818 lines
46 KiB
Plaintext
818 lines
46 KiB
Plaintext
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SATANIC, OCCULT, RITUALISTIC CRIME:
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A LAW ENFORCEMENT PERSPECTIVE
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NOTE: This article was completed after the killings in Matamoros,
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Mexico, became known in April, 1989. There is nothing known to the
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author about this case which changes the opinions and recommendations
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set forth in this article.
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By: Kenneth V. Lanning
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Supervisory Special Agent
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Behavioral Science
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Instruction and Research Unit
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FBI Academy
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Quantico, VA 22135
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June, 1989
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Published by:
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CultWatch Response, Inc.
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P.O. Box 1842
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Colorado Springs, CO 80901-1842
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PUBLISHER'S NOTE: This report is published under the Public Domain.
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The author knows of this publication, and neither approves nor
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disapproves. The initial appearance of this report was in the October,
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1989 issue of Police Chief Magazine.
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SATANIC, OCCULT RITUALISTIC CRIME:
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A LAW ENFORCEMENT PERSPECTIVE
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INTRODUCTION
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The belief that there is a connection between satanism and crime is
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certainly not new. In fact, one of the older theories of crime
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causation is demonology. Concern about satanic or occult activity has
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peaked from time to time throughout history. Concern in the late 1970s
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focused primarily on "unexplained" deaths and mutilations of animals,
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and in recent years has focused on child sexual abuse and the alleged
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human sacrifice of missing children. In 1999 it will probably focus on
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the impending "end of the world."
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Today, satanism and a wide variety of other terms are used
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interchangeably in reference to certain crimes. This discussion will
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analyze the nature of "satanic, occult, ritualistic" crime and focus
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on appropriate LAW ENFORCEMENT responses to it.
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Recently a flood of law enforcement seminars and conferences have
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dealt with satanic and ritualistic crime. These training conferences
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have various titles, such as "Occult in Crime," "Satanic Cults,"
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"Ritualistic Crime Seminar," "Satanic Influences in Homicide," "Occult
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Crimes, Satanism and Teen Suicide," and "Ritualistic Abuse of
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Children."
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The typical conference runs from one to three days and many of them
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include the same presenters and instructors. A wide variety of topics
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are usually discussed during this training either as individual
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presentations by different instructors or grouped together by one or
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more instructors. Typical topics covered include the following:
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1. Historical overview of satanism, witchcraft, and paganism
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from ancient to modern times.
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2. Nature and influence of fantasy role-playing games, such as
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Dungeons and Dragons.
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3. Lyrics, symbolism, and influence of rock and roll, Heavy
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Metal, and Black Metal music.
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4. Teenage "stoner" gangs, their symbols, and their vandalism.
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5. Teenage suicide by adolescents dabbling in the occult.
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6. Crimes committed by self-styled satanic practitioners,
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including grave and church desecrations and robberies, animal
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mutilations, and even murders.
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7. Ritualistic abuse of children as part of bizarre ceremonies
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and human sacrifices.
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8. Organized, Traditional, or Multigenerational satanic groups
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involved in organized conspiracies, such as taking over day
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care centers, infiltrating police departments, and trafficking
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in human sacrifice victims.
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9. The "Big Conspiracy" theory, which implies that satanists
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are responsible for such things as Adolph Hitler, World War
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II, abortion, pornography, Watergate, and Irangate, and have
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infiltrated the Department of Justice, the Pentagon, and the
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White House.
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During the conferences, these nine areas are linked together through
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the liberal use of the word "satanism" and some common symbolism
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(pentagrams, 666, demons, etc.). The implication often is that all are
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part of a continuum of behavior, a single problem or some common
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conspiracy. The information presented is a mixture of fact, theory,
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opinion, fantasy, and paranoia, and because some of it can be proven
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or corroborated (desecration of cemeteries, vandalism, etc.), the
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implication is that it is all true and documented. The distinctions
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among the different areas are blurred even if occasionally a presenter
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tries to make them. This is complicated by the fact that almost any
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discussion of satanism and witchcraft is interpreted in the light of
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the religious beliefs of those in the audience. Faith, not logic and
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reason, governs the religious beliefs of most people. As a result,
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some normally skeptical law enforcement officers accept the
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information disseminated at these conferences without critically
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evaluating it or questioning the sources. Nothing said at such
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conferences will change the religious beliefs of the attendees. Such
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conferences illustrate the ambiguity and wide variety of terms
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involved in this issue.
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DEFINITIONS
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The words satanic, occult, and ritualistic crime are often used
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interchangeably. It is difficult to precisely define Satanism (with a
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capital S), and no attempt will be made to do so here. However, it is
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important to realize how the word satanism (with a small s) is used by
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many people. Simply put, for some people, satanism is any religious
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belief system other than their own. The Ayatollah Khomeini referred to
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the United States as the "Great Satan." In the British Parliament, a
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Protestant leader called the Pope the anti-Christ. In a book titled
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Prepare For War, the author, Rebecca Brown, M.D., has a chapter
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entitled "Is Roman Catholicism Witchcraft?" Dr. Brown also lists among
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the "doorways" to satanic power and/or demon infestation the
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following: fortune tellers, horoscopes, fraternity oaths,
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vegetarianism, yoga, self-hypnosis, relaxation tapes, acupuncture,
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biofeedback, fantasy role-playing games, adultery, homosexuality,
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pornography, judo, karate, and rock music. Dr. Brown states that rock
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music "was a carefully masterminded plan by none other than Satan
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himself." The ideas in this book may seem extreme and even humorous.
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This book, however, has been recommended as a serious reference in law
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enforcement training material on this topic.
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In books, lectures, handout material, and conversations, the author
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has heard all of the following referred to as satanism:
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Church of Satan Stoner Gangs New Age
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Ordo Templi Orientis Heavy Metal Music Astrology
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Temple of Set Rock Music Channeling
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Demonology KKK Transcendental Meditation
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Witchcraft Nazis Holistic Medicine
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Paganism Scientology Buddhism
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Santeria Unification Church Hinduism
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Voodoo The Way Mormonism
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Rosicrucians Hare Krishna Islam
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Freemasonry Rajneesh Orthodox Church
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Knights Templar Religious Cults Roman Catholicism
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At law enforcement training conferences, witchcraft, santeria,
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paganism, and the occult are frequently referred to as forms of
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satanism. It may be a matter of definition, but these things are not
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necessarily the same as traditional Satanism. The worship of lunar
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goddesses and nature and the practice of fertility rituals is not
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satanism. Santeria is a combination of 17th century Roman Catholicism
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and African paganism.
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Occult means simply "hidden." All unreported or unsolved crimes might
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be regarded as occult, but in this context the term refers to the
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action or influence of supernatural powers, some secret knowledge of
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them, or an interest in paranormal phenomena. Occult does not imply
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satanism, evil, wrongdoing, or crime. Indeed, historically the
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principal crimes deserving of consideration as "occult crimes" are the
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frauds perpetrated by fortune tellers and "psychics" who for a fee
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arrange visitations with dead loved ones and commit other financial
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crimes against the gullible.
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Many individuals define satanism from a totally Christian perspective,
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using this word to describe the power of evil in the world. With this
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definition, any crimes, especially those which are particularly
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bizarre, repulsive, or cruel, can be viewed as satanic in nature. Yet,
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it is just a difficult to precisely define satanism as it is to
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precisely define Christianity or any complete spiritual belief
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system.
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What is Ritualistic Crime?
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The biggest confusion, however, is over the word ritualistic. During
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law enforcement training conferences on this topic, ritualistic almost
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always comes to mean satanic or at least spiritual. Ritual can refer
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to a prescribed religious ceremony, but in its broader meaning refers
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to any customarily repeated act or series of acts. The need to repeat
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these acts can be cultural, sexual, or psychological as well as
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spiritual.
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Cultural rituals could include such things as what a family eats on
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Thanksgiving Day or when and how presents are opened at Christmas. The
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initiation ceremonies of fraternities, sororities, gangs, and other
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social clubs are other examples of cultural rituals.
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Since 1972, the author has lectured about sexual ritualism, which is
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nothing more than repeatedly engaging in an act or series of acts in a
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certain manner because of a sexual need. In order to become aroused
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and/or gratifies, a person must engage in the act in a certain way.
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This sexual ritualism can include such things as the physical
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characteristics, age, or gender of the victim, the particular sequence
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of acts, the bringing or taking of specific objects, and the use of
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certain words or phrases. This is more than the concept of M.O.
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(Method of Operation) known to most police officers. M.O. is something
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done by an offender because it works. Sexual ritual is something done
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by an offender because of a need. Deviant acts, such as urinating on,
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defecating on, or even eviscerating a victim, are far more likely to
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be the result of sexual ritualism than religious or "satanic"
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ritualism.
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From a criminal investigative perspective, two other forms of
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ritualism must be recognized. The Diagnostic and Statistical Manual of
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Mental Disorders (DSM-III-R) defines Obsessive-Compulsive Disorder
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(OCD) as "repetitive, purposeful, and intentional behaviors that are
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performed in response to an obsession, or according to certain rules
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or in a stereotyped fashion." Such compulsive behavior frequently
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involves rituals. Although such behavior usually involves noncriminal
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activity such as excessive hand washing or checking that doors are
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locked, occasionally compulsive ritualism can be part of criminal
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activity. Certain gamblers or firesetters, for example, are thought by
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some authorities to be motivated in part through such compulsions.
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Ritual can also stem from psychotic hallucinations and delusions. A
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crime can be committed in a precise manner because a voice told the
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offender to do it that way or because a divine mission required it.
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To make this more confusing, cultural, religious, sexual, and
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psychological ritualism can overlap. Some psychotic people are
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preoccupied with religious delusions and hear the voice of God or
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Satan telling them to do things of a religious nature. Offenders who
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feel little, if any, guilt over the crimes may need little
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justification for their antisocial behavior. As human beings, however,
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they may have fears, concerns and anxiety over getting away with their
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criminal acts. It is difficult to pray to God for success in doing
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things that are against His Commandments. A negative spiritual belief
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system may fulfill their human need for assistance from and belief in
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a greater power or to deal with their superstitions. Compulsive
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ritualism (e.g., excessive cleanliness or fear of disease) can be
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introduced into sexual behavior. Even many "normal" people have a need
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for order and predictability and therefore may engage in family or
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work rituals. Under stress or in times of change, this need for order
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and ritual may increase.
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Ritualistic crime may fulfill the cultural, spiritual, sexual and
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psychological needs of an offender. Crimes may be ritualistically
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motivated or may have ritualistic elements. The ritual behavior may
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also fulfill basic criminal needs to manipulate victims, get rid of
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rivals, send a message to enemies, and intimidate co-conspirators. The
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leaders of a group may want to play upon the beliefs and superstitions
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of those around them and try to convince accomplices and enemies that
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they, the leaders, have special or "supernatural" powers.
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The important point for the criminal investigator is to realize that
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most ritualistic criminal behavior is not motivated simply by satanic
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or religious ceremonies. At some conferences, presenters have
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attempted to make na issue of distinguishing between "ritual,"
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"ritualized," and "ritualistic" abuse of children. these subtle
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distinctions, however, seem to be of no significant value to the
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criminal investigator.
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What Is Ritualistic Abuse of Children?
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It is not an easy question to answer. Most people today use the term
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to refer to abuse of children that is part of some evil spiritual
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belief system, which almost by definition must be satanic.
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Dr. Lawrence Pazder, author of Michelle Remembers, defines ritualized
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abuse of children as "repeated physical, emotional, mental, and
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spiritual assaults combined with a systematic use of symbols and
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secret ceremonies designed to turn a child against itself, family,
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society, and God." He also states that :the sexual assault has
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ritualistic meaning and is not for sexual gratification."
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This definition may have value for academics, sociologists, and
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therapists, but it creates potential problems for law enforcement.
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Certain acts engaged in with children (kissing, touching, appearing
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naked, etc.) may be criminal if performed for sexual gratification. If
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the ritualistic acts were in fact performed for spiritual
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indoctrination, potential prosecution can be jeopardized, particularly
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if the acts can be defended as constitutionally protected religious
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expression. The mutilation of a baby's genitals for sadistic sexual
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pleasure is a crime. The circumcision of a baby's genitals for
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religious reasons is most likely NOT a crime. The intent of the acts
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is important for criminal prosecution.
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The author has been unable to precisely define ritualistic abuse and
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prefers not to use the term. It is confusing, misleading, and
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counterproductive. Certain observations, however, are important for
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investigative understanding.
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Not all spiritually motivated ritualistic activity is satanic.
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Santeria, witchcraft, voodoo, and most religious cults are not
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satanism. In fact, most spiritually- or religiously-based abuse of
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children has nothing to do with satanism. Most child abuse that could
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be termed ritualistic by various definitions is more likely to be
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physical and psychological rather than sexual in nature. If a
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distinction needs to be made between satanic and nonsatanic child
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abuse, the indicators for that distinction must be related to specific
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satanic symbols, artifacts, or doctrine rather than the mere presence
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of any ritualistic element.
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Not all such ritualistic activity is satanic. Santeria, witchcraft,
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voodoo, and most religious cults are not satanism. In fact, most
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spiritually or religiously-based abuse of children has nothing to do
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with satanism. Most child abuse that could be termed ritualistic by
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various definitions is more likely to be physical and psychological
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rather than sexual in nature. If a distinction needs to be made
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between satanic and nonsatanic child abuse, the indicators for that
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distinction must be related to specific satanic symbols, artifacts, or
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doctrine rather than the mere presence of any ritualistic element.
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Not all such ritualistic activity with a child is a crime. Almost all
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parents with religious beliefs indoctrinate their children into that
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belief system. Is circumcision for religious reasons child abuse? Does
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having a child kneel on a hard floor reciting the rosary constitute
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child abuse? Does having a child chant a satanic prayer or attend a
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black mass constitute child abuse? Does a religious belief in corporal
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punishment constitute child abuse? Does group care of children in a
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commune or cult constitute child abuse? Does the fact that any acts in
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question were performed with parental permission affect the nature of
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the crime? Many ritualistic acts, whether satanic or not, are simply
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not crimes.
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When a victim describes and investigation corroborates what sounds
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like ritualistic activity, several possibilities must be considered.
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The ritualistic activity may be a part of the excessive religiosity of
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a mentally ill, psychotic offender. It may be a misunderstood part of
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sexual ritualism. The ritualistic activity may be incidental to any
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real abuse. The offender may be involved in ritualistic activity with
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a child and also may be abusing a child, but one may have little or
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nothing to do with the other.
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The offender may be deliberately engaging in ritualistic activity with
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a child as part of child abuse. The motivation, however, may be not to
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indoctrinate the child into a belief system, but to lower the
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inhibitions of, to control and manipulate, and/or to confuse the
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child. In all the turmoil over this issue, it would be a very
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effective strategy for any child molester to deliberately introduce
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ritualistic elements to his crime to confuse the child and therefore
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the criminal justice system. The ritualistic activity and the child
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abuse may be integral parts of some spiritual belief system. In that
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case, the greatest risk is to the children of the practitioners. But
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this is true of all cults, not just satanic cults. A high potential of
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abuse exists for any children raised in a group isolated from the
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mainstream of society, especially if the group has a charismatic
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leader whose orders are unquestioned and blindly obeyed by the
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members. Sex, money, and power are most often the main motivations of
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the leaders of such cults.
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What Makes a Crime Satanic, Occult, or Ritualistic?
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Some would argue that it is the offender's spiritual beliefs or
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membership in a cult or "church." If that is the criteria, why not
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label the crimes committed by Protestants, Catholics, and Jews in the
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same way? Are the atrocities of Jim Jones, in Guyana, Christian
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crimes?
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Some would answer that it is the presence of certain symbols in the
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possession or home of the perpetrator. What does it mean then to find
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a crucifix, Bible, rosary, etc., in the possession or home of a bank
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robber, embezzler, child molester, or murderer? If different criminals
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possess the same symbols, are they necessarily part of one big
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conspiracy?
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Others would answer that it is the presence of certain symbols such as
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pentagrams, inverted crosses, and 666 at the crime scene. What does it
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mean then to find a cross spray-painted on a wall or carved into the
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body of a victim? What does it mean for a perpetrator to leave a Bible
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tied to his murder victim? What about the possibility that an offender
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deliberately left such symbols to make it look like a "satanic" crime?
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Some would argue that it is the bizarreness or cruelness of the crime:
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body mutilation, amputation, drinking of blood, eating of flesh, use
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or urine or feces. Does this mean that all individuals involved in
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lust murder, sadism, vampirism, cannibalism, urophilia, and
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coprophilia are satanists or occult practitioners? What does this say
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about the bizarre crimes of psychotic killers such as Ed Gein or
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Richard Trenton Chase, both of whom mutilated their victims as part of
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their psychotic delusions?
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A few might even answer that it is the fact that the crime was
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committed on a date with satanic or occult significance (Halloween,
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May Eve, etc.) or the fact that the perpetrator claims that Satan told
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him to commit the crime. what does this mean for crimes committed on
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Thanksgiving or Christmas? What does this say about crimes committed
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by perpetrators who claim that God or Jesus told them to do it? One
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note of interest is the fact that in handout and reference material
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collected by the author, the number of dates with satanic or occult
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significance ranges from 8 to 110. This is compounded by the fact that
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it is sometimes stated that satanists can celebrate these holidays on
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several days on either side of the official date or that the birthdays
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of practitioners can also be holidays. The exact names and exact dates
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of the holidays and the meaning of symbols listed may also vary
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depending on who prepared the material. The handout material is often
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distributed without identifying the author or documenting the original
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source of the information. It is then frequently photocopied by
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attendees and passed on to other police officers with no one really
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knowing its validity or origin.
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Most, however, would probably answer that what makes a crime satanic,
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occult, or ritualistic is the motivation for the crime. It is a crime
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that is spiritually motivated by a religious belief system. How then
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do we label the following true crimes?
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a. Parents defy a court order and send their children to an
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unlicensed Christian school.
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b. Parents refuse to send their children to any school because
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they are waiting for the second coming of Christ.
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c. Parents beat their child to death because he or she will
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not follow their Christian beliefs.
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d. Parents violate child labor laws because they believe the
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Bible requires such work.
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e. Individuals bomb an abortion clinic or kidnap the doctor
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because their religious belief system says abortion is murder.
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f. A child molester reads the Bible to his victims in order to
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justify his sex acts with them.
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g. Parents refuse life-saving medical treatment for a child
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because of their religious beliefs.
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h. Parents starve and beat their child to death because their
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minister said the child was possessed by demonic spirits.
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Some people would argue that the Christians who committed the above
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crimes misunderstood and distorted their religion while satanists who
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commit crimes are following theirs. But who decides what constitutes a
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misinterpretation of a religious belief system? The individuals who
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committed the above-described crimes, however misguided, believed that
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they were following their religion as they understood it. Religion was
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and is used to justify such social behavior as the Crusades, the
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Inquisition, Apartheid, segregation, and violence in Northern Ireland,
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India, and Lebanon.
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Who decides exactly what "satanists" believe? In this country, we
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cannot even agree on what Christians believe. At many law enforcement
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conferences The Satanic Bible is used for this, and it is often
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contrasted or compared with the Christian Bible. The Satanic Bible is,
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in essence, a 150-page paperback book written by one man in 1969. To
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compare it to a book written by over 30 authors over a period of
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|
thousands of years is ridiculous, even ignoring the possibility of
|
|
Divine revelation in the Christian Bible. What satanists believe
|
|
certainly isn't limited to other peoples' interpretation of a few
|
|
books. More importantly, it is subject to some degree of
|
|
interpretation by individual believers just as Christianity is.
|
|
|
|
The fact is that far more crime and child abuse has been committed by
|
|
zealots in the name of God, Jesus, and Mohammed than has ever been
|
|
committed in the name of Satan. Many people don't like that statement,
|
|
but few can argue with it.
|
|
|
|
Although defining a crime as satanic, occult, or ritualistic would
|
|
probably involve a combination of the criteria set forth above, the
|
|
author has been unable to clearly define such a crime. Each potential
|
|
definition presents a different set of problems when measured against
|
|
an objective, rational, and constitutional perspective. Each offender
|
|
in a group may have a different motivation for the crime. The author
|
|
has discovered that the facts of so-called "satanic crimes" are often
|
|
significantly different from what is described at law enforcement
|
|
training conferences or in the media. The actual involvement of
|
|
satanism or the occult in these cases usually turns out to be
|
|
secondary, insignificant, or nonexistent.
|
|
|
|
|
|
THE LAW ENFORCEMENT PERSPECTIVE
|
|
|
|
The perspective with which one looks at satanic, occult, or
|
|
ritualistic crime is extremely important. Sociologists, therapists,
|
|
religious leaders, parents, and just plain citizens each have their
|
|
own valid concerns and views about this issue. This discussion,
|
|
however, will deal ONLY with the law enforcement perspective.
|
|
|
|
The law enforcement perspective must focus on crime and clearly
|
|
recognize that just because an activity is "satanic" does not
|
|
necessarily mean it is a crime or that it is not a legitimate
|
|
religious practice protected by the First Amendment. Within the
|
|
personal religious belief system of a law enforcement officer,
|
|
Christianity may be good and satanism evil. Under the Constitution,
|
|
however, both are neutral.
|
|
|
|
This is an important, but difficult, concept for many law enforcement
|
|
officers to accept. They are paid to uphold the Constitution and
|
|
enforce the penal code, not the Ten Commandments. The apparent
|
|
increasing numbers of teenagers and some adults dabbling in satanism
|
|
and the occult may be cause for concern for parents, school officials,
|
|
and society. What, however, law enforcement can or should do about it
|
|
is another matter. Police interference with free exercise of
|
|
constitutional rights potentially creates major problems and
|
|
conflicts.
|
|
|
|
What is the justification for law enforcement officers giving
|
|
presentations on satanism and the occult to citizen groups, PTA's, or
|
|
school assemblies? Is it public relations, a safety program, or crime
|
|
prevention? If it is crime prevention, how much crime can be linked to
|
|
satanic or occult activity and what do such presentations do to
|
|
prevent the crime? Law enforcement agencies should carefully consider
|
|
the legal implications and justification for such presentations. Is
|
|
the fact that satanism or the occult is or can be a negative influence
|
|
on some people enough justification for such law enforcement efforts?
|
|
|
|
When you combine an emotional issue such as the sexual abuse of
|
|
children with an even more emotional issue such as people's religious
|
|
beliefs, it is difficult to maintain objectivity and remember the law
|
|
enforcement perspective. Some police officers may even feel that all
|
|
crime is caused by evil, all evil is caused by Satan, and therefore,
|
|
all crime is satanic crime. This may be a valid religious perspective,
|
|
but it is of no relevance to the investigation of crime for purposes
|
|
of prosecution.
|
|
|
|
Many of the police officers who lecture on satanic or occult crime do
|
|
not even investigate such cases. Their presentations are more a
|
|
reflection of their personal religious beliefs than documented
|
|
investigative information. They are absolutely entitled to their
|
|
beliefs, but introducing themselves as current or former police
|
|
officers and then speaking as religious advocates causes confusion. As
|
|
difficult as it might be, police officers must separate the religious
|
|
and law enforcement perspectives when they are lecturing or
|
|
investigating in their official capacities as law enforcement
|
|
officers. Many law enforcement officers begin their presentations by
|
|
stating that they are not addressing or judging anyone's religious
|
|
beliefs, and then proceed to do exactly that.
|
|
|
|
Some police officers have resigned rather than curtail or limit their
|
|
involvement in this issue as ordered by their departments. Perhaps
|
|
such officers deserve credit for recognizing that they could no longer
|
|
keep the perspectives separate.
|
|
|
|
Law enforcement officers who believe that the investigation of
|
|
satanic/occult crime puts them in conflict with supernatural forces of
|
|
evil should probably not be assigned to these cases. If, however, such
|
|
officers must be or are assigned, they will need the power of their
|
|
own spiritual belief system in order to deal with the superstition and
|
|
religious implications of these cases. the religious beliefs of
|
|
officers should provide spiritual strength and support for them, but
|
|
not affect the objectivity and professionalism of the investigation.
|
|
|
|
The law enforcement perspective requires avoiding the paranoia that
|
|
has crept into this issue and into some of the law enforcement
|
|
training conferences. Paranoid belief systems are characterized by the
|
|
gradual development of intricate, complex, and elaborate systems of
|
|
thinking based on and often proceeding logically from
|
|
misinterpretation of actual events. Paranoia typically involves
|
|
hypervigilance over the perceives threat, the belief that danger is
|
|
around every corner, and the willingness to take up the challenge and
|
|
do something about it. Another very important aspect of this paranoia
|
|
is the belief that those who do not recognize the threat are evil and
|
|
corrupt. In this extreme view, you are either with them or against
|
|
them. You are either part of the solution or part of the problem.
|
|
|
|
Concern over satanic crime and ritualistic abuse of children is highly
|
|
polarizing. After one presentation on this topic, a student wrote in a
|
|
critique that the author was obviously an "agnostic cultist." Some
|
|
zealots even use the term "clean" to refer to law enforcement officers
|
|
who have not been infiltrated by the satanists. If some police
|
|
officers or military personnel practice satanism or paganism does that
|
|
mean that law enforcement and the military have been infiltrated? The
|
|
word "infiltrated" is only used when talking about an unpopular belief
|
|
system. Protestants, Catholics, and Jews are no longer though of as
|
|
"infiltrating" the police and military, but not long ago Jews were
|
|
thought by many to have done so.
|
|
|
|
Overzealousness and exaggeration motivated by the religious fervor of
|
|
those involved in law enforcement training is more acceptable than
|
|
that motivated by ego or profit. There are those who are deliberately
|
|
distorting and hyping this issue for personal notoriety and profit.
|
|
Satanic and occult crime has become a growth industry. Speaking fees,
|
|
books, video and audio tapes, prevention material, television and
|
|
radio appearances all bring egoistic and financial rewards.
|
|
|
|
Law enforcement officers must be objective fact finders. It is not
|
|
their job to believe children or other complainants. It is their job
|
|
to listen. The law enforcement perspective can't ignore the lack of
|
|
physical evidence (no bodies or even hairs, fibers, or fluids left by
|
|
violent murders); the difficulty in successfully committing a large-
|
|
scale conspiracy crime (the more people involved in any crime
|
|
conspiracy, the harder it is to get away with it); and human nature
|
|
(intragroup conflicts resulting in individual self-serving disclosures
|
|
would be bound to occur in any group involved in organized kidnapping,
|
|
baby breeding and human sacrifice). If an when members of a
|
|
destructive cult commit murders, they are bound to make mistakes,
|
|
leave evidence, and eventually make admissions in order to brag about
|
|
their crimes or to reduce their legal liability. The discovery of the
|
|
murders in Matamoros, Mexico in April, 1989 and the results of the
|
|
subsequent investigation are good examples of these dynamics.
|
|
|
|
Bizarre crime and evil can occur without organized satanic activity.
|
|
The law enforcement perspective requires that we distinguish between
|
|
what we know and what we're not sure of. The facts are:
|
|
|
|
a. Some individuals believe in and are involved in satanism
|
|
and the occult.
|
|
|
|
b. Some of these individuals commit crime.
|
|
|
|
c. Some groups of individuals share these beliefs and
|
|
involvement in satanism and the occult.
|
|
|
|
d. Some members of these groups commit crime together.
|
|
|
|
The unanswered questions are:
|
|
|
|
a. What is the connection between the belief system and the
|
|
crimes committed?
|
|
|
|
b. Is there an organized conspiracy of satanic and occult
|
|
believers responsible for inter-related serious crime (e.g.,
|
|
molestation, murder)?
|
|
|
|
After all the hype and hysteria is put aside, the realization sets in
|
|
that most satanic/occult activity involves the commission of NO
|
|
crimes, and that which does usually involves the commission of
|
|
relatively minor crimes such as trespassing, vandalism, cruelty to
|
|
animals, or petty thievery. The law enforcement problems most often
|
|
linked to satanic or occult activity are:
|
|
|
|
1. Vandalism
|
|
2. Desecration of churches and cemeteries
|
|
3. Thefts from churches and cemeteries
|
|
4. Teenage gangs
|
|
5. Animal mutilations
|
|
6. Teenage suicide
|
|
7. Child abuse
|
|
8. Kidnapping
|
|
9. Murder and human sacrifice
|
|
|
|
Valid evidence shows some "connection" between satanism and the occult
|
|
and the first six problems set forth above. The "connection" to the
|
|
last three problems is far more uncertain.
|
|
|
|
Even where there seems to be a "connection," the nature of the
|
|
connection needs to be explored. It is easy to blame involvement in
|
|
satanism and the occult for behaviors that have complex motivations. A
|
|
teenager's excessive involvement in satanism and the occult is usually
|
|
a symptom of a problem and not the cause of a problem. Blaming
|
|
satanism for a teenager's vandalism, theft, suicide, or even act of
|
|
murder is like blaming a criminal's offenses on his tattoos: both are
|
|
often signs of the same rebelliousness and lack of self esteem that
|
|
contribute to the commission of crimes.
|
|
|
|
The law enforcement investigator must objectively evaluate the legal
|
|
significance of any criminal's spiritual beliefs. In most cases,
|
|
including those involving satanists, it will have little or no legal
|
|
significance. If a crime is committed as part of a spiritual belief
|
|
system, it should make no difference which belief system it is. The
|
|
crime is the same whether a child is abused or murdered as part of a
|
|
Christian, Hare Krishna, Moslem, or any other belief system. we
|
|
generally don't label crimes with the name of the perpetrator's
|
|
religion. Why then are the crimes of child molesters, rapists,
|
|
sadists, and murderers who happen to be involved in satanism and the
|
|
occult labeled as satanic or occult crimes? If criminals use a
|
|
spiritual belief system to rationalize and justify or to facilitate
|
|
and enhance their criminal activity, should the focus of law
|
|
enforcement be on the belief system or on the criminal activity?
|
|
|
|
Several documented murders have been committed by individuals involved
|
|
in one way or another in satanism or the occult. In some of these
|
|
murders, the perpetrator has even introduced elements of the occult
|
|
(e.g., satanic symbols at crime scene). Does that automatically make
|
|
these satanic murders? It is the author's opinion that the answer is
|
|
no. Ritualistic murders committed by serial killers or sexual sadists
|
|
are not necessarily satanic or occult murders. Ritualistic murders
|
|
committed by psychotic killers who hear the voice of satan are no more
|
|
satanic murders than murders committed by psychotic killers who hear
|
|
the voice of Jesus are Christian murders.
|
|
|
|
Rather, a satanic murder can be defined as one committed by two or
|
|
more individuals who rationally plan the crime and whose PRIMARY
|
|
motivation is to fulfill a prescribed satanic ritual calling for the
|
|
murder. By this definition, the author has been unable to identify
|
|
even one documented satanic murder in the United States. Although such
|
|
murders may have and can occur, they appear to be few in number. In
|
|
addition, the commission of such killings would probably be the
|
|
beginning of the end for such a group. It is highly unlikely that they
|
|
could continue to kill several people, every year, year after year,
|
|
and not be discovered.
|
|
|
|
A brief typology of satanic and occult practitioners is helpful in
|
|
evaluating what relationship, if any, such practices have to crimes
|
|
under investigation. The following typology is adapted from the
|
|
investigative experience of Office Sandi Gallant of the San Francisco
|
|
Police Department, who began to study the criminal aspects of occult
|
|
activity long before it became popular. No typology is perfect, but
|
|
the author uses this typology because it is simple and offers
|
|
investigative insights. Most practitioners fall into one of three
|
|
categories, any of which can be practiced alone or in groups.
|
|
|
|
1. Youth Subculture - Most teenagers involved in fantasy
|
|
role-playing games, heavy metal music, or satanism are going
|
|
through a stage of adolescent development and commit no
|
|
significant crimes. The teenagers who have more serious
|
|
problems are usually those from dysfunctional families or
|
|
those who have poor communication within their families. These
|
|
troubled teenagers turn to satanism and the occult to overcome
|
|
a sense of alienation, to obtain power, or to justify their
|
|
antisocial behavior. for these teenagers, it is the symbolism,
|
|
not the spirituality, that is important. It is either the
|
|
psychopathic or the oddball, loner teenager who is most likely
|
|
to get into serious trouble. Extreme involvement in the occult
|
|
is a symptom of a problem, not the cause. This is not to deny,
|
|
however, that satanism and the occult are negative influences
|
|
for a troubled teenager. But to hysterically warn teenagers to
|
|
avoid this "mysterious, powerful and dangerous" thing called
|
|
satanism will drive many teenagers right to it. Some
|
|
rebellious teenagers will do whatever will most shock and
|
|
outrage society in order to flaunt their rejection of adult
|
|
norms.
|
|
|
|
2. Dabblers (Self-styled) - for these practitioners, there is
|
|
little or no spiritual motivation. They mix satanism,
|
|
witchcraft and paganism. Symbols mean whatever they want them
|
|
to mean. Molesters, rapists, drug dealers and murderers may
|
|
dabble in the occult and may commit their crimes in a
|
|
ceremonial or ritualistic way. This category has the potential
|
|
to be the most dangerous, and most of the "satanic" killers
|
|
fall into this category. Their involvement in satanism and the
|
|
occult is a symptom of a problem and a rationalization and
|
|
justification of antisocial behavior. Satanic/occult practices
|
|
(as well as those of other spiritual belief systems) can be
|
|
used as a mechanism to facilitate criminal objectives.
|
|
|
|
3. Traditional (Orthodox, Multigenerational) - These are the
|
|
true believers. They are usually wary of outsiders. Because of
|
|
this and constitutional issues, such groups are difficult for
|
|
law enforcement to penetrate. Although there is much we don't
|
|
know about these groups, as of now there is little or no hard
|
|
evidence that they are involved in serious, organized criminal
|
|
activity. In addition, instead of being self-perpetuating
|
|
master crime conspirators, true believers probably have a
|
|
similar problem with their teenagers rebelling against their
|
|
belief system.
|
|
|
|
Many police officers ask what to look for during the search of the
|
|
scene of suspected satanic activity. The answer is simple: look for
|
|
evidence of a crime. A pentagram is no more criminally significant
|
|
than a crucifix unless it corroborates a crime or a criminal
|
|
conspiracy. If a victim's description of the location or the
|
|
instruments of the crime includes a pentagram, then the pentagram
|
|
would be evidence. But the same would be true if the description
|
|
included a crucifix.
|
|
|
|
There is no way any one law enforcement officer can become
|
|
knowledgeable about all the symbols and rituals of every spiritual
|
|
belief system that might become part of a criminal investigation. the
|
|
officer needs only to be trained to recognize the possible
|
|
investigative significance of such signs, symbols, and rituals.
|
|
Knowledgeable religious scholars, academics, and other true experts in
|
|
the community can be consulted if a more detailed analysis is
|
|
necessary. Any analysis, however, may have only limited application,
|
|
especially to cases involving teenagers, dabblers, and other
|
|
self-styled practitioners. The fact is, signs, symbols, and rituals
|
|
can mean anything that practitioners want them to mean and/or anything
|
|
that observers interpret them to mean. The meaning of symbols can also
|
|
change over time, place, and circumstances. Is a swastika spray
|
|
painted on a wall an ancient symbol of prosperity and good fortune, a
|
|
recent symbol of Naziism and anti-Semitism, or a current symbol of
|
|
paranoia and adolescent defiance? The peace sign, which in the 1960s
|
|
was a familiar antiwar symbol, is now supposed to be a satanic symbol.
|
|
|
|
In spite of what is sometimes said or suggested at law enforcement
|
|
training conferences, police have no authority to seize any satanic or
|
|
occult paraphernalia they might see during a search. A legally valid
|
|
reason must exist for doing so. It is not the job of law enforcement
|
|
to prevent satanists from engaging in noncriminal teaching, rituals,
|
|
or other activities.
|
|
|
|
|
|
CONCLUSIONS
|
|
|
|
There must be a middle ground in this issue. Concern about satanic or
|
|
occult activity should not be a big joke limited to religious
|
|
fanatics. On the other hand, law enforcement is not now locked in a
|
|
life-and-death struggle against the supernatural forces of ancient
|
|
evil. Law enforcement officers need to know something about satanism
|
|
and the occult in order to properly evaluate their possible
|
|
connections to and motivations for criminal activity. They must know
|
|
when and how beliefs, symbols, and paraphernalia can be used to
|
|
corroborate criminal activity. From a community relations perspective,
|
|
they must also learn to respect spiritual beliefs that may be
|
|
different or unpopular but that are not illegal. The focus must be on
|
|
the objective investigation of violations of criminal statutes.
|
|
|
|
Until hare evidence is obtained and corroborated, the American people
|
|
should not be frightened into believing that babies are being bred and
|
|
eaten, that 50,000 missing children are being murdered in human
|
|
sacrifices, or that satanists are taking over America's day care
|
|
centers. No one can prove with absolute certainty that such activity
|
|
has NOT occurred. The burden of proof, however, as it would be in a
|
|
criminal prosecution, is on those who claim that it has occurred. As
|
|
law enforcement agencies evaluate and decide what they can or should
|
|
do about satanic and occult activity in their communities, they might
|
|
also consider how to deal with the hype and hysteria of the
|
|
"anti-satanists." The overreaction to the problem can clearly be worse
|
|
than the problem. An unjustified crusade against those perceived as
|
|
satanists could result in wasted resources, unwarranted damage to
|
|
reputations, and disruption of civil liberties.
|
|
|
|
In general, the law enforcement perspective can best be maintained by
|
|
investigators repeatedly asking themselves what they would do if the
|
|
acts in question were part of Protestant, Catholic, or Jewish
|
|
activity. If a law enforcement agency wants to evaluate the group
|
|
spiritual framework within which a crime is committed, it is more
|
|
appropriate, accurate, and objective to refer to such crimes as cult
|
|
crimes rather than as satanic, occult, or ritualistic crimes. The
|
|
"Sects, Cults and Deviant Movements" seminar put on by The Institute
|
|
of Police Technology and Management at the University of North Florida
|
|
in Jacksonville, Florida, is a good example of this more objective,
|
|
broad-based approach. Satanic cults have no more law enforcement
|
|
significance than many other potentially destructive cults that exist
|
|
in this country.
|
|
|