The Noosphere – literally, “mind-sphere” or Earth’s mental sheathe – is a word and concept jointly coined by Edouard le Roy, French philosopher and student of Henri Bergson, Jesuit paleontologist Pierre Teilhard de Chardin, and Russian geochemist, Vladimir Vernadsky, in Paris, 1926. At the root of the primary definition of noosphere is a dual perception: that life on Earth is a unity constituting a whole system known as the biosphere; and that the mind or consciousness of life – the Earth’s thinking layer – constitutes a unity that is discontinuous but coextensive with the entire system of life on Earth, inclusive of its inorganic support systems. A third critical premise arising from the first two is that the noosphere defines the inevitable next stage of terrestrial evolution, which will subsume and transform the biosphere.
How this evolutionary shift might occur is at the crux of the experiment, Noosphere II. Though little else is known concerning Edouard le Roy, our ideas about the noosphere and the transition from the biosphere to the noosphere are largely derived from the perceptions of Teilhard de Chardin and Vernadsky, along with the work of American Physicist, Oliver Reiser. We will summarize these viewpoints below.
1. Pierre Teilhard de Chardin foresaw the emergence of the noosphere at a peak mystical moment referred to as the Omega Point. This moment would be the result of the interactions of increasing activity of human networks creating a highly charged “thinking layer.” Teilhard speaks of there being planets with noosphere – planets in which the thinking layer advances to the stage where it produces a noosphere, the mental sheathe “above and discontinuous with the biosphere.” Thus Teilhard de Chardin wrote of a “... network of links ... more and more literally present, in the immensity of their organism, as the image of a nervous system...” This nervous system would be the function of a “... geotechnology extending a closely interdependent network of its enterprises over the whole earth ...”
Since Teilhard de Chardin’s death in 1955 when his books could finally be published, most notably the Phenomenon of Man (1959) and the Future of Man (1964), the advance of the biosphere into a transitional stage, the technosphere, has seen the virtual fulfillment of de Chardin’s prerequisite for the manifestation of the noosphere, a global information network – a geotechnology – the Internet. As the penultimate stage in the development of an actual freely functioning thinking layer, the Internet is the means of electronically linking up the noosphere prior to the mystical moment of the Omega Point – “At that node of ultimate synthesis, the internal spark of consciousness that evolution has slowly banked into a roaring fire will finally consume the universe itself. Our ancient itch to flee this woeful orb will finally be satisfied as the immense expanse of cosmic matter collapses like some mathematician’s hypercube into absolute spirit.” (www.noosphere.princeton.edu.com)
2. Vladimir Vernadsky and the Russian School. Vernadsky, key theoretician of the biosphere (Biosphere, 1926), took for his point of departure for the advent of the noosphere the issue of the biogeochemical combustion represented by man’s thought translated into the form of technological work. Though he never used the word “technosphere,” Vernadsky’s prerequisite for the coming of the noosphere all but presupposes the existence of the technosphere, for in his perception the impact of industrialization is actually affecting the geological timing, bringing about a mutational phase known as the biosphere-noosphere transition. Vernadsky was acutely aware of the political and environmental implications of the accelerated increase of the machine in human society, which he wrote, “proceeds in geometrical progression, just like the production of living matter, man included ... Statesmen should be aware of the present elemental process of transition of the biosphere into the noosphere ... the fundamental property of biogeochemical energy is clearly revealed in the growth of free energy in the biosphere with the progress of geological time, especially in relation to its transition into the noosphere.” Problems in Biogeochemistry II, (1944).
In the time since Vernadsky's death in 1945, his prerequisite of a peak of biogeochemical combustion to precipitate the noosphere is all but fulfilled in the complex fact of global warming. Little known in the West, Vernadsky enjoys an enormous stature in Russia where his thought has affected virtually all of Russian science since him, spawning such schools as cosmism, the perception of cosmic processes in terrestrial affairs, and many subgroups within the Russian Academy of Sciences devoted to exploring the implications and aspects of his ideas. These include the work of N. A. Kozyrev on time, Alexei Dmitriev on the transformation of solar fields, and the Kaznacheev school of Cosmic Anthropoecology.
3. Oliver Reiser. In his book Cosmic Humanism (1966), Reiser, an unusual and little known American visionary physicist and whole systems thinker, advances his idea of the noosphere. In a chapter entitled “The Radiation Belts of Thought,” he puts forth the notion of Earth’s psi fields. His rather elaborate theory – the Psi Fields and the World Sensorium – is based on two discoveries not known to Vernadsky, nor, it would seem, to Teilhard de Chardin – the DNA and the Earth’s radiation belts. Reiser presciently locates the world brain – noosphere – within the electromagnetic field of the radiation belts, including the program of the DNA, which creates the “planetary thought belts.” While Vernadsky and Teilhard de Chardin are quite vague in an actual description of the noosphere, Reiser supplies a great amount of scientific detail, integrating the evolving components of science into a system of cosmoecology, inclusive of Carl Jung’s notion of synchronicity.
In “Projects Prometheus and Krishna,” Appendix II to his fascinating synthesis, Reiser takes full cognizance of the contribution of Vernadsky and Teilhard de Chardin. Reiser cites Vernadsky’s calling attention to the process of social synthesis, “whereby mankind becomes a single totality in the life of the Earth, and the psychozoic era of the earth’s biosphere be transformed into the noosphere.” Taking account of the sequence of spherical shells constituting the whole system Earth – the biosphere, lithosphere, hydrosphere, atmosphere and biosphere – he writes, “Now, at long last, the processes of cultural evolution have generated another envelope, superimposed on the biosphere, i.e., a ‘sheet of humanized and socialized matter,’ which is the noosphere.” (p. 557, Cosmic Humanism).
4. Jung, Fuller, Sheldrake, Russell, Biosphere II, et al. Following Reiser’s synthesizing work some such notion of the noosphere or psi fields was taken up by various thinkers though none approaching the whole system completeness of Vernadsky, de Chardin or Reiser. The work of Carl Jung on synchronicity and archetypal theory is a natural adjunct to a theory of the noosphere that would assume a common “collective unconscious” – the noosphere being the common collective conscious field of the earth. The idea of synchronicity further assumes a method of telepathy or a parapsychological medium of communication within the common field of the collective unconscious. The vindication of Jung’s theories (and of Reiser as well) came with the 1973 discovery by Martin Shoenberger (The I Ching and the Genetic Code, The Hidden Key to Life, 1973) of the exact identity of the binary code of the I Ching and DNA, a discovery which had to raise the issue of a synchronistic medium of communication within some great planetary field of thought – the World Sensorium.
In Rupert Sheldrake’s A New Science of Life: The Hypothesis of Formative Causation (1982), the notion of morphogenetic fields advances an explanation of an essentially telepathic intraspecies medium of communication. Peter Russell’s notion of the Global Brain (1982) builds on the electronic communication and nervous system metaphor of the noosphere to establish the idea of the noosphere as a planetary global brain. Buckminster Fuller’s concepts for developing a whole system design perception of the Earth – Synergetics: Explorations in the Geometry of Thinking (1975) and Operating Manual for Spaceship Earth (1969) – are also fundamental to a theory of the noosphere as intrinsic to a view of the planet as an evolving organism, an idea also articulated in James Lovelock’s Gaia Hypothesis (1981).
The work of the Ecotechnics Institute/Biosphere 2 Project that evolved over the 1980s and 90’s also needs to be cited. This includes the work of Tango Snyder, John Allen and Mark Nelson, as well as the pioneers of the actual Biosphere 2 experiment outside of Tucson, 1991-1993. While the Biosphere Catalog (1985), edited by Tango Snyder, is the first to fully elaborate a description of the technosphere, Space Biospheres (1989) by Allen and Nelson define two other spheres which could be called sub-functions of the technosphere: the cybersphere – Teilhard de Chardin’s geotechnological information network – and the ethnosphere, what Cosmic History would define as the field of the hybrid planetary human hooked up by the cybersphere and living an unconsciously yet technologically unified life within the technosphere. While much of the work of the Biosphere 2 project (Life Under Glass, A Look Inside Biosphere 2, by Abigail Ailing and Mark Nelson, 1993) was aimed at seeing what possibility might exist for transporting the Earth’s biosphere to other planets – namely Mars – still, the experimental effort in and of itself advanced the possibility of humans breaking out of the mold, while on Earth, to experience in a defined environment the nature of the biosphere – and by doing it consciously, actually anticipating the noosphere.
In conclusion, mention should be made of the fact that on the virtual noosphere, the Internet, there is a web site <http://www.noosphere.princeton.edu.com> conducting tests in global consciousness entitled the “Global Consciousness Project: Registering Coherence and Resonance in the World.’” The Noosphere is defined by this Internet group "as the sum total of all human knowledge and experience. This would include everything from our most private dreams to our knowledge of Universe itself. With accelerating technology as its catalyst, our noosphere is expanding at its greatest rate in history.”
In contemporary Russia, the noosphere has advanced to the stage of establishing different versions of a ‘Noospheric Congress.” In Altai, one such effort was aimed at functioning within the existing parliamentary government system as a higher consciousness biospheric steering committee. The other effort is known as the Noosphere Spiritual Ecological World Assembly (www.newhumanity.org.ru), which has already begun a process of setting up the standards “whereby mankind become a single totality in the life of the Earth.” It might be added that, in general, in the 1980s and 90s the idea of the noosphere or global brain or Gaia consciousness had become a common belief in the New Age Movement.
5. José Argüelles-Valum Votan. The work of José Argüelles (Valum Votan, “Closer of the Cycle”) forms an essential conclusion to the theory of the noosphere which at the same time takes the first steps toward creating experimental techniques for actually precipitating the noosphere into conscious manifestation. The fundamental premise of Argüelles’ theory of the noosphere is that it can only come into manifestation through a conscious effort on the part of at least an informed and enlightened human minority. Argüelles’ activist inclination toward manifesting the noosphere began with his work in the creation of the First Whole Earth Festival (1970), the vision of which was to set up a global village linked by prayer and meditation with other event points on the planet. This landmark occasion brought him into contact with astrologer and whole system philosopher, Dane Rudhyar, whose Planetarization of Consciousness (1970) is a definitive statement in the direction of spiritually comprehending the noosphere as a planetary sense organ opening it to “galactic consciousness.” The holistic perception of the Earth was conveyed in Argüelles’ Mandala (1972), while in the Transformative Vision (1975), he developed a view of the planetary mind utilizing the model of the two cerebral hemispheres as an analog to the Eastern and Western global hemispheres, as well as comprehending a type of dialectical process evolving toward a unified field of global consciousness.
But it is in Earth Ascending, an Illustrated Treatise on the Law Governing Whole Systems (1984, 1988, 1996), that Argüelles stepped fully into the mainstream of defining the noosphere. While synthesizing the work of Teilhard de Chardin and Oliver Reiser (in the first edition of this book he had not yet been aware of Vernadsky), the main contribution of Argüelles was to establish the principle of the psi bank as the regulator and information storage and retrieval mechanism of the noosphere. In the perception of Earth Ascending the psi bank/noosphere has always been operating as long as there has been life on Earth, but until a moment in the imminent future, Teilhard de Chardin’s Omega Point, it has remained in the unconscious. The description and definition of the psi bank was the first step in describing the noosphere’s mechanism of consciousness. Accordingly, the psi bank is responsible for moderating the different stages not only in the evolution of life, but in the evolution of consciousness as well. This is because the psi bank program maintained between the Van Allen electromagnetic radiation belts (as posited by Reiser) consists of the DNA information structures as they are in turn regulated by a field of four bipolar “psi plates” – the actual timing apparatus of the noosphere.
In 1969, Argüelles had already written of the I Ching as a computer model, a point noted in the Foreword to Schønberger’s I Ching and the Genetic Code. With the psi bank model, Argüelles was able to take the I Ching/DNA code as a type of planetary computer program and mathematically integrate it into the mathematical code of the Mayan calendar system, the tzolkin. The common mathematical key, Argüelles discovered, was that any magic square of eight (the same mathematical matrix as the DNA/I Ching) has an array of 260, that is any row always adds up to 260, horizontally or vertically. Argüelles knew this number was the key to the tzolkin the 13 x 20 (= 260) “time matrix” upon which the Mayan calendar is based. Utilizing Reiser’s hypothesis of the psi field as a kind of DNA thought belt located in the radiation field, while finding the design key to place the DNA in the Tzolkin matrix, Argüelles was able to unlock a great system of codes underlying the programs governing the historical manifestation of civilization and its imminent transformation into a stage of galactic civilization and consciousness – the noosphere made manifest.
Having worked for many years with the tzolkin as a permutational matrix accounting for the Mayan calendar’s supreme perfection among all world calendars, and following its noospheric decoding in Earth Ascending , Argüelles went on to two more landmark noospheric event points. One was the globally synchronized meditation, the Harmonic Convergence, which actually worked with setting up a planetary field of consciousness by focusing meditations prophetically timed to occur at key sacred sites around the planet; and the accompanying text, the Mayan Factor. Path Beyond Technology (1987).
In the Mayan Factor, with the understanding of the 13 x 20 Mayan calendar matrix as the timing regulator of Earth’s psi bank regulator, Argüelles was able to crack the Mayan calendar code and determine that the Great Cycle of history, 13 baktuns or 260 katuns in duration, the basis of the Mayan Long Count, from 3113 BC to 2012 AD, was also mathematically indistinguishable from the tzolkin matrix. This meant that all of history was a function of the psi bank program. The Great Cycle so defined also gave a precise timing to the third and fourth terms of the holonomic equation – “man transforms nature” – now defined as the cycle of history from 3113 BC to 1987; while ”nature evaluates man’s transformation” is defined by the brief span between 1987 and 2012. The fifth and concluding term, “man and nature synthesize” would begin after the end of the cycle of history in 2012. Was 2012 Teilhard de Chardin’s Omega Point? If so, then the period between 1987 and 2012 would also define the time of Vernadsky’s biosphere-noosphere transition.
Late in 1989, having finally had exposure to some of Vernadsky’s work, and dedicating himself solely to the issue of the Mayan calendar codes and the closing of the cycle, Argüelles began his discovery of the Law of Time. The first stage of this discovery was that of the timing frequencies. By his experiment in living by the mathematical codes of the Mayan calendar, Argüelles was able determine that there are essentially two timing frequencies: The natural universal frequency encoded in the vast system of the Mayan calendar, stated as a constant mathematical ratio, 13:20 – the meaning of the tzolkin; and the other, the artificial frequency that governs all of modern historical civilization, the 12:60, referring to the effect on the human unconscious of the combination of the irregular measure of the twelve-month Gregorian calendar and the mechanistic 60 minute hour.
A corollary premise of the 13:20-12:60 timing frequency discovery states that time is the universal factor of synchronization, the frequency (13:20) by which everything in nature is synchronized. By this criterion, on this planet only the human deviates from the universal standard and operates by its own artificial frequency (12:60), mistaking it as the only standard. For this reason also, the human civilization is on a course of increasing deviation from the rest of the biosphere – to the detriment of the biosphere and to its ultimate self-destruction. This analysis finally gave a causative context to Vernadsky’s observation of the role of the machine, and the acceleration of population, machine and free energy to a critical point of biogeochemical combustion, the crux of the biosphere-noosphere transition.
In 1992 Argüelles summarized his initial findings in a text entitled, A Treatise on Time Viewed from Its Own Dimension (published in 1996 as The Call of Pacal Votan, Time is the Fourth Dimension). By placing time in an entirely new context – an all-encompassing fourth dimension which is not a minor adjunct to the three dimensions of space – the Law of Time establishes mathematical codes that define the advent of the noosphere as well as the principles of the biomass constant – the normative value by which the biosphere maintains life as a finite quantity, within whose parameters protean evolutionary mutations can occur.
According to the Law of Time, since the crisis of the biosphere is a function of the human machine impact on the geological landscape, an impact mentally fueled by the human species being locked into a deviant timing frequency, then the solution to the crisis is to change the human timing frequency back to the natural, biospheric 13:20 frequency. If the advent of the noosphere is owing to a conscious human decision, then the key decision, according to the biospheric analysis of the Law of Time, is to make the simple choice of replacing the irregular twelve month Gregorian with the perfect harmonic standard of the Thirteen Moon/28-day calendar, which is synchronized according to the 13:20 frequency.
Conceived in this way, the Calendar Change Movement that began in 1994, represents an unprecedented momentum of noospheric activism. To articulate the momentum, Argüelles convened the First Planetary Congress of Biospheric Rights in Brasilia, Brazil in 1996, and the World Summit on Peace and Time in Costa Rica, 1999, while making appeals to the Vatican and the Untied Nations. Also in 1996, he initiated the Rinri Project Circumpolar Rainbow Bridge Experiment. The premise of this experiment is based on a correspondence between the psi bank registrations called “psi chrono units” and the daily sequences of the Thirteen Moon/ 28 day calendar, with the object of “opening the psi bank,” and by so doing “ejecting the circumpolar rainbow bridge,” itself dependent on a telepathic resonance between the human brain and the Earth’s electromagnetic field.
The first phase of the experiment was complete in 2000, the second phase will be done in 2012, with the anticipated ejection of the rainbow bridge spanning the planet from pole to pole in two sections 180 degrees apart and relying, among other things, on the hypothesis of the psi bank’s location between the electromagnetic radiation belts. By telepathically interacting with and extending both auroras so that they become connected, the psi bank will be “illuminated” and the noosphere fully activated. Such is the premise of the rainbow bridge project.
In 2000, the Foundation for the Law of Time was incorporated to “pace the biosphere-noosphere transition” by furthering the various goals of calendar change and research into the Law of Time. In 2002, Argüelles’ Time and the Technosphere, The Law of Time in Human Affairs was published. While taking for its point of departure an analysis of the 9-11 terrorist destruction of the Twin Towers – the nerve center of the technosphere – as an inevitable event signaling the limits of the technosphere, and the equally inevitable advent of the noosphere, the book is an excellent summation of the Law of Time. Chapter 7, “Humans, Noospheric Chips,” in particular, expands the theory of the noosphere, defining the role of the human plugged into it via an application of the codes of the “synchronic order,” the underlying chronosphere of fourth-dimensional time.
As of July 26, 2004, the calendar change was established as an inexorable process, the hypothesis being, that if the calendar change were a matter of evolutionary necessity then it would be capable of being launched as a popular movement totally independent of government or institutional support. This premise was substantially proven by its continuing growth, having now spread to some 90 countries worldwide. What remained was to navigate the rest of the journey to 2012 by focusing on the completion of the biosphere-noosphere transition.
In sum, the Law of Time is able to provide an analysis of the biospheric crisis, as well as supply a solution based on correcting an “error in time.” It further establishes a precise timing sequence for the biosphere-noosphere transition, with a particular deadline, 2012, and anticipates the advent of the noosphere both through a common collective decision to make a simple change (the calendar) and more involved experiments aimed ultimately at ejecting the Rainbow Bridge, and making the noosphere “manifest.”
As much as has been theorized and scientifically predicated about the advent of the noosphere and the biosphere-noosphere transition, the most important point concerning the noosphere is that it represents a radical alteration in human consciousness and self-perception. The premise of the Noosphere II experiment is that the actual nature of the noosphere as an expanded, hitherto fragmentary but vast state of consciousness – the planetary collective unconscious – can, and indeed, must be experienced as a unified state and made fully conscious in order that it may be communicated and transmitted to all humanity. It is one of the principle functions of the Law of Time to make conscious what was unconscious. No greater objective could this Law define for itself but that it would bring the noosphere forth from the great ocean of the collective unconscious into the brilliant expanse of cosmic consciousness.
For in speaking about the noosphere we are pointing to a qualitative change as much as to some kind of quantifiable mutation. It is evident that between global warming, overpopulation and magnification of solar flares (coronal mass ejections), that a quantitative change is already in the process of occurring. Genetic mutations, extinction of species, destruction of traditional social cultural patterns, the crescendo of global warming with the rise in the ocean levels and changes in weather patterns are sufficient to document a quantifiable change. But noosphere means “sphere of mind,” and the mind, as the seat of different states of consciousness, is not a necessarily quantifiable but a qualitative reality. Just as our state of consciousness is undoubtedly different from that of our prehistoric predecessors, so our post-historic descendants will differ in their consciousness from ours.
How are we to determine this change in quality and nature of consciousness that will be defined by the advent of the noosphere? Indeed, what is noospheric consciousness? It is assumed that, since we are dealing with an evolutionary shift, the direction will be not to lesser but more expanded states of consciousness. These states will also have implications for the physical carrier of consciousness, the human body in the biosphere.
It is the purpose of Noosphere II to experiment with stabilizing higher states of consciousness in order to experience and determine what the nature of noospheric consciousness will be like. There is no question that the shift to the noosphere being the herald of an altogether new geological era – from the holocene to the psychozoic era – that this mutation will augur a dramatic change in human consciousness and self-perception. It is essential to understand that change in light of the noosphere’s imminence if we are to prepare ourselves at all. What are the determinants at hand regarding the nature of this shift in consciousness?
1. Contrast to present state of consciousness. If the noosphere represents an altogether different state of mind than exists today, then we must first define the present state of consciousness dominant on the globe today.
The biosphere-noosphere transition represents the grandiose climax of a particular tendency in the thinking layer of the planet. This thinking layer is referred to as historical materialism that is experiencing a peak after building up for some 5,000 years. It is called historical materialism because it is a belief in the superiority, dominance or even sole reality of the material, physical plane of existence, which consequently determines the nature and direction of human culture; it is historical, because its origins as a determining belief date to the beginnings of the cycle of history, that is to the beginning of the Mayan calendar Great Cycle, BC 3113.
From this date we have the common historical factors of: City-dwelling (civilization), market place, dynastic rulership, taxes, war, governing and/or priest class, merchant class, artisan and peasant class. These factors give rise to certain inexorable tendencies of consciousness and patterns of culture. The thought and consciousness of the dominant global society today as the culmination of this tendency is characterized as being: Secular, fragmented, individualistic, competitive, aggressive, and acquisitively materialistic. The market place is now a shopping mall; dynasties are now “democratic” in nature. The rise of industrialism and electronic communication technologies (which only increase dependency upon them as they proliferate), and their attendant techniques of mass media and marketing, have only heightened the growth of a uniform global culture, while war and terrorism, the resistance to the entirety of this mega-Babylonian imperialist, materialist global sprawl, only breeds an underlying atmosphere of fear, mistrust, paranoia and uncertainty.
The contrast to such a cultural condition and state of mind and consciousness must be dramatically and inalterably beyond in order for there to be the consideration that evolution might actually have occurred. Whereas the last stage of the human layer of the biosphere had been materialistic, over-individualized, value conflictive and socially so complex, codependent and institutionally over-encumbered, the noosphere must be mentally and spiritually oriented, individually sovereign and autonomous yet communal and economically collectivist, but without the intervening apparatus of government or organized religion, telepathically activated and materially and technologically simplified. To define and experience these noospheric traits as an everyday reality and consciousness is one of the chief purposes of Noosphere II. Are there historically or anthropologically any experiences that we can say approximate or prefigure the noospheric consciousness?
2. Comparison to Classic Mystical States of Consciousness. If we were to define an analog to the possible common everyday experience of noospheric consciousness, it would undoubtedly be what is referred to as the mystical experience. What we mean by mystical experience here are those conditions of body and mind that place the consciousness outside of the common consensual reality with its gamut of needs and social necessities. Such experiences and the types to whom these experiences are common or even constitute a way of life, must be considered as potential bases of the experience of noospheric consciousness. Yet, while the mystical experience and the mystic personality type might have appeared an anomaly in many historical societies, in the psychozoic era of the noosphere, such types may well be the norm, and their appearance in historical society must be reevaluated as representing an evolutionary possibility or forerunner.
The enduring mystical experiences, let us say represented by the yogi or shaman, are not just shifts in the state of consciousness, but exhibit powerful somatic effects and alterations in our perception of what the body and mind are actually capable of, with tremendous implications for what we consider as materially or technologically necessary. This point is well made by W.Y. Evans-Wentz in his “Preface to the Second Edition” of Tibetan Yoga and Secret Doctrines, where he writes:
“Were the Heat Yoga to be taught universally in all schools and so become a worldwide practice, there would be no need for central heating in the dwellings of men, not even in Alaska and Siberia, or throughout Arctic and Antarctic regions. And by virtue of a complementary yoga, there would be no need for costly expenditures on air-conditioning anywhere in the tropics or during the hot season of the temperate zones. By applying the Yoga of the Dream state and of the Bardo and of Transference, mankind would become masters of all states of consciousness and be able to pass at will from the waking-state to the dream-state, and from the state called life, to the state called death, and vice versa, and from one embodiment to another in this world and in other worlds or conditions of existence without any break in continuity of consciousness ... By adeptship in the Yoga of the Illusory Body, scientists in Europe and the Americas would attain ‘right knowing’ of the electronic constitution of the atom and surpass Einstein in solving the problems relating to gravitation and relativity. By efficiency in such yoga as Milarepa, Tibet’s master yogin, is represented as having successfully practiced, thus attaining the yogic ability to travel through the air in his physical body, transcendent over gravitation, there would be no need of motor vehicles and airplanes, nor of bridges and boats...” (Tibetan Yoga, pp. xxv-xxvi, 1957)
If the experience of the mystic of yesterday is the common experience of the noospheric human – homo noosphericus – of tomorrow, then the above description is an adequate pointer to the kind of evolutionary and cultural shift augured by the coming psychozoic era. The point of Noosphere II is to see if such experiences can be grounded in a context far removed from the pre-technological society in which such practices were first developed, and then to see if there are methods for transmitting such experiences in an ordinary way. Obviously, not the least of the effects of the fully developed mystical way of life would be one of making technology, as it is now practiced and the monetary economy that supports it, outmoded and unnecessary.
3. Definitions of the Nature of Cosmic Consciousness. Noosphere implies a globalized or planetarized condition of mind – Earth's mental envelope. What is that like? How can we conceive of a mind as large as the Earth’s noosphere? If we look at other species we can easily see how. Other species not dependent on artificial technology operate by a type of telepathy that creates within their community a cohering type of field common to their group, a morphogenetic resonance. This is how ants and bees, for instance know how to gather and form their communities, which actually are highly ordered and structured. Or how species of birds know how to migrate from one place to another every year. What would happen if the human species came into possession of telepathy as a conscious common trait? Could we not say that the human species would come into a condition of cosmic consciousness? For if telepathy were to us what instinctual knowing is to the other species, would we not be thoroughly transformed by our ability to know in common and to perceive at times, even as one soul, data of a cosmic nature? Vernadsky defines the biosphere as that region of the Earth for the transformation of cosmic energies. Would the noosphere then not be that region of planetary consciousness for the transformation of cosmic thoughtforms hitherto imperceptible but to a few because of the clouded and fragmentary thinking layer to which most of us are predisposed to define as our world?
According to Richard Maurice Bucke in his classic study, Cosmic Consciousness:
“Cosmic Consciousness, then, is a higher form of consciousness than that possessed by the ordinary man. This last is called Self Consciousness and is that faculty upon which rests all of our life (both subjective and objective) which is most common to us and the higher animals ... To make the matter clear it must be understood that there are three forms or grades of consciousness. (1) Simple consciousness which is possessed by the upper half of the animal kingdom ... such as a dog or a horse.... (2) Over and above Simple Consciousness is called Self Consciousness. By virtue of this faculty man is not only conscious of trees, rocks, waters, his own limbs and body, but he becomes conscious of himself as a distinct entity apart from all the rest of the universe. Cosmic Consciousness is the third form which is as far above Self Consciousness as is that above Simple Consciousness. With this form, of course, both Simple and Self consciousness persists ... but added to them is a new faculty ... The prime characteristic of Cosmic Consciousness is, as its name implies, a consciousness of the cosmos, that is, of the life and order of the universe ... In contact with cosmic consciousness all religions known and named today will be melted down. The human soul will be revolutionized. Religion will absolutely dominate the race. It will not depend on tradition. It will not be believed and disbelieved ... Doubt of God and of eternal life will be as impossible now as is doubt of existence; the evidence of each will be the same. Religion will govern every minute of every day of all life. Churches, priests, forms, creeds, prayers, all agents, all intermediaries between the individual man and God will be permanently replaced by direct unmistakable discourse ... the world peopled by men possessing cosmic consciousness will be as far removed from the world of today as this is from the world as it was before the advent of self consciousness.” (R.M. Bucke, Cosmic Consciousness, pp. 1-5, 1901)
The Foundation for the Law of Time Research and Development Team has already begun to define the noospheric perspective in the light of cosmic consciousness through an encyclopedic study, the Cosmic History Chronicles, the Reformulation of the Human Mind. As such, Cosmic History clarifies and expounds upon the point of view that informs the expanded mental arena defined as cosmic consciousness. The completed seven volumes of the Cosmic History Chronicles will form an integral part of the outcome of Noosphere II.
4. Noosphere and the Spiritual Dimension of Reality. To be deeply understood, as perhaps only Teilhard de Chardin might have grasped it, the noosphere must also be considered as the descent of the spiritual dimension upon the human species, an invisible mantle impossible to be predicted if we were to rely solely on the methods known to us today, but rather partaking of something of the supernatural, or even the divine. To be fully cosmic, the noosphere, as the conscious manifestation of the spiritual dimension of universal reality, implies an interdimensional integration necessary for the ascent of the spirit and the transcendence of the ego. For if there is any one major problem all over the world today which hinders any kind of moral or spiritual progress, it is that of the ego. To deal with the problem of the ego is to face head on the spiritual reality and opportunity that the advent of the noosphere presents to us. For if we speak of the present day consciousness as determined by a fragmentary individualistic world-view, the main factor keeping this consciousness fragmented and individualistic is the ego. This is a problem for everybody no matter what belief or religion they may be. There is corporate ego, nationalistic ego, family or clan ego, religious sectarian ego, and just plain individual ego.
From the foregoing descriptions of mystical states and cosmic consciousness as shedding light on the noospheric consciousness, it is clear that in the coming evolutionary shift the ego will be altogether transcended, or so transfigured and subsumed into a higher ordering principle as to be unrecognizable as we now understand it.
Sri Aurobindo, another precursor in the process of defining a higher, not only supermental but supramental – beyond the mind – condition of consciousness states:
It is not very easy for the customary mind of man, always attached to its past and present association, to conceive of existence still human yet radically changed in what are now our fixed circumstances. We are in the respect of our possible higher evolution much in the position of the original Ape of Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would one day be an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts, habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature’s forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for spiritual and mental development. And if it had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal...” (Sri Aurobindo, from “The Ego and the Dualities,” p. 55, The Life Divine, (1977).
This reflection succinctly states what we are facing at this very moment in our evolution. For now the processes of reason, have been so co-opted by the tendency of the ego – so separated by the inert and inexorable force of global historical determinism from the original divine impulse – to appropriate for itself all manner of sensibility, and even the codes of moral and religious conduct. This said, a major prerequisite of the Noosphere II is the development of techniques for recognizing and dealing with ego, and developing methods for self-transcendence as a matter of daily habit. To experience egoless states has of course been a goal of certain traditions, some more than others, but now the practice of the ego-free state must be cultivated, communicated and transmitted as a matter of preparing for its commonplaceness in the noospheric reality.
Such is a review of some of the factors potentially defining the noosphere as a state of consciousness to which all of humanity will sooner than later become accustomed to experiencing, much as today they are accustomed to putting a key in the ignition of their automobile, anticipating that their machine will perform for them.
“Our call must be to live on a new height in all our being: we have not, in order to reach that height, to drop back our dynamic parts into the indeterminate stuff of Nature and abide this liberating loss in a blissful sequence of the spirit; that can always be done and it brings a great repose and freedom; but what Nature attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit.” (Sri Aurobindo, “Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,” Chap. XIX, The Life Divine, p. 727)
Given that we are in the midst of the biosphere-noosphere transition, the point of Noosphere II is to create an experimental environment where the experience of the noosphere as a state of continuing, expanded planetarized consciousness may be simulated, defined, transmitted and communicated as a model of evolutionary necessity.
Noosphere II, Defining the Environment. The crux of the experiment is to design it such that it will create an environment to meet requirements that will minimally be:
1) Distinct from, if not in polar contrast, to the present state of consciousness and its lifestyle;
2) That will accommodate a life-style where cultivation of mystical states and methods is a principle activity; and, on this basis,
3) Wherein there will be programmed efforts at cultivating the state known as cosmic consciousness, inclusive of the development of methods, techniques and experiments in telepathically engaging the psi bank plates of the noosphere; and
4) Wherein there will also be an integrative program for cultivation of techniques for confronting and identifying the ego, as well as the recognition and spiritual cultivation of the ego-free states. These requirements will be supplemented by
5) Investigative research and comparative analysis of data in a space comfortably accommodated, accompanied by facilities for experimental creative design, psychophysical practices and gardening for minimal self-sustainability.
Nature and Qualifications Required of Researchers. Noosphere II is of necessity a phenomenological experiment where the principle subjects of the experiment are the researchers themselves. The experiment is designed so that at least in its initial two-year phase there will be only two research-participants. These two, Dr. José Argüelles, Director of Research, and Stephanie South, Associate Director of Research of the Galactic Research Institute of the Foundation for the Law of Time, are already predisposed to a creative working partnership and have commenced the preliminary aspects of the experiment, Noosphere II. The basis of this partnership was a sequence of 260 tutorials given by the Director of Research in 2002 to his Assistant on the sole theme of Cosmic History.
On this basis, and essentially in the role of an Apprentice, the Research Assistant, under the creative supervision of the Director of Research, began the work of ordering the raw data, determining areas needing further research and designed the seven volumes to be known as the Cosmic History Chronicles, The Reformulation of the Human Mind. Seeing that the vast theme of the series was actually a principle of the ordering of knowledge according to the necessities of the noosphere and the advent of the psychozoic era, and with the first volume in its final draft form, it was determined that to complete the other six volumes, that the whole of the Research had to be conducted as an experiment in a space set apart form the normal social routines. In such a space, Noosphere II, the whole of life would be an immersion in the experiment, as it would have to be. The noosphere is a total transformation of the human life possibility, and so, therefore, the investigation into the actual nature and experience of noospheric consciousness would also have to be a whole system, whole life engagement, where every aspect of living could be observed and conducted as an integral part of the experiment.
In the living of the experiment it is assumed that the design and order of the entire experimental life process is a reflection of noospheric necessity. That is, it is assumed that the noosphere is in a condition of evolutionary urgency needing to become conscious, and that through the highly conscious and purposive activity of the two principles, the noosphere is engendering its own genesis – noogenesis. It is also assumed that the noosphere represents a much higher normative state of consciousness than is presently common.
The initial design of the experiment was started and carried out with two subjects, the Director and the Associate whose mutual self-comprehension of their roles is also considered as the basis of testing the validity of a “noospheric genesis.” This genesis occurs through the manifestation of a tri-leveled enactment of: 1) a cosmic law, 2) archetypal roles, and 3) a natural principle. By successfully bringing to consciousness and integrating these three levels into their modes of behavior the researchers will serve to illumine possibilities of noospheric embodiment which can then be communicated and transmitted. These three levels of enactment for the purpose of establishing noogenesis are defined:
1. Cosmic Law. “For Nature, which comprises opposition, is governed only by that which corresponds to it.” Ibn al-Arabi, Wisdom of the Prophets, p. 76 (1975). Once creation is engendered it assumes immediately at its point of origin a binary principle – positive-negative polarity – which functions as the cosmic law of alternation, and which sets everything in motion. To be enacted at the human level this cosmic law requires two human agents, a male (the Director) and a female (the Associate/apprentice). By transpersonalizing themselves and understanding that at a fundamental level they are but the objectification of the primary cosmic manifestation of Nature’s law of opposition, then they can embody or act as channels or conduits of this binary principle. Since this principle is also the activator of the psi bank regulators, the governing mechanism of the noosphere, in this way they can also facilitate the noospheric genesis. In other words, by knowingly embodying the cosmic binary principle of alternation, the researchers might act as a “cosmic trigger,” engendering the conscious activation of the noosphere as a performance of noogenesis.
2. Archetypal Roles. While the enactment of the primal cosmic law of binary alternation is satisfied by the two researchers transpersonalized differentiation into male and female, their existence as human personality types is undeniable. However, to embody the higher consciousness principles of the noosphere, they must recognize their personas as primal archetypes rather than be identified with their third-dimensional names and personalities. Therefore, to fulfill the needs of Noosphere II, and promote noospheric genesis, the two principles assume the archetypal roles of Votan and Red Queen.
These roles are derived from Mayan history and prophecy, and represent a primary expression of archetypal necessity. Votan, the male, is the culture bringer and man of knowledge who, in a historical context, comes to rule the kingdom of Palenque, and orders the construction of his elaborate tomb, discovered in 1952, precisely 1260 years after its dedication in 692. Red Queen is the mysterious feminine that is meant to establish a new spiritual dynasty. In Palenque her tomb, discovered in 1994, without any indication of her identity, is in Temple XIII next to the temple housing Votan’s tomb. The two tombs signify the transmigration of souls and the mystery of the life and death. At the end of history the two are meant to reemerge in order to fulfill a mysterious higher command, brought to consciousness through the enactment of Noosphere II. By fulfilling these roles between themselves in their on-going relationship, the noosphere, as the harbinger of new archetypal possibilities for all humans, may also be made evident.
3. Natural Principle. The assumption of the functions of cosmic law and the taking on of archetypal roles, then further defines the two research agents as the enactment of a natural principle: that of transmission from one generation to the next. While biogenesis defines the continuing origin of life through transmission according to specified DNA carriers, noogenesis describes the ongoing origin of thought and mind through process of living transmission, so that a spiritual, mental or cultural teaching survives from one generation to the next. The act of noogenic transmission through Noosphere II, is an act of primal necessity, jump starting, as it were, the noosphere as a living thought embodiment, but one of a planetary scale and scope. In this way the two research agents take on the roles of an aboriginal noospheric sorcerer and apprentice establishing the primacy of a mental-spiritual system of transmission for maintaining the life of the noosphere.
By being able to maintain a life-style accommodating this tri-leveled functionality as the fundamental ground of the experiment, Noosphere II, while meeting the five above mentioned requirements (“Defining the Environment”), in their roles as Research Director and Associate Director of Research they will be able to test the validity of their inner experience as required by the shift from the purely biospheric to the noospheric levels of consciousness and life. They will also be able to determine whether or not what they are experiencing as noospheric consciousness might not also be defined as a “divine supramental descent,” which has applicability for the rest of humanity.
In such a way will Noosphere II fulfill the creation of an experimental environment whereby the experience of the noosphere as a state of continuing expanded consciousness may be simulated, defined, transmitted and communicated as a model of evolutionary necessity.
To assure the maximum efficiency of the experiment through the creation of the appropriate environment for Noosphere II, satisfying the above requirements (“Defining the Environment”) and description of the tri-leveled functioning of the two principle researchers, the following components and methods of the experiment are defined:
1. Life-Style in Contrast to Present State of Consciousness. Noosphere II must occur in a secluded and spacious accommodation in a natural environment with sufficient land for gardening and interaction with the wildlife and all elements of nature. (Note: While the first nine moons of phase I of the experiment began in Rainbow Circle Ranch on 5 acres of rural land, the next three years brought much travel and movement, but nonetheless the experiment was carried out in a variety of surroundings). Finally in 2009, a facility acquired for Noosphere II was perfectly located on eight acres of wild, mostly wooded land and a pond that is a haven for birds and other wildlife, and which has garden areas with fruit trees. This is sufficient to create and sustain a life style removed form ordinary concerns. While the facilities contained two computers, there was no television or cell phones. A DVD player was occasionally used as an educational tool, while radio, movies and other forms of entertainment were, by and large, selected on an educational purpose basis. The point is to remain as far removed from outside diversions as possible and to be as conscious as possible about the experience and nature of whatever one is exposed to.
Diet is an important consideration of the life style. Vegetarian, vegan and raw diets provide the base, while minimizing dependence on processed foods is a major economic-dietary objective of the experiment. Departures from the premises were conducted as “Cosmic History field trips,” with the objective of maintaining an anthropological perspective on the various incidents or exchanges that occur between the researchers and outsiders, with Cosmic History providing the criterion for evaluating their experiences and the behavior of the outsiders.
2. Development of Mystical States of Consciousness. From the outset, the daily regimen is established through meditation and yogic practices with the end of cultivating everyday familiarity with mystic states of consciousness. In his role as the senior “sorcerer,” the Director of Research begins each day with a meditation session that begins at 3 AM and lasts until 6 AM. This time of the day is chosen for its vibrational purity. The meditation is basically zazen – shamatha-vipassana mindfulness technique immersed in a Dzogchen orientation. The purpose is to stabilize samadhi. “The basic kind of Zen practice is called zazen (sitting Zen), and in zazen we attain samadhi. In this state the activity of consciousness is stopped and we cease to be aware of time, space and causation.” (Katsuki Sekida, Zen Training, Methods and Philosophy, p. 29, 1979). More recently (since 2007) this session has been supplemented by and focused increasingly on telepathic meditation techniques based on the 441 Cube Matrix, the foundation of the Synchronotron. (See below, 3. Development and Cultivation of Cosmic (Noospheric) Consciousness. For more details also consult the forthcoming issues of the Intergalactic Bulletin of the Galactic Research Institute).
In Dzogchen (Great Perfection or Maha Ati) samadhi is also characterized as an “all-abiding awareness” accompanied by a “self-liberation through seeing with naked awareness” (Padmasambhava). The samadhi is the essential state that is aimed for as being the ground of noospheric awareness. While the zazen or Dzogchen techniques are most often practiced within the context of a Buddhist tradition, in Noosphere II these practices are utilized as universal techniques necessary for the initial experience of noospheric consciousness. Comparative study of classic Zen, Dzogchen and Buddhist meditation manuals, as well as Hindu (Raj Yoga) and Sufi (Dhikr) texts and extensive in-depth studies of the Quran are also utilized for classification of the experiences that occur.
Complementing the Research Director’s early morning (First Watch) session, the Associate Research Director conducts her own meditation and contemplative studies, focusing on the codes of the synchronic order, and similar meditation practices as her partner, always endeavoring to find the most creative forms of expression by which to formulate her various experiences. For both the Director and the Associate Director, these sessions involve extensive journal keeping, tracking all of the various meditation experiences and synchronicities due to practical application of the codes of the synchronic order and the 441.
Usually between 6 and 8 AM, the two engage in practice and discussion. This practice includes yoga asanas, shamatha-vipassana (zazen) meditation, darshan (discussion), mantra, visualization and a series of mudra (hand movement) exercises involving the self-visualization of the researchers as a pair of “primordial wisdom beings.” The yoga practices and studies are extended to include not only the classic text of Patanjali, Yoga Sutras, but also of Sri Aurobindo, Ramakrishna, Swami Satchitananda and other contemporary masters. As Noosphere II develops, experiments will be made in the different yogic practices of Tibet, most notably the psychic heat, or tummo. Observation of different states of mind and experiences are duly noted.
While both researchers are familiar with the use and purposes of psychotropic substances and psychedelic states of consciousness, Noosphere II will be based completely on naturally developed states of awareness and higher states of consciousness. Purity of mind and body is seen as a fundamental prerequisite for experiencing and identifying noospheric consciousness. To stabilize the different states of samadhi, there will be occasional in-house retreats of varying duration of 3- 7 days (or longer as the experiment progresses) in which one of the researchers will remain in meditation in his/her quarters while the other one attends to the everyday routine, including preparing of meals for the meditator. “When performing meditation practice one should think of it as just a natural function of everyday living, like eating or breathing, not as a special, formal event to be undertaken with great seriousness and solemnity.” (H. H. Dilgo Khyentse Rinpoche, Maha Ati, pp. 5-6, 1994)
3. Development and Cultivation of Cosmic (Noospheric) Consciousness. As distinguished from the development of mystical states of consciousness, upon which cosmic consciousness is necessarily based, this aspect of the investigation involves the conscientious development of methods and practices of visualization, concentration and meditation with the intent of simulating or engaging the experience of the noosphere as a whole planetarized field. It is assumed that the noosphere is that region of consciousness on the planet for the transformation of cosmic thoughtforms, hitherto imperceptible but to a few because of the nature of ordinary consciousness in the final stages of historical materialism. Therefore, the bedrock of Noosphere II is the cultivation of practices to augment, facilitate and comprehend cosmic thoughtforms inclusive of telepathically activating creative visualization.
These practices include daily psi bank visualizations coordinated with the movement pattern of the synchronic order, as well as Synchrogalactic Yoga and other forms of visualization within which the meditator assumes identity with various cosmic forms and functions based on the principles of cosmic science (a branch of Cosmic History). In the course of these efforts, at the beginning of the Resonant Moon, Magnetic Moon year (January 10, 2007), the Chef Researcher had a major break through and a stream of contact with “Sirius B council” began through the reception of the 441 Cube matrix telepathic codes. This opened to vast mathematical structures and codes by which the mental field became entrained with the higher galactic order of intelligence monitoring the planetary noosphere. Eventually, these studies, practices and experiences became codified as the Synchronotron, compendium of principles and practices of synchronicity. The Synchronotron was first publicly presented at the 7-day Advanced Training Seminar, Babaji Ashram, Cisternino Italy, Lunar Moon 15-21, 4 Seed Year.
All of these practices can be found in the seven volumes of the Cosmic History Chronicles.
A working hypothesis of the Cosmic (Noospheric) Consciousness cultivation practices is the existence of the holomind perceiver, a new organ of perception. The hypothesis is that through the cultivation of these practices specifically, including extended states of samadhi within the context of noospheric consciousness, that a higher sense organ now dormant in the corpus callosum will become activated. This now dormant sense organ, the holomind perceiver will distinguish the next stage of human evolution as homo noosphericus a superior model to the current homo sapiens. The 441 Synchronotron practices greatly enhance activation of the Holomind Perceiver.
It is hypothesized that the holomind perceiver is precisely fitted to the advent of the Noosphere and the psychozoic era. As a higher sense organ, it will comprehend incoming data from a totally synaesthetic, synchronic and simultaneous whole field perspective in a way so totally different than anything now normally considered possible, as to cause a rearrangement of our self-perception, and elevate telepathy as a superior form of communication. Experiments in arousing the holomind perceiver through telepathically inducing visualizations and states of mind are the base methods thus far for arousing this new organ of perception. Once aroused, the techniques involved in its arousal will be summarized and presented for testing and validation by others. Verification of the holomind perceiver would be one of the great achievements of Noosphere II. In this way the supermental stage of human evolution will have commenced insuperably.
4. Spiritual Dimension – Techniques for Identifying and Transcending Ego. The egolessness of the state of samadhi is taken as a base level for establishing noospheric consciousness. The practice of egolessness throughout all aspects of the daily routine is what matters. For while the present era is the culmination of a despiritualized materialism, the psychozoic era will be characterized by a thoroughly spiritualized noosphere. Spirituality must be comprehended as the life lived according to the egoless condition of being. Egolessness leads to nonaggression, care, compassion, and, in general, to an expanded sense of love for all beings and, indeed, the whole of existence.
The assumption of Noosphere II is that the most basic foundation of egolessness is in utter submission to God understood as the unfathomable higher principle of a guiding Intelligence by which all of creation has come about and is maintained. By giving everything up to this Higher Force, and admitting one’s dependence on this Force alone, and on no other external means as the surest way of transcending one’s ego, the spiritual dimension of the noosphere will be sustained. To this end Noosphere II bases its spiritual practices on the salat prayer (five times a day), as well as the practice of continuous mindfulness, prayer and recitation of mantra. The point is to cut or see through all dependencies, other than a complete surrender to the Supreme Guiding Force. It is further assumed that the egoless condition is but the beginning of sequences of altered states that advance consciousness in ever all-embracing stages that stabilize the highest levels of cosmic consciousness as inseparable from a universal compassion.
Related to prayer is the practice of fasting. Awareness and examination of habitual norms of eating and consumption in general by engaging in periodic fasting is extremely helpful in dealing with the ego. Mutual discussion and support in undertaking fasting and working through unconscious patterns that inevitably arise when there is such a focus on transcending ego are essential for the stabilization of Noosphere II. The proof of the egoless condition is to be found in the everyday spirituality of attending to the business of living. Taking care of the kitchen, the compost heap, the garden – it is in these activities selflessly carried out in which noospheric realization is to be found abiding. Finally, the study of the lives and teachings of great teachers, mystics, saints, prophets and masters of all traditions provides an inspirational matrix for the cultivation of the spiritual dimension, while assisting in the development of that nonsectarian universal spirituality that will definitely characterize the noospheric consciousness.
“All supreme teachings, like these herein set forth, are for the purpose of emancipating man from worldly and conditioned existence; and once man is thus emancipated, no need will he have for technological perfection.” (W.Y. Evans-Wentz, “Forward” to the Diamond Sutra, p. 13, 1969)
5. Investigative Research and Comparative Studies. The foregoing classification of areas of experience and the attendant methods for cultivating and validating them form the main experiential component of Noosphere II. After all, it is the experience of noospheric consciousness that must be comprehended if the experiment is to be considered at all a success. The point of these experiences is their providing a base of integrative perception for the formulation of the comprehensive description of the noospheric state of mind, understood and expressed first and foremost through the Cosmic History Chronicles, the Reformulation of the Human Mind.
“The Master of Wisdom in his first coming to birth in the supreme ether of the great Light – many his births, seven his mouths of the Word, seven his Rays – scatters the darkness with his cry.” (Rig Veda, IV. 50.4)
Cosmic History will be the cry that scatters the darkness of the age of historic materialism. The compilation of the seven volumes – “seven the mouths of the Word, seven his Rays” – of this encyclopedic work is for the purpose of distilling the experiences and experiments in higher consciousness in combination with focused study that tangibly and irrefutably presents the noosphere as an assimilable pattern of knowledge.
Because Cosmic History represents the advent of a whole new era of human mental and spiritual evolution, the presentation is actually a renewal and regeneration of knowledge, as if for the first time. This compilation involves, in addition to the foregoing types of experience the investigative research and comparative analysis of different areas of knowledge, utilizing the criterion of the Law of Time (See Appendix II). The study and experimentation in the patterns of the synchronic order – the fourth dimensional order of reality defined by the Law of Time – provide the principle framework for the reformulation of the mental and epistemological base of the human consciousness.
Produced over seven years as seven rays of new light falling on the darkened mental field of present day thought and reality, the Cosmic History Chronicles will be the manifest expression of the experience of Noosphere II. In the scope and measure of its contents and definitions, the entire breadth of cosmic consciousness and the noosphere, the region on Earth for the transformation of cosmic thought, will be condensed and synthesized so that the transition to the new era can be made in a systematic manner that will be easy to apply and assist in the universal attainment of expanded perceptions.
One other major factor in the comparative study program of Noosphere II is the integration of The Knowledge Book into the over-all program, introduced to the researches by Mevlana (Mrs. Bulent Corak) in Istanbul, November, 2006 (Self-Existing Moon, Magnetic Moon Year). Revealed over a period of 12-13 year, beginning in 1981, it was immediately evident that The Knowledge Book represented the only truly new knowledge, apart from the Law of Time, to appear on this planet at the closing of the cycle. Upon reading and study, it was found that the information of The Knowledge Book not only complements the Law of Time, but extends and elucidates it into vast realms of cosmic galactic thought and cosmology. The perceptions and fundamental structures of The Knowledge Book are increasingly an integrative part of the Cosmic History Chronicles. The identification of and significance of the Sirius Council in particular has been of great importance in the elaboration of the 441.
6. Comportment of Researchers. As the subjects and chief instruments of the Noosphere II, the tri-leveled functioning of the researchers as defined in the previous section is a major aspect of the over-all experiment. For it is the researchers who, through their wholly subjecting themselves to the experiment, will become the objects transformed thereby into at least embryonic examples of homo noosphericus. Prepared by inner predisposition to assume as their destiny the undertaking of this experiment, not to mention following a host of intuitive clues regarding their relationship as the archetypal Votan and Red Queen, the experiment nonetheless challenged them to sacrifice and depart altogether from their previous modes of existence and life styles – from a human point of view not a necessarily easy task to accomplish.
However, in light of the requirements of the experiment to pare their life relationships and responsibilities down to a minimum in order to participate wholly in Noosphere II, they were both able to enter the experiment with as little connection to the outer world as possible, and so be able to focus on the task of experiencing as purely as possible the necessarily rarified and secluded environment. This included departure (Cosmic Moon, Cosmic Seed Year, 2006) from North America to the Southern hemisphere, Oceania, to formally establish the Galactic Research Institute. This entailed a three year-three month-three day cycle of unsettlement. During this cycle, nonetheless, work continued apace on the Cosmic History Chronicles – volumes 3-5 being produced, while the Noosphere Forum was launched through a set of synchronized events and a website – www.noosphereforum.org, (Cosmic Moon, Electric Storm Year, 2009). As of Electric Moon 9, the GRI base as originally envisioned for the Noosphere II finally became a reality.
The balancing of the inner psychic and emotional experiences with the external responsibilities of research, writing, meditation and yoga is done through attention to and sharing of dreams and dream analysis, personal journal-keeping, playing the flute and other instruments such as topshor and drumming, as well as artistic expression in visual media, including the production of many paintings by both researchers. Along with balancing the inner and outer experiences, there is a balancing of autonomy and partnership. The premise followed is that as the individual becomes more collective the collective becomes more individual. The collective cannot be integral unless the individuals comprising it are wholly autonomous. The point of the partnership is the attainment of maximum telepathic functionality. Through cultivation of “whole body sorcerer’s perception,” a maximum attunement of all the senses, a mutual telepathic resonance is aimed at.
Following the 28-day cycles of the Thirteen Moon calendar as well as the numerous other cycles and programs constituting the celestial harmonics of the synchronic order, the goal is to arrive at a total experience of equality, where autonomy and partnership are mutually counterpoised. The synchronic order provides a highly regular and disciplined way of ordering the daily life routine according to a program of seven archetypal patterns in four weekly variations.
Within the sevenfold pattern, which also defines the seven volumes of the Cosmic History Chronicles, there is room for individual variation and autonomous innovation. Originally, the sevenfold pattern establishes a program over a 28-day cycle where there are an equal number of days spent in autonomy as there are in the partnership. This has been an evolving process, as changes of environment and deepening aspects of character call forth different relational patterns. However, whatever the shifting situation might be, the nature of the archetypal roles and transmitter-receiver relationship determine the need for an organized pattern of life situations which enhances the process of transmission which takes many different forms. The very effort at maintaining the highly regulated life-style is elevating and intended to exemplify a model of noospheric interpersonal creativity and responsibility.
7. Duration. Noosphere II will be conducted as an initial Phase I over a two year duration. (initial phase already begun) July 26, 2004-July 25, 2006. According to the 20 Tablets of the Law of Time, the first year, Blue Cosmic Storm. 2004-05, is the last of an eight year cycle, “Aboriginal Continuity,” and 2005-06, Yellow Cosmic Seed, is the first a second eight year cycle, 2005-2013, “Cosmic Awareness.” The two years of Phase I are critical in the over all program of “opening the psi bank,” as the one completes one hemisphere of the psi bank “brain,” the other begins the second hemispheric cycle. The attunement of the subject-researchers to this process mimics their own archetypal functions of Closing the Cycle and Regenerating the New Cycle.
By the middle of the second year, 2006, the process was evaluated and it was determined that Phase II of the project, Galactic Research Institute, should occur in Oceania in the Southern Hemisphere by its definition, and has until 2012 to be completed. (See various in-house documents regarding GRI).
As ambitious and far-reaching as is Noosphere II, there are essentially four anticipated outcomes. There may be other outcomes, at this point unpredictable, but which may inevitably result due to unforeseen psychosynergetic factors inherent to the experiment.
1. To simulate, define, and transmit as a communicable experience a planetarized state of consciousness defined as noospheric; and by the completion of Phase I, 2006, to be able to begin to systematically present the experience through research papers and experientially to an advanced group of learners, namely those involved in the CREST13 centers and 13:20 garden communities. (Note: This outcome has been modified extensively. The advanced training seminar occurred as a seven-day event in Italy, Lunar Moon, 4 Seed Year. From then the inner guidance directed the two researchers to remain in retreat to further their practices in preparation of 12-21-2012).
2. To establish the reality of noospheric genesis (noogenesis) as an act precipitated through “human triggers” to be validated by manifestation of certain telepathic phenomena to be determined by the end of Phase I by the researchers and several outside “observers” to be so designated at that time; and who will then identify a ‘trigger event” as the verifiable testing point of the new genesis. (To be accomplished before 2012). This has involved establishing relations with the ISRICA group in Novosibirsk, and plans to set up the Kozyrev mirrors at the GRI base. Also, work with the Noosphere Forum and establishing synchronized meditations has extended the access to solar and electromagnetic field research in anticipation of the Rainbow bridge experiment to be concluded in 2012.
3. By 2011 came the completion of the seven volume Cosmic History Chronicles, The Reformulation of the Human Mind. This achievement of releasing one book per year (2005 – 2011) is the chief demonstration of the noospheric consciousness as a renovated field of knowledge, applicable to all areas of human inquiry, investigation, and creativity, and the prerequisite for defining the noosphere as the unified planetary field of intelligence intrinsic to the dawning psychozoic era. (Note: 2011 also marked the “dimensional shift” of the Research director. He passed away at precisely the point when the two had scheduled a week-long joint meditation intensive on noogenesis).
4. Noosphere 2012 – the validation of the noosphere as a descent of “spiritual, supramental consciousness.” Proper support and understanding for the whole of the Noosphere II is taken into account as a factor stimulating the conscious manifestation of the noosphere. This will actually be experienced as a collective “enlightenment,” a “divine supramental descent,’” accompanied by the appearance of the Circumpolar Rainbow Bridge, fulfilling the Omega Point Hypothesis by Winter Solstice 2012.
The evaluation of Noosphere II will be self-evident through 1) the output of all seven Cosmic History Chronicles; 2) through the definition and communicability of the experience of noospheric consciousness, including research papers and creative documents; and 3) through the manifestations of the transformed (or transcended) personalities of the Director of Research and Research Assistant, resulting in their being the first expressions of a new evolutionary human type – homo noosphericus.
The implications of Noosphere II for humanity are multiply profound, not the least of them being that as humans we can choose our evolution, but only by first submitting our will and ego to a Higher Force.
Important Disclaimer:
This document has been written up as a research project proposal. It is recognized that it is a most unusual one, and that it defines an entirely new territory for the human imagination. Noosphere II is a human experiment that is already underway. Whoever reads and considers this document must understand that the researchers are undeviatingly serious in everything that this document declares and proposes. Science for too long has operated in the laboratory manipulating natural forces and phenomena at will, and hence can devise virtually any type of modification of the natural order, but for very limited ends, usually monetary or egoic. We who make the Noosphere II proposal submit that we are the laboratory, and are not afraid of saying so. But as the laboratory we are the subjects of a higher order of science, cosmic science. In this science, the phenomena of investigation are inseparable from the components of human consciousness, and unless the human is understood as the cosmic microcosm in and through which everything can be known, no investigation will endure beyond the unexamined assumptions which prompted it. The noosphere is as inevitable as water coming to a boil at 2(0)12 degrees Fahrenheit, and turns to steam. Those who are genuinely disinterested and pure of heart will understand these words and give support to Noosphere II.
“We will show them our proofs in the horizons, and within themselves, until they realize the truth. Is your Lord not sufficient as a witness of all things?” The Quran, 41:53
Appendix: The Seven Volumes of the Cosmic History Chronicles, 2005-11