Book Review; Magus Thomas Potter. March 2001,

LaVey, Anton Szador: The Satanic Bible: New York, NY: Avon Books. 1969: (0-380-01539-0)

The Satanic Bible

The Left-hand Path, as seen through modern, Humanistic Satanism

The Satanic Bible hardly represents Satanism as a whole. It may represent modern, Humanistic Satanism, and reflect some traditions of the Left-hand path of the Western Culture.

Some Background

Ask ten Satanists what it means to be a Satanist, and one is likely to hear more than ten answers. At the center of this controversy would be issues of autonomy, the need for aesthetic fulfillment, the struggle for existence and the general meaning of life. This last, the meaning of human life, is what really seems to identify one tradition within Satanism from another. The Church of Satan asserts that humanity is “just another animal, sometimes better, more often worse than those that walk on all-fours, (p 25).” The Temple of Set, however, assesses humanity as innately divine, and will make every effort to discover just what that means. John D. Allee has striven to reclaim and cultivate the vision of the Church of Satan. While his success is debatable, his organization is by far the largest with a solid, dedicated membership and a steady stream of curiosity seekers finding what they want, even if Satan is not it. These are only three traditions in modern Satanism that owe their beginnings to the insights of Anton S. LaVey.

This author has attempted to learn just what a left-hand philosophy has that a right-hand philosophy does not. At best, the left-hand path focuses on individual awareness or consciousness, and what it means to think for oneself. The phrase that best describes the Left-hand path is, “My will be done.” The right-hand path, on-the-other-hand, is focused on the group, and what it means to think for others. The phrase that best describes the Right-hand path is, “Thy will be done.” This is entirely too shallow, giving only a taste of the difference involved. In either case, it is this philosopher’s assertion that leaning too far to one side or the other can become the source of ethical, spiritual, mental, and social discomforts. Sitting right on the fence is not possible, either. Each of us who strive for the balanced ground will lean to one side for a time, then the other.

We can attain the Middle path either through static and absolute balance, a thing that exists no where in nature, or through dynamic motion. Some assert that Satanism is a Left-hand path. If we consider how far to the right our society has wandered, then we are sure to see that the middle of the path would be to the left. This path is not a thing outside the philosopher, so the middle of the path is where he or she is. Normal is what I am and everyone else is not.

The Author

LaVey claims his heritage with gypsies from Georgia, Romania, and Alsatia where his grandparents hale. What may be more important, though, may have been his studies within Thelema, a more traditional Left-hand path that has grown out of Freemasonry, The Golden Dawn, and possibly Rosicrucian roots. Aleister Crowley has been an influential visionary for many modern occult cultures of faith, including Satanism (through LaVey) and Wicca (through Gardner). So, Aleister Crowley may be a Magus worthy of study for any modern Mage. Crowley had brought a light within the “Spiritualist Movement” such as Theosophy that was largely missing. LaVey brought that light into darker corners.

LaVey’s biggest arguments are with the Protestant Church of his day, and grew from his observations from his job as carnival organist:

“On Saturday night I would see men lusting after half-naked girls dancing at the carnival, and on Sunday morning when I was playing the organ for the tent-show evangelists at the other end of the carnival lot, I would see these same men sitting in the pews with their wives and children, asking God to for give them and purge them of carnal desires. And the nest Saturday night they’d be back at the carnival or some other place of indulgence.

“I knew then that the Christian Church thrives on Hypocrisy, and that man’s carnal nature will out!”

31 Flavors of Satanists?

“Define your terms” Arouet de Voltaire begged of us, “or we will never understand one another.” To begin with I classify Satanism into four flavors, with the understanding that two of those flavors are poles of the same Culture of Faith, and the other two are dangerous fantasies. These classifications are gross, blunt, and do not recognize that few Satanists will fit exclusively into any one of them. This would be similar to saying all Christians are the same. While each Christian sect has a similar foundation from which they begin their teaching, I think we can agree that each church is its own path. Each form of Satanism has one thing in common, an adversarial spirit. Briefly:

Heretical Satanism:

Heretical Satanism is an address to all those ideas and people Society has labeled as disciples of the evil one. This is usually done simply because they do not fit into society, or because the projection of the label brings profit to the dominant Culture of Faith. “Heretic” refers to anyone whose language and lifestyle are adverse to that of the general populous as directed by those elders. Heresy is a teaching held at variances with the recognized or popular catechism of the Elders, and produces dissension or a split within a society. To be a heretic one need not actually hold a variable or unpopular belief. We need only tell you that you hold such beliefs. Sometimes you may not even know you are a heretic until you hear about it on the grapevine, if you are even listening. Because the Church thought Satan to be the enemy of God, anyone whom Society saw as an enemy of the church was Satanic. The Heretical Satanists are people whom society’s dominant Culture of Faith has demonized, the one that also writes the Laws and commands the armies. From Attila the Hun whom the Church called the Scourge of God, to the Cathars of the Albigensian Crusade who opposed the authority of the Bishop of Rome, the purpose of demonizing these people has been lust for power or wealth. The Church used the campaign of Attila against the Western Empire to endear it to the Public, and solidify its authority in the waning days of the Empire. To this day we must stumble upon some obscure article to learn of the genius of Attila and the nature of his Kingdom in Hungary.

The heretic might not accept the Heretical form of Satanism. Many may not even know Society has applied it to them. They practiced this form of Satanism in Egypt when the adherents of one Ennead of one Netjeru were disposed in favor of another with the changing of a king or a dynasty. This is most striking during the brief time when the Atan came to power and then lost it. It is practiced today when the Fundamentalist (insert your favorite Culture of Faith here) demonizes an individual or group so they may glorify their own god, usually in favor of their own greed. This is most notable by comments made by Jerry Falwell under the approving eye of Pat Robertson after the attacks of 9/11/2001. We should classify this form of Satanism as a parataxic distortion, because it is based on the imagination and fantasies of the people who force it onto others. It also violates the first rule of any social relationship, that of addressing another person honestly and fully (Buber, 1923). In other words, the only place that a Heretical Satanist exists is in the minds of the fundamentalist who projects it onto others. Very often, as with the Knights Templar or Cathars, the accused are only guilty of being accused, and are unjustly executed for crimes that even they could never have imagined anyone committing.

Gothic Satanism:

The Christ did not return at the first millennium as the Church had premised. After celibacy failed to cure the situation, the Church turned to the Crusades and the Grand Inquisition to cure their ills, and fill their lust for power and wealth. Europe soon got board of it and was ready for some entertainment. The Inquisition provided a document called, “The Witches Hammer” (Summers; The Malleus Maleficarum [1484], 1971) that canonized much of what the Christians thought Satanism must be like. During the corrupt reign of the Medici Popes conditions created certain liberties for the wealthy that the poor had no time to imagine. Some of these royal and middle class people took pleasure in selling their souls to Satan. Like the child who has just discovered they can do more than pee with their genitals, these Gothic Satanists are addicted to the next new thrill. So, they sought a new thing to do with Satan, which often led to crimes with which Hollywood loves to portray us all. This is also a parataxic distortion, because it creates a fantastic image of one’s ego, supper inflating it to diabolic proportions. Such egos are tender and immature for all the same reasons that an addict’s ego is. In both cases the inflation works as an ineffective shield against life’s troubles.

The difference between a Heretical Satanist and a Gothic Satanist is first that the Heretic does not own the label, and may only know that a Society applies it to them if someone tells them. The Gothic Satanist takes on the Label with glee, and even greater glee if you take offence at their flaunt. Where the Heretic is actually adverse to some teaching or practice of society, the Gothic Satanist is only adverse to boredom. Gothic Satanism is distinct, practiced by lonely adolescents, emotionally immature adults, and some forms of insanity, and some rock groups, and raised by fundamentalist Christians as the model of Satanism World wide. If a Gothic Satanist found themselves in a Church of Satan Grotto or a Temple of Set Pylon, the Assembly would soon enlighten them, or sent packing. The activities of the Gothic Satanist are often offensive to the rest of us, and we would report any illegal activity second … after the would be we have rescued victim and cursed the perpetrators.

Some Spiritual and Humanistic Satanists might take a taste of Gothic Satanism by practicing the Black Mass, burning a Bible (that they have purchased for this purpose), or saying some Christian Prayer backwards over the living alter of a human body. Such acts are cathartic, and once the cleansing is finished the Modern Satanist will get down to the real work in our struggle to exist. Some “Satanic” rock groups are truly Satanic, and not Gothic at all.

Finally, Gothic applies to ideas and styles of expression that come from the mediaeval times or the rise of the renaissance. Gothism is a lifestyle choice that pursues a graceful embrace of our existential issues, often expressed in art and fashions that look like they are fresh from the Addam’s Family. The relationship between Goth and Gothic is solely in appearance, and should not be confused. Somewhere there is a Goth Satanist having tea with a Goth Christian and Buddhist at this time, with all the doom and gloom of a Benny Hill skit.

The last two forms, Spiritual and Humanistic Satanism are really extremes on a single pole of thought. Those of us who claim one side have more in common with those who claim the other, and often find difference in the smallest and most insignificant of areas. In both cases, Satanism is a favorable attitude toward Satan or similar personalities. The Heretic may not even have an opinion of Satan, and the Gothic may favor Satan, but does not have a very good opinion of him. Any of them might be an apostate, but that is never a given.

Spiritual Satanism:

Believing that there is more to existence than flesh and blood the Spiritual Satanist holds a Dynamic, animistic review of existence. These Satanists believe in gods and a nature that has intelligence and volition. Many Spiritual Satanists are talking to and about a real Satan, even if they do not call him or her that. In common with the Humanistic Satanism, the Spiritual Satanist will see him or herself as the most important divine being in their world, even if we respect and form relationships with other divine beings.

Humanistic Satanism:

More of a Modern Construction, Humanistic Satanism is more Animatistic in its Dynamic review of nature. That is, they hold that only life forms have volition, and Satan represents an idea, usually of the living forces of Nature, or of a system of rational, human-centered thought. Anton LaVey’s form of Satanism has come to fall within this form, and is sometimes called “Atheistic.” Atheistic is a stretch, because even this sort of Satanist sees themselves as Divine, so “Autotheist” would be a better term. In common with the Spiritual Satanism, the Humanistic Satanist will see him or herself as the most important divine being in their world, even if we respect and form relationships with other divine human beings.

Together, Humanistic and Spiritualistic Satanism are Systems or Cultures of Faith whose attitude toward Satan or other related personalities (Kali, Lylyth, Set) is favorable or positive, including but not limited to a divine or personal relationship with Satan or other related personalities. Both have a common philosophy (usually classified as religious), position or attitude founded upon a pervasive discontent or hunger that encourages an adversarial spirit toward an oppressive social system that has stagnated on traditions, fear, and superstition that reason cannot justify; whose adherents self-identify as Satanists. We embrace this pervasive discontent or hunger as a gift, and employed in the maturation of an individual into a radically isolated and relatively liberated human.

Both Humanistic and Spiritualistic forms of Satanism are modern because we renew them for every generation that takes on this sort of cause. Those of us who take on the Satanic identity often call ourselves by one of the polar extremes of Satanism. I believe that Modern Satanism has its roots in a historic thread that goes back as far as people have been building cities; I believe there is a connection between the two. The difference I was noting is the same difference between Animism and Animatism. I do not think many Satanists are on the polar extremes, in fact I think we float somewhere in the middle of it all.

About the Satanic Bible

The three primary features of the Satanic Bible (apart from its attempt at shock value) are Natural Law, Ethics, and Occult Theory. His writing style is rather different from that of The Satanic Witch, which may only show his diverse nature and expansive personality.

Natural Law

Anton LaVey addresses Natural Law (the natural realization of what is just and fair in life, as well as the natural instincts of life, sex, and society) from two basic perspectives. Humans are animals, in need of pleasure, security, and validation as individuals. His opening chapter, “The Nine Satanic Statements” represent his rational treatment of Natural Law. Statements such as, “Satan represents indulgence, instead of abstinence!” and “Satan represents kindness to those who deserve it, instead of love wasted on ingrates!” [p 25] most readily present of the nature of humanist Satanism as a left-hand path. He goes into greater depth in later chapters, The Nine Satanic Statements is a sum of the philosophy he is portraying here.

Ethics

LaVey addresses ethics (society’s arguments for its morals) from several points, usually as criticism of Christian ethics. He asks about the origin of ethics, and answers as Thomas Paine did, that they originate with humanity. He argues that God is a human creation, as is religion, and all the images related to religion. Being human in origin, LaVey first argues that ethics ought to be of value to humanity, not a burden, then argues against the need for a divine or cosmic boogie-man. Should an ethic or social rule make no sense, or prove to be repressive to society in general, LaVey suggests it is only for suppressing the human animal. He further claims that such suppression will only lead to insanity, a truth to which most psychiatrists would agree.

In the chapter, Some evidence of a New Satanic Age, [from p6] he advocates indulging in the Seven Deadly Sins, noting that suppressing these natural desires can lead to obsessions.

People often mistake compulsion for indulgence, but there is a world of difference between the two. A compulsion is never created by indulging, but by not being able to indulge. By making something taboo, it only serves to intensify the desire. Everyone likes to do the things they have been told not to. “Forbidden fruits are sweetest. [p81]”

LaVey further declares that:

Satanism represents a form of controlled selfishness. This does not mean that you never do anything for anyone else. If you do something to make someone for whom you care happy, his happiness will give you a sese of gratification [p51].

This seems the very heart of morality under Natural Law.

Occult Theory

LaVey presents Occult Theories with the impression that the ritual is an “Intellectual Decompression Chamber, [p119].” He classifies rituals into three genera, Compassion, Lust, and Destruction. A ritual for lust is just that, a carefully (one does not want the wrong target for the wrong reasons) made ritual to gain sensual gratification from a particular Target. (In this paper, the Target is the intended goal or subject of the rite.) A compassion rite is meant to bring some benefit to a Target. LaVey advises that the practitioners be resolved never to regret this one, as the Compassion may turn into a Destruction when the Target forgets to be grateful for the gift. A Destruction rite is meant to bring down to a horrible end some deserving target, such as a slim lord.

The Satanic Bible expressly and clearly forbids the destruction rite’s target to be an innocent child or animal. The benefit gained by the Magus in a destruction rite is not in the death or dying of the Target, but in the death throes of the living creature [p87]. The ultimate goal of a destruction rite is to “Dispose of a totally obnoxious and deserving individual, [p88].” Humanity is the godhead of the Satanists, animals and children of the purest expressions of that.

The Purest form of carnal existence reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. They can perceive things to which the average adult human can never hope. Therefore, the Satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. [p89]

The Proper target of a Destruction rite is;

Anyone who has unjustly wronged you — one who has gone out of his way to hurt you — to deliberately cause trouble and hardship for you or those dear to you. In short, a person asking to be cursed by their very actions, [p89]

LaVey continues his survey into occult theory, observing the conditions best suited to a ritual, the manner of its performance, and a treatment of the Enocian calls. These issues are, however, beyond the scope of this paper.

Natural Criticism

One may note on reading this book that LaVey’s arguments are strong. There are issues that the critical thinker would find questionable.

Religion

His attacks on religion are general, at best. He unfavorably critiques Christianism, Spiritualism, and Wicca from a global perspective. Not all Christians are mindless sheep wandering where the pasture will lull them to sleep. There are other, ethical concerns with this work.

Sources

LaVey is clearly inspired and impressed with the writings of thinkers who came before him. When it comes to giving credit where it is due The Satanic Bible falls short. Found within these pages is as slightly digested version of Arthur Desmond’s [Ragnar Redbeard], “Might Makes Right.” It is true that Might Makes Right was in the public domain at the writing of The Satanic Bible, we still expect that an author should cite borrowed sources properly. ^1.

This leave this reader to wonder if he has similarly borrowed other parts of The Satanic Bible. Given LaVay’s words on self-deception this seems incongruent.

Psychic Vampirism

LaVey’s treatment of Psychic Vampirism [p75] runs against his habit of critical thinking in the face of tradition. The Spiritualist movement originally coined the term of the nineteenth century. LaVey passed up an opportunity to dispel an irrational fear. Instead he promoted a level of prejudice that is, in my opinion, rather unsatanic.

Wicca

Not all Witches play ring-around-the-roses [p51] or raise a circle just to play in the light. Wicca in the 60's had just been imported from Britain, often without the benefit of a visionary to convey Gardner’s light. For what it is worth, Wicca remains a potential force for change in a young seeker’s path. Then again, any path, traditional or innovative, can attract the credulous and the scams who would feed on them.

In all his criticism LaVey might have gotten further if he had used a bit more diplomacy and less shock value. Good offences need not be offensive.

Final Words.

Like any essay or book of philosophy, The Satanic Bible is worth reading. Such an activity ought to be joined with an honest, critical, and fair mind. This particular treatment has helped put this author’s philosophy into a new path, though it has become less influential to my Satanic paradigm than the community I fellowship with.

The Satanic Bible hardly represents Satanism as a Culture of Faith. Religions are built by and for society. Satanism starts with a pervasive discontent and grows from there. An author, such as LaVey or myself, serves public piety by working through the censers of society with reason. We are, in my opinion, only scribes of society. Satanism is the responsibility of the individual. Each may learn from another, yet live and die on her or his own ground. The Satanic Bible may represent a modern, Humanistic Satanism, and could put some issues into a humanistic perspective, providing a structure to ask questions and assess our experiences. For what it is worth, The Satanic Bible serves as an object lesson for the old adage, “Never judge a book by its cover.”