Maurice Strong was a Canadian oilman, a rich entrepreneur whose involvement with the Club of Rome saw him rise to promote a worldwide green agenda based on fantasy, misanthropy, and the deliberate manipulation of public sentiment. He led the United Nations Environment Program, and later the World Economic Foundation. The mastermind behind the 1992 Rio Earth summit, he is credited with the creation of the phrase “climate change.”
A biography on his own website proudly claims that Strong “has played a unique and critical role in globalizing the environmental movement.”
What is the Club of Rome?
The Club of Rome was founded at David Rockefeller’s estate in Bellagio in 1968. Towards the end of his life, Rockefeller responded in the affirmative to a charge that he and his family were seeking the establishment of a world government:
Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as ‘internationalists’ and of conspiring with others around the world to build a more integrated global political and economic structure – one world, if you will. If that’s the charge, I stand guilty, and I am proud of it.
The Club of Rome promotes a planetary agenda of technocratic control. It has described the collapse of industrial society and the death by starvation of two thirds of the human population as beneficial. How can it be that this is not common knowledge? Rockefeller explained in his memoirs that such a project would have been impossible without the collusion of the press:
We are grateful to The Washington Post, the New York Times, Time Magazine and other great publications whose directors have attended our meetings and respected their promises of discretion for almost 40 years… It would have been impossible for us to develop our plan for the world if we had been subjected to the lights of publicity during those years.
But, the world is more sophisticated and prepared to march towards a world government. The supernational sovereignty of an intellectual elite and world bankers is surely preferable to the national autodetermination practiced in past centuries.
The fruits of Rockefeller’s garden
The club which Rockefeller funded and hosted was led by a man called Aurelio Peccei, who “with Alexander King, the Scottish Head of Science at the OECD [Organization for Economic Co-operation and Development]… convened a meeting of European scientists in Rome.”
These two men commissioned a computer model to predict the forthcoming collapse of industrial civilization – due to overpopulation. The model was wrong – but this did not deter them from publishing in 1972 a manifesto for a new Malthusian agenda of depopulation.
Called “The Limits to Growth,” it inspired much of the current Green agenda of deindustrialization, abortion, and the concept of humanity as a problem to be solved. The book continues to inspire a movement whose agenda has always relied on the deliberate distortion of reality. The Club of Rome, in its 1991 report “The First Global Revolution,” states:
In searching for a new enemy to unite us, we came up with the idea that pollution, the threat of global warming, water shortages, famine and the like would fit the bill. All these dangers are caused by human intervention, and it is only through changed attitudes and behavior that they can be overcome. The real enemy then, is humanity itself.
The co-founder of the Club of Rome, Aurelio Peccei, was an occultist, who made no secret of his devotion to the cult of Theosophy. As noted Finnish epidemiologist Mikko Paunio notes, Peccei announced his views in print in 1977: “Aurelio Peccei’s 1977 book ‘The Quality of Man’ reveals his worldview based on Theosophy and the discovery of the inner self.”
The organization which was foundational to the global environmental movement was formed, therefore, by a man inspired by the fraudulent cult of Theosophy.
Three elements of a revolutionary cult
The cult of climate change and the general Green agenda is often presented as the vanguard of reason, the claims of which rest on settled science.
In fact, it is a curious blend of fantasy and fetish. Its leaders were inspired by make believe and saw in science and technology an instrument of control – and persuasion – which could deliver to their managerial elite a future society granting unlimited power to the “masters of the future.”
The models are convenient fictions that provide something very useful. – Dr David Frame, climate modeler, Oxford University.
Global environmentalism is a dangerous cult whose claims of apocalypse, and of the efficacy of the solutions technology presents, are as fantastical as the beliefs which inspired them. It is a revolutionary movement, and describes itself as such. It is a fusion of New Age beliefs, technology worship, and personal vanity. There is also a great deal of money to be made.
The spirit of revolution
These beliefs are esoteric – deeply personal convictions of a significant wisdom to be found in some cosmic inner self. They are occult – their true meaning hidden behind jargon and propaganda directed at the masses, their actual significance reserved only for the initiates.“It doesn’t matter what is true, it only matters what people believe is true,” stated Paul Watson, co-founder of Greenpeace.
Revolutions do not take place due to popular sentiment. They are the result of a disaffected segment of the intellectual culture attracting sufficient financial backing to force its will upon a general population. This is exactly the case with the “First Global Revolution” of the environmental movement.
Following revolution, it is the ordinary people, not the elites, who are murdered and dispossessed. Revolution has been romanticized; it is another fantasy in which wicked designs seek their disguise. According to the “First Global Revolution” report, Club of Rome members “believe humanity requires a common motivation, namely a common adversary in order to realize world government. It does not matter if this common enemy is a real one or… one invented for the purpose.”
The French Revolution, the Bolsheviks and the Maoists, and the cult of “Brother Number One” Pol Pot all shared this characteristic. The Jacobins killed hundreds of thousands of ordinary French, to fewer than 1700 aristocrats. The total victim count of communism in the 20th century has been estimated at a conservative 100 million souls – by the Marxist historian Eric Hobsbawm.
Revolution is a manifesto of murder fictionalized as liberation. This barbarism is the result of every utopian attempt to make a religion of man. The environmental revolution is different – it has declared man the enemy before it has even begun.
Maurice Strong and the Club of Rome
Maurice Strong fantasized about causing the collapse of industrial society during an interview in 1990. Titled “The Wizard of Baca Grande,” it took place on his extensive New Age compound in Colorado. Speaking to writer Daniel Wood, Strong asked “What if a small group of world leaders were to conclude that the principal risk to the Earth comes from the actions of the rich countries?”
So, in order to save the planet, the group decides: Isn’t the only hope for the planet that the industrialized civilizations collapse? Isn’t it our responsibility to bring that about? [Emphasis added]
Strong was influential in the Club of Rome, moving on to lead the newly minted United Nations Environment Program, and to chair the Rio Earth summit. He was a founding member of the World Economic Forum, whose Foundation he went on to lead.
His obituaries celebrate his commitment to globalizing the environmental movement.
This is an issue which has attracted much attention before, but with the recent work of Finnish scientist Mikko Paunio, the existence of a “nature pantheist cult” at the center of the environmental movement is difficult to disclaim.
Paunio recently featured in an interview with LifeSiteNews’ John Henry Westen to discuss what he calls the existence of a nature pantheist – and Malthusian – influence at the highest levels of international environmental policy.
Paunio documents how Strong moved on from the UN to the World Economic Forum.
Early on, Klaus Schwab recruited the by far ever most influential unelected UN environment official, Maurice Strong, a wealthy, un-educated Canadian industrialist (1929–2015), to head the WEF foundation.
Maurice Strong was the central figure in pushing forward the sustainable development agenda since the UN’s first environmental summit in Stockholm in 1972. He was also an inveterate occultist and esotericist.
A conspiracy of collapse?
Why do one man’s dreams matter at all? This was a man with the power to make his dreams real.
A 2015 profile of Maurice Strong in The National Post notes that his “green agenda now blankets the globe, from the UN through national governments to municipalities,” an agenda directed by a man whose dreams were a living nightmare for humanity.
In his 2000 autobiography, ‘Where on Earth Are We Going?’ Strong projected that, in 2031, ‘the human tragedy’ would be ‘on a scale hitherto unimagined.’ He wrote that the brightest prospect lay in forecasts that two-thirds of the world’s already diminished population might be wiped out.
He described this as ‘a glimmer of hope for the future of our species and its potential for regeneration,’ thus betraying a distinctly ambivalent attitude towards the humanity he claimed to be so desperate to save.
There is nothing conspiratorial in quoting the words of Maurice Strong, who is lauded by his followers as the founding father of the global environmental movement. His dark fantasies have a wide appeal among people who presumably consider themselves the beneficiaries of this collapse. Some will be simply satisfied by the idea of a global vengeance upon humanity. In this promise, Green utopianism offers a matchless blood sacrifice to its most ardent believers.
Esoteric futurism and the problem of humanity
Claims of occult influence are dismissed by mainstream sources on the grounds that Maurice Strong and Aurelio Peccei did not practice rituals in some sort of temple. This is not the basis of the argument. What matters is the inspiration for an ideology which, without the cuddly green window dressing, remains open about its definition of humanity as the enemy.
There is no argument that Strong, Peccei, and their organizations were indeed inspired in part by the influences drawn from the occult tradition of Theosophy. This is a means of making man a god, through the cultivation of the inner self to the point of a Gnostic awakening. He was cosmic in his outlook, saying, “I believe the great frontier of the future is the frontier between the individual spirit and the Spirit, the cosmos.”
He built a New Age compound in which to live, believing with his wife that this settlement of crystal gazers and mystics such as Shirley MacLaine was a blueprint for a post-apocalyptic culture. Look beyond the bizarre nature of his living arrangements, and marvel at the mind of anyone who believes their own fantasy world is a scalable model for worldwide human society.
It is only through fantasy that such things seem possible at all. What these fantasies betray is the vanity of the fantasist. They are appointed, chosen in a sense, as was Strong by the burning of a bush.
Personal fantasy as a route to power is the central point. This is a means of reassessing the seemingly suicidal environmental movement as a large-scale instrument to enact the private desires of a very small number of people.
A visionary misanthrope
These desires are clearly infused with a sense of mission. Salvation and destruction are apocalyptic themes, whose presence is maintained by deliberately manipulated models of ever impending, never arriving, disaster.
Finally, those directed by the inner light wish to lead us into a future compassed by their fantasies of control. A rational madness inspires the believer in the inner self, being directed inwards by the disappointing discord of attempts at democracy.
From the very beginning, Maurice Strong was determined to silence other voices than his own. Towards the end of the first United Nations Conference on the Environment in Stockholm, 1972, he tired of the endless discussion:
As the wrangling between delegates stretched into the predawn hours, the secretary-general of the conference, Maurice Strong, abruptly pulled the plug on their audio. The gesture shook participants and gave Mr. Strong an opening to get the conference back on track.
The track of this movement was laid by a man who demanded action, not words. The action he demanded is clearly outlined by himself.
Inspired by some demon, he was driven to encourage the coordinated collapse of civilization, and the rule of the remnant humanity by a cult of wealthy technocrats.