THE PSYCHOLOGY OF SATANIC CULT INVOLVEMENT: AN ...

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culturally/theologically "appropriate" mythical objects in the Christian worldview. The
destructive subpersonality continues to exist, but in the projected form of an evil Satan,
who must be fought in the name of God. Anew subpersonality, structured around ideal
selfand object components is strongly identified with. This dynamic explains the dramatic
personality changes which most subjects experienced when they became Christians. After
having been angry, hating, envious, jealous, and generally destructive for many years,
subjects report suddenly being filled with boundless love and compassion for others.
Having once been consumed by hostility, they now radiate warmth and acceptance. These
subjects have managed to establish a state of constant introjective identification with an
idealised paternal part-object, giving rise to a narcissistic psychic structure, characterised
by ideal Christian qualities. The only hostility they feel is now safely directed toward
Satan, an enemy who can be safely hated and disparaged without disturbing the good
subpersonality. The fact that these dramatic personality changes arise from identifications
based on splitting defences against destructive parts of the self, does not detract from the
adaptive value of these defensive strategies. As a consequence of these dynamics,
sustained by a supportive Christian environment and life-style, subjects in this study appear
to have become productively integrated into society, working, raising children,
maintaining friendships, and devoting themselves to Christian causes.
Subjects two and three are exceptions in this regard. Neither of these two individuals
managed to sustain introjective identification with God, a new ideal part-object. Subject
three experienced extreme psychotic decompensation while undergoing a Christian
exorcism. Despite hospitalisation, psychiatric treatment, and the prayers of Christians
from his congregation, he continues to experience persecutory auditory and visual
hallucinations. He also experiences addictive cravings to return to Satanism, which he
gives in to periodically. Subject two displays uncertainty and confusion about his spiritual
identity. Despite his alleged Christianity, he regards his fellow Christians with contempt
and loathing, perceiving them to be weak, hypocritical and rejecting of him. He continues
to regard satanic personality qualities in a positive light, while attempting to cling to the
libidinal parts of himself that emerged subsequent to his Christian conversion. Because he
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