality,
you are preparing these children to become effective, honest, abiding
executives, managers, supervisors, team leaders, and participants in
whatever they do in life. They then begin to set the standard of the work
group that they're in at that time. Thank you.



*Jeff:* So, if we as a group were to try to stimulate people to develop
their own values agreement and collect those in an anthology or collection,
would that be a worthy project so that people could look up and see what
other families have written as a values agreement or what other small
businesses have. Is that a worthy use of our time?



*MM:* Most certainly, and I would go further than that to say that having
an anthology such as that would be a product of an indigenous and literary
search for family best practices. These have been written about by many
people over the centuries, and that they exist in indigenous cultures and
what would be needed to make the learning centers for sustainable families
to be thoroughly effective would be to gather those from various cultures
around the world to point to as the content necessary to develop children
into socially capable, competent, and responsible adults. As you may think,
there should be some commonalities across the social structures of all
cultures, societies, and ethnic groups. This is one of the objects of doing
this research. Your addendum would be the wonderful values agreement that
is found within that research. That would make a good adjunct—a very
meaningful adjunct to that research. Thank you.



*Jeff:* Thank you very much Machiventa.



*Craig:* Good morning, Machiventa, everybody.



*MM:* Good morning.



*7 core values are foundational to social constructs*



*Craig:* Going back to the analogy of building an office building, you
don't try and do it all in a day, and that you start with the foundation. I
was just wondering if you consider that the seven core values are the
initial foundation that needs to be poured before anything else happened?



*MM:* Yes, you are correct, and this would be inherent in the presentation
of social plans to build, revise, or restore a culture or society. This is
why these have been put foremost in this document. All that is developed in
that document is predicated upon the values, ethics, and morality that
emanate from those values. This is the very beginning. Does that help? Do
you have further questions?



*Craig:* Yes, that helps. So, we predicate the rest of the building on that
foundation, and so then we have other parts to build, and I don't have an
immediate, clear concept of which part comes next, but that was what I
thought of must be the first part.



*MM:* Let me expand on that, please. Let us take, for example, the Social
Sciences. And let's extend that to social institutions. It is not that they
are one and the same; they certainly are not, but they are definitely
related. If you took the social institution of education—let's start with
education because it's so vulnerable. If you were going to build a new
culture of education, where would you start? Well, you would start with the
values, and you would start with the ethic and morality as a second step.



You would ask yourselves in your small design team that you're using to
reinvent education as a social institution, you would ask them how they
would apply this to education. And so, you would begin with the
organizational development of thinking about what is the vision for
education, public education, general education, the education that people
need to adequately conduct their personal and commercial business in
society. You would ask: What is the vision for education as a whole. Then
you'd want to get into the intention. As you work through the vision and
the intention, you would still hold in mind those values and ethic and
morality. And so, as you proceed through each one of these phases of
organizational development, you would be testing your statements that
you've written down. Does this honor life? Does this empower life? How does
it assist life in general.? Then you would go to equality. In education, in
your vision statement and your intention, you would want to consider
equality. Is this equality? Is education for everyone or is it just for a
special group? And does it include the disabled—the people who are mentally
competent and capable who may be put on the sidelines of education
otherwise?



As you work through the organizational development steps, you would be
testing each step with all seven values. This is the beginning of
developing socially functional, capable, and responsible social
institutions. Education is a means of multiplying the effectiveness of the
inherent natural potential of each individual cognitively through the seven
stages of human development—that is the mental, emotional, physical,
intellectual, cultural, social, and spiritual. All those factors enter into
your organizational development, but what is unique about this is that once
you do it, it is applicable to all educational settings all over the world.
Now, that's astounding. If you go to Princeton, or you go to Wellesley, or
any college around the world, they will have their own organizational
development and their own values. How would the University of Edinburgh's
statements of vision, mission, philosophy, and intention differ from those
of Harvard, for instance.



They may differ in some ways and may not in others, and so what we want to
do as planetary managers is to create intentional social change that is
progressive, constructive, and proactive. As you can see, stepping aside
for a moment, the efforts of Christ Michael are proactive. He is not
waiting for the happenstance development of your civilization to move
forward. That is much like asking a million monkeys to write Hamlet or to
write the Encyclopedia Britannica. It is impossible. It can't be done. It
won't be done. And so rather than waiting for the inevitable demise and
destruction and loss of this planet’s civilization totally, He has taken
proactive action according to these seven values, ethic and morality to
assist your planet to grow a civilization that becomes self-sustaining and
at peace. I consider him the most eminent, important boss that I've ever
had. He is humane, thoughtful, caring, compassionate, and he doesn't sit on
his hands. He is a worker of the first order and compassionately assisting
the growth of individuals and whole civilizations to mature. Thank you.



*Craig:* Alright, thank you for a great expansion on my original thought.
It's just marvelous. Of course, education is just one facet, and we would
build in the same way in every social institution.



*MM:* Yes, there are approximately 5, 7, 10 basic social institutions that
you could apply this to. And even the peripheral ones need to be reinvented
and revised. And if I may go aside a bit more, media is as yet an
unorganized, undisciplined social institution and has a tremendous loss of
credibility across the board whether it is the *Wall Street Journal* or
whether it is the* Daily Herald*. They all have succumbed to the
commercialism of their product, which is deplorable. So, there is much work
to be done in that field, and were we to encourage a professional
journalist, student journalist, or college class of journalists to invent
professional journalism, that would be a wonderful thing to see. Thank you.



*Craig:* It certainly would. Thank you.



*Social best practices*



*Marthe:* Thank you very much. Thanks, Machiventa. It is the most wonderful
privilege to sit here and listen today. Two questions came to me. The first
one was when you mentioned in summary the three major ways forward in terms
of the learning center for sustainable families, the local design and
validation teams, and processes to re-design our democracy. I was thinking
that from my perspective of working in an African women's organization for
the last 18 years, there are two best practices, and I think one of them
probably came to me through Daniel. The Swansea-Wales model, called
localized digital democracy and participative budgeting, where they start
teaching junior students to learn to make better decisions and to do so
communally, and then finally they link, you know, the crowd source ideas,
best practices in a community, and then they take those community
priorities, decide who supports them, and then they link them to local
budgets. And for me, it has been something that I've tried to interest
other people in at ward level, at static level when I've been in meetings.
I just wondered if you could say whether that and another model—the Poverty
Stoplight—which is a model that focused on family self-diagnosis and family
improvement—I was wondering if these two global practices can be considered
best practices and is it worth our time to try and push these tools to help
us behave better. Thank you.



*MM:* Thank you for your question. First, let me state that there are
parenting best practices. These are what parents do—a father and mother,
husband and wife—what they do in the family setting to raise their
children. These are different from social best practices. Those projects
and procedures you have mentioned would be social best practices. They are
mechanisms by which you can examine the functionality or dysfunctionality
of a community or whatever the body is that you're studying. There needs to
be more of that, and if you take the oldest one that you may be aware
of—the man-to-land ratio—this too is a best practice at the civilizational
level. So best practices can be delineated at those different levels just
as there is a personal morality, societal morality, national morality,
cultural morality and ethics, of course, and even the international global
morality. So, you're headed in the right direction. Thank you.



*Making Daniel’s latest work more accessible*



*Marthe:* Thank you. May I add one more question? You mentioned Hamlet for
instance. My son, who's 12, has recently read a series of Shakespeare for
children that takes about 30 minutes to read from start to finish,
including Hamlet, King Lear, etcetera. And I was wondering if trying to
simplify Daniel's amazing work that's just come out, whether that is
something that's worth doing to try and do it in a format for children of
different ages and young people and people from different cultures with
pictures, so that it becomes more popular.



*MM:* Yes, we would definitely encourage that to be refined for the child
level, whether it is in elementary school, secondary school or a college
level. It can even be simplified to the point of pre-school for parents.
Thank you.



*Geoff:*  Hello, Machiventa. Thank you for an absolutely wonderful
presentation. I did have a personal question relating to how an individual
of moderate education that understands these concepts but [has] no academic
qualifications or real access to government and academia can more
effectively assist in bringing these values to people’s attention in
society in the areas that they move in. I think you've answered most of
that question in your previous answers, but if you'd like to add a little
something to that I'd appreciate it.



*MM:* Gladly. Thank you for your question, and yes, you're right. What we
have striven to do through This One and Avalah is to write a comprehensive
explanation in this book for recovery from…. [JT: the meeting was
interrupted for me by a fire alarm in my hotel room.]



*MM:* Okay. You are correct. The delivery level of this work requires a
certain level of intellectual capability, and it provides a manual that is
in need of revision to be written to the delivery level of those who can
understand just as the question before related to its delivery to
elementary school, secondary, and collegiate levels, and also to pre-school
levels through parental education. These are developments that others will
need to take on as their work that they want to do with us, for us, for
humanity, as This One is not engaged in that production. We have been
limited by This One's capability to express in various levels, which he
seems not capable of doing. He is much like a car on cruise control,
operating basically at a one level of delivery for readers. This is
unfortunate in that some people can understand it easily and other people
will have great difficulty. On the other hand, it is a wonderful resource
for those individuals who would like to re-write it at the level that they
think should be written for the audience that they have in mind. Thank you.



*Geoff:* Well, thank you, thank you Machiventa. That was wonderful. I
wonder if I could just follow that up. Some considerable time ago, I asked
a question around the master Jesus and the Parable of the Sower, some
various interpretations of that anyway, on the mission of adversity and the
spiritual value of disappointment, and you asked me to go away and study
that myself. There were voluminous references to that within *The Urantia
Book*, so I did that. Could I come back with a quick response to that?



*MM:* Certainly.



*Expectations and disappointment*



*Geoff:* Well, to sum it up, I think paper 154, Chapter 2, verse 5, in *The
Urantia Book* which, and I quote states: “Universe difficulties must be met
and planetary obstacles must be encountered as a part of the experience
training provided for the growth and development, the progressive
perfection, of the evolving souls of mortal creatures.” It goes on quite
extensively in a marvelous way, but that was the gist of it. And my
conclusion on that would have been that disappointment arises from
unfulfilled and unrealistic expectations of humans, which are often based
on selfish pursuits, and that disappointment serves to re-educate the human
mind and bring it more in alignment with realistic, should we say, cosmic
expectations?



*MM:* You're exactly right. We appreciate your summation and your insight
into that passage. Disappointment is necessary as it points to the need for
growth. If a person is disappointed, that means they have erroneous
expectations, and if you back that up further, you can take that into
beliefs—that their expectations are based on erroneous beliefs and hidden
assumptions. And if you back that up further, you will probably find that
the individual holds some values interpretations that are erroneous. And
so, when you back that up further, you get down to the seven basic values,
ethics, and morality. And these always provide the final test for
disappointment, unresolved problems, regrets, resentments, and so on. For
the spiritually evolving individual, disappointment is an indicator that
further growth is needed.



The standard that we suggest people hold is the standard of Jesus—Christ
Michael as Jesus. Jesus understood humans thoroughly and completely, and he
understood their disappointment as their need for growth. Was Jesus
disappointed? No, he wasn’t. He understood the situation that was before
him, though he was sometimes regretful of the lack of growth of individuals
whom he loved so much and that he wished and prayed for their growth and
development so that they would be able to fulfill the potential that was in
them. And of course, as you strive to become the master of your life,
you're really striving in a way to become another Jesus in your patience,
your tolerance, your forgiveness, through the growth of your personality
and the growth of your inner spirit—the union of yourself with your Thought
Adjuster. And so that is an awfully high standard, but it's one that is
less than the request and command of *perfection* that the First Source and
Center gave to you, and which was reiterated by Jesus in Christ Michael to
you. Does this help?



*Geoff:* Yes, indeed. Thank you very, very much for that. That's really
filled out my whole understanding, and as I say, there are many, many other
chapters which refer to this, and I certainly commend the rest of the team
and the readers of the transcripts to check that out as they are so
inclined.



*Seeds for the future*



If I may just make another comment, it would be that I think it's essential
that that these studies, as you say, these studies of the social sciences
that have to be reviewed in academia, I don't think we're going to make a
lot of progress until these things are being taught to astute 21-year-olds
in our universities. I don't see it infiltrating government until it's
already been studied extensively within academia. So, is it perhaps
unrealistic of me to expect to see this within my lifetime? I’m now in my
70s. I've been already trying to infiltrate these things into society. I
must say it was really heart-warming to hear Swansea mentioned once again
in these transcripts—as you know, and the fact that you did tend to
concentrate on seeds during your wonderful presentation. So, as you know,
I'm working locally with community groups growing food, and I would commend
all of the people that listen to these transcripts to look into saving
open-pollinated seed and passing it on to future generations so that we can
continue to feed ourselves going forward into the future. But that's a
comment rather than a question, Machiventa.



*MM:* You had one word in your statement about academia. You said, If I can
paraphrase it: Can I expect that I will be disappointed?



*Geoff: *Yeah, I know. I was actually joking. I'm hoping to be able to,
through Vocalize [Vocalize.ai?] and other things, who are already working
within academia, to actually introduce this *moral compass* as it were as a
filter for all of this information flowing in through the internet, through
these digital platforms, and so on and so forth. Without that moral and
ethical filter, it seems to me that it's not really proving very useful.



*MM:* We have had, in our work, to approach the whole of humanity and all
levels and occupations and so on with these materials. Yes, *The Urantia
Book *limits its message to those who are literate and to those who have a
high level of literacy and language skills, and so the message is limited
to a small percentage of the human population. Nonetheless, you must begin
somewhere, and so we begin somewhere in the same way by addressing this to
anyone and everyone who may be concerned about issues of morality,
education, family structure and dynamics, and so on. We will be making this
more widely known in the not-too-distant future. And as the pandemic
progresses, people will become more inquisitive extending their searches to
esoteric sources and not the usual sources of information which may assist
them in their plight. As humankind becomes more stressed by the cataclysms,
the more they will become curious to know how else they might—they as the
human race—might perform and behave. Eventually, people will realize that
the walls are crumbling around them, and that the thought of rebuilding the
social structures that they had will be a thing of the past and that they
must reinvent their societies as a means to recover from the destruction
around them. I'm using construction and buildings metaphorically in terms
of social organization structures and architecture of societies. Thank you.



*Geoff:* Well, thank you, Machiventa for a very, very entertaining,
enlightening, and memorable exchange. I think JT is back now so that's all
the questions that I have this evening.



*JT:* Yes, I’m back. And we’ll go to Rick.



*Rick:* Well, first of all, is it appropriate that I ask or make a
statement about workable educational models at this meeting, or should I
save that for a later time?



*MM:* A later time.



*Rick:* Okay, thank you.



*The Continuing Fifth Epochal Revelation*



*JT:* I have a clarification from Walt on his questions last week on the
“Continuing Fifth Epochal Revelation” and he has joined us today. I’ll read
his amended question: He's talking about the Cosmic Family in Arizona, and
he said: “My amended question would be: “The Cosmic Family, volumes one
through four presents itself as the Continuing Fifth Epochal Revelation
picking up where *The Urantia Book* left off. It presents you, Machiventa,
as the Planetary Prince and leader Urantia’s divine administration on
earth. Would you like to further introduce this Urantia-based revelation to
the group or comment on it?” And I'm going to open Walt’s microphone.



*Walt:* Well, thank you so very much for reading the question. I did have a
question, but it was unrelated to the one that you just mentioned, and so I
would wait for Machiventa to answer the question you just read before I
proceed with the question I have for today.



*Daniel:* This is Daniel. Let me see if I can get that. And that you want a
further explanation of *The Urantia Book* to this group in Arizona?



*Walt:* Okay, yes. I'm feeling within my spirit to drop the question;
however, I will say It just briefly for clarity. The Cosmic Family volume
is a series of alleged revelations that continues, it claims to continue,
from where *The Urantia Book* left off. It also holds Machiventa as the
Planetary Prince of the divine administration on the planet, and it also
gives a full recognition to *The Urantia Book* as the premier source of
reference. And also, the personalities and the cosmology are the same, *et
cetera*. However, there are many new revelations and details I think are
more related to modern times and what the divine administration is seeking
to accomplish in these times. However, my question would have been whether
or not it would have been something you, Machiventa, would want to comment
on or introduce to the group.



*Daniel:* This is Daniel. Thank you. And now I finally understand it. So,
these are a series of books, in other words that are additives or adjuncts
to *The Urantia Book.* Correct?



*Walt:* Yes, it's four volumes. Two volumes are published currently.



*MM:* This is Machiventa. We present these volumes to you as additional
thought for *The Urantia Book, *and as further explanation for the times
that you live in. I will not comment on their authenticity, you could make
that assessment on your own after reading *The Urantia Book*, and to see if
it is consistent, in your beliefs, from *The Urantia Book* as a carry over
to these new volumes. These are food for thought, and we present it that
way, because there are other adjuncts that have been written to *The
Urantia Book* by various people over the last 60 years. Thank you.



*Dissemination of teachings*



*Walt:* Thank you so very much too Machiventa. That is very helpful. And my
question for today is: If you and your team in our physical shoes, so to
speak, how would you engineer the tactical dissemination of your current
teachings and messages—especially the democracy planning for recovery book?



*MM:* Thank you for your question. How do we further disseminate it? There
are many methods now being used. It is this one's Google website—it has the
latest version. It's also available via Academia.edu and LinkedIn.com. It
is also on the BigMacspeaks.life. So, in this way, it will be disseminated
through the internet all over the world. You are leading up to something
that will be revealed to you, to everyone, in the not-too-distant future.
We have dropped one shoe, and the second shoe will drop sometime in the
near future, which will help fulfill the answer to your question. Thank you.



*Walt:* Thank you too, very much, Machiventa. My final question: (I don't
know whether to address it to you or Daniel.) If any of us wanted to write
a paper on approaches to specific problems or a specific community based on
the [Daniel’s] book, do we need special permission to do so, to make either
a commentary or use it to apply for specific scenarios that we can then
publish. What are your thoughts on this type of situation?



*MM:* Thank you for your question. And yes, you would want to relate your
situation to Daniel, This One, who will assist you in how you proceed with
that. We have given this manuscript to everyone. It is in PDF form, so that
it can be disseminated worldwide, and whether people adapt it or not, is up
to them. Hopefully, what is adapted is consistent with the contents of the
manuscript. If you have further questions, please to address them to This
One later on. Thank you.



*Walt:* Thank you very much. That's it for me. I really appreciate your
help here. Thank you.



*JT:* Alright, well, that's all we have for day. Do you have a closing for
us Machiventa?



*Survival of your first global civilization*



*MM:* Yes. You are coming into some of the most challenging days, months,
weeks and years, decades of your life and the lives of your children. It is
always best to have a plan for yourselves, one on survival and one on
continuing existence, and then continuing on to your sustainable lives as
you would want them. We are assisting you in the best way we can to assist
your societies and your civilization to undergo the same process. The only
difference is that no one has brought the survival of civilization to the
conscious mind of 7.3 billion people on your planet. We in our way are
addressing a small portion of the population to use the plans that we have
made for the recovery and for the development of peace on your world.
Civilizations do come and go. It's the first time that there has been a
global civilization on this planet. You as a person and as a civilization
do not want to repeat this process again, do you? Of course not. You would
want to take the proactive stance of engaging your present situation
constructively to develop plans that are permanent and put in place for
your great-great-grandchildren that their living situation, social
situation, and global situation would be conducive to their prospering
success, their enlightenment, and the growth of their innate potential.
This is our hope and this or plan for all of humanity. Thank you.



*JT:* Thank you Machiventa and thank you Daniel.



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