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[RITUAL ABUSE, SATANISM, OCCULTISM, JOURNAL ARTICLES; (Eclectic):
http://www.xroads.com/rahome/ra_arti1.htm ]
[excerpts inclusive of subjects "Satanism" and "Occultism"]
RA SELECTED BIBLIOGRAPHY
_________________________________________________________________
* Allen, C. and Metoyer, P., "Crimes of the occult," Police,
February, 1987.
SUMMARY:
Talks about practices and criminal activities of various cults.
Offers clues and signs of occult criminal activity to law
enforcement personnel.
* Alexander, David., "Trouble on the antichrist beat. (satanism in
the press)," The Quill, Vol. 78, No. 4, May 1990, p. 12(1).
SUBJECTS:
Satanism--Analysis: Cults--Public opinion.
* Belitz, Jerald, "Satanism as a response to abuse: The dynamics and
treatment of satanic involvement in male youths," Adolescence,
Vol. 27, No. 108, 1992, pp. 855--872.
SUMMARY:
Male youths from abusive family environments may be particularly
vulnerable to recruitment into satanic cults. Families that are
abusive, devalue or invalidate the abused child's feelings, blame
the child for the family's' problems, and view the world in
rigidly moralistic terms create environments in which the youths
are likely to identify with the aggressor and label themselves as
evil. These youths may use satanic involvement as a means of
legitimizing their experience and differentiating from a negati
vely enmeshed and/or abusive family system. In this paper, the
etiological factors and treatment approaches of 10 hospitalized
boys who had voluntarily involved themselves in repeated group
satanic activities during their adolescence are described, and 2
case illustrations are given.
* Belitz, Jerald, "Satanism as a response to abuse: The dynamics and
treatment of satanic involvement in male youths," Family Therapy,
Vol. 21, No. 1, 1994, pp. 81--98.
SUMMARY:
Examined satanic involvement among 10 boys (aged 12--17 yrs) in
inpatient psychiatric treatment and presented a theoretical
context for understanding and treating these adolescents. Ss who
had been admitted over a 3-yr period reported repeated voluntary i
nvolvement in group satanic activities, starting in adolescence or
preadolescence. Ss had been physically and/or sexually abused, in
many cases by 1 or both parent figures. The etiological' factors
of Ss are described, and 2 case illustrations are provide d. Case
1 was a 15-yr-old White boy who was admitted because he planned to
kill 13 people, including himself. Case 2 was a 17-yr-old Hispanic
boy who was admitted because of suicidal behavior, depression,
aggressive outbursts, and polysubstance abuse. Satanic cults
offered membership in a group where there was no rejection. Since
the abuse had enraged and betrayed Ss, t he cults became a welcome
haven.
* Boston, G. Robert, "Santeria: animal sacrifice religion comes out
of the shadows," Church and State, Vol. 41, January 1988, pp.
10--11.
* Bourget, Dominique, "Satanism in a psychiatric adolescent
population," Canadian Journal of Psychiatry, Vol. 33, No. 3, April
1988, pp. 197--202.
SUMMARY:
In a university affiliated adolescent psychiatric facility,
providing approximately 250 consultations per year, an
unexpectedly high prevalence of preoccupation with satanism was
found in referred adolescents. Information about 8 cases is
presented to ide ntify common characteristics among Ss. Initially,
a link between the marginal cult belief and general maladjustment
was hypothesized, specifically delinquent behavior. Findings
confirm this trend and show a significant impairment in the social
adjustment of these Ss. A high prevalence of family disruption and
parental abuse as well as a wide range of psychiatric symptoms
were also found in the Ss. (French abstract)
* Bruce, Alistair J., "Orkney - a practitioner's view. (Satanic
child abuse) (Great Britain)," Solicitors Journal, Vol. 135, No.
14, April 12, 1991, p. 432(1).
SUBJECTS:
Scotland--Legal system; Child molesting--Investigations; Criminal
justice, Administration of--Social aspects; Great Britain;
Scotland
* Bucky, Steven F., "The relationship between training of mental
health professionals and the reporting of ritual abuse and
multiple personality disorder symptomatology," Special Issue:
Satanic ritual abuse: The current state of knowledge, Journal of
Psychology and Theology, Vol. 20, No. 3, 1992, pp. 233--238.
SUMMARY:
Surveyed 433 mental health professionals in San Diego County,
California, concerning ritual abuse and multiple personality
disorder (MPD). Results show no differences across
disciplines/licenses in frequency of report of MPD diagnosis,
ritual abuse patients seen, or presence of symptom clusters that
may be associated with diagnosis of either ritual abuse or MPD.
However, data suggest that a cluster of symptoms considered
representative of several linked syndromes may become more tightly
tied to a single diagnosis through the mechanism of workshop
training.
* Burket, Roger C., "Emotional and behavioral disturbances in
adolescents involved in witchcraft and Satanism," Journal of
Adolescence, Vol. 17, No. 1, February 1994, pp. 41--52.
SUMMARY:
Explored the hypothesis that adolescent psychiatric patients with
occult interests would manifest different psychopathology and
behavioral disturbances than their hospitalized peers. The
inpatient medical records of 157 consecutive adolescent (aged
13--17 yrs) admissions to a private psychiatric hospital were
retrospectively reviewed. The 10 individuals with interest in
witchcraft or Satanism had significantly more diagnoses of
identity disorder, alcohol abuse, and hallucinogen abuse. Half of
the Ss reported a history of self-mutilation. Although 50% of the
occult group had arrest histories, none were for violent crimes.
There were no significant differences in the criminal behaviors
between those with and without interest in the occult.
* Campbell, Beatrix, "Hear no evil: the police in Notts want to
'kill off once and for all' stories of satanic abuse," New
Statesman and Society, Vol. 3, No. 123, October 19, 1990, p.
10(2).
* Clark, Cynthia M. "Deviant adolescent subcultures: Assessment
strategies and clinical interventions." Adolescence; 1992 Sum Vol
27(106) 283-293 SUMMARY:
Presents assessment strategies, preventive methods, and clinical
interventions to assist clinicians working with teenagers involved
with deviant subcultures: satanism, the neo-Nazi skinhead
movement, and violent street gangs. Many of the teens' needs are
met by gang and/or cult affiliations, which provide a sense of
belonging, self-worth, companionship, and excitement. Prevention
of alienation through family, school, and peers may minimize
deviant subculture involvement. In cases for which prevention is
not effective, clinical treatment and intervention may be
necessary. Therapists must be knowledgeable about adolescents'
involvement, empathic to their circumstances, and sophisticated in
their approach to treatment.
* Clark, Cynthia M, "Clinical assessment of adolescents involved in
Satanism," Adolescence, Vol. 29, No. 114, 1994, pp. 461--468.
SUMMARY:
Discusses the psychosocial needs of adolescents involved with
Satanism (a recognition of Satan as a charismatic figure honored
and exalted by his followers). Allegiance to the cult may bring a
sense of belonging, mastery and structure, a feeling of power and
control, an extreme form of rebellion, satisfaction of curiosity
and relief from boredom, a sense of self-esteem, and validation of
anger. A continuum of deviant cultism is posited that extends from
experimental, social/recreational, and situational u se to
intensified and/or compulsive use and chronic addiction. As
adolescents become more involved with Satanism, withdrawal from
normative society increases, secretiveness intensifies, and
antisocial behaviors become more prevalent. It is critical to foc
us therapy on the psychosocial needs being met rather than on
attempting to understand the intricate details of the Satanic
practice itself.
* Clark, J. G., "Cults," Journal of the American Medical
Association, Vol. 242, 1979, pp. 279--281.
* Clifford, Marvin W. "Social work treatment with children,
adolescents, and families exposed to religious and satanic cults."
Social Work in Health Care; 1994 Vol 20(2) 35-59
SUMMARY:
Discusses issues affecting children, adolescents, and their
families who have been involved with religious or satanic cults at
many levels and suggests efforts to help them. The role of the
social worker in treating clients who have been exposed to cult
practices focuses across 4 areas: educational, practice, legal,
and research. A case example with a 3-yr.-old girl illustrates the
legal issues a social worker may face. To examine these issues an
exploratory pilot survey was sent to 12 clergy members, social
workers, psychologists, and psychiatrists with some experience in
treating children, adolescents, and family members involved in a
cult. Two mental health workers were also identified. Results
provide information on the issues affecting children, adolescents,
and families exposed to cults and describe helpful interventions
used by mental health professionals.
* Comstock, Christine M., "Consistency with clinical experience
versus sound theory: A response to Rosik," Special Issue: Satanic
ritual abuse: The current state of knowledge, Journal of
Psychology and Theology, Vol 20, No. 3, 1992, pp. 226--228.
SUMMARY:
Comments on the article by C. H. Rosik (see PA, Vol 80:18558) and
suggests that the psychoanalytic tradition of relating to an
observing ego makes it unnecessary to conceptualize the internal
self helper (ISH) as paranormal. There is danger in accepting a
patient's self-report as literal truth, since he/she may confuse
functional with structured truth, thereby further confusing the
clinical picture. The question of whether the perceptions of an
ISH held by Rosik's patient are her own or those she believes her
therapist holds or wants to hold is addressed.
* Coons, Philip M., "Reports of satanic ritual abuse: Further
implications about pseudomemories," Perceptual and Motor Skills,
Vol. 78, No. 3, Part 2, Special Issue, June 1994, pp. 1376--1378.
SUMMARY:
To investigate the possibility that patients' reports of childhood
satanic ritual abuse (SRA) may not be valid, a retrospective chart
review was conducted on 29 patients who presented to a
dissociative disorders clinic and reported histories of SRA. Data
support the notion that such "memories" can be accounted for, in
part, by the misapplication of hypnosis or regressive therapies.
* Coons, Philip M., "Factitious disorder (Munchausen type) involving
allegations of ritual Satanic abuse: A case report," Dissociation:
Progress in the Dissociative Disorders, Vol. 3, No. 4, December
1990, pp. 177--178.
SUMMARY:
Presents the case of a 25-yr-old woman who was hospitalized after'
threatening suicide. The S alleged that she had been the victim of
ritual Satanic abuse. A careful evaluation, including history
taking, clinical observation, request for collateral inform ation,
and psychological testing, failed to corroborate her story and
pointed instead to a diagnosis of factitious disorder of the
Munchausen type.
* Cowper, Francis, "Satanism resurgent. (London letter)," New York
Law Journal, May 19, 1986, Vol. 195, p. 2, Col. 3.
SUBJECTS:
Knight, Derry Mainwaring--litigation; Satanism--litigation;
Fraud--litigation; Great Britain.
* Curran, David K., "Why Troubled Teenagers Might Turn to Satanism,"
American School Board Journal, Vol. 176, No. 8, August 1989, pp.
12--14, 39.
SUMMARY:
Adolescent involvement in satanism is a symptom, not the actual
ailment. Having counseling or mental health personnel in a high
school allows needy students to refer themselves for counseling.
Musical preference is a weak predictor of teenagers' attitudes
toward the occult and satanism.
* Damphousse, Kelly R., "Did the devil make them do it? An
examination of the etiology of Satanism among juvenile
delinquents," Youth and Society, Vol. 24, No. 2, December 1992,
pp. 204--227.
SUMMARY:
Investigated the power of unique and common explanations (defined
in terms of social learning theory (SLT)) to account for Satanism
(STN) among 530 incarcerated youthful offenders (aged 10-17 yrs).
According to SLT, low parental and educational attachment increase
participation in deviant activity. 55 Ss identified themselves as
Satanists. Results show significant positive relationships between
STN and key SLT variables, suggesting that involvement in STN may
not have a common etiology with other forms of deviance. Satanists
were even more unattached to conventionality via parents and
schools, even more attached to peers, and even less attached to
delinquent peers than their nonsatanically involved counterparts.
Whites with higher IQs and with friends in STN were more likely to
be involved in STN themselves.
* DelCour, Julie. "Wild parties, satanism - and death (Prentice
Antwine Crawford trial)," The National Law Journal Vol. 10, No.
41, June 20, 1988, p. 10.
SUBJECTS:
Crawford, Prentice Antwine--litigation; Satanism--litigation;
United States.
* DeMause, Lloyd (1994). "Why Cults Terrorize and Kill Children."
The Journal of Psychohistory, 21(4), 505-518.
SUMMARY: Refutes critics who suggest that investigation of satanic
ritual abuse (SRA) is a "witch hunt," noting that those who
advocate this view and the false memory theory are often molesters
themselves. It is noted that many case histories are available
that document SRA of children and that the most credible histories
involve reports by children who have recently been abused by
cults, rather than reports based on adult recollections. The
psychodynamics of cultic ritual are discussed; the delusional
absorption of children's power is suggested as central to the
group fantasy behind SRA. The applicability of these same cultic
psychodynamics to the ritual of war is addressed.
* de Young, Mary. (1994) One face of the devil: the satanic ritual
abuse moral crusade and the law. Behavioral Sciences & the Law
Autumn 1994, v.12, n4, 389-407.
SUMMARY:
Discusses the spread of allegations of satanic ritual abuse of
children over the last decade. The allegations are so horrific
that a moral crusade comprised largely of psychotherapists,
survivors, religious fundamentalists, and law enforcement
professionals has risen up in response to them. The claim of the
moral crusade that satanic ritual abuse of children is an exigent
social problem is analyzed through a review of the data on the
organization of such cults, cult roles and rituals, motivation of
cults, abuse symptomatology in children and adults, and
reliability of information. The symbolic content of the moral
crusade against these allegations of ritual abuse is discussed in
terms of the creation of moral crusades at times of rapid social
changes. The impact this moral crusade is having on the law is
noted.
* Doland, Virgina M, "Satanic ritual abuse and determinate meaning:
a response to Professor Ellis [pp. 274--277]," Journal of
Psychology and Theology, Vol. 20, Fall 1992, pp. 278--279.
* Edwards, Louise M., "Differentiating between ritual assault and
sexual abuse." Special Issue: In the shadow of Satan: The ritual
abuse of children. Journal of Child and Youth Care, Special Issue
1990, pp. 67--89
SUMMARY:
Discusses signs and symptoms that differentiate the sexual assault
victim from the ritual assault (RA) victim. Symptoms often seen in
RA victims include problems with menstrual periods, panic at the
sight of blood, unusual symbols in art work, and unusua l fear of
telling or talking about sexual assaults. RA victims may also
demonstrate a need for emotional support, inability to accept or
know caring, inability to make choices, and preoccupation with
death, dying, and phases of the moon. Other signs of RA include
brainwashing, paranoid and cynical attitudes toward authority
figures and life, self mutilation, fear of the dark and night
terrors, sexual dysfunction, and eating disorder problems.
* Ehrensaft, Diane, " Preschool child sex abuse: the aftermath of
the Presidio case," American Journal of Orthopsychiatry, Vol. 62,
No. 2, April 1992, pp. 234--244.
SUMMARY:
Abstract: A case study is presented of girls who were among the
preschool victims of sexual abuse linked to occult rituals that
occurred at the Presidio Army Base Child Development Center.
Components of the trauma, together with its effects on the victim
s and their families, are investigated, and implications for the
mental health profession are discussed.
* Ellis, Bill, "The Highgate Cemetery vampire hunt: the
Anglo-American connection in Satanic cult lore," Folklore, Vol.
104, No. 1--2, Spring-Autumn 1993, p.13 (27).
SUMMARY:
The satanic cult scare began in the UK, long before it arose in
the US in the 1980s. An early example is the Highgate Cemetery
vampire hunt which began around 1970. David Farrant and Sean
Manchester, rival members of the British Occult Society, fueled
rumors of satanic rites in what began as an amorphous adolescent
tradition of visiting the suburban London cemetery. The history of
Highgate Cemetery as a focus for occult rumors from 1970--1978 is
detailed , with background provided by a historical survey of
interest in the black mass and witchcraft in the UK.
Emerson, Shirley, & Syron, Yvonne. "Adolescent satanism: Rebellion
masquerading as religion." Special Issue: "Rethinking uncertainty
and chaos: Possibilities for counseling." Counseling and Values;
1995 Jan Vol 39(2) 145-159
SUMMARY:
Describes the authors' findings from 7 yrs of observing,
interviewing, and counseling 143 adolescents involved in satanism
in the Southwest. A case example is given. Signs, symptoms,
definitions, and activities are described. Adolescent satanism is
viewed as a rebellion and an effort to belong, in response to low
self-esteem, peer difficulty, and isolation. Satanism provides a
gang culture and feelings of power to compensate for powerlessness
and deprivation. Male members have a need to belong, follow, and
seek power or revenge. Female members are nihilistic, anorexic,
and dependent on the leader for nurturance. Counselors need to
address underlying individual and family pathology, suicidal and
homicidal ideation, self-mutilation, drug abuse, sexual abuse, and
victimization by control. Concurrent family assessment is
imperative to examine the satanic involvement in a family system
context.
* Feldman, Gail Carr. (1995) "Satanic ritual abuse: A chapter in the
history of human cruelty." Journal-of-Psychohistory; 1995 Win Vol
22(3) 340-357
SUMMARY:
Presents a cultural and historical overview of practices
attributed to satanic and criminal cults including violence,
magic, human sacrifice, witchcraft, sadism, and satanism. Examples
of criminal activities committed by satanic cults are presented.
It is concluded that satanic crimes are being perpetrated in the
US, and human sacrifice and cannibalism are still being practiced.
State laws forbidding ritualized abuse of children and adults are
noted.
* Fine, Gary Alan, "Satanic Tourism: Adolescent Dabblers and
Identity Work," Phi Delta Kappan, Vol. 76, No.1. September 1994,
pp. 70--72.
SUMMARY:
The attraction of some teenagers to Satanic symbolism, which
communicates extreme pessimism, nihilism, and hopelessness, is
distressing. Focusing on the trappings of teenage pseudo-Satanism
is counterproductive; we should concentrate on the root causes of
teenage crime--low self-esteem and poor social conditions--and
not become distracted by faddish symbols of adolescent rebellion.
* Fine, Jason, "Seeking evil: the hell of prosecuting satanic ritual
abuse (California)," California Lawyer, Vol.14, No. 7, July 1994,
p. 50 (9). SUBJECTS:
Akiki, Dale--Litigation; Satanism--Rituals; Child
abuse--Litigation; Criminal justice, Administration of--Analysis;
California.
* Forsyth, Craig J, "The theoretical framing of a social problem:
Some conceptual notes on satanic cults," Deviant Behavior, Vol.
11, No. 3, July--September 1990, pp. 281--292.
SUMMARY:
After reviewing the evidence and reasons for a rise in activity
and interest in the occult and satanic cults, this putative social
problem is examined from a traditionalist and then a
constructionist perspective. The traditionalists argue that
increased a ttention given to satanic cults results in increased
satanic worship, while the constructionists argue that this
worship has not increased but is a constant activity getting more
attention now that it is defined as a problem. There is no clear
support for accepting either of these arguments. Rather, the
explanation for this social problem seems to fall somewhere
between the two perspectives.
* Frame, Randall L., "Putting Satan's work into perspective" [news;
seminar, "Satanism and neo-paganism"], Christianity Today, Vol.
30, No. 7, April 18, 1986, p. 30.
SUBJECTS:
Enroth, Ronald \ Korem, Danny \ Magic \ Satanism \ Spiritual
Counterfeits Project (Berkeley, Calif) \ Cults--United States
* Fraser, George A., "Satanic ritual abuse: A cause of multiple
personality disorder," Special Issue: In the shadow of Satan: The
ritual abuse of children, Journal of Child and Youth Care, Special
Issue 1990, pp. 55--65.
SUMMARY:
Describes the cases of 2 female patients who used dissociating or
blocking of the memory to cope with their experience of sexual
abuse as children. This defense often results in illnesses such as
psychogenic amnesia and multiple personality disorder (MPD). The
cases were derived from highly organized and secret Satanic cults
that seem to pass from one generation to another. The cases
illustrate not only that the ritual abuse may produce MPD, but
also that the MPD may perpetuate the ritual abuse of new victims
without the knowledge of the victim's primary personality.
* Friesen, James G., "Ego-dystonic or ego-alien: Alternate
personality or evil spirit?" Special Issue: Satanic ritual abuse:
The current state of knowledge, Journal of Psychology and
Theology, Vol. 20, No. 3, Fall 1992, pp. 197--200.
SUMMARY:
Describes differential diagnosis of personality states and evil
spirits in satanic ritual abuse (SRA). Confusion surrounds SRA;
the interrelatedness of SRA, multiple personality disorder, and
spiritual warfare add to the confusion. Both the psychological and
spiritual realms are considered important for healing and should
be carried out together. Evil spirits are presented as oppressive
supernatural states, not as personality states. Treatment may
require unifying personalities and casting out evil spirit s. A
diagnostic category (oppressive supernatural states disorder) is
proposed with identifying guidelines.
* Gaffney, Edward McGlynn, "Animal sacrifice and religious freedom,"
Christian Century, May 13, 1992.
* Ganaway, George K., "Some additional questions: A response to
Shaffer & Cozolino, to Gould & Cozolino, and to Friesen," Special
Issue: Satanic ritual abuse: The current state of knowledge,
Journal of Psychology and Theology, Vol. 20, No. 3, Fall 1992,
pp. 201--205.
SUMMARY:
Reviews and comments on 3 articles by R. E. Shaffer and L. J.
Cozolino (see PA, Vol. 80:18563), C. Gould and Cozolino (see PA,
Vol. 80:18534), and J. G. Friesen (see PA, Vol. 80:18528)
concerning satanic ritual abuse (SRA). The import ance of raising
questions about the nature of the relationship between patients
and therapists during psychotherapy and the need for closer
scrutiny of the techniques being used to uncover and explore
alleged trauma memories are affirmed.
* Garvey, Kevin and Blood, Linda Osborne, "Interesting times
[critique of Satanism in America]," Cultic Studies Journal, Vol.
8, No. 2, 1991, pp. 151--190.
* Gelb, Jerome L., "Multiple personality disorder and satanic ritual
abuse," Australian and New Zealand Journal of Psychiatry, Vol. 27,
No. 4, December 1993, pp. 701--708.
SUMMARY:
Contends that the increasing popularity of the multiple
personality disorder and Satanic ritual abuse diagnoses does not
reflect increased scientific validation of such disorders.
Psychiatrists are urged to not promote treatment techniques which
only per petuate and amplify symptomatology and dysfunction.
* Gerasimov, Dmitry, "Satanic tribe: who is behind the monks
murder?" The Current Digest of the Post-Soviet Press, Vol. 45, No.
18, June 2, 1993, p. 26 (1).
SUMMARY:
The ritual murder of Russian monks in April 1993 has raised
questions about the proliferation of religious sects in that
country. Evidence surrounding the murder indicates that the
perpetrator was carrying out a cult-inspired sacrifice of the
monks. A k nife marked with three sixes, and the method of
stabbing suggest a possible connection to the Levites, who
historically sacrificed gentiles on gentile holy days. The number
of Russians who are murdered in mysterious, ritual ways, and the
uncounted number of religious sects has raised public concern
about their societal impact.
* Goodwin, Jean; Hill, Sally; Attias, Reina. (1990) "Historical and
folk techniques of exorcism: Applications to the treatment of
dissociative disorders." Dissociation 1990 Jun Vol 3(2) 94-101
SUMMARY:
Describes Christian and Jewish exorcism practices, together with
techniques from other cultures, and relates elements of these
techniques to the psychotherapeutic treatment of dissociative
disorders. Common elements found in traditional exorcisms include
(1) use of special diagnostic techniques; (2) use of incantations,
scriptures, and music; (3) use of ritual objects; (4) physical
interventions; (5) verbal confrontation of the possessing spirit;
(6) aftercare; and (7) care to understand and avert risks to the
exorcist. Familiarity with these techniques is useful when working
with patients who allege that they are victims of sadistic ritual
abuse and who may seek exorcism from traditional sources. The
essential technical difference between exorcism and psychotherapy
is that exorcism involves expulsion while psychotherapy involves
integration. Cases of Christian and Jewish exorcism are presented.
* Gould, C. and Neswald, D., "Basic treatment and program
neutralization strategies for adult MPD survivors of satanic
ritual abuse," Treating Abuse Today, Vol. 2, No. 3, 1992, pp.
5--10.
SUMMARY:
This article presents a variety of practical treatment principles
and useful clinical strategies for therapists contending with
mind-control programming in multiple personality disorder and
satanic ritual abuse clients. Offers good practical tips.
* Gould, C., "Satanic ritual abuse: Child victims, adult survivors,
system response," The California Psychologist. Vol. 22, No. 3.
* Halperin, David A.. "The appeal of the impossible and the
efflorescence of the unbelievable: A psychoanalytic perspective on
cults and occultism." Cultic Studies Journal; 1992 Vol 9(2)
190-205
SUMMARY:
Presents a psychoanalytic perspective on the appeal of cults and
occultism to adolescents. Writers (e.g., A. Crowley and A. Machen)
whose work has contributed to the formation of occult and satanic
groups, and motion pictures (e.g., Beetlejuice ) with occult
themes are discussed. The relationship between adolescent suicide
and films of the occult is explored. Case examples of 2
psychiatric patients (aged 16 and 19 yrs) are presented as
illustrative.
* Hill, Sally, "Satanism: Similarities between patient accounts and
pre-Inquisition historical sources," Dissociation: Progress in the
Dissociative Disorders, Vol. 2, No. 1, March 1989, pp. 39--44.
SUMMARY:
Describes satanic rituals (SRs) drawn by historians from
pre-Inquisition primary sources to offer the possibility that
patients who describe fragmentary flashback-like scenes of
participation in SRs may not be delusional but may be describing
fragmented or partially dissociated memories of actual events. As
early as the 4th century elements of a satanic mass were well
described; extending the historical search from 400 to 1200 A.D.
yields only a few new elements including the ritual use of drugs,
the circle, and ritual dismemberment of corpses. Two clinical
accounts of SRs are compared with historical accounts. The
possibility that a patient had experienced actual involvement in
some bizarre and abusive ritual is suggested as a possible
viewpoint to be explored in the therapeutic unravelling of such
material.
* Hill, Sally and Goodwin, Jean R., "Demonic possession as a
consequence of childhood trauma," Journal of Psychohistory, Vol.
20, No. 4, Spring 1993, pp. 399--411.
ABSTRACT:
In this chapter, we compare Freud's understanding of a
seventeenth-century case of demon possession and exorcism with a
modern case of a patient who had been involved in a satanic cult
and had experienced demon possession, and who sought out exorcism
as well as psychotherapy. NOTE: This article is taken from Sally
Hill and Jean M. Goodwin, "Freud's notes on a seventeenth-century
case of demonic possession: understanding the uses of exorcism,"
in Rediscovering childhood trauma: historical casebook and
clinical applications, edited by Jean M. Goodwin, American
Psychiatric Press, Washington, D.C., 1993, pp. 45--63.
* Hudson, Pamela S., "Ritual child abuse: A survey of symptoms and
allegations," In the Shadow of Satan, The Ritual Abuse of
Children. Journal Of Child And Youth Care, Special Issue 1990, pp.
27--53.
SUMMARY:
Conducted a telephone survey in April, 1988, regarding 24 abused
children (aged 18 mo--3.5 yrs at the time of abuse) to formulate a
list of symptoms and allegations most frequently noted by
ritual-abuse survivors. Ss presented with posttraumatic stress
disorder (PTSD) as indicated by severe separation anxiety, fear of
starting school, avoidance of their own bed, refusal to sleep
alone, and fear of the dark. Ss spoke of being sexually molested
by adult strangers or day-care workers, being threatened with
murder if they revealed the abuse, and being photographed during
the abuse. All Ss had medical findings commensurate with sexual
assault. Other ritual-abuse survivors interviewed include adult
survivors forming their own organizations and teenagers involved
with the occult and Satanism. A ritual child abuse questionnaire
is appended.
* Ivey, Gavin, "Psychodynamic aspects of demonic possession and
Satanic worship" South African Journal of Psychology, Vol. 23, No.
4, December 1993, pp. 186--194.
SUMMARY:
Develops an object relations psychoanalytic model of both
involuntary demonic possession (DP) and voluntary Satanic ritual
participation. A case study of a man involved in Satanic
activities is used to advance the idea that the internalization of
a bad pa ternal object constitutes the developmental nucleus of
DP. The intrusive return of the projected bad object relation
gives rise to the experience of DP. In voluntary Satanic worship,
however, a different dynamic involving the individual's
identification w ith the bad object suggests itself. The
unconscious motivation for this identification arises from the
child's experience of vulnerability and powerlessness at the hands
of the persecutory parent. Identification with this bad object,
symbolized by Satan, gives the individual a sense of personal
power and control over his/her life. Satanic involvement thus
compensates for the original childhood narcissistic injury.
(Afrikaans abstract).
* Ivey, Gavin, "The psychology of Satanic worship," South African
Journal of Psychology, Vol. 23, No. 4, December 1993,
pp.180--185.
SUMMARY:
Addresses the allegations of widespread Satanic activity in South
Africa by defining the concepts of demonic possession and
Satanism, tracing its history, locating the sociological context
of its movement, and discussing the factors predisposing
individuals to Satanic involvement. It is argued that the apparent
increase in Satanic activity is related to a socioeconomic context
of radical cultural change, turmoil, and social instability.
Contemporary White a dolescents, feeling alienated, anxious, and
powerless, are attracted to Satanism as a means of obtaining
magical power and control over their destiny. Other predisposing
factors include low self-esteem, lack of cohesive identity, drug
abuse, and pathogeni c familial interaction. Satanism also meets
specific psychological needs that are not met by other forms of
religious worship. The diagnostic status of demonic possession in
clinical psychology is examined. (Afrikaans abstract).
* Jenkins, Carol A., "Sociological argument applied to a historical
example of deviance: A response to Professor Victor," Special
Issue: Satanic ritual abuse: The current state of knowledge,
Journal of Psychology and Theology, Vol. 20, No. 3, Fal l 1992,
pp. 254--256.
SUMMARY:
Analyzes and critiques J. S. Victor's (see PA, Vol 80:17962)
application of a sociological argument to the 1988 satanic abuse
scare in Rochdale, England. Questions relate to why the religious
collectivity in Rochdale assigned satanic ritual abuse behavior to
a "deviant" category. Victor's failure to suggest the range of
alternative theoretical paradigms used to explain collective
behavior and the linkages that exist between ideology, social
action, and collective response is criticized.
* Jonker, Fred, "Reaction to Benjamin Rossen's investigation of
satanic ritual abuse in Oude Pekela," Special Issue: Satanic
ritual abuse: The current state of knowledge, Journal of
Psychology and Theology, Vol. 20, No. 3, Fall 1992, pp. 260--26
2.
SUMMARY:
Responds to B. Rossen's (1989) criticisms of F. Jonker and I.
Jonker-Bakker's (see PA, Vol 78:24598) handling of an alleged
satanic ritual abuse incident in Oude Pekela. This response
criticizes the quality of Rossen's scientific work, especially in
respect to his judgments made without having had direct contact
with the children, their parents, or other principals in the
incident.
* Jonker, Fred, "Safe behind the screen of 'mass hysteria:' A
closing rejoinder to Benjamin Rossen," Special Issue: Satanic
ritual abuse: The current state of' knowledge, Journal of
Psychology and Theology, Vol. 20, No. 3, Fall 1992, pp. 267--270
.
SUMMARY:
Expresses concern with continuing myths about the Oude Pekela
incident of alleged satanic ritual abuse, which may be derived
from and perpetuated by the misconceived and factually inaccurate
allegations of B. Rossen (1989; see also PA, Vol 80:17946). F.
Jonker and I. Jonker-Bakker indicate that they chose to believe
the children involved in the Oude Pekela incident while Rossen did
not and attributed the whole incident to "mass hysteria." Jonker
and Jonker-Bakker stress their customary level of objectivity and
professionalism as physicians and scientists.
* Jones, David P. "Ritualism and child sexual abuse." Child Abuse
and Neglect; 1991 Vol 15(3) 163-170.
SUMMARY:
Discusses aspects of ritualism and child sexual abuse (CSA) by
examining attempts to investigate cases; the issue of credibility;
and suggestions for practice, policy, and research. Most cases of
CSA include an element of psychological abuse. It is argued that
the terms "ritualistic abuse" and "satanic abuse" be dispensed
with because most CSA involves ritual practice and therefore use
of these terms may be misleading and inflammatory.
* Kam, Katherine, "Ritual killings have satanic overtones,"
Christianity Today, Vol. 32, September 2, 1988, pp. 52--54.
* Kelley, Susan J. (1988). "Ritualistic Abuse: Dynamics and Impact."
Cultic Studies Journal, 5(2), 228-236.
SUMMARY:
Examines the nature and impact of ritualistic abuse (RA) of
children, focusing on cult-based RA. RA refers to repetitive and
systematic sexual, physical, and psychological abuse of children
by adults as part of cult or satanic worship. It is noted that RA
may be either intra- or extrafamilial. As a result of RA,
victimized children experience persistent psychological
disturbances. Implications of RA for practice, policy, and
research are discussed.
* Kelley, Susan J. (1989). "Stress Responses of Children to Sexual
Abuse and Ritualistic Abuse in Day Care Centers." Journal of
Interpersonal Violence, 4(4), 502-513.
SUMMARY:
Examined the effects of sexual abuse (SA) and ritualistic abuse
(RA) of children in day care settings. 32 4-8 yr old SA Ss were
compared with 35 ritually abused and 67 nonabused (non-A) 4-11 yr
old Ss on the Child Behavior Checklist, the SCL-90, and an impact
of event scale. SA Ss had significantly more behavior problems
than did the non-A Ss. Sexual abuse involving RA (i.e., repetitive
and systematic sexual, physical, and psychological abuse of
children by adults as part of cult or satanic worship) was
associated with increased severity in the extent of the sexual,
physical, and psychological abuse experienced.
* Kelly, Paul, "Satanism and vulnerable adolescents," Journal of
Pastoral Counseling, Vol. 25, 1990, pp. 101--110.
* Kent, Stephen A., "Deviant scripturalism and ritual satanic abuse:
possible Judeo-Christian influences (part 1)," Religion, Vol. 23,
NO. 3, July 1993, p. 229 (13).
SUMMARY:
Intergenerational satanism is rejected by some as unrealistic and
in the imagination of perverted minds. Religious texts and
traditions are overlooked as possible sources for the development
of satanic rituals. A major reason for the accounts of the su
rvivors of these experiences failing to attain credibility is that
the experiences seem divorced from everyday life.
* Kent, Stephen A., "Possible Masonic, Mormon, Magick and Pagan
influences (Deviant Scripturalism and Ritual Satanic Abuse, part
2)," Religion, Vol. 23, No. 4, October 1993, p.355 (13).
SUMMARY:
A comparison of the accounts of people who have survived ritual
satanic abuse experiences, with doctrinal precedents for satanic
ritual abuse in deviant forms of Masonic, Mormon, Magick and Pagan
cultures, reveals that satanists such as Aleister Crowley and
Albert Pike were inspired by these cultures. Crowley's rituals
demonstrate his obsession with sex. Bodies, videos of rituals,
ritual books and artifacts are necessary to supplement the
identification of the sources of these rituals.
* Ladd, Jennifer. "Logotherapy's place for the ritually abused."
International-Forum-for-Logotherapy; 1991 Fall Vol 14(2) 82-86
SUMMARY:
Provides a personal account from an adult survivor of ritual
satanic abuse and incest during childhood. The author discusses
how exposure to logotherapy and logophilosophy strengthened her
will to follow and enjoy her life goals.
* LaFontaine, J. S., "Allegations of sexual abuse in satanic
rituals," (response to article by Stephen Kent in Vol. 23, issues
3 and 4, p. 229 and 355). Religion, Vol. 24, No. 2, April 1994, p.
181 (4).
SUMMARY:
Stephen Kent's views on satanic abuse are based on unsound
premises and lacks objectivity. His claim that only a believer who
has experienced faith can understand religion destroys the
legitimacy of all academic discussions. Kent arrives at
conclusions without evaluating the authenticity of data. The
article relies on conclusions derived from questionable data.
* Lanning, Kenneth V., "Ritual abuse: A law enforcement view or
perspective," Child Abuse and Neglect, Vol. 15, 1991, pp.
171--173.
SUMMARY:
Argues that the use of the terms "ritualistic" and "satanic" in
discussing the abuse of children is confusing, misleading, and
counterproductive. If the guilty are to be successfully
prosecuted, the innocent exonerated, and the victims protected and
treat ed, better methods to evaluate and explain allegations of
ritualistic child abuse must be developed.
* Lanning, Kenneth V., "Satanic, occult, ritualistic crime: a law
enforcement perspective," The Police Chief, Oct 1989, Vol. 56, No.
10, October 1989, p. 62 (11).
SUBJECTS:
Satanism--Analysis; Crime--Religious aspects; Cults--Crime; Law
enforcement--Social aspects; Child abuse--Analysis; Occultism and
criminal investigation--Analysis.
* Leavitt, Frank, "Clinical correlates of alleged satanic abuse and
less controversial sexual molestation," Child Abuse and Neglect,
Vol. 18, No. 4, 1994, pp. 387--392.
SUMMARY:
Examined whether patients who report satanic ritual abuse (SRA)
share symptomatology that differs from symptomatology shown by
patients who have suffered other forms of sexual abuse. Measures
of general psychopathology and dissociation were administered to
39 patients alleging SRA and to 48 patients alleging less
controversial forms of sexual trauma. Ss were women alleging a
history of sexual abuse starting prior to the age of 12, involving
penetration, and lasting for a period of at least 12 mo. High but
nondiscriminating levels of psychiatric pathology characterized
both patient groups. Key differences were limited to dissociative
symptomatology. Patients alleging SRA reported higher levels of
dissociation, in the range often exhibited by patients with
multiple personality disorders. (French & Spanish abstracts).
* Lotto, David J., "On witches and witch hunts: Ritual and satanic
cult abuse," Special Issue: Cult abuse of children: Witch hunt or
reality? Journal of Psychohistory, Vol. 21, No. 4. Spring 1994,
pp. 373--396.
SUMMARY:
Suggests that the recent increase in allegations of ritual cult
abuse (RCA) and satanic ritual abuse is analogous to episodes of
witch hunts throughout history. The reliability of hypnotic
memory, which is often the basis for allegations of abuse, is
questioned, and it is noted that many patients who report memories
of RCA suffer from multiple personality or other dissociative
disorders. Alternative possible explanations for the large number
of RCA allegations are offered. It is suggested that many
therapists who believe in the literal reality of stories of abuse
justify their belief in the context of their knowledge of the
prevalence of sexual abuse. The characterization of abuse reports
as potential expressions of personal, group, and cultural
fantasies and wishes is addressed.
* Lowney, Kathleen S. "Teenage satanism as oppositional youth
subculture." Journal of Contemporary Ethnography Jan. 1995, v23,
n4, p453(32).
SUMMARY:
Presents an ethnographic portrait of a coven of teenage Satanists
and argues that the psychological, folkloric, and constructionist
perspectives on Satanism are lacking an important voice, that of
the adolescent Satanists themselves. Young adults involved with a
coven were interviewed. Satanism allows the adolescents to
challenge the dominant culture's norms and values. However,
lacking social power, this coven primarily used a symbolic
critique, through the creation of a Satanic style.
Satanism--Research; Teenagers--Social networks; Culture
conflict--Research.
* Lutes, Chris, "Suicides blamed on music's satanic spell (heavy
metal)," Christianity Today, Vol. 32, No. 5, March 18, 1988, p. 57
(2).
* Maharidge, Dale, "Many cases charging satanic rituals and mass
child abuse filed, but few survive; gullible prosecutors or
incredulous jurors?" The Los Angeles Daily Journal, Vol. 98,
November 1, 1985, p.18.
* Matzner, Fredrick J., "Does satanism exist?" Journal of the
American Academy of Child and Adolescent Psychiatry, Vol. 30, No.
5, September 1991, p. 848.
SUMMARY:
Criticizes B. Nurcombe and J. Unutzer's (see PA, Vol. 78:24632)
article, which suggests that orthodox satanic abuse of children
does occur. The article fails to provide evidence supporting its
description of satanic activity and fails to present a scientific
approach to the issue.
* Mandell, Herbert E. & Schiff, Matthew. "Schizophrenia or
terrifying reality? A supervisor's dilemma." Clinical Supervisor;
1993 Vol 11(2)
SUMMARY:
Clinicians are increasingly asked to assess and treat children and
adolescents who are victims of trauma, including physical/sexual
abuse, and to distinguish such trauma from psychosis. A case of an
abused 16-yr-old male is presented who was misdiagnosed as
schizophrenic on the basis of projective test results. Later, when
the S revealed his extensive involvement with a Satanic cult, his
regression and test results could be understood as resulting from
the psychic trauma of the cult and his history of deprivation and
abuse. Suggestions are made concerning how careful supervision can
clarify such diagnostic dilemmas, making the best use of
psychiatric and psychological testing tools.
* Maxwell, Joe, "Article claims Warnke's satanic past a
fraud,"Christianity Today, Vol. 36, No. 9, August 17, 1992, p 50
(1).
SUMMARY:
Cornerstone magazine accused Warnke, author of The Satan Seller,
of fabricating the autobiographical book which is used a
justification for investigation of widespread Satanism.
* McCulley, Dale, "Satanic ritual abuse: A question of memory,"
Journal of Psychology and Theology, Vol. 22, No. 3, Fall 1994,
pp. 167--172.
SUMMARY:
Cites researchers who point to the extreme malleability of human
memory as evidence that accounts of satanic ritual abuse (SRA),
especially those involving delayed memory, are fantasies implanted
by incompetent clinicians. However, leading memory researchers
such as B. van der Kolk (e.g., 1987 and 1993; see also PA, Vol.
76:33202) maintain that traumatic memories, which typically are
engraved in the sensorimotor processes, are not subject to the
same kinds of contamination that can affect normal memory.
Traumatic (psychogenic) amnesia is a phenomenon known to mental
health professionals for more than 100 yrs. The clinically
observed characteristics of traumatic memory formation and
retrieval match precisely the patterns of memory recovery
exhibited by SRA survivors and strongly confirm the reality of
their cult abuse.
* McCully, Robert S. The laugh of Satan: A study of a familial
murderer. Journal of Personality Assessment; 1978 Feb Vol 42(1)
81-91
SUMMARY:
Presents the case report of an 18-yr-old who killed his mother,
half-brother and step-father, and examines the imagery the S
associated to 3 editions of inkblots, including the Rorschach and
the Behn-Rorschach. Several of Jung's concepts, notably his view
about the power of shadow-projections to influence conscious
percepts and his philosophy about evil as a collective phenomenon,
were used to speculate about ways to understand this S's extreme
form of violence.
* McCully, Robert S. "Satan's eclipse: A familial murderer six years
later. " British Journal of Projective Psychology and Personality
Study; 1980 Dec Vol 25(2) 13-17
SUMMARY:
Presents data from a follow-up blind analysis of a 24-yr old male
murderer's Rorschach responses. At the age of 18 the S had shot
and killed 4 members of his immediate family. Comparative data
from the 2 Rorschach administrations (right after the murders and
again 6 yrs later) are presented and related to the S's
long-standing interest in Nazism and the prominent religious
imagery in his responses.
* McShane, Claudette, "Satanic sexual abuse: a paradigm," Affilia
Journal of Women and Social Work, Vol. 8, No. 2, Summer 1993.
SUMMARY:
A domination-legitimation-resistance paradigm for conceptualizing
satanic sexual abuse is presented. The model explains why satanic
sexual abuse is perceived as normal by both perpetrators and
survivors of this form of abuse. Information about the barriers to
resistance are also provided so social workers can be aware of the
salient issues involved in satanic sexual abuse of females.
* Mercer, Joyce Ann, "'The Devil Made Me Do It:' Teens, Drugs, and
Satanism," Journal of Emotional and Behavioral Problems, Vol. 2,
No. 3, Fall 1993, pp. 11--15.
SUMMARY:
Explores adolescent Satanism as a phenomenon of adolescent
developmental issues, most frequently occurring in the context of
chemical abuse. Explains what a cult is, reviews history of Church
of Satan, identifies characteristics of adolescent Satanism, and
provides a case study of 16-year-old male with chemical dependency
who becomes involved in Satanic cult.
* Middleton, Warwick. (1994) "Further comments on multiple
personality disorder." Australian and New Zealand Journal of
Psychiatry; 1994 Mar Vol 28(1) 154-156
SUMMARY:
Responds to the letter by J. L. Gelb (see PA, Vol 81:21458)
regarding multiple personality disorder (MPD) and satanic ritual
abuse and emphasizes the association between childhood abuse and
MPD. Brief observations pertinent to Gelb's comments are made,
based on the author's clinical notes on 40 MPD patients.
* Moriarty, Anthony R., "Adolescent Satanic cult dabblers: A
differential diagnosis," Journal of Mental Health Counseling, Vol.
13, No. 3, July 1991, pp. 393--404.
SUMMARY:
Attempts to assist the mental health counselor to more accurately
evaluate the impact of Satanism by diagnosing adolescent Satanists
from a differential perspective. The author reviews 4 types of
adolescents likely to be associated with Satanism (psychopathic
delinquents, angry misfits, pseudo-intellectuals, and suicidal
impulsives). Case vignettes are given of 4 adolescents (aged
14--17 yrs) who represent each type. A different treatment
strategy is recommended for each.
* Moriarty, Anthony, "Practical Aspects of Adolescent Satanism: A
Response to Wynkoop," Journal of Mental Health Counseling, Vol.
15, No. 2, April 1993, pp. 190--192.
SUMMARY:
Responds to previous article by Wynkoop critiquing Moriarty's
article of adolescent satanism. Notes that author's (Moriarty)
previous article addresses satanism from perspective of
differential diagnoses and that Wynkoop's critique cites number of
improvements that author believes strengthens original article.
Notes that some of Wynkoop's points need further clarification and
responds to Wynkoop.
* Moriarty, Anthony R., "Psychological dynamics of adolescent
Satanism," Journal of Mental Health Counseling, Vol 12, No. 2,
April 1990, pp. 186--198.
SUMMARY:
Describes the psychological processes that predispose an
individual to adopt a Satanic belief system. Those processes are
described in terms of child-parent relationships and the
developmental tasks of adolescence. A model, called the web of
psychic tension, is proposed to represent the process of Satanic
cult adoption. Finally, 3 techniques for intervention with
Satanists are briefly described.
* Mulhern, Sherrill, "Patients reporting ritual abuse in childhood:
A clinical response," Child Abuse and Neglect, Vol. 15, No. 4,
1991, pp. 609--611.
SUMMARY:
Critiques the article by W. C. Young, et. al. (see PA, Vol.
78:24666) concerning patients reporting ritual abuse in childhood.
It is argued that independent of a clinical syndrome, the authors'
own beliefs and the introspective therapeutic techniques employed
could have contributed to the similar satanic content of the
patient narratives.
* Mulhern, Sherrill A., "Ritual abuse: Defining a syndrome versus
defending a belief," Special Issue: Satanic ritual abuse: The
current state of knowledge, Journal of Psychology and Theology,
Vol. 20, No. 3, Fall 1992, pp. 230--232.
SUMMARY:
Reviews research showing how satanic ritual abuse (SRA) training
seminars proposed to mental health professionals between 1987 and
1990 constituted a form of proselytizing. Such presentations were
designed to convert clinicians before they began listening to
patients to believe in the plausible existence of satanic blood
cults. Diagnostic and treatment techniques recommended in SRA
seminars, as well as postulated explanations for patients'
exacerbated clinical symptoms, presupposed the facticity of
networks of organized groups of perpetrators. Patients' better
interests are ill served when their therapists' "educated" ears
have been deafened by uncritical belief.
* Mulhern, Sherrill, "Satanism, ritual abuse, and multiple
personality disorder: A sociohistorical perspective," Special
Issue: Hypnosis and delayed recall: I, International Journal of
Clinical and Experimental Hypnosis, Vol. 42, No. 4, October 1994,
pp. 265--288.
SUMMARY:
Explores the historical and social underpinnings of the current
epidemic of patients in treatment for multiple personality
disorder (MPD) who have recovered early childhood traumatic
memories of ritual torture, incestuous rape, sexual debauchery,
sacrificial murder, infanticide, and cannibalism perpetrated by
members of clandestine satanic cults. Because the satanic etiology
of MPD is logically coherent with the neodissociative, traumatic
theory of psychopathology, conspiracy theory has emerged as the
nucleus of a consistent pattern of contemporary clinical
interpretation. When the hermetic logic of conspiracy theory is
stripped away by historical and socio/psychological analysis, the
hypothetical perpetrators of satanic ritual abuse simply
disappear, leaving in their wake the very real human suffering of
those who have been caught up in the social delusion. (German,
French & Spanish abstracts).
* Neswald, M. A., "Common 'programs' observed in survivors of
satanic ritualistic abuse," The California Therapist,
September/October, 1991.
SUMMARY:
This article examines the various types of cult programming while
discussing the treatment of MPD and SRA.
* Neswald, D. and Gould, C., "Basic treatment and program
neutralization strategies for adult MPD survivors of satanic
ritual abuse," Treating Abuse Today, Vol. 2, No. 3, 1992, pp.
5--10.
* Nurcombe, Barry, "Does satanism exist?" Reply, Journal of the
American Academy of Child and Adolescent Psychiatry, Vol. 30, No.
5, September 1991, pp. 848--849.
SUMMARY:
Responds to F. J. Matzner's (see PA, Vol. 79:9398) comments
regarding B. Nurcombe and J. Unutzer's (see PA, Vol. 78:24632)
article on ritual satanic abuse of children. Focus is on (1)
police suspicions of the existence of an underground satanic
network, (2) satanic practices depicted by writers as a parody of
Christian ritual, and (3) proof of the existence of child-abusing
pornographic rings and secret satanic cells.
* Ofshe, R. J., "Inadvertent hypnosis during interrogation: False
memory confession due to dissociative state; mis-identified
multiple personality and the satanic cult hypothesis," The
International Journal Of Clinical And Experimental Hypnosis, Vol.
Xl, No. 3, 1992, pp. 125--156.
SUMMARY:
Presents the case of a 43-yr-old man who, after induction of a
dissociative state followed by suggestion during interrogation,
developed pseudomemories of raping his daughters and of
participation in a baby-murdering Satanic cult. The pseudomemories
coupled with influence from authority figures convinced him of his
guilt for 6 mo. During this time, S, the witnesses, and all the
evidence in the case were studied. No evidence supported an
inference of guilt, and substantial evidence supported the
conclusion that no crime had been committed. An experiment
demonstrated S's extreme suggestibility. It was concluded that the
cult did not exist and S's confessions were coerced internalized
false confessions. During the investigation, 2 psychologists
diagnosed S as suffering from a dissociative disorder similar to
multiple personality.
* Ondrovik, Joann, "Is therapy science or religion, logic or faith?
A response to Shaffer and Cozolino, Gould and Cozolino, and
Friesen," Special Issue: Satanic ritual abuse: The current state
of knowledge, Journal of Psychology and Theology, Vol. 20, No. 3,
Fall 1992, pp. 210--212.
SUMMARY:
Comments on articles by R. E. Shaffer and L. J. Cozolino (see PA,
Vol. 80:18563), C. Gould and Cozolino (see PA, Vol. 80:18534), and
J. G. Friesen (see PA, Vol. 80:18528), which reference theology or
spirituality in relation to clinical approaches to satanic ritual
abuse. The comment stresses the importance of a faith in and
understanding of the patient's reality and of treating that
reality as it is verbalized in the clinical setting. It may not be
important to classify abuse or torture to treat the patient
effectively.
* Ondrovik, Joann, "A reaction to Rosik's 'Conversations with an
internal self helper,'" Special Issue: Satanic ritual abuse: The
current state of knowledge, Journal of Psychology and Theology
Vol. 20, No. 3, Fall 1992, pp. 224--225.
SUMMARY:
Comments on the article by C. H. Rosik (see PA, Vol. 80:18558)
concerning the concept of an internal self helper (ISH). The
authors attempt to expand on Rosik's account of the history of the
ISH, but agree with Rosik's views on (1) the conflict between
theology and psychology in respect to the spiritual quality of the
ISH and (2) implications for treatment without necessity of
theological or scientific labels and prejudices.
* Paley, Karen S. (1992) "Dream wars: A case study of a woman with
multiple personality disorder." Dissociation 1992 Jun Vol 5(2)
111-116
SUMMARY:
Discusses the use of dream work with patients having multiple
personality disorder. Dreams can be used in clinical practice to
aid in the breakdown of barriers erected to block memories of
childhood abuse, recognize alter personalities, control malevolent
alters, and identify and reduce conflicts among personalities. An
illustrative case report of the treatment of a 28-yr-old female
alleged satanic ritual abuse survivor demonstrates the vitiation
of a perpetrator alter through dream work. The balance of power
within the host personality shifted as non-perpetrating
personalities lined up to isolate the abuser.
* Passantino, Bob, "Satanic ritual abuse in popular Christian
literature: Why Christians fall for a lie searching for the
truth," Special Issue: Satanic ritual abuse: The current state of
knowledge, Journal of Psychology and Theology, Vol. 20, No. 3,
Fall 1992, pp. 299--305.
SUMMARY:
Discusses some of the lay and secular popular literature that
supports belief in satanic ritual abuse (SRA). The effects of SRA
survivor stories and the importance of historical perspective on
the SRA phenomenon are discussed. Biblical and common sense
principles are enunciated for the sorting out of truth from
untruth in relation to SRA sensationalism.
* Perrin, Robin D., "Memories of Satanic ritual abuse: the truth
behind the panic," Christianity Today, Vol. 37, No. 7, June 21,
1993, p. 18 (6).
SUMMARY:
Christians and therapists are divided over whether to believe
Satanic cults ritually abused thousands of women who claim to have
discovered memories of abuse while in therapy. The complete lack
of physical evidence and exploitation by the media are discussed.
* Peters, Ted, "Satanism: bunk or blasphemy?" Theology Today, Vol.
51, No. 3, October 1994, p. 381 (13).
SUMMARY:
The question of the nature of Satanism involves different types of
it. There is the social phenomenon, the public Satanism, the
isolated teenager, the serial killer and multiple personality
disorder to consider. Some Satanism is not nonsense but genuine
blasphemy. It is the most radical type of evil since it offends
God while it is the pursuit of evil for the sake of evil.
* Putnam, F. W., "The satanic ritual abuse controversy." Child Abuse
and Neglect, Vol. 15, 1991, pp. 175--179.
SUMMARY:
Comments on issues raised by W. C. Young, et. al. (see PA, Vol.
78:24666) and F. Jonker and P. Jonker-Bakker (see PA, Vol.
78:24598) who state that their purpose is to convey to clinicians
information on a set of symptoms and behaviors that constitute
evidence for a specific satanic ritual abuse syndrome. It is
argued that the symptoms and behaviors are indistinguishable from
the effects of many types of stress and trauma in children and do
not constitute the specification of a unique satanic ritual abuse
syndrome.
* Rockwell, Robert B. "Insidious deception." Journal of
Psychohistory; 1995 Win Vol 22(3) 312-328
SUMMARY:
Contends that there is massive resistance to awareness of
physical, sexual, and ritualistic abuse of children in US society.
L. Wright's (1994) recounting of the story of Paul Ingram is used
as an example of how the public is mislead into thinking that
satanic ritual abuse does not exist. Media distortions and
interference are used to filter the facts and to produce doubts.
The expertise of authorities in the false memory syndrome movement
is questioned. The campaign to attack therapists in the field
through legal channels is reviewed. It is argued that perpetrators
of abuse and organized satanic movements exert control over law
enforcement, legal processes, and the media to distort the facts
of satanic ritual abuse.
* Rogers, Martha L, ed. Satanic ritual abuse: the current state of
knowledge. Journal of Psychology and Theology, Vol. 20, Fall 1992,
pp. 175--305.
* Rogers, Martha L., "A call for discernment--natural and spiritual:
An introductory editorial to a special issue on SRA," Special
Issue: Satanic ritual abuse: The current state of knowledge,
Journal of Psychology and Theology, Vol. 20, No. 3, Fall 1992,
pp. 257--259.
SUMMARY:
Discusses research on satanic ritual abuse (SRA). SRA is defined,
a Christian perspective to the topic is introduced, and the need
is expressed to look hard at the clinical data and research
findings. The issues discussed include whether religious
perspective has an impact on an individual's beliefs or judgments
about abuse and whether Christians are dealing effectively with
the reality of abuse in their own communities.
* Rogers, Martha L., "The Oude Pekela incident: a case study of
alleged SRA from the Netherlands," Journal of Psychology and
Theology, Vol. 20, Fall 1992, pp. 257--259.
SUMMARY:
Describes a case of alleged Satanic ritualistic abuse that
occurred during mid-1987 in the small village of Oude Pekela in
the Netherlands. Data are presented from accounts taken from (1) a
published report by 2 professionals involved at the time of the
incident, (2) a report of the incident incorporated in a
doctorandus degree thesis, and (3) professional commentary and
reactions to this material.
* Rosik, Christopher H., "Conversations with an internal self
helper," Special Issue: Satanic ritual abuse: The current state of
knowledge, Journal of Psychology and Theology, Vol. 20, No. 3,
Fall 1992, pp. 217--223.
SUMMARY:
Introduces the internal self helper (ISH) concept and suggests
that the ISH has been observed in many persons with multiple
personality disorder. Experiences in therapy with an ISH are
presented for illustration. Focus is given to the ISH's
self-reported nature and function, the dynamics of working with an
ISH in therapy, and some initial guidelines for relating this and
other apparent paranormal phenomena to the Christian world. A case
is presented to describe the ISH encountered in treatment of a
young woman with a 15-yr history of multiple sexual molestations
beginning at age 4 yrs.
* Rosik, Christopher H., "Satanic ritual abuse: a response to
featured articles by Shaffer and Cozolino, Gould and Cozolino, and
Friesen," Journal of Psychology and Theology, Vol. 20, No. 3, Fall
1992, pp. 213--216.
SUMMARY:
Comments on 3 articles by R. E. Shaffer and L. J. Cozolino (see
PA, Vol. 80:18563), C. Gould and Cozolino (see PA, Vol.
80:18534) and J. G. Friesen (see PA, Vol. 80:18528) and 1 review
of these articles by G. K. Ganaway (see PA, Vol. 80:18530)
concerning satanic ritual abuse (SRA).
Topics addressed include the value and limits of an "oppressive
supernatural states disorder," different models of spiritual
warfare, related ethical concerns, the possibility of cult-created
alters, and the veracity of patients' SRA reports. A rationale is
presented for professional dialog between divergent perspectives
of SRA.
* Rossen, Benjamin, "Response to the Oude Pekela incident and the
accusations of Drs. F. Jonker and I. Jonker-Bakker," Special
Issue: Satanic ritual abuse: The current state of knowledge,
Journal of Psychology and Theology Vol. 20, No. 3, Fall 1992,
pp. 263--266.
SUMMARY:
Responds to the attacks by F. Jonker and I. Jonker-Bakker (see PA,
Vol. 80:17918) on B. Rossen's personal character and on the
quality of his 1989 doctoral thesis regarding the alleged satanic
ritual abuse incident in the village of Oude Pekela, Netherlands.
* Sachs, Roberta G., "The role of sex and pregnancy in Satanic
cults," Pre- and Peri-Natal Psychology Journal, Vol. 5, No. 2,
Winter 1990, pp. 105--113.
SUMMARY:
Describes the sexual practices and abuse during pregnancy in
Satanic cults and suggests that this may cause dissociative
disorders to develop in (former) members. This occurs as a result
of selective breeding for high dissociative ability and repeated
trauma, which forces the continual exercise of' the dissociative
defence in order to survive. Those that do survive have been
conditioned since childhood not to reveal cult practices, and this
secrecy may lead many health professionals to miss or overlook the
signs and symptoms of past and present Satanic abuse and prevent
the victims from receiving needed treatment.
* Scannell, Tim, "Occult literature: creative and involving or
macabre and satanic?" English Journal, Vol. 76, February 1987, p.
22 (4).
* Schnabel, Jim "Chronic claims of alien abduction and some other
traumas as self-victimization syndromes." Dissociation: 1994 Mar
Vol 7(1) 51-62
SUMMARY:
Discusses the case of an alleged alien abduction (AA) victim in
her late twenties who claimed a range of dissociation-related and
traumatic experiences. There was a heavy thematic emphasis upon
sexual abuse, extending back to a traumatic childhood nonabuse
incident, for which she apparently was never amnesic. The AA
syndrome and some or all narratives associated with multiple
personality disorder and "Satanic ritual abuse" do not derive
exclusively from severe exogenous trauma and may be more usefully
viewed as self-victimization syndromes.
* Shaffer, Ruth E., "Adults who report childhood ritualistic abuse,"
Special Issue: Satanic ritual abuse: The current state of
knowledge, Journal of Psychology and Theology, Vol. 20, No. 3,
Fall 1992, pp. 188--193.
SUMMARY:
Interviewed 20 outpatients (aged 28--53 yrs) who reported memories
of ritualistic abuse. Questions focused on the nature of the abuse
and its perceived impact on interpersonal, occupational, and
spiritual development. Ss entered therapy with similar
psychological complaints. Reported psychiatric sequelae included
dissociative, affective, somatization, and eating disorders. Abuse
experiences were reported to have affected every aspect of their
adult functioning. Only 1 S reported vague memories of ritualistic
abuse before entering therapy. A composite clinical case study is
presented based on the data to illustrate the psychotherapeutic
process of uncovering memories.
* Sidey, Ken, "The horror and the hype: While satanism has been
thrust into the limelight, experts are calling for careful
analysis and reaction," (includes related article), Christianity
Today, Vol. 33, No. 17, November 17, 1989, p. 48 (2).
* Sidey, Kenneth H., "Publisher withdraws satanism story ['Satan's
underground' by L. Stratford]," Christianity Today, Vol. 34,
February 19, 1990, pp. 34--35.
* Sotos, James G., "Devil gets his due: prison must accommodate
satanic rituals," Chicago Daily Law Bulletin, Vol. 141, No. 3,
January 5, 1995, p. 6, Col. 1.
SUBJECTS:
Howard v. United States--864 F. Supp. 1019 (D. Colo. 1994);
Freedom of religion--Litigation; Satanism--Litigation;
Prisoners-Religion; United States
* Spanos, Nicholas P., "Past-life identities, UFO abductions, and
satanic ritual abuse: The social construction of memories,"
Special Issue: Hypnosis and delayed recall: I. International
Journal of Clinical and Experimental Hypnosis, Vol. 42, No. 4,
October 1994, pp. 433--446.
SUMMARY:
Examines research associated with past-life experiences, UFO alien
contact and abduction, and memory reports of childhood ritual
satanic abuse. In each case, elicitation of the fantasy events is
frequently associated with hypnotic procedures and structured
interviews which provide strong and repeated demands for the
requisite experiences, and which then legitimate the experiences
as "real memories." Research associated with these phenomena
supports the hypothesis that recall is reconstructive and
organized in terms of current expectations and beliefs. (German,
French & Spanish abstracts).
* Speltz, Amy M., "Treating adolescent satanism in art therapy,"
Special Issue: The creative arts therapies with adolescents, Arts
in Psychotherapy, Vol. 17, No. 2, Summer 1990, pp. 147--155.
SUMMARY:
Attempts to call attention to what seems to be an expanding
adolescent population interested in satanism. The primary goal of
the therapist is to weaken the link with satanism between the
patients' emotions and their art productions. For some patients,
artwork can release emotions that were somehow satisfied by
satanism. Some helpful techniques for therapists have been (1)
avoiding acknowledgment of the sensationalism in the artwork, (2)
discussing artistic techniques in the early stages when there is
great resistance to the exploration of meaning, (3) exploring
meaning when the patient is ready, and (4)developing
objectification when the patient is not ready.
* Steck, Gary, "Satanism among adolescents: Empirical and clinical
considerations," Adolescence, Vol. 27, No. 108, Winter 1992, pp.
901--914.
SUMMARY:
Reviews the literature on adolescent involvement in Satanism.
Results from a pilot study with 8 adolescent Satanists (aged
14--16 yrs) are presented along with a case study to illustrate
factors that may alert practitioners to adolescents who are
susceptible to satanic influences. Interventions for dealing with
this adolescent subpopulation are discussed.
* Taub, Diane E., "Satanism in contemporary America: establishment
or underground?" The Sociological Quarterly, Vol. 34, No. 3,
August 1993, p. 523 (19).
* Tennant-Clark, Cynthia M., Fritz, Janet J. and Beauvais, Fred.
"Occult participation: its impact on adolescent development."
Adolescence, Winter 1989 v24 n96 p757(16).
SUMMARY:
This study investigated the relationship between occult
participation, substance abuse, and level of self-esteem in
adolescents. Data were collected from 50 adolescents who ranged in
age from 12 to 19 years and who spoke English as their primary
language. The combined group of adolescents consisted of 25
clinical and 25 nonclinical youth.
* Thorne, Stephen B., "The role of suggestion in the perception of
satanic messages in rock-and-roll recordings," Journal of
Psychology, Vol. 116, No. 2, March 1984, pp. 245--248.
SUMMARY:
Examined the role of suggestion in the perception of hearing
satanic messages in rock-and-roll recordings presented backward to
65 undergraduates. Ss were placed in 1 of 3 groups: (1) no
suggestion regarding message; (2) suggestion that words could be
distinguished in the record; and (3) suggestion' that satanic
messages could be distinguished in the record. A significantly
greater proportion of Ss in the 2nd group reported hearing more
words than the members of the other groups. A significantly
greater proportion of Ss in the 3rd group reported hearing more
messages with satanic content than the members of the other
groups.
* Thornton, Edward E., "Fragmentation anxiety and the balm of
empathy: a pastoral care perspective on Satanism," Review and
Expositor, Vol. 89, Fall 1992, pp. 515--526.
* Trostle, Lawrence C. "Nihilistic adolescents, heavy metal rock
music, and paranormal beliefs." Psychological Reports; 1986 Oct
Vol 59(2, Pt 1) 610
SUMMARY:
Data from a witchcraft scale completed by 66 adolescents (half of
whom were self-identified "stoners" (actively engaged in demonic
worship and satanic rituals) indicate that self-identification as
a stoner was directly correlated with preference for heavy metal
rock music.
* Trzcinski, Jon. "Heavy metal kids: Are they dancing with the
devil?" Child and Youth Care Forum; 1992 Feb Vol 21(1) 7-22
SUMMARY:
Discusses the rise in popularity of heavy metal music with young
people, and the associated increased concern among adults about
its influence. It is alleged that heavy metal promotes violence,
suicide, satanism, and the occult. An examination of adult
reaction to rock and roll in the 1950s and 1960s and the diverse
messages of heavy metal put such concerns in a different
perspective. It is proposed that parents, teachers, and other
caregivers achieve an awareness of what young people are hearing,
assist them in critical listening, and open channels of
communication about the place and meaning of music, including
mutual discussion of values, ethics, and morality.
* Underwager, Ralph, "The Christian and satanism," Special Issue:
Satanic ritual abuse: The current state of knowledge. Journal of
Psychology and Theology, Vol. 20, No. 3, Fall 1992, pp. 281--287.
SUMMARY:
Asserts that it is not Christian doctrine or Christian faith that
fuels the belief in a satanic conspiracy. Discipleship in the
Christian tradition is inimical to the notion of a worldwide
satanic conspiracy that brutalizes children and to any fear or
anxiety about an organized satanic worshiping cult. There are no
historical, theological, or psychological grounds for believing in
the existence of such a conspiracy. Rather, scriptural and
theological data confirm that Satan is a wholly vanquished foe
whose sole remaining capacity is telling lies. The penal freedom
from the law achieved in the Gospel permits the believer to accept
the claims of God and to refuse to believe the lie of Satan.
* Van Benschoten, Susan C., "Multiple personality disorder and
satanic ritual abuse: The issue of credibility," Dissociation:
Progress in the Dissociative Disorders, Vol. 3, No. 1, March
1990, pp. 22--30.
SUMMARY:
Presents characteristics of ritual abuse and discusses
similarities and differences between child and adult multiple
personality disorder (MPD) patients reports. Inevitable questions
regarding the validity and accuracy of MPD patients' satanic abuse
memories are explored. Substantiated occurrence of ritual abuse in
contemporary, nonsatanic, dangerous cults is discussed as a
framework for considering the authenticity of MPD patients'
satanic abuse accounts. It is proposed that an attitude of
critical judgment concerning reports of satanic ritual abuse is
necessary to avoid either denying the issue or over-generalizing
the nature and extent of the problem.
* Van der Hart, Onno, & Boon, Suzette. "Contemporary interest in
multiple personality disorder and child abuse in the Netherlands."
Dissociation: 1990 Mar Vol 3(1) 34-37.
SUMMARY:
Reviews the current history of multiple personality disorders in
the Netherlands. Recent developments closely resemble those that
have taken place in the US and Canada. Clinical, theoretical, and
research developments are outlined, and the incidence of victims
of satanic cult abuse in the Netherlands is discussed. The need
for more international cooperation is expressed.
* Wass, Hannelore, et alia. "Adolescents' interest in and views of
destructive themes in rock music." Omega Journal of Death and
Dying; 1988-89 Vol 19(3) 177-186
SUMMARY:
In a survey of rock music preferences and views on themes about
homicide, satanism, and suicide (HSS), 694 middle and high school
students (aged 12-19 yrs) were administered a questionnaire of
structured and open-ended questions. Nine percent of the middle
school Ss, 17% of the rural, and 24% of the urban high school Ss
were HSS rock fans. Three-fourths of these fans were males and
nearly all were White. HSS fans more often claimed to know all the
lyrics of their favorite songs than the non-HSS rock fans. HSS
fans more often said young children should be permitted to listen
to rock music with destructive themes and fewer of them believed
that adolescents might commit murder or suicide after having
listened to such songs.
* Wass, Hannelore, et alia. "Adolescents and destructive themes in
rock music: A follow-up" Omega: Journal of Death and Dying; 1991
Vol 23(3) 199-206
SUMMARY:
Determined rock music preferences and views of themes advocating
homicide, suicide, and satanic practices (HSSR) in 120 13-18 yr
old offenders (77.5% male) in 2 youth detention centers. Ss were
administered a questionnaire of Likert-type, categorical, and
open-ended questions. 91 students were fans of rock music. Of
those, approximately 54% were HSSR fans. HSSR fans were more
likely to be White and school dropouts, to spend more time
listening to music, to think it is harmless for young children to
listen to HSSR music, and to assume that HSSR lyrics do not lead
to destructive acts. Males and females, from intact and broken
homes, were fans.
* Wass, Hannelore, et alia. "Factors affecting adolescents' behavior
and attitudes toward destructive rock lyrics."
SUMMARY:
Explored the rock music preferences of 894 9th through 12th
graders in rural, urban, suburban public, and metropolitan
parochial schools. 17.5% were fans of rock music with lyrics that
promote homicide, suicide, or satanic practices (HSSR). Parents'
marital status and Ss' sex, race, and school environment were
significant predictors of HSSR status. As compared with non-HSSR
fans, the HSSR fans were more likely to have parents who were
never married or remarried and less likely to have married
parents. HSSR fans were more likely than expected to be male and
White and enrolled in urban but not parochial schools.
* Webster, Sallye L. "Double homicide by a 17-year-old
self-described Satanist." American Journal of Forensic Psychology;
1987 Vol 5(4) 5 20
SUMMARY:
Discusses the forensic evaluation of a 17-yr-old male
self-described satanist indicted on a double homicide. Following
suicide threats, the defendant was evaluated by a prison
psychiatrist and a forensic case worker. Results from a battery of
tests including the Wechsler Adult Intelligence Scale--Revised
(WAIS--R), the Rorschach test, and the Minnesota Multiphasic
Personality Inventory (MMPI) are presented.
* Victor, Jeffrey S., "Fundamentalist religion and the moral crusade
against satanism: The social construction of deviant behavior,"
Deviant Behavior, Vol. 15, No. 3, July--September 1994, pp.
305--334.
SUMMARY:
Presents a symbolic interactionist model of the social dynamics of
moral crusades to define a new form of deviant behavior. It
identifies the collective behavior processes through which a
contemporary legend leads to the social construction of deviant
behavior, particularly when underlying sources of social stress
activate the search for scapegoats. The contemporary legend
enables the claims of moral crusaders to reach a wide audience
because their propaganda will appeal to familiar preconceptions of
the nature of evil in society. The model was developed from
research on the claims-making activity of fundamentalists in the
moral crusade against satanic cult crime. Fundamentalist religion
plays a central role in the social construction of satanic cult
crime because it offers (1) a receptive ideology, (2) a
well-established communication network, and (3) organizational
resources for moral crusaders.
* Victor, Jeffrey S., "Ritual abuse and the moral crusade against
satanism," Special Issue: Satanic ritual abuse: The current state
of knowledge. Journal of Psychology and Theology, Vol. 20, No. 3,
Fall 1992, pp. 248--253.
SUMMARY:
Examines what accounts for widespread belief in allegations of
ritual child abuse by satanic cults in the absence of any
verifiable law enforcement or scientific evidence. It is
hypothesized that allegations of ritual abuse are manifestations
of the social construction of an imaginary form of deviance that
is being promoted by a moral crusade against satanism. Events of a
satanic cult ritual abuse scare in England are used to illustrate
the collective behavior dynamics. Controversies surrounding claims
about ritual child abuse can be best understood if they are
studied in the social context of the moral crusade against
satanism.
* Victor, Jeffrey S., "Ritual abuse and the moral crusade against
satanism as deviant behavior; reply to C. A. Jenkins," Journal of
Psychology and Theology, Vol. 20, No. 3, Fall 1992, pp. 248--253.
* Wares, Donna, "The unleashing of memory; an unusual case involving
child abuse and satanic cults results in an ambiguous conclusion
(California)," California Lawyer, Vol. 11, No. 7, July 1991, p. 19
(2).
* Wheeler, Barbara R., "Assessment and intervention with adolescents
involved in satanism," Social Work, Vol. 33, No. 6,
November--December 1988, pp. 547--550.
SUMMARY:
Suggests guidelines for interventions with adolescents involved in
Satan worship. The symbols and activities associated with satanism
are described. It is suggested that adolescents become involved in
satanism as an escape from feelings of alienation and isolation
and because they are disconnected from community values and
conventional peer-group activities. The individual motivation
involved in satanism may be a need for power. Case examples of 2
15-yr-old males illustrate the problems in establishing ra pport
with these clients in therapy and the need to distance such
clients from their subculture. The goals of therapy for these
individuals include motivational insight and resolution of
identity and self-esteem issues.
* Wong, Bennet, "A case of multiple life-threatening illnesses
related to early ritual abuse," Special Issue: In the shadow of
Satan: The ritual abuse of children, Journal of Child and Youth
Care, Special Issue 1990, pp. 1--26.
SUMMARY:
Describes the case of a 25-yr-old woman with a life-threatening
lymphoma who had as a child been involved in ritualistic abuse. In
group and individual counseling, the S was able to work through
the meanings beneath many medical symptoms and overcome num erous
episodes of unrelated cancers. The S believed that the cancers
protected her, at times, from her memories and from the cult
killing her when she refused to come back. The S also felt that
the cancers permitted her to express her will in a way that i s
distinct from the cult programming.
* Wynkoop, Timothy F., "Differential Diagnosis of Adolescent Satanic
Cult Dabblers: A Critique of Moriarty," Journal of Mental Health
Counseling, Vol. 15, No. 2, April 1993, pp. 184--189
SUMMARY:
Notes that, in recent work, Moriarty proposed use of differential
diagnoses with adolescent satanic cult dabblers and suggested new
diagnostic nosologies. Examines Moriarty's work, scrutinizing its
justifications, methodology, and technical aspects. Provi des
suggestions for clarification of diagnostic typologies and
directions for empirical research.
* Young, Walter C., Sachs, R. G., Braun, B.G., Bennett, G., and
Watkins, R. T., "Patients reporting ritual abuse in childhood: A
clinical syndrome. Report of 37 cases," Child Abuse And Neglect:
The International Journal, Vol. 15, No. 3, 1991, pp. 181--189.
SUMMARY:
Describes 37 patients (aged 18--47 yrs) with dissociative
disorders who reported ritual abuse in childhood by satanic cults.
Ss came from a variety of separate clinical settings and
geographical locations and reported a number of similar abuses.
The most frequently reported types of ritual abuse are outlined,
and a clinical syndrome is presented that includes dissociative
states with satanic overtones, posttraumatic stress disorder
(PTSD), survivor guilt, self-abuse, unusual fears, sexualization
of sadist ic impulses, indoctrinated beliefs, and substance abuse.
Questions relating to issues of reliability, credibility, and
verifiability of the Ss' reports are discussed. Two clinical
vignettes involving 2 female patients (aged 30 and 38 yrs) with
multiple personality disorder are presented. (F rench and Spanish
abstracts).
* Young, Walter C., "Sadistic ritual abuse: an overview in detection
and management," Primary Care: Clinics in Office Practice, Vol.
20, No. 2, June 1993, pp. 447--458.
ABSTRACT:
This article is organized to present the essential features that
make up the clinical picture of sadistic ritual abuse in adults
and children, to provide guidelines for appropriate interventions,
to point out medical considerations common to this populati on,
and to discuss the controversy about SRA within the medical and
psychiatric professions.
Revised Aug 1, 1996
-------------------
[excerpted/reformatted: nagasiva ]
[original URL: http://www.xroads.com/rahome/ra_arti1.htm ]
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