La Fontaine thought it likely that the easy availability of LaVey's writings would have encouraged the creation of various Satanic groups that were independent of the Church of Satan itself. In "The Black Flame", a number of groups affiliated with the church has been mentioned, most of which are based in the United States and Canada although two groups were cited as having existed in New Zealand. In his 2001 examination of Satanists, the sociologist James R. Lewis noted that, to his surprise, his findings "consistently pointed to the centrality of LaVey's influence on modern Satanism". "Reflecting the dominant influence of Anton LaVey's thought", Lewis noted that the majority of those whom he examined were atheists or agnostics, with 60% of respondents viewing Satanism as a symbol rather than a real entity. 20% of his respondents described "The Satanic Bible" as the most important factor that attracted them to Satanism. Elsewhere, Lewis noted that few Satanists who weren't members of the Church of Satan would regard themselves as "orthodox LaVeyans".