Understanding “Worship” in the Church of Satan

I. Deconstructing “Worship” in an Atheistic Framework

A. Challenging Conventional Notions of Worship

The term “worship” almost universally evokes images of reverence, adoration, and supplication directed towards a supernatural deity, a divine power, or a sacred entity. It implies a hierarchical relationship between the worshipper and the worshipped, the mortal and the transcendent. However, this conventional understanding is profoundly challenged by the philosophical framework of the Church of Satan (CoS). Founded on an explicitly atheistic basis, the CoS denies the existence of God, gods, and, perhaps most surprisingly to the uninitiated, a literal, conscious entity known as Satan.¹ This immediately presents a paradox: how can an organization that rejects the very concept of external deities engage in, or even speak of, “worship”? The Church of Satan’s members “do not believe that Satan literally exists and do not worship him”.¹ Indeed, official statements assert, “Satanists are atheists… We do not believe in Satan as a being or person” ², and further clarify, “Satanism is not Devil worship… Satanists are de facto atheists”.³ This paper will explore how the Church of Satan radically redefines “worship,” transforming it from an act of external devotion into an internally focused philosophy of self-celebration, carnal existence, and psychologically oriented practices.

The CoS’s approach involves a deliberate semantic subversion. It adopts traditional religious terminology—such as “church,” “High Priest,” “Satan,” and even the concept of “worship”—while systematically stripping these terms of their conventional supernatural meanings. Anton Szandor LaVey, the founder of the Church of Satan, established his organization in 1966, a period ripe with counter-cultural ferment.⁴ LaVey was renowned for his “flair for mockery” ⁶ and his strategic use of shock value to provoke thought and challenge societal norms.⁷ By co-opting the language of established religion, the CoS creates an immediate cognitive dissonance for those outside its philosophical framework, compelling a re-evaluation of familiar terms. This is not merely a passive rejection of traditional worship but an active, strategic subversion and re-appropriation of its lexicon. “Worship,” in this context, is not discarded but is instead reclaimed and fundamentally redefined to serve the CoS’s unique philosophical objectives. This act of redefinition is, in itself, a form of philosophical rebellion, a tool for self-definition against the dominant religious paradigms.

B. The Church of Satan: An Overview of an Unconventional “Religion”

The Church of Satan was founded on Walpurgisnacht, April 30, 1966, in San Francisco, California, by Anton Szandor LaVey (born Howard Stanton Levey).¹ LaVey, a former circus and carnival worker, musician, and occult enthusiast, served as its High Priest until his death in 1997.¹ The organization’s foundational text is The Satanic Bible, authored by LaVey and first published in 1969.⁶ This book is not considered sacred scripture in the way the Christian Bible is to Christianity; rather, LaVeyan Satanists regard it as an authoritative text outlining the core principles, observations, rituals, and ideology of LaVeyan Satanism, making it the cornerstone of its philosophy and dogma.⁶

The Church of Satan describes its codified system as “a religion and philosophy” ¹, a characterization that can seem contradictory given its atheism. Some scholars have termed LaVeyan Satanism an “antireligious religion” ⁷, highlighting its unique posture. This apparent contradiction can be understood by examining LaVey’s own description of his creation as “just Ayn Rand’s philosophy with ceremony and ritual added”.¹ LaVey posited that human beings inherently “need ritual and dogma” ⁷, and that the “religious trappings” were employed to “add to their appeal” ⁷, providing an organized structure for a philosophy centered on rationalism and self-preservation. Thus, the Church of Satan utilizes the framework of religion—complete with texts, titles (such as High Priest and Magister), and ceremonial practices—not to foster a connection with the supernatural, but to organize, legitimize, and propagate a materialist, individualistic, and carnal philosophy. The redefinition of “worship” is therefore an integral part of this larger project: the repurposing of religious forms for secular, individualistic, and self-focused ends.

C. Thesis Statement: “Worship” in the Church of Satan as Self-Centric Philosophy and Psychological Practice

This article argues that within the Church of Satan, the concept of “worship” is radically redefined. It is divested of its traditional meaning of deific devotion and transformed into a multifaceted expression of self-centric philosophy and psychological practice. This reconfigured “worship” manifests as the celebration of the self as the ultimate locus of value (“I-Theism”), an unapologetic embrace of carnal existence and earthly pleasures, and the engagement in psychologically-oriented rituals designed not for supplication but for self-empowerment, emotional catharsis, and the focusing of personal will.

II. The Symbolic Satan: Archetype, Not Deity

A. “Satan Represents…”: Unpacking the Symbolism

Central to understanding the Church of Satan’s philosophy is its interpretation of the figure of Satan. Far from being an existent evil entity demanding fealty, Satan is viewed as a potent symbol or archetype.¹ The Church of Satan explicitly states that Satan is “a name for the reservoir of power inside each human to be tapped at will” and “an external metaphorical projection of our highest personal potential”.¹ This symbolism is meticulously laid out in LaVey’s writings, particularly in the “Nine Satanic Statements” found in The Satanic Bible.⁹ These statements articulate what Satan embodies in LaVeyan thought:

• Indulgence, instead of abstinence.
• Vital existence, instead of spiritual pipe dreams.
• Undefiled wisdom, instead of hypocritical self-deceit.
• Kindness to those who deserve it, instead of love wasted on ingrates.
• Vengeance, instead of turning the other cheek.
• Responsibility to the responsible, instead of concern for psychic vampires.
• Man as just another animal, who, because of his “divine spiritual and intellectual development,” has become the most vicious animal of all.
• All of the so-called sins, as they all lead to physical, mental, or emotional gratification.
• The best friend the Church (conventional religions) has ever had, as he has kept it in business all these years.⁹

Satan, in this framework, is a positive archetype representing pride, carnality, enlightenment, individualism, rebellion against unjust authority, and the embrace of humanity’s natural instincts—qualities that LaVeyan Satanism argues have been wrongly suppressed by Abrahamic faiths.¹ The term “Satan” itself is embraced for its Hebrew root meaning “adversary” or “opposer,” symbolizing opposition to conventional religious dogma and societal hypocrisy.¹

Despite its atheistic foundation, the consistent centrality of the “Satan” figure is noteworthy. LaVeyan Satanism defines itself largely in opposition to Abrahamic religions, which cast Satan as the ultimate antagonist.¹ By adopting Satan as a positive emblem, LaVeyan Satanism executes a powerful symbolic inversion. It reclaims the chief adversary of its philosophical opponents and recasts him as its own protagonist. This symbolic Satan thus becomes more than just a collection of desirable traits; it serves as a potent rallying point and a clear identifier of the values a Satanist champions by starkly contrasting them with what they reject. In this light, any “worship” directed towards this symbol (in the redefined Satanic sense) becomes an act of affirming one’s liberation from perceived societal and religious repression, and a profound embrace of the individuated, self-determined self.

B. Rejection of Theism: The Atheistic Core of LaVeyan Satanism

The Church of Satan’s philosophy is unequivocally atheistic. This is not a subtle point but a foundational tenet, repeatedly emphasized by its founder Anton LaVey and his successor, current High Priest Peter H. Gilmore.¹ Gilmore has characterized members as “skeptical atheists” ¹ and has gone so far as to state, “My real feeling is that anybody who believes in supernatural entities on some level is insane. Whether they believe in the Devil or God, they are abdicating reason”.¹ The Church of Satan’s official FAQ explicitly states, “We don’t. Satanists are atheists”.² LaVey’s Satanism was described as “formally atheistic, presenting Satan not as a real being but as a symbol of humanity’s animal nature”.⁴

This atheism extends to a view of the universe as indifferent, devoid of inherent morality or divine purpose.¹ As Gilmore articulates, “Satanism begins with atheism. We begin with the universe and say, ‘It’s indifferent. There is no God, there is no Devil. No one cares!'”.¹ This perspective is crucial: the Church of Satan insists not merely on non-belief in the Christian God, but on the rejection of any supernatural deity, including any notion of a literal, conscious Satan.

This rigorous atheism is not arbitrary; it is a necessary precondition for the core Satanic principle of true self-ownership and self-deification. Traditional religions often position human beings as subservient to a divine will, plan, or creator. The existence of any external deity, even one conceived as “Satanic,” could imply an external source of authority or power to which the individual might ultimately defer. For LaVeyan Satanism, where the self is posited as supreme (as will be explored in Section III), any such external godhead would inherently diminish the individual’s ultimate sovereignty, responsibility, and centrality in their own universe. Therefore, atheism is more than a mere philosophical stance; it is the essential ground-clearing that makes possible the Satanic “worship” of the self. One cannot authentically be one’s own god if other, external gods are acknowledged to exist. The rejection of all external deities is fundamental to creating the conceptual space where all power, responsibility, and focus can reside unequivocally with the individual.

C. Historical and Literary Influences on LaVey’s Satan

The specific characteristics attributed to the symbolic Satan in LaVeyan thought were not conjured in a vacuum. LaVey drew upon a lineage of literary and philosophical ideas that re-evaluated the figure of Satan. Notably, he was influenced by the Romantic writers of the 19th century, such as William Blake, Lord Byron, and Percy Bysshe Shelley.⁷ These poets and thinkers often portrayed the Satan of John Milton’s epic Paradise Lost not as a purely malevolent figure, but as a complex, even sympathetic anti-hero—a charismatic and courageous rebel defying arbitrary divine authority.⁷ For the Romantics, Satan was not an object of worship but a potent symbol of defiance, freedom, and individualism, qualities LaVey sought to champion.

Beyond the Romantics, early printings of The Satanic Bible included an extensive dedication to a diverse array of individuals whom LaVey recognized as influences.⁶ This list included philosophers like Friedrich Nietzsche, whose ideas on will to power and the “death of God” resonate with Satanic individualism; writers like Ragnar Redbeard (author of Might is Right), who espoused a form of Social Darwinism; and figures known for their showmanship and defiance of convention, such as P.T. Barnum and Mark Twain.⁶ This curated “pantheon” of influences is revealing. The individuals LaVey cited largely embody themes of radical individualism, the pursuit of power, pragmatic realism, anti-establishment sentiment, and a certain theatricality—all characteristics central to LaVeyan Satanism and symbolically concentrated in its conception of Satan.

By acknowledging these diverse influences, LaVey was not merely paying intellectual homage. He was actively constructing a historical and philosophical lineage for his new religion, grounding it in a tradition of rebellious, individualistic, and often iconoclastic thought. This curated ancestry serves to legitimize and contextualize the symbolic Satan, framing it not as an arbitrary or purely idiosyncratic invention, but as the modern culmination of a particular stream of Western counter-cultural and individualistic philosophy. This, in turn, lends greater intellectual weight to the “worship” (in the LaVeyan sense) of the values this carefully constructed symbol represents.

III. “I-Theism”: The Satanist as Their Own God

A. The Doctrine of Self-Deification

The cornerstone of LaVeyan Satanism’s redefinition of worship is the doctrine of self-deification, encapsulated in the term “I-Theism”.² This concept posits that the Satanist is, in effect, their own god. The Satanic Bible describes the Satanist’s view of god as their true “self”—a projection of their own personality—not an external deity.¹ The Church of Satan’s official communications reinforce this: “To the Satanist, he is his own God. Satan is a symbol of Man living as his prideful, carnal nature dictates”.¹ High Priest Peter H. Gilmore elaborates, stating that the Satanist’s position is “to be self-centered, with ourselves being the most important person (the “God”) of our subjective universe, so we are sometimes said to worship ourselves. Our current High Priest Gilmore calls this the step moving from being an atheist to being an “I-Theist””.²

This “I-Theism” involves a profound recognition and reverence for one’s own inherent potential, creative capacity, and individual will.³ Anton LaVey himself is quoted as saying, “‘Why not really be honest and if you are going to create a god in your image, why not create that god as yourself’… every man is a god if he chooses to recognize himself as one”.⁷ Satan, in this context, serves as an “external metaphorical projection of our highest personal potential” ³, an “exteriorized extension of my own potential, as an alter-ego or evolved concept that I have been able to exteriorize”.³ The “worship,” therefore, is directed inward.

The term “I-Theism” is a deliberate and potent construction, designed to emphasize the self as the locus of divinity. Traditional theism places godhood externally. Atheism denies divinity altogether. “I-Theism” offers a third way, synthesizing elements by relocating the concept of divinity within the individual. This makes the self the ultimate source of value, meaning, and authority in the Satanist’s personal cosmos. This is not mere egoism or narcissism in the colloquial sense; it is a structured philosophical claim to godhood within one’s own subjective universe. Consequently, “worship” in this framework transforms from an act of submission or supplication to an external power into an ongoing process of self-actualization, self-affirmation, and the sovereign exercise of personal will. It represents the ultimate rejection of external authority and the ultimate embrace of personal responsibility for one’s own life, choices, and values.

B. Egoism and Individualism as Central Tenets

Flowing directly from the doctrine of self-deification, LaVeyan Satanism champions egoism, individualism, and self-preservation as central tenets.¹ The philosophy encourages Satanists to prioritize their own needs and desires, to cultivate their unique strengths, and to live life on their own terms. It promotes a worldview where the individual is the ultimate arbiter of their own morality and purpose. The Church of Satan is described as promoting “a philosophy based on individualism and egoism, coupled with Social Darwinism and anti-egalitarianism”.⁷

This individualism often carries an elitist connotation. LaVeyan Satanism has been characterized as emphasizing “the idea that Satanists should regard themselves as an elite set apart from the “herd” of ordinary humanity”.⁴ This “herd” is perceived as conformist, unthinkingly adhering to societal norms and religious dogmas, and failing to recognize or actualize its own potential. The Satanist, by contrast, is one who has awakened to their own “godhood” and embraces the responsibility and freedom that come with it. The focus is on personal empowerment and the realization of one’s “true, inner self”.⁵

The interplay between this perceived elitism and the concept of self-worship is significant. If an individual accepts themself as their own god, this inherently elevates their status and importance within their personal worldview. The “herd,” by failing to achieve this self-realization, is seen as operating on a lower level of awareness or personal evolution. Therefore, the Satanist who embraces “I-Theism” naturally perceives themselves as part of a select group—those who have dared to claim their own divine potential. This perception of being an “elite” is not necessarily about social or economic status, but about a state of philosophical and psychological awakening. The “worship” of the self, in this context, is not only a personal spiritual practice (albeit a secularized one) but also a marker of distinction from the perceived unawakened masses. This reinforces the Satanist’s unique identity and strengthens their commitment to their individualistic and self-determined path.

C. Comparing Satanic Self-Focus with Ayn Rand’s Objectivism

The Church of Satan openly acknowledges the philosophy of Ayn Rand, Objectivism, as a significant influence on its own tenets.¹ Anton LaVey famously characterized his religion as “just Ayn Rand’s philosophy with ceremony and ritual added”.¹ Both philosophies champion reason, individualism, selfishness (in a non-pejorative sense of self-interest), and atheism, and both view traditional altruistic ethics and established religions like Christianity with disdain.¹³ However, despite these considerable overlaps, crucial divergences exist, particularly concerning metaphysics, ethics, and the role of a “god” concept, which further illuminate the unique nature of Satanic “worship”.¹³

The Church of Satan, through official essays, has detailed these distinctions ¹³:

1. Metaphysics: Objectivism posits that reality is wholly objective and that metaphysics (the nature of reality) determines epistemology and ethics. Satanism, conversely, does not claim to know the absolute “truth” regarding reality. It is metaphysically pragmatic, employing different assumptions about reality in ritual contexts versus everyday life. Satanists emphasize the importance of doubt in the absence of proof, contrasting with Objectivism’s assertion of a totally objective reality.¹³
2. Ethics: Objectivism holds that “a life appropriate to a rational being” is the sole standard of ethical right. Satanism, however, elevates “indulgence in life or ‘fun’ as perceived by the individual” as its highest ethical standard. While Objectivism enthrones reason as supreme, Satanism enthrones the individual as a whole (including their emotions and desires, not just reason) as the ultimate standard for valuing actions. Furthermore, Objectivism ethically rejects the initiation of force and the sacrifice of others to oneself, whereas Satanism acknowledges the “reality of domination of the weak by the strong” as an ethical consideration within its framework of natural law.¹³
3. Role of “God” and Ritual: Objectivism is purely atheistic, with a complete rejection of any value for a god-concept. Satanism concurs with atheism regarding external deities but diverges in two critical areas. Firstly, Satanists find the term “god” useful when it refers to the most important person in an individual’s universe—namely, oneself. Secondly, Satanists “ascribe magical god-like qualities to himself when indulging in the alternate view of reality enjoyed in ritual”.¹³ The Church of Satan views the emotional impact of religious symbolism and ritual as an asset to be utilized, not merely dismissed. Thus, “Satanism is a religion with the individual as God. Objectivism is not”.¹³

These distinctions, particularly the embrace of a personalized “god” concept (as the self) and the incorporation of ritual, are precisely what differentiate LaVeyan Satanism from a purely secular philosophy like Objectivism and are central to its unique form of “worship.” LaVey’s assertion that humans “need ritual and dogma” ⁷ and that his philosophy required “religious trappings to add to their appeal” ⁷ points to this. The Satanic redefinition of “god” to mean the self, and the practice of rituals (even if understood as psychodrama), address human psychological needs for symbolism, ceremony, and a personalized sense of meaning or “divinity” that starkly rationalistic Objectivism does not. Therefore, Satanic “worship”—the reverence of the self, often expressed and reinforced through ritual—is an application of egoistic principles within a redefined religious framework. This makes the “worship of self” a more experientially engaging and psychologically resonant practice than adherence to an abstract philosophical system alone.

IV. Ritual Without Supplication: The Nature of Satanic Magic

A. Greater Magic: Psychodrama and Emotional Catharsis

In LaVeyan Satanism, “magic” is a core component, but it is understood and practiced in a way that aligns with its atheistic and individualistic philosophy. LaVey divided magic into two categories: Greater Magic and Lesser Magic.⁷ Greater Magic refers to formal ritual practice, conceived primarily as a form of “self-transformational psychodrama”.¹⁶ It is described as an “intellectual decompression chamber” where ordinary skepticism is temporarily suspended, allowing the practitioner to fully immerse themselves in and express their deepest feelings and desires.⁷

1. Purpose: Purging Emotional Baggage, Focusing Will

The primary purpose of Greater Magic is not to petition or appease any external deity, as there is no belief in such entities.2 Instead, it serves “as a means to purge oneself of unwanted emotional baggage that might be hindering a daily pursuit of joy in life”.16 LaVey defined magic as “the change in situations or events in accordance with one’s will, which would, using normally accepted methods, be unchangeable”.15 In Greater Magic, this is achieved by isolating and converting “otherwise dissipated adrenal and other emotionally induced energy…into a dynamically transmittable force”.15 It is about harnessing one’s own emotional and volitional power to effect change, either internally within the psyche or, as some Satanists believe, externally in the world through focused will.7

2. Types of Rituals: Compassion, Lust, Destruction

The Satanic Bible details instructions for three primary types of rituals within Greater Magic: those for compassion (love), destruction (hate), and sex (lust).6 These rituals are not prescriptive formulas to invoke supernatural aid but are designed as frameworks for channeling and releasing powerful human emotions. For example, a destruction ritual is a means to “cleanse oneself of anger towards someone who has done you an injustice”.16 These serve as models, and Satanists may adapt them or create their own rituals for whatever emotional or psychological purposes they deem necessary.16

The language used by the Church of Satan to describe Greater Magic—terms like “psychodrama,” “catharsis,” “emotional release,” and “intellectual decompression chamber”—is drawn more from the realm of psychology than from traditional theology. Traditional religious rituals often aim to connect with, appease, or petition a deity. Satanic ritual, in stark contrast, aims to affect the practitioner’s internal state or to focus their will to influence the material world, ostensibly through psychological or yet-to-be-understood natural means. Anton LaVey’s background as a circus and carnival performer likely endowed him with a keen understanding of human psychology, the power of suggestion, and the impact of dramatic presentation.⁸ Consequently, Greater Magic can be interpreted as a system of applied psychology, artfully dressed in evocative, emotionally charged, and theatrical trappings. This fundamentally reframes any notion of “worship.” If rituals are sophisticated tools for psychological self-management, emotional regulation, and personal empowerment, then participation in them becomes an act of self-care, self-exploration, and self-direction, rather than devotion to an external power. The “worship” is directed towards one’s own psychological complexity, emotional depth, and volitional potential.

B. Lesser Magic: The Art of Manipulation and Influence

Distinct from the formal, chambered rituals of Greater Magic, Lesser Magic is described as “wile and guile”.¹⁵ It is the art of everyday, situational manipulation and influence, employing applied psychology and “glamour” (in the sense of enchantment or allure) to bend other individuals or situations to one’s will.⁷ Lesser Magic does not involve incantations or overt ceremonial acts but rather a keen understanding of human motivations, social dynamics, and the subtle use of appearance, body language, and communication to achieve desired outcomes.⁷ LaVey detailed techniques for Lesser Magic in works such as The Satanic Witch (originally The Compleat Witch), focusing on how to use elements of “sex, sentiment, and wonder” to command attention and influence others.⁷

While Greater Magic is largely focused on internal transformation and the focusing of one’s own emotional energy, Lesser Magic is its external application. It is the practical deployment of the empowered, self-aware individual’s will within the social sphere. The core of Satanism is the deified self, and Greater Magic serves to strengthen and focus this internal power. Lesser Magic, then, is the means by which this self-possessed power is used to navigate and shape the external world to serve the Satanist’s interests and desires. It remains profoundly self-centric, as its ultimate goal is the fulfillment of the practitioner’s will. While not “worship” in any conventional or even redefined Satanic sense, Lesser Magic is a direct extension of the self-centric philosophy that underpins the Satanic redefinition of worship. It demonstrates the Satanist acting as a prime mover in their own life, actively shaping their environment through understanding, strategy, and manipulation, rather than passively hoping for or appealing to a higher power for intervention. This active engagement with the world reinforces the concept of the Satanist as their own “god,” exercising agency and influence in their interactions.

C. The Absence of Worship in Satanic Ritual

It is crucial to reiterate that Satanic rituals, whether Greater or Lesser Magic, are not acts of worship or supplication directed towards any deity, including Satan.² The Church of Satan is emphatic on this point: “The pageantry of ritual is a drama meant for emotional stimulation, not a belief in or worship of any power higher than the projected will of the magician”.¹⁶ Since Satanists are atheists and do not believe in supernatural beings, there is no entity to worship or sacrifice to.² The elaborate trappings of ritual—candles, robes, symbols like the Sigil of Baphomet—are employed for their aesthetic and psychological impact, to create an atmosphere conducive to emotional expression and the focusing of will.¹⁷

Anton LaVey’s own statements on magic sometimes carried a degree of ambiguity. While generally insisting on a “materialist philosophy,” he also included in his “Eleven Satanic Rules of the Earth” the directive: “Acknowledge the power of magic if you have employed it successfully to obtain your desires. If you deny the power of magic after having called upon it with success, you will lose all you have obtained”.¹ He espoused the view that there was an objective reality to magic, relying on natural forces yet to be discovered by science, rather than supernatural ones.¹⁵ This can be interpreted in several ways: as a belief in subtle, unknown natural laws that can be manipulated by focused will, or as an acknowledgment of the profound and tangible psychological effects that successful ritual can produce, which might feel “magical” to the practitioner.

This leads to an understanding of Satanic ritual operating on an “as if” principle. Satanists engage in rituals that often adopt the form and language of magical workings, sometimes addressing entities like Satan by name, even while intellectually denying their literal existence. LaVey recognized that “Man needs ritual and dogma”.⁷ The “intellectual decompression chamber” of Greater Magic allows for a temporary, controlled suspension of disbelief.¹⁶ Within this ritual space, the Satanist acts as if these symbols are real and potent, precisely to unlock genuine emotional and psychological effects. This is akin to certain psychotherapeutic techniques or even method acting, where embodying a role or emotion can lead to authentic internal shifts. The “power of magic” that LaVey refers to could thus be the very real psychological power unleashed by such focused, emotive psychodrama, irrespective of any supernatural mechanisms. The “worship-like” form of the ritual is retained not for deific communion, but for its psychological efficacy. In this sense, the Satanist “worships”—that is, intensely focuses on, and reveres the power of—their own emotional depths, their willpower, and their capacity for self-transformation, using the dramatic language and evocative symbolism of magic as a sophisticated vehicle for this self-directed process. This is a thoroughly pragmatic approach to self-actualization, utilizing symbolic tools without demanding literal belief in their supernatural reality.

V. The Satanic Ethos: Living a “Vital Existence”

The redefinition of “worship” in LaVeyan Satanism extends beyond ritual practice into the very fabric of daily life. The Satanic ethos, as codified in The Satanic Bible and other writings, provides a comprehensive framework for living a life centered on self-veneration, indulgence, and the pursuit of a “vital existence.” This is guided by core tenets such as the Nine Satanic Statements, the Nine Satanic Sins, and the Eleven Satanic Rules of the Earth.

A. The Nine Satanic Statements: A Declaration of Principles

The Nine Satanic Statements, as previously listed, form the bedrock of what the symbol of Satan represents in LaVeyan philosophy.⁹ They are not commandments from a deity but declarations of principle that affirm a particular way of engaging with the world. Statements such as “Satan represents indulgence instead of abstinence!” and “Satan represents vital existence instead of spiritual pipe dreams!” directly inform and encourage a lifestyle of self-gratification, engagement with the material world, and a rejection of asceticism or otherworldly concerns.⁹ To live by these statements is, in essence, to “worship” life itself, the carnal self, and the pursuit of earthly fulfillment.

These statements function as a charter for self-liberation. They systematically counter traditional religious virtues like abstinence, humility, and a primary focus on the spiritual, often at the expense of the physical. Each statement provides a philosophical justification for embracing aspects of human nature—desires, ambitions, even vengeance when deemed appropriate—that are often labeled as “sinful” or “worldly” by conventional moral and religious systems. Therefore, adhering to these principles is an active expression of freedom from what Satanists perceive as repressive societal and religious moral codes. “Worship,” in this context, becomes the dynamic pursuit of the values that Satan symbolically embodies: indulgence, a robust and engaged earthly life, undefiled wisdom, and responsibility to the responsible. Living according to these statements is the primary manifestation of Satanic “faith”—a faith placed firmly in oneself and one’s inherent carnal nature.

B. The Nine Satanic Sins: What to Avoid

Complementing the positive affirmations of the Statements are the Nine Satanic Sins, which outline behaviors and attitudes that are considered detrimental to the Satanist.⁵ These are:

1. Stupidity
2. Pretentiousness
3. Solipsism
4. Self-deceit
5. Herd Conformity
6. Lack of Perspective
7. Forgetfulness of Past Orthodoxies
8. Counterproductive Pride
9. Lack of Aesthetics.⁵

Avoiding these “sins” is not about adhering to a divinely ordained moral code, but about cultivating personal effectiveness, intellectual honesty, and a fulfilling individualistic life. These are not moral failings in the traditional religious sense, but rather intellectual, psychological, and character flaws that impede personal growth, critical thinking, and the ability to navigate the world successfully according to Satanic principles. For example, “stupidity,” “self-deceit,” and “herd conformity” directly contradict the Satanic virtues of “undefiled wisdom” and individualism. They prevent the individual from achieving their full potential and from effectively exercising their “godhood” in their own life. Thus, avoiding these sins is crucial for the practice of “I-Theism.” It is a form of intellectual and personal discipline aimed at refining and perfecting the self—the very object of Satanic “worship.” These prohibitions are pragmatic, designed to enhance the Satanist’s power and pleasure, rather than being moralistic dictates.

C. The Eleven Satanic Rules of the Earth: A Pragmatic Code of Conduct

The Eleven Satanic Rules of the Earth provide practical guidelines for social interaction, emphasizing self-preservation, respect for personal sovereignty (both one’s own and that of others who deserve it), and a pragmatic approach to interpersonal dynamics.¹ These rules include directives such as:

• “Do not give opinions or advice unless you are asked.”
• “Do not tell your troubles to others unless you are sure they want to hear them.”
• “When in another’s lair, show them respect or else do not go there.”
• “If a guest in your lair annoys you, treat them cruelly and without mercy.”
• “Do not make sexual advances unless you are given the mating signal.”
• “Do not harm little children.”
• “Do not kill non-human animals unless you are attacked or for your food.”.⁹

These rules, while seemingly about social conduct, also deeply reflect the core Satanic principles of individualism and self-sovereignty. If every Satanist is their own god, then interactions between Satanists (and, from the Satanist’s perspective, even with non-Satanists) are essentially interactions between sovereigns. Rules like “When in another’s lair, show them respect” and “Do not give opinions or advice unless you are asked” establish the necessary boundaries for respectful co-existence among such self-defined sovereigns. Even the harsher-sounding rules, such as the one concerning annoying guests, underscore the ultimate authority of the “god” within their own domain (“lair”). These rules are less about altruism in the conventional sense and more about pragmatic self-interest, the maintenance of one’s own “divine” space and authority, and reciprocal respect where it is earned. Adherence to them facilitates the Satanist’s ability to live their “vital existence”—a form of active self-worship—without undue interference, while also acknowledging the similar pursuits of others who are deemed worthy of such consideration.

D. Indulgence, Responsibility, and “Undefiled Wisdom” in Practice

The Satanic lifestyle encourages an embrace of indulgence, but this is not meant to be reckless hedonism. It is indulgence tempered by responsibility and guided by “undefiled wisdom”.⁹ A “vital existence” is one lived fully, with a clear-eyed appreciation of true human nature, including its darker aspects, and a rejection of hypocritical self-deceit.⁶ Satanists are encouraged to understand their desires, pursue them intelligently, and take responsibility for the consequences of their actions.

Insights from contemporary Satanists illustrate this practical application. For instance, Reverend Jared Mammon of the Church of Satan describes Satanism as being about “your human experience here, and enjoying life as you define it”.¹⁹ This involves actively resisting the Nine Satanic Sins in daily life, such as stupidity and herd conformity, and cultivating qualities like “undefiled wisdom” and “kindness to those who deserve it”.¹⁹ The emphasis is on a conscious, directed engagement with life. “Spiritual pipe dreams” are rejected in favor of tangible, earthly experiences.⁹ This necessitates active engagement with the world, making informed choices, and accepting responsibility for those choices—another key Satanic principle. “Undefiled wisdom” is essential for navigating this vital existence effectively, avoiding self-deceit, and maximizing personal fulfillment. Therefore, living a “vital existence” is a dynamic practice of ongoing self-actualization. It is a continuous process of making choices, experiencing the world, learning, and striving for a rich, self-defined carnal life. This active, conscious engagement is the Satanic form of “worship”—not passive adoration, but the robust performance of one’s self-deification in the theater of the world.

The following table summarizes how these core tenets inform the redefined concept of “worship” in LaVeyan Satanism:

Table 1: Core Tenets of LaVeyan Satanism and their Implication for “Worship”

VI. Distinguishing LaVeyan Satanism: Context and Comparisons

To fully appreciate the unique redefinition of “worship” within the Church of Satan, it is essential to place LaVeyan Satanism in context, distinguishing it from other belief systems that utilize similar terminology or explore related themes, such as Theistic Satanism and Luciferianism. Furthermore, addressing common misconceptions is vital for a clear understanding.

A. LaVeyan Satanism vs. Theistic Satanism: The Deity Divide

The most fundamental distinction lies between the atheistic stance of LaVeyan Satanism and the deistic beliefs of Theistic Satanism.¹⁴ Theistic Satanists, also referred to as traditional or spiritual Satanists, believe that Satan (or a similar adversarial figure) objectively exists as a deity, supernatural entity, or spiritual being who is worthy of actual worship or reverence.²⁰ Their practices may involve prayer, supplication, and rituals designed to communicate with or honor this literal Satan.²⁰

In stark contrast, as has been established, LaVeyan Satanism rejects the existence of any such external deity.¹ The Church of Satan views the term “Theistic Satanism” as inherently contradictory, an “oxymoronic” concept ¹, or even as a Christian heresy—a divergent form of Christianity that merely inverts its object of worship without challenging the underlying theistic premise.²⁰ For LaVeyan Satanists, “worship” is self-directed; for Theistic Satanists, it is directed towards an external divine power.

This “symbol versus entity” distinction is the absolute crux of the matter when defining “worship.” If Satan is merely a symbol of one’s own highest potential and carnal nature, as in LaVeyan Satanism, then any “worship” is necessarily internal, metaphorical, and self-directed—a form of self-actualization and ego-reverence. Conversely, if Satan is perceived as an actual, external entity, then worship takes on its traditional meaning: outward-directed acts of devotion, supplication, reverence, and potentially obedience to that entity. This fundamental ontological difference dictates the entire nature, purpose, and practice of anything termed “worship” within these respective frameworks. By contrasting LaVeyan Satanism with Theistic Satanism, the radical and unique nature of the LaVeyan redefinition of “worship” as an atheistic, self-centric practice becomes unequivocally clear. The Church of Satan is not simply not worshipping the Christian Devil; it is not worshipping any external entity whatsoever, which marks a profound departure even within the broader, often confusing, “Satanic” milieu.

B. LaVeyan Satanism vs. Luciferianism: Symbolic and Philosophical Nuances

Luciferianism is another distinct, though sometimes overlapping, philosophical and spiritual path. Like Satanism, it is not monolithic and encompasses a range of beliefs.¹⁴ Some Luciferians worship Lucifer as a literal deity, akin to Theistic Satanists. Others, however, adopt a non-theistic approach, viewing Lucifer as a symbol of enlightenment, knowledge, self-empowerment, rebellion against ignorance, and the pursuit of wisdom—the “light-bringer” implied by the name itself.²¹

Non-theistic Luciferianism may share common ground with LaVeyan Satanism in its atheism and symbolic interpretation of its central figure. Both may champion rebellion, individualism, and the pursuit of knowledge. However, there are often differences in emphasis, aesthetics, and overall philosophical orientation. While LaVey’s Satan explicitly “represents indulgence instead of abstinence” and “vital existence instead of spiritual pipe dreams,” with a strong focus on carnality and earthly gratification ⁹, Luciferian symbolism often leans more towards intellectual illumination, spiritual (though not necessarily supernatural) ascent, and the pursuit of hidden knowledge.²¹ While “undefiled wisdom” is a key Satanic virtue, in LaVeyan Satanism it primarily serves the goal of achieving a fulfilling carnal existence and mastering one’s environment.

The “worship” in LaVeyan Satanism is thus deeply intertwined with the celebration and experience of the physical self and the material world, arguably more so than in some forms of non-theistic Luciferianism that might prioritize abstract intellectual or spiritualized (in a non-deistic sense) enlightenment. This pronounced carnal focus is a distinguishing feature of LaVeyan Satanism and a key element of its specific redefinition of worship as an embrace of earthly life in all its facets. Some Luciferians also explicitly differentiate Lucifer from Satan, viewing them as distinct entities or principles, while others may see the names as synonymous or representing different aspects of the same force.¹⁴ The Church of Satan, however, maintains a purist approach to its own codified Satanism as expounded by LaVey, generally viewing other interpretations or labels with skepticism.⁷

C. Addressing Common Misconceptions: Separating Fact from Fiction

The Church of Satan, largely due to its provocative name and symbolism, has been subject to widespread and persistent misconceptions.³ These often include accusations of devil worship, belief in a literal Satan, engagement in criminal activities, and the practice of animal or human sacrifice.² Such portrayals are fundamentally inaccurate representations of LaVeyan Satanism.

As repeatedly stated by the Church of Satan itself, its members are atheists who do not believe in or worship a literal devil or any other supernatural entity.¹ The organization explicitly prohibits illegal activities and, per its own Eleven Satanic Rules of the Earth, forbids harm to children and the killing of non-human animals unless for food or in self-defense.¹ The lurid tales of Satanic ritual abuse that fueled the “Satanic Panic” of the 1980s and 1990s have been widely debunked as having no basis in the actual practices of organized groups like the Church of Satan.¹⁴

These misconceptions arise, in no small part, from the Church of Satan’s deliberate use of transgressive symbolism. Anton LaVey chose the name “Satanism” and embraced the associated iconography precisely because it was shocking and provocative, intending it to “shock people into thinking” and to serve as a potent symbol of rebellion against established norms.⁷ The figure of Satan is laden with centuries of negative cultural and religious programming.¹⁴ While the Church of Satan consistently clarifies its atheistic stance and its symbolic, philosophical interpretation of Satan, the visceral public reaction to the name and imagery often overshadows these nuanced explanations. Therefore, the very misconceptions that plague the Church of Satan are, to some extent, an anticipated (and perhaps, particularly in its early days, strategically utilized) consequence of its chosen iconography. The shock value that initially draws attention can simultaneously create a significant barrier to a deeper understanding of its actual philosophy. Clearing away these layers of misrepresentation is a crucial prerequisite before one can accurately grasp the Church of Satan’s sophisticated and unconventional redefinition of “worship” as self-focus, psychological empowerment, and carnal celebration.

The following table offers a comparative overview to further clarify these distinctions:

Table 2: Comparative Overview: LaVeyan Satanism, Theistic Satanism, and Non-Theistic Luciferianism

VII. Conclusion: “Worship” Reimagined as Self-Empowerment and Carnal Celebration

A. Recap: The Essence of “Worship” in the Church of Satan

The Church of Satan presents a radical departure from conventional understandings of “worship.” Divorced entirely from the notion of devotion to an external, supernatural deity, “worship” within LaVeyan Satanism is fundamentally reimagined as an inward-facing celebration of the self and an outward-facing embrace of carnal, earthly existence. The core of this redefinition lies in the doctrine of “I-Theism”—the recognition of the individual as their own god, the ultimate arbiter of value and meaning in their subjective universe.¹ Satan is not a being to be worshipped but a potent symbol representing the highest human potential: individualism, pride, vital existence, undefiled wisdom, and rebellion against stultifying conformity.³

Rituals within this framework, specifically Greater Magic, are not acts of supplication or appeasement. Instead, they function as sophisticated psychological tools—psychodramas designed for emotional catharsis, the focusing of will, and self-transformation.¹⁶ Lesser Magic, the art of wile and guile, extends this self-empowerment into the social sphere, enabling the Satanist to influence their environment in accordance with their desires.⁷ The Satanic lifestyle, as guided by the Nine Satanic Statements, the Nine Satanic Sins, and the Eleven Satanic Rules of the Earth, becomes the ongoing practice of this self-centered philosophy—a continuous “worship” of one’s own life, potential, and pleasures, lived responsibly and with intellectual honesty.⁹

B. The Enduring Appeal of a Philosophy of Self-Centeredness

The philosophy of the Church of Satan, with its emphasis on radical individualism and self-deification, holds a distinct appeal for certain individuals in contemporary society. In an era often characterized by disillusionment with traditional religious institutions, a perceived erosion of grand narratives, and an increasing focus on personal autonomy and self-expression, LaVeyan Satanism offers a structured framework for unapologetic self-centeredness. It can attract those who feel alienated by mainstream values, who seek personal empowerment outside conventional channels, or who resonate with its call to reject herd conformity and embrace their unique nature.⁷

The characterization of Satanism as a “religion of the playful provocateur” ⁷ and a haven for “productive misfits” ⁷ speaks to its role as a counter-cultural force that validates and empowers those who stand outside or against the mainstream. It provides a rationale and a methodology for prioritizing one’s own life and experiences, which can be profoundly liberating for individuals who feel constrained by societal expectations or altruistic ethics they perceive as hypocritical or detrimental to their well-being.

C. Final Synthesis on the CoS’s Unique Position in the Landscape of Religious and Philosophical Thought

The Church of Satan occupies a unique and often deliberately provocative position in the diverse landscape of religious and philosophical thought. Its radical reinterpretation of “worship”—transforming it from an act of external deific devotion into an internal celebration of the self and a robust engagement with the material world—stands as a testament to its distinctive blend of atheism, profound individualism, and ritualistic psychodrama. This approach sets it apart not only from traditional, deity-centered religions but also from other forms of Satanism and occultism that may retain a belief in supernatural entities or forces.

Ultimately, “worship” in the Church of Satan is the worship of the tangible self and the experienced world, rather than the intangible and the supernatural. It is a philosophy that champions the carnal, the rational, and the individual will, offering a path where one’s own life, lived fully and on one’s own terms, becomes the ultimate expression of reverence. By redefining “worship” in this manner, the Church of Satan challenges not only religious conventions but also fundamental notions of where value, meaning, and “divinity” reside.

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