“What, The Devil?”

[George M. Greek]

“What, The Devil?”

by Magus Peter H. Gilmore

Copyright © 2007, First published in The Satanic Scriptures

Satanism is not Devil worship. That comes as a shock to many who
haven’t explored our philosophy and it is the prime misconception
outsiders have regarding the Church of Satan. Our founder Anton
Szandor LaVey asserted this stance from the beginning. Over the years,
individuals with the need to feel embraced by a deity have claimed
that Dr. LaVey somehow came to believe in a literal Satan. If we
examine his work, it is clear that he never changed his mind about
this, nor was belief in the Devil ever some secret “inner circle”
practice of the Church of Satan.

We Satanists understand that both truth and fantasy are needed by the
human animal. It is a step towards wisdom when one knows with
certainty which is which. Man relies on symbolism and metaphor when
building a personal conceptual framework for understanding the
universe in which he lives. He has always invented his own gods using
his carnal brain. From The Satanic Bible: “Man has always created his
gods, rather than his gods creating him.” However, this act of
creation is usually denied. History shows that the founders of
religions claimed personal contact with the deity fabricated through
their imaginations, and legions of followers bolstered that fiction.
There is nothing wrong with fantasy, so long as an individual knows he
is using this controlled self-delusion as a tool for dealing with
existence. For we skeptical, pragmatic Satanists, it is wielded in the
ritual chamber. Reliance on fantastic constructs becomes dangerous
when the believers in spiritual religions dogmatically insist that
their personal or collective fantasies are real in the world at large,
that they are the only absolute truth, and then wait for the myth to
guide them or try to force others to share this delusion. That has
been the source for countless wars, as any student of history can see.

Dr. LaVey’s seminal book, The Satanic Bible published in 1969 lays out
some basic principles:

The Satanist realizes that man, and the action and reaction of the
universe, is responsible for everything, and doesn’t mislead himself
into thinking that someone cares.

Is it not more sensible to worship a god that he, himself, has
created, in accordance with his own emotional needs—one that best
represents the very carnal and physical being that has the idea-power
to invent a god in the first place?

From a 1986 interview with Walter Harrington of The Washington Post:

“Satan is a symbol, nothing more,” LaVey says. “Satan signifies our
love of the worldly and our rejection of the pallid, ineffectual image
of Christ on the cross.”

Accepting the axiomatic premise that no gods exist as independent
supernatural entities means that Satanists are de facto atheists. We
know that the objective universe is indifferent to us. Since our
philosophy is self-centered, each Satanist sees himself as the most
important person in his life. Each individual thus generates his own
hierarchy of values and judges everything based on his own standards.
Therefore, we Satanists appoint ourselves as the “Gods” in our
subjective universes. That doesn’t mean we think we have the powers of
a mythological deity, but it does mean that we revere the creative
capacity in our species. So to distinguish ourselves from the atheists
who simply reject God as non-existent, we call ourselves “I-theists,”
with our own healthy ego as the center of our perspective. This is
truly a blasphemous concept that flies in the face of just about every
other religion, and it is why Satan serves us well as a symbol. He was
described as the prideful one, refusing to bow to Jehovah. He is the
one who questions authority, seeking liberty beyond the stultifying
realm of Heaven. He is the figure championed by the likes of Mark
Twain, Milton, and Byron as the independent critic who heroically
stands on his own.

Dr. LaVey made his most detailed presentation of his concept for how
Satan functions in his philosophy in the following monologue that
appeared in Jack Fritscher’s book Popular Witchcraft, published in
1973.

I don’t feel that raising the devil in an anthropomorphic sense is
quite as feasible as theologians or metaphysicians would like to
think. I have felt His presence but only as an exteriorized extension
of my own potential, as an alter-ego or evolved concept that I have
been able to exteriorize. With a full awareness, I can communicate
with this semblance, this creature, this demon, this personification
that I see in the eyes of the symbol of Satan—the goat of Mendes—as I
commune with it before the altar. None of these is anything more than
a mirror image of that potential I perceive in myself.

I have this awareness that the objectification is in accord with my
own ego. I’m not deluding myself that I’m calling something that is
disassociated or exteriorized from myself the godhead. This Force is
not a controlling factor that I have no control over. The Satanic
principle is that man willfully controls his destiny; if he doesn’t,
some other man—a lot smarter than he is—will. Satan is, therefore, an
extension of one’s psyche or volitional essence, so that that
extension can sometimes converse and give directives through the self
in a way that thinking of the self as a single unit cannot. In this
way it does help to depict in an externalized way the Devil per se.
The purpose is to have something of an idolatrous, objective nature to
commune with. However, man has connection, contact, control. This
notion of an exteriorized God-Satan is not new.

The approach outlined here, of consciously creating an exteriorization
of the self with which one communes solely in ritual, is a
revolutionary religious concept of LaVey’s Satanism, and it is a
“third side” approach which proves elusive to many to whom it does not
come naturally. It is a psychological sleight-of-mind, not a form of
faith. It establishes that to the Satanist in ritual, he is Satan.

To be fair, people attending workings of LaVey’s bombastic and
theatrical rites might not be able to separate the shouting of “Hail
Satan!” while in the ritual chamber with the disbelief in any external
gods outside of the chamber. But then, Satanism isn’t meant for
everybody. When asked if there is an upcoming volume Satanism for
Dummies, we reply: “Satanism is NOT intended for dummies.” As he said
in The Satanic Bible and often in interviews: “Satanism demands study—
NOT worship.” The capacity to think is expected of Satanists. So LaVey
expected those who embraced his philosophy to understand where to draw
the line between the fantastic and the real. He proclaimed that he was
a showman, and felt that his Satanists would not be rubes, mistaking
the mummery for reality. As a carnie, he knew how to entertain, to
draw attention so that he could then present more serious ideas. Some
might sneer at his methodology, dismissing his deeper cogitations
because of the circus-like elements. However, I believe a case can be
made that all religions are in the “show business,” but the Church of
Satan is the only one honest enough to admit it.

In an interview released on an LP called The Occult Explosion from
1973, Dr. LaVey explained how the Church of Satan deals with different
concepts of Satan:

“Satan” is, to us, a symbol rather than an anthropomorphic being,
although many members of the Church of Satan who are mystically
inclined would prefer to think of Satan in a very real,
anthropomorphic way. Of course, we do not discourage this, because we
realize that to many individuals a picture, a well-wrought picture of
their mentor or their tutelary divinity is very important for them to
conceptualize ritualistically. However, Satan symbolically is the
teacher: the informer of the whys and the wherefores of the world. And
in answer to those who would label us “Devil worshippers” or be very
quick to assume us to be Satan worshippers, I must say that Satan
demands study, not worship, in its truest symbology.

We do not grovel; we do not get down on our knees, genuflect, and
worship Satan. We do not plead, we do not implore that Satan give us
what we wish. We feel that anyone who is going to be blessed by any
god of his choice is going to have to show that god that he is capable
of taking care of the blessings that are received.

Thus he advocates creating a god-symbol based on one’s own needs and
aesthetic choices. Creative fantasy is employed for emotional
fulfillment, experienced in the context of the ritual chamber.
Satanists see Satan as their proper symbol to fulfill those needs, a
magnification of the best within each of us.

Additionally, LaVey speculated on the idea that when attempting
Greater Magic, it may be that the operator is tapping into a force
that is part of nature to magnify his “Will.” This force is hidden,
unknown, and thus “dark.” But LaVey did not view the force as a
supernatural entity. In The Satanic Bible he originally explained “the
Satanist simply accepts the definition (of God) which suits him best.”
He closely follows that with the definition he uses:

To the Satanist “God”—by what-ever name he is called, or by no name at
all—is seen as the balancing factor in nature, and not as being
concerned with suffering. This powerful force which permeates and
balances the universe is far too impersonal to care about the
happiness or misery of flesh-and-blood creatures on this ball of dirt
upon which we live.

LaVey clearly posits a disinterested, remote force—not a personality
or entity—that balances the universe. He sees it as indifferent to
life forms, much as any other force such as gravity would be. It is a
mechanism, not a personage. It does not merit obeisance, appeasement,
or worship. It can be named or not. It operates without awareness of
conscious beings. He spoke of this to Burton Wolfe who wrote in the
introduction to The Satanic Bible:

Of course LaVey pointed out to anyone who would listen that the Devil
to him and his followers was not the stereotyped fellow cloaked in red
garb, with horns, tail and pitchfork, but rather the dark forces in
nature that human beings are just beginning to fathom. How did LaVey
square that explanation with his own appearance at times in black cowl
with horns? He replied: “People need ritual, with symbols such as
those you find in baseball games or church services or wars, as
vehicles for expending emotions they can’t release or even understand
on their own.”

So LaVey accepted that there may be currently unexplained elements of
the universe that are part of its fabric, but these are not
supernatural. He suggests that Man’s inquiring mind may eventually
come to understand how they function. The implications of these ideas
offer great freedom. Since there is no actual deity watching over or
mandating the behavior of our species, men are free to imagine
whatever sort of God they choose to satisfy their own needs, however
they should not forget that such fantasies are only that—nothing more.

In that same passage, he also addressed the prime reason for engaging
in ritual, which he defined as Greater Magic: it serves as a means for
releasing pent-up emotions that people may not even fully understand.
Hence ritual has a psychological purpose; it is clearly not meant as a
means for worship of some supernatural entity. Ritual is demonstrably
part of human culture. LaVey knew that it served a value for people
over the millennia, even if it was done for reasons that didn’t square
with reality. It made people feel better than they did beforehand. So,
as he continued in The Satanic Bible when addressing the search for a
proper religion: “If he accepts himself, but recognizes that ritual
and ceremony are the important devices that his invented religions
have utilized to sustain his faith in a lie, then it is the SAME FORM
OF RITUAL that will sustain his faith in the truth—the primitive
pageantry that will give his awareness of his own majestic being added
substance.” Thus the device of ritual, which he explained as
“controlled self delusion,” can be of practical use for the well being
of one’s state of mind. The truth referred to above is that all gods
are an invention of the creative beast called Man.

To summarize a typical individual’s journey from observing reality to
declaring himself a Satanist, let us list several assertions:

Nature encompasses all that exists. There is nothing supernatural in
Nature.

The spiritual is an illusion. I am utterly carnal.

Reason is my tool for cognition making faith anathema. I question all
things. I am a skeptic.

I do not accept false dichotomies, finding instead the “third side”
which brings me closest to understanding the mysteries of existence.

The universe is neither benevolent nor malevolent; it is indifferent.

There are no Gods. I am an atheist.

There is no intrinsic purpose to life beyond biological imperatives. I
thus determine my own life’s meaning.

I decide what is of value. I am my own highest value therefore I am my
own God. I am an I-theist.

Good is that which benefits me and promotes that which I hold in
esteem.
Evil is that which harms me and hinders that which I cherish.

I live to maximize the Good for myself and those I value. At all times
I remain in control of my pursuit of pleasure. I am an Epicurean.

Merit determines my criteria for the judgment of myself and others. I
judge and am prepared to be judged.

I seek a just outcome in my exchanges with those around me. I thus
will do unto others as I would prefer they do unto me. However, if
they treat me poorly, I shall return that behavior in like degree.

I grasp the human need for symbols as a means for distillation of
complex thought structures.

The symbol that best exemplifies my nature as an aware beast is Satan,
the avatar of carnality, justice, and self-determination.

I see myself reflected in the philosophy created by Anton Szandor
LaVey.

I am proud to call myself a Satanist.

These ideas fundamental to Satanists serve as an earthy foundation
that we find deeply liberating and a welcome acceptance of ourselves
as human animals. For the type of person who feels the need for an
external supernatural parental figure, the responsibility for self-
determination explicit in this path would be terrifying. For the
Satanist, belief in any actual God or Devil to which one would be
beholden is repugnant and stultifying. We “agree to disagree” with
those who are spiritually oriented concerning our different approaches
to living, hence our advocacy of pluralism in society. We Satanists
know that our way is not for everyone. We simply ask that others
follow their own path and allow us to be as we are.

But please, all of you believers, understand that we are not simply
your “flip side.” We are not Devil-worshippers. We are simply carnal
self-worshippers looking to enjoy our lives to the fullest. May you
find bliss in your serving of your chosen deity. We certainly will!