THE PSYCHOLOGY OF SATANIC CULT INVOLVEMENT: AN ...

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184 subservience to the cult ideology and practices. The attraction of the satanic cult for individuals having a destructive narcissistic personality configuration lies in the fact that the cult is a mirror replica of their own internal pathological organisation, and provides both ideological sanction and collaborative support for the enactment of destructive impulses that would be punished in other religious groups.
185 CHAPTER ELEVEN e.G. JUNG AND THE CONTRIBUTION OF ANALYTICAL PSYCHOLOGY TO A THEORY OF DEMONIC PHENOMENA Introduction C. G. Jung has arguably influenced contemporary psychological understanding of comparative religion more than any other author (Wulff, 1991). This may be ascribed to his conviction that religion is "incontestably one of the earliest and most universal expressions of the human mind" (1940a, p. 5), and hence cannot be disregarded in the pursuit of psychological understanding. If Freud was the self-professed "Godless Jew", intent on debunking religious superstition, Jung was the spiritual gentile who granted religious experience a privileged status in his psychology. Jung's interest in religion extended to include occult phenomena, and his medical school thesis was devoted to a case study of apparent spirit possession (1902). It is Jung's thoughts on possession that establishes his importance for this dissertation, and which justifies a separate chapter devoted to analytical psychology. As was the case with all the psychoanalytic theorists discussed in the previous four chapters, Jung did not write about demonic possession in any detail. A Jungian theory ofvoluntary and involuntary possession must therefore be constructed from the largely metaphorical use to which he puts the concept in his theory of psychopathology. Jung's extensive writing on general religious experience requires some discussion before his theory is applied to demonic phenomena. This chapter therefore begins by examining Jung's definition of religious experience, and then proceeds to chart the evolution of his psychology of religion, from the early period where there is little to distinguish it from Freud's formulations, to the later stages where individuation is inextricably linked to spirituality. The third section considers Jung's perception of the spiritual transformations that have occurred in Western history, and the psychological significance of these changes. Section four is devoted to a brief discussion of two central concepts in analytical psychology, archetypes and complexes, and the role that these play in both religious awareness and psychopathology. Section five will employ the Jungian theory of autonomous complexes to formulate an analytical theory of demonic possession states and satanic involvement. The last section will focus on
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THE PSYCHOLOGY OF SATANIC CULT INVO
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ACKNOWLEDGEMENTS This thesis is ded
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TABLE OF CONTENTS Abstract Introduc
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PART FOUR: OBJECT RELATIONS, ANALYT
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15.3.3 Experience of satanic cult i
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ii abuse, holding professional conf
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iv personal experience of satanic c
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vi This dissertation spans a number
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Vlll perceptions of Satanic phenome
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1 PART ONE THE EMERGENCE OF DEMO IC
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3 makes the notion of evil possible
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5 / is largely a creation of Christ
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7 J for the Judaeo-Christian belief
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9 Cavendish, 1967, p. 281). The Heb
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11 worship God's creation, man. Lus
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13 In the New Testament, Satan's id
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15 portrayed as an independent evil
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17 perception that heretics were un
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19 witches are subservient (Cohn, 1
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21 the body was divided into 'honou
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23 Cathar monks corrupted the tradi
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25 chief Archon was frequently iden
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27 A number of factors were respons
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29 While there is no doubting the h
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31 19th Century. Satan became a cen
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33 and practised black magic and ca
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35 values and ends, what all these
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37 been known to commit crimes and
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39 much from his character and "dep
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41 1972), stylised rituals, and dra
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43 of Magick: "a way of perfecting
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45 to exist in the same way as God
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47 3.4.8. Charismatic authority Sat
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49 them more vulnerable to assuming
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51 victims may be babies or artific
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53 PART TWO THEORIES OF SATANIC CUL
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55 Two on the rise and fall ofthe d
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57 Satanism is more than the romant
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59 adolescent conflict may interfer
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61 Bourget et al. (1988) documented
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63 Levine and Salter (cited in Ross
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65 unattainable with the patient's
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67 3. The emotional energy and exci
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69 therapeutic function distinguish
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71 description of a danger, identif
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73 reinforcing agencies and influen
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75 5.2.5 The Survivor/recovery move
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77 supporting a history of alleged
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79 the social construction of Satan
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81 falsely 'remembers' as one's own
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83 Each of the above alternative ex
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85 CHAPTER SIX THE PSYCHOLOGY OF DE
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87 the soul" (Ellenberger, 1970, p.
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89 6. When the party vomits up stra
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91 occurs without any cult particip
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93 Pfeifer interprets the relativel
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95 7. Unusual impact on others: oth
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97 simply a form ofhysteria. He app
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99 belief systems, and the impact o
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101 enemies by having the demoniac
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103 possession and hysteria. A hypo
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105 has little relevance to the dis
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107 psychic disturbance which captu
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109 the ambivalent impulses ansmg f
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III both neurosis and religion have
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113 Freud noted similar totemic asp
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115 ritual element in both obsessio
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117 Despite this suggestion that de
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119 melancholia" and the Devil had
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121 What he is rebelling against is
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123 hides behind a civilised veneer
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125 theory of the superego, and res
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127 7.3 Freudian interpretation in
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129 the hostile castrating father b
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131 PART FOUR OBJECT RELATIONS, ANA
Page 151 and 152: 133 CHAPTER 8 KLEINIAN PSYCHOANALYS
Page 153 and 154: 135 of Klein's object relations the
Page 155 and 156: 137 of the bad object and the infan
Page 157 and 158: 139 fantasies and splitting defence
Page 159 and 160: 141 which the self is identified wi
Page 161 and 162: 143 This combination of negative fe
Page 163 and 164: 145 feelings of resentment and depr
Page 165 and 166: 147 Summary Although Freud portraye
Page 167 and 168: 149 fantasies, i.e. mental represen
Page 169 and 170: 151 The positive aspects of the ori
Page 171 and 172: 153 However, through a process of p
Page 173 and 174: 155 Fairbairn, by deliberately empl
Page 175 and 176: 157 Since the joy of loving seems h
Page 177 and 178: 159 differentiation of experience i
Page 179 and 180: 161 Implicit in Kernberg's emphasis
Page 181 and 182: Identification also occurs through
Page 183 and 184: 165 CHAPTER 10 AN INTEGRATED OBJECT
Page 185 and 186: 167 child is confronted with the re
Page 187 and 188: 169 These individuals typically exp
Page 189 and 190: 17\ forces. Certain individuals in
Page 191 and 192: 173 Where dependence on internal go
Page 193 and 194: 175 Meltzer (1979) employs the conc
Page 195 and 196: 177 Chasseguet-Smirgel does not dis
Page 197 and 198: 179 The implication ofthis is that
Page 199 and 200: 181 structured around mythological
Page 201: 183 of oral sadistic impulses. The
Page 205 and 206: 187 Religion appears to me to be a
Page 207 and 208: 189 "redeeming" quality, rather tha
Page 209 and 210: 191 Not only were the gods dragged
Page 211 and 212: 193 experience, and we turn now to
Page 213 and 214: 195 The child is guided by the powe
Page 215 and 216: 197 In lung's model of mind, even m
Page 217 and 218: 199 fact that we may identitY with
Page 219 and 220: 201 1. In the first subtype, corres
Page 221 and 222: 203 Possession, in this sense, is a
Page 223 and 224: 205 If ever we are disposed to see
Page 225 and 226: 207 depends on the strategies that
Page 227 and 228: 209 possessive symptoms, such as pe
Page 229 and 230: 211 gives psychological life its dy
Page 231 and 232: 213 demonic spiritual aspect in Chr
Page 233 and 234: 215 When attempting to relate objec
Page 235 and 236: 217 12.2 The role of fantasy in psy
Page 237 and 238: 219 experience of their real parent
Page 239 and 240: 221 Even if the meaning conferred u
Page 241 and 242: 223 12.5 The ego and the self in ob
Page 243 and 244: 225 12.6 An archetypal object relat
Page 245 and 246: 227 consciousness, before it IS onc
Page 247 and 248: 229 most individuals, those drawn t
Page 249 and 250: 231 objective of exploring the mean
Page 251 and 252: 233 reVIew suggests that a theoreti
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235 1. It lays bare prior conceptio
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237 without generating an unmanagea
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239 components of internal object r
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241 I. Identification of significan
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243 3. General interpretation of sa
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245 should be testable by other rea
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247 thus defensively split offfrom
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249 S's split-offand dissociated ps
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251 Her status as a "Bride of Satan
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253 S once witnessed Satan's materi
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255 be a crazed, perverse, and unju
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257 triumph, S's oedipal victory ca
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259 from his identification with th
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261 S's grandiose belief that he ha
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263 S, now identified with the prev
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265 the reported actual qualities o
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267 original family interactions (3
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269 S's hallucinatory perception of
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271 This situation perpetuated S's
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273 rejected by women until now, th
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275 himself to be a willing recepta
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277 based on the triumphant fantasy
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279 split-off negative self represe
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281 14.5.3. Experience of satanic c
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283 Satan, the more destructively S
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285 previous manic elation was repl
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287 contaminating bad internal obje
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289 socially withdrawn child, who h
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291 gratification, reversed the tra
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293 which S's ego could not assimil
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295 After being arrested for exhibi
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297 identifying with his destructiv
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299 S's ceremonial initiation comme
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301 that he and his demons were hel
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303 When the spirits were commanded
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305 interacting with self represent
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308 attractive. For individuals who
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310 Satanism's status as an aggress
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312 Satanic activity, however, does
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314 The second phase of individuals
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316 aggravated by the children's ho
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318 14.2.5. Motives for leaving Sat
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320 his family. These interpersonal
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322 reactions may be understood as
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324 continues to project both good
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326 their own internal world - in o
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328 CHAPTER FIFTEEN DISCUSSION Intr
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330 Although the realist and constr
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332 argues in this regard that narr
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334 form, happens prior to satanic
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336 maternal object plays no role i
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338 to peer groups and teachers wit
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340 about... being destructive, des
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342 heroic rebellion which matches,
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344 identity of Satan is echoed by
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346 experience a sense of euphoria
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348 The question of whether the Sat
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350 propitiatory act in-that the vi
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352 Identification with the pervers
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354 The magician prepares himself b
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356 An important characteristic of
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358 (5) The experience oflosing rel
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360 However, merely expelling the d
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362 them. Christians need God, they
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364 has a posItIve existence, as lu
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366 Despite Jung's reference to the
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368 consequently become more alluri
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370 CHAPTER SIXTEEN CONCLUSION The
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372 again" Christians, fervently an
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374 According to occult theory, the
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REFERENCES Abend,S. & Porder, M. (1
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Denzin, N. & Lincoln, Y. (1994) Int
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M. Galanter (Ed.) (1982) Cults and
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Jacobi, Y. (1959). Complex, Archety
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Klein, M. (1946) Notes on some schi
Page 404 and 405:
Mulhern, S. (1991) Satanism and psy
Page 406 and 407:
Russell, J. & Wyndham, M. (1992) Wi
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Westen, D. (1991a) Social cognition
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10. Dad would say that everything i
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school. I was one ofthe pack. and e
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to get three people involved, and t
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accepting the blood ofthe animal. S
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spirit to go to places, you can wat
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Ifamily, things like that. Did it w
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89. Well, I wanted to get out. I wa
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103. After the demon left it felt l
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Interoersonal context Fantasy Self
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Interpersonal context Fantasy Self
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Interpersonal Context Fantasy Self
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out. 8. And so all this was forming
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father". 22. I didn't say nothing b
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Satanic Bible and we used his book
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why don't you be that person he sho
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to you, to get close to you. He cre
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don't like them. They think they ha
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death or reaping. They bring in cer
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age, and a very high sexual vitalit
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some aren't. Some of these spirits
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It's the fastest way for a man to d
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eferred to the Christian church as
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my mouth and they died I didn't hav
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comes walking into the house - J sa
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mutual agreement. There's certain t
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the grim reaper, J terminatedpeople
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man, a real man, and He'll stand up
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Interpersonal Context Hears mother
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Interpersonal Context Identifies wi
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Interpersonal Context Unlike other
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Interpersonal Context {Jod experien
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APPENDIX 3 (a) SUBJECT THREE E is a
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17. The more I got involved in it t
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How did being a Satanist effect you
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animals, but also for my fellow man
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... you had to cut yourself. I used
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normalpsycho wardat the hospital. 7
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suppose that's part of the compulsi
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E derived pleasure from being cruel
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The collective satanic in-group Non
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E's avoidance of further human sacr
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E acknowledges that, in the light o
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APPENDIX 4 (a) SUBJECT FOUR S is a
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17. Anyway, it began I was nineteen
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their Satanic identity secret. I di
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53. Through using black magic there
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and obeyed him, like a teacher, wer
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serious (laughs). 83. After a long
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99. f love attending church ... get
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S experienced his self-declared The
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S's friend presented himself as liv
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S's satanic membership gave him a n
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S invited demonic possession m orde
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S, feeling cleansed of all internal
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11. I wasforced to keep the demon a
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you". 31. I must Slry I felt a lot
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49. I could only see my real mother
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68. My demon screamedat me, calling
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had to write out. 83. Then they put
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employment. attend rituals, 99. Dad
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everybody, and then suddenly change
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130. Relationships in the coven wer
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about what I was involved in. I'd d
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andeveryone likes you. But I was, I
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was exhausted I couldn't walk prope
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and God supremely powerful. 201. No
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S's pet animals start following his
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S's parents' disclose that his birt
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Satanism gave S power, material goo
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Believing that Lucifer wished him t
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Love was absent from S's satanic I
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The horror of S's satanic I cannot
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S was called up for compulsory I do
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The spiritual battle inside of S ma
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S's spiritual battle ended at the p
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communicate with. 10. As we got old
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28. I then got involved with a bike
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46. I only came to realise later th
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very good about it, as through the
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little to do with each other. By th
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91. To make matters worse, they wer
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choice I hadever had to make in my
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and not relying on your own strengt
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APPENDIX 6 (B) SUBJECT SIX : Signif
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After S's esoteric quest led him to
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S believed that his satanic activit
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S invited demonic possession By inv
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After becoming a Christian S feared
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Despite his Christian conversion S
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APPENDIX 7 (A) SUBJECT SEVEN S is a
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Iofme. One Imndred percent terrifie
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other me a bit. It was the kind oft
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48. The lust ... no one said "Don't
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What was your relationship like wit
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your body. You accept it as part of
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90. My body felt cold, but empty. I
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had decided to leave, and the other
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APPENDIX 7 (B) SUBJECT SEVEN: Signi
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S had a Catholic upbringing, but ne
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S's hatred ofpeople, and consequent
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As a Satanist, S experienced a sens
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S experienced himself to be a host
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When the spirits were commanded to
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