Projects of The Galactic Research Institute - NOOSPHERE 2 - Regeneration
Projects of The Galactic Research Institute - NOOSPHERE 2 - Regeneration
Projects of The Galactic Research Institute - NOOSPHERE 2 - Regeneration
Noosphere II
When it is said that "noospheric pollution is the source of all pollution," we are
speaking of the role of the human thinking layer in the whole system scheme of the
planetary design. This design constitutes an evolving dynamic. By bringing the
noosphere into a discussion of the biospheric crisis, we are recognizing that unless we
bring our minds to bear on the meaning and nature of the noosphere that we will not
solve the biospheric crisis. First of all, this means recognizing the impact of the human
thinking layer on all of the evolutionary and dynamic biogeochemical cycles of Earth's
system.
"BE WORRIED. BE VERY WORRIED." The April 3, 2006, Time magazine special
report on global Warming cover story shouts for your attention: "Climate change isn't
some vague future problem - it's already damaging the planet at an alarming pace.
Here's how it affects you, your kids and their kids as well."
The way Time pitches this story you would think climate change was the villain,
thereby deflecting attention from the idea that global warming might be a function of
noospheric pollution. The damage emanating from human depletion of
resources and consequent emission of greenhouse gases would not have
come about if the human thinking layer - as the noosphere - had not first
engineered the concepts of machine technology, and the fossil fuel
consumption or atomic energy required to operate this vast
complex, the technosphere. We must understand that the distinguishing
feature of the human element in the biosphere is the capacity to
simultaneously evolve and then participate in the thinking layer of the
planet, the noosphere.
Without understanding the meaning and evolutionary purpose of the noosphere as the
self-reflective mind or mental layer of the planet, we will not truly comprehend the kinds
of solutions necessary to reestablish a viable future for the planet. As P. R. Masani
points out, thus far," the ecological movement falls short, the common stumbling back
being the neglect of the noosphere." This is very much to the point. Just as most
humans are barely conscious of being a functioning - or malfunctioning - member of
the biosphere, even fewer are aware of participating in a collective mental field called
the noosphere.
This noosphere is the mental field that we take for granted as the psychological
environment common to all. This unconsciously enclosing mental environment is
charged with assumptions, and, depending upon what part of the world you might be
in, it may be filled with glaring contradictions. The mental assumptions of a farmer in
Iowa may be very different from those of a farmer in the interior provinces of China,
much less of one in Iran. Yet, no matter where we are, we generally assume that what
we assume every one else assumes, and that if someone assumes differently, it is they
who are wrong and not we. This is the unconsciousness of the noosphere.
Considering Earth as a whole system, we must now take responsibility for the thoughts
we create that charge the mental field or thinking layer of the Earth with the actual
causes for everything that ails us and the planet today. Not only must we take
responsibility for our own thoughts, we must also realize the relativity of our thinking
and our assumptions in relation to everybody else's thinking and assumptions - and
perhaps rethink our whole program. If we could see our species-wide thinking layer as
a sphere covering the whole planet we would see it as a faulty patchwork web,
politically, religiously and ideologically divided, morally obtuse, saturated by the effects
of profit making greed - and anything but unified. It is the wildly
inconsistent and incoherent play of forces within this thinking layer, the
noosphere, that perpetuates and propels the political, religious,
nationalistic and corporate decision making that shapes the everyday
world. Until we truly become conscious of it, it will remain out of control
and continue to wreak havoc on the biosphere.
It is not just the ecologist's neglect of the noosphere that is a stumbling block to the
solution of the world problem, but the reluctance of scientists in general to admit that
human thinking and its subsequent endeavors within the biosphere might have an
effect - such as global warming. This is because most scientists are reluctant to really
examine and own what is in their own minds. If human industry - the biospheric
disrupting and destroying needs of the technosphere - is the root of the environmental
problem, than the root of human industry is in the human mind. The dolphin didn't
invent the clock, but man did. And the clock came from the human mind. When man
invented the clock and made it an inextricable part of the noosphere, he let loose a
pandora's box of mechanization and monetary politics that swiftly transformed
himself, his mind and his world, making him the indisputable predator-dominator of
the planet, ruthlessly plundering the Earth for what his machine demanded of him.
The radiation of man is the hominization of the Earth. By technologically radiating out
over the planet the homo sapiens has inadvertently brought the noosphere into
manifestation, or rather, has spread it out as an unconscious twilight mental zone
covering the entire world. The human noosphere has had an impact on the planet that
is geological in nature, causing species wide extinctions and unprecedented climate
change, not to mention depletion of vital resources like rain forests, oil, plankton, and
coral reefs.
It is the world wide impact of human thought and its transformation into
machine technology that has made the noosphere a planetary
phenomenon, albeit an unconscious one. Now this noosphere is in the
process of becoming conscious. As slowly more humans come to terms
with the fact that it is our thinking that is at the root of the destruction of the world, the
noosphere comes that much closer to becoming conscious. But first it must go through
an intermediate phase - the cybersphere. As the externalization of the noosphere into
an electronic network, the cybersphere is the virtual nervous system of the planet.
The exteriorization of the noosphere - the planetary thinking layer - first
began through the printed medium. Then through the telegraph,
telephone, radio, television, computer, fax, PC, cell phone and internet,
the homo sapiens exteriorized the thinking layer into the cybersphere, turning it into the
virtual noosphere. But the artificial extension of the thinking layer still allows man to
avoid realizing that he is only dealing with his own mental manipulations, clever
projections that simulate at gigabyte hyperspeed some
as yet unacknowledged mechanisms and processes of
his own mind. What if man turned his attention to the
mind itself as a collective self-reflective medium, the
noosphere, and deglamorizing himself of his ingenious
inventions, turned inward to see the root of his
cleverness in himself? What if in dealing with the
biospheric crisis, the human recognized that in reality he was
dealing with a noospheric emergency - an emergency in the
sense of something needing immediate attention, but also in the
sense of something imminently emerging - the noosphere
becoming conscious of itself?
"It is the human species alone within the biosphere which induces the moment
of biogeochemical climax. Only the human enters the transition zone of
conscious civilization which, by power of self-reflective thought, becomes an
increasingly artificial construct of projected forms dispersed throughout the
biosphere."
Though the present-day environmental and political chaos might look like an
unmanageable aggregate of runaway forces and events, in actuality all that is
occurring is the function of a larger program unfolding in a predictable evolutionary
mutational sequence. This sequence is referred to as the biosphere-noosphere
transition. If we understand that the evolution of the noosphere from an unconscious to
a conscious state is a cosmic or universal phase in the greater cosmic evolution of
mind and spirit producing a datum referred to as "planets with noosphere," (to use
Teilhard de Chardin's phrase), then we may look at the present terrestrial condition as
a type of critical growing pain. We are dealing with a case study in the evolution of a
planet with life to that of a planet with noosphere, that is to say the emergence of a
mental field of genuinely planetary consciousness.
According to Vernadsky, the biosphere of the 20th century is being transformed into
the noosphere, which has been created, above all, by the growth of science, scientific
understanding and the social activities of mankind based on such understanding.
Since the commencement of the era of mechanization - the advent of the 12:60
frequency of mechanistic time - scientific thought has cumulatively increased its
potential to influence in a fundamental way, the geological evolution of the Earth.
Therefore, the emergence to the noosphere could only occur with the concomitant
emergence of "scientific reason."
However, up to the time of his death early in 1945, Vernadsky was at pains to point
out, at least to his own Russian politicians and statesmen, that the process of the
biosphere-noosphere transition was an inevitable one, and that they should take heed
of it and plan accordingly. The implication was that the noosphere would not be in
conformity with present principles of economic determinism and so its emergence
would necessitate a rethinking of the present political socioeconomic order of human
civilization. The question is whether humanity, immersed ever more profoundly in a
materialism without bounds or precedent that would have staggered even Vernadsky,
has any longer the will or the capacity to unify and make such a change of its own
accord. This is the real issue, and something that the Second Planetary Congress of
Biospheric Rights is "putting on the table," as it were, for the deliberation and
innovative thinking of the participants.
In the meantime, in 1968, well after Vernadsky's death, UNESCO sponsored a major
symposium on the biosphere - the only such event ever officially convened. Following
that, in 1972 the United Nations convened the first Summit on the Environment in
Stockholm. While this spurred a certain amount of concern in the direction of
environmental awareness, the actual decision of humanity was set at the Club of
Rome "Limits to Growth" conference the following year. It was then determined by the
corporate elite to maintain the standard world model, that is, to continue at the present
rate of industrial growth, though it was perceived that by 2020, this trend would be
leading to a major crisis. Due to human moral weakness, the standard world model
has been exceeded by the triumph of monetary politics and its offspring, globalization.
As a consequence, we are now experiencing that predicted crisis - a few years "early."
Due to the acceptance of the standard world model, it was not until 1992, 20 years
after the first UN Environmental conference that the UN (under the guidance of
Maurice Strong) called for the second environmental affair, the Rio Earth Summit.
From this event came the concept of "sustainable development." Essentially a
modification of the "standard world model" sustainable development promotes the
"greening of industrial society," fostering the economic exploitation of less developed
countries with such new concepts as "eco-tourism," but without compromising the
present standard of living of the affluent nations. The Rio Summit occurred at the point
the G-7 (Group of Seven most Industrialized nations) was just coming into its power as
the controlling power elite - the new world order - governing the affairs of globalized
society. This ushered in the era of the triumph of monetary politics.
Following the 1992 Summit came the GATT and the WTO and the annual G-7
summits. Never before in history had the wealthy emerged so victorious on a global
scale. The evolutionary determinism of capitalism became the accepted dogma of a
new kind of imperialism - monetary politics. It must be understood what a profound
contradiction exists between monetary politics and sustainable development. Monetary
politics can only be at the expense of the biosphere, while increasing the division
between the rich and the poor, the haves and the have-nots.
As was stated at the First Planetary Congress of Biospheric Rights in 1996, what is
good for business is bad for the biosphere. This is because what business supports is
the megacomplex of industrial society, the artificial technosphere. This technosphere is
defined and maintained by an ever-devouring consumerism that is dependent on the
transformation of natural resources and commodities into industrial goods, a global
transportation industry, urban complexes, massively polluting energy systems, and a
vast electronic communications network.
The technosphere, as an artificial sheathe, is but the intermediary system between the
biosphere and the emergence of the noosphere. However, only in Russia in the 1990s
was the link being made between current economic policies and the emerging
noosphere.
Two other recent events marked some kind of awakening of global consciousness: the
1997 "Kyoto Protocol" - which set standards for decrease in greenhouse emissions for
2012 to be reduced to 1990 levels; and the 2002 Johannesburg UN World Summit on
Sustainable Development, marking the tenth anniversary of the 1992 Rio Summit. It is
notable that these latter two events were held in sites south of the equator. However,
between the unabated "triumph" of monetary politics - whose policies have been
formalized as the globalization of free market economics - and the "War on Terror,"
which emerged in 2001, the actual situation of the world, socially, and environmentally
has only intensified the biosphere-noosphere transition. The clock is now about to
strike evolutionary midnight - December 21, 2012, the much-touted end-date of the
Mayan calendar "Great Cycle." It seems that something more must be done before
then, if only to demonstrate a certain collective moral will and resolve to comprehend a
higher, more comprehensive solution to the now devastating problem of noospheric
pollution.
In describing and defining the events and nature of the biosphere-noosphere transition,
including the development and emergence of the technosphere since the end of World
War II, one other factor not considered by Vernadsky must be taken into account, and
that is the emergence of the cybersphere. Though inclusive of mobile phones and
computer electronic communications industry in general, the Internet is the ultimate
form defining the cybersphere. Though foreseen ever since the era of Sputnik in 1957,
(something called the ARPANET was created by the US Department of Defense in
1969) it was the development of the World Wide Web in late 1990 that brought the
Internet, as we know it today, into manifestation and officially launched the
cybersphere.
Even before McLuhan, Pierre Teilhard de Chardin, who along with Vernadsky and
Jules LeRoy coined the word, noosphere, also perceived that the next evolutionary
stage would be intermediated by a global electronic communication network. In the
process of attaining the mystical transmaterial state of the noosphere, Teilhard de
Chardin clearly foresaw the phase of the cybersphere and the global village as the
gestation of the mystical body of Christ, the culmination or Omega Point of human
evolution. In his vision, Teilhard saw the entire planet "dotted with luminous points,
each one of those stars corresponding to some laboratory or some apparatus around
which the human, through its charge of energy and its union, was here and now being
transformed into some neo-human 'isotope' until the hitherto dark face of the planet
had begun to sparkle with ultra-humanity ... stirring into motion: not with the
monotonous motion of a firmament, but with the creative movement of an involutive
galaxy." (Teilhard de Chardin, The Activation of Energy, pp. 352-53)
The Internet performs this function, the creation of a global village, where around some
apparatus - the PC or cell phone - the human is transforming itself into a neo-human
(the Ethnosphere) or more appropriately, homo noosphericus. The cybersphere
produced by the Internet, cell phone, and fax is a skeletal noosphere, a wildly random
self-organizing slice of human consciousness talking to itself in an anarchic diversity of
voices. But for evolution to occur in consciousness on a scale equal to the breadth of
the planet, it requires far more intentionality than the laissez faire gigaplex of the
Internet. Psychotechnical unification of a sort has been achieved that abolishes all
national boundaries, but a yet higher state of mind must be attained. After all, the
Internet is only a tool, and while it deploys a randomly ideated noosphere in the
accumulation of virtually every bit of knowledge there ever was, it does not really, in
and of itself, define the future, the noosphere.
Of necessity, as the evolved condition of the consciousness of the whole of life itself
(and not just the historical human's encyclopedic regurgitation of knowledge), the
noosphere is above and beyond any tool. The noosphere is truly of the mind, the
invisible mental or intelligence sheathe of the planet as a whole celestial body. As
such, the noosphere is wholly of the mind and of a dimension of mind that we have
scarcely been able to think about or grasp.
Elsewhere, Teilhard de Chardin put forth another provocative image, defining the
noosphere "as one single vast cyclotron whose specific effect was to produce instead
of and in place of nuclear energy, psychic energy in a continually more reflexive state
... to produce the ultra human {homo noosphericus}"(de Chardin, Activation of Energy,
p. 349)
"The world would leap high towards God if all the sick together were to turn their pain
into a common desire that the kingdom of God should come to rapid fruition through
the conquest and organization of the earth." That is, the conquest of aberrant human
structures which are the cause of the sickness, and consequent reorganization of the
Earth according to supermental principles.
Here we must now pause to consider that the noosphere is a type of organism or
structure, but of a purely fourth dimensional (mental) nature which has escaped our
proper comprehension because our lower noospheric cloud has been thoroughly
immersed in the intolerant one-dimensionality of third dimensional physicalist
paradigms. The noospheric pollution is nothing but the multiply jabbering thought forms
- the jabberwocky - crowded into this lower dimensional illusion that the physical is the
sole reality. It is this illusion that grips the mind of humanity to this very day, the cause
of all its ills and woes. Assuming this to be the case, then the noospheric emergence
augured by the climax of the biospheric crisis in 2012, is more than a qualitative shift in
human society, but a dimensional shift of consciousness for which most of us are ill
prepared to comprehend or even entertain - a true Omega Point.
The human thinking layer which functions throughout this noospheric envelope as a
haphazard mass of unexamined contradictions, now translated into the electronic
"noise" of the cybersphere, is obedient only to the laws of historical determinism. But
the noosphere is really not a function of historical determinism. It is the potentiality of a
kind of mentation -higher vibrational thought processes - that become evident once the
historical deterministic lower thinking processes have been exhausted - then there will
be an end to noospheric pollution. Beyond that peak moment, the noosphere,
latent with its own laws, will manifest in a way inconceivable now. Humanity, for
one, will function as a single unitary organism coordinated by a telepathy, until now
only virtual and inherent, covered over by mechanistic and technologically artificial
mental structures and deeply embedded, historically conditioned emotional
processes.
The Second Planetary Congress of Biospheric Rights actually represents the critical
point in the biosphere-noosphere transition, when it is clearly understood that the
actual solution to the biospheric crisis is the emergence of the noosphere - hence
noospheric emergency.
While the biospheric crisis demands that we take action on a third dimensional level, in
order for that action to be ultimately effective it must be informed from the highest,
most synthesizing level of consciousness. That is why it is imperative that we study
and understand the meaning of the noosphere, the key term in the evolutionary
passage known as the biosphere-noosphere transition.
At present there is no agreed upon definition of the noosphere above and beyond the
most generic level - planetary mental sphere, that which emerges from the biosphere.
This is because there is as yet no coherent field of study, noospherics - the scientific
investigation of the nature and structure of the noosphere. Surely, just as there is a
science of the biosphere, there is a science of the noosphere, and all the time we
waste today in creating smart bombs and rocketry we will, in the very immediate future,
transform instead into a scientific investigation of the laws and principles governing the
noosphere.
Presently, we may extrapolate that the noosphere represents the sum of all human
thought aggregated as a planetary structure or sphere, along with the cognitive
capacity contained within its own intrinsic processes. Just as the mind has its laws of
logic and reason, and language and grammar, so the noosphere has its determining
and guiding logic and grammar as well, which may have much to do with intrinsic
mathematical functions and laws regulating the multiplication and propagation of life as
well as hitherto unknown principles of morphogenetic resonance. In fact, we may come
to understand the necessity of the noosphere as the underlying unconscious regulatory
or guiding mechanism of the biospheric evolutionary process. This is the actual
function of what is described as the psi bank - {Earth Ascending (1984), Mayan Factor
(1987) Time and the Technosphere (2002)}. What we are witnessing on the present
world stage is the noosphere becoming manifest or being made conscious.
If the noosphere is the stage of evolution that supersedes the biosphere, then it must
be envisioned as being a stage or mutational sequence radically apart from all of our
current conceptualizations, burdened as they are by the millennial development of the
historical materialism which has created the present stage of civilization - globalization.
From a planetary whole system perspective, this globalization is actually an unstable
equilibrium in a process of emerging into a planetocosmic coherence - the noosphere.
Though it may seem we have strayed far from concerns like global warming, the Kyoto
Protocol, or the social and psychological effects of the War on Terror, sustainable
development, species wide extinction etc., the point is that we cannot resolve any of
these issues without invoking a higher state of consciousness. And it may be that
invoking this higher sate we must acknowledge that we are not alone, that our global
civilization is not the only stage I cosmic civilization in the entire universe. And that in
acknowledging this, we may elevate our consciousness to a higher probability of
becoming genuinely planetary. Clearly only a higher more elevated consciousness and
moral sensibility is really going to help us.
The CETI project evolved side by side with the SETI project- Search for Extraterrestrial
Intelligence. This search was carried out by very large array (VLA) radio transmitters
and receivers, the thinking being that the most likely ways higher civilizations would try
to contact us would be by radio transmissions encoded with some type of order or
pattern that other intelligent species in the universe might be able to pick up and
decode. It was also believed by this group of scientists that only an intensifying
machine technology could solve our problems. But with the imminent advent of the
noosphere we must reconsider whether or not all higher civilization in the universe
must be technological in nature.
The very notion of the noosphere as a mental sphere indicates a direction of evolution
from the physical to the nonphysical, from the material to the mental. To solve our
problems we need to raise our intelligence, not develop more technology. And if we
cannot raise our own intelligence we must consider whether or not there is some
intelligence elsewhere in the universe that might not be capable of responding to our
crisis and give us some assistance. Not necessarily material assistance, but
assistance in the form of some mental spiritual shock or boost, altering our perceptions
radically and causing us to find solutions where before none existed.
Only a newly evolved or mutated human could carry out the scale and nature of the
transformation we are required to make in order to meet the challenges facing us.
There is a higher vision and a higher context available to us and that is what we refer
to as cosmic consciousness. It may be that cosmic consciousness is only the
consequence of weathering the biosphere-noosphere transition, but unless we
consider it now, we may miss the opportunity altogether. We are in need of organs of
self-governance and self-regulation not based on prior assumptions of nationalism and
territoriality, but which fully incorporate principles of the biosphere and the evolving
noosphere into corresponding decision making structures that reflect a comprehension
of the Earth as a whole system. A new beginning must be made somewhere and
somehow. Let it begin here.
For this reason the Second Planetary Congress of Biospheric Rights advocates the
establishment of two organs of governance: A Planetary Biospheric Congress, to
establish rules of trade, commerce and economics in accord with principles of the
biosphere (bioregionalism and ecological energy principles), and a Noospheric World
Assembly, a governing or deliberating body based upon the assumption that cosmic
consciousness is inevitable, therefore begin now to prepare for the ways to advance
humanity into this stage of evolution - the noosphere.
To open the lens even wider and propel our thinking into stages beyond the present
scope in order that we may be inspired to transcend our present self-perceived and
self-imposed limitations, let us envision that the crisis we are currently experiencing is
merely to evolve us completely into a first stage of cosmic civilization. Beyond this
incipient noospheric psychozoic stage of planetocosmic civilization, there are three
other stages beckoning us on in our evolutionary ascent toward supreme intelligence.
In and of itself the planetocosmic represents a new stage in our thinking and self-
perception.
Planets with Noosphere. Planets arrive at this distinction through a final, critical
evolutionary stage referred to as biosphere-noosphere transition. Such a
transition is always preceded by what appears to be an almost insurmountable
crisis. The successful passage of such a transition depends on the
comprehensive whole system evaluation of the key factors contributing to the
crisis, and then applying the correct whole system design engineering solution.
When we comprehend that we are just now entering the first stage of cosmic
civilization we have a context both to understand our situation and a reason for rising
to a higher level in our commitment to resolve the problems facing us, beginning with
the elimination of noospheric pollution. The very act of rising to this higher level is the
noosphere enacting itself through us. Once we have envisioned taking these steps to
reorient the purpose and direction of life on Earth, the higher stages of cosmic
civilization might be willing to become interactive with us, though not necessarily in
ways that we can now imagine.
There are practical steps that we can take in this enactment or embodiment of the
noosphere which constitute an unprecedented resolve of the human will acting in
accord with higher - divine - intentionality. These steps are all an intricately integrated
unity and cannot be conceived of as separate from each other. They are the concrete
action measures that we need to take as a unified body in consequence of
participating in the Second Planetary Congress of Biospheric Rights. These steps are
organized taking into consideration the root problems and present causal factors
defining the biospheric crisis. In that way they go directly to the target.
It is recognized that in the eyes of many, the steps we herewith envision may seem
outlandish, naive or unrealistic; but rather than balk at the possibility or debate
endlessly on how realistic or unrealistic such steps might be, it is better to exercise the
imagination and begin to determine how they could occur, where to begin and who to
begin with. To dream the impossible and attempt to act upon it is far better than not
trying at all. In that regard these seven steps are merely touchstones to get us to think
in new ways. After all, given the present state of things on the world stage, what do we
have to lose?
1. Universal ceasefire and disarmament. The original tenet of the Thirteen Moon
Calendar Change Peace Plan states that for the purpose of observing the adoption of
a new global harmonic timing standard - the 13 Moon 28-day calendar - the calendar
change is the perfect opportunity to call for a universal ceasefire and disarmament . All
existing lunar calendars would be respected and synchronized by this reform. It is
merely the present global civil calendar that is being replaced. To enact this long
overdue reform is now a planetary necessity for establishing a thoroughly new and
common foundation and covenant in time, free of all previous conditionings, for the
emerging species - homo noosphericus. Changing the calendar is an act of collective
will that would demonstrate our resolve to enter into a new time of peace. To be
effective, such a ceasefire should be called for a minimum duration of one year. After a
year of living with such a ceasefire, even if only with limited success, the people would
not want to give up what they had already experienced of peace.
The Banner of Peace and the principles of peace through culture play an important
role in this process. As a universally recognized and recognizable symbol, flying or
exhibiting the Banner of Peace would come to indicate a demilitarized zone in the
process of cultural restoration, as well as the protection of any biospheric site or
cultural monument. At the same time, during the cease fire, skilled mediators of every
kind wearing banner of peace arm bands could begin negotiations with all parties
involved in any kind of military or paramilitary conflict so that a general disengagement
of conflicting parties from each other could commence. Here, we must consider that
there must be a principle of universal pardon and forgiveness where everybody can
equally be given a fresh start.
All parties controlling nuclear weapons or weapons capability would be called together
at a neutral site to begin discussions on how to begin the elimination of such weapons.
Existing peacekeeping and disarmament agencies within the United Nations and other
governmental and non-governmental organizations would be called upon to participate
in this process. The control of so-called conventional arms, would then be the next
step. To imagine a world without war, imagine a world without guns. If everybody lays
down their arms at the same time, then everyone can walk away in peace at the same
time.
2. Denationalization of the Earth. The creation of arbitrary nations with fictitious and
disputable boundaries is in complete disregard of the intrinsic and integral unity of the
biosphere and bioregionalism in general, and is actually a major obstacle to the
attainment of human unity. To attain the dissolution of national boundaries and
supervise the methods of arriving at a new denationalized bioregionalism is a chief
purpose of the newly formed Planetary Biospheric Congress. At the same time that
consideration is given to the denationalization of the biosphere, the study and
enumeration of the natural bioregions intrinsic to the Earth should be undertaken along
with the formulation of equitable principles governing these regions. These principles
should be inclusive of the trade and economic agreements which are to be established
with all due speed.
Once the deliberating body of the Biospheric Congress has reached a sufficient degree
of clarity concerning the principles and procedures involved in the process of
denationalization the representatives of the 180 plus nations that currently exist as the
general Assembly of the United Nations, should be called into session with the
Biospheric Congress. In this way the delegates of the existing nation states could find
ways to begin to cooperate with each other to consider how a new body of human
governance operating in respect of the laws of the biosphere could begin to operate in
establishing a planet free of boundaries, and hence in no need of armies to protect
them.
To get to this stage, we are aware that we must overcome our present phobia of
terrorism and all of the 'security' issues related with this phenomenon. But if there were
no nation states there would be no terrorism. If there were no elite G-8, WTO and
European Union nations controlling the wealth of the world there would be no need of
terrorism. We must be willing to disengage ourselves from the ideologies that are part
and parcel of the nationalism that is ingrained in our present, now collapsing world
order. We must be able to face the fact that the nation state was but a brief passing
phase in our evolution towards our becoming a genuine planetary organism. The wind
blows and the trees grow free of national distinction. Let humanity in its great step into
tomorrow likewise be a creature free of the constraints of artificial boundaries that
promote only fears and suspicion.
3. Disincorporation of means and resources - Operation Earth Rescue and the role of
the Noospheric Assembly. Currently all world goods and services are mediated by
giant cartels, banks and energy monopolies which disempower the user, and amass
great profits for the elite few who control them. These structures and processes must
be decentralized and placed in the hands of local bioregionally organized companies.
At the same time, it is the large cartels and corporations that are responsible for the
maintenance of the technosphere and the depletion of the Earth's resources. While
global warming and natural disaster cannot be placed completely as their
responsibility, the multinational corporations and cartels must share the burden of the
cost of Operation Earth Rescue. What might be the incentive to gather the corporate
elite to put their wealth and means to the restoration of the planet by decentralizing
themselves? Global catastrophe.
Increasing attention is being given to the probability of greater and greater world
catastrophes. It is these catastrophes that make Operation Earth Rescue a necessary
stage in the emerging noosphere. Books like Lee Clarke's Worst Case: Terror and
Catastrophe in the popular Imagination (2003) and Richard Posner's Catastrophe:
Risk and Response (2004) begin to anticipate everything from asteroids hitting the
Earth to a much faster than expected global warming. Note that these two books are
the product of serious "academic" presses, the University of Chicago Press and Oxford
University Press, respectively. Even a staid journal like the University of Chicago
Magazine features as its June 2006 cover story "Grave New World, Catastrophe
experts Plan for the Big one."
It is no longer merely for the doom sayers and prophets to predict the "end of the
world." Writes the University of Chicago Magazine, "Exploring the catastrophic
possibilities of the modern world, scientists and sociologists explain why the sky, in
fact, may be falling." In other words, in the coming years a principle job or work force
activity must be involved in the likes of an Operation Earth Rescue. The multinational
corporations would be put to good use in marshaling such a work force, and in the
process decentralize themselves, yielding the reins of power to bioregional partner
groups. A fundamental aspect of this process, of course is equalization of wealth, of
returning the wealth to the source, to the land and the people from whom the
resources have been taken in the first place. In this way the issue of world poverty
would also be confronted head on with an obvious solution. Too long have we been
dominated by selfish values and corporate ego, it is time for the tide to turn in the
direction of altruism, cooperation, forgiveness and compassion.
The Noospheric World Assembly in coordination with the World Bank would adjudicate
this process according to the guidance of an ecumenical spiritual council of wise
elders. Already the Noosphere Spiritual-Ecological World Assembly has developed a
constitution for the realization of the scientific concept of life. The NSEWA recognizes
that the human spirit in its malignant spiritual ecological condition is the trigger of the
terrestrial cataclysms. To this end, and in recognition of the emerging noosphere, the
NSEWA has already, through its constitution, set forth many objectives, tasks, fields of
regulation and legal norms to be considered in the process of establishing the new
order of reality. The empowerment of this body by the Second Planetary Congress of
Biospheric Rights is essential for the safeguarding of the most harmonious transition
possible out of the old order into the new time.
The principle here is that, once upon a time, our elders and ancestors all held the
Earth to be a sacred realm, a divine playground, a garden of plenty. The advent of
secularism and materialist industrialization of means and production put an end to the
prevalence of that perception. But can we say that there was not truth to that
Indigenous perception, or that like the sun shining behind the clouds of materialism,
the sacred reality of the Earth does not yet prevail? If we survive the coming years we
will certainly come to see the wisdom of regarding the Earth as galactic theme park
and cultural preserve. Our Indigenous elders may come to guide us in this process. If
we become a denationalized species, bioregionally organized, all of us holding galactic
citizenship and no longer engaged in war and the protection or expansion of our
boundaries, then as custodians and caretakers of the Galactically Federated Planetary
Park and Cultural Preserve, we might be aroused to new levels of creative endeavor
and cooperative ingenuity.
This proposal is but a logical extension of the move that has recently been made to
transform the Autonomous Republic of Altai (Russian Federation) into a Noospheric
Reserve and Planetary Peace Through Culture Center. This is being done essentially
to preserve the remote Siberian land and culture from the effects of globalization and
noospheric pollution. Since it is globalization that has been the cause of the final
desecration of the Earth, in the post-globalization era it might be wise to assure the
renewed sacredness of the whole Earth, to transform it, likewise, into a Noospheric
Preserve - A Galactically Federated Planetary Park and Cultural Preserve, a shrine to
intergalactic peace!
This is an intricate issue, as we can see, tied to the entire biospheric disrupting and
destroying nature of the technosphere as a planetary scale machine organism. The
gluttonous consumption of nonrenewable energy is intrinsically related to the rise in
population, the growth of the transportation industry and the subsequent rise of the
urban slums:
"The abundance of energy has allowed the human population to expand greatly,
multiplying threefold during the lifetime of the present Queen of England
{Elizabeth II}. A new subspecies, called Homo hydrocarbunum, evolved ... (and)
will certainly be extinct by the end of this century ... We are not about to run out
of oil, but production is close to peak. The transition will represent an
unparalleled discontinuity as the growth of the past gives way to the decline of
the future."
The fact is that the oil production peak will occur by 2010. This means that by 2012 the
world will be in a headlong spin over its energy consumption. And in 2035, by present
projections, the population will be soaring past eight billion, while the available oil
production will have fallen as much as 75 percent from present day levels. This will
create an effect which Andrew McKillop refers to as "apocalypse 2035." Who will
possess this remaining oil, and what will the increasing numbers of have-nots be
doing?
It is virtually impossible to imagine the world in this kind of situation without conjuring
the word "apocalypse." This apocalypse, however, is based on the statistical
projections of just one trend without necessarily considering numerous other trends. If
one takes other trends into consideration - global warming, natural catastrophes,
nuclear confrontation, disease, increased solar flare activity - the apocalypse may be
much sooner than 2030. A more likely date is 2012, humanity's Omega Point. Do we
want to wait for that or do we wish to take action?
It is not just a matter of cutting down emissions of existing industrial plants, but of
vigorously moving forward in the development of technologies and production methods
which are nonpolluting and which envision a decentralization of human population
away from congested urban centers. Brazil, as a nation, is at least presently switching
to ethanol. That is but a start. The billions now spent on war and armaments industries
must be channeled for this two fold purpose: investment in alternative nonpolluting
energy and technology, and the creation of the garden communities which will be
powered by these technologies. We must begin now to create a global network of the
alternative energy technologies and their capacity to deliver to a carefully staged
exodus away from the urban centers toward a new kind of decentralized garden
culture.
In the consideration of the new garden culture, we must also look at the economical
and ecological impact of an evolutionary trend toward vegetarianism. If cows were no
longer the staple of the human diet, the land now used for pasture could be reclaimed
by the rain forest. Still there are many complex issues to be considered in light of the
intricacies of the food chains sustained by the biosphere. The point is that energy, food
production and the kind of economic structure that exists in the world are all
interdependent. This is why we must bring genuine whole systems thinking to bear on
the resolution of the biosphere-noosphere transition.
6. Centers for the Restitution of the Natural Mind. Infatuation with machine technology
is linked to the immediate effects of new technologies. That is, once introduced into the
life stream, the new technologies make us feel like we couldn't live without them.
Witness the automobile, the internet, the mobile phone - life without them is
unthinkable, or so it seems. Is it true, as some scientists have hypothesized, that the
human civilization that has produced the technosphere is really only an unstable
intermediary stage to an even more purely technological level of evolution? In 1971
Ioseph Shklovski speculated along these lines: "I would also underscore the
development of such advanced cybernetic civilizations may be described as a logical
abiological development of life as we know it. It may be that what we call civilization is
merely an intermediate stage on the road to a far more advanced civilization, an
intermediate and unstable step, moreover." CETI. p. 150
Of course, the future civilization imagined by Shklovski and his colleagues was purely
technological and dominated by machines in which the biological human had
disappeared. In this view machines are not only extensions of human biology, but the
actual next stage of biological evolution, an evolution in which artificial intelligence
replaces human intelligence and the human is no longer necessary.
In order to fulfill our total human potential, we must look at the other side of this. What
if it is technological civilization that is an intermediate and unstable stage in the
evolution of higher consciousness? What if the sole propose of the development of the
technosphere was simply to radiate the human out across the planet as a genuinely
planetary organism, merely in preparation for a mutation into an advanced unitary
stage of consciousness? What if the biological evolution actually tends toward the
evolution of mind and spirit? And the ultimate goal of biological evolution is its own
transcendence - not replacement by robots -but supreme mental spiritual
transformation and transcendence into a realm of pure spirit or radiance and light?
In such a view, we must entertain the possibility that telepathy and the paranormal now
deemed by scientific skeptics as fraudulent self-deceptions, might be the actual
pointers toward the next stage of our evolution, the telepathic unification of
consciousness and hence of our biological being as a single planetary organism. Is
this not the meaning of the noosphere? At the very least we should consider that this is
equally as possible as being replaced by a race of robots. That being the case, such a
possibility merits focused attention and increased research support.
The purpose of the CREST13 program (Centers for the Restitution, Investigation and
Education of the Natural Mind) of the Galactic Research Institute (GRI) is to establish a
telepathic network to anticipate the noosphere as an actual mutation of consciousness.
When its first stage is completed by mid-2009, this planetary engineering project will
consist of thirteen centers strategically located in both the Southern and Northern
hemispheres (six in each half of the globe, the thirteenth near Mt. Kilimanjaro on the
equator). Through a program that first trains the researchers in the recognition of
natural mind, that is, mind free of ego and all conceptualizations, the planetary
engineering project then advances the mind to coordinated telepathic exercises with
researchers in the other twelve centers.
The purpose of this GRI project is twofold: first, to explore the possibility of creating a
collectively functioning telepathic network - a noospheric safety net - and
secondly, to conduct experiments testing the capacity of a unified telepathic
mental field to interact with the Earth's electromagnetic field, in particular with the
plasmic flows from the two magnetic poles - the aurora borealis and the aurora
australis. Pioneering experiments in this direction have already been conducted
by the ISRICA group (Institute for Scientific Research in Cosmic
Anthropoecology) of the Russian Academy of Sciences, Novosibirsk. It may well
be that such globally organized experiments may have a profound effect in
stabilizing the Earth as the acceleration of events approaches the 2012 climax point.
(See V.P. Kaznacheev and A.V. Trofimov, Cosmic Consciousness of Humanity,
Problems of New Cosmogony, Tomsk 1992, especially "The 'Polar Circle' Global
experiment" pp. 87-94 and "The 'Aurora Borealis' Global Experiment Distant-
Informative Interactions in the Noosphere and their Role in the Planetary-Biospheric
homeostasis of the Earth," pp. 129-138.)
7. Moral Rearmament. If there is any issue that plagues the modern global civilization it
is the adherence to the belief of relativism - at the expense of a belief in the Absolute.
This relativism is part of the inheritance of the split between science and theology that
occurred in the eighteenth century. It is also an aspect of what we might call the
democratization of consciousness which, like the doctrine of the progress of the
machine, greater material comforts, and free market liberal capitalist economics, is
seen as an inevitable and irreversible factor in the mental and cultural make up of the
present day civilization of globalization.
The sum effect of these tendencies results in a totally secular society dominated by a
culture of choice, on the one hand, and on the other hand, a remarkably anarchic
diversity of forms of expression, epitomized by the Internet. The multiplicity of choices -
just walk down a supermarket aisle in an industrialized shopping center and count how
many choices in breakfast cereal you might find - and the equal multiplicity of forms of
expression and voices expressing themselves together create a mass mental
quagmire known as moral relativism. In moral relativism, everybody is right so nobody
is right. If you talk about the absolute you are either a fascist or a fundamentalist and
more than likely will become a terrorist. In this way moral relativism is its own form of
tyranny, just like modern science which adamantly refuses to accept any hypothesis
that suggests that there is a higher principle, God, intelligent design etc., much less
that the paranormal is an actual field of study.
It is very possible that this moral relativism is responsible for the breakdown of modern
society, for where moral relativism prevails there is a loss of discrimination, a
degradation of taste, a loss of aesthetic perception, a bland mediocrity dominated by a
cyberculture of geeks, and an entertainment industry that is always flirting with
pornography, while introducing you to ever more graphic violence. In 2006, 30% of
American teenagers won't finish high school, and the drop outs are seen in increasing
numbers looking lost and freaky in select neighborhoods and parks of the urban
centers. In Tokyo, on the other hand, one in every four school children say they have
never seen the full moon. These are the facts of relativistic alienation.
The basic premises of globalization further this process of relativism and
alienation. China is Wal-Mart's production base, while India is Microsoft's
software producer. As often as not the shoes you are wearing were made in some
Southeast Asian country. The disconnect between means and production, laborer and
producer has never been greater. This is because everyone is fundamentally
disconnected from life and is living an abstract fiction dominated by the cellphone,
internet and the automobile.
Perhaps it is too late to salvage the present day human from the illusions of relativism
and the spiritual poverty of life in the fast lane. The glamour of technology continues
unabated, and, it seems, only natural catastrophe or an extraterrestrial visit from
beyond will put an end to it. Yet, if we were to consider a moral rearmament campaign,
where would we begin? The mind, of course. If we really understood the nature of our
mind, we wouldn't do ninety per cent of what we do today. This again is to the point of
the noosphere and the idea of the Centers for the Restitution of the Natural Mind.
Techniques of mindfulness exist and are well used, mostly by buddhist monks, a few
Hindu adepts and some Sufis. What if the techniques of mindfulness training were
introduced in mass education? Or in Islamic societies, if the techniques of Dhikr -
remembrance of God - became an integral part of the education of every child and
young adult?
Perhaps the time has come to consider whether or not we are spiritually rich or
spiritually poor. If we know our own minds, or recognize the remembrance of God as
our true self, factionalism would greatly decrease and tolerance and compassion would
greatly increase. Perhaps reading the Quran along with Bible and the Bhagavad Gita,
complemented by mindfulness training would induce an inquiring mind and a naturally
evolving discriminative mental faculty. We might even begin to evolve a genuinely
planetary spirituality appropriate to our globalized species and this
too would be an incipient function of the noosphere. In the Western
school system at least, the idea of any kind of spirituality in the
classroom is not tolerated. This is a closed minded fascist
approach in itself. What are we afraid of?
Putting the best human foot forward, maybe it will be matched with aid from Beyond,
some kind of Galactic Marshall Plan to eradicate spiritual poverty in out of the way and
errant planetary systems like our own.
"You may say that I'm a dreamer, but I'm not the only one."
By even considering these foregoing steps and how to begin with each of them, we are
enacting the first laws or principles of the noosphere as the new,
evolved unified state of the mind and consciousness of the Earth.
By enumerating and detailing in some degree the issues
contained in the foregoing seven topics we are in a direct way,
"taking the bull by the horns." Everyone knows that there is a
problem with the environment, the biosphere. Everyone knows
what is causing the problem. No one, generally speaking, is willing to directly identify
the leverage points for dealing with the problem. And generally no one is willing to
suggest solutions which directly confront the agencies in charge of perpetrating the
problem. On the one hand, there is too much fear of being controlled by the powers
that be, and on the other, those with vested interests are generally unwilling to let go of
their power. But, ladies and gentlemen, we are in a planetary emergency. Let us not
mince our words nor flinch from the truth.
Let us say the doctor has told us we have just six years to live - unless we want to do
something about it. Change our habits and lifestyle, get rid of our addictions, eliminate
the stress in our life, stop hoarding our wealth and develop a charitable and spiritual
attitude. Slow down, take some time to meditate and reflect on our life. Spend more
time in nature. Do good works that help repair the damage caused by our greed.
Provide for orphans and the needy dispossessed by war and natural disaster. Stop
killing people gratuitously, and think of how we can mend fences and become good
neighbors. Stop spending money on weapons of destruction and invest instead in new
ways of doing things that will help the Earth and the human race. If we did all of this -
and more - the doctor would tell us, well then maybe you'll live more than six years.
Who knows how long you could live if you did all of these things to improve the quality
of your life and return you to good health.
To assure that we can remain steadfast in our new health program, we might convene
a Biospheric Congress to take care of our body and relations to the Earth, and a
Noospheric World Assembly to repair our mind and see what new directions our mind
and spirit might wish to evolve. We could establish a 2012 timetable to meet our new
self-help goals and when, as a planetary organism, we might expect the new bill of
health - the one that says, "You are no longer homo sapiens. You have graduated. You
are now homo noosphericus!"
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