The Galactic Era of Mankind: Engaging the Transition to Oneness

By Ricardo Peres

The Galactic Era of Mankind: Engaging the Transition to Oneness is a book aimed at priming the reader for the new era looming on the horizon. It is a broad critique encompassing a variety of subjects and issues, including a number of long forgotten ideas and deliberately hidden information whose absence in contemporary society, not without irony, spells out the painful systemic breakdown now in progress. The book is 90,000 words long, containing over 200 items in its bibliography.

 

The author discusses "the full deck of cards": spirituality, the sciences, religious dogma, the occult, technology, history, extraterrestrials, propaganda, ethics, law, media, mysticism, aesthetics, politics, war, and government. More importantly, the author examines how these subjects relate to each other. By contrasting notions, establishing links, and correlating ideas, new means of interpreting experience are created. Upgrading one's mental attitude is both urgent and indispensable for a successful transition to the galactic era. This is the central objective of the book.

 

The Galactic Era of Mankind is a journey to a past that you were never told about, which for that reason can change your outlook on the future. At the same time, it is a journey inward that reclaims the power of virtue and self-realization, dealing with the redemption of free will and spiritual knowledge (gnosis). At bottom, the book is a quest for the purity that symbolizes the heroes of mankind, their message and lasting power. That is where we find both the inspiration and the tools to face our own transformation as spiritual beings.

 

The ideas of Plato, the music of Beethoven, the nonviolence of Gandhi, the clarity of Averroes, the numbers of Pythagoras, the muses of Friedrich Schiller, the clairvoyance of Nikola Tesla, the holiness of Jesus, the courage of Alexander of Macedon, to cite but a few of the exponents discussed in the book, are revealed to be expressions of a same set of instructions whose purpose is to free the human individual from ignorance and fear. One can hardly think of a more timely message.

 

After all, the Internet has by now shown to everyone that the world we knew just one generation ago has crumbled. There is no credibility left because the corruption is ubiquitous. Simple as that. Everyone knows it and even those affected by cognitive dissonance can feel it. The world we knew is gone; it passed. Sure, you can still feel it, like the amputee feels a phantom limb. So, what comes next?

 

Most people believe that something huge and never before experienced is upon us. So, what is it? The Apocalypse? The Second Coming of Christ? The end of times? Ascension? Judgment Day? Revelation? The Great Awakening? Admittedly, each one of these events is supposed to change the order of things and purify the world. Yet, none of them depicts the kind of world that awaits us afterwards. Meanwhile, the aftermath of the event is the aspect that really matters to us, is it not?

 

What, then, will follow the so-called Apocalypse? The galactic era of mankind is the answer. Our race is about to begin a transition from a planetary to a galactic status. Make no mistake, we are before a massive shift that calls for a radical recalibration of mindset.

 

The book starts by making a review of things past. How exactly did we get into such a deplorable state of affairs? Following a fair degree of reckoning, the main themes are introduced and developed. In the end, the courage to recognize and correct mistakes can affirm our commitment to learning anew, seeking the clarity that we need to face the transition ahead with serenity and confidence.

• Language: English
• Publisher: Ricardo Peres
• Release date: Feb 16, 2023
• ISBN: 9798215670484

Ricardo Peres

Ricardo Peres was born in 1966 in São Paulo, Brazil. A concert pianist by training and a freethinker by nature, Ricardo Peres began piano studies at the age of 7 and launched his concert career at the age of 16 performing Beethoven's piano music on live TV (TV Cultura, Brazil, 1982). The pianist made his debut recording two years later, in 1984, subsequently moving to the USA to continue his music studies. He attended Arizona State University, graduating in 1990 and establishing residence in Canada thereafter. In the following years, he released five more recordings and also performed in several concert series in both North and South America, mostly dedicated to building new audiences and creating greater access to classical music. In addition, he received the Alberta Literacy Award of Merit from the Alberta Association for Adult Literacy (AAAL) in 1993 for his role in supporting literacy in that Canadian Province. Ricardo Peres would later serve as Parliamentary Secretary at the National Congress of Brazil from 2010 to 2012, during which time he endeavored to elaborate cultural policies as well as strategies to fight government corruption. The pianist quit concert appearances in 2012 in order to dedicate his energy to teaching and lecturing, also developing pioneering work in the fields of neuromusicology and electromusic therapy. The Galactic Era of Mankind is his first book.

Book preview

Introduction

If you look up myth in the dictionary, here is the first definition you will find: A usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.

Isn't that a little indeterminate for a definition? What do words like usually, ostensibly, a people, a belief, and a natural phenomenon tell me about myth? Mind you, this is an ostensibly good dictionary (Webster's dictionary).¹

Let's see the second definition of myth given by the same dictionary: A popular belief or tradition that has grown up around something or someone.

This one is even more indeterminate: a popular belief, something, and someone. Whatever, whoever, one of these days, etc. But where is the definition? So far, all we got are indefinite articles (a this; a that), indefinite pronouns (some of this; some of that) and adverbs.

But let's not give up. Here is still a third definition proposed by the same dictionary: A person or thing having only an imaginary or unverifiable existence.

This one seems to be an attempt to define myth as an imaginary entity which does not really exist and yet can be either a person or a thing. But once again, what exactly are these people talking about?

Finally, here is the last attempt from Noah Webster's lexicographical heirs: "The whole body of myths".

But if the existence of a thing can be neither verified nor defined, what to say about the whole body of such things?

The definitions of myth we have just seen serve to illustrate how far from ourselves we presently find ourselves. We have been severed from our roots and legacy; for our heritage is found precisely in the traditional stories of ostensibly historical events. And the belief around something is actually about the experience of someone, who happens to be the hero. Moreover, rather than having an imaginary existence, myths live in the imagination of every generation. This is the reason heroes never die; rather, they become mythological figures. In a word, the hero is the spearhead of mankind.

Mythos means speech in Greek, or utterance, or information delivered by word of mouth.  It is speech in the sense that the Upanishads, the gnostic teachings, and the sermons of Jesus are all speech. And so, we are basically talking about orally transmitted instructions containing spiritual knowledge (gnosis); true knowledge since it survives the constant onslaught of time.

Mythology will tell you the full story, and perhaps that has something to do with the vagueness you get when you ask the official gatekeepers of history, such as Noah Webster and his clan, for a definition of myth. I know it is a dictionary and not an encyclopedia, but still, one can hardly find a more indistinctive definition among dictionaries. Were you able to draw any meaning from it at all? On the ther hand, if you ask Carl Jung about myth, you will get a whole book written in clear language.²

Like a repository of collective wisdom that spontaneously springs in every age, everywhere, myths provide the interpretative means for people to navigate the plurality of natural phenomena; the mystery and hazards that appear on the way. Myths endure because they are useful. They give you a picture of the world with you inside it, like a portrait of your station in the universe. They offer a realm that integrates all things into a macro-micro framework that has a due place for everything, not least the individual human being.

Myths³ tell about the functional links among apparently distant and/or unrelated events in spacetime by unveiling the formal patterns that explain root-level behavior. These patterns are universal in nature since everything is ultimately governed by the same granular components and forces operating at root-level.

So, the aesthetics of myth brings about a matching game – a broad conversation involving unsuspected parties in search of coherence. As patterns of force and design find their match, lo and behold, it turns out that planets and stars have consciousness just like we, trees, and butterflies do.

Incessant rhythms arrest and impose a permanent state of becoming on all that exists, bringing myriad forms together into one integrated system by establishing the correspondence of magnitudes among planes and dimensions. A shared environment is thereby created. The experience of the individual is therefore rendered integrally as he grows aware of the forces of nature operating equally within and outside of him, and under the same rules. He now fits in the world where he lives.

The matching game of patterns supporting the mythic cosmology is not hard to identify. It begins with time itself. Consider that man becomes aware of time only because the world around him changes. Things move from one place to another; they evolve from one stage to another. In other words, a timeless world is a world without movement, contrast or reference points. In a place where all is white, white is all you see. What could possibly be realized in such a place? On the other hand, there is a world for man to actualize once time emerges, for it brings change expressed in terms of patterns and cycles. Now it is possible to get involved.

And so, at one point in the story, man realizes the recursive patterns and structures of nature, the periodic movements and events that keep time all around him. The movement of celestial bodies become instructive and the first star charts ensue; eventually, calendars are set by observing the Moon and the Sun (lunisolar calendar). Over time, the seasons, food production, reproductive cycles, community rituals, and daily routines, being cyclical occurrences experienced in relation to each other at different time periods, would be progressively managed by man in terms of numbers. By abstracting the ratios among the various time periods, man could then anticipate the order of events. And so, science arose from the conscience of time.

Further in the journey, the decimal numeral system emerges out of his fingers, signifying a tremendous abstraction that would help him to expand his power to interpret and deal with the forces organizing the natural world. Man would thereafter broaden the scope and extend the term of his actions with ever-growing confidence, scientifically. As a consequence, the world would become an increasingly larger part of his consciousness and culture over time.

So, now that we have a basic idea of what myths are about, try reading the dictionary's definition once again and let it sink in for a moment.

In essence, what we see around the world today is the residue of a civilization that has been long deprived of mythology. People are generally starved of myth, in a state of deep mental confusion squarely because they are unequipped to satisfy their own spiritual appetite. In a word, man lost the way once he lost touch with the heroes pointing the way, and now there is a deadly rupture between man and world. Meanwhile, without man's mythic heritage there can be no integrity in the world of mankind; without whole knowledge there can be no truth. Once you lose the mythic vocabulary, you lose the sciences, the arts, the laws, the institutions, and, finally, you lose yourself. Only dogma remains.

Without the mythology track system, everything slides. You end up in a place where discernment and deliberation are not assumed to be necessary; the way things relate to each other is not taken into serious consideration. In all, the synthesis of information is never accomplished, which means that knowledge will not manifest itself. Instead, anything will be quickly relativized and conveniently justified. Soon, anything goes, literally. To no one's surprise, you are left with dogmatic thinking and the caprice of a grossly unsophisticated population. Whenever myth becomes irrelevant, you end up with barbarians, not wise men. You get Attila,⁴ not Beethoven.

Let's take a look at the issue from another angle to get a more personal understanding about the cost of having lost our mythic heritage. Imagine we ask one hundred people: Do you want to be happy? Surely we can agree that everyone will answer yes to that question. Naturally, if you want to be happy, it means that you are not presently happy, clearly expressing that happiness is in the future. So, the next question is: Why are you not happy, if that is what you want? Unlike the yes in unison we heard before, the answers now are as polyphonic as the number of people answering the question.

Why? Is happiness that elusive? Or perhaps, could it be that people look at the issue from an impeditive standpoint? What if one's idea of happiness is incompatible with the actual experience of happiness? Indeed, how would one know the difference, anyway?

Make no mistake about it: if I want to be happy, I have to be first of all. Once that is achieved, I get to discover by experience that predicating my state of being is a subtractive thing to do. I then learn that my state of happiness resides in being, period – no less and no more than being. Where else could it be, really? At this point, I realize that to be happy is not something that actually exists.

Let's take a closer look at it. Being is something that exists in the now. Think of now as an independent domain inside time, if you will, with no beginning and no end, where your permanent state of happiness can manifest itself out of the fullness of your being, without restriction or exception. Yes, there is the next instant, but there is no such thing as the next now. There is only now.

Additionally, consider that nobody, nothing can exist apart from the energy that forms and transforms everything at every level. Everything is entangled right now, interconnected, and neither the experience of being nor the idea of happiness is consistent with a ruptured state of mind, and much less a condition of isolation, for one cannot be and be cut off from the world at the same time. How can I be while disconnected from the grid that maintain beings? 

It should be clear that the quality of our personal experience depends on how we relate to the world and the people sharing it with us. For example, if you sit on a park bench and watch a group of children at play, you will witness pure self-regulating flow. With a few swings, seesaws, slides, merry-go-rounds, tubes, a ball and space to run, children will show you how to change time into a timeless flow. And that is where real power resides, for there is no personal experience superior to the flow state of mind.

Take that to be a valuable lesson about myth, and particularly about the aesthetics of myth. In children at play you have spontaneity driving the experience of flow and enjoyment, instead of change driving the experience of uncertainty and anxiety. When you flow with the world in the here and now, there is no room for anything other than being.

A playground is an interface that lets you create means of expression, invent games and systems that generate a flow state. It can be children at play, scientists in a lab, a music band, or a troupe of actors; a chess board, a set of equations, paper and pencil, etc. In the act of playing, your content becomes the content of a timeless flow. You are then in the now.

When that happens, the contingency of time and the restriction of space are no longer a concern. In fact, as we will see in Chapter 5, they represent the very delimitation from which flow is created to let you be your authentic, permanent and happy self. At last, the flow state is the answer we all seek.

In contrast, think of a typical business office environment. Everything is divided, separated, compartmentalized, discriminated, grouped and classified. Everyone responds to the tick-tock of the clock, mechanically, paced by a metronome forever stuck at 60 beats per minute. Everyone has a security ID badge and cameras film everything 24/7. People are strictly monitored so as to meet company targets, gain efficiency, and make money.

Where is the flow? What happened to being?

At the end of the day, the corruption of the myth interface equates to the corruption of the play interface. The world has become obstructive, averse to integration and flow; inhospitable to community and participation. At the same time, division and stasis are prized, normalizing isolation and robotic obedience to government authority.

The unsurprising result is the technocracy, or rather the techno-tyranny which, like it or not, practically all of us have accepted by merely having a cell phone, a bank account online, etc. Sadly, along with such conveniences we got the moral cesspool that flooded the planet under the aegis of debased political and corporate actors with a vile, predatory, and openly satanic doctrine, as we will se in the chapters that follow.

But how exactly did we get here? This is a question that cannot go unanswered. We need to understand how we got into this lousy situation so that we can get out of it. This is a bad place to be!

Clearly, the factors that brought us to the present situation are many. But it must be emphasized from the start that vigorous large-scale covert efforts have been traditionally made by a shady elite to maintain age-old, corrupt-to-the-bone power structures of control around the world – all done out of public view.

Arguably, this has been the primary factor behind our troubles from the start, especially because secret operations to cover up terrible crimes at any and all cost have for centuries been routinely carried out. From the operational standpoint, we are demonstrably talking about a global mafia.

By way of illustration, let's take a well-known event from the recent past. The implosion of the WTC towers⁵ and Building-7 in NYC on September 11, 2001, was in truth a successful effort to destroy incriminating evidence against members of the global mafia and concurrently propel the war machine, the brainchild of the so-called elite. Besides golf, horseback riding, bridge and board games, these folks also enjoy a game called Hegelian dialectics of manipulation of political resolution, which you might have heard about. After all, war has always been their business. The 9/11 attacks represent but one of many acts of war perpetrated by the global mafia against nations in the last many centuries, as we will see in Chapter 3.

A tragedy in itself, the collapse of the twin towers is also a metaphor for a collapsing civilization, or rather a sign of it. Indeed, the Internet has by now shown to everyone that the world we knew just one generation ago has crumbled. There is no credibility left. We have learned too much about it! Who trusts government? Elections? School boards? Do you know of anyone (other than criminals) who says nice things about lawyers? What does that tell you about the legal system? How about the banks and corporations? Health industry? After Covid? You can go on and on – churches, industries, institutions, and especially the news media. All trust is gone because the corruption is ubiquitous. Everyone knows it and even those affected by cognitive dissonance can feel it.

So, what comes next? Most people, including myself, believe that something huge and never before experienced is upon us. So, what is it? The Apocalypse? The Second Coming of Christ? The end of times? Ascension? Judgment Day? Revelation? The Great Awakening? Admittedly, each one of these events is supposed to change the order of things and purify the world. Yet, none of them depicts the kind of world that awaits us afterwards. Meanwhile, the aftermath of the event is the aspect that really matters to us, is it not? 

The end of something means the rearrangement of something. In fact, this is a process that we can witness in every single change that occurs in and around us, if only we observe it, for transformation is all there is. And so, the end of a given form necessarily implies the beginning of a subsequent one. Why would it be different with regard to an era?

What, then, will follow the supposed Apocalypse? I say, the galactic era of mankind. Our race is about to begin a transition from a planetary to a galactic status.

Make no mistake, we are before a massive shift that calls for a radical recalibration of mindset. That is why I wrote this book: to assist the reader in transitioning to the new era. It is a broad critique encompassing a variety of subjects and issues, including a number of long forgotten ideas and deliberately hidden information whose absence in contemporary society, not without irony, spells out the painful systemic breakdown now in progress.

We will discuss the full deck of cards: spirituality, the sciences, religious dogma, the occult, technology, history, extraterrestrials, propaganda, ethics, law, media, mysticism, aesthetics, politics, war, and government. More importantly, we will examine how these subjects relate to each other. By contrasting notions, establishing links, and correlating ideas, new means of interpreting experience can be created. Upgrading one's mental attitude is both urgent and indispensable for a successful transition.

Before we begin our thematic discussion, however, it is essential to review some of the choices that were made in the past so as to understand, first of all, how exactly we got into this deplorable state of affairs. We simply cannot afford to repeat whatever errors we have made, not to mention that one learns by making (and correcting) new mistakes, not old ones. A fair degree of reckoning is therefore vital. In the end, the courage to recognize and correct mistakes affirms one's commitment to learning afresh and, at last, achieve the mental clarity to engage the transition ahead with serenity and confidence.

Notes

Merriam-Webster, Inc. is an American company that publishes reference books and is especially known for its dictionaries. It is the oldest dictionary publisher in the United States, founded in 1831. Merriam-Webster, Inc. is an Encyclopaedia Britannica company.

C.G. Jung, Jung on Mythology, Edited by Robert A. Segal, Princeton University Press, 1998. ISBN 978-0691017365.

To investigate the subject further, see: Joseph Campbell, The Historical Atlas of World Mythology, 1983. ISBN 978-9991499611. The Historical Atlas of World Mythology is a multi-volume series of books by Joseph Campbell that traces developments in humankind's mythological symbols and stories from pre-history forward. Campbell is perhaps best known as a comparativist who focused on universal themes and motifs in human culture. He first conceived of The Historical Atlas in the late 1970s as an extension of his works, The Mythic Image and The Masks of God.

Attila, byname Flagellum Dei (Latin: Scourge of God), (died 453), king of the Huns from 434 to 453 (ruling jointly with his elder brother Bleda until 445). He was one of the greatest of the barbarian rulers who assailed the Roman Empire, invading the southern Balkan provinces and Greece and then Gaul and Italy. See full article: https://tinyurl.com/yc5mhsj5.    

For details concerning the implosion of the WTC towers and Building-7, see: Ted Walter et al., World Trade Center Physics, Architects & Engineers for 9/11 Truth, September 2016; https://tinyurl.com/bdh93svn. See also: Steven Jones et al., 15 Years Later: On the Physics of high-rise building collapses. Europhysics News 47 (4):21-26, July 2016.

1. How Did We Get Here?

In Decisive Treatise and Epistle Dedicatory , ¹ the great Andalusian polymath and jurist Averroes (1126-1198) pointed out that demonstration does not differ from the Law (DT, 12). Essentially, he argues that since the Law is true and calls to the reflection that leads to the cognizance of the truth, demonstrative reflection cannot differ from the Law because truth does not oppose truth, but rather bears witness to it.

Averroes' body of work is full of such observations and insight. He understood that reason, truth, and laws need to work together as interdependent variables if you want to live in a functional society. Averroes was deeply aware of the social cost and political danger of irrational laws, having studied Aristotle in depth and written extensive commentary covering nearly the whole Aristotelian corpus. In fact, he is greatly responsible for linking the Greek philosopher from antiquity to the generation of St. Thomas Aquinas (1225-1274) in the following century.

(For the record, St. Thomas was not a fan of Averroes' commentaries on Aristotle, but then again, he was not well versed in Greek, either. Also, being a member of the Roman Church, he apparently had a problem with the Moor. We all have our issues, after all, but let us not be detained by small talk about great minds.)

Now, we have seen the words of wise men fall on deaf ears more often than not throughout history. Sadly, that was confirmed in the case of Averroes and the time-tested wisdom he had to offer. What a chance we have missed! Eight hundred years later, we have an entirely dysfunctional society. Truth, reason, and law are hardly detectable and never seen together nowadays. Instead, we have mental confusion and a lot of noise.

In this environment, communication and behavior are both doomed to remain inadequate – there is no convergence of minds, no accord. As a result, we get to witness the judicialization of politics while the citizenry slides into obedient madness.

There is no information in the middle of the noise. Yet, people think they are communicating. No, they are not. Not with family, not with friends, and certainly not with government. There is no clarity, only aggravation. The verses of wisdom that once brought people together around the fire are gone. Instead, error and pride paired up to set the streets on fire as a way to manifest insanity. This is the modus operandi of contemporary society. Overall, you need only hear the noise surrounding you to confirm it.²

Not surprisingly, people actually manage to get accustomed to a random, chaotic environment. Brain plasticity is a bitch because it cuts both ways: dopamine surges in vice and virtue alike, hence rewarding and reinforcing whatever behavior you habituate.³ It is truly amazing to see the aptitude that human beings have to conform to different circumstances, even the most extreme and senseless ones.

Sure enough, one's habits inevitably becomes as chaotic as one's environment given that we are a product of our environment. That explains the chaotic habits we witness in urban life. Technically, the notion of random cycles implied in chaotic habits is a contradiction, but the contradiction explains itself since man has become disorder itself. Uprooted, he mindlessly declared war against himself, undermining his self-interest and mental order with dogma, pills, and diversion at every opportunity. 

Chaotic habits are acquired when the individual subscribes to a given program out of the many ones offered by society, known as social roles, all of which are supported by a single operating system, read: there is a single agenda. Social life is thereby arranged into dynamic discrete hubs, whose purpose is to keep people busy yet contained in compartments – productive detention centers, effectively speaking. The system conditions you by fragmentation. That is to say, it fragments you emotionally, intellectually, and socially so that you can fully enjoy a neurotic lifestyle of chaotic habits. Children are detained in schools, the elderly in assisted living facilities, hospitals and asylums, and everyone else is one way or another detained by a job to finance the penitentiary compound.

People actually have a choice and could leave the compound, but they fear losing what they have, and mechanically proceed to follow the rules. Being unequipped to act on the choice to leave, they stay and act out a script supplied by employers whom they have never seen, but who pay them a salary to act. Generally, people conform because they fear a number of possible consequences of nonconformity, like losing a job or friends, losing people's respect, being ridiculed, left out, etc. Nothing inhibits a person's initiative more than the fear of loss. In fact, fear is a tremendous way to consolidate obedience, as 20th century communist leaders such as Joseph Stalin (USSR) and Mao Zedong (China) knew only too well. 

Like fish that cannot live out of water, the majority of people have been immersed in fear for generations and cannot conceive life without it at this stage of the game. Fear addiction is real, just like chaotic habits are real. Sadly, these factors knit the experience of most people on the planet these days.

Consider that strategies to instill fear in the enemy are as old as war itself.⁴ In recent times, fear has been widely employed by the mass media on behalf of secret military programs since WW2, a process that continues to this day. As a matter of fact, fear has become the main attack weapon in the information age. Objectively, techniques to induce fear are used because they are reliable. Fear blinds the mind and can make you accept a reality devoid of reason or common sense. It molds your brain to obey.

As a result, we ended up with mental confusion and pain on a large scale. You then hear cries for help coming from fear addicts all over the place, triggering a standing army of expert assistance that takes the stage, or rather, the screen. There you have insurance agents, lawyers, government officials, and medical doctors with a service to protect you here, a new diktat there, and a blue pill to keep you docile. The more you fear, the more money they make. Logically, the compound's financial managers will reinvest in fear and keep the membership climbing. It works.

Notwithstanding the size and power of the social structures built upon fear that today control the population of the whole world, the fact is that fear does not exist as an entity, but you are made to think that it does. Simply put, that is a lie. In reality, fear emerges in the company of a fearful source which, presumably, poses a danger or a threat. Moreover, you do not think about fear when it occurs because you are busy getting away from its source. Remember that you are efficiently designed to act without thinking when danger is near, and that is why fear moves your blood from the thinking brain to the fleeing brain, and also to the legs and arms so that you can run and/or fight better. Bottom line: fear does not exist by itself.

But fear addicts have a lot of imagination, albeit misguided. That being the case, they create plots and scenarios that happen in the future. People eventually die, things go wrong, and cars crash, which naturally represent a fraction of the number of people who remain alive, things that go right, and cars that do not crash. What are the odds? they torment themselves as they proceed to plan the future and buy insurance of all kinds. In all, fear addiction is a lethal combination of drug and gambling addiction.

When