Only one creature out of all the billions of intelligent beings ever created actually exercised what modern man celebrates as his unique and exclusive achievement: the freedom of autonomous choice. That creature was an angel named Lucifer, the original pro-choicer. Although St. Michael and the good angels certainly exercised their choice for God freely, they did not experience their choice as a choice. In other words, their choice was not existentially autonomous. They were conscious solely of their obligation of unquestioning and unhesitating obedience to God. And by preserving their ignorance of any possible alternative, they preserved their innocence. The first stirrings in their angelic intellects of the mere consideration of the possibility of disobedience to the source of all being would have been their downfall.
Their first experience of the real possibility of a choice against God occurred not in the subjectivity of their own choice, but in the objective awareness of the choice of Lucifer. It had no influence on Michael and the good angels. Not so with the bad angels. They seem to have acted ‘under the influence’ as it were. The scriptures say: ‘With his tail he dragged a third of the stars out of the sky and threw them down to the earth’, ‘The great dragon was cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him’. We can conclude that the devil possessed a powerful influence over a number of the angels. At some point they became his angels. Thus, Lucifer and his angels tasted the original forbidden fruit, the experience of autonomous, free choice – the choice of the nothing over God.
The essence of the Luciferian program is to seduce human beings into believing that their salvation lies in experiencing the freedom of autonomy that Lucifer felt. That hesitation we often feel in our wills, even when confronted with an obvious good, is the sinful inheritance of Adam, but in the religion of Lucifer, it is to be deliberately cultivated as the supreme virtue. The ever-elusive experience of autonomous choice becomes the new sacrament of initiation, the Baptism by which we are prepared to participate in the worship of … nothing.
Has the modern world given in to Lucifer’s allure? As modern men and women – to the degree that we are modern – we believe in nothing. This is not to say, I hasten to add, that we do not believe in anything, I mean, rather, that we hold an unshakable, if often unconscious, faith in the nothing, or in nothingness as such. It is this in which we place our trust, upon which we venture our souls, and onto which we project the values by which we measure the meaningfulness of our lives. Or, to phrase the matter more simply and starkly, our religion is one of very comfortable nihilism.
If we want some tangible evidence that the established religion of modern culture is the Luciferian worship of nothing, we only have to look for its visible fruits. The most visible fruit of the worship of the living God would be joy, and in a Catholic culture predicated upon this worship, one would see evidence of this joy, particularly among the young. But what do we see when we look at the countenances of today’s youth? Absolute boredom – the rotten fruit of nothing-worship!
A world that is ‘beyond good and evil’, in which nothing is either genuinely good or genuinely bad, and no truth, goodness, or beauty are revealed, is a world in which nothing is either intrinsically desirable or detestable. Boredom is therefore the defining condition of a people uniquely in danger of losing their capacity to love, that is, a people uniquely in danger of failing to grasp ‘the mystery of its own being’ and losing its very humanity.