History of Satanism

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.[118] The historian of religion Ruben van Luijk used a "working definition" in which Satanism was regarded as "the intentional, religiously motivated veneration of Satan".[16]

Dyrendal, Lewis, and Petersen believed that it was not a single movement, but rather a milieu.[119] They and others have nevertheless referred to it as a new religious movement.[120] They believed that there was a family resemblance that united all of the varying groups in this milieu,[6] and that most of them were self religions.[119] 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.[121]

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.[122] 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.[122] Rationalist Satanism is used to describe the trend in the Satanic milieu which is atheistic, sceptical, materialistic, and epicurean.[123] 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.[123]

Forerunners and early forms

Eliphas Levi's Sabbatic Goat (known as The Goat of Mendes or Baphomet) has become one of the most common symbols of Satanism.

The first person to promote a Satanic philosophy was the Pole Stanislaw Przybyszewski, who promoted a Social Darwinian ideology.[124]

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".[125] During his younger days, Levi used "Lucifer" in much the same manner as the literary romantics.[126] 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.[127] In his book Dogma and Ritual of High Magic, published in two volumes between 1854 and 1856, Levi offered the symbol of Baphomet.[128] He claimed that this was a figure who had been worshipped by the Knights Templar.[125] According to Introvigne, this image gave "the Satanists their most popular symbol ever".[128]

Levi was not the only occultist who wanted to use the term "Lucifer" without adopting the term "Satan" in a similar way.[126] The early Theosophical Society held to the view that "Lucifer" was a force that aided humanity's awakening to its own spiritual nature.[129] In keeping with this view, the Society began production of a journal titled Lucifer.[130]

"Satan" was also used within the esoteric system propounded by Danish occultist Carl William Hansen, who used the pen name "Ben Kadosh".[130] 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.[130] In one pamphlet, he provided a "Luciferian" interpretation of Freemasonry.[131] Kadosh's work left little influence outside of Denmark.[132]