As the implementation of the “Great Reset” progresses—a proposal presented in May 2020 by the then Prince of Wales, now Charles III, King of England, and Klaus Schwab, Director-General of the World Economic Forum (WEF)—and officially launched on January 21, 2021, at a meeting in Davos attended by much of the world’s financial, technological, and political elite, the intention to subordinate the world’s population to the interests of a privileged minority through an agenda that accelerates the implementation of global governance is becoming increasingly clear.

As early as the end of 2001, high-level international institutions, with the participation of influential figures from various fields, met to prepare for the Rio+10 meeting

The final declarations of this meeting, as well as those that followed, in addition to many commonplace points that one could not disagree with because they were well-intentioned generalities, nevertheless included conclusions that revealed the true intentions behind the objectives of these meetings of the global plutocracy.

In these meetings, reference was repeatedly made to a “global code of ethics” for this new era. It was a matter of “proposing to the world” (imposing, by the instruments of the “system”) new ethical principles, which included the obligation to submit to the dictates of so-called “global governance.” The ultimate goal was to finalize agreements in order to consolidate not only population control policies, but also a new social order for the entire world

Indeed, at the World Summit on Sustainable Development (WSSD), the global domination project of the Global North placed much of its hopes on imposing, as dogma, an indissoluble triad on all nations: 1) New human rights (the so-called “reproductive” rights—contraception and abortion—the right to euthanasia, as well as the gender perspective…) 2) Sustainable development (sustainable societies, health, education…) 3) Conservation of the environment for future generations (climate change, deep ecology…).

Giving unity to these three aspects, a new religious or pseudo-spiritual cult emerges, whose primary document is the Earth Charter.

The Earth Charter or How to Replace the Ten Commandments

The Earth Charter is a document conceived within the Earth Council, which was then chaired by Maurice Strong, former UN Under-Secretary-General and a well-known proponent of compulsory birth control policies. Former Soviet Premier Mikhail Gorbachev, now deceased, who founded the Green Cross International organization, also came from this council. Among those who participated in its drafting were former UNESCO Director-General Federico Mayor Zaragoza (one of the driving forces behind the Alliance of Civilizations, along with José Luis Rodríguez Zapatero, former Spanish Prime Minister), Mercedes Sosa, Paulo Freire, and Bella Abzug, then president of WEDO, the Women and Environment Development Organization, one of the powerful NGOs with consultative status at the United Nations, which seeks recognition of abortion as a human right and equal rights for same-sex couples

Under the patronage of the Dutch royal family, which sponsored the Charter, hundreds of self-proclaimed representatives from diverse institutions around the world gathered at its official presentation. Leading the event in Amsterdam were Steven Rockefeller; Princess Basma Bint Talal of Jordan; Erna Witoelar, UN Special Ambassador for the Millennium Development Goals in Asia and the Pacific; Dutch Minister Jan Peter Balkenende; Ruud Lubbers, former Prime Minister of the Netherlands; Leonardo Boff; UN Special Ambassador Maurice Strong; Jane Goodall (Prince of Asturias Award laureate); Rabbi Awraham Soetendorp, etc.

Representatives of major industrial, technological, and financial companies, top-tier banks, and UN development agencies, as well as those from the countries leading the anti-Christian social re-engineering, were all present.

The Earth Charter was presented to and accepted by the Secretary-General of the United Nations and included among the documents to be approved by the Heads of State at the Earth+5 Summit (Rio+5, United Nations General Assembly, June 23–27, 1997). Although the lack of tact on the part of officials from the Council for Social Development led to the opposition of the bloc of countries known as the Group of 77, which initially caused the initiative to fail, the Earth Charter was not buried in June 1997 in New York. Instead, it remained standing and thriving until its promulgation

The Earth Charter, as Gorbachev stated, is “ the manifesto of a new ethic for the new world ,” a true  “Decalogue of the New Era,”  the basis for a universal code of conduct that was to govern the world from the year 2000, the date of its promulgation.  “These new concepts ,” said the former Soviet premier and former head of the KGB, “  must be applied to the entire system of ideas, to morality and ethics, and will constitute a new way of life. The mechanism we will use will be the replacement of the Ten Commandments with the principles contained in this Earth Charter or Constitution.”

In light of these intentions, we can affirm that the Earth Charter is a materialistic, pagan, and pantheistic manifesto that, among many other things, attempts to tightly control the world’s population. One of the explanations experts offer for this document is that it disguises, as lofty intentions for the good of humanity, the project of converting vast areas of the planet into a storehouse of raw materials to ensure the sustenance of the opulent consumption habits of a privileged few.

If this is not the case, why does it determine, with the UN’s usual antinatalist language, modes of reproduction that respect human rights and the Earth’s regenerative capacities? Will population quotas be imposed on certain areas of the planet to preserve natural resources?

Why the Charter’s insistence on concepts that the UN uses to disguise its birth control policies and social re-engineering projects, such as gender equality and the reproductive and sexual health of girls and women as prerequisites for sustainable development?

“The earth, every form of life, and all living beings possess intrinsic value. Respect and care must be guaranteed,”  the Charter states in its first point. But does this imply that only humankind has absolute rights, given to it by the Creator? Or, on the contrary, would stones, plants, and animals have the same “rights” as human beings?

As declared in Rio de Janeiro in 1997, the drafters of the Charter are prepared to make it  “the sole agenda for world government.”  In other words, it is a stated purpose that the Charter is a totalitarian project, an imposition of a particular ideology that, in its materialism, atheism, and desire for control, coincides with the cultural Marxism that is spreading across the planet

For some time now, public opinion has been subjected to brainwashing that attempts to replace the concept of respect due to nature and creation, with its eminently Christian roots, with the schemes of radical environmentalism (deep ecology) and a new ideology of immanentist humanism (new humanism).

This ideology does not hesitate to cultivate various forms of pseudo-religious or spiritual materialism, which is assimilated into some manifestations of Eastern mysticism, as well as esotericism and Kabbalah, and with this it seeks to de-Christianize society and implant a new way of interpreting all of reality. In international documents, this endeavor is clearly called a process of social re-engineering.

In this way, the new humanism claims to save certain animal species from supposed extermination, and yet, it provokes a true holocaust with laws that authorize the abominable crime of abortion. And this in the name of peace and harmony. Isn’t the killing of millions of innocents the greatest attack against life and peace?

The new radical environmentalist “religion” champions keeping nature intact—forests, seas, and mountains—but ignores the natural differences between men and women, trying to impose new rights, contrary to nature itself, based on gender theory and free sexual choice.

This worldview tirelessly preaches that the purpose of human beings is to elevate their own quality of life, even at the cost of the lives of the unborn, the sick, and the elderly. It seeks a utopian, worldly happiness that man can never achieve through his own efforts alone. Thus, it revives theories about the endless progress of humanity

The new humanism also preaches “respect for difference,” seeking recognition of certain rights to the “plurality of genders,” but denies “respect for difference” to other human beings who, for example, wish to be good Christians, living their faith everywhere and not only confined to their homes or churches. It also denies it to a couple—man and woman—Christian or not, who wish to have a large family, or to those other parents who, exercising their inalienable rights, wish to transmit a transcendent faith to their children. And, of course, the new humanism does not practice “respect for difference” with respect to doctors who, for ethical reasons, do not want to be complicit in the abominable crime of abortion.

Any difference that does not fall within the differences stipulated by the new global elite is labeled by the spokespeople of the New World Order as anti-democratic, violent, a hate crime, totalitarian, and fundamentalist

It is worth noting that, in presenting the Earth Charter, its authors claimed to have consulted more than 300 religious leaders. Thus, the Earth Charter attempts to imbue the New World Order with a certain spirituality.

A similar project in ideology and intentions is found in the New Global Ethics project, which Hans Küng presented a few years ago at the World Economic Forum in Davos, sponsored by the World Wildlife Fund (WWF, Prince Philip, Duke of Edinburgh’s Wildlife Fund). The former Catholic theologian said there that the New World Order cannot be built without a new planetary ethic. Along the same lines, Gorbachev, as we have already noted, pledged to impose the Earth Charter in place of the Ten Commandments, because  “a new ethic for the new age” is necessary.

Some have tried to unite these two projects and thus build a  “single global paradigm for peace and global governance.”

The Earth Charter: The New Pagan Cult

As we have noted earlier, the Earth Charter is an international declaration of principles, proposals, and aspirations ostensibly for a sustainable, supportive, just, and peaceful global society in the 21st century. But it is not only that. In our view, it is the document that frames the new Earth religion

The declaration contains a comprehensive and concise overview of the planet’s challenges, as well as proposals for changes and shared goals that can help solve them. It is written in an accessible and positive style. That is why it is, at first glance, attractive and appealing.

Although it covers many areas of concern and detail, its summary is very simple: we are all one. The Charter calls on humanity to develop a universal and holistic vision at a critical juncture in history.

This Charter was not created to be just another international document. Seeking to go beyond theory, a pluralistic, autonomous international movement has simultaneously developed, working to put its principles into practice . This global civil network is known as the Earth Charter Initiative

One of its sponsors, Wangari Maathai, declared at the time that:  “The Bible must be rewritten. A Bible in which man, the environment, and God are part of a whole in which there are no differences, to break with the Abrahamic tradition of Judaism, Christianity, and Islam, dominated by anthropocentrism in which nature is given secondary importance.”

Official chronicles recount that, at the proclamation event of the Earth Charter, Queen Beatrix of the Netherlands paid homage to the Ark of Hope—a blasphemous imitation of the Ark of the Covenant—in which the Earth Charter is symbolically kept, just as the Tablets of the Decalogue were kept in the Ark of the Covenant

The Ark of Hope is a ceremonial wooden ark, explicitly inspired by the biblical Ark of the Covenant, which transported the original copy of the Earth Charter on a “pilgrimage from Alaska to South Africa.” It incorporates symbols such as the tree of life, the butterfly (rebirth, transformation), spirals (eternity, life energy), and other elements characteristic of Kabbalistic and New Age iconography.

The “Ark” itself operates as a “chest of knowledge” or “matrix of life,” an archetypal principle of the vessel that houses wisdom and the regenerative seed, reflecting the esoteric interpretation of the initiatory covenant.

The use of papyrus, manuscripts, and ornaments in gold and blue (Kabbalistic colors), the presence of elements that evoke the sefirot and the unity of heaven and earth, allude to Gnostic-Kabbalistic matrices

The global pilgrimage that took place acted as a “planetary rite of passage,” bringing the “new law” to all peoples in the form of a collective act of consecration.

When the attacks on the Twin Towers occurred a few days later, Sally Linder, along with other activists, decided to take the ark to New York. Hundreds of pilgrims joined the initiative. The ark is located at New York’s Interfaith Center.

The ark has presided over meetings at the United Nations, at the World Summit for Sustainable Development in Johannesburg, always with the intention of enlightening the participants. Organizations of all kinds, schools, universities, religious communities, museums, and international conferences have used the ark in many of their events.

Inside the Ark of Hope, accompanying the Letter, were included the so-called “Temenos Books” (initiatory books), relics, and messages of hope sent from around the world, many of them containing prayers, ecological mantras, and calls for universal brotherhood, written by children, spiritual leaders, and prominent New Age figures.

Esoterically interpreted, these texts would function as “catechisms” of the new syncretic religion, similar to ancient grimoires, and their inclusion in the Ark of Hope symbolizes the replacement of the Christian catechism and the Bible with an ecumenical and Gnostic compendium of earthly enlightenment

The Earth Charter and the Ark of Hope promote a horizontal hope, centered on the preservation of material life and collective self-realization through ecological balance, displacing Christian transcendence with a cosmological and earthly redemption.

We are faced with a hope of immanence, where salvation is collective, planetary, and linked to peace, sustainable development, and social justice, in clear contrast to the vertical and eschatological Christian hope based on individual redemption by God’s grace.

This inversion represents the consecration of the “Gnostic hope,” the syncretic and material redemption of humanity under an ecological pretext.

As we know, Gnosticism is a spiritual current that arose in the first centuries of Christianity, characterized by the doctrine of “knowledge” (gnosis) as the path to salvation. This current teaches a radical dualism between matter and spirit and considers material creation as the work of an inferior demiurge, with the spirit imprisoned by the body and the cosmos, controlled by archons. From a more insightful perspective, Gnosticism would be the “secret religion” of the elites, the matrix of esoteric sects, and the source of the occult rituals that underlie modern social engineering

The “interreligious” liturgy for the proclamation of the Charter, that is, the pseudo-cult without dogmas, pagan and pantheistic, was led by Kamla Chowdhry, the “master” Sheng Yen, Rabbi Awraham Soetendorp, and Leonardo Boff (former Franciscan priest, one of the leading exponents of Liberation Theology and Brazilian environmentalist who inspired the encyclical  Laudato Si’  promulgated in 2015).

Leonardo Boff wrote, summarizing the conclusions of the event in Amsterdam:  “This blessed dream involves understanding ‘humanity as part of a vast, evolving universe’ and ‘the Earth as our home, and alive’; it also implies ‘living the spirit of kinship with all life; with reverence; the mystery of existence, with gratitude; and the gift of life, using scarce resources rationally so as not to harm the natural capital of future generations; they too have the right to a sustainable planet and a good quality of life.’

Boff, author of  “In the Shadow of the Rainbow: A Planetary Ethic and an Ecological Spirituality,”  continued:  “The four major trends in ecology—environmental, social, mental, and integral—are well articulated there, with great force and beauty. If approved by the UN, the Earth Charter will be added to the Universal Declaration of Human Rights. Thus, we will have a holistic vision of the Earth and of Humanity, forming an organic whole, subject to dignity and rights.”

For your interest, we reproduce below a text by the “ecotheologian” Leonardo Boff, from 27.07 2015 on the affinities between the encyclical  Laudato Si’  on “care for our common home” and the “Earth Charter, Our Home”

“The encyclical “Care for Our Common Home” and the “Earth Charter” are perhaps the only two documents of global relevance that share so many common affinities. They address the degraded state of the Earth and life in its various dimensions, beyond the conventional view restricted to environmentalism. They are inscribed within the new relational and holistic paradigm, the only one, it seems to us, capable of still giving us hope.

The encyclical is aware of the Earth Charter, which it quotes in one of its most fundamental points: “I dare to propose anew its precious challenge: as never before in history, our common destiny calls us to seek a new beginning” (n. 207). This new beginning is embraced by Pope Francis.

Let us list, among others, some of these affinities

First, the same spirit that runs through the texts appears: analytically, gathering the most reliable scientific data; critically, denouncing the current system that produces the Earth’s imbalance; and hopefully, pointing to saving solutions. It does not succumb to resignation but trusts in the human capacity to forge a new lifestyle and in the innovative action of the Creator, “sovereign lover of life” (Wis 11:26).

There is a common starting point. The Letter states: “The dominant patterns of production and consumption are causing environmental devastation, resource depletion, and a mass extinction of species” (Preamble, 2). The encyclical repeats: “One need only look at reality honestly to see that there is a great deterioration of our common home… the current world system is unsustainable from various points of view” (n. 61).

There is the same proposal. The Charter states: “Fundamental changes are needed in our values, institutions, and ways of life” (Preamble, 3). The encyclical emphasizes: “Any claim to care for and improve the world presupposes profound changes in lifestyles, models of production and consumption, and the established power structures that govern society today” (n. 5).

A major innovation, characteristic of the new cosmological and ecological paradigm, is this statement in the Charter: “Our environmental, economic, political, social, and spiritual challenges are interrelated, and together we can forge inclusive solutions” (Preamble, 3). This statement is echoed in the encyclical: “There are certain themes that run throughout the encyclical: the intimate relationship between the poor and the fragility of the planet, the conviction that everything in the world is connected, the invitation to seek other ways of understanding the economy and progress, the intrinsic value of every creature, the human meaning of ecology, and the proposal of a new lifestyle” (n. 16). Here, solidarity among all, shared sobriety, and “moving from greed to generosity and knowing how to share” (n. 9) take on added importance

The Charter affirms that “there is a spirit of kinship with all life” (Preamble 4). The encyclical affirms the same: “Everything is related, and all human beings are together as brothers and sisters… and we are also joined, with tender affection, to Brother Sun, Sister Moon, Brother River, and Mother Earth” (n. 92). This is Franciscan universal fraternity.

The Earth Charter emphasizes that it is our duty “to respect and care for the community of life… to respect the Earth in all its diversity” (I, 1). The entire encyclical, beginning with the title “Care for Our Common Home,” makes this imperative a kind of refrain. It proposes “to nurture a passion for the care of the world” (n. 216) and “a culture of care that permeates all of society” (n. 231). Here, care emerges not as mere occasional benevolence but as a new paradigm, loving and friendly to life and to all that exists and lives

Another important affinity is the value assigned to social justice. The Charter maintains a strong relationship between ecology and “social and economic justice” that “protects the vulnerable and serves those who suffer” (n. III, 9 c). The encyclical reaches one of its high points by affirming “that a true ecological approach must integrate justice in order to hear both the cry of the Earth and the cry of the poor” (n. 49; 53).

Both the Earth Charter and the encyclical emphasize, contrary to prevailing common sense, that “every form of life has value, regardless of its human use” (I, 1, a). The Pope reaffirms that “all creatures are connected, each one must be valued with affection and admiration, and all beings need one another” (n. 42). In the name of this understanding, he makes a vigorous critique of anthropocentrism (nn. 115-120), since it only sees the relationship of human beings with nature as using and devastating it, and not the other way around, forgetting that humans are part of it and that their mission is to be its guardian and caretaker

The Earth Charter formulated one of the happiest definitions of peace ever crafted by human reflection: “the fullness that results from right relationships with oneself, with other persons, with other cultures, with other life, with the Earth and with the Whole of which we are a part” (16, f). If peace, according to Pope Paul VI, is “the balance of movement,” then the encyclical says that “ecological balance must be internal with oneself, in solidarity with others, natural with all living beings, and spiritual with God” (n. 210). The result of this process is the lasting peace so longed for by all peoples.

These two documents are beacons that guide us in these dark times, capable of restoring to us the necessary hope that we can still save our Common Home and ourselves.

A single religion or universal syncretism

On May 24, 2015, the Vatican promulgated the Encyclical  Laudato Si’  on Care for Our Common Home. Subsequently, on September 25, 2015, the United Nations General Assembly, at the Sustainable Development Summit, adopted the  Sustainable Development Goals of the well-known 2030 Agenda.

That same day, Pope Francis visited the United Nations headquarters in New York and delivered a speech to the General Assembly. His message focused on the need for sustainable development, the fight against poverty and social exclusion, and the urgency of protecting the environment. He called for a global effort to combat climate change, criticized the arms race and drug trafficking, and defended universal human rights.

It is worth recalling, however, that in 2000, UN Secretary-General Kofi Annan, in his opening address to the special session of the General Assembly called Beijing+5, endorsed a statement made by eco-feminist organizations affiliated with the Earth Day Network:  “We are not guests on this planet. We belong to it.”  In this way, Annan pointed to a constant in attempts to “reengineer religions,” an increasingly undisguised pantheism that informs what the UN in official documents calls the globalization of religious beliefs, and what we have come to call spiritual globalization

This “cult” of Earth Day, informed by the Earth Charter and the organizations that promote it, such as the Earth Council, the Interconfessional Center for Dialogue (also called the Temple of Universal Understanding), the Global Forum of Spiritual and Parliamentary Leaders for Human Survival, eco-abortion organizations, indigenous groups (cults of Pachamama, Mother Earth), lesbian feminist groups (cults of the goddess Gaia), and orientalist sects like the Bahá’í International Community—a pro-homosexual New Age institution that, for example, organized the World Conference on Women’s Development and the Environment in Miami (1992), in which it proposed a series of theses in favor of safe and legal abortion as a right of women and as a measure for the protection of the environment—must be understood within this context

Each year, the Earth Day Network’s programs highlight celebrations for “religious communities.” The program clarifies that it is adaptable to all beliefs, for those who believe in “one Creator God” or “various deities,” for “moderate evolutionists,” for “those who believe that matter is a living being,” and so on. Ultimately, it’s a mixture from which nothing good can come. In my view, the Catholic Church’s participation in these events and celebrations that promote syncretism is contradictory, as they actually confuse and contradict its Magisterium and its beautiful proposal contained in the  Theology of Creation .

From a Christian worldview, it is not a matter of ignoring the ecological problem so widely discussed by Saint John Paul II in his magisterium, and later by Pope Benedict XVI with his proposals for a “natural and human ecology” truly compatible with integral human development and the common good. Rather, it is a matter of preventing us from falling into indifference or an immanentist and neo-pantheistic religious egalitarianism through radical environmentalism and the worship of the Earth, Gaia, or Pachamama.