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satan church

::^:: SaTaniC BiBLE ::^::

The Satanic Bible was written by Anton Szandor LaVey in 1969. It is a collection of essays, observations and basic Satanic rituals, and outlines LaVey's Satanic ideology. The author claims the influence of Machiavelli, Friedrich Nietzsche, Ragnar Redbeard and Ayn Rand among others.

The book contains the core principles of Satanism and is considered the foundation of the philosophy and dogma that constitute Satanism. LaVeyan Satanists maintain that The Satanic Bible may not be subject to interpretation or revision, and that no rule or principle contradictory to what is written in The Satanic Bible may be considered applicable to Satanism.

The Book of Lucifer: The Enlightenment directly follows The Book of Satan. After the indignant intonation of The Book of Satan, The Book of Lucifer seeks to logically expound the philosophy and dogma of Satanism. The Book of Lucifer is divided into twelve essays, each of them a vital component of LaVey's architecture of Satanism. The following are brief synopses of each of these essays:
I. - Wanted! - God - Dead or Alive

This short essay provides an essentially atheistic approach to Satanism, and indicts Judeo-Christian religion and prayer as hypocritical and unrealistic. Further, it clarifies the Satanic approach to the question of God:

...the Satanist simply accepts the definition which suits him best. Man has always created his gods, rather than his gods creating him. To the Satanist "God" seen as the balancing force in nature, and not as being concerned with suffering.[2]

The passage from which this is taken, when viewed as a whole, suggests that "God" is a human concept, a means of explaining that which men have been unable to explain either through ignorance or through philosophical inability to grasp the nature of reality. This passage also opens up the common Satanic maxim, "I am my own god", a statement of self-aggrandizement, viewed as a positive trait by Satanists.
II. The God you Save May be Yourself

Follows up on the concept of "I am my own god" with a full explanation of the Satanic egocentric view of the world. This short essay states that as all gods are of human creation, worshipping an external god is to worship another human by proxy; therefore, the sensible, Satanic approach is to create your own god, namely yourself, and to "worship" this god. The result, of course, is to view oneself as the most important of all beings, and to adopt an unapologetically self-centered view of the world and course of action.
III. Some Evidence of the New Satanic Age

This essay is longer than the previous essays; following the first two that denounce traditional religion as hypocritical and self-hating, this one offers Satanism as an alternative and opposite, a religion suited to human needs.

It begins by suggesting that the Seven Deadly Sins are in fact all instinctual to human nature and not sinful at all. It states that they are all unavoidable urges of mankind, carefully selected by Christianity to ensure that all men will inevitably sin, as no one can avoid engaging in these instinctive urges. LaVey submits that this is a device to guarantee that humans within the Christian religious framework will surely sin and have no choice but to beg God for forgiveness; therefore, dependence upon the Church is assured. Instead, LaVey states that as all of these so-called sins are natural to humans, they should be embraced and even considered virtuous. This excerpt, for example:

Envy and greed are the motivating forces of ambition - and without ambition, very little of any importance would be accomplished.[3]

He goes on to explain that in this modern age, religionists have had to constantly reinterpret their own texts in order to keep up with the demands of people that they be permitted to indulge their normal human desires. LaVey views this as both hypocritical and evidence that these religions are inherently obsolete and should be discarded entirely, to be replaced with a religion better suited to man's needs. Satanism, LaVey suggests, is that religion.

LaVey then justifies Satanism as a religion by explaining that it is not merely a philosophy. He explains that one reason man has always had religion is because he has a need for dogma and ceremony; Satanism acknowledges this, and therefore supplies its adherents with dogma and ceremony in the form of magic and ritual. LaVey claims that it is precisely this trait that distinguishes Satanism from Humanism or other essentially atheistic philosophies, and makes it a true religion suited to man's carnal nature.

LaVey concludes the essay by explaining that even other religions or new-age movements that claim to supply adherents with magic have failed in this by distinguishing "white magic" from "black magic;" LaVey claims that all magic is one and the same, as all of it is done for the glorification of the magic user and therefore (like all human actions) is essentially selfish. He suggests that a Satanist may choose to help those he cares for, including himself, or condemn those he hates, but in all cases what he does is at his own discretion and therefore done for selfish reasons.
IV. Hell, the Devil, and How to Sell Your Soul

In this essay LaVey now explains why, if he does not believe in literal concepts of gods or devils, he chose the name "Satanism" to describe his religion.

LaVey points out the Hebraic origin of the word "Satan" as a term to mean "adversary", not only applied to a supernatural being but to any person who is your opponent. He likewise describes the mythological and literary significance of Satan in history, from the Greek Pan to the "scapegoat" used to absorb men's sins to the co-opting of pagan deities and devils by Christianity.

LaVey's final assessment is that as Satan and all the devils have represented man's carnal nature made sinful, and the opposition of everything from servile god-worship to conformity, Satan as a literary and mythological figure is the ideal symbol for a religion that exalts man's carnal and independent nature. LaVey's view of Satan might be best compared to John Milton's literary Satan, a proud and independent beast.
V. Love and Hate

A surprisingly short essay given its importance, here LaVey explains in no uncertain terms how Satanists view matters of love and hate, and their role in human affairs.

LaVey makes it very clear that although Satanism is an uncompromisingly selfish religion, he defines selfishness according to what an individual truly wants. Therefore, if a person should honestly care for another person and wishes to express love, then he should do so wholeheartedly; a truly selfish person can acknowledge that if a person is loved by him, then they are important by virtue of his love. This can be compared favorably to the arguments of ethical egoism—that what sometimes benefits others can be beneficial to oneself, but that one must always have one's own interests first in mind. LaVey never suggests that love is not a natural emotion in man, and on the contrary suggests that loving select individuals is very natural, but he does claim that to love all people (to be altruistic) is not only a philosophical mistake but is in fact impossible and even damaging to the ability to truly love those few individuals who deserve it.

LaVey explains that hatred is likewise a natural emotion in man and therefore not to be shunned. He makes clear that hatred should be directed at those who deserve it by virtue of their actions to offend the individual, and like love, it is senseless to universally apply hatred to all mankind. He muses that while Satanism strongly advocates both individual love and hate, because white-light religion has such a strong aversion to acknowledging hate as a natural feeling in man that to merely mention that Satanism permits individuals to hate their enemies, Satanism is automatically portrayed as a hateful religion, a claim he maintains is false and ignorant of the true ethics of Satanism.
VI. Satanic Sex

Contrary to the popular opinion that Satanism advocates promiscuous behavior in all individuals, in this essay LaVey actually lambasts the "free love" movement (a movement very much in motion in the 1960s when LaVey wrote The Satanic Bible) as being equally restricting as the white-light view that any unholy sex is wrong.

LaVey's stance, once again, takes a purely individual approach to sexual matters and ethics. He maintains that while some people are indeed happy with sexual promiscuity, some are, by their nature, happier with much less sexual activity, or perhaps no sexual activity at all. LaVey believes that neither of these states is unnatural or deserving of condemnation, but rather that it is a decision for each individual to make concerning their own sexual tastes and activities.

From this basic principle, LaVey then expounds upon this by pointing out exactly what is and is not permissible Satanic sexual activity.

The basic premise of what is permissible is summed up by the maxim:

Satanism encourages any form of sexual expression you may desire, so long as it hurts no one else.[4]

LaVey quickly explains that this does not preclude sexual sadism/masochism, as "so long as it hurts no one else" must be interpreted to mean "who does not wish to be hurt."

This statement openly condones homosexuality, bisexuality, polyamory, premarital or extramarital sex, sexual games including BDSM, multiple partners, and any other such proclivity, while at the same time not excluding heterosexuality, monogamy, or "traditional" marriage. Satanism views all such activities as entirely equal,[citation needed] and deserving of the same respect. LaVey also specifies asexuality as a valid expression, for one for whom sexual activity is simply not desired. LaVey claims Satanism to be the first religion to openly take this stance.

However, the same statement therefore excludes any such activity as rape, pedophilia, or other sexual activities in which any of the participants are ...

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