A WORLD REGIME: Inside the Agenda of the “Philosopher of the United Nations”

The late Robert Muller (1923-2010) was one of the most celebrated – and controversial – minds of the United Nations. Lauded as the “philosopher of the UN” and even as a “prophet,” Muller was a humanist, an idealist – even a dreamer. But his dreams – of world peace, spiritual awakening, and global fraternity – had a dark side.

Muller grew up as a French citizen on the border between France and Germany, and was part of the French Resistance movement against the Nazis. His experiences during World War II led him to become an anti-war activist and a strong proponent of globalism.

Muller’s career began humbly in 1948, when he won a UN internship through an essay contest. His winning essay asserted that, in the aftermath of World War II, world peace could be achieved by the formation of a world government and the repurposing of national militaries into a global police force. He wrote in his essay:

[World government] must be comprised of all organs characteristic of government – legislative, executive, and judicial. It must have all humans as subjects. World government is very different from international government, which has been a bankruptcy, unable to provide humans with peace. There are needs that are common to all humanity. World government must not be a slave. It must be the master, and the State its servant. The notion of an army must be reduced to its true meaning, that of a police. Only this world police would be allowed to intervene and impose the sanctions of world rules.

(Quoted from Douglas Gillies, Prophet: The Hatmaker’s Son [2003], p 224)

These globalist sentiments catapulted Muller’s political career, and he quickly rose through the ranks of the newly founded UN, becoming Assistant Secretary General and presiding over ambitious projects like the UN Development Programme, World Food Programme, and UN Population Fund.

But Muller’s philosophy was not that of an ordinary UN bureaucrat. He believed that the UN was a body of not only political but religious significance, which would be instrumental in turning the planet into “a world spiritual democracy” (New Genesis, p10) that would put an end to war, poverty, religious infighting, and even the nation state itself.

Educated by Freemasons (see Gillies p66-67) and inspired by a weird mixture of Catholicism, world religions, and even the occult teachings of Theosophist Alice Bailey, Muller’s politics were informed by eclectic spiritual influences. And the United Nations, he believed, was a divinely appointed catalyst for the evolution of mankind into a new age.

He authored a number of books detailing his vision for global utopia. In his book New Genesis: Shaping a Global Spirituality (1982), he wrote that “if Christ came back to earth, his first visit would be to the United Nations to see if his dream of human oneness and brotherhood had come true.” (p19) He went as far as to claim that UN globalism “is a kind of new religion” (p46-47), and called for the publication of “a Bible which would show how the United Nations is a modern biblical institution.” (p127) “How happy the Gautama Buddha, Jesus and Mahomet would be,” he writes, “if they could see the United Nations!” (p94)

But behind all this utopian New Age rhetoric was an ominous agenda. Muller’s vision was not just one of world peace and international cooperation, but a system of global governance, social engineering, disintegration of religions, cultures, and value systems, and quasi-Marxist economics – a New World Order in the worst sense of the term.

Muller recommends that we start with the indoctrination of children through a regime of “global education,” which is to replace local and national curricula with notions of world citizenship, multiculturalism, and deference to the recommendations of elite globalist bodies like the UN. He developed a “World Core Curriculum,” based in part on the teachings of occultist Alice Bailey (see World Core Curriculum Manual, p2), for which he was awarded the UNESCO Prize for Peace Education in 1989.

The picture becomes clearer if we turn to his Ideas and Dreams for a Better World, all published on his website ROBERTMULLER.ORG. Expanding on his printed works, this document runs the gamut from humanistic cliches to ominous policy recommendations which would transform the world as we know it.

Many of Muller’s ideas are little more than silly pipedreams: for example, regulation of childrens’ playthings to favor “peace toys” over “war toys” (Ideas 56, 1468), the global prohibition of alcohol (Idea 1410), and the inclusion of spokespeople for the planet Earth and for imaginary extraterrestrials in UN meetings (Idea 2768).

But interspersed with these peacenik fantasies are chilling calls for world government, open borders, replacement migration, Marxist economics, and even the creation of new religious systems to serve the globalist regime.

The abolition of national borders ranks high on Muller’s list of priorities. “I pledge,” he writes, that I will not cease my efforts, as long as I live, to create a World Union in which all borders will be suppressed and no passports be any longer needed.” (Idea 1203) He goes on to claim that “the 21st century will be the century of world union or there will be no 21st century.” (Idea 2059)

As a measure to address overpopulation, Muller advocates for the suppression of borders “to allow the immigration of…surplus youth” from third world countries to richer ones (Idea 1911), and openly celebrates the prospect that demographic replacement in the United States by “Latinos and other immigrants” will result in legislation that “will effect a redistribution of wealth in the USA.” (Idea 2180) He predicts, moreover, that within a few decades “the white western world…their children and children’s children will be minimal in the world, close to disappearance.” (Idea 773)

His economic ideology calls for a system of international reparations and wealth redistribution (Idea 2854), a global tax regime (Idea 889), radical environmentalism, and a marriage of “communism and capitalism, a commonism to see what was good in both” (Idea 2871). While rejecting communism proper as obsolete, he writes that “it is not impossible that communism would turn out better than capitalism,” since “at least the Earth would not be destroyed.” (Idea 3374)

To unite mankind under this global regime, Muller calls for a new ecumenism – an inter-faith movement which will replace the exclusivist religions of the past with a more tolerant and universal set of doctrines. Expanding on the work of the United Religions Initiative, an interfaith network which holds ECOSOC status with the UN, he envisioned the commissioning of “a new global Bible and sacred texts for the future of humanity and of the Earth” (idea 2365) and the establishment of Jerusalem as “the international city of our planet” and the potential seat of the UN itself (Idea 3434).

In his book My Testament to the UN (1992), Muller writes that:

The most important division on this planet is not between East and West and between North and South. The most important division is between those who want human unity and world order and those who want the supremacy of their group at the expense of the planet and humanity. (p4)

Critics of the UN, he claims, are backwards, parochial, and harbor “evil designs” (p119). Equating nationalism with egotism, parochialism, and tyranny, Muller writes that “nation states are too big to handle local problems and too small to handle global problems.” (p161) He reserves special condemnation for the United States which, despite being the greatest funder of the UN, fails to live up to his globalist vision. This anti-American sentiment is still on display in the UN today.

It can be tempting to write off Muller’s visions as little more than outdated fantasies. But however impractical and quixotic, we dismiss his work at our own peril. Muller was more than just an eccentric bureaucrat, and his ideas did not emerge from a vacuum. He had a close working relationship with UN secretary generals Dag Hammarskjold and U Thant, who served as mentors to him and are cited as enormous influences on his own ideology.

Though he passed away in 2010, Muller’s visions of a globalist regime are more timely than ever. Since Muller’s death, the UN has only continued to abet the disastrous migration crisis via the IOM and UNHCR, stifle global economies with its so-called SDGs, and chip away at national sovereignty not only in the US but around the world.

For an organization that has historically concealed its true purposes behind a facade of PR and political correctness, Muller’s writings are perhaps the most candid catalog of statements ever offered by a UN official on the real agenda behind the United Nations.