THE PSYCHOLOGY OF SATANIC CULT INVOLVEMENT: AN ...

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234 to structure the interview protocols into natural meaning units and central themes, and the latter to interpret the themes in terms of object relations theory. The research comprised three phases: (1) a preparatory theoretical phase, (2) an interview phase, and (3) a data analysis phase. 13.3.1 Preparatory theoretical phase A. Identifying cultural pre-understandings The starting point for this research was identifying the cultural pre-understandings of Satanism within Western culture and, more specifically, that sector of South African society which subscribes to Western belief systems. It soon became clear that there are two contradictory sets of pre-understandings, identified by their frequent manifestation in mass media reports on Satanism. Those allied with the cause of fundamentalist Christianity propose a supernatural perspective, understanding Satanism to be a very real, organised expression of Satan's attempt to subvert and overthrow Christian culture, through the activity of demons and human satanic worship. Opposing this religioussupernatural understanding is a secular-sceptical viewpoint, which scathingly dismisses reports of organised Satanism. Reports of satanic organisations are viewed, from this perspective, either as fictional, or grossly exaggerated accounts of rebellious teenagers dabbling in "new-age" mysticism and harmless occult activities. B. Critical review ofrelevant academic literature The second step was a comprehensive critical review ofexisting academic literature on the general phenomenon of Satanism within a number of disciplines, including anthropology, history, sociology, and psychology. Denzin (1989) refers to this as deconstructive reading of a phenomenon because it involves "a critical analysis of how it has been presented, studied, and analysed in the existing research and theoretical literature" (p. 51). This deconstructive reading, presented in the first twelve chapters, was guided by Denzin's four criteria for deconstructive reading:
235 1. It lays bare prior conceptions of the phenomenon in question, including how the phenomenon has been defined, observed, and analysed. 2. A critical perspective on previous definitions, observations, and analysis is offered. 3. The underlying theoretical models ofhuman behaviour/experience used in prior studies are critically examined. 4. The preconceptions, prejudices, and biases surrounding existing understanding are articulated. C. Research question formulation After critically considering the available literature on Satanism, important psychological issues that were omitted or inadequately researched were identified as potential research questions. The overarching question was: "What is the meaning of individuals' involvement in organised satanic activity"? This question was then broken down into five more specific questions, each identified as central to a comprehensive psychological understanding ofsatanic cult participation. These questions are as follows: (1) What psychological factors predispose certain individuals to satanic involvement? (2) What is the process involved in becoming a Satanist, and how do initiates experience this process? (3) How do individuals experience their cult involvement? (4) Given the significance of Satan and demons in satanic mythology, how are these mythical entities experienced by satanic members? (5) What factors influence Satanists to terminate their cult involvement, and how do they experience the process of leaving Satanism? 13.3.2 Interview phase 1. Procurement ofresearch subjects Procuring research subjects was difficult for a number of reasons. Firstly, because cult members are sworn to secrecy, they were understandably reluctant to volunteer their services as research subjects. Secondly, many individuals claiming satanic involvement
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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
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133 CHAPTER 8 KLEINIAN PSYCHOANALYS
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135 of Klein's object relations the
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137 of the bad object and the infan
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139 fantasies and splitting defence
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141 which the self is identified wi
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143 This combination of negative fe
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145 feelings of resentment and depr
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147 Summary Although Freud portraye
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149 fantasies, i.e. mental represen
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151 The positive aspects of the ori
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153 However, through a process of p
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155 Fairbairn, by deliberately empl
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157 Since the joy of loving seems h
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159 differentiation of experience i
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161 Implicit in Kernberg's emphasis
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Identification also occurs through
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165 CHAPTER 10 AN INTEGRATED OBJECT
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167 child is confronted with the re
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169 These individuals typically exp
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17\ forces. Certain individuals in
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173 Where dependence on internal go
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175 Meltzer (1979) employs the conc
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177 Chasseguet-Smirgel does not dis
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179 The implication ofthis is that
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181 structured around mythological
Page 201 and 202: 183 of oral sadistic impulses. The
Page 203 and 204: 185 CHAPTER ELEVEN e.G. JUNG AND TH
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
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Page 255 and 256: 237 without generating an unmanagea
Page 257 and 258: 239 components of internal object r
Page 259 and 260: 241 I. Identification of significan
Page 261 and 262: 243 3. General interpretation of sa
Page 263 and 264: 245 should be testable by other rea
Page 265 and 266: 247 thus defensively split offfrom
Page 267 and 268: 249 S's split-offand dissociated ps
Page 269 and 270: 251 Her status as a "Bride of Satan
Page 271 and 272: 253 S once witnessed Satan's materi
Page 273 and 274: 255 be a crazed, perverse, and unju
Page 275 and 276: 257 triumph, S's oedipal victory ca
Page 277 and 278: 259 from his identification with th
Page 279 and 280: 261 S's grandiose belief that he ha
Page 281 and 282: 263 S, now identified with the prev
Page 283 and 284: 265 the reported actual qualities o
Page 285 and 286: 267 original family interactions (3
Page 287 and 288: 269 S's hallucinatory perception of
Page 289 and 290: 271 This situation perpetuated S's
Page 291 and 292: 273 rejected by women until now, th
Page 293 and 294: 275 himself to be a willing recepta
Page 295 and 296: 277 based on the triumphant fantasy
Page 297 and 298: 279 split-off negative self represe
Page 299 and 300: 281 14.5.3. Experience of satanic c
Page 301 and 302: 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
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Mulhern, S. (1991) Satanism and psy
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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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