World Brain / Alchemical Redux
"For the mind to believe in its own decisions, it must feel that it made those decisions without coercion. Coercive measures used by the operative, consequently, must not be detectable by ordinary means. There is no need to resort to mind-weakening drugs such as those explored by the CIA … there are some purely natural conditions under which minds may become more or less receptive to ideas, and MindWar should take full advantage of such phenomena as atmospheric electromagnetic activity, air ionization, and extremely low-frequency waves."
—From PsyOps to MindWar: The Psychology of Victory, Michael Aquino
You are being prepared for convergence into a "World Brain". Biometric ID and total enslavement are only the next phases in a plan that dates back to 16th-century alchemy. The vision for an interlinked network of minds is itself rhizomatic. A kind of mycelial thoughtform, it finds some of its roots in William James’ World-Soul, and Maurice Bucke’s “Cosmic Consciousness.” Following the main stem of the neural net we pierce the abyss of time in many places, from the Theosophical Society and Rosicrucianism to the hermetic philosophy of Paracelsus, branching across several pagan animisms, down through Platonism and finally the prima cellula in the teeming waters of Jewish Qabalah.
From the 1930s and onwards, a philosophy professor named Oliver Reiser (1895 - 1974) wrote a number of books and articles where he described how humanity would evolve into an interconnected collective organism he called "the World Sensorium."
A collective organism into which all mankind would be converged through technology. The idea is related to H.G. Wells' 'World Brain' as well as Jesuit priest and evolutionary scholar Pierre Teilhard de Chardin's 'Noosphere', from his work 'The Future of Mankind'. Julian Huxley sketches the desired superorganism, that great Titan corpse filled with human organs—
“Before humanity can obtain on the collective level that degree of foresight, control and flexibility which on the biological level is at the disposal of human individuals, it must multiply at least tenfold, perhaps fiftyfold, the proportion of individuals and organizations devoted to obtaining information, to planning, correlation and the flexible control of execution. The chief increases are needed in respect of correlation and planning and of social self-consciousness. ... In respect of planning and correlation, we can dimly perceive that some large single organization must be superposed on the more primitive system of separate government departments and other single function organizations; and that this, like the cerebral cortex, must be at one and the same time unified and functionally specialized.” (Huxley 1941)
The idea of society as a collective organism is foundational to the social sciences. In the late 19th century, the father of sociology, Émile Durkheim, declared “society is to its members what a god is to its faithful”. Extrapolating this even further he claims that the gods of man have arisen from social pressures and that the heightened energy man derives from the divine is sourced from the conscience collective. In other words, the holy spirit is the “god between”, moving in effervescent waves through the mob, the over-soul of the crowd. Durkheim describes the dissolution of the boundaries of the self under the effervescent tide—
“In the same way, we can also explain the curious posture that is so characteristic of a man who is speaking to a crowd-if he has achieved communion with it. His language becomes high-flown in a way that would be ridiculous in ordinary circumstances; his gestures take on an overbearing quality; his very thought becomes impatient of limits and slips easily into every kind of extreme. This is because he feels filled to overflowing, as though with a phenomenal oversupply of forces that spill over and tend to spread around him. Sometimes he even feels possessed by a moral force greater than he, of which he is only the interpreter. This is the hallmark of what has often been called the demon of oratorical inspiration. This extraordinary surplus of forces is quite real and comes to him from the very group he is addressing. The feelings he arouses as he speaks return to him enlarged and amplified, reinforcing his own to the same degree. The passionate energies that he arouses re-echo in turn within him, and they increase his dynamism. It is then no longer a mere individual who speaks but a group incarnated and personified. (Durkheim 1912)
Durkheim stresses that this transformation is real, a social fact— man feels himself to be transformed and so he is. His totems, and his metaphysical objects become real because they organize aggregate human action, giving rise to concrete manifestations. According to Durkheim, it is by collective thought, built into the rituals and routines of social life, that the organs of a superordinate entity reach into the real.
Influenced by Durkheim, Lev Vygotsky proposed that the “higher mental functions" of man flow from properties of the collective, organized through sign and symbol. Individuals are shepherded into collective circuits of thought; the infant mind is patterned by pressures exuding from the group habitus. Over time, the child becomes progressively more active in routinely demonstrated mental modalities, which eventually become internalized and independently repeatable (Vygotsky 1962; Veer and Valsiner 1991).
The underlying metaphysics, which are mechanically feasible if not necessarily true, are as follows: man is inherently sensitive to psychic pressures emanating from the collective, he cannot defend himself from the thoughtforms arrayed against him. Sign and symbol constellated in folktales, literature, and scripture courses through channels built into the human frame. The assemblage of the clan, or of the Church, is invested with the force, the mana, of the faithful. Through ritual, this collective effervescence can be summoned and experienced as an external, transformative power. The individual feels himself expanding beyond personal boundaries, swept up in the ecstasy of union with the group, and with the totemic being. The precise ritual formula shapes the “consensus trance”, endowing the acolyte with the cognitive modalities of the cult. So the individual consents to Logos as a result of collective force, and in this way gains access to the properties of the collective.
“[B]ecause society can exist only in and by means of individual minds, it must enter into us and become organized within us. That force thus becomes an integral part of our being and, by the same stroke, uplifts it and brings it to maturity.” (Durkheim 1912)
Though this vision of sentient mycelium may not persist at the supercosmic level, or describe the true nature of reality, it is the permutation of reality currently being forced into existence. This is how the Divine is regarded by the alchemo-cybernetician- a transmutagenic fungus. Though its effects are “real”, it is not supernal in origin. Essentially, religion is a social construct, as Durkheim states— “[b]ecause social pressure makes itself felt through mental channels, it was bound to give man the idea that outside him there are one or several powers, moral yet mighty, to which he is subject.” (Durkheim, 1912) God being socially constructed implies that it can be deliberately engineered, thereby creating a new type of collective consciousness— a man-made Christ.
Durkheim, the descendant of “rabbis, father and son, for eight generations” (Lukes 1973;Filloux 1977; Fournier 2013), was no doubt influenced by Jewish mysticism’s ideas of anima mundi or cosmic consciousness, the Chokhmah Ila'ah. It has been observed that his system of classification, language, and style of argument mirror rabbinic streams of thought (Winfield 2020). Thus, with Durkheim being considered the “father of modern sociology”, it is not a far stretch to think of sociology, with its admixture of cabbalism and scientism, as a “rabbinic science”. Indeed, the birth of sociology is littered with such rabbinic fathers, from Marcel Mauss and Claude Lévi-Strauss to Karl Marx, all of whom argued for a social origin of our categories of thought (Binsbergen 2021).
Durkheim first introduced his concept of religion as collective consciousness using the sole example of Jews. When he decided to switch to Australian Aboriginals for his showpiece study of religion, he conducted no fieldwork, instead solely relying on ethnographic texts of others, which he lazily warped to fit his theories (Binsbergen 2021). This focus on logocentricty is exceptionally Jewish, Durkheim apparently believed, as millennia of rabbis before him, that primarily textual contemplation can access spiritual dimensions and that he could capture the essence of people on the other side of the planet without ever living among them, speaking their language or experiencing a single living expression of their culture.
Furthermore, as Durkheim asserted, these encounters with the “collective effervescence” are what establish the foundation of religion, as collective rituals create psychic states in groups that the individual cannot obtain. The focus here on communal practice mirrors the critical role of community in Jewish law (Winfield 2020). According to traditional Judaism, in order to have a communal prayer session, ten adult men must be present to constitute a minyan [quorum]. Certain veins of Jewish thought hold that when ten men are assembled in prayer a fragment of the divine, the shechinah, will descend into their midst (bar Yochai 2002). In other words, a group of ten souls is required for God’s countenance to rest upon them, and, according to Durkheim, the souls of men are “a bit of divine substance” and “a spark of the divine,” an idea which is lifted straight from the Jewish mystical view that souls contain divine sparks. From such an assumption, one could easily maintain that an assemblage of fragments of God is God, and thus we have arrived at Durkheim’s maxim, “[g]od and society are one of the same”(Durkheim 1912). In the words of Edward Evans-Pritchard (1981), Durkheim was a “militant atheist” and a “propagandist of unbelief,” who was pursuing the creation of a “sociological metaphysic”. As with many other apostates, the corruption of his faith has effervesced into our present moment: a secular alchemy in the guise of “cybernetics” and its objective of a “world brain”.
“[T}here is a recognizable analytical resemblance and affinity between Freud and Durkheim 's social psychologies and that they both also resemble, as a third term, the social psychology of the Hasidic theory of the soul; particularly as represented in the so-called Tanya , or Liqquãei 'Amarim of the foundational Lubbovitch theorist, R. Shneur Zalman of Liadi. Both the structural and dynamic, teleological assumptions of Tanya may, I suggest further, be related to a broader model of social interaction that Patai described as 'Jewish Alchemy'. Hasidism may be seen as a bridge taken as a bridge in two senses: first, as a model that illustrates a parallel between ancient Jewish theory and modern social theory; and second, it can be analogized as a humanistic version of a still older tradition of theories of transmutation, including Jewish alchemy.”
—A Secular Alchemy of Social Science: The Denial of Jewish Messianism in Freud and Durkheim
Though researchers at the Global Brain Institute credit Durkheim with the embryonic vision of a “social organism”, in his day there was still no concept of an executive function for their rhizomatic leviathan. This would soon be remedied by Vannevar Bush’s (father of the military-industrial complex) “memex”- a theoretical prototype of hypertext, and Belgian information scientist Paul Otlet, who imagined a globally interconnected interface that would open a portal to the entirety of human knowledge, to be stored in an immense cross-linked repository (Otlet, 1935). HG Wells envisaged the evolution of an electronic superorganism, a “world brain” that would be directed by a world government and united by common beliefs— a world religion. In Wells' conception, there would be a "World Encyclopedia" that would determine consensus reality.
According to Oliver Reiser, the originator of “cosmic humanism”, the entirety of the earth would be reconstructed under the symbol of Solomon's Temple, not of stone in Jerusalem, but electromagnetically. This would be done through a worldwide system of satellites and antennae. Through the use of something called "Radio Eugenics".
This meant that evolution would be controlled by hot-fixing and updating human gene expression remotely. This concept immediately brings to mind my research on the Ebner effect.
“Radio-eugenics” also reminds us of the many studies that demonstrate the molecular, morphological, biochemical, and mutagenic effects of EM fields.
The video below is titled "Magnetogenetics: remote non-invasive magnetic activation of neuronal activity with a Magnetoreceptor". Apparently, “noninvasive magnetic activation of neuronal activity with a magnetoreceptor makes magnetogenetics an excellent toolbox for perturbing the activity of complex neural circuitry”. Everyone was worried about stem cells, but no one was keeping an eye on the nerds in the neurobiology department
The central belief of Reiser was that geomagnetic forces were directing the evolution of species based on a very specific complex cyclical process. He also envisioned a "memory field" around the Earth which he called the "psychosphere". It appears Reiser was either a visionary genius or he had access to arcane information.
Oliver Reiser’s book, Cosmic Humanism published in the mid-1960s explicitly promoting “radio-eugenics”, explained thusly—
1) Using atomic energy (radiation) will initiate the genic (or chromosome) changes that cause mutations; and
2) this must be done under the guidance of a psychosocial field to control the course of the biological changes so that the form of emergence is determined.
The “psychosocial field” would be considered the hyperreality created by the internet and the emerging “metaverse”. Reiser developed his ideas of a global brain with Dr. Andrija Puharich, who conducted parapsychology and drug experiments for the US military in the late 1950s. He was stationed at the Army Chemical Center in Edgewood,
Maryland where research on the effects of LSD and other substances was carried out on behalf of the CIA in connection with MKULTRA and Project ARTICHOKE.
Reiser called this overarching vision "Cosmic Humanism" and the project went by the name Prometheus-Krishna. He was inspired by Alice Bailey's neotheosophy—telepathically dictated to her by mystic beings—and the principles of alchemy, in which man is transformed and perfected.
Reiser frequently published articles in the theosophical Lucis Trust newspaper 'The Beacon' and the last chapter of his 'Promise of Scientific Humanism' was titled, "The New Alchemy"
He is... extremely explicit.
Reiser's last book Cosmic Humanism and World Unity was published by the think tank World Institute in New York, founded by lumber magnate Julius Stulman. An office was also located in Jerusalem. Stulman doesn't have a wiki page but he is not forgotten—
After Reiser's death, the network he created was inherited by Ervin László. The Hungarian systems philosopher popularized Reiser's ideas with his book 'You Can Change the World' and helped to promote the repackaged Rosicrucianism his fellow transhumanists call “conscious evolution” with his ‘The Consciousness Revolution’. László describes an assemblage of NGOs promoting sustainable development, using the Internet.
Julius Stulman edited and partially authored a book together with László called "Emergent Man; his Chances, Problems, and Potentials (World Institute creative findings)”. It contains the writings of Oliver Reiser, Willis W. Harman (of Project STARGATE and SRI fame), Gardner Murphy (former member of the Committee for National Morale, OSS psychological warfare specialist, and Macy Conference attendee), and Abraham Maslow (major influence of the New Age movement, the Esalen Institute*, founder of “humanistic psychology”, and also helped to develop “transpersonal psychology”, which was originally termed “transhumanistic psychology”) (Livingstone, 2015).
(The Esalen Institute defies summary, it is such an important part of the history of psychological warfare in the United States, with myriad connections to the CIA, MKULTRA, the New Age movement, promotion of drugs, and astroturfing the “counterculture” of the mid-century. It deserves its own investigation as its significance stands beyond the scope of this article. Suffice it to say that much of the metaphysical superstructure of the “world brain”—such as ideas of cosmic consciousness—were smuggled into the modern culture through this “invisible college”.)
In Emergent Man, Stulman very vividly describes his idea for world organism—
Stulman describes the executive function of his World Organism, which will be served by commodity exchanges which he depicts as being located in Jerusalem: “advances could be handled by the computerized abilities of the commodity exchange, operating in Jerusalem”.
Reiser in his description of his “psychosphere” references Stulman, “here again we have Stulman's Fields Within Fields . . . The morphogenetic guiding fields supply the archetypes for cosmic evolution—even to the appearance of EMERGENT MAN.” Clearly, Stulman is not just a “lumber magnate.
He outlines something very much like the present WEF and NGO network with their “simulations” of forthcoming, planned events—
“The outpouring of continuous information is evaluated in-depth, broken down to its component parts in the movement of information flow, computerized, cross-referenced, and constantly interrelated and reevaluated. Such information, the maximization of mankind's knowledge, newly coded for effective use internationally, would be made available for continued review, research, or direct application in fully presented, well-integrated, "role-playing" programs at phased levels of conditioned acceptance.”
The theosophically oriented László was a member of an environmental think tank called the Club of Rome. The Club of Rome was a project initiated in 1968 by the Rockefeller family at their estate at Bellagio, Italy. As revealed in The First Global Revolution, a report from the Club of Rome, in 1993:
The common enemy of humanity is man. In searching for a new enemy to unite us, we came up with the idea that pollution, the threat of global warming, water shortages, famine and the like would fit the bill. All these dangers are caused by human intervention, and it is only through changed attitudes and behavior that they can be overcome. The real enemy then, is humanity itself.
This think tank was responsible for the idea of using climate alarmism to corral humanity into global governance. They do this by helping to coordinate an international network of NGOs and catastrophist cults like the Sunrise Movement.
This message was also integrated into the World Future Society whose members included Al Gore, the “godmother of transhumanism” Barbara Marx Hubbard (a proponent of the tech-Gnostic gospel of a noospheric Christ Consciousness, very similar to Reiser’s “psychosphere”), Alvin Toffler, and Willis Harman of the Stanford Research Institute.
Incidentally, the Stanford Research Institute (SRI) was instrumental in the CIA's Stargate Program, which researched man-machine interpolation, astral projection, and remote viewing.
In their infamous document 'Changing Images of Man', SRI very explicitly illustrates the power structure—the decentralized network of NGOs populated by actors with shifting, multi-tiered allegiances—which László proscribes.
The plan for a cybernetically controlled world organism has in recent decades been disseminated throughout these networks. The events of the past two years are a testament to that.
Ervin Laszlo served as one of the referees for SRI International's project, Changing Images of Man at Stanford University in 1970. This was part of a series called Explorations of World Order where Ervin acted as editor.
This series was published by Pergamon Press, the publisher of the Club of Rome. Pergamon Press is a scientific publishing house founded by Robert Maxwell, the father of Ghislaine Maxwell.
As is broadly known, Ghislaine Maxwell supported Jeffrey Epstein in his vision— a dream shaped by futurism, eugenics, and human evolution. Epstein claimed to have funded many prominent researchers, some of whom now deny taking any money.
Epstein's Zorro Ranch was located in New Mexico for a reason, so he could be close to the Santa Fe Institute where he was a donor and frequent visitor. The Santa Fe Institute specializes in complex systems research.
One of their main research projects is "machine-human hybrid societies". They are also focused on artificial intelligence and synthetic brains, all integral components of a global superorganism. These projects are part of a central research theme of "collective intelligence".
The president of SFI is David Krakauer, here he is at the World Economic Forum, Annual Meeting of the Global Future Council 2016. The Global Research Council is responsible for the "in 2030 you will own nothing" forecasts (threats).
The idea of "collective intelligence" is central to the World Economic Forum. Global Future Councils are, according to Klaus Schwab, a collective intelligence network made manifest in their "Transformation Maps"..
These maps are created by co-curators (human brains) and augmented by "a machine-curated feed of the latest findings and analysis from top universities and research institutions and are enhanced by technologies used in machine learning artificial intelligence".
Due to the "reproducibility crisis" and the ongoing scam of AI development, researchers have turned to the exploitation of society as a computational substrate.
Because they failed to summon their ersatz archons, they want to cheat and put you in the "black box".
Providing "holistic strategies" for the various Global Future Councils—a kind of transdisciplinary advisory—is the Global Agenda Council on Complex Systems. Nearly every person on this council is involved in some way with the formulation or the study of a global brain.
We will examine two council members here— Dirk Helbing (left) and Francis Heylighen (right). Helbing is a member of the International Centre for Earth Simulation in Geneva and a board member of the Global Brain Institute (GBI) in Brussels. Heylighen is the director of the GBI.
GBI studies "the distributed intelligence emerging from the worldwide ICT network that connects all people and machines." Their work seems to indicate a belief that a global mind already exists.
This pseudo-mystical video was found in their "Global Brain Videos" section:
Heylighen is also a director of The Center Leo Apostel (CLEA) founded in 1995 as a transdisciplinary research department. It is situated at the Vrije Universiteit Brussel (VUB), where the Global Brain Group was founded.
CLEA publishes a mixture of complexity science and spooky quantum mysticism. Named after and based on the philosophy of Apostel, a loyal disciple of Jean Piaget.
Of course, Piaget was the director of the International Bureau of Education— a League of Nations NGO.
CLEA has an odd doppelganger— 'World Futures: The Journal of General Evolution', a very similar transdisciplinary journal that also publishes the works of cyberneticists and quantum woo... both categories beloved by Heylighen.
Also, it appears to be edited by Ervin László.
It seems 'World Futures' is the Journal of the General Evolution Research Group, the research arm of the Club of Budapest, László's quasi-spiritual splinter group from the Club of Rome.
So we have two “transdisciplinary” journals with nearly identical content coming from people deeply connected to globalist organizations, publishing the work of the same scientists. And we have an interesting link to the word "transdisciplinary" that barely existed before 1970 which we will return to in a moment.
Heylighen authored The Global Brain as a model of the future information society where he explains that the human species being integrated with AI and subsumed into a hive mind is a “utopian” vision and describes a protocol for “the communication with the superorganism's physical body … supported by the Internet of Things.” He also contributed to the World Economic Forum’s Global Agenda Council on Complex Systems where he and his colleagues seem to be positioning “complexity science” as a new priestcraft—
Every example they list are problems created, simulated, or exacerbated by direct human interaction in the form of massively consolidated, relatively simple power networks and/or intelligence agencies. All of these “complex” issues have simple solutions, they never get solved because those with the power to do so are wicked and self-serving. Human evil is real, its causes and effects are self-apparent.
The inability to integrate simple truths is what creates the illusion of “complexity” in human systems. Historically, this inability has arisen from the cope, self-deception, and hypocrisy of insane perverts masquerading as philosophers, priests, scientists, or magicians. One could understand strands of “complexity science” or “alchemy” as systems for generating “emergent” hallucinations between the actor and the consequences of his action. For example, behold the degree of “programming”, parameterizing, and other forms of laborious pre-organization of “self-organizing” machines—
This degree of pre-organization is the case with almost every example of “emergent” behavior in human social systems. Some actor set up the parameters for that outcome to arise. Perhaps the first time such a behavior arose it was through a semi-conscious incident or accident, but still, the result was a direct, mechanical outcome of a constructed parameter. Another vivid example, is the “self-assembling wire”—
The above is a wonderful example of what you should look for whenever you see a “self-assembling" or “emergent” phenomenon in society. Four major epiphenomena of “emergent behavior” in society are 1) adjacent assemblies (parameters, factors, or structures that have been established by interested parties)—
2) A massive, controllable power source (social sources of power include financial institutions, governments, networks of NGOs, surveillance-intelligence complexes, oligarchs, and networks of influential scientists that flew on the Lolita Express)—
3) Big hands (or rather, large human organizations designed for manipulation, turning dials and flipping switches adjacent to the “emergent” phenomenon)—
4) Finally, one should also take note of music (cyber-hypno) or other media designed to impress upon you the awesome and mystical nature of what you are witnessing.
Whenever you are trying to establish a priesthood for your techno-gnostic, neo-feudal hellscape, it is important to layer in as much mystical razzle-dazzle as possible. In 1970 Erich Jantsch wrote "Inter-and-Transdisciplinary University: A Systems Approach to Education and Innovation". Jantsch was the co-founder of the Club of Rome. Jantsch, like László and all the rest, was a crypto-mystic, interweaving esoteric principles into his "science".
A blend of Theosophy, Kabbalah, and science fiction. Here we also have the global or "gestalt" mind. Notice the publisher- Pergamon.
The first step that The Club of Rome's founders made after its inception in 1968 was to convene a team of experts to develop a suitable methodology. They gave their holistic approach to socio-technical systems the name "systemic innovation".
What were their actionable proposals?
Well, to create a system of research institutes like SRI, CLEA, the Global Brain Institute, or the myriad DARPA-funded institutes at Arizona University, such as the Biodesign Institute, the Global Security Initiative, or the Center for Strategic Communication.
Not to pick on ASU, but these things are everywhere. The Global Brain is ambient. It makes you realize just how miraculously convenient “identity politics” has been- imagine if the students suddenly caught on that their universities—all the universities—were actively engaged in "socially engineering" a horrific sci-fi dystopia?
CONCLUSION
“The Earth is one whole, living system: aspects of its cosmic environment impinge upon it, and effects in the terrestrial geology create further effects in its meteorology. Changes in its magnetic envelope can funnel further influences back to its geology. The whole system, as it were, resonates. All those forces and reactions play back and forth, creating responses, changes and echoes in all terrestrial structures and processes, from the densest to the most subtle” (Earthlights, Devereux, 1982, p. 95).
The idea that the earth and the broader cosmos are a living system is a very old one. People have believed in the living earth for millennia without a single person trying to impregnate it with a techno-gnostic ouroboros. The harm comes from the weaponization of God’s design and the grotesque thickening of sublime processes.
There is a perfect parallel between much of the SRI/CIA Project Stargate research and Oliver Reiser’s “embryogenesis of the Psychosphere,” and “morphogenetic guiding field … the Psi-field, beyond the earth's ionosphere [involving] the magnetosphere”. Certainly, there is an electromagnetic ecology, of which we are a part. There is a muse in the ether, who we may propitiate. But these men have fallen into desperation and can only grasp at her grace with the fruiting bodies under vile, black brains.
Excellent read, thank you.
FYI. The last link geophysical effects is 404 not found.