The Human Truth Foundation

Lucifer, the Eastern Crown Prince of Satanism

By Vexen Crabtree 2001

#lucifer #religion #satanism

Roman - Bringer of Light

Self Worship


The bringer of light; the opening of minds and the route to enlightenment. You are the light of your life; without your light the world descends into black anarchy; there are forces that wish to extinguish your light by imprisoning or brainwashing you into accepting society's mediocrity. No imagination, no doubt and no light: no life.

Lucifer is enlightenment here and now on Earth, in Man. Salvation and redemption; the self-love that enables a creative and emotional life are all within Lucifer. Lucifer has stolen 'God's' power and reveals it to us as a new truth: That your consciousness is as a god.

The Book Of Lucifer
The Enlightenment
From The Satanic Bible1

Book CoverThe Roman god, Lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. In Christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! It is time to set the record straight. False moralisms and occult inaccuracies must be corrected. Entertaining though they might be, most stories and plays about Devil worship must be recognized as the obsolete absurdities they are.

It has been said that 'the truth will make men free'. The truth alone has never set anyone free. It is only doubt which will bring mental emancipation. Without the wonderful element of doubt, the doorway through which truth passes would be tightly shut. [...]

For those who doubt supposed truths, this book is revelation. Then Lucifer will have risen. Now is the time for doubt! The bubble of falsehood is bursting and its sound is the roar of the world!

The Book of Lucifer: The Enlightenment
"The Satanic Bible"
Anton LaVey (1969)1

If you bring forth what is within you,
what you bring forth will save you.
If you do not bring forth what is within you,
what you do not bring forth will destroy you.

Jesus Christ
Gnostic Gospel of Thomas
Suppressed by Nicene Christianity

Paths of Lucifer:

1. Sources

#buddhism #christianity #lucifer #satan

Most people equate Lucifer with Satan because of the mistakes of a large number of enthusiastic Christian writers, relying upon, as they were, a mistranslation and misunderstanding of a verse from the Bible. Popular poems, stories and (nowadays) the film industry, are all compelled towards continuing the association due to a lack of theological knowledge and academic fact-checking. Lucifer is not Satan.

The idea of the Devil as Lucifer, the fallen angel cast from Heaven because of his pride, derives from Isaiah 14:12-15. Although Isaiah was not actually referring to the Devil, but to the King of Babylon, the name Lucifer has become associated with Satan because of the similarity of passages such as Luke 10:18 and Revelation 9:1 to the Isaiah scripture.

"Bible Facts" by Jenny Roberts (1997)2

The academic world has realized the errors. For example, in 1913 Webster's Revised Unabridged Dictionary stated:

Lucifer \Lu"ci*fer\, n.
[L., bringing light, n., the morning star, fr. lux, lucis, light + ferre to bring.]
1. The planet Venus, when appearing as the morning star; -- applied in Isaiah by a metaphor to a king of Babylon.

Translations of Isaiah 14:12
LiteralPotentially Misleading
"light bringer" or "morning star"Lucifer
New International Version
New American Standard Bible
Amplified Bible
New Living Translation
English Standard Version
Contemporary English Version
American Standard Version
Young's Literal Translation
King James Version
New King James Version
21st Century King James Version
Darby Translation.

The notes of the Amplified Bible on Isaiah 14:12 are particularly useful: "The Hebrew for this expression--"light-bringer" or "shining one"--is translated "Lucifer" in The Latin Vulgate, and is thus translated in the King James Version. But because of the association of that name with Satan, it is not now used in this and other translations. Some students feel that the application of the name Lucifer to Satan, in spite of the long and confident teaching to that effect, is erroneous. The application of the name to Satan has existed since the third century A.D., and is based on the supposition that Luke 10:18 is an explanation of Isaiah 14:12, which many authorities believe is not true. "Lucifer," the light-bringer, is the Latin equivalent of the Greek word "Phosphoros," which is used as a title of Christ in II Pet. 1:19 and corresponds to the name "radiant and brilliant Morning Star" in Rev. 22:16, a name Jesus called Himself. This passage here in Isaiah 14:13 clearly applies to the king of Babylon".

So not only is the association of Lucifer with Satan wrong, but, it seems it is incredibly wrong: every indication points towards Lucifer actually being an alternative name of Jesus Christ, and, Isaiah 14:13 is an honourable and mournful passage about the loss of a fallen king, not about the fall of a being called Lucifer. The Greek means "bringer of light", and is the name of the planet Venus, which has long been associated with clear-mindedness and spirituality by the myths of the world. It occurs in Buddhism in its positive and correct sense:

We are told that on the night of the full moon of Wesak (the month of May in the Western calendar), the Buddha fixed his mind on the morning star as it was rising, and the moment of full enlightenment occurred.

"Buddhism" by Clive Erricker (1995)3

Young, Andrew John (1885-1971)4

For still I looked on that same star,
The fitful, fiery Lucifer,
Watching with mind as quiet as moss,
Its light nailed to a burning cross.

Dictionary of Demons, Fred Gettings 1988

In early Christian writings Lucifer was regarded as the equivalent of Satan and therefore leader of the demonic hosts. However, the name Lucifer appears only once in Holy Scripture, as a translation of the Hebrew heilel (Isaiah 14,12) which means 'spreading brightness'. The Latin lucifer means 'carrier of fire' and the Greek equivalent phosphoros has much the same meaning.

St Jerome followed earlier Christians in applying the name Lucifer to Satan, and this had been explained as a poetic fiction on the grounds that Satan was called Lucifer before he fell from Heaven.

The link which the early Christians established between Satan and Lucifer probably originated with Origen, based on a misreading of the passage in Isaiah which is a metaphorical identification of the Morning Star or Lucifer (Venus) with the newly dead king of Babylon: 'How art thou fallen from Heaven, O Lucifer, son of the morning!'.

However, the misreading meant that some of the associations of the former were eventually linked with the latter. Thus for example, the fact that in Revelation 12:9, the Devil, Satan, the Dragon and the Serpent are visualized as being one and the same being meant that Lucifer also was associated with them.

These historical notes help us to see why the name Lucifer is often taken to be the equivalent of Satan, and why in some texts it is regarded as the name applied to Satan before his fall, and why Milton, in Paradise Lost, Book X 1.424, could write:

Of Pandaemonium, Citie and proud seat
Of Lucifer, so by allusion calld,
Of that bright Starr to Satan paragond

The association which has arisen between a demon Lucifer and the quite undemonic planet Venus (called Lucifer), as well as the overtones of 'light-bearer' which are hinted at within the name, has led many commentators to question the demonic intent (if not indeed the demonic nature) of Lucifer. How could a being of light become a being of darkness? The answer to such a question is implicit within many of the esoteric texts which deal with the nature of demons. To simplify a very complex issue, we could say that Lucifer remains still a creature of light, but has chosen to descend into the Human realm in order to bring his light into Humanity.

Whether this light in abundance is a desirable thing or not is a question which occultists deal with in different ways. A glimpse at the writings of one or two modern occultists will explain this aspect of Lucifer a little more completely.

Blavatsky, when discussing the Chaldean Book of Numbers and Zohar in The Secret Doctrine, points out that the 'contraries' of the angels in the third world of the Sephiroth (the world of Asiah) are called 'Shells' or 'Demons'.

These inhabit the 'seven inhabitations called "Sheba Hechaloth", which are simply the seven zones of our globe.'

The prince of these shells is called Samael, 'who is also the seducing serpent Satan; but that Satan is also Lucifer, the bright angel of Light, the Light and Life-Bringer, the "Soul" alienated from the Holy Ones.'

Blavatsky claims that the allegory of the fire of Prometheus is 'another version of the rebellion of proud Lucifer.'

Eliphas Levi (Constant), in his Histoire de la Magie p197, seeks to unite the 'light element' of Lucifer with the fires of Hell when he claims that Lucifer is the 'Astral Light',

an intermediate force existing in all creation, it serves to destroy, and the Fall of Adam was an erotic intoxication which has rendered his generation a slave to this fatal light ... every sexual passion that overpowers our senses is a whirlwind of that light which seeks to drag us toward the abyss of death, Folly... This light, therefore, inasmuch as it is devouring, revengeful, and fatal, would thus really be hell-fire, the serpent of the legend; the tormented errors of which it is full, the tears and the gnashing of teeth of the abortive beings it devours, the phantom of life that escapes them, and seems to mock and insult in their agony, all this would be the devil or Satan indeed.

In such a poetical infusion we may see something of the creativity which is associated with Lucifer in the esoteric tradition.

While excessive light will destroy, light is the source of Human creativity. Rudolf Steiner is one modern esotericist who has developed this view of Lucifer as a being of light, as a spirit which may light man towards Christ, who is the true light. Steiner views Lucifer as the modern antagonist of dark Ahriman within a dualism which is deeply entrenched in Gnostic and even earlier demonological speculation.

While Ahriman seeks to pull man ever deeper into an enmeshment with nature (which is not man's proper home) and even with the subnatural forces that belong to the demonic world, Lucifer seeks to lift man upwards into the realms of light where spirit has true freedom. It is through the arts that man manifests most intimately and proudly this urge to remain unfettered to the Earth and to aspire to the godlike; it is in the arts that the temptations of pride, with its attendant fall in miniature, may easily overpower man.

If Steiner's view of Lucifer can be simplified at all, then it may be said that Lucifer, in this guise as spiritual supporter of Man, must be seen in his correct context. Lucifer breathes into man the wonderful ability to aspire towards the spiritual realm, to become an artist, a god in miniature, and in so doing he enables man to wrest free from the earth-embedding clutch of Ahriman.

Yet Lucifer tends also to excess, and it is in this that danger lies. Man is not entirely an Earth being, as Ahriman would wish him to be. No more is he an angel, free of the Earth. Yet it is this which Lucifer (as bearer of the spiritual light) would wish man to receive. In the demonology of Steiner, therefore, we note that there are situations in which the luciferic temptations which lead to irresponsible free fall through the spiritual world (as, for example, might be offered by certain drugs) are to be resisted as firmly as the blandishments of Ahriman.

It is as though Ahriman would turn man into lifeless Earth that man might become forgetful of this spiritual ancestry and destiny, while Lucifer would give spiritual life so abundantly that man might forget that his destiny is concerned with the responsible and loving regeneration of the Earth, upon which he must remain sure-footed. The image of Michael spearing Satan therefore takes on a new meaning within the framework of esoteric lore, for it is possible to see such an image as representing the dualistic conflict between Lucifer as a being of light and Ahriman as an earth Demon, figuring a conflict which rages in every Human soul. However, the Demonic dualism expressed within the occult view of Lucifer has not found a satisfactory account within theology.

In the personal symbolism which infuses the poetry of Blake, Lucifer is the first of the 'Eyes of God' with Molech as the second. The 'Eyes' are the symbolic stages which lead from the utterly self-centered condition of Lucifer to the free spirituality of Christ. Paradoxically, the urge to sacrifice others, expressed in the nature of Molech, is a liberation from the awful rigidity of Lucifer, for at least it permits an awareness of other Humans, however badly they be treated as a result of that awareness.

In this vision of Lucifer by the modern Jewish painter Fay Pomerance, Lucifer's Creation of the Right Hand, Lucifer is visualized as a rebellious angel determined to gain from Heaven the spirit-free which he sees will enable man to become greater than the angels.

However, his wingtip is not adapted for grasping and he cannot take the flames. He therefore plunges his right wing into the spirit-fire and at the same time draws the mental images by which the hand is conceived.

When the right hand has been born, his first act is one of violence, for he uses it to pluck from his side the useless right wing. Now, he can neither command flight in the heavens nor use his hand in that ethereal realm. Accordingly, he descends to Earth, taking with him the seed of Redemption, which is shielded beneath the skin of the palm of his right hand.

In his grimoire of Honorius Lucifer is said to be conjured on a Monday.

"Dictionary of Demons" by Fred Gettings (1988)5