THE PSYCHOLOGY OF SATANIC CULT INVOLVEMENT: AN ...

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90. My body felt cold, but empty. I 90. S's body felt cold, but emptied of remember seeing perspiration all over my possessing forces. body. How did you manage to leave Satanism? Natural meanine units Central themes 91. I think my ability to leave Satanism 91. The process of S's leaving Satanism gradually built up over the years. It wasn't occurred gradually over a number ofyears. just an overnight thing. 92. Through my involvement in Satanism I 92. S nearly lost all contact with his family had lost my family through constantly as his satanic involvement made him hostile fighting with them, isolating myself from towards, and isolated from them. them. 93. I lost my will to live. I just didn't give 93. S, feeling empty and reduced to the a damn about life anymore. I was just barest level ofexistence, lost his will to live. existing, like a shell. 94. Because of my severe hatred towards 94. S's hatred towards his friends drove my friends, I lost the friends I had I them away. pushed them away. 95. I lost all sensation oflife - my taste, my 95. S's sensory awareness was severely hearing, my smell, because I couldn't feel compromised, and he lost all appreciation or sense anything anymore. Nothing ofbeauty. beautiful hadan impact on me. 96. I lost my physical stature. I was 96. S became extremely thin and looked absolutely thin, and lookedforty-two years older than his years. old. If you'd seen me then you wouldn't believe it 's the same guy sitting in front of you now. 97. I was tired of being alone, you know, 97. Women were afraid of S, who felt 'cause I never experienced the love or lonely, unloved, and deprived of female affection of a girl. I never had any affection. girlfriends because I scared them away. They were afraidofme. 98. So I took the coward's way out and 98. S experienced his satanic life to be tried to kill myself. unbearable and attempted suicide. 13
99. Even the power that I acquired through 99. S lost even his compelling desire for Satanism didn't interest me anymore. supernatural power. 100. Thank God I never succeeded in 100. After his discharge from hospital, S killing myself, because after I came out of met the Christian who helped him leave hospital I was introduced to L, who helped Satanism. me leave Satanism. 101. I realised that I wanted to change my 101. S wanted to change his life for the life, to make it better, and so I allowed L to better, and so allowed a group ofChristians pray for me. L and his Christian friends to pray for his deliverance from Satanism. were prayingfor me. I was on the floor on my knees, in front ofall these people, and they were praying for me, asking God to help me break ties with Satanism. 102. Through the prayers and the power of 102. By means of the group's prayers and God's will, the demons left me, and I was the power ofGod, S's demons were ejected able to cut myselfloose from Satan. and he was able to leave Satanism. 103. You see, I think what also helped me 103. S's Christian converSIOn was to accept Jesus Christ into my heart was facilitated by the gratifying experience of when I experienced love in my life, through being loved by others for the first time. L and the other guys. I'd never experienced love in my life at all, and it was actually quite wonderful. 104. I also felt overwhelmed, and cried like 104. S felt emotionally overwhelmed by the a baby in front ofL and the others in the experience ofbeing loved. lounge. 105. Another thing was fear. I feared for 105. After leaving the cult S lived in fear as my life because, when I left, the others who Satanists threatened to kill him unless he were still involved threatened me. It returned. carried on for about four months - "Ifyou don't come back we're gonna kill you, shoot you". I was afraid, you know, because when Satanists say something they mean it, andso I never left home. I always went with my parents, always going to church, being permanently stuck in the spirit. Never going to night-clubs, things like that. 106. I kept thinkinf.f of one Satanist who 106. S felt terrified when he recalled the 14
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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
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183 of oral sadistic impulses. The
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185 CHAPTER ELEVEN e.G. JUNG AND TH
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187 Religion appears to me to be a
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189 "redeeming" quality, rather tha
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191 Not only were the gods dragged
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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
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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
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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
Page 550 and 551: Love was absent from S's satanic I
Page 552 and 553: The horror of S's satanic I cannot
Page 554 and 555: S was called up for compulsory I do
Page 556 and 557: The spiritual battle inside of S ma
Page 558 and 559: S's spiritual battle ended at the p
Page 560 and 561: communicate with. 10. As we got old
Page 562 and 563: 28. I then got involved with a bike
Page 564 and 565: 46. I only came to realise later th
Page 566 and 567: very good about it, as through the
Page 568 and 569: little to do with each other. By th
Page 570 and 571: 91. To make matters worse, they wer
Page 572 and 573: choice I hadever had to make in my
Page 574 and 575: and not relying on your own strengt
Page 576 and 577: APPENDIX 6 (B) SUBJECT SIX : Signif
Page 578 and 579: After S's esoteric quest led him to
Page 580 and 581: S believed that his satanic activit
Page 582 and 583: S invited demonic possession By inv
Page 584 and 585: After becoming a Christian S feared
Page 586 and 587: Despite his Christian conversion S
Page 588 and 589: APPENDIX 7 (A) SUBJECT SEVEN S is a
Page 590 and 591: Iofme. One Imndred percent terrifie
Page 592 and 593: other me a bit. It was the kind oft
Page 594 and 595: 48. The lust ... no one said "Don't
Page 596 and 597: What was your relationship like wit
Page 598 and 599: your body. You accept it as part of
Page 602 and 603: had decided to leave, and the other
Page 604 and 605: APPENDIX 7 (B) SUBJECT SEVEN: Signi
Page 606 and 607: S had a Catholic upbringing, but ne
Page 608 and 609: S's hatred ofpeople, and consequent
Page 610 and 611: 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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