The Noosphere is
an image that describes the consciousness of people who are aware --at
the highest possible level-- of the sense of life and existence, and of
their vocation and active role within this process. An essential characteristic
of this Noosphere is that de people who are part of it communicate with
each other --by several means, but nowadays mostly by Internet--, thus
enhancing each other's consciousness about this fundamental information,
and strengthening their sense of responsability and active involvement
in the global evolutionary process.
The notion "Noosphere
Society" includes all people on earth that are wholly conscious of the
meaning of cosmic evolution, and aware of the personal implications of
this reality, this evolutionary vocation. Those people spontaneously interact
with each other, widening this circle and bringing people with the same
vision in contact with each other. They communicate spontaneously, on a
local, direct physical basis, but most probably primarily by Internet.
Their meetings and contacts can be organized, but due to their sense of
a "maximal" responsability, an essential aspect of the universal
constructive attitude, they most probably elaborate such a synergy
without official structures. So, probably, it's better to speak about a
Network than about a Society, because the latter implies specific structures.
of the Noosphere (Society)
When we brainstorm
about the characteristics of such a Noosphere Society, it seems likely
and plausible that such a Society should feature some typical characteristics,
1. The number of
people participating in this Noosphere is unlimited. Each person
whose consciousness comprises the most essential data of actual science
and prescientific intuitions about the "deeper" values of existence, and
who feels inclined to take into account more than his/her personal benefits,
becomes de facto a real or virtual member of this Noosphere.
2. The Society includes those people who study, communicate and behave explicitly as conscious
members of the Noosphere. They know each others' e-mail addresses, and
share their insights and experiences in conducting themselves, their micro-environment
and the globe in general towards more integration, resulting in creativity,
constructivity, beauty and happiness. The Noosphere Society is an open
group without recognizable limits. Whoever becomes more aware of the deeper
sense of existence, and becomes more disposed to enrich his/her motivations
with the fate of the others, grows towards a high level of noospheric involvement.
Whoever prefers to be content with his/her actual welfare and well-being,
and not to disturb it with guilty feelings, unrealistic dreams and risky
projects ("Live and let live"), rapidly quits this Society.
3. Perhaps this kind
of Society already exists somewhere in the world, perhaps on several places.
Perhaps some "predecessors" (see below) are quickly evolving into a mature
Noosphere Society. If we become aware of the existence of such a Society,
everything should be put into action to merge with such a group. The Net
will be the most useful tool to realize such a merger. It is unthinkable
that there ever should be more than one Noosphere, because integration
and intensive communication are its most important features.
4. A real Noosphere
Society doesn't have any hierarchy nor a government or a kind of leadership.
At this level of consciousness, and with the existing possibilities for
global and instantaneous communication, we don't need representatives nor
people taking decisions for others. This prevents at the same time that
ideas and initiatives from non-officials make officials feel frustrated,
because they considered those domains as their prerogative.
of the Noosphere Society
Every period of history,
and every region of the world has had thinkers and organizers taking into
account more than their immediate or local needs. But due to insufficient
scientific knowledge and technological devices, slow or restricted communication
possibilities, they lacked the global view and feeling of global responsability
many of us have nowadays.
These are perhaps
the oldest predecessors of the Noosphere Society. In elaborating a global
view on reality they compensated their enormous lack of scientific knowledge
by often very sensible intuition. Ethics were often much demanding, but
nearly always limited to a list of prohibitions. Rarely "do your best to
create happiness and beauty around you", or "make efforts to stimulate
progress and evolution" were among those Commandments.
Even when at the
moment of its creation the conceptual frame of a certain religion was relatively
adapted to the prevalent state of science and society, in nearly all cases
an inflexibility of concepts and structures developed rather quickly, making
it difficult to keep pace with more progressive scientific and social concepts.
Therefore, the replacement of one religion by another was often ineluctable.
But the rate of scientific, technological and social progress becomes so
fast (and continues to accelerate towards a kind of singularity),
that time seems to be too short for the development of a new, complete
religious frame and structure. Thus a generalized secularization tends
to become the rule in regions with advanced technological and social progress.
On the active side,
most religions limit their activities to promoting or defending the progress
of their religion. Only during some medieval centuries, Muslim and Christian
religious leaders were concerned with the progress of science and technology.
Social and material progress most often is seen as mere preliminary to
religious conversion. Some religions (from the 18th century "Reductions"
in Paraguay by the Jesuits, to the theocratic regimes in some Buddhistic
and Islamic nations) try to install an integrist political regime conductes
by religious authorities. Although eventually there should no be a distinction
between moral and political organization, the inflexibility of religious
concepts and structures is incompatible with the impressive scientific
and social progress during recent centuries.
The most progressive
forms of religion -as far as I know-, that try to keep up with science
and social progress, are the Baha'i and
the modern Pantheist Movement.
As it should be unwise
to consider religious myths as scientific contributions, it is equally
unwise to reject religious hypotheses only on the ground that there is
no scientific ground to prove them. An intuitive hypothesis can be very
plausible if it is derived from observations that perhaps are not measurable
but all the same real, e.g. the noosphere hypothesis. But every hypothesis,
religious or Newtonian, keeps its hypothetical nature and can be reviewed
if new evidence becomes available.
2. Political movements
were rare before the age of press. In comparison with religious bodies,
they are characterized by a rather meagre conceptual base (most often some
sensible social themes), but with a detailed social and economical programme.
They aim explicitly at the change of social and political structures, whereas
religious movements generally try to restore and to consolidate traditions.
undeniably changed the world, although their success paradoxically was
most often dependent of the presence of an opponent. Capitalism was saved
by socialism, and socialism was only successful in capitalist countries.
Purely socialist countries provoked an economical and social disaster.
As political parties
developed their own interests and privileges they tried to defend, and
as the problems of the modern society tend to become global, national political
parties lost their importance, converged to very similar programmes, and
local politics only were a replica of the politics of more progressive
3. Pressure Groups
With modern communication,
especially television, the second part of the 20th Century saw the emergence
of non-governmental pressure groups, including Amnesty International, Women's
Lib, Greenpeace, Gaia and the like, promoting social justice and ecological
concerns, that sensibly changed the world in a few years' time. But not
unlike socialism they only really succeeded in capitalistic and democratic
societies. In regions where their active presence should be highly desirable,
as the Third World and many rightist or leftist Islamic dictatures, they
are only too absent.
Also journalism can
be of a decisive impact. The end of wars in Viet-Nam and Libanon, and the
abolition of Apartheid are good illustrations of its possible influence.
Perhaps the most
impressive predecessor of the Noosphere is Freemasonry: a world wide movement
of men and women trying to become more conscious of the fundamentals of
existence and cosmos, and to experience a reinforcement for their personal
growth. The fraternal intercourse functions as an inspiring model for a
better world, and as a personal support in wearisome times.
The social involvement
is rather individual than collective. Although many masons actively participated
in the social and political reforms of the19th Century, there were never
coordinated actions. One should rather say that many were mason thanks
to their active nature, than that they were socially active because they
The original forces
of masonry tend to become their limitations, and one observes an important
decline in membership in the second part of the 20th Century (up to 50%
in 20 years' time). The beautiful and appealing rituals that were a vivid
alternative to Christian liturgy --symbolism without magic or sacraments--,
tend to become rigid and soulless, because they emanate too often an outrun
view of life and cosmos.
When respect for
traditions becomes rather clinging to superficial forms and installed structures
than consciousness of eternal values, adaptation to advancing scientific
and social concepts becomes nearly impossible. Therefore such adaptations,
accepted smoothly by non-masonic social organizations either don't occur
in masonry, or conduct to schisms. In the most masonic parts of Europe
there are at least three masonic factions, not to speak about the female
and the mixed confederacies, each arisen by a schism. Neither faction recognises
the other, although tolerance is claimed to be the common supreme masonic
5. Groups with
religious or philosophical spirituality
Every group regularly
meeting on spiritual grounds, for meditation, pratising rituals and/or
collective reflection upon deeper concepts and values of human and interhuman
functioning, can be considered as an equivalent or a predecessor of Noosphere
Societies. The common motivation can be religion, or yoga and/or oriental
This kind of groups
also include psychotherapy and self-help groups, on condition that deeper
human values (e.g. working through pain, suffering and death) are dealt
6. Partial organizations
There exist of course
more and more organizations, devoted to elaborating a world integration,
or at least studying how this integration process could or should occur.
Most of those organizations are scientific, academic or political. Some
are sponsored by universities or faculties, others by international organizations
including the United Nations of UNESCO. One of the most remarkable is the
Union of International Associations, founded in 1910 with roots as early
as 1895, still existing and hosting an impressive website.
We call them "partial"
for 2 reasons: (1) their aim is mostly only one of the 3
described as fundamental for a noospheric society, and (2) their activities
are generally restricted to a certain degree by their limited purpose or
historical background (e.g. scientific research, offering a bibliography).
We define "spirituality"
as a form of consciousness that surpasses purely theoretical knowledge.
web page the characteristics of a comprehensive form of spirituality
1. an integrative,
unimpaired form of spirituality consists of three dimensions, each addressing
one of the faculties of mind:
2. each dimension
ought to include the best of what modern insights and technologies can
principles we could fancy a society, including:
- awareness and active
study of advanced theories about the evolution, the noosphere, fundamental
characteristics of human
and universal functioning, with useful applications for daily life
- reflecting on
possibilities and ethical implications of scientific and technological
advance in many domains
- reflecting on
modern hypotheses concerning the meaning of life, life after death, a divine
- becoming progressively
more aware of the deeper and universal meaning of ancestral symbols and
idioms, the symbolism of
- the awareness
that in this evolvtionary process, errors, conflicts and pain are rather
the results of the temporary
the evolving systems, and no proof of bad intentions.
- developing a sense
of responsability for the whole.
- the awareness of
participation into the technological, social, relational an spiritual evoltion
towards a better life and world
- sharing the emotions
of significant others, especially when these emotions result from a constructive
attempt to produce more happiness
- creating and experiencing
all kinds of beauty of nature and artefacts
- being active in
the advancement of science, technology, psychology, art, medicine, education
- experience the
sense and crucial moments of life and existence through active participation
in symbolic rituals
- becoming aware
of the deep value of fraternality and existential communication by applying
fraternity and universal solidarity within small, significant groups ouside
the traditional family and friendship.
How should a Noosphere
In its ideal form,
a Noosphere Society should consist of local groups, able to meet once or
several times a month. Nevertheless the frequency of meetings can be lower
than with traditional groups, because Internet (surfing and chatting) can
contribute a great deal, that previously had to be realized by physical
Of course Internet
can't replace the whole bunch of activities, especially neither the "feeling"
nor the "doing", because this kind of activities presupposes direct human
interaction, preferably in group.
This website could
be just another link for actual Noospherians to contact each other.