Article in Sci American Demonizes Witches and Pagans!!!
Hi folks -- a friend called my attention to a weird and ill-informed
article in the usually-credible Scientific American -- you may want
to scan this article, and join us in writing to the editor -- Paul's
message, the article, and SciAmer contact info below -- George
__________________
I'd like to bring to your attention a disturbing article I have
found. It is in the December 2004 issue of Scientific American Mind.
It equates witchcraft and tarot card use with satanism and devil
worship. It says these organized occult groups recruit children and
can cause serious mental illness, drug use and violent aggression in
its victims.
I know that such misinformation and lies appear all the time in
conservative Christian journals, but I am worried when this appears
in a journal that is considered a well respected secular journal and
backed by scientific experts. I am going to write a letter to the
editor.
I've attached a copy of the article text if you'd like to read it,
and contact info if you want to write to Scientific American.
Peace,
Paul
**********
SCIENTIFIC AMERICAN
editors@sciam.com
(212) 754-0550
Mariette DiChristina, Executive Editor
415 Madison Ave.
New York, NY 10017-1111
*********
CASTING OUT THE DEMONS
Adolescents are naturally drawn to occult ideas, but parents and
therapists should know the signs that indicate when this fascination
has become deeper and more dangerous
By Gunther Klosinski
Recent activity in several U.S. church communities has seemed almost
unbelievable: churchgoers have gathered around bonfires and cheered
as they cast Harry Potter books into the flames. They fear that the
wildly popular series about a school for young wizards is spurring
children and adolescents toward a life of witchcraft and onto the
dangerous path toward Satanism. For these congregations, J. K.
Rowling's books are none other than the work of the devil herself.
To most people, the Harry Potter books and movies are merely
compelling adventure stories, not a threat to children's psyches. But
what has been forgotten in the heat of Pottermania is that boys and
girls have been fascinated by magic and sorcery for generations.
Surveys about occult practices among adolescents vary widely, but
some indicate that as many as 44 percent have dabbled to some degree.
Although satanically motivated violence occasionally makes headlines,
research shows that less than 5 percent of young people take part in
more extensive witchcraft, and very few end up in the kind of
organized devil worship that can lead to such acts as ritual murder.
There is still cause for concern, however, because even simple forays
into the supernatural, such as divination with tarot cards or Ouija
boards, can provoke trouble for some sensitive young people. If, for
example, a teenager's occult experiences provide a negative prophecy
for the future, he or she might develop such psychological problems
as anxiety disorders or compulsive behavior. And regular use of such
games, or more involved rituals such as seances and witchcraft, can
lead some children to become dependent on the supposed revelations,
gradually giving up their sense of self-direction and self-control.
To ward off such situations and to successfully intervene if the
behavior has already gone too far, parents, [p84] teachers and
therapists should understand the psychological motives that can
prompt a young person's interest in the occult.
The Search for Meaning
Unlike magic and astrology, organized occultism is a modern
phenomenon. Few of the various orders have existed for more than 150
years; some formed as a belated countermovement to the Enlightenment,
when people began to follow rational schools of thought that taught
that the world adhered to concrete laws. Today's occult views are
based on the idea that there are events within nature and one's
spiritual life that cannot be explained by science.
Examples include extrasensory perceptions such as telepathy and
clairvoyance, telekinesis, and haunted places or people. Believers
maintain [p85] that these phenomena stem from unknown powers that
often can be accessed only by those with special abilities - the
so-called mediums. In many cases, objects such as minerals, plants,
tarot cards, planets, or otherworldly beings such as angels, gods and
demons are thought to embody human characteristics and to be
connected to current or future events.
From the viewpoint of a developmental psychologist, a belief in
hidden powers is not necessarily unnatural, especially during
childhood. Children in the "magical phase," between age three and the
start of school, often attribute special powers or human qualities to
objects. They form causal connections between arbitrary occurrences,
such as "I fell off my bike because Mommy wasn't watching me.'' When
at play, children "make" animals fly or have their toys "die" only to
bring them back to life. These enactments give children the feeling
that they are in control.
This egocentric way of thinking is often reactivated during puberty.
And adults can temporarily regress into the magical phase, especially
when facing extreme stress. Many young people and adults who have
actually joined occult groups say they became involved out of
curiosity, interest in the unusual, or amusement. But often there is
more to it than that, particularly during puberty. Adolescents are
typically driven by questions about their own identity - questions
that, if unsatisfied, can become consuming.
Adolescents who turn to the esoteric are often searching for meaning
in their lives or for ethical values and goals they think adults have
lost in their quest for professional advancement and wealth. Not
surprisingly, many young people in the occult scene suffer from
identity crises, hopelessness and anxiety about the future. They
yearn for a sense of belonging. At the same time, adolescents are
con- fronted with physical changes in their bodies as well as
confusing emotions brought on by their sexual awakening. And if
social or religious norms work to suppress these libidinal drives,
worship of "the sinister" can offer an opportunity to identify with
one's own aggressive and sexual desires. In the end, such activities
reflect an effort to quell one's fears.
Two additional motivations, proposed by [p86] Werner Helsper of the
Martin Luther University in Halle-Wittenberg, Germany, may connect
adolescents with occultism: desire for prestige and power. Flirting
with practices such as dances helps teenagers cloak themselves in a
veil of mystery as they try to boost their self-image and compensate
for their sense of worthlessness and helplessness. In less extreme
cases, adolescents may merely be searching for the answers to life's
questions.
It is unclear whether certain personality traits make a teenage boy
or girl more susceptible to the occult. In 1993 Jorinde Bar, then a
medical student and doctoral candidate at the University of Tiibingen
in Germany, surveyed 500 students between the ages of 15 and 19.
Those who had schizophrenic tendencies were more likely to believe in
magical powers. Studies conducted by psychologist Johannes Mischo
when he was a researcher at the University of Freiburg in Germany
concluded that neurotic personality traits and psychological
instability often made people more likely to believe in occult
influences. And yet many psychologically healthy adults are
enthralled with everything from magic to the Holy Spirit, with no
harm to themselves or others. The real question is: At what point
does a person's involvement become dangerous?
Warning Signs
The vast majority of adolescents who dabble in the occult are just
rebelling against their parents or society. They want to experiment
with some- thing taboo or forbidden, much as others try marijuana
without becoming regular users. Yet when young people become involved
with organized groups that have rigid codes of behavior, then the
possibility exists that they will sever ties with the rest of the
world.
Although very few adolescents join formal satanic organizations,
members of these groups do recruit others. Membership in an order or
cult is not always evident from a person's appearance: black
clothing, white-powdered faces, spiky hair, studded accessories and
morbid T-shirts are worn by members of some groups but also by
countless unaffiliated adolescents. Often young people who are
initiated into cults are sworn under penalty of torture, rape or even
death not to reveal any information about the group, and therefore
they do not make their association known publicly. Tattoos of occult
symbols may be worn on parts of the body that are not visible. Even
when the subject of Satanism is raised, cult members may remain
silent.
Whether adolescents have joined groups or are just experimenting with
occult practices, a significant change in behavior is often the first
sign that they could be headed for increasingly dark, depressive or
even brutal traits.
Adolescents may turn to relatives in such times of doubt, or they may
even seek out a psychologist, but this is rare. Usually it is parents
who try to intervene. But parents rarely succeed in steering their
children away from the occult by confronting them or arguing against
worrisome behaviors, mainly because children at this stage of
development want to exercise their independence. Parents can easily
drive their children deeper into reliance on a questionable group.
[p87]
Breaking Dependency
To increase chances for success, inquiring parents must not
immediately attempt to show adolescents the error of their ways.
Instead they should exhibit understanding for how a young person
might wish to seek answers in occultism. And they should communicate
that the person's involvement in an occult circle probably stems from
a reasonable, internal need.
The same lesson holds for therapists as they open discussions with
prospective patients. Parents who succeed in bringing their sons or
daughters to a therapist are often crushed when the child proves
unwilling to enter into a dialogue. Therefore, parents - or
adolescents themselves - who are seeking a therapist should choose
one who is familiar with New Age ideas, the tarot, divination guides,
parapsychology and the tools of Satanism. And they should choose a
therapist who will not prohibit conversation on such subjects. Only
if a therapist can display a certain level of knowledge of the occult
and a willingness to explore the subject will the patient accept him
or her as a viable counselor. Only then can the therapy be useful.
From the moment therapist and patient meet, the therapist must be
careful not to prohibit conversation of any topic and must take care
in addressing a patient's point of view. When young people meet me as
a prospective therapist, they often ask questions like "Do you
believe that objects can be made to move during a sÈance?" or "Do you
think voodoo magic actually works?" Such questions can be a trap: if
a therapist professes disbelief, a young person might immediately
conclude that he or she is not being taken seriously or is being
labeled as mentally disturbed. Furthermore, a patient's own occult
experiences should not be dismissed. The therapist must recognize the
incidents as subjective and should not challenge them too seriously.
When the therapist's relationship with the patient becomes more solid
and positive, he can scrutinize the reality of such incidences and
perhaps offer alternative explanations, such as the influence of
dreams or drugs.
Because adolescents who become seriously [p88] involved in the occult
are often psychologically unstable, they must be approached
cautiously. That was the case with a 17-year-old patient of mine whom
I will call Steve. After Steve's parents divorced, he moved in with
his mother. Soon after, he got his girl- friend pregnant and started
searching for counseling on how to deal with the situation. He turned
to a "guru," a man who had spent a good deal of time in India. Steve
also became interested in the occult, particularly the I Ching - the
Chinese Book of Changes- which can be used for divination. Steve
began consulting the I Ching more and more, sometimes daily, in the
hopes of arming himself against fate's blows. When he started taking
drugs, the situation worsened. Ultimately, he had to be admitted to a
psychiatric hospital.
Steve received therapy for addiction and help from family crisis
counselors. In my own sessions with him, I helped Steve to gradually
recognize that the 1 Ching has two sides. The pictures, symbols and
answers could be useful in showing alternatives to his own notions
and could therefore help him reevaluate his life. But when the
answers offered by the 1 Ching were taken too much to heart, they
could lead to obsession, which could greatly compromise his quality
of life; simple, everyday decisions like "Should I go to the movies
tonight?" could no longer be made without the help of divination.
With this new approach to evaluating his ties to the occult, Steve
was able to overcome his dependence on it.
To succeed in reaching a young patient, a therapist must accept his
attraction to the unusual before she can convince him that many paths
are available to anyone who dabbles in the occult or belongs to
occult groups. The person can blindly follow occult practices and be
a fanatical member of a group, or he can remain open-minded and
continue to distinguish between the occult's positive and negative
aspects. And ultimately, a patient must understand - even if the
notion is difficult at first - that it is always possible to leave
the occult. The therapist should keep this goal in sight at all times.
When a therapist establishes trust and a dialogue, she can begin to
mention other people who have left occult groups. Or she can suggest
that the patient seek out an expert on the group in question. This
path is a tightrope walk: the patient almost always perceives the
therapist as an authority figure, which can easily lead to defensive
behavior, especially when the therapist brings up conflicts relating
to the patient's parents. But if the adolescent senses that the
therapist is trying to help him search for truth, it is possible for
him to put dogmatic suspicion into perspective. In every case, the
patient must be treated as a spiritually independent person. Then the
idea of a patient's personal responsibility for his own behavior can
be reinforced. [p89]
(The Author) GUNTHER KLOSINSKI is medical director of the child and
adolescent psychiatry and psychotherapy department at the University
of Tiibingen in Germany.
(Further Reading)
+ When the Devil Dares Your Kids: Protecting Your Children from
Satanism, Witchcraft, and the Occult. Robert Passantino. Vine Books,
1991.
+ Cult and Ritual Abuse: Its History, Anthropology, and Recent
Discovery in Contemporary America. Revised edition. James Randall
Noblitt and Pamela Sue Perskin. Praeger Publishers, 2000.
+ An Encyclopaedia of Occultism and Parapsychology. Lewis Spence.
Kessinger Publishing, 2003.
IMAGE CAPTIONS
caption p85: Harry Potter uses wizardry to fight off a demon in
Harry Potter and the Chamber of Secrets. The book and movie series
have become wildly popular, in part because the story involves
witchcraft as a way for boys and girls to exercise control, a strong
need that is often not satisfied in real life.
caption p86: Tarot cards have been consulted since the late 18th
century to foretell the future or uncover secrets through supposedly
mystical powers.
caption p87: Paraphernalia such as Ouija boards supposedly invoke
magic, which can be very attractive to the adolescent psyche.
caption p88: Daniel and Manuela Ruda explained that they acted by
order of the devil when accused of a brutal 2002 murder. Court
experts persuaded the jury to find them not guilty by reason of
insanity. They were both committed to mental institutions.
caption p88: Witch parties and trials such as this "fire test" can
dangerously challenge how far the supernatural can intercede in human
life.
caption p89: Cult leaders can spur enthusiasm by glorifying
followers. Here newlyweds are blessed by Rev. Sun Myung Moon in a
1995 mass ceremony.
article in the usually-credible Scientific American -- you may want
to scan this article, and join us in writing to the editor -- Paul's
message, the article, and SciAmer contact info below -- George
__________________
I'd like to bring to your attention a disturbing article I have
found. It is in the December 2004 issue of Scientific American Mind.
It equates witchcraft and tarot card use with satanism and devil
worship. It says these organized occult groups recruit children and
can cause serious mental illness, drug use and violent aggression in
its victims.
I know that such misinformation and lies appear all the time in
conservative Christian journals, but I am worried when this appears
in a journal that is considered a well respected secular journal and
backed by scientific experts. I am going to write a letter to the
editor.
I've attached a copy of the article text if you'd like to read it,
and contact info if you want to write to Scientific American.
Peace,
Paul
**********
SCIENTIFIC AMERICAN
editors@sciam.com
(212) 754-0550
Mariette DiChristina, Executive Editor
415 Madison Ave.
New York, NY 10017-1111
*********
CASTING OUT THE DEMONS
Adolescents are naturally drawn to occult ideas, but parents and
therapists should know the signs that indicate when this fascination
has become deeper and more dangerous
By Gunther Klosinski
Recent activity in several U.S. church communities has seemed almost
unbelievable: churchgoers have gathered around bonfires and cheered
as they cast Harry Potter books into the flames. They fear that the
wildly popular series about a school for young wizards is spurring
children and adolescents toward a life of witchcraft and onto the
dangerous path toward Satanism. For these congregations, J. K.
Rowling's books are none other than the work of the devil herself.
To most people, the Harry Potter books and movies are merely
compelling adventure stories, not a threat to children's psyches. But
what has been forgotten in the heat of Pottermania is that boys and
girls have been fascinated by magic and sorcery for generations.
Surveys about occult practices among adolescents vary widely, but
some indicate that as many as 44 percent have dabbled to some degree.
Although satanically motivated violence occasionally makes headlines,
research shows that less than 5 percent of young people take part in
more extensive witchcraft, and very few end up in the kind of
organized devil worship that can lead to such acts as ritual murder.
There is still cause for concern, however, because even simple forays
into the supernatural, such as divination with tarot cards or Ouija
boards, can provoke trouble for some sensitive young people. If, for
example, a teenager's occult experiences provide a negative prophecy
for the future, he or she might develop such psychological problems
as anxiety disorders or compulsive behavior. And regular use of such
games, or more involved rituals such as seances and witchcraft, can
lead some children to become dependent on the supposed revelations,
gradually giving up their sense of self-direction and self-control.
To ward off such situations and to successfully intervene if the
behavior has already gone too far, parents, [p84] teachers and
therapists should understand the psychological motives that can
prompt a young person's interest in the occult.
The Search for Meaning
Unlike magic and astrology, organized occultism is a modern
phenomenon. Few of the various orders have existed for more than 150
years; some formed as a belated countermovement to the Enlightenment,
when people began to follow rational schools of thought that taught
that the world adhered to concrete laws. Today's occult views are
based on the idea that there are events within nature and one's
spiritual life that cannot be explained by science.
Examples include extrasensory perceptions such as telepathy and
clairvoyance, telekinesis, and haunted places or people. Believers
maintain [p85] that these phenomena stem from unknown powers that
often can be accessed only by those with special abilities - the
so-called mediums. In many cases, objects such as minerals, plants,
tarot cards, planets, or otherworldly beings such as angels, gods and
demons are thought to embody human characteristics and to be
connected to current or future events.
From the viewpoint of a developmental psychologist, a belief in
hidden powers is not necessarily unnatural, especially during
childhood. Children in the "magical phase," between age three and the
start of school, often attribute special powers or human qualities to
objects. They form causal connections between arbitrary occurrences,
such as "I fell off my bike because Mommy wasn't watching me.'' When
at play, children "make" animals fly or have their toys "die" only to
bring them back to life. These enactments give children the feeling
that they are in control.
This egocentric way of thinking is often reactivated during puberty.
And adults can temporarily regress into the magical phase, especially
when facing extreme stress. Many young people and adults who have
actually joined occult groups say they became involved out of
curiosity, interest in the unusual, or amusement. But often there is
more to it than that, particularly during puberty. Adolescents are
typically driven by questions about their own identity - questions
that, if unsatisfied, can become consuming.
Adolescents who turn to the esoteric are often searching for meaning
in their lives or for ethical values and goals they think adults have
lost in their quest for professional advancement and wealth. Not
surprisingly, many young people in the occult scene suffer from
identity crises, hopelessness and anxiety about the future. They
yearn for a sense of belonging. At the same time, adolescents are
con- fronted with physical changes in their bodies as well as
confusing emotions brought on by their sexual awakening. And if
social or religious norms work to suppress these libidinal drives,
worship of "the sinister" can offer an opportunity to identify with
one's own aggressive and sexual desires. In the end, such activities
reflect an effort to quell one's fears.
Two additional motivations, proposed by [p86] Werner Helsper of the
Martin Luther University in Halle-Wittenberg, Germany, may connect
adolescents with occultism: desire for prestige and power. Flirting
with practices such as dances helps teenagers cloak themselves in a
veil of mystery as they try to boost their self-image and compensate
for their sense of worthlessness and helplessness. In less extreme
cases, adolescents may merely be searching for the answers to life's
questions.
It is unclear whether certain personality traits make a teenage boy
or girl more susceptible to the occult. In 1993 Jorinde Bar, then a
medical student and doctoral candidate at the University of Tiibingen
in Germany, surveyed 500 students between the ages of 15 and 19.
Those who had schizophrenic tendencies were more likely to believe in
magical powers. Studies conducted by psychologist Johannes Mischo
when he was a researcher at the University of Freiburg in Germany
concluded that neurotic personality traits and psychological
instability often made people more likely to believe in occult
influences. And yet many psychologically healthy adults are
enthralled with everything from magic to the Holy Spirit, with no
harm to themselves or others. The real question is: At what point
does a person's involvement become dangerous?
Warning Signs
The vast majority of adolescents who dabble in the occult are just
rebelling against their parents or society. They want to experiment
with some- thing taboo or forbidden, much as others try marijuana
without becoming regular users. Yet when young people become involved
with organized groups that have rigid codes of behavior, then the
possibility exists that they will sever ties with the rest of the
world.
Although very few adolescents join formal satanic organizations,
members of these groups do recruit others. Membership in an order or
cult is not always evident from a person's appearance: black
clothing, white-powdered faces, spiky hair, studded accessories and
morbid T-shirts are worn by members of some groups but also by
countless unaffiliated adolescents. Often young people who are
initiated into cults are sworn under penalty of torture, rape or even
death not to reveal any information about the group, and therefore
they do not make their association known publicly. Tattoos of occult
symbols may be worn on parts of the body that are not visible. Even
when the subject of Satanism is raised, cult members may remain
silent.
Whether adolescents have joined groups or are just experimenting with
occult practices, a significant change in behavior is often the first
sign that they could be headed for increasingly dark, depressive or
even brutal traits.
Adolescents may turn to relatives in such times of doubt, or they may
even seek out a psychologist, but this is rare. Usually it is parents
who try to intervene. But parents rarely succeed in steering their
children away from the occult by confronting them or arguing against
worrisome behaviors, mainly because children at this stage of
development want to exercise their independence. Parents can easily
drive their children deeper into reliance on a questionable group.
[p87]
Breaking Dependency
To increase chances for success, inquiring parents must not
immediately attempt to show adolescents the error of their ways.
Instead they should exhibit understanding for how a young person
might wish to seek answers in occultism. And they should communicate
that the person's involvement in an occult circle probably stems from
a reasonable, internal need.
The same lesson holds for therapists as they open discussions with
prospective patients. Parents who succeed in bringing their sons or
daughters to a therapist are often crushed when the child proves
unwilling to enter into a dialogue. Therefore, parents - or
adolescents themselves - who are seeking a therapist should choose
one who is familiar with New Age ideas, the tarot, divination guides,
parapsychology and the tools of Satanism. And they should choose a
therapist who will not prohibit conversation on such subjects. Only
if a therapist can display a certain level of knowledge of the occult
and a willingness to explore the subject will the patient accept him
or her as a viable counselor. Only then can the therapy be useful.
From the moment therapist and patient meet, the therapist must be
careful not to prohibit conversation of any topic and must take care
in addressing a patient's point of view. When young people meet me as
a prospective therapist, they often ask questions like "Do you
believe that objects can be made to move during a sÈance?" or "Do you
think voodoo magic actually works?" Such questions can be a trap: if
a therapist professes disbelief, a young person might immediately
conclude that he or she is not being taken seriously or is being
labeled as mentally disturbed. Furthermore, a patient's own occult
experiences should not be dismissed. The therapist must recognize the
incidents as subjective and should not challenge them too seriously.
When the therapist's relationship with the patient becomes more solid
and positive, he can scrutinize the reality of such incidences and
perhaps offer alternative explanations, such as the influence of
dreams or drugs.
Because adolescents who become seriously [p88] involved in the occult
are often psychologically unstable, they must be approached
cautiously. That was the case with a 17-year-old patient of mine whom
I will call Steve. After Steve's parents divorced, he moved in with
his mother. Soon after, he got his girl- friend pregnant and started
searching for counseling on how to deal with the situation. He turned
to a "guru," a man who had spent a good deal of time in India. Steve
also became interested in the occult, particularly the I Ching - the
Chinese Book of Changes- which can be used for divination. Steve
began consulting the I Ching more and more, sometimes daily, in the
hopes of arming himself against fate's blows. When he started taking
drugs, the situation worsened. Ultimately, he had to be admitted to a
psychiatric hospital.
Steve received therapy for addiction and help from family crisis
counselors. In my own sessions with him, I helped Steve to gradually
recognize that the 1 Ching has two sides. The pictures, symbols and
answers could be useful in showing alternatives to his own notions
and could therefore help him reevaluate his life. But when the
answers offered by the 1 Ching were taken too much to heart, they
could lead to obsession, which could greatly compromise his quality
of life; simple, everyday decisions like "Should I go to the movies
tonight?" could no longer be made without the help of divination.
With this new approach to evaluating his ties to the occult, Steve
was able to overcome his dependence on it.
To succeed in reaching a young patient, a therapist must accept his
attraction to the unusual before she can convince him that many paths
are available to anyone who dabbles in the occult or belongs to
occult groups. The person can blindly follow occult practices and be
a fanatical member of a group, or he can remain open-minded and
continue to distinguish between the occult's positive and negative
aspects. And ultimately, a patient must understand - even if the
notion is difficult at first - that it is always possible to leave
the occult. The therapist should keep this goal in sight at all times.
When a therapist establishes trust and a dialogue, she can begin to
mention other people who have left occult groups. Or she can suggest
that the patient seek out an expert on the group in question. This
path is a tightrope walk: the patient almost always perceives the
therapist as an authority figure, which can easily lead to defensive
behavior, especially when the therapist brings up conflicts relating
to the patient's parents. But if the adolescent senses that the
therapist is trying to help him search for truth, it is possible for
him to put dogmatic suspicion into perspective. In every case, the
patient must be treated as a spiritually independent person. Then the
idea of a patient's personal responsibility for his own behavior can
be reinforced. [p89]
(The Author) GUNTHER KLOSINSKI is medical director of the child and
adolescent psychiatry and psychotherapy department at the University
of Tiibingen in Germany.
(Further Reading)
+ When the Devil Dares Your Kids: Protecting Your Children from
Satanism, Witchcraft, and the Occult. Robert Passantino. Vine Books,
1991.
+ Cult and Ritual Abuse: Its History, Anthropology, and Recent
Discovery in Contemporary America. Revised edition. James Randall
Noblitt and Pamela Sue Perskin. Praeger Publishers, 2000.
+ An Encyclopaedia of Occultism and Parapsychology. Lewis Spence.
Kessinger Publishing, 2003.
IMAGE CAPTIONS
caption p85: Harry Potter uses wizardry to fight off a demon in
Harry Potter and the Chamber of Secrets. The book and movie series
have become wildly popular, in part because the story involves
witchcraft as a way for boys and girls to exercise control, a strong
need that is often not satisfied in real life.
caption p86: Tarot cards have been consulted since the late 18th
century to foretell the future or uncover secrets through supposedly
mystical powers.
caption p87: Paraphernalia such as Ouija boards supposedly invoke
magic, which can be very attractive to the adolescent psyche.
caption p88: Daniel and Manuela Ruda explained that they acted by
order of the devil when accused of a brutal 2002 murder. Court
experts persuaded the jury to find them not guilty by reason of
insanity. They were both committed to mental institutions.
caption p88: Witch parties and trials such as this "fire test" can
dangerously challenge how far the supernatural can intercede in human
life.
caption p89: Cult leaders can spur enthusiasm by glorifying
followers. Here newlyweds are blessed by Rev. Sun Myung Moon in a
1995 mass ceremony.