Oh, what a tangled web we weave, when first we practice to deceive! – Sir Walter Scott, 1808
EMPIRES, states and monarchies have always employed spiritual means to get what they want and this time it is no different. One term that is often banded about in this context is ‘occult war,’ but whilst many people continue to obsess about the likes of Freemasonry, the Illuminati, the Jesuits and the Sabbateans, they often forget that times change and that whilst the conspiratorial forces of this world will happily utilise certain methods at particular times in history they will gradually abandon them in favour of more effective methods of self-enrichment that are better suited to the fluctuating economic fortunes of the age. The fact that characters like Adam Weishaupt are still being discussed at a time when brainwashers, bankers and Bilderbergers rule the roost in a comparatively more naked and overt fashion, demonstrates just how reluctant some people are to forego the more sensational aspects of history and adapt in accordance with the rapidly evolving nature of the ruling class. Tracing the metahistorical lineage of our capitalist slave-masters is one thing, and people like David Icke have made a living out of it, but unless we learn to come face to face with the manner in which these groups operate in the twenty-first century we have no chance whatsoever of hindering their progress. In fact as we have pointed out on this website on a number of previous occasions, ‘progress’ is the key word and the people that now seek to add the final pieces to their imperial jigsaw puzzle are pursuing a strategy of wholesale economic accelerationism that seeks to benefit from rising ecological concern by mobilising large numbers of people around the world. In other words, controlled opposition like Extinction Rebellion and the disturbing Greta Thunberg cult are being used to remanufacture contemporary society with a view to implementing frightening new technology and opening up fresh exploitative markets that can hasten the ultimate consolidation of Western civilisation and the slavery and destruction that inevitably follows in its wake.
Accelerationism, through which these wealthy kleptocrats intend to hurry things along in order to get what they want, is rather similar to the way passive-aggression manifests within the field of psychology. Just as a person might deny that unreasonable behaviour such as wantonly sabotaging the plans of others was completely innocent and unintended, so too do economic accelerationists claim that they are acting in the interests of us all. Imagine, for example, a toyshop owner who has become so frustrated that local people are not buying enough of his products that he cunningly persuades the children to take it upon themselves to physically drag their parents along to his shop. There is little difference between this and the manner in which the Establishment is using Greta Thunberg and her unwitting teenage accomplices to express widespread dissatisfaction towards the older generation and start taking matters into their own hands. However, if old-fashioned guilt won’t do the trick – and we all know how liberals love to alleviate their delicate, first-world consciences by dropping a coin into a beggar’s hat or being seen to sip from a recyclable cup – the fatcats have various other means at their disposal.
Given the steady decline of Western Christianity over the last fifty or sixty years, particularly that associated with the established churches, Europe and North America have seen an enormous proliferation of New Age cults. As a result, the ruling class has finally realised that the association between ‘alternative’ spirituality and the ecology movement has presented them with a valuable opportunity. Whilst the greens have long been a persistent thorn in the side of capitalism, particularly in Western Europe, the political establishment was always happy to tolerate groups such as Greenpeace or Friends of the Earth on account of their tendency to look for solutions within the existing capitalist system. Having had frequent debates with green activists in the street over the course of the last thirty-five years, I know for a fact that their respective leaders have no intention of carrying out the one thing that will finally bring an end to large-scale environmental devastation and the exploitation of animals: the complete destruction of the capitalist system. In short, groups of this kind may carry out the occasional good deed – such as disrupting the activities of the whaling industry or raising public awareness towards bloodsports and the fur industry – but they are never going to do the decent thing and help us overthrow capitalism once and for all. In other words, they constitute no significant threat.
In more recent times, those at the helm of the so-called free market have come to the realisation that it is actually possible to benefit from the green movement itself. Not merely in terms of making money from alternative forms of energy, such as solar panelling, wind turbines or the sale of electric cars, but also from the relationship between New Age spirituality and ecological one-worldism. As we know, the capitalists would like nothing more than a single government that has the ability to oversee the entire globe, a desire that certainly fits in with the utopian dreams of your average liberal idealist, and if this can be achieved by mobilising millions of unsuspecting Thunberg adepts who somehow believe they are saving the planet then all the better. Especially when it can lead to the rapidly engineered ‘development’ of those countries which, as of yet, have still to develop Western-style economies. Imagine the profit that can be made by extending the technological dystopia into the heart of Asia and Africa on the basis that it is necessary for a more benevolent form of civilisation to ‘end poverty’. All the local savages have to do is hand everything over to the children of the rainbow revolution and they, too, will become part of the modern utopia. So where does spirituality come into all this?
Our previous articles have exposed the sinister links between Extinction Rebellion, the United Nations, the Tavistock Institute, the Club of Rome, the International Bateson Institute and several other key players. What is considerably less well known, however, are the spiritual ideas to which many of these people give their support. Step forward Jean Gebser (1905-1973), author of The Ever-Present Origin and one of the main figures behind the development and formulation of integral consciousness, a man who provides a curious anecdote in which it is said that Europeans underwent a dramatic shift between ‘unperspectival’ and ‘perspectival’ consciousness. Allow me to explain.
Relating the tale of a fourteenth-century Italian scholar by the name of Francesco Petrarch (1304-1374), Gebser tells us that during an expedition to the old Cathar region of France he decided to climb Mount Ventoux with his brother:
Here, the Gnostic tradition had encouraged investigation of the world and placed greater emphasis on knowledge than belief.
Upon reaching the summit of this majestic peak, Petrarch experienced a sudden revelation and found himself awestruck by the clouds beneath his feet and the sight of a distant Italian sky. Having left his native Bologna some ten years earlier and now overcome with profound feelings of homesickness, Petrarch duly announced that
a new thought had seized me, transporting me from space into time.
As far as Gebser was concerned, the dramatic effect that Mount Ventoux and its environs had on the Italian wayfarer is highly significant and he notes that when
Petrarch’s gaze spatially isolated a part of nature from the whole, the all-encompassing attachment to sky and earth and the unquestioned, closed unperspectival ties are severed.
Gebser used terms such as ‘unperspectival’ and ‘perspectival’ to account for different levels of consciousness. The former relates to the ‘world-as-cave,’ when humans were entirely one with their natural environment without any perception of individuality or autonomy, whilst the latter concerns a subsequent phase in which the visual ‘flatness’ of medieval Christian artistry – to use but one example – suddenly erupted into the three-dimensionality of the Renaissance. Man found himself at the centre of the universe and was not afraid to say so. Petrach’s experience, therefore, is designed to represent the awakening of human consciousness to the extent that he is said to have sailed beyond his ‘unperspectival’ world and into the treacherous waters of the ‘perspectival’:
The old world where only the soul is wonderful and worthy of contemplation […] now begins to collapse.
As one of Gebser’s recent biographers, Jeremy Johnson, notes:
From this moment forward, humanity is no longer in the world, but begins to possess it.
This is similar to Martin Heidegger’s (1889-1976) concept of ‘enframing’ (Das Gestell), something that first came to light during the course of his 1954 work on The Question Concerning Technology. Perhaps the simplest way to explain the Heideggerian concept of ‘enframing’ would be to imagine nature being quantified in a purely exploitative fashion. A field of animals, for example, might be viewed by humans as a shop window display in a butcher’s shop or a large tree seen as a potential row of wooden chairs. Unlike the experience of Francesco Petrarch, the sense of the ‘Real’ clearly escapes such people. However, I do not agree with Gebser that the shift between the ‘unperspectival’ and ‘perspectival’ happened during the Renaissance and the latter was in evidence long before the Italian brothers had made their way to the top of Mount Ventoux. In fact Heidegger’s theory of ‘enframing’ allows us to understand why Gebser’s positing of a shift in human consciousness during this period is incorrect. I shall combine this with my own example from the eleventh-century. As the Domesday Book illustrates, when the Normans invaded Anglo-Saxon England in 1066 their tendency to weigh up the country and its possessions merely in terms of its financial worth was a classic case of ‘enframing’. Every single acre of land, including anything that moved, was presented in a purely mercantile fashion and this demonstrates that what Gebser describes as ‘perspectival’ was already being applied in order to distinguish one territory from another. Norman efficiency, to put it politely, was undoubtedly a long way from the artistic caveman of Chauvet and Lascaux who was unable to perceive any fundamental difference between himself and the wider world.
Returning to Heidegger, ‘enframing’ is similar to Gebser’s analysis of consciousness in the sense that the answer to modernity – in this case, technology – lies in technology itself and that we must observe the process of unfolding that is revealed to us and yet at the same time understand that through a type of “saving power” it can become a harbinger of truth. He makes a distinction between technology and the technological, inferring that whilst technology has revealed truth in the arts the technological is more like a concealing instrument that shapes the world:
Because the essence of technology is nothing technological, essential reflection upon technology and decisive confrontation with it must happen in a realm that is, on the one hand, akin to the essence of technology and, on the other, fundamentally different from it. Such a realm is art. But certainly only if reflection upon art, for its part, does not shut its eyes to the constellation of truth, concerning which we are questioning.
The distinction is very subtle and reminds me of the English expression of not being able to see the wood for the trees. The socio-economic approach would be to live in greater harmony with nature, but in a philosophical context this tantalising notion is far more vague and frustratingly underdeveloped. Nonetheless, by way of Gebser and Heidegger it is possible to understand that the way in which we view the world is all-essential and that unless we have access to the wondrous flashes of awareness experienced by Petrarch and many others, it will remain impossible to either see or interpret things as they really are. It is never easy to determine when the civilisational rot actually set in, so to speak, but whilst the individuality of the ‘perspectival’ is healthy in small doses we must never discard our primordial link with the ‘unperspectival’.
This said, if one looks at the present-day admirers of Gebser’s ideas we find that they are involved in some of the globalist organisations which are at the very forefront of efforts to use the ecology movement as a convenient vehicle for accelerated economic change. Naturally, their interest in Gebser stems from the idea that profound developments in human consciousness can lead people into a new spiritual era. The aforementioned Jeremy Johnson, who is heavily involved in these circles, used his recent book (‘Seeing Through the World’) to marry the persistent interest in New Age consciousness to some of the leading actors in mainstream science and economics. Indeed, as his book draws to a close it descends into outright propaganda and he name-checks Nora Bateson of the International Bateson Institute as a leading protagonist of the neo-Gebserian tendency. It is she, as we have revealed elsewhere on this website, who is linked with the shadowy Club of Rome and whose fellow IBI board members and patrons are involved with organisations such as UNESCO and the World Bank. Let me be clear about this: it is not Jean Gebser who is the problem, but those who are twisting his ideas.
The fact that such links exist, of course, is testimony to the way in which Gebser’s thoughts on human consciousness are being used to usher in a new era of what Johnson refers to as “planetary culture”. In fact this is the phrase used by the Lindisfarne Association, with whom Johnson has a very intimate relationship. The group itself is inspired by French theologian Teilhard de Chardin (1881-1955) and his belief in ‘Planetisation’. The ideas of de Chardin are very popular in New Age circles and he formulated the view that everything is heading towards an ‘Omega Point’ in which there shall be total world unification. Interestingly, the Frenchman’s insistence that the universe is accelerating in accordance with a ‘cosmological expansion’ fits in perfectly with the current end-of-world millenarianism being propagated by the likes of Extinction Rebellion and those manipulating contemporary Hitlerjugend poster-girl, Greta Thunberg. Even more interesting is the fact that the Lindisfarne Association was established by advertising executive, Gene Fairly, who learnt his trade at The Interpublic Group of Companies that specialises in public relations, sports marketing, talent agencies and healthcare. More importantly, when forming the organisation Fairly managed to secure the support of the dubious Rockefeller Brothers Fund. One of the Lindisfarne Association’s US-based ‘village’ projects, known as Meadowcreek, was even funded by both the Arkansas Energy Department and the Winthrop Rockefeller Foundation. Clearly, this is one form of ‘consciousness evolution’ that we can do without. Meanwhile, as if these details were not incriminating enough, there is a strong link between the Lindisfarne Association and the International Bateson Institute in that Gregory Bateson (1904-1980), Nora’s late father, was himself a member.
Finally, the worryingly incestuous relationship between many of the world’s leading scientists, economists, green activists and spiritual gurus – and I would advise you to research these matters in more depth – seems pretty damning and it is certain that the ‘Illuminati’ of the modern world is involved in a vast conspiracy the like of which we have never seen before.