The Unknown

On a winter’s evening in 1967, I drove crosstown in San Francisco to hear Anton Szandor LaVey lecture at an open meeting of the Sexual Freedom League. I was attracted by newspaper articles describing him as “the Black Pope” of a Satanic church in which baptism, wedding, and funeral ceremonies were dedicated to the Devil. I was a free-lance magazine writer, and I felt there might he a story in LaVey and his contemporary pagans; for the Devil has always made “good copy,” as they say on the city desk

It was not the practice of the black arts itself that I considered to he the story, because that is nothing new in the world. There were Devil-worshiping sects and voodoo cults before there were Christians. In eighteenth-century England a Hell-Fire Club, with connections to the American colonies through Benjamin Franklin, gained some brief notoriety. During the early part of the twentieth century, the press publicized Aleister Crowley as the “wickedest man in the world.” And there were hints in the 1920s and ‘30s of a “black order” in Germany.

To this seemingly old story LaVey and his organization of contemporary Faustians offered two strikingly new chapters. First, they blasphemously represented themselves as a “church,” a term previously confined to branches of Christianity, instead of the traditional coven of Satanism and witchcraft lore. Second. they practiced their black magic openly instead of underground.

Rather than arrange a preliminary interview with LaVey for discussion of his heretical innovations, my usual first step in research, I decided to watch and listen to him as an unidentified member of an audience. He was described in some newspapers as a former circus and carnival lion tamer and trickster now representing himself as the Devil’s representative on earth, and I wanted to determine first whether he was a true Satanist, a prankster, or a quack. I had already met people in the limelight of the occult business; in fact, Jeane Dixon was my landlady and I had a chance to write about her before Ruth Montgomery did. But I considered all the occultists phonies, hypocrites, or quacks, and I would never spend five minutes writing about their various forms of hocus-pocus.

All the occultists I had met or heard of were white-lighters:

alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around God-based, spiritual communication. LaVey, seeming to laugh at them if not spit on them in con-tempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. There seemed to be nothing spiritual about his “church.”

As I listened to LaVey talk that first time, I realized at once there was nothing to connect him with the occult business. He could not even be described as metaphysical. The brutally frank talk he delivered was pragmatic, relativistic, and above all rational. It was unorthodox, to be sure: a blast at established religious worship, repression of humanity’s carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. It was also full of sardonic satire on human folly. But most important of all, the talk was logical. It was not quack magic that LaVey offered his audience. It was common sense philosophy based on the realities of life.

After I became convinced of LaVey’s sincerity, I had to convince him that I intended to do some serious research instead of adding to the accumulation of hack articles dealing with the Church of Satan as a new type of freak show. I boned up on Satanism, discussed its history and rationale with LaVey, and attended some midnight rituals in the famous Victorian manse once used as Church of Satan headquarters. Out of all that I produced a serious article, only to find that was not what the publishers of “respectable” magazines wanted. They were interested only in the freak show kind of article. Finally, it was a so-called “girlie” or “man’s” magazine, Knight of September 1968, that published the first definitive article on LaVey, the Church of Satan, and LaVey’s synthesis of the old Devil legends and black magic lore into the modern philosophy and practice of Satanism that all followers and imitators now use as their model, their guide, and even their Bible.

My magazine article was the beginning, not the end (as it has been with my other writing subjects), of a long and intimate association. Out of it came my biography of LaVey, The Devil’s Avenger, published by Pyramid in 1974. After the book was published, I became a card-carrying member and, subsequently, a priest in the Church of Satan, a title I now proudly share with many celebrated persons. The postmidnight philosophical discussions I began with LaVey in 1967 continue today,