Is there indeed a ‘Swissindo Trust within the United Nations?’
Here is the back story. Please share what you know.
‘It is a fundamental tenet of prophetic scriptures that ‘the meek shall inherit the earth and shall delight themselves in the abundance of peace.’ (Genesis 1:26, KJV). Perhaps only a royal house that knows first hand what it is to be disenfranchised, to see its treasure steered directly away from the people it wants to help, is properly equipped to tell the story that follows.
MR.A1.Sino.AS.S“2” .IR.Soegihartonotonegoro,ST presents his kingship in a manner that has been traditional for Indonesian tribal royalty for the past millennium. He calls himself the 681st King of Kings, a reference to his lineage. He also calls himself ‘M-1’, a title with significant meaning. M-1 is the designated hereditary trustee all of the precious metals that are locked in vaults or buried throughout the Indonesian Archipelago.
The notion of kingship is woven into Indonesian history, and this was fully acknowledged by colonial powers who dominated the people of the islands. The Portuguese, and then later the Dutch—and still later the Japanese and British—all recognized the indigenous royal houses and the kings of the archipelago. Mr. Sino.AS’s relatives retreated into an elegaic and privileged world from which they developed the concepts that they now offer to the One People.
The Swissindo Trust was created in order to consolidate the regular disbursement of funds to 25 countries via the United Nations Organization. The King always intended good uses for the gold-backed funds of the off-ledger global accounts. In his writing, Mr. Sino.AS advocates for human rights, gender parity, justice, and prosperity for all. However, the King of Kings has not been pleased with the results of Swissindo’s funding program to date. He has seen the funds that he has underwritten go to warmongering and rapacious economic systems. For a long period, he has been waiting on the right moment, the right opportunity, to return possession of the global accounts to the One People. Now he declares that the funds are in place to accomplish a significant global paradigm shift.
I researched these ideas in order to make sense of my own involvement in the Swissindo project. We could call this a white paper, an investigative report, or an opinion piece. It’s all of these. I write this as an invitation to dialogue between myself (a westerner with only a generalist’s knowledge of eastern cultures) and my colleagues, among whom I include all people who have a committed and sincere interest in this material. The only reasonable way to read this analysis is by suspending, momentarily, the order of things as we usually know them: this discussion needs to be read on terms under which every human on earth is regarded as having equal (and very substantial) value. If you can’t get your head around that idea, I recommend that you stop reading now. If you’re still with me, I invite you to follow my exploration of Swissindo’s mission as Mr. Sino.AS presents it.
It has proven challenging to locate English-language studies of the ancient eastern history of banking from an Asian point of view. I rely in part on a document called ‘The History of Banking – An Asian Perspective’. This is a presentation of data concerning the history of the off-ledger banking system that currently supports the global economy. The document’s author is unknown to me; I’d be pleased to have their name and contact details if a reader can provide them. With respect to the ‘History of Banking’ as a reliable source, one caveat: I do take issue with the author’s promulgation of racial and ethnic stereotypes. I urge readers to discard these views in favor of religious ecumenicism and tolerance for others regardless of race, heritage, or ethnicity.
I also note that much of this paper relies on material drawn directly from Wikipedia. As a source, Wikipedia be updated in real time by any of us. In this way we can all learn from one another. If this is our entry point into creating an Akashic Record of the relationship between Mr. Sino.AS and Indonesian history, so be it.
Indonesian notions of kingship are unlike western notions. There is less hereditary hierarchy; titles are created and then populated by different people in sequence as circumstances demand. The concept of the Javanese kingdom is a mandala, or a centre of the world, in the sense of both a central location and a central being, focused on the person of the king. Javanese kingship is a matter of royal-divine presence, not a specific territory or population. People may come and go without interrupting the identity of a kingdom, which lies in the succession of semi-divine kings. Javanese kingship is not based on the legitimacy of a single individual, since anyone can contest power.
The early kingdoms of the island archipelago have metaphysical origins. As Swissindo’s International Trust Officer, Mr. Sino.AS acknowledges this by describing himself as ‘Trusty Prasasty Dynasty’: Mr. Sino.AS represents the dynasties inscribed on ancient monument stones. By way of illustration, the Kutai Dynasty on Borneo produced the earliest known inscriptions in Indonesia: seven stone ‘sacrificial posts’ are inscribed in an Indian script: ‘A gift to the Brahmin priests’. The script dates from the 4th century, when Indian traders arrived on the islands of Sumatra, Java and Sulawesi. The earliest known inscriptions on Java island were produced by the kingdom of Tarumanagara, not far from modern Jakarta, between 358–669 AD. Written records of kingdom’s existence are inscribed monument stones, called ‘prasasti’ in Indonesian. A prasasti written in 5th century Sanskrit (and found in a riverbed) reads:
“This is the print of the foot soles of the very honorable Purnawarman, the king of Tarumanagara who is very brave and controls the world.”
Located nearby is the Prasasti Kebon Kopi I, also called Telapak Gadjah stone, with an inscription and the engraving of two large elephant footprints. The inscription reads:
“These elephant foot soles, akin to those of the strong Airwata (elephant, which God Indra used to ride), belongs to Tarumanagara King who is successful and full of control.”
Swissindo’s documentation also refers inspirationally to Majapahit, a vast seagoing empire of the fourteenth and fifteenth centuries. According to a 1365 source, Majapahit had 98 tributaries, stretching from Sumatra to New Guinea and consisting of present day Indonesia, Singapore, Malaysia, Brunei, southern Thailand, Sulu Archipelago, and East Timor. Little physical evidence of the empire remains, so historians rely on an old Javanese epic poem written during the Majapahit golden age. Some scholars have considered that the historical record of the empire may be “not a record of the past, but a supernatural means by which the future can be determined.” Yet other historians note that the list of rulers and details of the state structure show no sign of being invented.
Mr. Sino.AS is himself from Cirebon. The Sultanate of Cirebon, on West Java’s north coast, was founded in the late fifteenth century. Throughout the sixteenth and seventeenth centuries, the sultanate thrived as the region’s center of trade and commerce. In 1667, the sultanate separated into four royal houses, and today there are four kratons (palaces) in Cirebon; all descendants are remnants of the Cirebon Sultanate.
The Indonesian royals’ metaphysical sophistication is noteworthy. Historically, their ideas about how to live equitably in community draw from a global mosaic of philosophical and spiritual traditions. This is true of Mr. Sino.AS’s invocation of Pancasila (or, in English, the ‘Five Precepts’) in his writing about the implementation of ‘Pancasila Economic Dynamics Changes’. Pancasila describes ‘the Buddhist code of ethics, commitments to abstain from harming living beings, stealing, sexual misconduct, lying and intoxication.’ These are guidelines only, to steer us to good behaviour, keeping always in mind that the One People are now free to choose their actions for themselves, as long as they stand in full responsibility and liability for those actions.
In his publicly available correspondence and proclamations, Mr. Sino.AS thanks representatives of the One People’s Public Trust for generating new, good content on behalf of ‘the world’s richest and most powerful families and subfamilies’. Referring to the ‘Big Five Continents’: Asia, Africa, Europe, America, and Australia, the King of Kings presents his own CVAC plans. He wishes to explain the source of his legitimate authority over the off-ledger global accounts and the ‘Infinite Bank Statements’ that are produced by audit and which have historically been presented to the World Bank and the Committee of 300, under the auspices of the United Nations. Mr. Sino.AS wishes to proceed differently now.
The sovereign beings who comprise the One People of Earth are all, equally, the beneficiaries of a divine trust. Here’s how this idea is presented in the Christian bible:
‘And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.’ (KJV, Genesis 1:26)
Each of the One People has a sovereign right bequeathed to them as a beneficiary of the Trust that is life on Earth. This sovereign right is bequeathed to the people by God the Creator. It is the responsibility of Trustees to make certain that the One People receive this bequest. The biblical definition of a bondservant is one who chooses to serve his master until death. The Swissindo Trustees have sworn themselves as bondservants to Mr. Sino. AS and also to the Creator; each Trustee has sworn an oath and bond to be answerable to Source and to the beneficiaries of the Public Trust 1776. This bequest was not made to corporations or governments: only to the people.
In honor of Mr. Sino.AS’s birthday on June 2nd, funding for a global debt jubilee is to be ceremonially presented to the CVAC called ‘Neo the United Kingdom of God Sky Earth’. The first initiative of this CVAC (Creator’s Value Assistance Center) is to allocate funding for a global debt jubilee to the to the One People. Members of the God Sky Earth CVAC will feel that they wish to join it on account of its initial attractiveness and its ongoing high level of integrity. Other members of the One People will join other CVACs, or create their own. The CVAC model of governance, in my reckoning, exists entirely under the stewardship of the One People and it is non-coercive, notwithstanding that the God Sky Earth CVAC will have its own military.
I have been publicly mocked for taking this stance, but I’ll take it regardless: no being will be harmed.This calls into immediate question the meaning of ‘harm’. These are the parameters defining my own thought experiment: no being will lose their personal possessions or their home; no physical or metaphysical harm to any being is acceptable; no retributive punishment is acceptable. I do not mean that no being shall be detained comfortably in custody for some short period of time if they cannot stop themselves, under their own recognizance, from harming others. I find myself thinking of the ‘Truth and Reconciliation’ model here. I invite discussion on this subject.
We are likely participants in a revolutionary moment that is universal in scope and scale. If so, then this is an entirely new kind of revolution. We are waging peace. If we wage peace properly, an old and bloody order will give way without a shot being fired. As he describes it in his own writing, Mr. Sino.AS seeks to turn the existing understanding of ‘New World Order’ inside out, in order to repurpose it for service to the Light.
Wikipedia: History of Indonesia
Wikipedia: Five Precepts (Pancasila)
Wikipedia: Akashic Records