Additional Titles










Darwinism and the Rise of Gnosticism

Engineering Evolution: The Alchemy of Eugenics








PART 4 of 5




Phillip D. Collins
October 7, 2006

The Gnostic Myth of Darwinism

Interestingly enough, Darwinism edified both Nazism and communism. The interest of both Hitler and Marx in Darwinian evolution is a matter of history. In his comprehensive book, American Socialists and Evolutionary Thought 1870-1920, author Mark Pittenger describes Marx's elation over the publication of Darwin's theory and its subsequent adoption by socialist movements:

In December of 1859, shortly after the publication of The Origin of Species, Friedrich Engels wrote to Marx: "Darwin, whom I am just reading, is splendid." Marx responded: "Although it is developed in the crude English style, this is the book which contains the basis in natural history for our view." Over the ensuing decades, the theorists of scientific socialism would often praise Darwin for having convincingly historicized nature, naturalized humankind, and discredited all metaphysical and teleological world-views. (15)

In the late 1860s, Marx was reported to have declared: "Nothing gives me greater pleasure than to have my name linked onto Darwin's. His wonderful work makes my own absolutely impregnable. Darwin may not know it, but he belongs to the Social Revolution" (Pittenger 17). While he was living in London, Karl Marx attended lectures on evolutionary theory delivered by T.H. Huxley (Taylor 381). Recognizing the odd synchronicity between the communist concept of class war and the Darwinian principle of natural selection, Marx sent Darwin a copy of Das Kapital in 1873 (Taylor 381). Within this work, Marx called Darwin's theory "epoch-making" (Pittenger 17). Enamored of evolution, Marx asked Darwin the permission to dedicate his next volume to him six year later. Troubled by the fact that it would upset certain members of his family to have the name of Darwin associated with an atheistic polemic, Charles politely declined the offer (Taylor 381).

Numerous authors have established firm connections between Darwinism and Hitler's Nazism. Evolutionary theory underpinned the very philosophy of the Third Reich:

One of the central planks in Nazi theory and doctrine was. . .evolutionary theory [and]. . .that all biology had evolved. . .upward, and that. . .less evolved types. . .should be actively eradicated [and]. . .that natural selection could and should be actively aided, and therefore [the Nazis] instituted political measures to eradicate. . .Jews, and. . .blacks, whom they considered as "underdeveloped" (Wilder-Smith 27).

Commenting on the Darwinian influence upon Hitler, historian Hickman writes:

(Hitler) was a firm believer and preacher of evolution. Whatever the deeper, profound, complexities of his psychosis, it is certain that [the Darwinian notion of perpetual struggle was significant because]. . .his book, Mein Kampf, clearly set forth a number of evolutionary ideas, particularly those emphasizing struggle, survival of the fittest and the extermination of the weak to produce a better society (51-52).

The title for Hitler's own manifesto, Mein Kampf (translated: My Struggle), was inspired by the Darwinian concept of the struggle for survival. In an analysis of Mein Kampf, contemporary author Werner Maser reveals that Darwin was the crucible for Hitler's "notions of biology, worship, force, and struggle, and of his rejection of moral causality in history" (Taylor 409). In fact, in Evolution and Ethics, Darwinian Sir Arthur Keith candidly stated: "The German Fuhrer as I have consistently maintained, is an evolutionist; he has consciously sought to make the practice of Germany conform to the theory of evolution" (230).

Thus, evolutionary theory is one of the crucial ties that bind the governmental aberrations of communism and fascism. Ian Taylor concludes:

However, Fascism or Marxism, right wing or left--all these are only ideological roads that lead to Aldous Huxley's brave new world [i.e. scientific dictatorship], while the foundation for each of these roads is Darwin's theory of evolution. Fascism is aligned with biological determinism and tends to emphasize the unequal struggle by which those inherently fittest shall rule. Marxism stresses social progress by stages of revolution, while at the same time it paradoxically emphasizes peace and equality. There should be no illusions; Hitler borrowed from Marx. The result is that both Fascism and Marxism finish at the same destiny totalitarian rule by the elite. (411)

According to Dr. Wolfgang Smith, Darwinism itself qualifies as a Gnostic myth:

As a scientific theory, Darwinism would have been jettisoned long ago. The point, however, is that the doctrine of evolution has swept the world, not on the strength of its scientific merits, but precisely in its capacity as a Gnostic myth. It affirms, in effect, that living beings created themselves, which is in essence a metaphysical claim. . . Thus, in the final analysis, evolutionism is in truth a metaphysical doctrine decked out in scientific garb. In other words, it is a scientistic myth. And the myth is Gnostic, because it implicitly denies the transcendent origin of being; for indeed, only after the living creature has been speculatively reduced to an aggregate of particles does Darwinist transformism become conceivable. Darwinism, therefore, continues the ancient Gnostic practice of depreciating "God, the Father Almighty, Creator of Heaven and earth." It perpetuates, if you will, the venerable Gnostic tradition of "Jehovah bashing." And while this in itself may gladden Gnostic hearts, one should not fail to observe that the doctrine plays a vital role in the economy of Neo-Gnostic thought, for only under the auspices of Darwinist "self-creation" does the Good News of "self-salvation" acquire a semblance of sense. (Smith 242-43)

Communism and fascism, which were both edified by the Gnostic myth of Darwinism, were little more than forms of secular Gnosticism. In fact, the same could be said for almost all forms of contemporary sociopolitical Utopianism. Sociologically, all of these ostensibly secular revolutionary movements have behaved like religions. Many sociopolitical Utopians typically rejected the traditional Abrahamic faiths in favor of a radically secular Weltanschauung. However, they would simultaneously transplant the traditional metaphysical concepts of these faiths within the ontological plane of the physical universe. Smith explains:

In place of an Eschaton which ontologically transcends the confines of this world, the modern Gnostic envisions an End within history, an Eschaton, therefore, which is to be realized within the ontological plane of this visible universe." (238; emphasis added)

The final product of such religious engineering projects would be entire movements devoted to the erection of an anti-theistic, anti-spiritual theocracy. Ever-present was a religious fanaticism that rivaled even that of the traditional jihadist. Yet, because of their secular veneer, these neo-Gnostics were seldom discernible from any other common revolutionary. James Webb observes:

In this century, with the presentation of traditional religious positions in secular form, there has emerged a secular Gnosticism beside the other great secular religions--the mystical union of Fascism, the apocalypse of Marxist dialectic, the Earthly City of social democracy. The secular Gnosticism is almost never recognized for what it is, and it can exist alongside other convictions almost unperceived. (Webb 418)

Radical movements require radical myths and the Gnostic myth of Darwinism has served its purpose well. This is possibly the function being served by the modern mythmakers of scientism: the perpetuation of sociopolitical Utopianism. While scientific materialists and their fellow travelers (e.g., behaviorists, physicalists, functionalists, secular humanists, Marxists, etc.) relegate texts such as the Biblical Eden account to mere myth, an Edenic motif remains firmly embedded within their own Weltanschauung.

In the beginning of this secular mythology, Eden was a singularity, which was eventually divided into countless pluralities by the Big Bang. According to the myth, the reconstitution of Eden is achieved through evolution, which invariably requires the assistance of Man (spelled with a capital M to signify humanity's potential to achieve apotheosis through the evolutionary process). Man unites evolution with the science of "progress," which is bodied forth through biological methodologies(e.g., eugenics, population control, etc.) and social methodologies (e.g., communism, fascism, and other forms of sociopolitical Utopianism). As evolution is guided down the desired course, Man returns to the singularity (i.e., a world government and a unified consciousness).

Thus, Eden is reborn. However, Eden is confined to this ontological plane and immortality is attainable only through the continuity of the species.

If elements of this mythology sound familiar, it is because it is certainly nothing new. It is derivative of ancient occult cosmologies, particularly Gnosticism. The only difference is that the scientistic version stipulates an Eschaton residing entirely within this physical universe. However, the scientistic myth resembles a religion in every way. This is a reality the shaman of scientism cannot deny, even though their scientistic hubris prevents them from acknowledging it. Shermer candidly delineates the scientist's new role as a mythmaker:

. . .because of language we are also storytelling, mythmaking primates, with scientism as the foundational stratum of our story and scientists as the premier mythmakers of our time. (No pagination)

As mythmakers, modern scientific materialists have sought to supplant the traditional religious systems of the past with their own theocratic order. This new configuration of society demands a new myth. Rene Guenon eloquently synopsizes:

Thus it comes about that there has grown up in the "scientistic" mentality. . .a real "mythology": most certainly not in the original and transcendent meaning applicable to the traditional "myths," but merely in the "pejorative" meaning which the word has acquired in recent speech. (151)

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Until the Eschaton has been fully immanentized, the Novus Ordo Seclorum of sociopolitical Utopianism shall require more myths. Thanks to the shamans of scientism, the purveyors of Technocracy shall always have them. For part five click below.

Click Here for part -----> 1, 2, 3, 5,

Sources Cited:

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2. Aquinas, Thomas. Summa Theologiae. Pt. I, Qu. 86, Art. I, in Basic Writings of Saint Thomas Aquinas. Ed. Anton C. Pegis (New York: Random House, 1945), I.
3. Bainbridge, William Sims. "Religions for a Galactic Civilization." Excerpted from Science Fiction and Space Futures, edited by Eugene M. Emme. San Diego: American Astronautical Society, pages 187-201, 1982.
4. Baker, Jeffrey. Cheque Mate: The Game of Princes. Springdale, PA: Whitaker House, 1995.
5. Billington, James H. Fire in the Minds of Men: Origins of the Revolutionary Faith. New York: Basic, 1980.
6. Carlson, Ron, Ed Decker. Fast Facts on False Teachings. Eugene, Oregon: Harvest House Publishers, 1994.
7. Coomaraswamy, Rama. "The Fundamental Nature of the Conflict Between Modern and Traditional Man--Often Called the Conflict Between Science and Faith." 2001. Coomaraswamy Catholic Writings. 26 August 2005.
8. de Hoyos, Linda. "The Enlightenment's Crusade Against Reason." The New Federalist 8 Feb. 1993.
9. Dubos, Rene J. Louis Pasteur: Free lance of Science. New York: Charles Scribner's Sons, 1976.
10. Fischer, Frank. Technocracy and the Politics of Expertise. Newbury Park, California: Sage Publications, 1990.
11. Guenon, Rene. The Reign of Quantity and the Signs of the Times. Trans. Lord Northbourne. Baltimore, Maryland: Penguin Books Inc, 1953.
12. Hickman, R. Biocreation. Worthington, Ohio: Science Press, 1983.
13. Hoffman, Michael. Secret Societies and Psychological Warfare. Coeur d'Alene, Idaho: Independent History & Research, 2001.
14. Hooykaas, Reijer. Religion and the Rise of Modern Science. London: Chatto and Windus, 1972.
15. Howard, Michael. The Occult Conspiracy. Rochester, Vermont: Destiny Books, 1989.
16. Huxley, Aldous. Brave New World Revisited. New York: Bantam Books, 1958.
17. Kelly, Rev. Clarence. Conspiracy Against God and Man. Appleton, WI: Western Islands, 1974.
18. Kurtz, P. and E.H. Wilson, eds. Humanist Manifesto II. 1973.
19. Lewin, Leonard, ed., The Report from Iron Mountain on the Possibility and Desirability of Peace. New York: Dell Publishing, 1967.
20. Martin, Malachi. The Keys of this Blood. New York: Simon and Schuster, 1991.
21. Pesce, Mark. "Ontos and Techne." Computer-Medicated Magazine, April 1997
22. Pittenger, Mark. American Socialists and Evolutionary Thought, 1870-1920. Madison: Wisconsin UP, 1993.
23. Raschke, Carl A. The Interruption of Eternity: Modern Gnosticism and the Origins of the New Religious Consciousness. Chicago: Nelson-Hall, 1980.
24. Rummel, R.J. Freedom, Democide, War. 13 March 2000. U of Hawaii. 19 September 2003.
25. Shermer, Michael. "The Shamans of Scientism." Scientific American. 13 May 2002.
26. Taylor, Ian T. In the Minds of Men: Darwin and the New World Order. Toronto: TFE Publishing, 1999.
27. Wagar, W. Warren. H.G. Wells and the World State. New Haven, CT.: Yale UP, 1961.
28. Webb, James. The Occult Establishment. Open Court, 1976.
29. Wilder-Smith, B. The Day Nazi Germany Died. San Diego, CA: Master Books, 1982.

� 2006 Phillip D. Collins - All Rights Reserved

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Phillip D. Collins acted as the editor for The Hidden Face of Terrorism. He has also written articles for Paranoia Magazine, MKzine, NewsWithViews, B.I.P.E.D.: The Official Website of Darwinian Dissent, the ACL Report, Namaste Magazine, and Conspiracy Archive. In 1999, he earned an Associate degree of Arts and Science. In 2006, he earned a bachelors degree with a major in communication studies and a minor in philosophy. During the course of his seven-year college career, Phillip has studied philosophy, religion, and classic literature.

He has recently completed a newly expanded and revised edition of The Ascendancy of the Scientific Dictatorship (ISBN 1-4196-3932-3), which is available at He is also currently co-authoring a collection of short stories, poetry, and prose entitled Expansive Thoughts. It will be available late Fall of 2006.












In the late 1860s, Marx was reported to have declared: "Nothing gives me greater pleasure than to have my name linked onto Darwin's.