THE PSYCHOLOGY OF SATANIC CULT INVOLVEMENT: AN ...

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14 In the Qur'an, evil is personified in the figure of Iblis or Shaytan, meaning "to be far from" or "to be born in anger" (Russell, 1984). He was a spirit of fire who refused Allah's command to prostrate himself before God's creation, Adam, as the latter was made of clay, and was hence inferior to Iblis. His rebellion, born of pride, resulted in God expelling him from heaven, though permitting him to tempt and deceive humankind: The being and activity of the Devil is tolerated by omnipotent God for his own purposes. Islam is never dualistic, and the Devil has no independent existence of his own. God created the Devil, God permitted him to fall, and God allows him to be active in the world after his fall. All this is part of God's plan for the cosmos (Russell, 1984, p. 54). Dualistic theology and the intractable evil of Satan makes the Islamic resolution to the problem of the Devil impossible in the Christian tradition. Because it embraces a fundamental dualism, the Christian spiritual world is seen as a battleground between God and the personification of evil, the Devil. For religious traditions which do not share this dualistic premise, Satan cannot emerge as the personification of evil, and is hence not as significant a spiritual threat (O'Grady, 1989). In the Hindu tradition too, evil IS an integral aspect ofthe g~ds, and cannot be divorced from the good (Russell, 1977). Summary This chapter began with a discussion of the mythology of evil and the history of its personification, first in Indo-Iranian dualism, and later in the dualistic philosophy of Classical Greece, culminating in the Hebrew theology of the Old Testament. At this point, it was noted, the Devil emerged as an independent supernatural being, implacably opposed to the will of God. The origin of lesser demons in the biblical myth of prohibited intercourse between angels and humans was also discussed. It was emphasised that the psychological qualities and physical attributes ascribed by the Christian fathers to Satan and his demons derived from ancient Greek, Roman, and Mesopotanian deities. The chapter concluded with a comparison of the Christian and Islamic perceptions ofthe Devil. The Christian tradition, essentially dualistic, is the only one in which the Devil is
15 portrayed as an independent evil entity, working in destructive opposition to the will of God.
Page 1 and 2: THE PSYCHOLOGY OF SATANIC CULT INVO
Page 3 and 4: ACKNOWLEDGEMENTS This thesis is ded
Page 5 and 6: TABLE OF CONTENTS Abstract Introduc
Page 7 and 8: PART FOUR: OBJECT RELATIONS, ANALYT
Page 9 and 10: 15.3.3 Experience of satanic cult i
Page 11 and 12: ii abuse, holding professional conf
Page 13 and 14: iv personal experience of satanic c
Page 15 and 16: vi This dissertation spans a number
Page 17 and 18: Vlll perceptions of Satanic phenome
Page 19 and 20: 1 PART ONE THE EMERGENCE OF DEMO IC
Page 21 and 22: 3 makes the notion of evil possible
Page 23 and 24: 5 / is largely a creation of Christ
Page 25 and 26: 7 J for the Judaeo-Christian belief
Page 27 and 28: 9 Cavendish, 1967, p. 281). The Heb
Page 29 and 30: 11 worship God's creation, man. Lus
Page 31: 13 In the New Testament, Satan's id
Page 35 and 36: 17 perception that heretics were un
Page 37 and 38: 19 witches are subservient (Cohn, 1
Page 39 and 40: 21 the body was divided into 'honou
Page 41 and 42: 23 Cathar monks corrupted the tradi
Page 43 and 44: 25 chief Archon was frequently iden
Page 45 and 46: 27 A number of factors were respons
Page 47 and 48: 29 While there is no doubting the h
Page 49 and 50: 31 19th Century. Satan became a cen
Page 51 and 52: 33 and practised black magic and ca
Page 53 and 54: 35 values and ends, what all these
Page 55 and 56: 37 been known to commit crimes and
Page 57 and 58: 39 much from his character and "dep
Page 59 and 60: 41 1972), stylised rituals, and dra
Page 61 and 62: 43 of Magick: "a way of perfecting
Page 63 and 64: 45 to exist in the same way as God
Page 65 and 66: 47 3.4.8. Charismatic authority Sat
Page 67 and 68: 49 them more vulnerable to assuming
Page 69 and 70: 51 victims may be babies or artific
Page 71 and 72: 53 PART TWO THEORIES OF SATANIC CUL
Page 73 and 74: 55 Two on the rise and fall ofthe d
Page 75 and 76: 57 Satanism is more than the romant
Page 77 and 78: 59 adolescent conflict may interfer
Page 79 and 80: 61 Bourget et al. (1988) documented
Page 81 and 82: 63 Levine and Salter (cited in Ross
Page 83 and 84:
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
Page 93 and 94:
75 5.2.5 The Survivor/recovery move
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77 supporting a history of alleged
Page 97 and 98:
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
Page 117 and 118:
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
Page 123 and 124:
105 has little relevance to the dis
Page 125 and 126:
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
Page 143 and 144:
125 theory of the superego, and res
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127 7.3 Freudian interpretation in
Page 147 and 148:
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
Page 153 and 154:
135 of Klein's object relations the
Page 155 and 156:
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
Page 161 and 162:
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
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
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Identification also occurs through
Page 183 and 184:
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
Page 197 and 198:
179 The implication ofthis is that
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181 structured around mythological
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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
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195 The child is guided by the powe
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197 In lung's model of mind, even m
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199 fact that we may identitY with
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201 1. In the first subtype, corres
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203 Possession, in this sense, is a
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205 If ever we are disposed to see
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207 depends on the strategies that
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209 possessive symptoms, such as pe
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211 gives psychological life its dy
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213 demonic spiritual aspect in Chr
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215 When attempting to relate objec
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217 12.2 The role of fantasy in psy
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219 experience of their real parent
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221 Even if the meaning conferred u
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223 12.5 The ego and the self in ob
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225 12.6 An archetypal object relat
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227 consciousness, before it IS onc
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229 most individuals, those drawn t
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231 objective of exploring the mean
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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
Page 279 and 280:
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
Page 301 and 302:
283 Satan, the more destructively S
Page 303 and 304:
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
Page 338 and 339:
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
Page 344 and 345:
326 their own internal world - in o
Page 346 and 347:
328 CHAPTER FIFTEEN DISCUSSION Intr
Page 348 and 349:
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
Page 374 and 375:
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
Page 390 and 391:
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
Page 396 and 397:
Denzin, N. & Lincoln, Y. (1994) Int
Page 398 and 399:
M. Galanter (Ed.) (1982) Cults and
Page 400 and 401:
Jacobi, Y. (1959). Complex, Archety
Page 402 and 403:
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
Page 408 and 409:
Westen, D. (1991a) Social cognition
Page 410 and 411:
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
Page 442 and 443:
don't like them. They think they ha
Page 444 and 445:
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
Page 612 and 613:
S experienced himself to be a host
Page 614 and 615:
When the spirits were commanded to
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