Called "The Black Pope" by many of his followers, Anton LaVey began the road to

High Priesthood of the Chrch of !atan when he was only "# years old and an organ
player in a carni$al%
"On Saturday night I would see men lusting after half-naked girls dancing at
the carnival, and on Sunday morning when I was playing the organ for tent-
show evangelists at the other end of the carnival lot, I would see these same
men sitting in the pews with their wives and children, asking God to forgive
them and purge them of carnal desires. And the net Saturday night they!d "e
"ack at the carnival or some other place of indulgence.
"I knew then that the #hristian #hurch thrives on hypocrisy, and that man!s
carnal nature will out$"
&rom that time early in his life his path was clear' &inally, on the last night of April, "(## )
%alpurgisnacht, the most important festi$al of the belie$ers in witchcraft ) LaVey sha$ed his
head in the tradition of ancient e*ectioners and annonced the formation of The Chrch +f
!atan' He had seen the need for a chrch that wold recaptre man,s body and his carnal
desires as ob-ects of celebration' "Since worship of fleshly things produces pleasure," he
said, "there would then "e a temple of glorious indulgence..."
INTRODUCTION by Burton H. Wolfe
PREFACE
PROLOGUE
THE NINE SATANIC STATEMENTS
FIRE!
""BOO# OF SATAN""
T$e Infern%l D&%tr&be
'I( 'II( 'III( 'I)( ')(
AIR!
""BOO# OF LUCIFER""
T$e Enl&*$ten+ent
I. Wanted!: Go, " De%, or Al&-e
./' T$e Go, .ou SA)E M%y Be .our/elf
III. So+e E-&,en0e of % Ne1 S%t%n&0 A*e
I). Hell2 t$e De-&l2 %n, Ho1 to Sell .our Soul
). Lo-e %n, H%te
)I. S%t%n&0 Se3
)II. Not %ll )%+4&re/ Su05 Bloo,
)III. In,ul*en0e... NOT Co+4ul/&on
I6. On t$e C$o&0e of % Hu+%n S%0r&f&0e
6. L&fe After De%t$ T$rou*$ Fulf&ll+ent of t$e E*o
6I. Rel&*&ou/ Hol&,%y/
6II. T$e Bl%05 M%//
EARTH!
""BOO# OF BELIAL""
T$e M%/tery of t$e E%rt$
(' T$eory %n, Pr%0t&0e of S%t%n&0 M%*&07
Def&n&t&on %n, Pur4o/e of Le//er %n, Gre%ter M%*&0!
./' T$e T$ree Ty4e/ of S%t%n&0 R&tu%l
III. T$e R&tu%l2 or 8Intelle0tu%l De0o+4re//&on82 C$%+ber
I). T$e In*re,&ent/ U/e, &n t$e Perfor+%n0e of S%t%n&0 M%*&07
"' De/&re
B. T&+&n* C.
I+%*ery
D. D&re0t&on
/' T$e B%l%n0e
F%0tor ). T$e S%t%n&0 R&tu%l7
"' So+e Note/ W$&0$ %re to be Ob/er-e, Before Be*&nn&n*
R&tu%l B. T$e T$&rteen Ste4/
C. De-&0e/ U/e, &n S%t%n&0 R&tu%l
WATER!
""BOO# OF LE)IATHAN""
T$e R%*&n* Se%
I. In-o0%t&on to S%t%n
./' T$e Infern%l N%+e/
III. In-o0%t&on E+4loye, To1%r,/ t$e Con9ur%t&on of Lu/t
I). In-o0%t&on E+4loye, To1%r,/ t$e Con9ur%t&on of De/tru0t&on
). In-o0%t&on E+4loye, To1%r,/ t$e Con9ur%t&on of Co+4%//&on
)I. T$e Eno0$&%n #ey/ %n, T$e Eno0$&%n L%n*u%*e
T$e n&neteen #ey/ 1&ll be l&/te, $ere &n 0$ronolo*&0%l or,er.!
"0 T$e F&r/t #ey
10 T$e Se0on, #ey(
.0 T$e T$&r, #ey
20 T$e Fourt$ #ey
/0 T$e F&ft$ #ey
#0 T$e S&3t$ #ey
30 T$e Se-ent$ #ey
40 T$e E&*$t$ #ey
(0 T$e N&nt$ #ey
"50 T$e Tent$ #ey
""0 T$e Ele-ent$ #ey
"10 T$e T1elft$ #ey
".0 T$e T$&rteent$ #ey
"20 T$e Fourteent$ #ey
"/0 T$e F&fteent$ #ey
"#0 T$e S&3teent$ #ey
"30 T$e Se-enteent$ #ey
"40 T$e E&*$teent$ #ey
"(0 T$e N&neteent$ #ey
INTRODUCTION
Brton H' 6olfe
+n a winter,s e$ening in "(#3, 7 dro$e crosstown in !an &ransisco to hear Anton !8andor
LaVey lectre at an open meeting of the !e*al &reedom Leage' 7 was attracted by
newspaper articles describing him as "the Black Pope" of a !atanic chrch in which
baptism, wedding, and fneral ceremonies were dedicated to the 9e$il' 7 was a free)lance
maga8ine writer, and 7 felt there might be a story in LaVey and his contemporary pagans:
for the 9e$il has always made "good copy", as they say on the city desk'
7t was not the practice of the black arts itself that 7 considered to be the story, becase that is
nothing new in the world' There were 9e$il)worshipping sects and $oodoo clts before there
were Christians' 7n eighteenth)centry ;ngland a Hell)&ire Clb, with connections to the
American colonies throgh Ben-amin &ranklin, gained some brief notoriety' 9ring the early
part of the twentieth centry, the press pblici8ed Aleister Crowley as the "wickedest man in
the world"' And there were hints in the "(15s and ,.5s of a "black order" in <ermany'
To this seemingly old story LaVey and his organi8ation of contemporary &astians
offered two strikingly new chapters' &irst, they blasphemosly represented themsel$es
as a "chrch", a term pre$iosly confined to the branches of Christianity, instead of
the traditional co$en of !atanism and witchcraft lore' !econd, they practiced their
black magic openly instead of ndergrond'
=ather than arrange a preliminary inter$iew with LaVey for discssion of his heretical
inno$ations, my sal first step in research, 7 decided to watch and listen to him as an
nidentified member of an adience' He was described in some newspapers as a former
circs and carni$al lion tamer and trickster now representing himself as the 9e$il,s
representati$e on earth, and 7 wanted to determine first whether he was a tre !atanist, a
prankster, or a >ack' 7 had already met people in the limelight of the occlt bsiness: in
fact, ?eane 9i*on was my landlady and 7 had a chance to write abot her before =th
@ontgomery did' Bt 7 had considered all the occltists phonies, hypocrites, or >acks,
and 7 wold ne$er spend fi$e mintes writing abot their $arios forms of hocs)pocs'
All the occltists 7 had met or heard of were white)lighters% alleged seers, prophesiers,
and witches wrapping their spposedly mystic powers arond <od)based, spirital
commnication' LaVey, seeming to lagh at them if not spit on them in contempt,
emerged from between the lines of newspaper stories as a black magician basing his
work on the dark side of natre and the carnal side of hmanity' There seemed to be
nothing spirital abot his "chrch"'
As 7 listened to LaVey talk that first time, 7 reali8ed at once there was nothing to connect him
with the occlt bsiness' He cold not e$en be described as metaphysical' The brtally frank
talk he deli$ered was pragmatic, relati$istic, and abo$e all rational' 7t was northodo*, to be
sre% a blast at established religios worship, repression of hmanity,s carnal natre, phony
pretense at piety in the corse of an e*istence based on dog)eat)dog material prsits' 7t was
also fll of sardonic satire on hman folly' Bt most important of all, the talk was logical' 7t
was not >ack magic that LaVey offered his adience' 7t was common sense philosophy
based on the realities of life'
After 7 became con$inced of LaVey,s sincerity, 7 had to con$ince him that I intended to do
some serios research instead of adding to the accmlation of hack articles dealing with the
Chrch of !atan as a new type of freak show' 7 boned p on !atanism, discssed its history and
rationale with LaVey, and attended some midnight ritals in the famos Victorian manse once
sed as Chrch of !atan head>arters' +t of all that 7 prodced a serios article, only to find
that was not what the pblishers of "respectable" maga8ines wanted' They were
interested in only the freak show kind of article' &inally, it was a so)called "girlie" or
"man,s" maga8ine, &night of !eptember "(#4, that pblished the first definiti$e article
on LaVey, the Chrch of !atan, and LaVey,s synthesis of the old 9e$il legends and
black magic lore into the modern philosophy and practice of !atanism that all followers
and imitators now se as their model, their gide, and e$en their Bible'
@y maga8ine article was the beginning, not the end Aas it has been with my other writing
sb-ectsB, of a long and intimate association' +t of it came my biography of LaVey, 'he
(evil!s Avenger, pblished by Pryamid in "(32' After the book was pblished, 7 became a
card)carrying member and, sbse>ently, a priest of the Chrch of !atan, a title 7 now
prodly share with many celebrated persons' The postmidnight philosophical discssions 7
began with LaVey in "(#3 contine today, a decade later, spplemented sometimes these
days by a nifty witch or some of or own msic, him on organ and me on drms, in a
bi8arre cabaret poplated by sperrealistic hmanoids of LaVey,s creation'
All of LaVey,s backgrond seemed to prepare him for his role' He is the descendant of
<eorgian, =omanian, and Alsatian grandparents, inclding a gypsy grandmother who
passed on to him the legends of $ampires and witches in her nati$e Transyl$ania' As early
as the age of fi$e, LaVey was reading %eird-'ales maga8ines and books sch as @ary
!helly,s )rankenstein and Bram !toker,s (racula' Thogh he was different from other
children, they appointed him as leader in marches and mane$ers in mock military orders'
7n "(21, when LaVey was twel$e, his fascination with toy soldiers led to concern o$er
6orld 6ar 77' He del$ed into military manals and disco$ered arsenals for the
e>ipment of armies and na$ies cold be boght like groceries in a spermarket and
sed to con>er nations' The idea took shape in his head that contrary to what the
Christian Bible said, the earth wold not be inhereted by the meek, bt by the mighty'
7n high school LaVey became something of an offbeat child prodigy' =eser$ing his
most serios stdies for otside the school, he del$ed into msic, metaphysics, and
secrets of the occlt' At fifteen, he became second oboist in the !an &ransisco Ballet
!ymphony +rchestra' Bored with high school classes, LaVey dropped ot in his ?nior
year, left home, and -oined the Clyde Beatty Circs as a cage boy, watering and feeding
the lions and tigers' Animal trainer Beatty noticed that LaVey was comfortable working
with the big cats and made him an assistant trainer'
Possessed since childhood by a passion for the arts, for cltre, LaVey was not content
merely with the e*citement of training -ngle beasts and working with them in the ring
as a fill)in for Beatty' By age ten he had taght himself to play the piano by ear' This
came in handy when the circs calliope player became drnk before a performance and
was nable to go on: LaVey $olnteered to replace him, confident he cold handle the
nfamiliar organ keyboard well enogh to pro$ide the necessary backgrond msic' 7t
trned ot he knew more msic and played better than the reglar calliopist, so Beatty
cashiered the drnk and installed LaVey at the instrment' He accompanied the "Hman
Cannonball", Hgo Cachinni, and the 6allendas, high)wire acts, among others'
6hen LaVey was eighteen he left the circs and -oined a carni$al' There he became
assistant to a magician, learned hypnosis, and stdied more abot the occlt' 7t was a
crios combination' +n the one side he was working in an atmosphere of life at its
rawest le$el ) of earthy msic: the smell of wild animals and sawdst: acts in which a
second of missed timing meant accident or death: performances that demanded yoth
and strength, and shed those who grew old like last year,s clothes: a world of physical
e*citement that had magical attractions' +n the other side, he was working with magic
in the dark side of the hman brain' Perhaps the strange combination inflenced the way
he began to $iew hmanity as he played organ for carni$al sideshows'
"+n !atrday night," LaVey recalled in one of or long talks, "7 wold see men lsting
after half)naked girls dancing at the carni$al, and on !nday morning when 7 was
playing organ for tent)show e$aneglists at the other end of the carni$al lot, 7 wold see
these same men sitting in the pews with their wi$es and children, asking <od to forgi$e
them and prge them of carnal desires' And the ne*t !atrday night they,d be back at
the carni$al or some other place of indlgence' 7 knew then that the Christian chrch
thri$es on hypocrisy, and that man,s carnal natre will ot no matter how mch it is
prged or scorged by any white)light religion'"
Thogh LaVey did not reali8e it then, he was on his way toward formlating a religion that
wold ser$e as the antithesis of Christianity and its ?daic heritage' 7t was an old religion,
older than Christianity or ?daism' Bt it had ne$er been formali8ed, arranged into a body of
thoght and rital' That was to become LaVey,s role in twentieth)centry ci$ili8ation'
After LaVey became a married man himself in "(/", at age twenty)one, he abandoned the
wondros world of the carni$al to settle into a career better sited for homemaking' He had
been enrolled as a criminology ma-or at the City College of !an &ransisco' That led to his first
conformist -ob, photographer for the !an &ransisco Police 9epartment' As it worked ot, that
-ob had as mch to do as any other with his de$elopment of !atanism as a way of life'
"7 saw the bloodiest, grimiest side of hman natre," LaVey reconted in a session
dealing with his past life' "People shot by nts, knifed by their friends: little kids
splattered in the gtter by hit)and)rn dri$ers' 7t was disgsting and depressing' 7
asked myself% ,6here is <odD, 7 came to detest the sanctimonios attitde of people
toward $iolence, always saying ,it,s <od,s will,'"
!o he >it in disgst after three years of being a crime photographer and retrned to playing
organ, this time in nightclbs and theaters to earn a li$ing while he contined his stdies into
his life,s passion% the black arts' +nce a week he held classes on arcane topics% hantings,
;'!'P', dreams, $ampires, werewol$es, di$ination, ceremonial magic, etc' They attracted
many people who were, or ha$e since become, well known in the arts and sciences, and the
bsiness world' ;$entally a "@agic Circle" e$ol$ed from this grop'
The ma-or prpose of the Circle was to meet for the performance of magical ritals LaVey had
disco$ered or de$ised' He had accmlated a library of works that descibed the Black @ass and
other infamos ceremonies condcted by grops sch as the Enights Templar in forteenth)
centry &rance, the Hell)&ire clb and the <olden 9awn in eighteenth) and nineteenth)centry
;ngland' The intent of some of these secret orders was to blaspheme, lampoon the Christian
chrch, and address themsel$es to the 9e$il as an anthropomorphic deity that represented the
re$erse of <od' 7n LaVey,s $iew, the 9e$il was not that, bt rather a dark, hidden force in natre
responsible for the workings of earthly affairs, a force for which
neither science nor religion had any e*planation' LaVey,s !atan is "the spirit of
progress, the inspirer of all great mo$ements that contribte to the de$elopment of
ci$ili8ation and the ad$ancement of mankind' He is the spirit of re$olt that leads to
freedom, the embodiment of all heresies that liberate'"
+n the last night of April "(## ) %alpurgisnacht, the most important festi$al in the lore of
magic and witchcraft ) LaVey ritalistically sha$ed his head in accordance with magical
tradition and annonced the formation of the Chrch of !atan' &or proper identification as
its minister, he pt on the clerical collar' Fp to that collar he looked almost holy' Bt his
<enghis Ehan)like sha$en head, his @ephistophelian beard, and his narrow eyes ga$e him
the necessary demonic look for his priesthood of the 9e$il,s chrch on earth'
"&or one thing," LaVey e*plained himself, "calling it a chrch enabled me to follow the magic
formla of one part otrage to nine parts social respectability that is needed for sccess' Bt the
main prpose was to gather a grop of like)minded indi$idals together for the se of their
combined energies in calling p the dark force in natre that is called !atan'"
As LaVey pointed ot, all other chrches are based on worship of the spirit and denial
of the flesh and the intellect' He saw the need for a chrch that wold recaptre man,s
mind and carnal desires as ob-ects of celebration' =ational self)interest wold be
encoraged and a healthy ego championed'
He began to reali8e that the old concept of a Black @ass to satiri8e Christian ser$ices was
otmoded or, as he pt it, "beating a dead horse"' 7n the Chrch of !atan, LaVey initiated
some e*hilarating psychodramas, in lie of Christianity,s self)debasing ser$ices, thereby
e*orcising repressions and inhibitations fostered by white)light religions'
There was a re$oltion in the Christian chrch itself against orthodo* rites and traditions' 7t
had become poplar to declare that "<od is dead"' !o, the alternati$e rites that LaVey worked
ot, while still maintaining some of the trappings of ancient ceremonies, were changed from a
negati$e mockery to positi$e forms of celebrations and prges% !atanic weddings consecrating
the -oys of the flesh, fnerals de$oid of sanctimonios platitdes, lst ritals to help
indi$idals attain their se* desires, destrction ritals to enable members of the
!atanic chrch to trimph o$er enemies'
+n special occasions sch as baptisms, weddings, and fnerals in the name of the 9e$il,
press co$erage, thogh nsolicited, was phenominal' By "(#3 the newspapers that were
sending reporters to write abot the Chrch of !atan e*tended from !an &ransisco across
the Pacific to Tokyo and across the Atlantic to Paris' A photo of a nde woman, half
co$ered by a leopard skin, ser$ing as an altar to !atan in a LaVey)concei$ed wedding
ceremony, was transmitted by ma-or wire ser$ices to daily newspapers e$erywhere% and
it showed p on the front page of sch blwarks of the media as the Los Angeles 'imes'
As the reslt of the pblicity, grottos ALaVey,s conterpart to co$ensB affiliated with the
Chrch of !atan spread throghot the world, pro$ing one of LaVey,s cardinal messages%
the 9e$il is ali$e and highly poplar with a great many people'
+f corse LaVey pointed ot to anyone who wold listen that the 9e$il to him and his followers
was not the stereotyped fellow cloaked in red garb, with horns, tail and pitchfork, bt rather the
dark forces in natre that hman beings are -st beginning to fathom' How did LaVey s>are
that e*planation with his own appearance at times in black cowl with hornsD He replied%
"People need rital, with symbols sch as those yo find in baseball games or chrch
ser$ices or wars, as $ehicles for e*pending emotions they can,t release or e$en
nderstand on their own'" Ge$ertheless, LaVey himself soon tired of the games'
There were setbacks' &irst, some of LaVey,s neighbors began complaining abot the fll)
growm lion he was keeping as a hose pet, and e$entally the big cat was donated to the
local 8oo' Ge*t, one of LaVey,s most de$oted witches, ?ayne @ansfield, died nder a crse
he had placed on the head of her sitor, lawyer !am Brody, for a $ariety of reasons 7 ha$e
e*plained in 'he (evil!s Avenger* LaVey had persistently warned her away from Brody and
felt depressed o$er her death' 7t was the second tragic death in the si*ties of a Hollywood
se* symbol with whom he had been intimately in$ol$ed: the other was @arilyn @onroe,
LaVey,s paramor for a brief bt crcial period in "(24 when he had >it the carni$al and
was playing organ for strippers arond the Los Angeles area'
+n top of all that, LaVey was tired of organi8ing entertainments and prges for his chrch
members' He had gotten in toch with the last li$ing remnants of the prewar occlt fraternities
of ;rope, was bsily ac>iring their philosophies and secret ritals left o$er from the pre)
Hitler era, and needed time to stdy, write and work ot new principles' He had long been
e*perimenting with and applying the principles of geometric spacial concepts in what he terms
"The Law of the Trape8oid"' AHe scoffs at crrent faddists who are "barking p the wrong
pyramids"'B He was also becoming widely soght as speaker, gest on radio and tele$ision
programs, and prodction andHor technical ad$iser to scores of tele$ision prodcers and
mo$iemakers trning ot !atanic chillers' !ometimes he was also an actor' As sociologist
Clinton =' !anders points ot% "'''no occltist has had as direct an impact pon formlaic
cinematic presentations of !atanism as has Anton !8andor LaVey' =ital and esoteric
symbolism are central elements in LaVey,s chrch and the films in which he has had a hand
contain detailed portrayals of !atanic rites and are filled with traditional occlt symbols' The
emphasis pon rital in the Chrch of !atan is ,intended to focs the emotional powers within
each indi$idal,' !imilarly, the ornate ritalism that is central to LaVey,s films may
reasonably be seen as a mechanism to in$ol$e and focs the emotional e*perience
of the cinema adience'"
At last LaVey decided to transfer ritals and other organi8ed acti$ities to Chrch of !atan
grottos arond the world, and de$ote himself to writing, lectring, teaching ) and to his
family% wife 9iane, the blonde beaty who ser$es as High Priestess of the Chrch: ra$en)
haired daghter Earla, now in her early twenties, a criminology ma-or like her father
before, spending mch of her time lectring on !atanism at ni$ersities in many parts of
the contry: and finally Ceena, remembered by people who saw the famos photo of the
!atanic Chrch baptism as a tiny tot, bt now a gorgeosly de$eloped teenager attracting
a growing pack of wol$es, hman male $ariety'
+t of LaVey,s relati$ely >iescent period came his widely read, pioneering books% &irst, 'he
Satanic +i"le, which at this writing is in its twelfth edition Aand this is my second, re$ised
introdction, after ha$ing written the original introdction to the first editionB' !econd, 'he
Satanic ,ituals, which co$ers more of the somber, comple* material LaVey nearthed from his
increasing sorces' And third, 'he #ompleat %itch, a bestseller in 7taly, bt, sadly, allowed by
its American pblisher to go ot of print with its potential nflfilled'
LaVey,s spreading ot from organi8ed chrch acti$ities to writing books for worldwide
distribtion has, of corse, greatly e*panded Chrch of !atan membership' !atanism,s growing
poplarity has natrally been accompanied by scare stories from religios grops complaining
that 'he Satanic +i"le now otsells the Christian Bible on college campses and
is a leading casati$e factor in yongsters, trning away from <od' And certainly one
sspects that Pope Pal had LaVey in mind when he issed his worldwide proclamation two
years ago that the 9e$il is "ali$e" and "a person", a li$ing, fire)breathing character spreading
e$il o$er the earth' LaVey, maintaining that "e$il" is "li$e" spelled backward and shold be
indlged in and en-oyed, answers the pope and the religios scare grops this way%
"People, organi8ations, nations are making millions of dollars off s' 6hat wold they do
withot sD 6ithot the Chrch of !atan, they woldn,t ha$e anybody to rage at and to take
the blame for all the rotten things happening in the world' 7f they really feel this way, they
sholdn,t ha$e blown s ot of proportion' 6hat yo really ha$e to belie$e instead is that
they are the charlatans, and they,re really glad to ha$e s arond so they can e*ploit s'
6e,re an e*tremely $alable commodity' 6e,$e helped bsiness, lifted p the economy, and
some of the millions of dollars we ha$e generated ha$e in trn flowed into the Christian
chrch' 6e ha$e pro$ed many times o$er the Ginth !atanic !tatement that says the chrch )
and contless indi$idals ) cannot e*ist withot the 9e$il'"
&or that the Christian chrch mst pay a price' The e$ents that LaVey predicted in the first
edition of 'he Satanic +i"le ha$e come to pass' =epressed people ha$e brst their bonds' !e* has
e*ploded, the collecti$e libido has been released, in mo$ies and literatre, on the streets, and in
the home' People are dancing topless and bottomless' Gns ha$e throwm off their traditional
habits, e*posed their legs, and danced the "@issa !olemnis =ock" that LaVey thoght he was
con-ring p as a prank' There is a ceaseless ni$ersal >est for entertainment, gormet foods
and wines, ad$entre, en-oyment of the here and now' Hmanity is no longer willing to wait for
any afterlife that promises to reward the clean, pre ) translate% ascetic,
drab ) spirit' There is a mood of neopaganism and hedonism, and from it there ha$e
emerged a wide $ariety of brilliant indi$idals ) doctors, lawyers, engineers, teachers,
writers, stockbrokers, real estate de$elopers, actors and actresses, mass commnications
media people Ato cite a few categories of !atanistsB ) who are interested in formali8ing
and perpetating this all)per$ading religion and way of life'
7t is not an easy religion to adopt in a society rled so long by Pritan ethics' There is no false
altrism or mandatory lo$e)thy)neighbor concept in this religion' !atanism is a blatantly
selfish, brtal philosophy' 7t is based on the belief that hman beings are inherently selfish,
$iolent creatres, that life is a 9arwinian strggle for sr$i$al of the fittest, that only the
strong sr$i$e and the earth will be rled by those who fight to win the ceaseless competition
that e*ists in all -ngles ) inclding those of rbani8ed society' Abhor this brtal otlook if
yo will: it is based, as it has been for centries, on real conditions that e*ist in the world we
inhabit rather than the mystical lands of milk and honey depicted in the Christian Bible'
7n 'he Satanic +i"le, Anton LaVey has e*plained the philosophy of !atanism more
profondly than any of his ancestors in the Eingdom of 9arkness, while describing in
detail the inno$ati$e ritals and trappings he has de$ised to create a chrch of realists'
7t has been clear from the first edition that many people want to read this book to learn
how to start !atanic grops and ritali8e black magic' 'he Satanic +i"le and 'he
Satanic ,ituals are the only books that ha$e demonstrated, in a way that is athentic
and tre to rele$ant traditions, how all of that can be done' There ha$e been many
imitators, ne$er attribting their sorce, and with good reason: becase once the
shabbiness and shallowness of the imitators ha$e been compared to LaVey,s
pioneering work, there can no longer be any market for the ripoff artists'
The e$idence is clear to any who are willing to $iew the record% Anton LaVey broght
!atan ot of the closet and the Chrch of !atan is the fontainhead of contemporary
!atanism' This book smmari8es the message both con$ey, and remains both
challenge and inspiration, as timely today as when it was written'
!AG &=AG!7!C+
(ecem"er -., /012 34I Anno Satanas5
PREFACE
This book was written becase, with $ery few e*ceptions, e$ery tract and paper, e$ery
"secret" grimoire, all the "great works" on the sb-ect of magic, are nothing more than
sanctimonios frad ) gilt)ridden ramblings and esoteric gibberish by chroniclers of
magical lore nable or nwilling to present an ob-ecti$e $iew of the sb-ect' 6riter after
writer, in efforts to state the principles of "white and black magic", has scceeded instead
in cloding the entire isse so badly that the wold)be stdent of sorcery winds p
stpidly pshing a planchette o$er a +i-a board, standing inside a pentagram waiting for
a demon to present itself, limply tossing 7)Ching yarrow stalks like so many stale
pret8els, shffling pasteboards to foretell a ftre which has lost any meaning, attending
seminars garanteed to flatten his ego ) while doing the same to his wallet ) and in
general making a blithering fool of himself in the eyes of those who know$
The tre mags knows that occlt bookshel$es abond with the brittle relics of frightened
minds and sterile bodies, metaphysical -ornals of self)deceit, and constipated rle)books
of ;astern mysticism' &ar too long has the sb-ect of !atanic magic and philosophy been
written down by wild)eyed -ornalists of the right)hand path'
The old literatre is the by)prodct of brains festering with fear and defeat, written
nknowingly for the assistance of those who really rle the earth, and who, from their
Hellish thrones, lagh with noisome mirth'
The flames of Hell brn brighter for the kindling spplied by these $olmes
of hoary misinformation and false prophecy'
Herein yo will find trth ) and fantasy' ;ach is necessary for the other to e*ist: bt each mst
be recogni8ed for what it is' 6hat yo see may not always please yo: bt yo will see$
Here is !atanic thoght from a trly !atanic point of $iew'
The Chrch of !atan
!an &ransisco, 6alprgisnacht "(#4
PROLOGUE
The gods of the right)hand path ha$e bickered and >arreled for an entire age of earth'
;ach of these deities and their respecti$e priests and ministers ha$e attempted to find
wisdom in their own lies' The ice age of religios thoght can last bt a limited time in this
great scheme of hman e*istence' The gods of wisdom)defiled ha$e had their saga, and
their millennim hath become as reality' ;ach, with his own "di$ine" path to paradise, hath
accsed the other of heresies and spirital indiscretions' The =ing of the Gibelngen doth
carry an e$erlasting crse, bt only becase those who seek it think in terms of "<ood" and
";$il" ) themsel$es being at all times "<ood"' The gods of the past ha$e become as their
own de$ils in order to li$e' &eebly, their ministers play the de$il,s game to fill their
tabernacles and pay the mortgages on their temples' Alas, too long ha$e they stdied
"righteosness", and poor and incompetent de$ils they make' !o they all -oin hands in
"brotherly" nity, and in their desperation go to Valhalla for their last great ecmenical
concil' "9raweth near in the gloom the twilight of the gods'" The ra$ens of night ha$e
flown forth to smmon Loki, who hath set Valhalla aflame with the searing trident of the
7nferno' The twilight is done' A glow of new light is borne ot of the night and Lcifer is
risen, once more to proclaim% "This is the age of !atanI !atan =les the ;arthI" The gods
of the n-st are dead' This is the morning of magic, and ndefiled wisdom' The &L;!H
pre$aileth and a great Chrch shall be bilded, consecrated in its name' Go longer shall
man,s sal$ation be dependent on his self)denial' And it will be known that the world of the
flesh and the li$ing shall be the greatest preparation for any and all eternal delightsI
REGIE SATANAS:
A)E SATANAS:
HAIL SATAN:
THE
NINE
SATANIC
STATEMENTS
"' !atan represents indlgence, instead of abstinenceI
1' !atan represents $ital e*istence, instead of spirital pipe dreamsI
.' !atan represents ndefiled wisdom, instead of hypocritical self)deceitI
2' !atan represents kindness to those who deser$e it, instead of lo$e wasted on ingratesI
/' !atan represents $engeance, instead of trning the other cheekI
#' !atan represents responsibility to the responsible, instead of concern for
psychic $ampiresI
3' !atan represents man as -st another animal, sometimes better, more often
worse than those that walk on all)fors, who, becase of his "di$ine spirital
and intellectal de$elopment", has become the most $icios animal of allI
4' !atan represents all of the so)called sins, as they all lead to physical,
mental, or emotional gratificationI
(' !atan has been the best friend the chrch has e$er had, as he has kept it in
bsiness all these yearsI
FIRE!
THE BOO# OF SATAN
THE INFERNAL DIATRIBE
The first book of the !atanic Bible is not an attempt to blaspheme as mch as it is a statement
of what might be termed "diabolical indignation"' The 9e$il has been attacked by the men of
<od relentlessly and withot reser$ation' Ge$er has there been an opportnity, short of fiction,
for the 9ark Prince to speak ot in the same manner as the spokesmen of the Lord of the
=ighteos' The plpit)ponders of the past ha$e been free to define "good" and "e$il" as they
see fit, and ha$e gladly smashed into obli$ion any who disagree with their lies ) both $erbally
and, at times, physically' Their talk of "charity", when applied to His 7nfernal @a-esty,
becomes an empty sham ) and most nfairly, too, considering the ob$ios fact that withot
their !atanic foe their $ery religions wold collapse' How sad, that the allegorical personage
most responsible for the sccess of spirital religions is shown the least amont of charity and
the most consistent abse ) and by those who most nctosly preach the rles of fair playI
&or all the centries of shoting)down the 9e$il has recei$ed, he has ne$er shoted back at his
detractors' He has remained the gentleman at all times, while those he spports rant and ra$e'
He has shown himself to be a model of deportment, bt now he feels it is time to shot back'
He has decided it is finally time to recei$e his de' Gow the ponderos rle)books of
hypocrisy are no longer needed' 7n order to relearn the Law of the ?ngle, a small, slim
diatribe will do' ;ach $erse is an inferno' ;ach word is a tonge of fire' The flames of Hell
brn fierce ' ' ' and prifyI =ead on and learn the Law'
THE
BOO# OF
SATAN
I
"' 7n this arid wilderness of steel and stone 7 raise p my $oice that yo may hear'
To the ;ast and to the 6est 7 beckon' To the Gorth and to the !oth 7 show a
sign proclaiming% 9eath to the weakling, wealth to the strongI
1' +pen yor eyes that yo may see, +h men of mildewed minds, and listen to
me ye bewildered millionsI
.' &or 7 stand forth to challenge the wisdom of the world: to interrogate the
"laws" of man and of "<od"I
2' 7 re>est reason for yor golden rle and ask the why and wherefore of
yor ten commandments'
/' Before none of yor printed idols do 7 bend in ac>iescence, and he who saith
"tho shalt" to me is my mortal foeI
#' 7 dip my forefinger in the watery blood of yor impotent mad redeemer, and
write o$er his thorn)torn brow% The T=F; prince of e$il ) the king of sla$esI
3' Go hoary falsehood shall be a trth to me: no stifling dogma shall encramp my penI
4' 7 break away from all con$entions that do not lead to my earthly
sccess and happiness'
(' 7 raise p in stern in$asion the standard of the strongI
"5' 7 ga8e into the glassy eye of yor fearsome ?eho$ah, and plck him by the
beard: 7 plift a broad)a*e, and split open his worm)eaten skllI
""' 7 blast ot the ghastly contents of philosophically whited seplchers and
lagh with sardonic wrathI
THE
BOO# OF
SATAN
II
"' Behold the crcifi*: what does it symboli8eD Pallid incompetence hanging on a tree'
1' 7 >estion all things' As 7 stand before the festering and $arnished facades of
yor haghtiest moral dogmas, 7 write thereon in letters of bla8ing scorn% Lo
and behold: all this is fradI
.' <ather arond me, +hI ye death)defiant, and the earth itself shall be thine, to
ha$e and to holdI
2' Too long the dead hand has been permitted to sterili8e li$ing thoghtI
/' Too long right and wrong, good and e$il ha$e been in$erted by false prophetsI
#' Go creed mst be accepted pon athority of a "di$ine" natre' =eligions mst
be pt to the >estion' Go moral dogma mst be taken for granted ) no standard
of measrement deified' There is nothing inherently sacred abot moral codes'
Like the wooden idols of long ago, they are the work of hman hands, and what
man has made, man can destroyI
3' He that is slow to belie$e anything and e$erything is of great nderstanding,
for belief in one false principle is the beginning of all nwisdom'
4' The chief dty of e$ery new age is to praise new men to determine its liberties, to
lead it towards material sccess ) to rend the rsty padlocks and chains of dead cstom
that always pre$ent healthy e*pansion' Theories and ideas that may ha$e meant life
and hope and freedom for or ancestors may now mean destrction,
sla$ery, and dishonor to sI
(' As en$ironments change, no hman ideal standeth sreI
"5' 6hene$er, therefore, a lie has bilt nto itself a throne, let it be assailed
withot pity and withot regret, for nder the domination of an incon$enient
falsehood, no one can prosper'
""' Let established sophisms be dethroned, rooted ot, brnt and destroyed, for they
are a standing menace to all tre nobility of thoght and actionI
"1' 6hate$er alleged "trth" is pro$en by reslts to be bt an empty fiction, let it
be nceremoniosly flng into the oter darkness, among the dead gods, dead
empires, dead philosophies, and other seless lmber and wreckageI
".' The most dangeros of all enthroned lies is the holy, the sanctified, the
pri$ileged lie ) the lie e$eryone belie$es to be a model trth' 7t is the fritfl
mother of all other poplar errors and delsions' 7t is a hydra)headed tree of
nreason with a thosand roots' 7t is a social cancerI
"2' The lie that is known to be a lie is half eradicated, bt the lie that e$en intelligent
persons accept as fact ) the lie that has been inclcated in a little child at its
mother,s knee ) is more dangeros to contend against than a creeping pestilenceI
"/' Poplar lies ha$e e$er been the most potent enemies of personal liberty' There is
only one way to deal with them% Ct them ot, to the $ery core, -st as cancers'
;*terminate them root and branch' Annihilate them, or they will sI
THE
BOO# OF
SATAN
III
"' "Lo$e one another" it has been said is the spreme law, bt what power made it
soD Fpon what rational athority does the gospel of lo$e restD 6hy shold 7 not
hate mine enemies ) if 7 "lo$e" them does that not place me at their mercyD
1' 7s it natral for enemies to do good nto each other ) and 6HAT 7! <++9D
.' Can the torn and bloody $ictim "lo$e" the blood)splashed -aws that rend
him limb from limbD
2' Are we not all predatory animals by instinctD 7f hmans ceased wholly from
preying pon each other, cold they contine to e*istD
/' 7s not "lst and carnal desire" a more trthfl term to describe "lo$e" when applied to
the continance of the raceD 7s not the "lo$e" of the fawning scriptres simply a
ephemism for se*al acti$ity, or was the "great teacher" a glorifier of enchsD
#' Lo$e yor enemies and do good to them that hate and se yo ) is this not the
despicable philosophy of the spaniel that rolls pon its back when kickedD
3' Hate yor enemies with a whole heart, and if a man smite yo on one cheek, !@A!H
him on the otherI: smite him hip and thigh, for self)preser$ation is the highest lawI
4' He who trns the other cheek is a cowardly dogI
(' <i$e blow for blow, scorn for scorn, doom for doom ) with compond interest
liberally added therentoI ;ye for eye, tooth for tooth, aye for)fold, a hndred)
foldI @ake yorself a Terror to yor ad$ersary, and when he goeth his way, he
will possess mch additional wisdom to rminate o$er' Ths shall yo make
yorself respected in all the walks of life, and yor spirit ) yor immortal spirit )
shall li$e, not in an intangible paradise, bt in the brains and sinews of those
whose respect yo ha$e gained'
THE
BOO# OF
SATAN
I)
"' Life is the great indlgence ) death, the great abstinence' Therefore, make the most of
life ) H;=; AG9 G+6 I
1' There is no hea$en of glory bright, and no hell where sinners roast' Here and
now is or day of tormentI Here and now is or day of -oyI Here and now is or
opportnityI Choose ye this day, this hor, for no redeemer li$ethI
.' !ay nto thine own heart, "7 am mine own redeemer'"
2' !top the way of them that wold persecte yo' Let those who de$ise thine
ndoing be hrled back to confsion and infamy' Let them be as chaff before the
cyclone and after they ha$e fallen re-oice in thine own sal$ation'
/' Then all thy bones shall say prideflly, "6ho is like nto meD Ha$e 7 not been too
strong for mine ad$ersariesD Ha$e 7 not deli$ered @J!;L& by mine own brain and
THE
BOO# OF
SATAN
)
"' Blessed are the strong, for they shall possess the earth ) Crsed are the weak, for
they shall inherit the yokeI
1' Blessed are the powerfl, for they shall be re$erenced among men ) Crsed
are the feeble, for they shall be blotted otI
.' Blessed are the bold, for they shall be masters of the world ) Crsed are
the righteosly hmble, for they shall be trodden nder clo$en hoofsI
2' Blessed are the $ictorios, for $ictory is the basis of right ) Crsed are the
$an>ished, for they shall be $assals fore$erI
/' Blessed are the iron)handed, for the nfit shall flee before them ) Crsed are the
poor in spirit, for they shall be spat ponI
#' Blessed are the death)defiant, for their days shall be long in the land ) Crsed are the
ga8ers toward a richer life beyond the gra$e, for they shall perish amidst plentyI
3' Blessed are the destroyers of false hope, for they are the tre @essiahs ) Crsed
are the god)adorers, for they shall be shorn sheepI
4' Blessed are the $aliant, for they shall obtain great treasre ) Crsed are the
belie$ers in good and e$il, for they are frightened by shadowsI
(' Blessed are those that belie$e in what is best for them, for ne$er shall their minds be
terrori8ed ) Crsed are the "lambs of <od", for they shall be bled whiter than snowI
"5' Blessed is the man who has a sprinkling of enemies, for they shall make him a
hero ) Crsed is he who doeth good nto others who sneer pon him in retrn,
for he shall be despisedI
""' Blessed are the mighty)minded, for they shall ride the whirlwinds ) Crsed are
they who teach lies for trth and trth for lies, for they are an abominationI
"1' Thrice crsed are the weak whose insecrity makes them $ile, for they shall
ser$e and sfferI
".' The angel of self)deceit is camped in the sols of the "righteos" ) The
eternal flame of power throgh -oy dwelleth within the flesh of the !atanistI
AIR!
THE BOO# OF LUCIFER
THE ENLIGHTENMENT
The =oman god, Lcifer, was the bearer of light, the spirit of the air, the personification of
enlightenment' 7n Christian mythology he became synonymos with e$il, which was only to
ha$e been e*pected from a religion whose $ery e*istence is perpetated by cloded
definitions and bogs $alesI 7t is time to set the record straight' &alse moralisms and occlt
inaccracies mst be corrected' ;ntertaining as they might be, most stories and plays abot
9e$il worship mst be recogni8ed as the obsolete absrdities they are' 7t has been said "the
trth will make men free"' The trth alone has ne$er set anyone free' 7t is only 9+FBT which
will bring mental emancipation' 6ithot the wonderfl element of dobt, the doorway
throgh which trth passes wold be tightly sht, imper$ios to the most strenos pondings
of a thosand Lcifers' How nderstandable that Holy !criptre shold refer to the 7nfernal
monarch as the "father of lies" ) a magnificent e*ample of character in$ersion' 7f one is to
belie$e this theological accsation that the 9e$il represents falsehood, then it srely mst be
concrred that it was H;, G+T <+9, THAT ;!TABL7!H;9 ALL !P7=7TFAL =;L7<7+G! AG9 6H+ 6=+T; ALL +& TH;
H+LJ B7BL;! I 6hen one dobt is followed by another, the bbble, grown large from
long accmlated fallacies, threatens to brst' &or those who already dobt spposed
trths, this book is re$elation' Then Lcifer will ha$e risen' Gow is the time for
dobtI The bbble of falsehood is brsting and its sond is the roar of the worldI
" W A N T E D : "
GOD
DEAD OR ALI)E
7T is a poplar misconception that the !atanist does not belie$e in <od' The concept of
"<od", as interpreted by man, has been so $aried throghot the ages, that the !atanist
simply accepts the definition which sits him best' @an has always created his gods,
rather than his gods creating him' <od is, to some, benign ) to others, terrifying' To the
!atanist "<od" ) by whate$er name he is called, or by no name at all ) is seen as the
balancing factor in natre, and not as being concerned with sffering' This powerfl
force which permeates and balances the ni$erse is far too impersonal to care abot the
happiness or misery of flesh)and)blood creatres on this ball of dirt pon which we
li$e'
Anyone who thinks of Satan as e$il shold consider all the men, women, children, and
animals who ha$e died becase it was "<od,s will"' Certainly a person grie$ing the
ntimely loss of a lo$ed one whold mch rather ha$e their lo$ed one with them than in
<od,s handsI 7nstead, they are nctosly consoled by their clergyman who says, "7t was
<od,s will, my dear": or "He is in <od,s hands now, my son'" !ch phrases ha$e been a
con$enient way for religionists to condone or e*cse the mercilessness of <od' Bt if
<od is in complete control and as benign as he is spposed to be, why does He allow
these things to happenD Too long ha$e religionists been falling back on their bibles and
rlebooks to pro$e or dispro$e, -stify, condemn, or interpret'
The !atanist reali8es that man, and the action and reaction of the ni$erse, is responsible
for e$erything, and doesn,t mislead himself into thinking that someone cares' Go longer
will we sit back and accept "fate" withot doing anything abot it, -st becase it says so
in Chapter sch and sch, Psalm so and so ) and that,s thatI The !atanist knows that
praying does absoltely no good ) in fact, it actally lessens the chance of sccess, for
the de$otly religios too often sit back complacently and pray for a sitation which, if
they were to do something abot it on their own, cold be accomplished mch >ickerI
The !atanist shns terms sch as "hope" and "prayer" as they are indicati$e of
apprehension' 7f we hope and pray for something to come abot, we will not act in a
positi$e way which will make it happen' The !atanist, reali8ing that anything he gets is
of his own doing, takes command of the sitation instead of praying to <od for it to
happen' Positi$e thinking and positi$e action add p to reslts'
?st as the !atanist does not pray to <od for assistance, he does not pray for forgi$eness for
his wrong doings' 7n other religions, when one commits a wrong he either prays to <od for
forgi$eness, or confesses to an intermediary and asks him to pray to <od for forgi$eness for
his sins' The !atanist knows that praying does no good, confessing to another hman being,
like himself, accomplishes e$en less ) and is, frthermore, degrading'
6hen a !atanist commits a wrong, he reali8es that it is natral to make a mistake ) and if he is
trly sorry abot what he has done, he will learn from it and take care not to do the same thing
again' 7f he is not honestly sorry abot what he has done, and knows he will do the same thing
o$er and o$er, he has no bsiness confessing and asking forgi$eness in the first place' Bt this
is e*actly what happens' People confess their sins so that they can clear their consciences )
and be free to go ot and sin again, sally the same sin'
There are many diferent interpretations of <od, in the sal sense of the word, as
there are types of people' The images rn from a belief in a god who is some $age
sort of "ni$ersal cosmic mind" to an anthropomorphic deity with a long white
beard and sandals who keeps track of e$ery action of each indi$idal'
;$en within the confines of a gi$en religion, the personal interpretations of <od differ
greatly' !ome religions actally go so far as to label anyone who belongs to a religios
sect other than their own a heretic, e$en thogh the o$erall doctrines and impressions
of godliness are nearly the same' &or e*ample% The Catholics belie$e that the
Protestants are doomed to Hell simply becase they do not belong to the Catholic
Chrch' 7n the same way, many splinter grops of the Christian faith, sch as the
e$angelical or re$i$alist chrches, belie$e that the Catholics are heathens who worship
gra$en images' AChrist is depicted in the image that is most psychologically akin to the
indi$idal worshipping him, and yet the Chrisitans critici8e "heathens" for the worship
of gra$en images'B And the ?ews ha$e always been gi$en the 9e$il,s name'
;$en thogh the god in all of these religions is basically the same, each regards the way
chosen by the others as reprehensible, and to top it all, religionists actally P=AJ for one
anotherI They ha$e scorn for the brothers of the right)hand path becase their religions carry
different labels, and somehow this animosity mst be released' 6hat better way than throgh
"prayer"I 6hat a simperingly polite way of saying% "7 hate yor gts," is the thinly disgised
de$ice known as praying for yor enemyI Praying for one,s own enemy is nothing more than
bargain)basement anger, and of a decidedly shoddy and inferior >alityI
7f there has been so mch $iolent discrepancy as to the proper way in which to worship
<od, how many different interpretations of <od can there be ) and who is rightD
All de$ot "white)lighters" are concerned with pleasing <od so that they might ha$e the
"Pearly <ates" opened for them when they die' Ge$ertheless, if a man has not li$ed his
life in accordance with the reglations of his faith, he can at the last minte call a
clergyman to his deathbed for a final absoltion' The priest or minister will then come
rnning on the doble, to "make e$erything right" with <od and see to it that his passport
to the Hea$enly =ealm is in order' AThe Je8idis, a sect of 9e$il worshippers, take a
different $iewpoint' They belie$e that <od is all)powerfl, bt also all)forgi$ing, and so
accordingly feel that it is the (evil whom they mst please, as he is the one who rles
their li$es while here on earth' They belie$e so strongly that <od will forgi$e all of their
sins once they ha$e been gi$en the last rites, that they feel no need to concern themsel$es
with the opinion <od may hold of them while they li$e'B
6ith all of the contradictions in the Christian scriptres, many people crrently cannot
rationally accept Christianity the way it has been practiced in the past' <reat nmbers
of people are beginning to dobt the e*istence of <od, in the established Christian
sense of the word' !o, they ha$e taken to calling themsel$es "Christian Atheists"'
Tre, the Christian Bible is a mass of contradictions: bt what cold be more
contradictory than the term "Christian Atheist"D
7f prominent leaders of the Christian faith are re-ecting the past interpretations of <od,
how then can their followers be e*pected to adhere to pre$ios religios traditionD
6ith all the debates abot whether or not <od is dead, if he isn,t he had better ha$e @;97CA=;I
THE GOD .OU SA)E
MA. BE .OURSELF
A LL religions of a spirital natre are in$entions of man' He has created an
entire system of gods with nothing more than his carnal brain' ?st becase he
has an ego, and cannot accept it, he has to e*ternali8e it into some great
spirital de$ice which he calls "<od"'
<od can do all the things man is forbidden to do ) sch as kill people, perform miracles
to gratify his will, control withot any apparent responsibility, etc' 7f man needs sch a
god and recogni8es that god, then he is worshipping an entity that a hman being
in$ented' Therefore, H; 7! 6+=!H7PP7G< BJ P=+KJ TH; @AG THAT 7GV;GT;9 <+9' 7s 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 $ery carnal and physical being that has the idea)
power to in$ent a god in the first place6
7f man insists on e*ternali8ing his tre self in the form of "<od", then why fear his tre self, in
fearing "<od", ) why praise his tre self in praising "<od", ) why remain e*ternali8ed from
"<od" 7G +=9;= T+ ;G<A<; 7G =7TFAL AG9 =;L7<7+F! C;=;@+GJ 7G H7! GA@;D
@an needs rital and dogma, bt no law states that an eternali7ed god is necessary in order to
engage in rital and ceremony performed in a god,s nameI Cold it be that when he closes the
gap between himself and his "<od" he sees the demon of pride creeping forth ) that $ery
embodiment of Lcifer appearing in his midstD He no longer can $iew himself in two parts, the
carnal and the spirital, bt sees them merge as one, and then to his abysmal horror,
disco$ers that they are only the carnal ) AG9 AL6AJ! 6;=;I Then he either hates himself to
death, day by day ) or re-oices that he is what he isI
7f he hates himself, he searches ot new and more comple* spirital paths of "enlightenment"
in hopes that he may split himself p again in his >est for stronger and more e*ternali8ed
"gods" to scorge his poor miserable shell' 7f he accepts himself, bt recogni8es that rital and
ceremony are the important de$ices that his in$ented religions ha$e tili8ed to sstain his
faith in a lie, then it is the !A@; &+=@ +& =7TFAL that will sstain his faith in the truth ) the
primiti$e pageantry that will gi$e his awareness of his own ma-estic being added sbstance'
6hen all religios faith in lies has waned, it is becase man has become closer to himself and
farther from "<od": closer to the "9e$il'" 7f this is what the de$il represents, and a man li$es
his life in the de$il,s fane, with the sinews of !atan mo$ing in his flesh, then he either escapes
from the cacklings and carpings of the righteos, or stands prodly in his secret places of the
earth and maniplates the folly)ridden masses throgh his own !atanic might, ntil that day
when he may come forth in splendor proclaiming "7 A@ A !ATAG7!TI B+6 9+6G, &+= 7 A@ TH; H7<H;!T
;@B+97@;GT +& HF@AG L7&;I"
SOME E)IDENCE OF
A NEW SATANIC AGE
TH; se$en deadly sins of the Christian Chrch are% greed, pride, en$y, anger,
glttony, lst, and sloth' !atanism ad$ocates indlging in each of these "sins"
as they all lead to physical, mental, or emotional gratification'
A !atanist knows there is nothing wrong with being greedy, as it only means that he
wants more than he already has' ;n$y means to look with fa$or pon the possessions of
others, and to be desiros of obtaining similar things for oneself' ;n$y and greed are the
moti$ating forces of ambition ) and withot ambition, $ery little of any importance
wold be accomplished'
<lttony is simply eating more than yo need to keep yorself ali$e' 6hen
yo ha$e o$ereaten to the point of obesity, another sin ) pride ) will moti$ate
yo to regain an appearance that will renew yor self)respect'
Anyone who bys an article of clothing for a prpose other than co$ering his body and
protecting it from the elements is gilty of pride' !atanists often enconter scoffers who
maintain that labels are not necessary' 7t mst be pointed ot to these destroyers of labels
that one or many articles they themsel$es are wearing are not wearing are not necessary to
keep them warm' There is not a person on this earth who is completely de$oid of
ornamentation' The !atanist points ot that any ornamentation of the scoffer,s body shows
that he, too, is gilty of pride' =egardless of how $erbose the cynic may be in his
intellectal description of how free he is, he is still wearing the elements of pride'
Being relctant to get p in the morning is to be gilty of sloth, and if yo lie in bed long
enogh yo may find yorself commiting yet another sin ) lst' To ha$e the faintest stirring
of se*al desire is to be gilty of lst' 7n order to insre the propagation of hmanity, natre
made lst the second most powerfl instinct, the first being self)preser$ation' =eali8ing this,
the Christian Chrch made fornication the "+riginal !in"' 7n this way they made sre no one
wold escape sin' Jor $ery state of being is as a reslt of sin ) the Original sinI
The strongest instinct in e$ery li$ing thing is self)preser$ation, which brings s to the last of
the se$en deadly sins ) anger' 7s it not or instinct for self)preser$ation that is arosed when
someone harms s, when we become angry enogh to protect orsel$es from frther attackD A
!atanist practices the motto, "7f a man smite thee on one cheek, smash him on the otherI" Let
no wrong go nredressed' Be as a lion in the path ) be dangeros e$en in defeatI
!ince man,s natral instincts lead him to sin, all men are sinners: and all sinners go
to hell' 7f e$eryone goes to hell, then yo will meet all yor friends there' Hea$en
mst be poplated with some rather strange creatres if they all li$ed for was to go
to a place where they can strm harps for eternity'
"Times ha$e changed' =eligios leaders no longer preach that all or natral actions
are sinfl' 6e no longer think se* is dirty ) or that taking pride in orsel$es is
shamefl ) or that wanting something someone else has is $icios'" +f corse not,
times ha$e changedI "7f yo want proof of this, -st look at how liberal chrches ha$e
become' 6hy, they,re practicing all the things that yo preach'"
!atanists hear these, and similar statements, all the time: and they agree
wholeheartedly' BFT , if the world has changed so mch, why contine to grasp at the
threads of a dying faithD 7f many religions are denying their own scriptres becase
they are ot of date, and are preaching the philosophies of !atanism, why not call it
by its rightfl name ) !atanismD Certainly it wold be far less hypocritical'
7n recent years there has been an attempt to hmani8e the spirital concept of Christianity'
This has manifested itself in the most ob$ios non)spirital means' @asses which had been
said in Latin are now said in nati$e langages ) which only scceeds in making the nonsense
easier to nderstand, and at the same time robs the ceremony of the esoteric natre which is
consistent with the tenets of the dogma' 7t is mch simpler to obtain an emotional reaction
sing words and phrases that cannot be nderstood than it is with statements which e$en the
simplest mind will >estion when hearing them in an nderstandable langage'
7f priests and ministers were to ha$e sed the de$ices to fill their chrches one
hndred years ago that they se today, they wold ha$e been charged with heresy,
called de$ils, oft)times persected, bt certainly e*commnicated withot hesitation'
The religionists wail, "6e mst keep p with the times," forgetting that, de to
limiting factors and deeply engrained laws of white light religions, there can
never be sfficient change to meet the needs of man'
Past religions ha$e always represented the spirital natre of man, with little or no concern
for his carnal or mndane needs' They ha$e considered this life bt transitory, and the
flesh merely a shell: physical pleasre tri$ial, and pain a worthwhile preparation for the
"Eingdom of <od"' How well the tter hypocrisy comes forth when the "righteos" make
a change in their religion to keep p with man,s natral changeI The only way that
Christianity can e$er completely ser$e the needs of man is to become as !atanism is G+6'
7t has become necessary for a G;6 religion, based on man,s natral instincts, to come
forth' TH;J ha$e named it' 7t is called !atanism' 7t is that power condemned that has
cased the religios contro$ersy o$er birth)control measres ) a disgrntled
admission that se*al acti$ity, for fn, is here to stay'
7t is the "9e$il" who cased women to show their legs, to titillate men ) the same kind
of legs, now socially acceptable to ga8e pon, which are re$ealed by yong nns as
they walk abot in their shortened habits' 6hat a delightfl step in the right Aor leftB
directionI 7s it possible we will soon see "topless" nns sensally throwing their
bodies abot to the "@issa !olemnis =ock"D !atan smiles and says he wold like that
fine ) many nns are $ery pretty girls with nice legs'
@any chrches with some of the largest congregations ha$e the most hand)clapping, sensal
msic ) also !atanically inspired' After all, the 9e$il has always had the best tnes'
Chrch picnics, despite all of Ant @artha,s talk abot the Lord,s Bontifl
Har$est, are nothing more than a good e*cse for !nday glttony: and e$eryone
knows that lots more than Bible reading goes on in the bshes'
The fnd)raising ad-nct to many chrch ba8aars is commonly known as a carni$al, which
sed to mean the celebration of the flesh: now a carni$al is okay becase the money goes to
the chrch so that it can preach against the temptations of the 9e$ilI 7t will be said that these
things are only pagan de$ices and ceremonies ) that the Christians borrowed them'
Tre, bt the Pagans re$elled in the delights of the flesh, and were condemned by the
$ery same people who celebrate their ritals, bt call them by different names'
Priests and ministers are in the front lines of peace demonstrations, and lying on railroad
tracks in front of trains carrying war materials, with as mch dedication as their brothers
of the cloth, from the same seminaries, who are blessing the bllets and bombs and
fighting men as chaplains in the armed forces' !omeone mst be wrong, someplace' Cold
it be that !atan is the one >alified to act as accserD Certainly they named him thatI
6hen a pppy reaches matrity it becomes a dog: when ice melts it is called water: when
twel$e months ha$e been sed p, we get a new calendar with the proper chronological
name: when "magic" becomes scientific fact we refer to it as medicine, astronomy, etc'
6hen one name is no longer appropriate for a gi$en thing it is only logical to change it to a
new one which better fits the sb-ect' 6hy, then, do we not follow sit in the area of
religionD 6hy contine to call a religion the same name when the tenets of that religion no
longer fit the original oneD +r, if religion does preach the same things that it always has, bt
its followers practice nearly none of its teachings, why do they contine to call themsel$es
by the name gi$en to followers of that religionD
7f yo do not belie$e in what yor religion teaches, why contine to spport a belief which
is contradictory with yor feelings' Jo wold ne$er $ote for a person or isse yo did not
belie$e in, so why cast yor ecclesiastical $ote for a religion which is not consistent with
yor con$ictionsD Jo ha$e no right to complain abot a political sitation yo ha$e $oted
for or spported in any way ) which incldes sitting back and complacently agreeing with
neighbors who appro$e the sitation, -st becase yo are too la8y or cowardly to speak
yor mind' !o it is with religios balloting' ;$en if yo cannot be aggressi$ely honest abot
yor opinions becase of nfa$orable conse>ences from employers, commnity leaders,
etc', yo can, at least, be honest with yorself' 7n the pri$acy of yor own home and with
close friends yo must spport religion which has J+F= best interests at heart'
"!atanism is based on a $ery sond philosophy," say the emancipated' "Bt why call
it !atanismD 6hy not call it something like ,Hmanism, or a name that wold ha$e
the connotation of a witchcraft grop, something a little more esoteric ) something
less blatant'" There is more than one reason for this' Hmanism is not a religion' 7t is
simply a way of life with no ceremony or dogma' !atanism has both ceremony and
dogma' 9ogma, as will be e*plained, is necessary'
!atanism differs greatly from all other so)called white)light, "white" witchcraft or
magical grops in the world today' These self)righteos and spercilios religions protest
that their members se the powers of magic only for altristic prposes' !atanists look
with disdain pon "white" witchcraft grops becase they feel that altrism is sinning on
the lay)away plan' 7t is nnatral not to ha$e desire to gain things for yorself' !atanism
represents a form of controlled selfishness' This does not mean that yo ne$er do
anything for anyone else' 7f yo do something to make someone for whom yo care
happy, his happiness will gi$e yo a sense of gratification'
!atanism ad$ocates practicing a modified form of the <olden =le' +r interpretation of this
rle is% "9o nto others as they do nto yo": becase if yo "9o nto others as yo wold
ha$e them do nto yo," and they, in trn, treat yo badly, it goes against hman natre to
contine to treat them with consideration' Jo shold do nto others as yo wold ha$e them
do nto yo, bt if yor cortesy is not retrned, they shold be treated with the
wrath they deser$e'
6hite witchcraft grops say that if yo crse a person, it will retrn to yo three)fold,
come home to roost, or in some way boomerang back to the sender' This is yet another
indication of the gilt)ridden philosophy which is held by these neo)Pagan, psedo)
Christian grops' 6hite witches want to del$e into witchcraft, bt cannot di$orce
themsel$es from the stigma attached to it' Therefore, they call themsel$es white
magicians, and base se$enty)fi$e per cent of their philosophy on the trite and hackneyed
tenets of Christianity' Anyone who pretends to be interested in magic or the occlt for
reasons other that gaining personal power is the worst kind of hypocrite' The !atanist
respects Christianity for, at least, being consistent in its gilt)ridden philosophy, bt can
only feel contempt for the people who attempt to appear emancipated from gilt by
-oining a witchcraft grop, and then practice the same basic philosophy as Christianity'
6hite magic is spposedly tili8ed only for good or nselfish prposes, and black magic, we
are told, is sed only for selfish or "e$il" reasons' !atanism draws no sch di$iding line' @agic
is magic, be it sed to help or hinder' The !atanist, being the magician, shold ha$e the ability
to decide what is -st, and then apply the powers of magic to attain his goals'
9ring white magical ceremonies, the practitioners stand within a pentagram to
protect themsel$es from the "e$il" forces which they call pon for help' To the
!atanist, it seems a bit two)faced to call on these forces for help, while at the same
time protecting yorself from the $ery powers yo ha$e asked for assistance' The
!atanist reali8es that only by ptting himself in leage with these forces can be flly
and nhypocritically tili8e the Powers of 9arkness to his best ad$antage'
7n a !atanic magical ceremony, the participants do G+T % -oin hands and dance "ring
arond the rosy" in a circle: brn candles of $arios colors for $arios wishes: call ot
the names of "&ather, !on and Holy <host" while spposedly practicing Black Arts:
pick a "!aint" for their personal gide in obtaining help for their problems: dnk
themsel$es in smelly oils and hope the money comes in: meditate so they can arri$e at
a "great spirital awakening": recite long incantations with the name of ?ess thrown in
for good measre, between e$ery few words, etc', etc', etc', ad nauseam$
B;CAF!; ) This is G+T the way to practice !atanic magic' 7f yo cannot di$orce yorself from
hypocritical self)deceit, yo will ne$er be sccessfl as a magician, mch less a !atanist'
The !atanic religion has not merely lifted the coin ) it has flipped it completely o$er'
Therefore, why shold it spport the $ery principles to which it is completely
opposed by calling itself anything other than a name which is totally in keeping with
the reversed doctrines which make p the !atanic philosophyD !atanism is not a
white light religion: it is a religion of the flesh, the mndane, the carnal ) all of which
are rled by !atan, the personification of the Left Hand Path'
7ne$itably, the ne*t >estion asked is% "<ranted, yo can,t call it hmanism becase
hmanism is not a religion: bt why e$en ha$e a religion in the first place if all yo
do is what comes natrally, anywayD 6hy not -st do itD"
@odern man has come a long way: he has become disenchanted with the nonsensical dogmas
of past religions' 6e are li$ing in an enlightened age' Psychiatry has made great strides in
enlightening man abot his tre personality' 6e are li$ing in an era of intellectal
awareness nlike any the world has e$er seen'
This is all $ery well and good, BFT ) there is one flaw in this new state of awareness' 7t
is one thing to accept something intellectally, bt to accept the same thing
emotionally is an entirely different matter' The one need that psychiatry cannot fill is
man,s inherent need for emotionali8ing throgh dogma' @an needs ceremony and
rital, fantasy and enchantment' Psychiatry, despite all the good it has done, has
robbed man of wonder and fantasy which religion, in the past, has pro$ided'
!atanism, reali8ing the crrent needs of man, fills the large grey $oid between
religion and psychiatry' The !atanic philosophy com"ines the fndamentals of
psychology and good, honest emotionali8ing, or dogma' 7t pro$ides man with his
mch needed fantasy' There is nothing wrong with dogma, pro$iding it is not
based on ideas and actions which go completely against hman natre'
The >ickest way of tra$eling between two points is in a straight line' 7f all the gilts that
ha$e been bilt p can be trned into ad$antages, it eliminates the need for intellectal
prging of the psyche in an attempt to cleanse it from these repressions' !atanism is the only
religion known to man that accepts man as he is, and promotes the rationale of trning a bad
thing into a good thing rather than bending o$er backwards to eliminate the bad thing'
Therefore, after intellectally e$alating yor problems throgh common sense and
drawing on what psychiatry has taght s, if yo still cannot emotionally release
yorself from nwarranted gilt, and pt yor theories into action, then yo shold
learn to make yor gilt work for yo' Jo shold act pon yor natral instincts, and
then, if yo cannot perform withot feeling gilty, re$el in yor gilt' This may sond
like a contradiction in terms, bt if yo will think abot it, gilt can often add a fillip
to the senses' Adlts wold do well to take a lesson from children' Children often
take great delight in doing something they know they are not spposed to'
Jes, times ha$e changed, bt man hasn,t' The basics of !atanism ha$e always e*isted' The
only thing that is new is the formal organi8ation of a religion based on the ni$ersal traits of
man' &or centries, magnificent strctres of stone, concrete, mortar, and steel ha$e been
de$oted to man,s abstinence' 7t is high time that hman beings stopped fighting themsel$es,
and de$oted their time to bilding temples designed for man,s indlgences'
;$en thogh times ha$e changed, and always will, man remains basically the same' &or
two thosand years man has done penance for something he ne$er shold ha$e had to
feel gilty abot in the first place' 6e are tired of denying orsel$es the pleasres of life
which we deser$e' Today, as always, man needs to en-oy himself here and now, instead
of waiting for his rewards in hea$en' !o, why not ha$e a religion based on indlgenceD
Certainly, it is consistent with the natre of the beast' 6e are no longer spplicating
weaklings trembling before an nmercifl "<od" who cares not whether we li$e or die'
6e are self)respecting, pridefl people ) we are !atanistsI
HELL2 THE DE)IL2
AND HOW TO
SELL .OUR SOUL
!ATAG has certainly been the best friend the chrch has e$er had, as he has kept it in
bsiness all these years' The false doctrine of Hell and the 9e$il has allowed the
Protestant and Catholic Chrches to florish far too long' 6ithot a de$il to point
their fingers at, religionists of the right hand path wold ha$e nothing with which to
threaten their followers' "!atan leads yo to temptation": "!atan is the prince of
e$il": "!atan is $icios, crel, brtal," they warn' "7f yo gi$e in to the temptations
of the de$il, yo will srely sffer eternal damnation and roast in Hell'"
The semantic meaning of !atan is the "ad$ersary" or "opposition" or the "accser"'
The $ery word "de$il" comes from the 7ndian devi which means "god"' !atan
represents opposition to all religions which ser$e to frstrate and condemn man for
his natral instincts' He has been gi$en an e$il role simply becase he represents the
carnal, earthly, and mndane aspects of life'
!atan, the chief de$il of the 6estern 6orld, was originally an angel whose dty was to report
hman delin>encies to <od' 7t was not ntil the &orteenth Centry that he began to be
depicted as an e$il deity who was part man and part animal, with goat)like horns and hoo$es'
Before Christianity ga$e him the names of !atan, Lcifer, etc', the carnal side of man,s natre
was go$erned by the god which was then called 9ionyss, or Pan, depicted as a satyr or fan,
by the <reeks' Pan was originally the "good gy", and symboli8ed fertility and fecndity'
6hene$er a nation comes nder a new form of go$ernment, the heroes of the past
become $illains of the present' !o it is with religion' The earliest Christians belie$ed
that the Pagan deities were de$ils, and to employ them was to se "black magic"'
@iraclos hea$enly e$ents they termed "white magic": this was the sole distinction
between the two' The old gods did not die, they fell into Hell and became de$ils' The
bogey, goblin, or bgaboo sed to frighten children is deri$ed from the !la$onic "Bog"
which means "god", as does Bhaga in Hind'
@any pleasres re$ered before the ad$ent of Christianity were condemned by the new
religion' 7t re>ired little changeo$er to transform the horns and clo$en hoo$es of Pan
into a most con$incing de$ilI Pan,s attribtes cold be neatly changed into charged)
with)pnishment sins, and so the metamorphosis was complete'
The association of the goat with the 9e$il is fond in the Christian Bible, where the
holiest day of the year, the 9ay of Atonement, was celebrated by casting lots for two
goats "withot blemish", one to be offered to the Lord, and one to A8a8el' The goat
carrying the sins of the people was dri$en into the desert and became a "scapegoat"'
This is the origin of the goat which is still sed in lodge ceremonies today as it was
also sed in ;gypt, where once a year it was sacrificed to a <od'
The de$ils of mankind are many, and their origins di$ersified' The performance of
!atanic rital does not embrace the calling forth of demons: this practice is
followed only by those who are in fear of the $ery forces they con-re'
!pposedly, demons are male$olent spirits with attribtes condcti$e to the
deterioration of the people or e$ents that they toch pon' The <reek word demon
meant a gardian spirit or sorce of inspiration, and to be sre, later theologians
in$ented legion pon legion of these harbingers of inspiration ) all wicked'
An indication of the cowardice of "magicians" of the right)hand path is the practice of
calling pon a particlar demon Awho wold spposedly be a minion of the de$ilB to
do his bidding' The assmption is that the demon, being only a flnky of the de$il, is
easier to control' +cclt lore states that only the most formidably "protected" or
insanely foolhardy sorcerer wold try to call forth the 9e$il himself'
The !atanist does not frti$ely call pon these "lesser" de$ils, bt bra8enly in$okes
those who people that infernal army of long)standing otrage ) the (evils themselves$
Theologians ha$e cataloged some of the names of de$ils in their lists of demons, as
might be e*pected, bt the roster which follows contains the names and origins of the
<ods and <oddesses called pon, which make p a large part of the occpancy of the
=oyal Palace of Hell%
THE FOUR CROWN PRINCES OF HELL
!ATAG ) 38e"rew5 ad$ersary, opposite, accser, Lord of fire, the inferno, the soth
LFC7&;= ) 3,oman5 bringer of light, enlightenment, the air, the morning star, the
east B;L7AL ) 38e"rew5 withot a master, baseness of the earth, independence, the
north L;V7ATHAG ) 38e"rew5 the serpent ot of the deeps, the sea, the west
THE INFERNAL NAMES
Ab%,,on ) 38e"rew5 the destroyer
A,r%+ele0$ ) !amarian de$il
A$4u0$ ) @ayan de$il
A$r&+%n ) @a8dean de$il
A+on ) ;gyptian ram)headed god of life and reprodction
A4ollyon ) <reek synonym for !atan, the arch fiend
A/+o,eu/ ) Hebrew de$il of sensality and l*ry, originally "creatre of -dgement"
A/t%rot$ ) Phoenician goddess of lasci$iosness, e>i$alent of Babylonian 7shtar
A;%;el ) 38e"rew5 taght man to make weapons of war, introdced cosmetics
B%%lber&t$ ) Canaanite Lord of the co$enant who was later made a de$il
B%l%%+ ) Hebrew 9e$il of a$arice and greed
B%4$o+et ) worshipped by the Templars as symbolic of !atan
B%/t ) ;gyptian goddess of pleasre represented by the cat
Beel;ebub ) 38e"rew5 Lord of the &lies, taken from symbolism of the
scarab Be$e+ot$ ) Hebrew personification of !atan in the form of an
elephant Be$er&t ) !yriac name for !atan
B&l< ) Celtic god of Hell
C$e+o/$ ) national god of @oabites, later a
de$il C&+er&e/ ) rides a black horse and rles
Africa Coyote ) American 7ndian de$il
D%*on ) Philistine a$enging de$il of the
sea D%+b%ll% ) Voodoo serpent god
De+o*or*on ) <reek name of the de$il, it is said shold not be known to mortals
D&%bolu/ ) 3Greek5 "flowing downwards"
Dr%0ul% ) =omanian name for de$il
E++%"O ) ?apanese rler of Hell
Eurony+ou/ ) <reek prince of death
Fenr&; ) son of Loki, depicted as a wolf
Gor*o ) dim' of 9emogorgon, <reek name of the
de$il H%bory+ ) Hebrew synonym for !atan
He0%te ) <reek goddess of the nderworld and
witchcraft I/$t%r ) Babylonian goddess of fertility
#%l& ) 38indu5 daghter of !hi$a, high priestess of the Thggees
L&l&t$ ) Hebrew female de$il, Adam,s first wife who taght him the
ropes Lo5& ) Tetonic de$il
M%++on ) Aramaic god of wealth and
profit M%n&% ) ;trscan goddess of Hell
M%ntu/ ) ;trscan god of Hell
M%r,u5 ) god of the city of Babylon
M%/te+% ) Hebrew synonym for
!atan Mele5 T%u/ ) Je8idi de$il
Me4$&/to4$ele/ ) 3Greek5 he who shns the light, >' $'
&ast Met;tl& ) A8tec goddess of the night
M&0t&%n ) A8tec god of death
M&,*%r, ) son of Loki, depicted as a
serpent M&l0o+ ) Ammonite de$il
Molo0$ ) Phoenician and Canaanite de$il
Mor+o ) 3Greek5 Eing of the <hols, consort of
Hecate N%%+%$ ) Hebrew female de$il of sedction
Ner*%l ) Babylonian god of Hades
N&$%/% ) American 7ndian de$il N&9%
) Polish god of the nderworld O"
.%+% ) ?apanese name for !atan
P%n ) <reek god of lst, later relegated to
de$ildom Pluto ) <reek god of the nderworld
Pro/er4&ne ) <reek >een of the
nderworld P100% ) 6elsh name for !atan
R&++on ) !yrian de$il worshipped at 9amascs
S%b%;&o/ ) Phrygian origin, identified with 9ionysos, snake
worship S%&t%n ) ;nochian e>i$alent of !atan
S%++%el ) 38e"rew5 "$enom of
<od" S%+nu ) Central Asian de$il
Se,&t ) American 7ndian de$il
Se5$+et ) ;gyptian goddess of
$engeance Set ) ;gyptian de$il
S$%&t%n ) Arabic name for !atan
S$&-% ) 38indu5 the destroyer Su4%y
) 7nca god of the nderworld
T=%n"+o ) Chinese conterpart to the de$il, co$etosness,
desire T0$ort ) =ssian name for !atan, "black god"
Te;0%tl&4o0% ) A8tec god of Hell
T$%+u; ) !merian god who later was relegated to
de$ildom T$ot$ ) ;gyptian god of magic
Tunr&,% ) !candana$ian female de$il
Ty4$on ) <reek personification of !atan
.%ot;&n ) A8tec god of Hell
.en"lo"W%n* ) Chinese rler of Hell
The de$ils of past religions ha$e always, at least in part, had animal characteristics,
e$idence of man,s constant need to deny that he too is an animal, for to do so wold
ser$e a mighty blow to his impo$erished ego'
The pig was despised by the ?ews and the ;gyptians' 7t symboli8ed the gods &rey, +siris,
Adonis, Persephone, Attis, and 9emeter, and was sacrificed to +siris and the @oon' Bt, in
time, it became degraded into a de$il' The Phoenicians worhipped a fly god, Baal, from which
comes the de$il, Beel8ebb' Both Baal and Beel8ebb are identical to the dng beetle or
scarabaes of the ;gyptians which appeared to resrrect itself, mch as the mythical bird, the
phoeni*, rose from its own ashes' The ancient ?ews belie$ed, throgh their contact with the
Persians, that the two great forces in the world were Ahra)@a8da, the god of fire, light, life,
and goodness: and Ahriman, the serpent, the god of darkness, destrction, death, and e$il'
These, and contless other e*amples, not only depict man,s de$ils as animals, bt also show his
need to sacrifice the original animal gods and demote them to his de$ils'
At the time of the =eformation, in the !i*teenth Centry, the alchemist, 9r' ?ohann &asts,
disco$ered a method of smmoning a demon ) @ephistopheles ) from Hell and making a pact
with him' He signed a contract in blood to trn his sol o$er to @ephistopheles in retrn for the
feeling of yoth, and at once became yong' 6hen the time came for &asts to die, he retired
to his room and was blown to bits as thogh his laboratory had e*ploded' This story is a protest
of the times Athe !i*teenth CentryB against science, chemistry, and magic'
To the !atanist, it is nnecessary to sell yor sol to the 9e$il or make a pact with !atan' This
threat was de$ised by Christianity to terrori8e people so they wold not stray from the fold'
6ith scolding fingers and trembling $oices, they taght their followers that if they ga$e in to
the temptations of !atan, and li$ed their li$es according to their natral predilictions, they
wold ha$e to pay for their sinfl pleasres by gi$ing their sols to !atan and sffering in
Hell for all eternity' People were led to belie$e that a pre sol was a passport to
e$erlasting life'
Pios prophets ha$e taght man to fear !atan' Bt what of terms like "<od fearing"D 7f
<od is so mercifl, why do people ha$e to fear himD Are we to belie$e there is nowhere we
can trn to escape fearD 7f yo ha$e to fear <od, why not be "!atan fearing" and at least
ha$e the fn that being <od fearing denies yoD 6ithot sch a wholesale fear religionists
wold ha$e had nothing with which to wield power o$er their followers'
The Tetonic <oddess of the 9ead and daghter of Loki was named 8el, a Pagan god of tortre
and pnishment' Another "L" was added when the books of the +ld Testament were
formlated' The prophets who wrote the Bible did not know the word "Hell": they sed the
Hebrew Sheol and the <reek 8ades, which meant the gra$e: also the <reek 'artaros, which
was the abode of fallen angels, the nderworld Ainside the earthB, and Gehenna, which was a
$alley near ?ersalem where @oloch reigned and garbage was dmped and brned' 7t is from
this that the Christian Chrch has e$ol$ed the idea of "fire and brimstone" in Hell'
The Protestant Hell and the Catholic Hell are places of eternal pnishment: howe$er, the
Catholics also belie$e there is a "Prgatory" where all sols go for a time, and a "Limbo"
where nbapti8ed sols go' The Bddhist Hell is di$ided into eight sections, the first se$en of
which can be e*piated' The ecclesiastical description of Hell is that of a horrible
place of fire and torment: in 9ante,s Inferno, and in northern climes, it was thoght to
be an icy cold region, a giant refrigerator'
A;$en with all their threats of eternal damnation and sol roasting, Christian missionaries
ha$e rn across some who were not so >ick to swallow their dri$el' Pleasre and pain, like
beaty, are in the eye of the beholder' !o, when missionaries $entred into Alaska and
warned the ;skimos of the horrors of Hell and the bla8ing lake of fire awaiting
transgressors, they eagerly asked% "How do we get thereD"IB
@ost !atanists do not accept !atan as an anthropomorphic being with clo$en hoo$es, a
barbed tail, and horns' He merely represents a force in natre ) the powers of darkness which
ha$e been named -st that becase no religion has taken these forces out of the darkness' Gor
has science been able to apply technical terminology to this force' 7t is an ntapped resi$oir
that few can make se of becase they lack the ability se a tool withot ha$ing to first break
down and label all the parts which make it rn' 7t is this incessant need to analy8e
which prohibits most people from taking ad$antage of this many faceted key to the
nknown ) which the !atanist chooses to call "!atan"'
!atan, as a god, demi)god, personal sa$ior, or whate$er yo wish to call him, was
in$ented by the formlators of e$ery religion on the face of the earth for only one
prpose ) to preside o$er man,s so)called wicked acti$ities and sitations here on
earth' Conse>ently, anything reslting in physical or mental gratification was defined
as "e$il" ) ths assring a lifetime of nwarrented gilt for e$eryoneI
!o, if "e$il" they ha$e named s, e$il we are ) and so whatI The !atanic Age is pon
sI 6hy not take ad$antage of it and L7V;I
LO)E AND HATE
! ATAG7!@ represents kindness to those who deser$e it instead of lo$e
wasted on ingratesI
Jo cannot lo$e e$eryone: it is ridiclos to think yo can' 7f yo lo$e e$eryone and
e$erything yo lose yor natral powers of selection and wind p being a pretty poor
-dge of character and >ality' 7f anything is sed too freely it loses its tre meaning'
Therefore, the !atanist belie$es yo shold lo$e strongly and completely
those who deser$e yor lo$e, bt ne$er trn the other cheek to yor enemyI
Lo$e is one of the most intense emotions felt by man: another is hate' &orcing
yorself to feel indiscriminate lo$e is $ery nnatral' 7f yo try to lo$e e$eryone yo
only lessen yor feelings for those who deser$e yor lo$e' =epressed hatred can lead
to many physical and emotional ailments' By learning to release yor hatred towards
those who deser$e it, yo cleanse yorself of these malignant emotions and need not
take yor pent)p hatred ot on yor lo$ed ones'
There has ne$er been a great "lo$e" mo$ement in the history of the world that hasn,t wond
p killing contless nmbers of people, we mst assme, to pro$e how mch they lo$ed
themI ;$ery hypocrite who e$er walked the earth has had pockets bldging with lo$eI
;$ery pharisaical religionist claims to lo$e his enemies, e$en thogh when wronged he
consoles himself by thinking "<od will pnish them"' 7nstead of admitting to themsel$es
that they are capable of hating their foes and treating them in the manner they deser$e, they
say% "There, bt for the grace of <od, go 7," and "pray" for them' 6hy shold we hmiliate
and lower orsel$es by drawing sch inaccrate comparisonsD
!atanism has been thoght of as being synonymos with crelty and brtality' This is
so only becase people are afraid to face the trth ) and the trth is that hman beings
are not all benign or all lo$ing' ?st becase the !atanist admits he is capable of both
lo$e and hate, he is considered hatefl' +n the contrary, becase he is able to gi$e $ent
to his hatred throgh ritali8ed e*pression, he is far more capable of lo$e ) the deepest
kind of lo$e' By honestly recogni8ing and admitting to both the hate and the lo$e he
feels, there is no confsing one emotion with the other' 6ithot being able to
e*perience one of these emotions, yo cannot fully e*perience the other'
SATANIC SE6
@FCH contro$ersy has arisen o$er the !atanic $iews on "free lo$e"' 7t is often
assmed that se*al acti$ity is the most important factor of the !atanic religion, and
that willingness to participate in se*)orgies is a prere>isite for becoming a !atanist'
Gothing cold be farther from the trthI 7n fact, opportnists who ha$e no deeper
interest in !atanism than merely the se*al aspects are emphatically discoraged'
!atanism does ad$ocate se*al freedom, bt only in the tre sense of the word' &ree
lo$e, in the !atanic concept, means eactly that ) freedom to either be faithfl to one
person or to indlge yor se*al desires with as many others as yo feel is necessary to
satisfy yor particlar needs'
!atanism does not encorage orgiastic acti$ity or e*tramarital affairs for those to whom
they do not come natrally' &or many, it wold be $ery nnatral and detrimental to be
nfaithfl to their chosen mates' To others, it wold be frstrating to be bond se*ally to
-st one person' ;ach person mst decide for himself what form of se*al acti$ity best
sits his indi$idal needs' !elf)deceitflly forcing yorself to be adlteros or to ha$e
se* partners when not married -st for the sake of pro$ing others Aor worse yet, to
yorselfB that yo are emancipated from se*al gilt is -st as wrong, by !atanic
standards, as lea$ing any se*al need nflfilled becase of ingrained feelings of gilt'
@any of those who are constantly preoccpied with demonstrating their emancipation
from se*al gilt are, in reality, held in even greater se*al bondage than those who
simply accept se*al acti$ity as a natral part of life and don,t make a big to)do o$er their
se*al freedom' &or e*ample, it is an established fact that the nymphomaniac Ae$ery man,s
dream girl and heroine of all lrid no$elsB is not se*ally free, bt is actally frigid and
ro$es from man to man becase she is too inhibited to ever find complete se*al release'
Another misconception is the idea that ability to engage in grop se*al acti$ity is
the indicati$e of se*al freedom' All contemporary free)se* grops ha$e one thing in
common ) discoragement of fetishistic or de$iant acti$ity'
Actally, the most forced e*amples of non)fetishistic se*al acti$ity thinly disgised
as "freedom" ha$e a common format' ;ach of the participants in an orgy remo$es all
clothing, following the e*ample set forth by one, and mechanically fornicate ) also
following the leader,s e*ample' Gone of the performers consider that their
"emancipated" form of se* might be regarded as regimented and infantile by non)
members who fail to e>ate niformity with freedom'
The !atanist reali8es that if he is to be a se*al connoiser Aand trly free from all
se*al giltB he cannot be stifled by the so)called se*al re$oltionists any more than
he can by the prdery of his gilt)ridden society' These free)se* clbs miss the
whole point of se*al freedom' Fnless se*al acti$ity can be e*pressed on an
indi$idal basis Awhich incldes personal fetishesB, there is absoltely no prpose in
belonging to a se*al freedom organi8ation'
!atanism condones any type of se*al acti$ity which properly satisfies yor indi$idal desires
) be it heterose*al, homose*al, bise*al, or e$en ase*al, if yo choose' !atanism also
sanctions any fetish or de$iation which will enhance yor se*)life, so long as it
in$ol$es no one who does not wish to be in$ol$ed'
The pre$alence of de$iant andHor fetishistic beha$ior in or society wold stagger the
imagination of the se*ally naL$e' There are more se*al $ariants than the
nenlightened indi$idal can percei$e% trans$estism, sadism, masochism, rolagnia,
e*hibitionism ) to name only a few of the more predominant' ;$eryone has some form
of fetish, bt becase they are naware of the preponderance of fetishistic acti$ity in
or society, they feel they are depra$ed if they sbmit to their "nnatral" yearnings'
;$en the ase*al has a de$iation ) his aseuality' 7t is far more abnormal to ha$e a lack
of se*al desire Anless illness or old)age, or another valid reason has cased the waneB
than it is to be se*ally promiscos' Howe$er, if a !atanist chooses se*al
sblimination abo$e o$ert se*al e*pression, that is entirely his own affair' 7n many
cases of se*al sblimination Aor ase*alityB, any attempt to emancipate himself
se*ally wold pro$e de$astating to the ase*al'
Ase*als are in$ariably se*ally sblimated by their -obs or hobbies' All the energy
and dri$ing interest which wold normally be de$oted to se*al acti$ity is channelled
into other pastimes or into their chosen occpations' 7f a person fa$ors other interests
o$er se*al acti$ity, it is his right, and no one is -stified in condemning him for it'
Howe$er, the person shold at least recogni8e the fact that this is a se*al sblimation'
Becase of lack of opportnity for e*pression, many secret se*al desires ne$er progress
beyond the fantasy stage' Lack of release often leads to complsion and, therefore, a great
nmber of people de$ise ndetectable methods of gi$ing $ent to their rges' ?st becase
most fetishistic acti$ity is not otwardly apparent, the se*ally nsophisticated shold not
delde himself into thinking it does not e*ist' To cite e*amples of the ingenios techni>es
sed% The male trans$estite will indlge in his fetish by wearing feminine ndergarments
while going abot his daily acti$ities: or the masochistic woman might wear a rbber girdle
se$eral si8es too small, so she may deri$e se*al pleasre from her fetishistic discomfort
throghot the day, with no one the wiser' These illstrations are far tamer and more
pre$alent e*amples than others which cold ha$e been gi$en'
!atanism encorages any form of se*al e*pression yo may desire, so long as it hurts no one
else' This statement mst be >alified, to a$oid misinterpretation' By not hrting another, this
does not inclde the nintentional hrt felt by those who might not agree with yor $iews on se*,
becase of their an*ieties regarding se*al morality' Gatrally, yo shold a$oid offending
others who mean a great deal to yo, sch as prdish friends and relati$es'
Howe$er, if yo earnestly endea$or to escape hrting them, and despite yor efforts
they accidentally find ot, yo cannot be held responsible, and therefore shold feel no
gilt as a reslt of either yor se*al con$ictions, or their being hrt becase of those
con$ictions' 7f yo are in constant fear of offending the prdish by yor attitde
towards se*, then there is no sense in trying to emancipate yorself from se*al gilt'
Howe$er, no prpose is ser$ed by flanting yor permissi$eness'
The other e*ception to the rle regards dealings with masochists' A masochist deri$es
pleasre from "eing hrt: so denying the masochist his pleasre)throgh)pain hrts him -st
as mch as actal physical pain hrts the non)masochist' The story of the trly crel sadist
illstrates this point% The masochist says to the sadist, "beat me'" To which the merciless
sadist replies, "G+I" 7f a person wants to be hrt and en-oys sffering, then there is no reason
not to indlge him in his wont'
The term "sadist" in poplar sage describes one who obtains pleasre from indiscriminate
brtality' Actally, thogh, a true sadist is selecti$e' He careflly chooses from the $ast reser$e
of appropriate $ictims, and takes great delight in gi$ing those who thri$e on misery the
flfillment of their desires' The "well)ad-sted" sadist is epicrean in selecting those on whom
his energies will be well)spentI 7f a person is healthy enogh to admit he is a masochist and
en-oys being ensla$ed and whipped, the real sadist is glad to obligeI
Aside from the foregoing e*ceptions, the !atanist wold not intentionally hrt others
by $iolating their se*al rights' 7f yo attempt to impose yor se*al desires pon
others who do not welcome yor ad$ances, yo are infringing pon their se*al
freedom' Therefore, !atanism does not ad$ocate rape, child molesting, se*al
defilement of animals, or any other form of se*al acti$ity which entails the
participation of those who are nwilling or whose innocence or naL$etM wold allow
them to be intimidated or misgided into doing something against their wishes'
7f all parties in$ol$ed are matre adlts who willingly take fll responsibility for their
actions and $olntarily engage in a gi$en form of se*al e*pression ) even if it is generally
considered ta"oo ) then there is no reason for them to repress their se*al inclinations'
7f yo are aware of all the implications, ad$antages, and disad$antages, and are
certain yor actions will hrt no one who does not wish or deser$e to be hrt, yo
ha$e no case to sppress yor se*al preferences'
?st as no two people are e*actly the same in their choice of diet or ha$e the same capacity
for the consmption of food, se*al tastes and appetites $ary from person to person' Go
person or society has the right to set limitations on the se*al standards or the fre>ency of
se*al acti$ity of another' Proper se*al condct can only be -dged within the conte*t of
each indi$idal sitation' Therefore, what one person considers se*ally correct and moral
may be frstrating to another' The re$erse is also tre: one person may ha$e great se*al
prowess, bt it is n-st for him to belittle another whose se*al capacity may not e>al his
own, and inconsiderate for him to impose himself pon the other person, i'e', the man who
has a $oracios se*al appetite, bt whose wife,s se*al needs do not match his own' 7t is
nfair for him to e*pect her to enthsiastically respond to his o$ertres: bt she mst display
the same degree of thoghtflness' 7n the instances when she does not feel great passion, she
shold either passi$ely, bt pleasantly, accept him se*ally, or raise no complaint if he
chooses to find his needed release elsewhere ) inclding ato)erotic practices'
The ideal relationship is one in which the people are deeply in lo$e with one another
and are se*ally compatible' Howe$er, perfect relationships are relati$ely ncommon'
7t is important to point ot here that spirital lo$e and se*al lo$e can, bt do not
necessarily, go hand in hand' 7f there is a certain amont of se*al compatibility, often
it is limited: and some, bt not all, of the se*al desires will be flfilled'
There is no greater se*al pleasre than that deri$ed from association with someone yo
deeply lo$e, if yo are se*ally well)sited' 7f yo are not sited to one another se*ally,
thogh, it mst be stressed that lack of se*al compatibility does not indicate lack of spirital
lo$e' +ne can, and often does, e*ist withot the other' As a matter of fact, often one member of
a cople will resort to otside se*al acti$ity "ecause he deeply lo$es his mate, and wishes to
a$oid hrting or imposing pon his lo$ed one' 9eep spirital lo$e is enriched by se*al
lo$e, and it is certainly a necessary ingredient for any satisfactory relationship: bt
becase of differing se*al predilictions, otside se*al acti$ity or mastrbation
sometimes pro$ides a needed spplement'
@astrbation, considered a se*al taboo by many people, creates a gilt problem not
easily dealt with' @ch emphasis mst be placed on this sb-ect, as it constittes an
e*tremely important ingredient of many a sccessfl magical working'
;$er since the ?daeo)Christian Bible described the sin of +nan A<en' .4%3)"5B, man
has considered the seriosness and conse>ences of the "solitary $ice"' ;$en thogh
modern se*ologists ha$e e*plained the sin of +nan as simply coitus interruptus, the
damage has been done throgh centries of theological misinterpretation'
Aside from actal se* crimes, mastrbation is one of the most frowned pon se*al acts'
9ring the last centry, innmerable te*ts were written describing the horrific
conse>ences of mastrbation' Practically all physical or mental illnesses were attribted
to the e$ils of mastrbation' Pallor of the comple*ion, shortness of breath, frti$e
e*pression, snken chest, ner$osness, pimples and loss of appetite are only a few of the
many characteristics spposedly reslting from mastrbation: total physical and mental
collapse was assred if one did not heed the warnings in those handbooks for yong men'
The lrid descriptions in sch te*ts wold be almost hmoros, were it not for the
nhappy fact that e$en thogh contemporary se*ologists, doctors, writers, etc' ha$e
done mch to remo$e the stigma of mastrbation, the deep)seated gilts indced by the
nonsense in those se*al primers ha$e been only partially erased' A large percentage of
people, especially those o$er forty, cannot emotionally accept the fact that
mastrbation is natral and healthy, e$en if they now accept it intellectally: and they,
in trn, relate their repgnance, often sbconsciosly, to their children'
7t was thoght that one wold go insane if, despite nmeros admonitions, his ato)erotic
practices persisted' This preposteros myth grew from reports of wide)spread mastrbation
by the inmates of mental instittions' 7t was assmed that since almost all incrably insane
people mastrbated, it was their mastrbation that had dri$en them mad' Go one e$er
stopped to consider the lack of se*al partners of the opposite se* and the freedom from
inhibition, which is a characteristic of e*treme insanity, were the real reasons for the
mastrbatory practices of the insane'
@any people wold rather ha$e their mates seek otside se*al acti$ity than perform
ato)erotic acts becase of their own gilt feelings, the mate,s repgnance towards
ha$ing them engage in mastrbation, or the fear of their mate,s repgnance ) althogh in
a srprising nmber of cases, a $icarios thrill is obtained from the knowledge that the
mate is ha$ing se*al e*periences with otsiders ) althogh this is seldom admitted'
7f stimlation is pro$ided by en$isioning one,s mate se*ally engaged with others, this
shold be broght ot into the open where both parties may gain from sch acti$ities'
Howe$er, if the prohibition of mastrbation is only de to gilt feelings on the part of
one or both parties, they shold make e$ery attempt to erase those gilts ) or tili8e
them' @any relationships might be sa$ed from destrction if the people in$ol$ed did
not feel gilt abot performing the natural act of mastrbation'
@astrbation is regarded as e$il becase it prodces pleasre deri$ed from intentionally
fondling a "forbidden" area of the body by one,s own hand' The gilt feelings
accompanying most se*al acts can be assaged by the religiosly)acceptable
contention that yor sensal delights are necessary to prodce off)spring ) e$en
thogh yo catiosly watch the calendar for the "safe" days' Jo cannot, howe$er,
placate yorself with this rationale while engaging in mastrbatory practices'
Go matter what yo,$e been told abot the "immaclate conception" ) e$en if blind
faith allows yo to swallow this absrdity ) yo know fll well if you are to prodce a
child, there mst be se*al contact with a person of the opposite se*I 7f yo feel gilty
for committing the "original sin," yo certainly will feel e$en deeper gilt for
performing a se* act only for self)gratification, with no intention of creating children'
The !atanist flly reali8es why religionists declare mastrbation to be sinfl' Like all
other natral acts people will do it, no matter how se$erely reprimanded' Casing
gilt is an important facet of their malicios scheme to obligate people to atone for
"sins" by paying the mortgages on temples of abstinenceI
;$en if a person is no longer strggling nder the brden of religiosly)indced gilt Aor
thinks he isn,tB, modern man still feels shame if he yields to his mastrbatory desires' A man
may feel robbed of his masclinity if he satisfies himself ato)erotically rather than engaging
in the competiti$e game of woman chasing' A woman may satisfy herself se*ally bt yearns
for the ego)gratification that comes from the sport of sedction' Geither the >asi Casano$a
nor bogs $amp feels ade>ate when "redced" to mastrbation for se*al gratification: both
wold prefer e$en an inade>ate partner' !atanically speaking, thogh, it is far better to
engage in a perfect fantasy than to cooperate in an nrewarding e*perience with another
person' 6ith mastrbation, yo are in complete control of the sitation'
To illstrate the ndebatable fact that mastrbation is an entirely normal and healthy practice% it
is performed by all members of the animal kingdom' Hman children will also follow their
insticti$e mastrbatory desires, unless they ha$e been scolded for it by their indignant parents,
who were ndobtably berated for it by their parents, and so on down the retrocedent line'
7t is nfortnate, bt tre, that the se*al gilts of parents will immtably be passed on to
their children' 7n order to sa$e or children from the ill)fated se*al destiny of or parents,
grandparents, and possibly orsel$es, the per$erted moral code of the past mst be
e*posed for what it is% a pragmatically organi8ed set of rles which, if rigidly obeyed,
wold destroy sI Fnless we emancipate orsel$es from the ridiclos se*al standards of
or present society, inclding the so)called se*al re$oltion, the neroses cased by those
stifling reglations will persist' Adherence to the sensible and hmanistic new morality of
!atanism can ) and will ) e$ol$e society in which or children can grow p healthy and
withot the de$astating moral encmbrances of or e*isting sick society'
NOT ALL )AMPIRES
SUC# BLOOD:
! ATAG7!@ represents responsibility to the responsible, instead of concern for
psychic $ampires'
@any people who walk the earth practice the fine art of making others feel responsible
and e$en indebted to them, withot case' !atanism obser$es these leeches in their tre
light' Psychic $ampires are indi$idals who drain others of their $ital energy' This type
of person can be fond in all a$enes of society' They fill no sefl prpose in or li$es,
and are neither lo$e ob-ects nor true friends' Jet we feel responsible to the
psychic $ampire withot knowing why'
7f yo think yo may be the $ictim of sch a person, there are a few simple rles which will
help yo form a decision' 7s there a person yo often call or $isit, e$en thogh yo really don,t
want to, becase yo know yo will feel gilty if yo don,tD +r, do yo find yorself
constantly doing fa$ors for one who doesn,t come forward and ask, bt hintsD +ften the
psychic $ampire will se re$erse psychology, saying% "+h, 7 coldn,t ask yo to do that" ) and
yo, in trn, insist pon doing it' The psychic $ampire never demands anything of yo' That
wold be far too presmptos' They simply let their wishes be known in sbtle ways which
will pre$ent them from being considered pests' They "woldn,t think of imposing" and are
always content and willingly accept their lot, withot the slightest complaint ) otwardlyI
Their sins are not of commission, bt of omission' 7t,s what they don!t say, not what
they do say, that makes yo feel yo mst accont to them' They are mch too crafty
to make o$ert demands pon yo, becase they know yo wold resent it, and wold
ha$e a tangible and legitimate reason for denying them'
A large percentage of these people ha$e special "attribtes" which make their dependence
pon yo more feasible and mch more effecti$e' @any psychic $ampires are in$alids Aor
pretend to beB or are "mentally or emotionally distrbed'" +thers might feign ignorance or
incompetence so yo will, ot of pity ) or more often, e*asperation ) do things for them'
The traditional way to banish a demon or elemental is to recogni8e it for what it is,
and e*orcise it' =ecognition of these modern)day demons and their methods is the
only antidote for their de$astating hold o$er yo'
@ost people accept these passi$ely $icios indi$idals at face $ale only becase their
insidios mane$ers ha$e ne$er been pointed ot to them' They merely accept these
"poor sols" as being less fortnate than themsel$es, and feel they mst help them
howe$er they can' 7t is this misdirected sense of responsibility Aor nfonded sense of
giltB which norishes well the "altrisms" pon which these parasites feastI
The psychic $ampire is allowed to e*ist becase he cle$erly chooses conscientios,
responsible people for his $ictims ) people with great dedication to their "moral obligations'"
7n some cases we are $ampiri8ed by grops of people, as well as indi$idals' ;$ery fnd
raising organi8ation, be it a charitable fondation, commnity concil, religios or fraternal
association, etc', careflly selects a person who is adept at making others feel gilty for its
chairman or coordinator' 7t is the -ob of this chairman to intimidate s into opening
first or hearts, and then or wallets, to the recipient of their "good will" ) ne$er
mentioning that, in many cases, their time is not nselfishly donated, bt that they are
drawing a fat salary for their "noble deeds'" They are masters at playing pon the
sympathy and consideration of responsible people' How often we see little children
who ha$e been sent forth by these self)righteos &agins to painlessly e*tract
donations from the kindly' 6ho can resist the innocent charm of a childD
There are, of corse, people who are not happy nless they are gi$ing, bt many of s
do not fit into this category' Fnfortnately, we are often pt pon to do things we do
not geninely feel shold be re>ired of s' A conscientios person finds it $ery
difficlt to decide between $olntary and imposed charity' He wants to do what is right
and -st, and finds it perple*ing trying to decide e*actly who he shold help and what
degree of aid shold rightfully be e*pected of him'
;ach person mst decide for himself what his obligations are to his respecti$e friends,
family, and commnity' Before donating his time and money to those otside his
immediate family and close circle of friends, he mst decide what he can afford, withot
depri$ing those closest to him' 6hen taking these things into consideration he mst be
certain to inclde himself among those who mean most to him' He mst careflly e$alate
the $alidity of the re>est and the personality or moti$es of the person asking it of him'
7t is e*tremely difficlt for a person to learn to say "no" when all his life he has
said "yes'" Bt nless he wants to be constantly taken ad$antage of, he must learn
to say "no" when circmstances -stify doing so' 7f yo allow them, psychic
$ampires will gradally infiltrate yor e$eryday life ntil yo ha$e no pri$acy left )
and yor constant feeling of concern for them will deplete yo of all ambition'
A psychic $ampire will always select a person who is relati$ely content and satisfied with his
life ) a person who is happily married, pleased with his -ob, and generally well)ad-sted to the
world arond him ) to feed pon' The $ery fact that the psychic $ampire chooses to $ictimi8e a
happy person shows that he is lacking all the things his $ictim has: he will do e$erything he
can to stir p troble and disharmony between his $ictim and those people he holds dear'
Therefore, be wary of anyone who seems to ha$e no real friends and no appearant
interest in life Ae*cept yoB' He will sally tell yo he is $ery selecti$e in his choice
of friends, or doesn,t make friends easily becase of the high standards he sets for his
companions' ATo ac>ire and keep friends, one mst be willing to gi$e of himself )
something of which the psychic $ampire is incapable'B Bt he will hasten to add that
you flfill e$ery re>irement and are trly an otstanding e*ception among men ) you
are one of the $ery few worthy of his friendship'
Lest yo confse desperate lo$e Awhich is a $ery selfish thingB with psychic $ampirism, the
$ast difference between the two mst be clarified' The only way to determine if yo are being
$ampiri8ed is to weigh what yo gi$e the person compared to what they gi$e yo in retrn'
Jo may, at times, become annoyed with the obligations pt pon yo by a lo$ed one, a close
friend, or e$en an employer' Bt before yo label them psychic $ampires, yo mst ask
yorself, "6hat am 7 getting in retrnD" 7f yor spose or lo$er insists that yo call them
fre>ently, bt yo also re>ire them to accont to yo for their time spent away from yo, yo
mst reali8e this is a gi$e and take sitation' +r, if a friend is in the habit of calling pon
yo for help at inopportne moments, bt yo similarly depend pon them to gi$e yor
immediate needs priority, yo mst regard it as a fair e*change' 7f yor employer asks
yo to do a little more than is normally e*pected of yo in yor particlar position, bt
will o$erlook occasional tardiness or will gi$e yo time off when yo need it, yo
certainly ha$e no case for complaint and need not feel he is taking ad$antage of yo'
Jo are, howe$er, being $ampiri8ed if yo are incessantly called pon or e*pected
to do fa$ors for someone who, when yo need a fa$or, always happens to ha$e
other "pressing obligations'"
@any psychic $ampires will gi$e yo material things for the e*press prpose of making yo
feel yo owe them something in retrn, thereby binding yo to them' The difference between
yor gi$ing, and theirs, is that yor retrn payment mst come in a non)material form' They
want yo to feel obligated to them, and wold be $ery disappointed and e$en resentfl if yo
attempted to repay them with materal ob-ects' 7n essence, yo ha$e "sold yor sol" to them,
and they,ll constantly remind yo of yor dty to them, by not reminding yo'
Being prely !atanic, the only way to deal with a psychic $ampire is to "play dmb"
and act as thogh they are genuinely altristic and really e*pect nothing in retrn'
Teach them a lesson by graciously taking what they gi$e yo, thanking them lodly
enogh for all to hear, and walking awayI 7n this way yo come ot the $ictor' 6hat
can they sayD And when yo are ine$itably e*pected to repay their "generosity," Athis
is the hard partIB yo say "G+" ) bt again, graciously$ 6hen they feel yo falling
from their cltches two things will happen' &irst, they will act "crshed," hoping
yor old feeling of dty and sympathy will retrn, and when Aand ifB it doesn,t, they
will show their true colors and will become angry and $indicti$e'
+nce yo ha$e mo$ed them to this point, J+F can play the role of the in-red party'
After all, yo,$e done nothing wrong ) yo -st happened to ha$e had "pressing
obligations" when they needed yo, and since nothing was e*pected in retrn for their
gifts, there shold be no hard feelings'
<enerally, the psychic $ampire will reali8e his methods ha$e been disco$ered and
will not press the isse' He will not contine to waste his time with yo, bt will
mo$e on to his ne*t nsspecting $ictim'
There are times, howe$er, when the psychic $ampire will not release his hold so easily, and
will do e$erything possible to torment yo' They ha$e plenty of time for this becase, when
once re-ected, they wil neglect all else Awhat little else they ha$e, that isB to de$ote their e$ery
waking moment to planning the re$enge to which they feel they are entitled' &or this reason, it
is best to a$oid a relationship with this kind of person in the first place' Their "adlation" and
dependence pon yo may, at first, be $ery flattering, and their material gifts $ery attracti$e,
bt yo will e$entally find yorself paying for them many times o$er'
9on,t waste yor time with people who will ltimately destroy yo, bt concentrate instead on
those who will appreciate yor responsibility to them, and, likewise, feel responsible to yo'
And if you are a psychic $ampire ) take heedI Beware of the !atanist ) he is ready and
willing to gleeflly dri$e the pro$erbial stake throgh yor heartI
INDULGENCE . . . NOT COMPULSION
TH; H7<H;!T PLAT;AF +& HF@AG 9;V;L+P@;GT
7! TH; A6A=;G;!! +& TH; &L;!HI
!ATAG7!@ encorages its followers to indlge in their natral desires' +nly by doing so
can yo be a completely satisfied person with no frstrations which can be
harmfl to yorself and others arond yo' Therefore, the most simplified
description of the !atanic belief is%
7G9FL<;GC; 7G!T;A9 +& AB!T7G;GC;
People often mistake complsion for indlgence, bt there is a world of difference
between the two' A complsion is ne$er created by indlging, bt by not being able to
indlge' By making something taboo, it only ser$es to intensify the desire' ;$eryone likes to
do the things they ha$e been told not to' "&orbidden frits are sweetest'"
6ebster,s ;ncyclopedic 9ictionary defines indulgence thsly% "To gi$e oneself p to:
not to restrain or oppose: to gi$e free corse to: to gratify by compliance: to yeild to'"
The dictionary definition of compulsion is% "The act of compelling or dri$ing by a
force, physical or moral: constraint of the will: Acomplsory, obligatoryB'" 7n other
words, indlgence implies choice, whereas complsion indicates the lack of choice'
6hen a person has no proper release for his desires they rapidly bild p and become
complsions' 7f e$eryone had a particlar time and place for the prpose of
periodically indlging in their personal desires, withot fear of embarrassment or
reproach, they wold be sfficiently released to lead nfrstrated li$es in the e$eryday
world' They wold be free to plnge headlong into whate$er ndertaking they might
choose instead of going abot their dties half)heartedly, their creati$e rges
frstrated by denying their natral desires' This wold apply in the ma-ority of cases,
bt there will always be those who work better nder pressre'
<enerally, those who need to endre a certain amont of hardship to prodce to their
fll capabilities are in basically artistic $ocations' A@ore will be said later abot
flfillment throgh self)denial'B This does not mean to imply that all artists fit into
this category' +n the contrary, many artists are nable to prodce nless their basic
animal needs ha$e been satisfied'
&or the most part, it is not the artist or indi$idalist, bt the a$erage middle)class working
man or woman who is lacking the proper release for their desires' 7t is ironic that the
responsible, respectable person ) the one who pays society,s bills ) shold be the one
gi$en the least in retrn' 7t is he who mst be e$er conscios of his "moral obligations",
and who is condemned for normally indlging in his natural desires'
The !atanic religion considers this a gross in-stice' He who pholds his
responsibilities shold be most entitled to the pleasres of his choice, withot
censre from the society he ser$es'
&inally a religion A!atanismB has been formed which commends and rewards those who
spport the society in which they li$e, instead of denoncing them for their hman needs'
&rom e$ery set of principles Abe it religios, political, or philosophicalB, some good can
be e*tracted' Amidst the madness of the Hitlerian concept, one point stands ot as a
shining e*ample of this ) "strength throgh -oyI"' Hitler was no fool when he offered
the <erman people happiness, on a personal level, to insre their loyalty to him, and
peak efficiency from them'
7t has been clearly established that the ma-ority of all illnesses are of a psychosomatic natre,
and that psychosomatic illnesses are a direct reslt of frstration' 7t has been said that "the
good die yong"' The good, by Christian standards, do die yong' 7t is the frstration of or
natral instincts which leads to the deterioration of or minds and bodies'
7t has become $ery fashionable to concentrate on the betterment of the mind and spirit, and to
consider gi$ing pleasre to one,s body Athe $ery shell withot which the mind and spirit cold
not e*istB to be coarse, crde, nrefined' A! +& LAT;, @+!T P;+PL; 6H+ 9;;@ TH;@!;LV;! ;@AGC7PAT;9
HAV; L;&T G+=@ALCJ +GLJ T+ "T=AG!C;G9" 7GT+ 797+CJI By way of bending their behinds arond to
meet their na$els, sbsisting on wild and e*otic diets like brown rice and tea, they
feel they will ari$e at a great state of spirital de$elopment'
"HogwashI" says the !atanist' He wold rather eat a good hearty meal, e*ercise his
imagination, and transcend by means of physical and emotional flfillment' 7t seems,
to the !atanist, that after being harnessed with nreasonable religios demands for so
many centries, one wold welcome the chance to be hman for onceI
7f anyone thinks that by denying his natral desires he can a$oid mediocrity, he shold
e*amine the ;astern mystical beliefs which ha$e been in great intellectal fa$or in recent
years' Christianity is "old)hat", so those who wish to escape its fetters ha$e trned to so)called
enlightened religions, sch as Bddhism' Althogh Christianity is certainly deser$ing of the
criticism it has recei$ed, perhaps it has been taking more than its share of the blame' The
followers of the mystical beliefs are e$ery bit as gilty of the little hmanisms as the
"misgided" Christians' Both religions are based on trite philosophies, bt the mystical
religionists profess to be enlightened and emancipated from the gilt)ridden dogma which is
typified by Christianity' Howe$er, the ;astern mystic is e$en more preoccpied than the
Christian with a$oiding animalistic actions that remind him he is not a "saint", bt merely a
man ) only another form of animal, sometimes better, more often worse, than those who
walk on all fors: and who, becase of his "di$ine spirital and intellectal
de$elopment", has become the most $icios animal of allI
The !atanist asks, "6hat is wrong with being hman, and ha$ing hman limitations as well as
assetsD" By denying his desires the mystic has come no closer to o$ercoming complsion than
his kindred sol, the Christian' The ;astern mystical beliefs ha$e taght people to contemplate
their na$els, stand on their heads, stare at blank walls, a$oid the se of labels in life, and
discipline themsel$es against any desire for materialistic pleasre' Ge$ertheless, 7 am sre yo
ha$e seen -st as many so)called desciplined yogis with the inablility to control a
smoking habit as anyone else: or -st as many spposedly emancipated Bddhists become
-st as e*cited as a "less aware" person when they are confronted with a member of the
opposite ) or in some cases, the same ) se*' Jet when asked to e*plain the reason for their
hypocrisy, these people retreat into the ambigosness which characteri8es their faith ) no
one can pin them down if there are no straight answers that can be gi$enI
The simple fact of the matter is that the $ery thing which has led this type of person to a faith
which preaches abstinence, is indulgence' Their complsi$e masochism is the reason for
choosing a religion which not only ad$ocates self)denial, bt praises them for it: and
gi$es them a sacrosanct a$ene of e*pression for their masochistic needs' The more
abse they can stand, the holier they become'
@asochism, to most people, represents a re-ection of indlgence' !atanism points ot many
meanings behind the meanings, and considers masochism to be an indulgence if any attempt to
sway or change the person from his masochistic traits is met with resentment andHor failre'
The !atanist does not condemn these people for gi$ing $ent to their masochistic desires, bt he
does feel the tmost contempt towards those who cannot be honest enogh Aat least with
themsel$esB to face and accept their masochism as a natral part of their personality make)p'
Ha$ing to se religion as an e*cse for their masochism is bad enogh, bt these people
actally ha$e the effrontery to feel superior to those who are not bond)p in self)deceitfl
e*pression of their fetishesI These people wold be the first to condemn a man who fond his
weekly release with a person who wold beat him sondly, thereby releasing himself from the
$ery thing which cold, if nreleased, make him ) as they are ) a complsi$e chrch)goer or
religios fanatic' By finding ade>ate release for his masochistic desires, he no longer needs to
debase and deny himself in his e$ery waking moment, as do these complsi$e masochists'
!atanists are encoraged to indlge in the se$en deadly sins, as they need hrt no one:
they were only in$ented by the Christian Chrch to insre gilt on the part of its
followers' The Christian Chrch knows that it is impossible for anyone to a$oid
committing these sins, as they are all things which we, being hman, most natrally
do' After ine$itably committing these sins financial offerings to the chrch in order to
"pay off" <od are employed as a sop to the parishioner,s conscienceI
!atan has ne$er needed a book of rles, becase $ital natral forces ha$e kept man "sinfl"
and intent on preser$ing himself and his feelings' Ge$ertheless, demorali8ing attempts ha$e
been made on his body and being for his "sol,s" sake, which only illstrate how
misconcei$ed and missed the labels of "indlgence" $erss "complsion" ha$e become'
!e*al acti$ity certainly is condoned and encoraged by !atanism, bt ob$iosly the
fact that it is the only religion which honestly takes this stand, is the reason it has been
traditionally gi$en so mch literary space'
Gatrally, if most people belong to the religions which repress them se*ally,
anything written on this pro$ocati$e sb-ect is going to make for titillating reading'
7f all attempts to sell something Abe it a prodct or an ideaB ha$e failed ) se* will
always sell it' The reason for this is that e$en thogh people now consciously accept
se* as a normal and necessary fnction, their su"conscious is still bond by the taboo
which religion has placed pon it' !o, again, what is denied is more intensely desired'
7t is this bgaboo regarding se* which cases the literatre de$oted to the !atanic
$iews on the sb-ect to o$ershadow all else written abot !atanism'
The true !atanist is not mastered by se* any more than he is mastered by any of his other
desires' As with all other pleasrable things, the !atanist is master of, rather than mastered "y
se*' He is not the per$erted fiend who is -st waiting for the opportnity to deflower e$ery
yong $irgin, nor is he the sklking degenerate who frti$ely hangs arond in the "dirty"
bookstores, sla$ering o$er the "nasty" pictres' 7f pornography fills his needs for the moment,
he nashamedly bys some "choice items" and giltlessly perses them at his leisre'
"6e ha$e to accept the fact that man has become disgrntled at being constantly
repressed, bt we mst do e$erything we can to at least temper the sinfl desires of man,
lest they rn rampant in this new age," say the religionists of the right)hand path to the
>estioning !atanist' "6hy contine to think of these desires as shamefl and something
to be repressed, if yo now admit they are natralD" retrns the !atanist' Cold it be that
the white)light religionists are a bit "sor)grapes" abot the fact that they didn,t think of a
religion, before the !atanists, which wold be en-oyable to follow: and if the trth were
known, wold they too not like to ha$e a bit more pleasre ot of life, bt for fear of
losing face, cannot admit itD Cold it also be that they are afraid people will, after hearing
abot !atanism, tell themsel$es "This is for me ) why shold 7 contine with a religion
which condemns me for e$erything 7 do, e$en thogh there is nothing actally wrong with
itD" The !atanist thinks this is more than likely tre'
There is certainly mch e$idence that past religions are, e$ery day, lifting more and more
of their ridiclos restrictions' ;$en so, when an entire religion is based on abstinence
instead of indlgence Aas it shold beB there is little left when it has been re$ised to meet
the crrent needs of man' !o, why waste time "bying oats for a dead horse"D
The watchword of !atanism is 7G9FL<;GC; instead of "abstinence" ' ' ' BFT ) it
is not NcomplsionN'
ON THE CHOICE
OF
A HUMAN SACRIFICE
TH; spposed prpose in performing the rital of sacrifice is to throw the energy
pro$ided by the blood of the freshly slaghtered $ictim into the atmosphere of
the magical working, thereby intensifying the magician,s chances of sccess'
The "white" magician assmes that since blood represents the life force, there is no
better way to appease the gods or demons than to present them with sitable >antities
of it' Combine this rationale with the fact that a dying creatre is e*pending an
o$erabndance of adrenal and other biochemical energies, and yo ha$e what appears
to be an nbeatable combination'
The "white" magician, wary of the conse>ences in$ol$ed in the killing of a
hman being, natrally tili8es birds, or other "lower" creatres in his
ceremonies' 7t seems these sanctimonios wretches feel no gilt in the taking of a
non)hman life, as opposed to a hman,s'
The fact of the matter is that if the "magician" is worthy of his name, he will be
ninhibited enogh to release the necessary force from his own "ody, instead of from
an nwilling and ndeser$ing $ictimI
Contrary to all established magical theory, the release of this force is G+T effected in the actal
spilling of blood, "ut in the death throes of the living creature$ This discharge of bioelectrical
energy is the $ery same phenominon which occrs dring any profond heightening of the
emotions, sch as% se*al orgasm, blind anger, mortal terror, consming grief, etc' +f these
emotions, the easiest entered into of one,s own $iolation are se*al orgasm and anger, with grief
rnning a close third' =emembering that the two most readily a$ailable of these three Ase*al
orgasm and angerB ha$e been brned into man,s nconscios as "sinfl" by religionists,
it is small wonder they are shnned by the "white" magician, who plods along
carrying the greatest of all millstones of giltI
The inhibiti$e and asinine absrdity in the need to kill an innocent li$ing creatre at the high)
point of a rital, as practiced by erstwhile "wi8ards", is ob$iosly their "lesser of the e$ils"
when a discharge of energy is called for' These poor conscience)stricken fools, who ha$e been
calling themsel$es witches and warlocks, wold sooner chop the head off a goat or chicken in
an attempt to harness its death agony, than ha$e the "blasphemos" bra$ery to mastrbate in
fll $iew of the ?eho$ah whom they claim to denyI The only way these mystical cowards can
ritalistically release themsel$es is throgh the agony of another,s death Aactally their own,
by pro*yB rather than the indlgent force which produces lifeI The treaders of the path of
white light are trly the cold and the deadI Go wonder these tittering pstles of "mystical
wisdom" mst stand within protecti$e circles to bind the "e$il" forces in order to
keep themsel$es "safe" from attack ) +G; <++9 +=<A!@ 6+FL9 P=+BABLJ E7LL TH;@I
The se of a hman sacrifice in a !atanic rital does not imply that the sacrifice is
slaghtered "to appease the gods"' Sym"olically, the $ictim is destroyed throgh the
working of a he* or crse, which in trn leads to the physical, mental or emotional
destrction of the "sacrifice" in ways and means not attribtable to the magician'
The only time a !atanist wold perform a hman sacrifice wold be if it were to ser$e
a two)fold prpose: that being to release the magician,s wrath in the throwing of a
crse, and more important, to dispose of a totally obno*ios and deser$ing indi$idal'
Fnder G+ circmstances wold a !atanist sacrifice any animal or babyI &or centries,
propagandists of the right)hand path ha$e been prattling o$er the spposed sacrifices
of small children and $olptos maidens at the hands of diabolists' 7t wold be
thoght that anyone reading or hearing of these heinos acconts wold immediately
>estion their athenticity, taking into consideration the biased sorces of the stories'
+n the contrary, as with all "holy" lies which are accepted withot reser$ation, this
assmed mods operandi of the !atanists persists to this dayI
There are sond and logical reasons why the !atanists cold not perform sch sacrifices'
@an, the animal, is the godhead to the !atanist' The prest form of carnal e*istence
reposes in the bodies of animals and hman children who ha$e not grown old enogh to
deny themsel$es their natral desires' They can percei$e things that the a$erage adlt
hman can ne$er hope to' Therefore, the !atanist holds these beings in a sacred regard,
knowing he can learn mch from these natral magicians of the world'
The !atanist is aware of the ni$ersal cstom of the treader of the path of Agarthi: the
killing of the god' 7nasmch as gods are always created in man,s own image ) and the
a$erage man hates what he sees in himself ) the ine$itable mst occr% the sacrifice of
the god who represents himself' The !atanist does not hate himself, nor the gods he
might choose, and has no desire to destroy himself or anything for which he standsI 7t
is for this reason he cold ne$er willflly harm an animal or child'
The >estion arises, "6ho, then, wold be considered a fit and proper hman sacrifice,
and how is one >alified to pass -dgment on sch a personD" The answer is brtally
simple' Anyone who has n-stly wronged yo ) one who has "gone ot of his way" to
hrt yo ) to deliberately case troble and hardship for yo or those dear to yo' 7n
short, a person asking to be crsed by their $ery actions'
6hen a person, by his reprehensible beha$ior, practically cries ot to be destroyed, it is
trly yor moral obligation to indlge them their wish' The person who takes e$ery
opportnity to "pick on" others is often mistakenly called "sadistic"' 7n reality, this person
is a misdirected masochist who is working towards his own destrction' The reason a
person $iciosly strikes ot against yo is becase they are afraid of yo or what yo
represent, or are resentfl of yor happiness' They are weak, insecre, and on e*tremely
shaky grond when yo throw yor crse, and they make ideal hman sacrifices'
7t is sometimes easy to o$erlook the actal wrongdoing of the $ictim of yor crse,
when one considers how "nhappy" a person he really is' 7t is not so easy, thogh, to
retrace the damaging footsteps of yor antagonist and make right those practical
sitations he or she has made wrong'
The "ideal sacrifice" may be emotionally insecre, bt nonetheless can, in the machinations
of his insecrity, case se$ere damage to your tran>ility or sond reptation' "@ental
illness", "ner$os breakdown", "malad-stment", "an*iety neroses", "broken homes",
"sibling ri$alry", etc', etc', ad infinitm ha$e too long been con$enient e*cses for $icios
and irresponsible actions' Anyone who says "we mst try to nderstand" those who make life
miserable for those ndeser$ing of misery is aiding and abetting a social cancerI The
apologists for these rabid hmans deser$e any clobberings they get at the hands
of their chargesI
@ad dogs are destroyed, and they need help far more than the hman who con$eniently
made froths at the moth when irrational beha$ior is in orderI 7t is easy to say, "!o
whatI ) these people are insecre, so they can,t hrt me'" Bt the fact remains ) given
the opportunity they would destroy you$
Therefore, yo ha$e e$ery right to AsymbolicallyB destroy them, and if yor crse pro$okes
their actal annihilation, re-oice that yo ha$e been instrmental in ridding the world of a
pestI 7f yor sccess or happiness distrbs a person ) yo owe him nothing$ He is made to be
trampled nder
footI
T67C;I
7& P;+PL; HA9 T+ TAE; TH; C+G!;OF;GC;! +& TH;7= +6G ACT7+G!, TH;J 6+FL9 TH7GE
LIFE AFTER DEATH
THROUGH FULFILLMENT
OF THE EGO
@AG is aware that he will die, someday' +ther animals, when nearing death, know
they are abot to die: bt it is not ntil death is certain that the animal senses
his coming departre from this world' And e$en then he does not know
e*actly what is entailed in dying' 7t is often pointed ot that animals accept
death graceflly, withot fear or resistance' This is a beatifl concept, bt
one that only holds tre in cases where death for the animal is na$oidable'
6hen an animal is sick or in-red he will fight for his life with e$ery once of
strength he has left' 7t is this nshakable will to li$e that, if man were not so "highly
e$ol$ed", wold also gi$e him the fighting spirit he needs to stay ali$e'
7t is a well known fact that many people die simply becase they gi$e p and -st don,t
care anymore' This is nderstandable if the person is $ery ill, with no apparent chance
for reco$ery' Bt this often is not the case' @an has become la8y' He has learned to take
the easy way ot' ;$en sicide has become less repgnant to many people than any
nmber of other sins' =eligion is totally to blame for this'
9eath, in most religions, is toted as a great spirital awakening ) one which is
prepared for throghot life' This concept is $ery appealing to one who has not had a
satisfactory life: bt to those who ha$e e*perienced all the -oys life has to offer, there
is a great dread attached to dying' This is as it shold be' 7t is this lst for life which
will allow the $ital person to li$e on after the ine$itable death of his fleshly shell'
History shows that men who ha$e gi$en their own li$es in prsit of an ideal ha$e been
deified for their martyrdom' =eligionists and political leaders ha$e been $ery crafty in
laying their plans' By holding the martyr p as a shining e*ample to his fellow men, they
eliminate the common sense reaction that willfl self)destrction goes against all animal
logic' To the !atanist, martyrdom and non)personali8ed heroism is to be associated not
with integrity, bt with stpidity' This, of corse, does not apply to the sitations which
in$ol$e the safety of a lo$ed one' Bt to gi$e one,s own life for something as impersonal
as a political or religios isse is the ltimate in masochism'
Life is the one great indlgence: death the one great abstinence' To a person who is
satisfied with his earthly e*istence, life is like a party: and no one likes to lea$e a good
party' By the same token, if a person is en-oying himself here on earth he will not so
readily gi$e p this life for the promise of an afterlife abot which he knows nothing'
The ;astern mystical beliefs teach hmans to discipline themsel$es against any conscios will
for sccess so they might dessol$e themsel$es into "Fni$ersal Cosmic Awareness" ) anything
to a$oid good healthy self)satisfaction or honest pride in earthly accomplishmentsI
7t is interesting to note that the areas in which this type of belief florishes are those where
material gains are not easily obtainable' &or this reason the predominant religios belief mst
be one which commends its followers for their re-ection of material things and their a$oidance
of the se of labels which attaches a certain amont of importance to material gains' 7n this
P9& to 6or