Many of those who are constantly preoccupied with demonstrating their emancipation from sexual guilt are, in reality, held in even greater sexual bondage than those who simply accept sexual activity as a natural part of life and don't make a big to-do over their sexual freedom. For example, it is an established fact that the nymphomaniac (every man's dream girl and heroine of all lurid novels) is not sexually free, but is actually frigid and roves from man to man because she is too inhibited to ever find complete sexual release.
Another misconception is the idea that ability to engage in group sexual activity is the indicative of sexual freedom. All contemporary free-sex groups have one thing in common - discouragement of fetishistic or deviant activity.
Actually, the most forced examples of non-fetishistic sexual activity thinly disguised as "freedom" have a common format. Each of the participants in an orgy removes all clothing, following the example set forth by one, and mechanically fornicate - also following the leader's example. None of the performers consider that their "emancipated" form of sex might be regarded as regimented and infantile by non-members who fail to equate uniformity with freedom.
The Satanist realizes that if he is to be a sexual connoiseur (and truly free from all sexual guilt) he cannot be stifled by the so-called sexual revolutionists any more than he can by the prudery of his guilt-ridden society. These free-sex clubs miss the whole point of sexual freedom. Unless sexual activity can be expressed on an individual basis (which includes personal fetishes), there is absolutely no purpose in belonging to a sexual freedom organization.
Satanism condones any type of sexual activity which properly satisfies your individual desires - be it heterosexual, homosexual, bisexual, or even asexual, if you choose. Satanism also sanctions any fetish or deviation which will enhance your sex-life, so long as it involves no one who does not wish to be involved.
The prevalence of deviant and/or fetishistic behavior in our society would stagger the imagination of the sexually naпve. There are more sexual variants than the unenlightened individual can perceive: transvestism, sadism, masochism, urolagnia, exhibitionism - to name only a few of the more predominant. Everyone has some form of fetish, but because they are unaware of the preponderance of fetishistic activity in our society, they feel they are depraved if they submit to their "unnatural" yearnings. [* Fetishism is not only practice by human beings, but by animals, as well. The fetish is an integral ingredient in the sex lives of animals. The sexual odor, for example, is necessary for one animal to become sexually aroused by another. Laboratory tests have shown that when an animal is scientifically deodorized, it loses sexual attractiveness to the other animals. The stimulation provided by sexual odor is also enjoyed by man, although he will often deny it.]
Even the asexual has a deviation - his asexuality. It is far more abnormal to have a lack of sexual desire (unless illness or old-age, or another valid reason has caused the wane) than it is to be sexually promiscuous. However, if a Satanist chooses sexual sublimination above overt sexual expression, that is entirely his own affair. In many cases of sexual sublimination (or asexuality), any attempt to emancipate himself sexually would prove devastating to the asexual.
Asexuals are invariably sexually sublimated by their jobs or hobbies. All the energy and driving interest which would normally be devoted to sexual activity is channelled into other pastimes or into their chosen occupations. If a person favors other interests over sexual activity, it is his right, and no one is justified in condemning him for it. However, the person should at least recognize the fact that this is a sexual sublimation.
Because of lack of opportunity for expression, many secret sexual desires never progress beyond the fantasy stage. Lack of release often leads to compulsion and, therefore, a great number of people devise undetectable methods of giving vent to their urges. Just because most fetishistic activity is not outwardly apparent, the sexually unsophisticated should not delude himself into thinking it does not exist. To cite examples of the ingenious techniques used: The male transvestite will indulge in his fetish by wearing feminine undergarments while going about his daily activities; or the masochistic woman might wear a rubber girdle several sizes too small, so she may derive sexual pleasure from her fetishistic discomfort throughout the day, with no one the wiser. These illustrations are far tamer and more prevalent examples than others which could have been given.
Satanism encourages any form of sexual expression you may desire, so long as it hurts no one else. This statement must be qualified, to avoid misinterpretation. By not hurting another, this does not include the unintentional hurt felt by those who might not agree with your views on sex, because of their anxieties regarding sexual morality. Naturally, you should avoid offending others who mean a great deal to you, such as prudish friends and relatives. However, if you earnestly endeavor to escape hurting them, and despite your efforts they accidentally find out, you cannot be held responsible, and therefore should feel no guilt as a result of either your sexual convictions, or their being hurt because of those convictions. If you are in constant fear of offending the prudish by your attitude towards sex, then there is no sense in trying to emancipate yourself from sexual guilt. However, no purpose is served by flaunting your permissiveness.
The other exception to the rule regards dealings with masochists. A masochist derives pleasure from being hurt; so denying the masochist his pleasure-through-pain hurts him just as much as actual physical pain hurts the non-masochist. The story of the truly cruel sadist illustrates this point: The masochist says to the sadist, "beat me." To which the merciless sadist replies, "NO!" If a person wants to be hurt and enjoys suffering, then there is no reason not to indulge him in his wont.
The term "sadist" in popular usage describes one who obtains pleasure from indiscriminate brutality. Actually, though, a true sadist is selective. He carefully chooses from the vast reserve of appropriate victims, and takes great delight in giving those who thrive on misery the fulfillment of their desires. The "well-adjusted" sadist is epicurean in selecting those on whom his energies will be well-spent! If a person is healthy enough to admit he is a masochist and enjoys being enslaved and whipped, the real sadist is glad to oblige!
Aside from the foregoing exceptions, the Satanist would not intentionally hurt others by violating their sexual rights. If you attempt to impose your sexual desires upon others who do not welcome your advances, you are infringing upon their sexual freedom. Therefore, Satanism does not advocate rape, child molesting, sexual defilement of animals, or any other form of sexual activity which entails the participation of those who are unwilling or whose innocence or naпvetй would allow them to be intimidated or misguided into doing something against their wishes.
If all parties involved are mature adults who willingly take full responsibility for their actions and voluntarily engage in a given form of sexual expression - even if it is generally considered taboo - then there is no reason for them to repress their sexual inclinations.
If you are aware of all the implications, advantages, and disadvantages, and are certain your actions will hurt no one who does not wish or deserve to be hurt, you have no cause to suppress your sexual preferences.
Just as no two people are exactly the same in their choice of diet or have the same capacity for the consumption of food, sexual tastes and appetites vary from person to person. No person or society has the right to set limitations on the sexual standards or the frequency of sexual activity of another. Proper sexual conduct can only be judged within the context of each individual situation. Therefore, what one person considers sexually correct and moral may be frustrating to another. The reverse is also true; one person may have great sexual prowess, but it is unjust for him to belittle another whose sexual capacity may not equal his own, and inconsiderate for him to impose himself upon the other person, i.e., the man who has a voracious sexual appetite, but whose wife's sexual needs do not match his own. It is unfair for him to expect her to enthusiastically respond to his overtures; but she must display the same degree of thoughtfulness. In the instances when she does not feel great passion, she should either passively, but pleasantly, accept him sexually, or raise no complaint if he chooses to find his needed release elsewhere - including auto-erotic practices.