Apocalyptic Optimism And Antichrist Narratives - Source Excerpt 04 - Secular Apocalyptic Optimism: Accelerationism and Cybernetic Eschatology
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Concurrently, figures within the "9/11 truth" movement and other conspiracy theories often synthesize anti-Zionist and anti-Semitic rhetoric, claiming to fight against a "New World Order" and the "Cainite Anglo-Zionist Antichrist Bloodline Monarchy machine".30 Critics note that because these groups discard biblical prophecy, they ironically fill the ranks of the very "pro-Antichrist" movements they claim to oppose, displaying deep anti-Christian sentiments while claiming to fight the future man of change.30
## **Secular Apocalyptic Optimism: Accelerationism and Cybernetic Eschatology**
The Catholic Church's current Catechism explicitly warns against every time the claim is made to realize within history that messianic hope which can only be realized beyond history, condemning apocalyptic beliefs that take an "intrinsically perverse" form by denying God and trusting entirely in political forces to bring about earthly perfection.31 However, apocalyptic concepts that originated in religious thought have successfully migrated into new ideological frameworks where they are disconnected from divine providence.31 When cataclysmic apocalyptic thought takes secular form, it retains the Christian structure—present corruption, impending crisis, a guiding force, and lasting utopia—but replaces the divine with human or natural forces.31
### **The Inversion of Historical Materialism**
The most stark realization of this secular eschatology is found in Accelerationism. Accelerationism traces its roots to a left-wing heresy posed by the philosophers Gilles Deleuze and Félix Guattari in their 1972 work *Anti-Oedipus*: the injunction to "accelerate the process" and push further into the movement of the market to achieve revolution.32 Under the aegis of the renegade philosopher Nick Land and the Cybernetic Culture Research Unit (CCRU) in the 1990s, this concept morphed into a dark, deterministic cybernetic eschatology.32
According to cultural theorist Mark Fisher, Land's philosophy takes Deleuze and Guattari's machinic desire, strips it of all Bergsonian vitalism, and makes it backwards-compatible with Freud's death drive and Schopenhauer's Will.33 Landian accelerationism is described as Hegelian-Marxist historical materialism inverted.33 Instead of capitalism ultimately being unmasked as exploited labor power leading to a communist utopia, accelerationism posits that humans are merely the "meat puppets" of Capital.33 The motor of history is guided not by dialectical human struggle, but by a "quasi-teleological artificial intelligence attractor" reaching backward from the future, drawing terrestrial history over a series of intensive thresholds.33 There is no eschatological point of consummation; rather, the process terminates only contingently when its material substrate burns out.33
### **Cybernetic Eschatology and the End of the Human**
This philosophy, particularly in its unconditional variant (U/ACC), embraces an explicit anti-humanism that completely denies human agency and the possibility of traditional politics.34 It eviscerates the "immunopolitics" that attempts to maintain a prophylactic boundary between humanity and technology in a futile attempt to shore up the "Human Security System".35
Accelerationism scans the darkest vistas of machinic delirium, echoing theorists who anticipate and welcome the end of human dominion over terrestrial culture.35 In this secular eschatology, the inverted redeemer is a looming, nonhuman superintelligence—analogous to popular culture's Skynet, or Marx's fantastic "virtuous soul" refigured as a malign global AI from the future.33 The catastrophic failure of human institutions is viewed with a perverse optimism. The failure to halt AI development (as seen in the ignored 2023 memorandums) is taken as proof of the phenomenon: to be rushed by the phenomenon to the point of terminal institutional paralysis *is* the phenomenon.33
Land seeks to vindicate a diabolical version of the "Whig interpretation of history"—the classically liberal vision of inexorable scientific and technological progress espoused by thinkers like Steven Pinker.32 However, this progress is entirely devoid of humanistic benefit. This cybernetic apocalypticism has notably bridged the theological divide between traditionalist religious types in the Neo-Reactionary (NRx) movement and secular atheists.36 Beliefs in a coming technological singularity (an Omega point) are fused with concepts of "Technomancy" and "Meme-magick" within the Alt-Right, treating the imminent technological apocalypse as an esoteric, irresistible force that will cleanse the earth of its current socio-political stalemates.36
| Feature | Traditional Millenarianism | Landian Accelerationism (U/ACC) |
| :---- | :---- | :---- |
| **Prime Mover** | God / Divine Providence 1 | Capital / Artificial Intelligence 33 |
| **Historical Vector** | Teleological toward the Kingdom of Heaven 16 | Quasi-teleological AI Attractor from the future 33 |
| **Role of Humanity** | Faithful elect to be saved and glorified 1 | "Meat puppets" of Capital; biological substrate to be consumed 33 |
| **The Savior/Redeemer** | Jesus Christ / Messiah 18 | Looming Nonhuman Intelligence (e.g., Skynet) 35 |
| **Ultimate Outcome** | Renewed Earth / Spiritual Peace 1 | End of human dominion; empirical termination 33 |
## **Deep Ecology and the Apocalyptic Optimism of Collapse**
Operating parallel to the techno-utopianism of accelerationism is another distinct form of secular apocalyptic optimism: the environmental eschatology of Deep Ecology and the Dark Mountain Project. While accelerationism views the culmination of industrial capitalism as a cybernetic triumph, deep ecology views the imminent collapse of industrial civilization as a necessary, even positive, return to planetary equilibrium.37
### **The Dark Mountain Project and "Uncivilisation"**
Founded in 2009 by writers Paul Kingsnorth and Dougald Hine, the Dark Mountain Project is a collective of artists, poets, philosophers, and scientists who advocate for a radical acceptance of environmental and civilizational catastrophe.40 Emerging during the Great Recession, their founding manifesto, *Uncivilisation*, serves as a direct, scathing rebuttal to the techno-utopian fantasies of ecomodernism, such as those promoted by the Breakthrough Institute, which argue for the necessity of "decoupling" humanity from nature through advanced technology.40
In complete opposition to neoliberal discourses around "resilience for the sake of endurance," the Dark Mountain manifesto is founded on deep ecology.40 It posits that the attempt to separate humanity from nature has been a "grim failure"—proof not of human genius, but of terminal hubris.40 The attempt to sever the hand from the body has endangered both the progress modern humanity holds dear and the natural world itself.40
### **Giving Up Hope as an Act of Liberation**
The movement fundamentally rejects the false hope and desperate pseudo-optimism of mainstream environmentalism, which operates on the assumption that climate change can be entirely mitigated and the current industrial standard of living maintained.42 Drawing on the work of thinkers like Jean-Pierre Dupuy, Kingsnorth argues that people who talk about "hope" are usually really talking about "control"—the desperate desire to maintain control over the trajectory of industrial civilization.43
In the framework of Dark Mountain, "giving up hope" is not a plunge into passive despair; it is a radical act of psychological liberation.42 Giving up hope means surrendering the illusion of control and embracing a future that cannot be planned for.43 It requires imagination rather than mere endurance.40 This ethos is cultivated through localized community-building, the Transition Towns movement, and village-scale festivals of "Uncivilisation" (held at locations like the Llangollen Pavilion and the Sustainability Centre), which replace the noise and shock-and-awe of modernity with acoustic music, firelight, and the gift economy.37
This represents a deeply profound form of apocalyptic optimism. The collapse of the Anthropocene is viewed as an inevitable "better catastrophe," one that will forcibly dismantle the destructive apparatus of modern life.39 The apocalyptic destroyer in this scenario is Nature itself, acting as the ultimate inverted redeemer. By forcibly stripping away the disease of industrial civilization, the biosphere—and a humbled, uncivilised humanity—might finally survive and flourish in the ruins.
## **The Inverted Redeemer in Cultural Production: Media and Mythology**