thumb| [[Sigil of Baphomet, the official symbol of LaVeyan Satanism]]
LaVeyan Satanism is the name given to the form of Satanism promoted by American occultist and author Anton LaVey (1930–1997). LaVey founded the Church of Satan (CoS) in 1966 in San Francisco. Although LaVey is thought to have had more influence with his Satanic aesthetics of "colourful" rites and "scandalous" clothes that created a "gigantic media circus", "thinkers and tropes", His ideas were heavily influenced by the ideas and writings of Friedrich Nietzsche, Ayn Rand and Arthur Desmond.
Contrary to the popular image of Satanism as the worship of an evil supernatural entity, LaVeyan adherents do not consider Satan to be a literal being or entity, but a positive archetype representing humanity's natural instincts of pride and carnality, and of defiance against Abrahamic religions which preach suppression of these urges. The church considers humans to be animals existing in an amoral universe, and promotes a philosophy based on individualism and egoism, coupled with Social Darwinism and anti-egalitarianism. LaVey valued success, not "evil for its own sake".
Church doctrines are based on materialism and philosophical naturalism, rejecting the existence of the supernatural (including Satan and God), body-soul dualism, and life after death. However, LaVey also "hinted" at the possibility of paranormal forces, and while some Satanic splinter groups — such as John Dewey Allee's First Church of Satan and Karla LaVey's First Satanic Church — follow LaVey's ideas, others do not. The Temple of Set embraces "Theist" supernatural Satanism, while the large and active Satanic Temple, though atheist, rejects LaVey and Ayn Rand's ideas on hierarchy and self-centeredness in favor of a "left-wing", agitating for separation of church and state, reproductive rights, and transgender rights.
Definition
LaVeyan Satanism – which is also sometimes termed "Modern Satanism" and "Rational Satanism" – is classified by scholars of religious studies as a new religious movement. When used, "Rational Satanism" is often employed to distinguish the approach of the LaVeyan Satanists from the "Esoteric Satanism" or "Theistic Satanism", embraced by groups like the Temple of Set, and Joy of Satan Ministries. A number of religious studies scholars have also described it as a form of "self-religion" or "self-spirituality", with religious studies scholar Amina Olander Lap arguing that it should be seen as being both part of the "prosperity wing" of the self-spirituality New Age movement and a form of the Human Potential Movement. Similarly, the scholar of Satanism Jesper Aa. Petersen calls modern Satanism a "cousin" of the New Age and Human Potential movements.
The anthropologist Jean La Fontaine described LaVeyan Satanism as having "both elitist and anarchist elements", also citing one occult bookshop owner who referred to the church's approach as "anarchistic hedonism". In their study of Satanism, the religious studies scholars Asbjørn Dyrendal, James R. Lewis, and Jesper Aa. Petersen suggested that LaVey viewed his religion as "an antinomian self-religion for productive misfits, with a cynically carnivalesque take on life, and no supernaturalism". The sociologist of religion James R. Lewis even described LaVeyan Satanism as "a blend of Epicureanism and Ayn Rand's philosophy, flavored with a pinch of ritual magic." The historian of religion Mattias Gardell described LaVey's as "a rational ideology of egoistic hedonism and self-preservation", while Nevill Drury characterised LaVeyan Satanism as "a religion of self-indulgence". It has also been described as an "institutionalism of Machiavellian self-interest".
The Church of Satan rejects the legitimacy of any other organizations who claim to be Satanists, dubbing them "Devil worshipers". Prominent Church leader Blanche Barton described Satanism as "an alignment, a lifestyle". LaVey and the church espoused the view that "Satanists are born, not made"; that they are outsiders by their nature, living as they see fit, who are self-realized in a religion which appeals to the would-be Satanist's nature, leading them to realize they are Satanists through finding a belief system that is in line with their own perspective and lifestyle.
Importance and influence
thumb|From left to right: [[Karla LaVey, Diane Hegarty, and Anton LaVey ritualizing in the Black House, the original headquarters of the Church of Satan]]
Religious studies scholar R. Van Luijk writes, "Genealogically speaking, every known Satanist group or organization in the world today derives directly or indirectly from LaVey's 1966 Church of Satan, even if they are dismissive of LaVey or choose to emphasize other real or alleged forerunners of Satanism."
The sociologist James R. Lewis noted that "LaVey was directly responsible for the genesis of Satanism as a serious religious (as opposed to a purely literary) movement", and the first organized church in modern times to be devoted to the figure of Satan. According to Egil Asprem and Kennet Granholm, scholars agree that there is no reliably documented case of Satanic continuity prior to the founding of the Church of Satan. For Faxneld and Petersen, the Church represented "the first public, highly visible, and long-lasting organization which propounded a coherent satanic discourse".
The church itself is dismissive of other Satanist groups as deviant or unimportant, insisting Satanism has been "codified" as "a religion and philosophy" by LaVey and the church. of any afterlife, and
of Satan as an entity who literally exists.
The use of Satan as a central figure was intentionally symbolic. According to LaVey, it was not enough for satanists to merely be atheistic. LaVey sought to cement his belief system within the secularist world-view that derived from natural science, thus providing him with an atheistic basis with which to legitimized his religion, and criticize Christianity and other supernaturalist beliefs as irrational. He defined Satanism as "a secular philosophy of rationalism and self-preservation (natural law, animal state), giftwrapping these ideas in religious trappings to add to their appeal." In this way, LaVeyan Satanism has been described as an "antireligious religion" by Rubin van Luijk.
Reverse Christianity
LaVey used Christianity as a negative mirror for his new faith, rejecting the basic principles and theology of Christian belief, which he also believed would soon disappear anyway. He perceived Christianity as a lie, exerting a negative force on humanity, by promoted idealism, self-sacrifice, altruism, community mindedness, self-denigration, herd behavior, and irrationality. Instead of (what it believed to be) these vices, LaVey encouraged materialism, egoism, carnality, atheism, social stratification and social Darwinism. LaVey's Satanism was particularly critical of what it understands as Christianity's emphasis on the spiritual and denial of humanity's animal nature, and instead calls for the celebration of, and indulgence in, animal desires.
Christianity was not the only negative force in the eyes of Laveyan Satanism. Other major religions, along with philosophies such as humanism and liberal democracy were also detrimental to human fulfillment.
Influences and political aspects
According to the Church's "Policy on Politics",
On the other hand, observers have characterized LaVeyan Satanism as belonging to the political right rather than the left. Historian of Satanism Ruben van Luijk describes it as a form of "anarchism of the Right". Randall Alfred describes LaVey's "stance" as "law-and-order, right-wing" and "patriotic".
LaVey was influenced by the writings of Herbert Spencer (strongly associated with Social Darwinism and the expression "the survival of the fittest"), Friedrich Nietzsche (who opposed emphasis on mercy, charity, and helping the weak as a 'slave's morality'),
LaVey believed in Social Darwinism, and the fundamental inequality of human beings, and that an anti-egalitarian and elitist society was only natural. Social Darwinism is particularly noticeable in The Book of Satan, where LaVey uses portions of Redbeard's Might Is Right, and refers to man's inherent strength and instinct for self-preservation.
LaVey described his Satanism as "just Ayn Rand's philosophy with ceremony and ritual added". LaVey's "Nine Satanic Statements" (see below) are paraphrased from a speech by John Galt in Rand's novel Atlas Shrugged.
(An essay on the church's website by "Nemo", a Magister in the Church of Satan, states "Satanism has far more in common" with Rand's philosophy of "Objectivism" "than with any other religion or philosophy. Objectivists endorse reason, selfishness, greed and atheism." However he finds some differences, such as Rand's hesitancy to accept either "the use of force to cause others to submit to the will of the stronger or cleverer individual", or the axiom of "personal needs as absolutely reliable to determine the best course of action in any circumstance". The atheism of Objectivism is also more pure, completely rejecting "the value of a god", while Satanists hold that "the meaning of god is useful" if it is defined as "the most important person in an individual's universe", which of course is the individual himself.) In the Satanic Bible, LaVey writes that the Satanist asks themselves: "'Why not really be honest and if you are going to create a god in your image, why not create that god as yourself'.... every man is a god if he chooses to recognize himself as one".
LaVey was strongly influenced by Nietzsche, according to religious studies scholar Asbjørn Dyrendal and Social Scientist Gabriel Andrade. Nietzsche celebrated the values of Dionysus – the Ancient Greek god of wine and excess – who also represented (at least for Nietzsche), uninhibited rage and hedonism, an opposite of "the moral restrictions of Christianity", according to Andrade. Nietzsche was also famous for the concepts of Übermensch (the naturally superior man interested in accomplishment in this life, not in the spiritual or afterlife) and "God is dead".
thumb|upright|left|LaVeyan Satanism's views on human nature are influenced by the work of [[Friedrich Nietzsche ]]
LaVey viewed the human being explicitly as an animal, existing in an amoral context of survival of the fittest, with no purpose other than survival. He believed that in adopting a philosophical belief in its own superiority above that of the other animals, humankind had become "the most vicious animal of all". For LaVey, non-human animals and children represent an ideal, "the purest form of carnal existence", because they have not been indoctrinated with Christian or other religious concepts of guilt and shame. His ethical views championed placing oneself and one's family before others, minding one's own business, and – for men – behaving like a "gentleman" . In responding to threats and harm, he urged that "if a man smite thee on the one cheek, smash him on the other", reversing the Biblical Christian teaching and promoted the principle of lex talionis (an eye for an eye) derived from Ragnar Redbeard's book Might is Right.
Individualism
LaVeyan Satanism places great emphasis on the role of liberty and personal freedom. LaVey believed that the ideal Satanist should be individualistic and non-conformist, rejecting what he called the "colorless existence" that mainstream society sought to impose on those living within it. He rejected consumerism and what he called the "death cult" of fashion. He praised the human ego for encouraging an individual's pride, self-respect, and self-realization and accordingly believed in satisfying the ego's desires. He expressed the view that self-indulgence was a desirable trait, and that hate and aggression were not wrong or undesirable emotions but that they were necessary and advantageous for survival. Accordingly, he praised the Seven Deadly Sins (pride, greed, wrath, envy, lust, gluttony and sloth), as virtues which were beneficial for the individual. This individualism extended to the Church dismissing the idea of a "Satanic Community" and the sharing of membership lists with its members (at least under High Priest Peter H. Gilmore), arguing that as "radical individualists", church members "may share very little in common beyond" beyond their Satanism.
Similarly, LaVey criticized the negative and restrictive attitude to sexuality present in many religions, instead supporting any sexual acts that take place between consenting adults. His Church welcomed homosexual members from its earliest years, and he also endorsed celibacy for those who were asexual. He sought to discourage negative feelings of guilt arising from sexual acts such as masturbation and fetishes, and believed that rejecting these sexual inhibitions and guilt would result in a happier and healthier society. Discussing women, LaVey argued that they should use sex as a tool to manipulate men, in order to advance their own personal power. Conversely, non-consensual sexual relations, such as rape and child molestation, were denounced by LaVey and his Church.
Vision of the future
LaVey believed that Christianity would soon wither away and society would enter an Age of Satan, in which a generation living in accordance with LaVeyan principles would come to power.
LaVey supported eugenics and expected it to become a necessity in the future, when it would be used to breed an elite who reflected LaVey's "Satanic" principles. In his view, this elite would be "superior people" who displayed the "Satanic" qualities of creativity and nonconformity. He regarded these traits as capable of hereditary transmission, and made the claim that "Satanists are born, not made". He believed that the elite should be siphoned off from the rest of the human "herd", with the latter being forced into ghettoes, ideally "space ghettoes" located on other planets.
The anthropologist Jean La Fontaine highlighted an article that appeared in a LaVeyan magazine, The Black Flame, in which one writer described "a true Satanic society" as one in which the population consists of "free-spirited, well-armed, fully-conscious, self-disciplined individuals, who will neither need nor tolerate any external entity 'protecting' them or telling them what they can and cannot do." This rebellious approach conflicts with LaVey's firm beliefs in observing the rule of law.
Magic
thumb|LaVey's understanding of magic was influenced by the British occultist [[Aleister Crowley]]
Although LaVey's ideas suggest a secular and scientific world-view, he also expressed a belief in magic. Rather than characterising magic as a supernatural phenomenon, LaVey portrayed it as part of the natural world but appearing magical because it had not been discovered and explained by scientists. Outlined in The Satanic Bible, LaVey defined magic as "the change in situations or events in accordance with one's will, which would, using normally accepted methods, be unchangeable", a definition that reflects the influence of the British occultist Aleister Crowley. Although he never explained exactly how he believed that this magical process worked, LaVey stated that magicians could successfully utilise this magical force through intensely imagining their desired goal and thus directing the force of their own willpower toward it. He emphasised the idea that magical forces could be manipulated through "purely emotional" rather than intellectual acts.
Challenging LaVey insistence that the magic practiced in ceremonies in the church's "ritual chamber", was not supernatural but merely "supernormal", Lucien Greaves, spokesperson for The Satanic Temple, a rival of the Church of Satan, argues LaVey's beliefs about magic were "artfully, and probably intentionally, unclear in his writings".