“The Satanic Bible,” a seminal text by Anton LaVey that has been pivotal in shaping contemporary Satanism. Published in 1969, this work not only codified a formal movement of Satanism but also presented a comprehensive ideology that continues to influence and guide its followers. “The Satanic Bible” is divided into four distinct books: “The Book of Satan,” “The Book of Lucifer,” “The Book of Belial,” and “The Book of Leviathan,” each offering a unique perspective on Satanic philosophy, magic, and practice. Through LaVey’s bricolage of ideas from various sources, these sections weave together a narrative that advocates for a materialistic, hedonistic lifestyle, underscored by a critical view of traditional esotericism and religion.
In this episode, we will explore each book within “The Satanic Bible,” unravelling the complexities of LaVey’s thoughts and the broader implications of his work on the Satanic movement. From the provocative content of “The Book of Satan” to the introspective essays in “The Book of Lucifer,” the practical magic outlined in “The Book of Belial,” and the esoteric “Enochian keys” of “The Book of Leviathan,” we’ll examine how these components come together to form a cohesive yet complex vision of Satanism. Our journey through LaVey’s magnum opus reveals the foundation of LaVeyan Satanism and the enduring relevance and challenges of its application in the modern world.
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(Dyrendal et al., 2015, pp.71–102)
Hello symposiasts! I’m Dr Angela Puca, religious studies PhD, and this is your online resource for the academic study of magic esotericism paganism Shamanism and all things occult.
This video is a special one as it is a collaboration with my friend and fellow Religious Studies PhD Dr Andrew Mark Henry. Check out the companion video over at Religion for Breakfast, where he delves into Isis in the ancient world and the cult of Isis, offering a rich historical perspective that complements our discussion.
Collaboration with Religion for Breakfast
Hello symposiasts! I’m Dr Angela Puca, religious studies PhD, and this is your online resource for the academic study of magic esotericism paganism Shamanism and all things occult.
(Dyrendal et al., 2015, pp.71–102)
Anton LaVey emerged as a pivotal figure in establishing a formalised movement of Satanism, with his seminal work, “The Satanic Bible,” at the forefront. Published in 1969, The Satanic Bible swiftly became a cornerstone of contemporary Satanism, consistently in print and translated into numerous languages, reflecting its widespread influence.
After the dissolution of the Church of Satan’s grotto system in 1975 and until the rise of the internet in the mid-1990s, The Satanic Bible remained the primary vehicle for disseminating Satanist ideologies. It serves as a key reference for LaVeyan Satanists, outlining their entry into Satanism, its significance, and a blueprint for Satanic living. Its scriptural role in societies accustomed to the concept of religious texts underscores its complex reception and interpretation, which varies significantly among proponents, critics, and internal factions.
The Satanic Bible is notable for its bricolage approach, emblematic of twentieth-century occultism, where LaVey borrowed and recontextualised elements from various sources to craft his narrative.
LaVey’s approach was a bit like cooking with what you’ve got in the kitchen. Except instead of whipping up a meal with leftover veggies, he’s crafting a philosophy with bits of occultism, hedonism, and a pinch of rebellion for flavour. Talk about a devilish recipe!
This strategy highlights the book’s dual role: as a manifesto of LaVey’s “materialist magic” and as a reflection of his constructed persona. The division of The Satanic Bible into four books—Satan, Belial, Lucifer, and Leviathan—presents a multifaceted exploration of Satanic ideology and practice, advocating a materialistic, hedonistic lifestyle underpinned by a critical stance towards traditional esotericism and religion.
The book’s prefatory materials, including LaVey’s preface and the Nine Satanic Statements, set the tone, promoting indulgence over abstinence and critiquing conventional moral and spiritual doctrines. LaVey positions The Satanic Bible not merely as a reaction against traditional occult and religious texts but as a unique contribution to Satanic literature, balancing the appropriation of esoteric traditions with a call for innovation and entrepreneurship in occult practice.
The Satanic Bible’s success and enduring relevance within the Satanic milieu can be attributed to its effective encapsulation of diverse interests within Satanism, while simultaneously offering a unified vision of Satanic ideology. This nuanced engagement with content, along with the deliberate construction of reader expectations through prefaces and stylistic choices, reveals the complexity of LaVey’s work. The Satanic Bible, thus, serves as both a testament to and a tool for the propagation of LaVeyan Satanism, embodying the movement’s foundational principles and its evolution over time.
The Book of Satan” within “The Satanic Bible” is often spotlighted for its provocative content and unique origins.
Just to be clear, when LaVey talked about ‘The Book of Satan,’ he wasn’t referring to a hellish diary. Although, if Satan did have a diary, I bet Mondays would be circled as ‘Favourite Day’ and filled with meetings to plan global mischief.
Much of this section’s text wasn’t penned by Anton LaVey himself but derived from “Might is Right” by “Ragnar Redbeard,” likely the pseudonym of Arthur Desmond. LaVey’s main contribution was the innovative editing and restructuring of Desmond’s work, compressing 200 pages into a concise six, whilst adding his stylistic touches and censoring certain parts to align with his vision. This editing was significant, focusing the narrative and removing elements like racialism and misogyny, which were contrary to LaVey’s views or deemed inappropriate.
At its core, “The Book of Satan” challenges Christian morality and the concept of equality, advocating a social Darwinist viewpoint that champions the strong over the weak. Its style deliberately mimics biblical scripture, creating a satirical inversion of traditional religious texts, notably by altering the values presented in the “Sermon on the Mount” to celebrate strength and denounce weakness.
The text’s critical and blasphemous nature targets belief systems and moral codes, promoting individualism and critiquing the humbling nature of faith. LaVey introduces alternative values before engaging in outright blasphemy, emphasizing a questioning attitude towards established norms and valorizing the strong individual who forges their own path.
“The Book of Satan” is emblematic of LaVey’s “materialist magic,” serving as a textual form of Greater Black Magic intended for solitary contemplation. It’s a psychodramatic exercise meant to liberate the reader from psychological burdens by immersing them in a fantasy that critiques traditional religious belief and celebrates carnal indulgence and self-reliance. The book’s liturgical style and rhythmic composition aim to evoke strong emotional responses, positioning it as a ritualistic expression that communicates the “emotional truth” of existence according to LaVeyan Satanism.
This section sets the stage for subsequent parts of “The Satanic Bible,” especially “The Book of Lucifer,” which transitions from the fiery passion and oppositional stance of “The Book of Satan” to a more contemplative examination of Satanist philosophy and the envisioning of a new rationality that reconciles science and esotericism. Through this narrative strategy, LaVey seeks to inspire a transformation in the reader, advocating for a break from mainstream values towards a more enlightened, Satanist perspective.
Heading into ‘The Book of Lucifer,’ it’s not what it sounds like. It’s not Lucifer’s memoir or his tips on interior decorating for the damned. Though, I hear red and black are eternally in style down there.
“The Book of Lucifer” in “The Satanic Bible” shifts from the fiery denunciations of “The Book of Satan” to a more contemplative exploration of Satanist philosophy through twelve essays. These essays, originally conceived as foundational texts for early Church of Satan members, delve into a variety of topics but pivot around the expansion of the Nine Satanic Statements. Unlike the preceding book’s more provocative content, “The Book of Lucifer” adopts a tone that is more evocative than argumentative, aiming to resonate with readers already leaning towards Satanism’s philosophies.
A key theme is the advocacy for doubt as a path to mental freedom, particularly doubting established religious and societal norms. LaVey champions a materialistic worldview, dismissing the existence of deities beyond human invention and focusing instead on the flesh-and-blood reality of human and animal life. This stands in contrast to the debates within the Satanic community about the ontological reality of supernatural beings, with LaVey maintaining a symbolic interpretation of Satan.
The essays cover an extensive range of human behaviors and beliefs, from theology and ethics to sociology and politics, framing Satanism as a deeply human-centered philosophy. LaVey’s anthropology posits humans as both divine and animalistic, urging individuals to embrace their natural desires without guilt. He criticizes religions that promote abstinence and repression, suggesting these lead to psychological and societal harm.
“Indulgence” versus “abstinence” forms a core dichotomy, with LaVey arguing for the former as a healthier, more honest approach to living. He views human desires as natural forces that, when repressed, can manifest in harmful compulsions. Through a blend of Freudian psychology and social Darwinism, LaVey advocates for a life of fulfillment, where individuals pursue their desires as long as they harm none undeserving, especially children and animals.
Ethically, LaVey promotes situational morality, emphasizing personal responsibility and the importance of consent in all interactions. He is critical of those who exploit others’ goodwill, labeling them as “psychic vampires” and advocating for a proportional response to transgressions, within legal boundaries.
LaVey’s use of history serves multiple purposes: critiquing established religions, legitimizing Satanism through a constructed lineage of “de facto Satanists,” and illustrating the natural human inclination towards what Christianity labels as “sinful.” By inverting traditional moral judgments, LaVey celebrates the carnal and mundane as sacred, framing Satanism not as a worship of evil but as a celebration of life’s earthly pleasures.
In summary, “The Book of Lucifer” articulates a Satanist worldview that champions individualism, critical thinking, and indulgence in natural desires, positioning these as the keys to enlightenment and a fulfilling life.
Moving on to ‘The Book of Belial,’ where LaVey dives into magic. And no, not the kind where you pull a rabbit out of a hat. Although, pulling a rabbit out of a hat in a Satanic ritual would certainly make for a hopping mad ceremony!
In fact, “The Book of Belial” in “The Satanic Bible” tackles the subject of magic with Anton LaVey critiquing the obscured and mystified nature of traditional occult practices. He promises a stripped-down, practical approach to magic that he terms “materialistic magic,” aimed at achieving personal independence and success. Distancing his approach from Aleister Crowley’s, LaVey’s magic is firmly rooted in the magician’s desires without the metaphysical underpinnings of Crowley’s Will concept. He dismisses the traditional divide between white and black magic, arguing that all magic is essentially self-serving and, therefore, “black” by nature.
LaVey categorizes magic into two types: manipulative (lesser) and ceremonial (greater), with three main purposes identified as love, compassion, and destruction. Lesser magic involves everyday psychological manipulation to achieve desired outcomes, emphasizing the importance of personal attributes and situational awareness. LaVey humorously illustrates this with a story about a man using a mackerel in his pocket to attract a woman from a fishing village, showcasing the lengths to which one might go to achieve a “command to look.”
Ceremonial (greater) magic, on the other hand, involves rituals that are more structured and often performed collectively, enhancing the practitioner’s focus and emotional intensity. LaVey highlights the importance of strong desire, timing, imagery, direction, and a balance factor in effective magical practice. He argues that the passion generated during these rituals is crucial for their success, viewing magic as a form of psychodrama that primarily affects the practitioner’s psyche.
Despite this, LaVey also suggests that rituals can influence targets through subconscious means, indicating a belief in magic’s ability to effect change beyond psychological self-manipulation. This duality leaves room for interpretation, allowing practitioners to view magic as either a psychological tool for self-improvement or as a means to exert influence over the external world.
LaVey’s text itself embodies his magical theory, crafted to evoke emotion and direct action, while also embedding the ambiguities and tensions that characterize the broader satanic milieu. Through “The Book of Belial,” LaVey offers a pragmatic, psychological approach to magic that both demystifies and re-enchants the practice for the modern Satanist, straddling the line between skepticism and belief in the supernatural efficacy of magic.
And then there’s the ‘Book of Leviathan,’ with its Enochian keys. Because nothing says ‘I’m a serious magician’ like using a language no one speaks. It’s like insisting on ordering your coffee in High Elvish at Starbucks.
“The Book of Leviathan” in “The Satanic Bible” serves as Anton LaVey’s finale to his discourse on magic, primarily focusing on the esoteric “Enochian keys” for the majority of its content. LaVey begins by emphasizing the importance of sound and spoken words in ritual magic, advocating for proclamations made with certainty and passion to fulfill real desires. This introduction sets the stage for a deep dive into the Enochian keys, which LaVey translates, interprets, and re-contextualizes within his Satanic framework.
LaVey dismisses traditional occultism’s mystical obfuscations, positioning his interpretation of Enochian as a practical tool for evoking passion and achieving magical outcomes. He introduces Enochian as an ancient language, claiming it as part of a Satanic tradition of clear, powerful expression rather than the complex and often misunderstood system inherited from John Dee and the esoteric lineage of the Hermetic Order of the Golden Dawn.
Through his materialistic lens, LaVey repurposes the Enochian keys from their historical and metaphysical origins to serve his philosophy of indulgence and self-empowerment. He interprets the keys in ways that echo the themes presented throughout “The Satanic Bible,” such as lust, destruction, and compassion, framing them as tools for reinforcing the Satanic magician’s will and desires.
The bulk of the Book of Leviathan is taken up by these Enochian keys, which, despite their esoteric heritage, are presented by LaVey in a manner that emphasizes their practical application in Satanic ritual rather than their traditional angelic associations. He uses these keys to reinforce his message of earthly mastery and liberation from hypocrisy, concluding with a call to the natural balance and the primacy of the self in the pursuit of life’s pleasures.
In the end, “The Book of Leviathan” encapsulates LaVey’s approach to Satanism—a blend of esoteric tradition and materialist reinterpretation, aimed at empowering the individual through ritual, sensory experience, and the strategic use of ancient languages redefined for modern Satanic practice. LaVey closes “The Satanic Bible” by reaffirming his message of indulgence, self-realization, and the rejection of external constraints, leaving a legacy of Satanic magic that is both deeply rooted in esoteric history and distinctly aligned with his philosophical vision.
In “The Satanic Bible,” Anton LaVey establishes himself as a pivotal figure in modern Satanism, blending various elements into a unique philosophy underpinned by his charismatic authority. Burton Wolfe’s introduction plays a crucial role in shaping LaVey’s image, portraying him as the epitome of Satanic virtues—a combination of intellect, curiosity, nonconformity, and the ability to actualize his vision. This constructed persona of LaVey, as presented by Wolfe, is of a man whose life’s experiences and choices reflect the core teachings of Satanism, making him not just the founder but also the ideal exemplar of the Satanic man.
LaVey’s background, from his early fascination with the dark and occult to his days in the circus and as a police photographer, is depicted as a journey that solidified his understanding of humanity’s carnal nature and the hypocrisies of society. These experiences are framed as direct insights into the truths he would later articulate in his writings, legitimizing his stance on Satanism as a religion grounded in the reality of human nature and the material world.
However, LaVey’s persona and the authenticity of his life stories have been subjects of contention, leading to a dichotomy between the mythologized version of LaVey and critiques that aim to demystify and challenge his narrative. Critics, including his daughter Zeena, have attempted to dismantle the myth by questioning the veracity of his anecdotes, his claims to esoteric knowledge, and his portrayal as a self-made, successful individual. These critiques not only aim to discredit LaVey’s personal credibility but also to undermine the philosophical and practical foundations of his version of Satanism.
The controversy surrounding LaVey’s biography highlights the complex interplay between personal charisma, authorial authority, and the legitimacy of religious or philosophical movements.
Now, LaVey’s life story has more versions than an iPhone, with critics trying to debunk his tales. Seems like he was not just the founder of modern Satanism but also, possibly, an early adopter of ‘alternative facts’.
LaVey’s construction of his persona and the subsequent attacks on it reflect broader themes of authenticity, power, and the role of narrative in establishing the credibility of religious founders. Despite the criticisms, LaVey’s influence on modern Satanism is undeniable, with “The Satanic Bible” remaining a central text for those within the movement, even as it continues to provoke debate and division among its adherents and detractors alike.
This is it for today’s video.
If you watched until this point, leave me a happy devil emoji if you agree with Lavey’s views or an angry devil emoji if you disagree.
So, whether you’re a happy devil emoji kind of person, enjoying the rebellious spirit, or an angry devil emoji, thinking ‘This isn’t my cup of tea, or should I say, goblet of fire,’ it’s clear ‘The Satanic Bible’ leaves no one neutral. Kind of like pineapple on pizza.
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REFERENCES 📚
Dyrendal, A., Lewis, J.R. and Petersen, J.A. 2015. The Invention of Satanism. Oxford University Press.