LUCIFERIANISM: THE RELIGION OF APOTHEOSIS
Luciferianism constitutes the nucleus of the ruling class religion. While there are definitely political and economic rationales for elite criminality, Luciferianism can account for the longevity of many of the oligarchs’ projects. Many of the longest and most brutal human endeavors have been underpinned by some form of religious zealotry. The Crusades testify to this historical fact. Likewise, the power elite’s ongoing campaign to establish a socialist totalitarian global government has Luciferianism to thank for both its longevity and frequently violent character. In the mind of the modern oligarch, Luciferianism provides religious legitimacy for otherwise morally questionable plans.
Luciferianism is the product of religious engineering, which sociologist William Sims Bainbridge defines as “the conscious, systematic, skilled creation of a new religion” ("New Religions, Science, and Secularization," no pagination). In actuality, this is a tradition that even precedes Bainbridge. It has been the practice of Freemasonry for years. It was also the practice of Masonry’s religious and philosophical progenitors, the ancient pagan Mystery cults. The inner doctrines of the Mesopotamian secret societies provided the theological foundations for the Christian and Judaic heresies, Kabbalism and Gnosticism. All modern Luciferian philosophy finds “scientific” legitimacy in the Gnostic myth of Darwinism. As evolutionary thought was popularized, variants of Luciferianism were popularized along with it (particularly in the form of secular humanism, which shall be examined shortly). A historical corollary of this popularization has been the rise of several cults and mass movements, exemplified by the various mystical sects and gurus of the sixties counterculture. The metastasis of Luciferian thinking continues to this very day.
Luciferianism represents a radical revaluation of humanity’s ageless adversary: Satan. It is the ultimate inversion of good and evil. The formula for this inversion is reflected by the narrative paradigm of the Gnostic Hypostasis myth. As opposed to the original Biblical version, the Gnostic account represents a “revaluation of the Hebraic story of the first man’s temptation, the desire of mere men to ‘be as gods’ by partaking of the tree of the ‘knowledge of good and evil’” (Raschke 26). Carl Raschke elaborates:
According to this bowdlerization, Adam is consistently contacted by the High God in hopes of reinitiating man’s quest for gnosis (26). The archons intervene and create Eve to distract Adam from the pursuit of gnosis (26-27). However, this Gnostic Eve is actually a “sort of ‘undercover’ agent for the High God, who is charged with divulging to Adam the truth that has been withheld from him” (27). The archons manage to sabotage this covert operation by facilitating sexual intercourse between Adam and Eve, an act that Gnostics contend was designed to defile the “woman’s spiritual nature” (27). At this juncture, the Hypostasis reintroduces a familiar antagonist from the original Genesis account:
The serpent successfully entices Adam and Eve to eat the forbidden fruit, but the “bodily defilement” of the woman prevents man from understanding the true motive underpinning the act (27). Thus, humanity is fettered by the archons’ “curse”, suggesting that the “orthodox theological view of the violation of the command as ‘sin’ must be regarded anew as the mindless failure to commit the act rightly in the first place” (27). In this revisionist context, the serpent is no longer Satan, but is an “incognito savior” instead (27). Meanwhile, God’s role as benevolent Heavenly Father is vilified:
Of course, within this Gnostic narrative, God incarnate is equally belittled. Jesus Christ, the Word made flesh, is reduced to little more than a forerunner of the coming Gnostic adept. According to the Gnostic mythology, Jesus was but a mere “type” of this perfect man (27). He came as a “teacher and an exemplar, to show others the path to illumination” (27-28). The true messiah has yet to come. Equally, the serpent is only a precursor to this messiah. He only initiates man’s journey towards gnosis. The developmental voyage must be further facilitated by the serpent’s predecessor, the Gnostic Christ. The Hypostasis provides the paradigmatic template for all Luciferian mythologies.
Like the Hypostasis, the binary opposition of Luciferian mythology caricatures Jehovah as an oppressive tyrant. He becomes the “archon of arrogance,” the embodiment of ignorance and religious superstition. Satan, who retains his heavenly title of Lucifer, is the liberator of humanity. Masonry, which acts as the contemporary retainer for the ancient Mystery religion, reconceptualizes Satan in a similar fashion. In Morals and Dogma, 33rd degree Freemason Albert Pike candidly exalts the fallen angel:
He makes man aware of his own innate divinity and promises to unlock the god within us all. This theme of apotheosis underpinned both Gnosticism and the pagan Mystery religions. While Gnosticism’s origins with the Ancient Mystery cults remains a source of contention amongst scholars, its promises of liberation from humanity’s material side is strongly akin to the old pagan Mystery’s variety of “psychic therapy” (28). In addition, the Ancient Mystery religion promised the:
Like some varieties of Satanism, Luciferianism does not depict the devil as a literal metaphysical entity. Lucifer only symbolizes the cognitive powers of man. He is the embodiment of science and reason. It is the Luciferian’s religious conviction that these two facilitative forces will dethrone God and apotheosize man. It comes as little surprise that the radicals of the early revolutionary faith celebrated the arrival of Darwinism. Evolutionary theory was the edifying “science” of Promethean zealotry and the new secular religion of the scientific dictatorship. According to Masonic scholar Wilmshurst, the completion of human evolution involves man “becoming a god-like being and unifying his consciousness with the Omniscient” (94).
During the Enlightenment, Luciferianism was disseminated on the popular level as secular humanism. All of the governing precepts of Luciferianism are encompassed by secular humanism. This is made evident by the philosophy’s rejection of theistic morality and enthronement of man as his own absolute moral authority. While Luciferianism has no sacred texts, Humanist Manifesto I and II succinctly delineate its central tenets. Whittaker Chambers, former member of the communist underground in America, eloquently summarizes this truth:
Transhumanism offers an updated, hi-tech variety of Luciferianism. The appellation “Transhumanism” was coined by evolutionary biologist Julian Huxley (“Transhumanism,” Wikipedia: The Free Encyclopedia, no pagination). Huxley defined the transhuman condition as “man remaining man, but transcending himself, by realizing new possibilities of and for his human nature” (no pagination). However, by 1990, Dr. Max More would radically redefine Transhumanism as follows:
Transhumanism advocates the use of nanotechnology, biotechnology, cognitive science, and information technology to propel humanity into a “posthuman” condition. Once he has arrived at this condition, man will cease to be man. He will become a machine, immune to death and all the other “weaknesses” intrinsic to his former human condition. The ultimate objective is to become a god. Transhumanism is closely aligned with the cult of artificial intelligence. In the very influential book The Age of Spiritual Machines, AI high priest Ray Kurzweil asserts that technological immortality could be achieved through magnetic resonance imaging or some technique of reading and replicating the human brain’s neural structure within a computer (“Technological Immortality,” no pagination). Through the merger of computers and humans, Kurzweil believes that man will “become god-like spirits inhabiting cyberspace as well as the material universe” (no pagination).
Following the Biblical revisionist tradition of the Gnostic Hypostasis myth, Transhumanists invert the roles of God and Satan. In an essay entitled “In Praise of the Devil,” Transhumanist ideologue Max More depicts Lucifer as a heroic rebel against a tyrannical God:
According to More, Lucifer probably exiled himself out of moral outrage towards the oppressive Jehovah:
More proceeds to reiterate 33rd Degree Mason Albert Pike’s depiction of Lucifer:
Lucifer is even considered a patron saint by some Transhumanists (“Transtopian Symbolism,” no pagination). Transhumanism retains the paradigmatic character of Luciferianism, albeit in a futurist context. Worse still, Transhumanism is hardly some marginalized cult. Richard Hayes, executive director of the Center for Genetics and Society, elaborates:
With a growing body of academic luminaries and a techno-eugenical vision for the future, Transhumanism is carrying the banner of Luciferianism into the 21st century. Through genetic engineering and biotechnological augmentation of the physical body, Transhumanists are attempting to achieve the very same objective of their patron saint. I will ascend into heaven, I will exalt my throne above the stars of God:
declaration reflects the aspirations of the power elite as well. Whatever
form the Luciferian religion assumes throughout the years, its goal
remains the same: Apotheosis.
William Sims. "New
Religions, Science, and Secularization." Excerpted from Religion
and the Social Order, 1993, Volume 3A, pages 277-292, 1993.
© 2006 Phillip D. Collins
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Author Phillip D. Collins acted as the editor for The Hidden Face of Terrorism. He has also written articles for Paranoia Magazine, MKzine, NewsWithViews.com, and B.I.P.E.D.: The Official Website of Darwinian Dissent and Conspiracy Archive. He has an Associate of Arts and Science.
Currently, he is studying for a bachelor's degree in Communications at Wright State University. During the course of his seven-year college career, Phillip has studied philosophy, religion, and classic literature. He also co-authored the book, The Ascendancy of the Scientific Dictatorship: An Examination of Epistemic Autocracy, From the 19th to the 21st Century, which is available at: [Link]