Occultism and playing with the dead: When rituals go wrong

There have been at least two deaths in Albania linked to ritualistic/satanic practices, which have provoked considerable public concern. Until the 1990s, Albania was strictly atheist. However, since then some religious sects have been establishing themselves. In fact, satanic killings and ritualistic deaths are rare in Albania. We describe two such cases that occurred in 2020 along with consideration of the psychological profiles of perpetrators and victims.The first case involved two deaths: a mother and daughter whose bodies were found near each other, with another daughter in attendance who was diagnosed as clearly psychotic, and legally did not face any charge thereafter. This daughter was witnessing the decomposition of her sister's mummified corpse. She said she was waiting for the "Messiah" to resurrect her. Apparently, while performing ritualistic ceremonies, the daughter and her mother refused food until the mother died from starvation. It was at that point that police broke into the house and discovered the situation.The second case involved a young woman who was found dead, apparently following a trivial infection. Her body (abdomen and dorsum) had written symbols on it, suggesting Satanism and the occult.A detailed analysis of the death scenes and crime scenes provide valuable data for further proceedings, but psychological evaluation of the perpetrators may prove more difficult, and more so where the victims have died.

Value orientations and social attitudes in the holistic milieu

Based on a representative population survey for Germany this article investigates whether engagement in holistic activities is associated with privatized lifestyles and lack of social responsibility or with countercultural orientations and base-democratic political commitment. To analyse this question, respondents who are engaged in holistic activities are divided into three groups that are compared with each other as well as with Christians and non-religious people. The findings show that the three holistic groups are characterized by clearly different attitudinal patterns: Respondents engaged in body-mind-spirit activities have an affinity to self-directed ways of life, post-materialism and environmentalism. Holistic Christians try to combine the Christian ideal of altruism and post-materialist orientations. Those who are attracted only to magical-occult practices are primarily concerned with individualistic self-improvement and correspond more to the image of the hedonist consumer at the esoteric marketplace.

Psychical research in the history and philosophy of science. An introduction and review

As a prelude to articles published in this special issue, I sketch changing historiographical conventions regarding the 'occult' in recent history of science and medicine scholarship. Next, a review of standard claims regarding psychical research and parapsychology in philosophical discussions of the demarcation problem reveals that these have tended to disregard basic primary sources and instead rely heavily on problematic popular accounts, simplistic notions of scientific practice, and outdated teleological historiographies of progress. I conclude by suggesting that rigorous and sensitively contextualized case studies of past elite heterodox scientists may be potentially useful to enrich historical and philosophical scholarship by highlighting epistemologies that have fallen through the crude meshes of triumphalist and postmodernist historiographical generalizations alike.

Relationship between scientific knowledge and fortune-telling

This study takes on a relational and situated perspective to understand the relationship between scientific knowledge and fortune-telling. Measures included socio-demographic characteristics, knowledge of scientific facts and methods, and fortune-telling beliefs and practices. A sample of 1863 adults was drawn from a population of Taiwanese citizens using the method of probability proportional to size. The findings showed that knowledge of scientific methods was negatively associated with fortune-telling beliefs. However, knowledge of scientific facts was, by and large, positively associated with engagement in fortune-telling practices, a phenomenon known as cognitive polyphasia. This study does not imply that science communication or education have no effect on promoting scientific knowledge; rather, it hopes to encourage researchers and practitioners to use a culturally sensitive lens to rethink the role of science in society and its relationship with other forms of knowledge and belief.

Rulers of the zodiac

Everybody thinks they know what science is, but pinning down a definite time and place for its origins is more problematic.

Ethnobotany of religious and supernatural beliefs of the Mising tribes of Assam with special reference to the 'Dobur Uie'

Assam is very rich in plant biodiversity as well as in ethnic diversity and has a great traditional knowledge base in plant resources. It is inhabited by the largest number of tribes and they lead an intricate life totally dependent on forest plants. The Mising is the major section and second largest tribal community of Assam and have a rich tradition of religion and culture. Their religious practices and beliefs are based on supernaturalism. A study of the plants related to magico religious beliefs in Dobur Uie of Mising is carried out. The results revealed the use of 30 plants belonging to 23 families. All plant species are used both in religious purpose as well as in the treatment of different ailments. Details of the uses of plants and conservational practices employed in Dobur Uie are provided. Our findings on the use of plants in Dobur Uie ritual reflect that some plants are facing problems for survival and they need urgent conservation before their elimination. Because this elimination may threat the rich tradition of Mising culture. Most of the plants that are domesticated for different rituals are almost same in all Mising populated areas.

Survival of occult practices and ideas in modern common sense

For a long time rationalism and materialism were the most important ideological undercurrents of the Western world. Since the Enlightenment, in the eighteenth century, they have influenced the Age of Reason. During the past few decades, the so-called New Age originated strong counter-movements have produced a huge number of different new world-views. They are to be considered as part of the wide field of occultism, and run out in different directions. The belief in angels and in the power of fate, the communication with the dead, and the conviction of a life after death are all expressions of a desire to transcend and of a search for higher powers that watch over each person. Additionally, helpers and healers have created a marketplace to promote esoteric services. Media usage, the need to transcend and this new market interested in the magical signal a new era of consciousness in which reason and technology do not contradict mysticism and the transmission of wisdom: these go, instead, hand in hand.

Prevalence and sociodemographic correlates of spiritual healer use: findings from the National Survey of American Life

OBJECTIVES

This study investigates sociodemographic and health-related correlates of use of a spiritual healer for medical help. A large national, multiracial-multiethnic data source permits a more comprehensive investigation than was possible in previous studies. It also enables a closer focus on socioeconomic disadvantage and health need as determinants of utilization.

DESIGN AND SETTING

Respondents are from the National Survey of American Life: Coping with Stress in the 21st Century (NSAL), a nationally representative multi-stage area-probability survey of U.S. adult African Americans, Caribbean Blacks, and non-Hispanic Whites conducted from 2001 to 2003. The sample contains 6082 adults aged 18 and over.

MAIN OUTCOME MEASURES

NSAL respondents were surveyed about lifetime use of alternative providers for medical care or advice. Response categories included two types of spiritual healers: faith healers and psychics. These outcomes were logistically regressed, separately, onto 10 sociodemographic or health-related indicators: race/ethnicity, age, gender, marital status, education, household income, region, medical care use, insurance coverage, and self-rated health.

RESULTS

Lifetime utilization of a faith healer is more prevalent among respondents in good health and less prevalent among Caribbean Blacks and never married persons. Users of a psychic healer are more likely to be educated, residents of the Northeast or West, and previously married, and less likely to report excellent health.

CONCLUSIONS

Use a spiritual healer is not due, on average, to poor education, marginal racial/ethnic or socioeconomic status, dire health straits, or lack of other healthcare options. To some extent, the opposite appears to be true. Use of a spiritual healer is not associated with fewer social and personal resources or limitations in health or healthcare.

[Double ritual murder by the Satanist cult members based on the casuistry of the Forensic Medicine Department in Katowice]

In recent years, an increased activity of various sects, especially Satanist ones, has been observed in Poland. This is associated with an increase in the number of various crimes, including offences against life and health. The ideology of Satanism came to Poland in the early eighties of the last century, along with heavy metal music and its variants. In 1999, two cases of the murders of a 21-year-old woman and a 19-year-old man committed by Satanist cult members during their ritual mass were reported at the Forensic Medicine Department in Katowice. In the report, the authors present some issues associated with Satanism, the circumstances of these two murders and the results of medico-legal examinations of the victims.

[Satanism and suicide in adolescence--2 case reports]

Death cases--suicides as well as homicides--within the context of satanism are meanwhile becoming routine casework for forensic pathologists. Therefore the investigators should be aware of satanic signs and items associated with the occult to identify a satanic background. Based on two suicides of young persons, satanic signs helpful for classification are pointed out.

Does experience of the 'occult' predict use of complementary medicine? Experience of, and beliefs about, both complementary medicine and ways of telling the future

This study looked at the relationship between ratings of the perceived effectiveness of 24 methods for telling the future, 39 complementary therapies (CM) and 12 specific attitude statements about science and medicine. A total of 159 participants took part. The results showed that the participants were deeply sceptical of the effectiveness of the methods for telling the future which factored into meaningful and interpretable factors. Participants were much more positive about particular, but not all, specialties of complementary medicine (CM). These also factored into a meaningful factor structure. Finally, the 12 attitude to science/medicine statements revealed four factors: scepticism of medicine; the importance of psychological factors; patient protection; and the importance of scientific evaluation. Regressional analysis showed that belief in the total effectiveness of different ways of predicting the future was best predicted by beliefs in the effectiveness of the CM therapies. Although interest in the occult was associated with interest in CM, participants were able to distinguish between the two, and displayed scepticism about the effectiveness of methods of predicting the future and some CM therapies.

Teeth and numerology from zodiac signs. A correlative study

Comparative anatomical descriptions have been time and again mentioned in the literature. Based on these aspects, an attempt is made to correlate the morphological features of the human teeth, the zodiac sun signs and numerology. This unique study (first ever of its kind) is also done with a purpose as to whether a particular 'Zodiac Sunsign' or numerology can predict about an individual dental health, the same way the future predictions are being made. It was quite interesting to note that there are few definite attributable dental morphological traits and health to the specific sun signs and numerology.

Off-road religion? A narrative approach to fundamentalist and occult orientations of adolescents

Results of qualitative biographical research on Christian fundamentalist converts and de-converts, and on occultist adolescents are presented and documented using case studies. Research focused on life themes and on biographical processes and transformations. Contrastive comparison of the cases resulted in typologies of Christian fundamentalist biographies and of "ways of dis-enchantment". These indicate that obligation to a tradition is no longer the model for religious socialization. Its competitors are biographical trajectories which can have the following characteristics: heresy is taken for granted, religious search is like an open life-style preference (accumulative heretic); ritual coping with life themes is predominant; and religious search follows the motive of sensation-seeking. A typology of religious styles is applied as an interpretive framework for (a) explaining the formation of fundamentalist orientations and (b) understanding development and transformation in religious biographies.

Revision of the Word Association Test for assessing associations of patients reporting satanic ritual abuse in childhood

A growing number of psychiatric patients report satanic ritual abuse, prompting research into this controversial area. In the current study, the Word Association Test (WAT) was modified to assess experience with satanic abuse. Pilot work resulted in norms for two domains: normative and satanic. Female psychiatric patients were compared on their associations in two studies. Based on a sexual history, they were grouped into those reporting sexual abuse, those reporting satanic ritual abuse (SRA), and those without a history of sexual abuse (controls). In both studies, SRA patients gave significantly more total associations, significantly fewer normative associations, and significantly more satanic associations than did the other two groups. These results suggest that an experience base is shared by individuals reporting SRA that is not found in individuals who do not report satanic abuse (even if they do report sexual abuse). The implications of these findings are discussed from the perspective of arguments advanced by advocates and critics of SRA.

The differential diagnosis of ritual abuse allegations

OBJECTIVE

Because psychiatrists do not have a consistent way to classify and define the forms of child abuse that may be mistaken for ritual abuse, the objective of this paper is to create a comprehensive differential diagnosis of allegations of ritual abuse.

METHOD

The authors reviewed 60 articles, chapters, and books that contained allegations of ritual abuse or behaviors that might be mistaken for ritual abuse, that were made by patients or caretakers.

RESULTS

This paper clarifies the behaviors that represent or may be mistaken for ritual abuse: Cult-based ritual abuse, pseudoritualistic abuse, activities by organized satanic groups, repetitive psychopathological abuse, sexual abuse by pedophiles, child pornography portraying ritual abuse, distorted memory, false memory, false report due to a severe mental disorder, pseudologia phantastica, adolescent behavior simulating ritual abuse, epidemic hysteria, deliberate lying, and hoaxes.

CONCLUSIONS

The differential diagnosis of allegations of ritual abuse is important in both clinical and forensic psychiatry. In some cases, it will not be possible to tell whether a particular allegation is factual or what the underlying mental processes are. It is important to separate the role of the mental health professional as therapist from the role as an expert witness in court.

Case studies of children presenting with a history of ritualistic abuse

TOPIC

Ritualistic child abuse is an alarming and controversial problem. Child psychiatric nurses need to increase their awareness of the clinical picture associated with this specific form of abuse.

PURPOSE

This article reviews the literature to date on ritualistic child abuse and addresses the controversy surrounding the phenomena.

SOURCES

A small research project using historical data collection methods reviewed hospital records of children with a documented history of ritualistic abuse. Results are organized into clusters of linked interrelated characteristics.

CONCLUSION

The symptom characteristics of these children revealed medical/somatic symptoms, distortion of self-oncept and world view, and a variety of emotional disturbances. The findings of this study are presented with implications for nurses who care for clients with a history of ritualistic abuse.

Making sense of 'possession states': psychopathology and differential diagnosis

Possession is a common manifestation of distress in a multicultural setting. It is increasingly likely to be encountered by mental health professionals who may be unaware of the phenomenon. A review of the literature is presented with clinical guidelines for a culturally sensitive assessment and management.

Traditional healers and perceptions of the causes and treatment of cancer

The observation that some Nigerian patients use alternative health care services when they perceive that one medical system has failed them provided the impetus for this survey. The purpose of the survey was to understand why some Nigerian patients rely on traditional healers for cure of cancer by exploring the perceptions of Igbo traditional healers from Anambra State of Nigeria about the causes and treatment of cancer. Implications of the different meanings of illness and disease to patients and physicians provided the theoretical framework for understanding the cultural context of the study. Findings have ethical, moral, and cultural implications for professional nursing practice, education, and research.

Sadistic ritual abuse. An overview in detection and management

Sadistic ritual abuse, including satanic cult abuse, is emerging as a syndrome among people with severe dissociative disorders, including multiple personality disorder. This article discusses the essential features that compose the clinical picture of sadistic ritual abuse in adults, adolescents, and children. Particular attention is paid to the differences between adolescents who may have been victimized by adults in sadistic and ritualized ways and disenfranchised "teenage dabblers" who may temporarily adopt a ritualized lifestyle as a way of expressing or acting out. The article also covers guidelines for appropriate medical, pharmacologic, and referral interventions. The controversy surrounding sadistic ritual abuse is discussed thoroughly, and primary care physicians are advised of the current status of understanding and validation in this area.

DSM-III-R and religion

The interpretation of religion in DSM-III-R contains considerable negative bias and contributes to unfair stereotypes of religious persons. Particularly new religious movements and religious conversion are unfairly interpreted under the DSM-III-R heading, 'Dissociative Disorder Not Otherwise Specified'. It is suggested that a more balanced and respectful interpretation of religion is needed in DSM-III-R, since psychiatry through its official nomenclature should not contribute to social intolerance of religious nonconformity.

Between folk concepts of illness and psychiatric diagnosis: kitsune-tsuki (fox possession) in a mountain village of western Japan

Two cases of kitsune-tsuki (fox possession) in a mountain village are examined from psychiatric and ethnographic viewpoints. Kitsune-tsuki, one of the most familiar expressions of "madness" in Japan, represents, as an interactive performance, religious and mythopoetic contexts metaphorically in time of crises. The atypical symptoms and the complicated clinical process of these cases reflect a multistratified cultural background and its transformation; communal religion, folk tales, kyôgen play, shared concepts of illness, and the post-war rise of one religious cult. The psychiatric diagnosis, trying to arrive at a single correct understanding, partially translates the entangled indigenous illness. Focusing on these issues; the dichotomy between form and content of mental illness, the atypicality of the symptoms and the restructive process of illness experiences, the author reconsiders the possibility of interpretation, diagnosis and treatment which respect the multiple realities.

High-risk adolescents and satanic cults

During the last decade the number of teenagers involved in violent behavior and drug abuse increased significantly. Some of these adolescents were involved in Satanic cult activities. Although sensationalism is created by isolated incidents like the Matamoros murders and Geraldo's media coverage of satanism, our observation, in a private psychiatric hospital, reveals that in fact adolescents involved in satanic cults do not differ from other adolescents admitted with a variety of other problems. Psychodynamic factors, family dynamics, and treatment strategies for management of adolescents who are involved in satanic cult activities are discussed.

Heavy metal music and drug abuse in adolescents

A large number of adolescents in a psychiatric population, particularly those who are chemically dependent, prefer to listen to heavy metal music. Young people who do not identify with traditional values may find simple but unconventional answers to complex problems in the lyrics of this type of music. While a clearcut relationship cannot be established between heavy metal music and destructive behavior, evidence shows that such music promotes and supports patterns of drug abuse, promiscuous sexual activity, and violence.

Witchcraft and psychotherapy

Belief in witchcraft, which serves a variety of social functions and personal defences, is bound to emerge in psychotherapy with individuals from a culture that holds such beliefs; endeavouring to understand it can open up new therapeutic possibilities. The nature of witchcraft, the profiles with which it intrudes into therapy, and the socio-psychological functions it fulfills are considered. Referring such patients to witchdoctors is morally unjustifiable, but the witch-doctor's folk-image provides a floating transference, around which the therapeutic relationship can be built. In dealing with witchcraft-ideation, understanding is based as much on cultural as on personal empathy, and to enhance its relevance, therapy may appropriate some of the functional dynamics of the witchcraft system into its own therapeutic manoeuvres.

Jung's lost contribution to the dilemma of narcissism

This paper proposes a partial answer to the hypothetical question, "What might Jung's contribution to a theory of narcissism have been had he remained a psychoanalytic writer? An attempt is made to demonstrate that, long before it became the vogue, Jung began to explore narcissistic terrain. In the course of this exploration, he formulated many insights, in idiosyncratic language, some of which have since been reformulated in psychoanalytic terms. It is posited that, in addition to anticipating current developments in our understanding of narcissism, Jung formulated some ideas that go beyond it. Whether or not they prove accurate, these ideas are an untapped psychoanalytic resource.

Dramaturgy of accult practitioners in the treatment of disease and dysfunction entities

This paper provides a dramaturgical analysis of the beliefs and practices of rural and suburban fortune-tellers in the treatment of disease and dysfunction entities. Based upon in-depth interviews with 21 non-Gypsy fortune-tellers, the client records of a key informant and the second author's first-hand familiarity with select aspects of fortune-telling, the paper examines the role of the fortune-teller as a quasi-practitioner. Fortune-tellers were found to employ five dramaturgical devices which (1) reaffirm conventional treatment norms through an informal symbiotic relationship with physicians; (2) provide the 'client' with destigmatizing classifications; and (3) offer an occult etiology which requires spiritual expertise for treatment 'success'. Occult treatment for the conditions tends to mimic the dramaturgy of conventional practitioners through the use of occult rhetoric, labels, client typifications, props and treatment scripts. The management of venereal disease and sexual impotence is examined in detail to illustrate the occult approach to disease and dysfunction entities.