I see satanism as kind of having three main divisions: philosophic-atheistic, mystic/animistic, and theistic.
I am sometimes asked by religious/theists if I am a Satanist thinking all atheists must actually be a satanist, possibly thinking if one does not believe = just don’t like, thus working for some anti-god (satanist to them), rather than the antitheist that I am, no satanism required and for most antitheists they to will likely not be satanists. I will speak for myself that I have nothing to do with satan nor do I follow satanism at all but here go, I will offer the general explanations to inform those who don’t know or are interested.
Damien Marie AtHope: Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist. Rationalist, Writer, Artist, Poet, Philosopher, Advocate, Activist, with schooling in Psychology and Sociology as well as an Autodidact in Science, Archeology, Anthropology, and Philosophy. Damien Promotes Science, Realism, Axiology, Liberty, Justice, Ethics, Anarchism, Socialism, Progressivism, Liberalism, Philosophy, Psychology, Archaeology, and Anthropology; advocating for Sexual, Gender, Child, Secular, LGBTQIA+, Race, Class Rights and Equality.
Satanism is a belief or social phenomenon that features the veneration or admiration of Satan or similar figure for some brands of Satanism but not all nor always in the same way or not necessarily always the same figure.
Satanism may also refer to:
- LaVeyan Satanism, the movement founded by Anton LaVey
- Theistic Satanism, the worship of Satan as a deity
- Our Lady of Endor Coven, a cult founded by Herbert Arthur Sloane
- The Satanic Temple, a religious political activist group promoting secularism and bodily autonomy
- Satanic ritual abuse, a moral panic that occurred near the end of the 20th century
Satanism is a group of ideological and philosophical beliefs based on the character of Satan. Contemporary religious practice of Satanism began with the founding of the Church of Satan in 1966, although a few historical precedents exist. Prior to the public practice, Satanism existed primarily as an accusation by various Christian groups toward perceived ideological opponents, rather than a self-identity. Satanism, and the concept of Satan, has also been used by artists and entertainers for symbolic expression. Accusations that various groups have been practicing Satanism have been made throughout much of Christian history. During the Middle Ages, the Inquisition attached to the Roman Catholic Church alleged that various heretical Christian sects and groups, such as the Knights Templar and the Cathars, performed secret Satanic rituals. In the subsequent Early Modern period, belief in a widespread Satanic conspiracy of witches resulted in mass trials of alleged witches across Europe and the North American colonies. Accusations that Satanic conspiracies were active and that they were behind events such as Protestantism and the French Revolution continued to be made in Christendom during the eighteenth to the twentieth century. In the 1980s and 1990s, the Satanic ritual abuse hysteria spread through the United States and United Kingdom, amid fears that groups of Satanists were regularly sexually abusing and murdering children in their rites. In most of these cases, there is no corroborating evidence that any of those accused of Satanism were actually practitioners of a Satanic religion or guilty of the allegations levelled at them. Since the 19th century, various small religious groups have emerged that self-identify as Satanists or use Satanic iconography. Satanist groups that appeared after the 1960s are widely diverse, but two major trends are theistic Satanism and atheistic Satanism. Theistic Satanists venerate Satan as a supernatural deity, viewing him not as omnipotent but rather as a patriarch. In contrast, atheistic Satanists regard Satan as merely a symbol of certain human traits. Contemporary religious Satanism is predominantly an American phenomenon, the ideas spreading elsewhere with the effects of globalization and the Internet. The Internet spreads awareness of other Satanists, and is also the main battleground for Satanist disputes. Satanism started to reach Central and Eastern Europe in the 1990s, in time with the fall of the Soviet Union, and most noticeably in Poland and Lithuania, predominantly Roman Catholic countries. The word “Satanism” was adopted into English from the French satanisme. The terms “Satanism” and “Satanist” are first recorded as appearing in the English and French languages during the sixteenth century, when they were used by Christian groups to attack other, rival Christian groups. In a Roman Catholic tract of 1565, the author condemns the “heresies, blasphemies, and sathanismes” of the Protestants. In an Anglican work of 1559, Anabaptists and other Protestant sects are condemned as “swarmes of Satanistes”. As used in this manner, the term “Satanism” was not used to claim that people literally worshipped Satan, but rather presented the view that through deviating from what the speaker or writer regarded as the true variant of Christianity, they were regarded as being essentially in league with the Devil. During the nineteenth century, the term “Satanism” began to be used to describe those considered to lead a broadly immoral lifestyle, and it was only in the late nineteenth century that it came to be applied in English to individuals who were believed to consciously and deliberately venerate Satan. This latter meaning had appeared earlier in the Swedish language; the Lutheran Bishop Laurentius Paulinus Gothus had described devil-worshipping sorcerers as Sathanister in his Ethica Christiana, produced between 1615 and 1630. Religious Satanism rather than being one single form of religious Satanism, there are instead multiple different religious Satanisms, each with different ideas about what being a Satanist entails. The historian of religion Ruben van Luijk utilised a “working definition” in which Satanism was regarded as “the intentional, religiously motivated veneration of Satan”. Dyrendal, Lewis, and Petersen believed that it was not a single movement, but rather a milieu They and others have nevertheless referred to it as a new religious movement. They believed that there was a family resemblance that united all of the varying groups in this milieu, and that most of them were self religions. They argued that there were a set of features that were common to the groups in this Satanic milieu: these were the positive use of the term “Satanist” as a designation, an emphasis on individualism, a genealogy that connects them to other Satanic groups, a transgressive and antinomian stance, a self-perception as an elite, and an embrace of values such as pride, self-reliance, and productive non-conformity. Dyrendal, Lewis, and Petersen argued that the groups within the Satanic milieu could be divided into three groups: reactive Satanists, rationalist Satanists, and esoteric Satanists. They saw reactive Satanism as encompassing “popular Satanism, inverted Christianity, and symbolic rebellion” and noted that it situates itself in opposition to society while at the same time conforming to society’s perspective of evil. Rationalist Satanism is used to describe the trend in the Satanic milieu which is atheistic, sceptical, materialistic, and epicurean. Esoteric Satanism instead applied to those forms which are theistic and draw upon ideas from other forms of Western esotericism, Modern Paganism, Buddhism, and Hinduism. The first person to promote a Satanic philosophy was the Pole Stanislaw Przybyszewski, who promoted a Social Darwinian ideology. The use of the term “Lucifer” was also taken up by the French ceremonial magician Eliphas Levi, who has been described as a “Romantic Satanist”. During his younger days, Levi used “Lucifer” in much the same manner as the literary romantics. As he moved toward a more politically conservative outlook in later life, he retained the use of the term, but instead applied it as to what he believed was a morally neutral facet of the Absolute. In his book Dogma and Ritual of High Magic, published in two volumes between 1854 and 1856, Levi offered the symbol of Baphomet. He claimed that this was a figure who had been worshipped by the Knights Templar. According to Introvigne, this image gave “the Satanists their most popular symbol ever”. Levi was not the only occultist who wanted to use the term “Lucifer” without adopting the term “Satan” in a similar way. The early Theosophical Society held to the view that “Lucifer” was a force that aided humanity’s awakening to its own spiritual nature. In keeping with this view, the Society began production of a journal titled Lucifer. “Satan” was also used within the esoteric system propounded by Danish occultist Carl William Hansen, who used the pen name “Ben Kadosh”. Hansen was involved in a variety of esoteric groups, including Martinism, Freemasonry, and the Ordo Templi Orientis, drawing on ideas from various groups to establish his own philosophy. In one pamphlet, he provided a “Luciferian” interpretation of Freemasonry. Kadosh’s work left little influence outside of Denmark. Both during his life and after it, the British occultist Aleister Crowley has been widely described as a Satanist, usually by detractors. Crowley stated he did not consider himself a Satanist, nor did he worship Satan, as he did not accept the Christian world view in which Satan was believed to exist. He nevertheless utilised Satanic imagery, for instance by describing himself as “the Beast 666” and referring to the Whore of Babylon in his work, while in later life he sent “Antichristmas cards” to his friends. Dyrendel, Lewis, and Petersen noted that despite the fact that Crowley was not a Satanist, he “in many ways embodies the pre-Satanist esoteric discourse on Satan and Satanism through his lifestyle and his philosophy”, with his “image and thought” becoming an “important influence” on the later development of religious Satanism. In 1928 the Fraternitas Saturni (FS) was established in Germany; its founder, Eugen Grosche, published Satanische Magie (“Satanic Magic”) that same year. The group connected Satan to Saturn, claiming that the planet related to the Sun in the same manner that Lucifer relates to the human world. In 1932 an esoteric group known as the Brotherhood of the Golden Arrow was established in Paris, France by Maria de Naglowska, a Russian occultist who had fled to France following the Russian Revolution. She promoted a theology centred on what she called the Third Term of the Trinity consisting of Father, Son, and Sex, the latter of which she deemed to be most important. Her early disciples, who underwent what she called “Satanic Initiations”, included models and art students recruited from bohemian circles. The Golden Arrow disbanded after Naglowska abandoned it in 1936. According to Introvigne, hers was “a quite complicated Satanism, built on a complex philosophical vision of the world, of which little would survive its initiator”. In 1969 a Satanic group based in Toledo, Ohio, part of the United States, came to public attention. Called the Our Lady of Endor Coven, it was led by a man named Herbert Sloane, who described his Satanic tradition as the Ophite Cultus Satanas and alleged that it had been established in the 1940s. The group offered a Gnostic interpretation of the world in which the creator God was regarded as evil and the Biblical Serpent presented as a force for good who had delivered salvation to humanity in the Garden of Eden. Sloane’s claims that his group had a 1940s origin remain unproven; it may be that he falsely claimed older origins for his group to make it appear older than Anton LaVey’s Church of Satan which had been established in 1966. None of these groups had any real impact on the emergence of the later Satanic milieu in the 1960s. Ref
In Western esotericism the terms Left-Hand Path and Right-Hand Path refer to a dichotomy between two opposing approaches to magic. This terminology is used in various groups involved in the occult and ceremonial magic. In some definitions, the Left-Hand Path is equated with malicious black magic and the Right-Hand Path with benevolent white magic. Other occultists have criticised this definition, believing that the Left–Right dichotomy refers merely to different kinds of working and does not necessarily connote good or bad magical actions. In more recent definitions, which base themselves on the terms’ origins in Indian Tantra, the Right-Hand Path, or RHP, is seen as a definition for those magical groups that follow specific ethical codes and adopt social convention, while the Left-Hand Path adopts the opposite attitude, espousing the breaking of taboo and the abandoning of set morality. Occult and religious paths are sometimes divided into two categories: the left-hand path and the right-hand path. While there are many religions and spiritual practices in each path and they vary considerably, they hold a few things in common. These terms are not void of controversy and bias, however. The left-hand path is considered to be about the elevation and centrality of the self as well as the rejection of religious authority and societal taboos. The left-hand path focuses on the strength and will of the practitioner. It downplays the need for intercession by any high power although some may believe that a higher power exists. Satanism (both LaVeyan and Theistic) and Luciferianism are considered left-hand paths. Followers of Thelema disagree whether it is a left- or right-hand path. The right-hand path, in the words of left-hand path follower Vexen Crabtree, “concentrate[s] on the symbols of goodness, of the sun, of herd mentality and submission to god(s) and religious authority.” To put it a little more diplomatic, the right-hand path can be thought of as one of dogma, ritual, and a belief in the community and formal structure as well as a higher power. Though each of those can also be found in left-hand path religions, there is less focus on indulging the self in the right-hand path. The vast majority of religions are considered part of the right-hand path, from Christianity to Wicca. Ref Ref
Theistic Satanism (also known as traditional Satanism, Spiritual Satanism or Devil worship) is a form of Satanism with the primary belief that Satan is an actual deity or force to revere or worship. Other characteristics of theistic Satanism may include a belief in magic, which is manipulated through ritual, although that is not a defining criterion, and theistic Satanists may focus solely on devotion. Moreover theistic Satanism or Spiritual Satanism is an umbrella term for religious beliefs that consider Satan as an objectively existing supernatural being or force worthy of supplication, whom individuals may contact and convene with. The individual belief systems under this umbrella are practiced by loosely affiliated or independent groups and cabals. Another characteristic of Theistic Satanism is the use of ceremonial magic. Unlike LaVeyan Satanism, as founded by Anton LaVey in the 1960s, or more generally, unlike atheistic Satanism, theistic Satanism is theistic, believing that Satan (Hebrew: הַשָׂטָן ha-Satan, ‘the accuser’) is a real entity, that can be contacted, convened or even praised, rather than him being just an archetype, symbol or idea. While, theist satanists may believe Satan is an actual deity, they likely do not worship him or supplicate to him.
Left-hand Path philosophy states that we do not worship or submit ourselves to any external authority. So, while theistic Satanists do believe Satan is real, they do not worship him like the way Christians worship their gods. They tend to see the gods as helpers or equals as opposed to superiors. Also, just because someone is a theistic Satanist, that does not mean that they practice magick either. The history of theistic Satanism, as an existing spiritual path practiced by people, is obscured by a number of groups accused of being devil-worshippers who asserted that they were not, such as in the witch trials in Early Modern Europe. Most actual theistic Satanist religions exist in relatively new models and ideologies, many of which even claim to be independent of the Abrahamic religions. Theistic Satanists may try not to project an image that reflects negatively on their religion as a whole and reinforces stereotypes, such as promoting Nazism, abuse, or crime. However, some groups, such as the Order of Nine Angles, criticize the emphasis on promoting a good image for Satanism; the ONA described LaVeyan Satanism as “weak, deluded and American form of ‘sham-Satanic groups, the poseurs'”, and ONA member Stephen Brown claimed that “the Temple of Set seems intent only on creating a ‘good public impression’, with promoting an ‘image'”. The order emphasises that its way “is and is meant to be dangerous” and “[g]enuine Satanists are dangerous people to know; associating with them is a risk”. Similarly, the Temple of the Black Light has criticized the Church of Satan, and has stated that the Temple of Set is “trying to make Setianism and the ruler of darkness, Set, into something accepted and harmless, this way attempting to become a ‘big’ religion, accepted and acknowledged by the rest of the Judaeo-Christian society”. The TotBL rejects Christianity, Judaism and Islam as “the opposite of everything that strengthens the spirit and is only good for killing what little that is beautiful, noble and honorable in this filthy world”. There is argument among Satanists over animal sacrifice, with most groups seeing it as both unnecessary and putting Satanism in a bad light, and distancing themselves from the few groups that practice it, such as the Temple of the Black Light. Theistic Satanism often involves a religious commitment, rather than being simply an occult practice based on dabbling or transient enjoyment of the rituals and magic involved. Practitioners may choose to perform a self-dedication rite, although there are arguments over whether it is best to do this at the beginning of their time as a theistic Satanist, or once they have been practicing for some time. The worship of Satan was a frequent charge against those charged in the witch trials in Early Modern Europe and other witch-hunts such as the Salem witch trials. Worship of Satan was claimed to take place at the Witches’ Sabbath. The charge of Satan worship has also been made against groups or individuals regarded with suspicion, such as the Knights Templar, or minority religions. In the case of the Knights Templar, the templars’ writings mentioned the word ‘baphomet’, which was a French corruption of the name ‘Mohammed‘ (the prophet of the people who the templars fought against), and that ‘baphomet’ was falsely portrayed as a demon by the people who accused the templars. It is not known to what extent accusations of groups worshiping Satan in the time of the witch trials identified people who did consider themselves Satanists, rather than being the result of religious superstition or mass hysteria, or charges made against individuals suffering from mental illness. Confessions are unreliable, particularly as they were usually obtained under torture. However, scholar Jeffrey Burton Russell, Professor Emeritus of the University of California at Santa Barbara, has made extensive arguments in his book Witchcraft in the Middle Ages that not all witch trial records can be dismissed and that there is in fact evidence linking witchcraft to gnostic heresies. Russell comes to this conclusion after having studied the source documents themselves. Individuals involved in the Affair of the Poisons were accused of Satanism and witchcraft. Theistic Luciferianism believes in Lucifer as an actual deity, not to be worshipped as the Judeo-Christian God but to be revered and followed as a teacher and friend, as a rescuer or guiding spirit, or even the one true god as opposed to the traditional creator of Judaism. Theistic Luciferians are followers of the Left-Hand Path and may adhere to different dogmata put forth by organizations such as the Neo-Luciferian Church or other congregations that are heavily focused on ceremonial magic, the occult and literal interpretations of spiritual stories and figures. Ref Ref Ref
Mystic/Animistic Satanism (Which to me generally involves Luciferianism but us bit limited to it)
Luciferianism is a belief system that venerates the essential characteristics that are affixed to Lucifer. The tradition, influenced by Gnosticism, usually reveres Lucifer not as the devil, but as a liberator, a guardian or guiding spirit or even the true god as opposed to Jehovah. Luciferianism is the ideological, philosophical and Magickial attainment of knowledge and inner power via the left hand path. The type of knowledge sought is firstly that of the self: strengths, weaknesses and all that which makes us truly ‘individual’. Initiation or the revealing of knowledge is through study, practicing Adversarial Magick/Sorcery and the continual struggle for self-improvement through spiritual rebellion. Magick (Thelema), in the context of Aleister Crowley‘s Thelema, is a term used to show and differentiate the occult from performance magic and is defined as “the Science and Art of causing Change to occur in conformity with Will“, including both “mundane” acts of will as well as ritual magic. Crowley wrote that “it is theoretically possible to cause in any object any change of which that object is capable by nature”. John Symonds and Kenneth Grant attach a deeper occult significance to this preference. Crowley saw Magick as the essential method for a person to reach true understanding of the self and to act according to one’s true will, which he saw as the reconciliation “between freewill and destiny.” Crowley describes this process in his Magick, Book 4:
One must find out for oneself, and make sure beyond doubt, who one is, what one is, why one is …Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. (Crowley, Magick, Book 4 p.134) Ref
“Luciferianism is rooted in numerous magickal traditions which express some specific aspect of the Adversary. The Adversary is perceived as being the “light bringer” and empowering spirit in which the individual models their initiation on. The Mind is trained to “think” as a God or Goddess, thus liberating the self from restrictive spirituality. The avenues of initiation within Luciferianism are as varied as its initiates. Lucifer is merely a symbol for a deeper, more enriching, diverse energy surrounding the order, thus allowing a trans-cultural embrace of darkness and the light contained within. Luciferianism encourages a strict adherence towards the self-determined goals of the initiate as well as the discipline of magickal practice. The process of initiation is central to Adversarial Light, known as Luciferian Magick, alchemical changes within the mind and soul of the initiate, thus a state of continual self-improvement and transformation.” – Adversarial Light, Magick of the Nephilim.
“Satanism is the rational focus on the self in relation to life here and now. This philosophy is based on carnal fulfillment with consideration for the preservation of self. Magic is practiced as a type of ideological empowerment and psychodrama. Firstly, Luciferianism is a modern term for the ideological, philosophical and Magickial attainment of applicable knowledge and inner power. The type of knowledge sought is through study, initiation and the continual struggle for self-improvement through spiritual rebellion against the social concept of “God” and “Religion”. Luciferianism is different from medieval magic and witchcraft as the Luciferian approaches the art as a psychological, subconscious and conscious foundation. The theory of ritual magick is that the Luciferian understands the “gods”, “spirits” and “demons” are the archetypical creation of humanity; that our subconscious feeds the type of energy in which these beings exist through. Luciferians thus seek experience and the darkness within to gain knowledge, wisdom and power. Luciferianism is thus the ultimate spirituality as it focuses on the growth and expansion of the individual in a rational sense here and now, with the broad range of spiritual exploration as well. “– Maskim Hul, Babylonian Magick
The left hand path for Luciferians is not a specific doctrine yet clearly an aspect of who we are. Luciferians are against the social concept of “God” and “Religion” as both is collective, sheep-herding doctrines which suppress knowledge, reward weakness and apathy and place unrealistic expectations on the individual for a ‘future’ reward which does not exist. Luciferians do not accept the dualistic concept of “good” and “evil”; we hold the opinion that like in nature, darkness empowers light and light establishes growth and renewal. Luciferians do not believe in an “afterlife” in the way which Judeo-Christians do. This does not insinuate that Luciferians don’t believe in the possibility or existence of an afterlife, there is just no need to believe in the Judeo-Christian absolutes such as a blissful paradise or some horrid place of punishment where terrible demons continually torture those who do not recognize the executed criminal-turned savior and his perceived ‘father’. In short, you will be hard pressed to find a Luciferian who believes in the “devil” and in “hell”. While it was the rage in a time of the masses having no literary skills, little science and overbearing masters, in our modern age of possibility that wonderful light is being shined in areas the early Christians would surely burn us for now. Luciferians consider magick to be a process of continual self-improvement, strengthening consciousness and obtaining knowledge via a self-chosen path of initiation. Rituals are small markers of this process, for they represent “road signs” which assist the adept on their own path of spiritual and physical insight. Luciferians consider that a balance and interaction of the spiritual with the physical leads to the wisdom of experience, ultimately power. Through pushing these boundaries, the Luciferian can ‘ascend’ as gods themselves. The theory of ritual magick is that the Luciferian understands the “gods”, “spirits” and “demons” are the archetypical creation of humanity; that our subconscious feeds the type of energy in which these beings exist through. Luciferianism is thus the ultimate spirituality as it focuses on the growth and expansion of the individual in a rational sense here and now, with the broad range of spiritual exploration as well. Luciferians find the symbolism of demonic gods, or ‘deific masks’ as representations of either a power or phenomena in nature and within the mind. It is the ‘bridge’ between both, the initiation, which unlocks the wisdom of darkness. Luciferians consider the Black Flame, or “Melammu”, the power of gods and demons, to be the essence of divine consciousness. This is visualized within via meditations and in ‘dream’ workings or astral projection. The Black Flame is the inner fire of the mind given to humanity by the Watchers or fallen angels. In ancient Mesopotamia, Melammu is the divine gift first held by Tiamat the Goddess of Darkness. (See MASKIM HUL – Babylonian Magick by Michael W. Ford) The Hellenic Ruler Cult is thought to be one great-grandfather of the ideological Luciferian foundation; albeit taken to an individual level where each individual cultivates a ‘Daemon’ or ‘Genius’ which is the esteemed possibility of self-excellence. This Daemon is the ‘true will’, ‘higher-self’ or ‘holy guardian angel’ which is not some complicated ‘outside’ deity. The Daemon is the continual spiritual possibility of what we wish to be; the Daemon is made strong by seeking to perform your Will and continually evolve (called Ascension) in the manner in which you have determined. The Daemon is formulated by a careful balance of understanding the darkness (base desires, lusts and motivational drives) and how it fuels and inspires the light (conscious self-excellence, discipline and achievement without regret). In the darkness we find our strength, it is the survival-instinct; the predator which is symbolized often as ‘demonic’ or ‘therionick’; this is our foundation and must be explored and reveled in. Never deny your primordial/therionick nature; darkness is equally as beautiful as light. The light is the willed conscious mind directing our deep desires towards creative goals. Luciferians think before speaking or acting; the luciferian ‘code’ is simple in summary: You may act selfishly (ALL humans do no matter their religion or image) as long as you do not impact another negatively. Luciferians create and destroy. Harming others is only an option in self-defense or when reasonable. If a soldier in the military, then you act in accordance with your governments’ laws and social contract. Thus, Luciferians do not accept Sin as it is Christian and self-defeating. If you make a mistake; think of what lead you there and consciously make sure this cannot happen again. Luciferians will not hurt animals or children; as this destroys the balance in nature and hinders another from ascending from the Christian death-cult. Lucifer is the King James Version rendering of the Hebrew word הֵילֵל in Isaiah 14:12. This word, transliterated hêlêlor heylel, occurs once in the Hebrew Bible and according to the KJV-based Strong’s Concordance means “shining one, light-bearer”. The Septuagint renders הֵילֵל in Greek as ἑωσφόρος (heōsphoros), a name, literally “bringer of dawn”, for the morning star. The word Lucifer is taken from the Latin Vulgate, which translates הֵילֵל as lucifer, meaning “the morning star, the planet Venus“, or, as an adjective, “light-bringing”. Later Christian tradition came to use the Latin word for “morning star”, lucifer, as a proper name (“Lucifer”) for the devil; as he was before his fall. As a result, “‘Lucifer’ has become a by-word for Satan/the Devil in the church and in popular literature”, as in Dante Alighieri‘s Inferno, Joost van den Vondel‘s Lucifer and John Milton‘s Paradise Lost. However, the Latin word never came to be used almost exclusively, as in English, in this way, and was applied to others also, including Jesus. The image of a morning star fallen from the sky is generally believed among scholars to have a parallel in Canaanite mythology. However, according to both Christian and Jewish exegesis, in the Book of Isaiah, chapter 14, the King of Babylon, Nebuchadnezzar II, conqueror of Jerusalem, is condemned in a prophetic vision by the prophet Isaiah and is called the “Morning Star” (planet Venus). In this chapter the Hebrew text says הֵילֵל בֶּן-שָׁחַר (Helel ben Shachar, “shining one, son of dawn”). “Helel ben Shahar” may refer to the Morning Star, but the text in Isaiah 14 gives no indication that Helel was a star or planet. Sometimes mistakenly associated with Satanism due to the Christian interpretation of the fallen angel, Luciferianism is a wholly different belief system and does not revere the devil figure or most characteristics typically affixed to Satan. Rather, Lucifer in this context is seen as one of many morning stars, a symbol of enlightenment, independence and human progression, and is often used interchangeably with similar figures from a range of ancient beliefs, such as the Greek titan Prometheus or the Jewish talmudic figure Lilith. They support the protection of the natural world. Both the arts and sciences are crucial to human development, and thus both are cherished. Luciferians think that humans should be focused on this life and how to make the most of it every single day. The ability to recognize both good and evil, to accept that all actions have consequences, both positive and negative, and to actively influence one’s environment, is a key factor. For Luciferians, enlightenment is the ultimate goal. The basic Luciferian principles highlight truth and freedom of will, worshipping the inner self and one’s ultimate potential. Traditional dogma is shunned as a basis for morality on the grounds that humans should not need deities or fear of eternal punishment to distinguish right from wrong and to do good. All ideas should be tested before being accepted, and even then one should remain skeptical because knowledge and understanding are fluid. Regardless of whether Lucifer is conceived of as a deity or as a mere archetype, he is a representation of ultimate knowledge and exploration: humanity’s savior and a champion for continuing personal growth. Ref Ref
Philosophic-Atheistic Satanism (Which to me generally involves LaVeyan Satanism but us bit limited to it)
Despite the name, Laveyan Satanism has little to do with Satan from the Christian Bible. In fact, Laveyan Satanists do not even believe in the devil. Satanism is, at its core, individualism and free thinking. LaVeyan Satanism is generally an atheistic religion founded in 1966 by the American occultist and author Anton Szandor LaVey. Scholars of religion have classified it as a new religious movement and a form of Western esotericism. It is one of several different movements that describe themselves as forms of Satanism. LaVey established LaVeyan Satanism in the U.S. state of California through the founding of his Church of Satan on Walpurgisnacht of 1966, which he proclaimed to be “the Year One”, Anno Satanas—the first year of the “Age of Satan”. His ideas were heavily influenced by the ideas and writings of Friedrich Nietzsche and Ayn Rand. The Church grew under LaVey’s leadership, with regional grottos being founded across the United States. A number of these seceded from the Church to form independent Satanic organizations during the early 1970s. In 1975, LaVey abolished the grotto system, after which Satanism became a far less organized movement, although remained greatly influenced by LaVey’s writings. In coming years, members of the Church left it to establish their own organisations, also following LaVeyan Satanism, among them John Dewey Allee’s First Church of Satan and Karla LaVey‘s First Satanic Church. The religion’s doctrines are codified in LaVey’s book, The Satanic Bible. The ”Satanic Bible,” remains the most available text on the Satanic religion. He also formed the Church of Satan, which is by far the most well-known and most public Satanic organization. The religion is materialist, rejecting the existence of supernatural beings, body-soul dualism, and life after death. Practitioners do not believe that Satan literally exists and do not worship him. Instead, Satan is viewed as a positive archetype representing pride, carnality, and enlightenment. He is also embraced as a symbol of defiance against Abrahamic religions which LaVeyans criticize for suppressing humanity’s natural instincts and encouraging irrationality. The religion propagates a naturalistic worldview, seeing mankind as animals existing in an amoral universe. It promotes a philosophy based on individualism and egoism, coupled with Social Darwinism and anti-egalitarianism. LaVeyan Satanism – which is also sometimes termed “Modern Satanism” and “Rational Satanism” – is classified by scholars of religious studies as a new religious movement. When used, “Rational Satanism” is often employed to distinguish the approach of the LaVeyan Satanists from the “Esoteric Satanism” embraced by groups like the Temple of Set. A number of religious studies scholars have also described it as a form of “self-religion” or “self-spirituality”, with religious studies scholar Amina Olander Lap arguing that it should be seen as being both part of the “prosperity wing” of the self-spirituality New Age movement and a form of the Human Potential Movement. Conversely, the scholar of Satanism Jesper Aa. Petersen preferred to treat modern Satanism as a “cousin” of the New Age and Human Potential movements. For some LaVeyan Satanists their beliefs involve the practice of magic, which encompasses two distinct forms; greater and lesser magic. Greater magic is a form of ritual practice and is meant as psychodramatic catharsis to focus one’s emotional energy for a specific purpose. These rites are based on three major psycho-emotive themes, including compassion (love), destruction (hate), and sex (lust). Lesser magic is the practice of manipulation by means of applied psychology and glamour (or “wile and guile”) to bend an individual or situation to one’s will. LaVeyan Satanism is atheistic. According to LaVey, neither God nor Satan are actual beings. Instead, Satan is a symbol representing the qualities embraced by Satanists. Invoking the name of Satan and other infernal names is a practical tool in Satanic ritual, focusing one’s focus and will upon certain concepts. The only “god” in LaVeyan Satanism is the Satanist himself. Satanism is a celebration of the self. It encourages people to seek their own truths, indulge in desires without fear of societal taboos, and perfect the self. Ref Ref
The Satanic Bible
The Satanic Bible has been in print since 1969 and has been translated into various languages. Lewis argued that although LaVeyan Satanists do not treat The Satanic Bible as a sacred text in the way many other religious groups treat their holy texts, it nevertheless is “treated as an authoritative document which effectively functions as scripture within the Satanic community”. In particular, Lewis highlighted that many Satanists – both members of the Church of Satan and other groups – quote from it either to legitimize their own position or to de-legitimize the positions of others in a debate. Many other Satanist groups and individual Satanists who are not part of the Church of Satan also recognize LaVey’s work as influential. Many Satanists attribute their conversions or discoveries of Satanism to The Satanic Bible, with 20% of respondents to a survey by James Lewis mentioning The Satanic Bible directly as influencing their conversion. For members of the Church, the book is said to serve not only as a compendium of ideas but also to judge the authenticity of someone’s claim to be a Satanist. LaVey’s writings have been described as “cornerstones” within the Church and its teachings, and have been supplemented with the writings of its later High Priest, Gilmore, namely his book, The Satanic Scriptures. The Satanic Bible has been described as the most important document to influence contemporary Satanism. The book contains the core principles of Satanism, and is considered the foundation of its philosophy and dogma. On their website, the Church of Satan urge anyone seeking to learn about LaVeyan Satanism to read The Satanic Bible, stating that doing so is “tantamount to understanding at least the basics of Satanism”. Petersen noted that it is “in many ways the central text of the Satanic milieu”, with Lap similarly testifying to its dominant position within the wider Satanic movement. David G. Bromley calls it “iconoclastic” and “the best-known and most influential statement of Satanic theology.” Eugene V. Gallagher says that Satanists use LaVey’s writings “as lenses through which they view themselves, their group, and the cosmos.” He also states: “With a clear-eyed appreciation of true human nature, a love of ritual and pageantry, and a flair for mockery, LaVey’s Satanic Bible promulgated a gospel of self-indulgence that, he argued, anyone who dispassionately considered the facts would embrace.” LaVey was an atheist, rejecting the existence of all gods. Accordingly, LaVey and his Church do not espouse a belief in Satan as an entity who literally exists, and LaVey did not encourage the worship of Satan as a deity. Instead, the use of Satan as a central figure is intentionally symbolic. LaVey sought to cement his belief system within the secularist world-view that derived from natural science, thus providing him with an atheistic basis with which to criticize Christianity and other supernaturalist beliefs. He legitimized his religion by highlighting what he claimed was its rational nature, contrasting this with what he saw as the supernaturalist irrationality of established religions. He defined Satanism as “a secular philosophy of rationalism and self-preservation (natural law, animal state), gift-wrapping these ideas in religious trappings to add to their appeal.” In this way, LaVeyan Satanism has been described as an “antireligious religion” by van Luijk. LaVey did not believe in any afterlife. Ref
Steve Hill is a atheistic satanist
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