------------------------------------------------------------------- F.A.C.T.Net, Inc. (Fight Against Coercive Tactics Network, Incorporated) a non-profit computer bulletin board and electronic library 601 16th St. #C-217 Golden, Colorado 80401 USA BBS 303 530-1942 FAX 303 530-2950 Office 303 473-0111 This document is part of an electronic lending library and preservational electronic archive. F.A.C.T.Net does not sell documents, it only lends them according to the terms of your library cardholder agreement with F.A.C.T.Net, Inc. ------------------------------------------------------------------- CULTS ON CAMPUS: CONTINUING CHALLENGE Edited by Marcia R. Rudin American Family Foundation An International Cult Education Program Book About The Publisher The American Family Foundation (AFF) is a nonprofit, tax-exempt research and educational organization founded in 1979 to assist cult victims and their families through the study of cultic groups and manipulative techniques of persuasion and control. AFF shares its findings with professionals, the general public, and those needing help with cultic involvements. AFF consists of a small professional staff and approximately 100 volunteer professionals including educators, psychiatrists, psychologists, social workers, sociologists, attorneys, clergy, business executives, journalists, physicians, law enforcement officials, college and university administrators, scientists, and others who contribute their efforts in the areas of research, education, the law, and victim assistance. The International Cult Education Program (ICEP) helps professionals in colleges, universities, high schools, churches, synagogues, and other forums quickly and effectively educate themselves and their young people about cults, psychological manipulation, and satanism and occult ritual abuse. ICEP is building an active national and international network of professional and lay experts. ICEP provides programs, speakers, publications such as its semi-annual newsletter, Young People and Cults, and educational materials including a twenty-five minute videotape, "Cults: Saying No Under Pressure." The National Association of Student Personnel Administrators (NASPA) and the Association of College Unions-International (ACU-I) are ICEP Participating Organizations. ICEP is a joint program of the American Family Foundation and the Cult Awareness Network. The Cult Awareness Network (CAN) is a national, non-profit corporation founded to educate the public about the harmful effects of mind control used by destructive cults. Although established as an organization by and for victims of cults, CAN members now include clergy, clinicians, educators, attorneys, law enforcement officials, and other professionals concerned about cults and mind control. CAN, a network of volunteers from approximately thirty affiliated groups in twenty states, confines its concerns to unethical or illegal practices and passes no judgment on doctrine or beliefs. CAN maintains a national office with a professional staff in Chicago, publishes a monthly newsletter, and sponsors national and regional conferences, seminars, and workshops. Contributors . Gregory S. Blimling, Ph.D., Vice Chancellor for Student Development, Appalachian State University . Linda Osborne Blood, co-author, Satanism and Occult-Related Violence: What You Should Know; former member, Temple of Set . Robert C. Fellows, MTS, Educator/Mentalist/Magician; Author, Easily Fooled: New Insights and Techniques for Resisting Manipulation . Lorna Goldberg, MSW, ACSW, New Jersey Institute for Training in Psychoanalysis . William Goldberg, MSW, ACSW, Director, Community Support Center, Pomona, New York . Larry Kahaner, KANE Associates International, Inc.; co-author, How to Investigate Destructive Cults and Underground Groups and author, Cults That Kill . Michael D. Langone, Ph.D., Executive Director, American Family Foundation; Editor, Cultic Studies Journal; co-author Cults: What Parents Should Know and Satanism and Occult-Related Violence: What You Should Know . Jane R. Lindley, Sponsored Foreign Student Advisor, International Students and Scholars Office, Boston University . Ronald N. Loomis, Director of Unions and Activities, Cornell University; Past President, Cult Awareness Network . Rev. Dr. Ross Miller, Pastor, Trinity United Methodist Church, Eugene, Oregon . Dennis Polselli, Staff Associate, Residence Life, Framingham State College . Carl J. Rheins, Ph.D., Dean, Student Life and Development, Adelphi University . Herbert L. Rosedale, Esq., Senior Partner, Parker, Chapin, Flatteau & Klimpl; President, American Family Foundation . Marcia R. Rudin, MA, Director, International Cult Education Program; Editor, Young People and Cults; co-author, Prison or Paradise? The New Religious Cults . Patricia E. Ryan, President, Cult Awareness Network . Rev. Robert Watts Thornburg, Dean, Marsh Chapel, Boston University . Larry Zilliox, Jr., KANE Associates International, Inc.; co-author, How to Investigate Destructive Cults and Underground Groups Acknowledgements I want to thank everyone who offered their advice and assistance in the preparation of this book. I want to especially thank . Daniel A. Silver for his design and execution of the book's cover; . Ian Quinn for his technical and proofreading assistance; . Michael D. Langone, Michael J. Caslin, and Herbert L. Rosedale, Esq. for their guidance and support; and . my husband, Rabbi James Rudin, and my daughters, Eve and Jennifer, for their patience. Marcia R. Rudin, Editor Spring, 1991 Contents I. Why This Book? Carl J. Rheins, Ph.D II. Introduction Herbert L. Rosedale, Esq. and Patricia E. Ryan III. Cults on Campus: The Phenomenon Cults on Campus: How Can You Help? William Goldberg, MSW, ACSW (reprinted with permission from Campus Law Enforcement Journal [Published by the International Association of Campus Law Enforcement Administrators], Vol. 16, No. 2, March-April, 1986) Cult Recruitment of International Students on American Campuses Jane R. Lindley Satanism and Young People: What Educators Should Know Linda O. Blood and Michael D. Langone, Ph.D. (Excerpted from Satanism and Occult-Related Violence: What You Should Know, (c) 1990, American Family Foundation, reprinted with permission from American Family Foundation) IV. Cults on Campus: Policy and Legal Issues The Involvement of College Students in Totalist Groups: Causes, Concerns, Legal Issues, and Policy Considerations Gregory S. Blimling, Ph.D. (Reprinted with permission from Cultic Studies Journal, Vol. 7, No. 1, 1990) Developing an Ethical Code for Proselytizers Marcia R. Rudin, MA (Reprinted with permission from Young People and Cults: The Newsletter of the International Cult Education Program, September 1988) V. Cults on Campus: Training Staff and Educating Students Training Residence-Hall Staff Rev. Robert Watts Thornburg (Reprinted with permission from Cultism on Campus: Commentaries and Guidelines for College and University Administrators, American Family Foundation, (c) 1987) Why Resident Assistant Training on Cultism? Dennis Polselli Working with Cult-Affected Families Michael D. Langone, Ph.D. (reprinted with permission from Psychiatric Annals: The Journal of Continuing Psychiatric Education, Volume 20, No. 4, April 1990) Counseling Cult-Impacted Students Lorna Goldberg, MSW, ACSW and William Goldberg, MSW, ACSW How Campus Law Enforcement Personnel Can Monitor Cult Activities Larry Kahaner and Larry Zilliox, Jr. A Multi-Faceted Approach to Preventive- Education Programs about Cults Ronald N. Loomis University of California - Berkeley's Cult-Awareness Efforts Marcia R. Rudin, MA (reprinted with permission from Young People and Cults: The Newsletter of the International Cult Education Program, March 1990) When You're Asked About Cults Robert C. Fellows, MTS (reprinted with permission from Easily Fooled: New Insights and Techniques for Resisting Manipulation, Mind Matters, (c) 1989, and with permission from American Family Foundation) How to Talk to People Who are Trying to Save You Rev. Dr. Ross Miller (adapted from an article originally appearing in, and reprinted with permission from, Yellow Sheet, September 1983, and reprinted with permission from American Family Foundation) VI. Resources Marcia R. Rudin, MA Periodicals Books Reports Information Packets Curricula and Course Plans Other Teaching Aids Brochures Audio-Visual Resources Resource Organizations Why This Book? When parents send their children off to a college or university their anxieties know no bounds. Will their youngsters be able to handle their new-found independence? Will they be lonely? Will they fall prey to substance abuse? Can they handle sexual freedom responsibly? Will they be able to withstand increased pressures and expectations? Today, parents and university executives, counselors, campus clergy, and others concerned about the welfare and quality of life for students on campuses are overwhelmed with serious issues they must confront at their institutions such as racism, anti-Semitism, sexism, date- and acquaintance- rape, campus crime, youth suicides, and the frightening new specter of AIDS. The last thing parents and college and university staff and administrators need is another problem or issue affecting the welfare of their youngsters. Unfortunately, cults on campus are one more thing for us to worry about, one more--and a major--threat to the welfare, human rights, and indeed the very futures of our students. Cults can disrupt and often destroy lives, can sometimes impair or permanently damage intellectual abilities. Cults threaten the very reason our youngsters attend institutions of higher learning because these groups are generally anti-intellectual and often force students to drop out of school. They oppose freedom of thought and discourse, which is the very basis for our educational system. "Cults. . . haven't they gone away?" That's what cult experts tell me they usually hear when the subject comes up. No, they haven't gone away. They are now more numerous than ever, more sophisticated in their recruiting methods than before, and, as life becomes more complex and difficult for our young people, even stronger in their appeal. Higher education executives need to learn about cults and how to protect their schools. Cults on Campus: Continuing Challenge is an important book that addresses an urgent topic in a practical way. Carl J. Rheins, Ph.D. Dean, Student Life and Development Adelphi University Introduction Herbert L. Rosedale, Esq. and Patricia E. Ryan In 1987, the American Family Foundation (AFF) and the National Association of Student Personnel Administrators (NASPA) jointly published a slim volume, Cultism on Campus: Commentaries and Guidelines for College and University Administrators. That book helped create widespread awareness among college administrators and staff, as well as the general public, of the problems caused by destructive groups and helped thousands of institutions respond knowledgeably and constructively to the challenge of cults on their campuses. Although that book was published only four years ago, the rapidly-changing cult scene on campuses and the urgent need for current information has prompted publication of this new group of essays. The Phenomenon Cults are still a serious problem on campuses. Cult recruiters continue to operate on campus grounds and in dormitories, student lounges, dining halls, libraries, and other gathering places. Cult groups attempt to establish themselves as campus clubs or other official student activities; some attempt to gain entry into campus ministry organizations. Some cults may not be accurate about the official level of support they enjoy from the institution and may represent themselves as having more official status than they do. Professors--often those hired as adjuncts--or other staff members may recruit through their classes, counseling sessions, or other activities, inviting students to Bible study sessions, for example. Indeed, says William Goldberg in the book's first essay, "Cults on Campus: How Can you Help?," today's campuses are often a kind of "spiritual supermarket" where "students are promised universal cures, unqualified happiness, guaranteed salvation and magically-attained wealth by thousands of destructive cults." However, the cult scene on campuses, as everywhere else, is changing rapidly. It is now often harder to spot cult-recruitment activity because the groups do not appear to be as counterculture-oriented as in the past. Business or management-training cults, political cults, psychotherapy groups, and mass mind-empowerment therapeutic cults are now recruiting on campuses as well as religious cults. And many cults that are religious organizations now have the appearance of mainstream religious groups. Most religious cults on campuses today have conventional, orthodox theologies, and this makes it harder for students as well as administrators and staff to recognize a group as harmful. (It is the use of deception and unethical manipulation, not a group's theology or ideas, that qualifies a group as a destructive cult; this is the definition of cults employed by the American Family Foundation.) Recently, cults have stepped up their efforts to attract students from other countries studying on American campuses. Jane Lindley, in her essay, "Cult Recruitment of International Students on American Campuses," explains why foreign students are vulnerable to cult recruitment and what the international student educator can do to prevent it. In the last few years campus administrators have become concerned about students practicing satanism and other occult rituals. Many campus security administrators and other campus staff members are training themselves to spot signs of occult activity and crime. In "Satanism and Young People: What Educators Should Know," Linda Blood and Dr. Michael Langone assess the prevalence of youth satanism, explain why young people are attracted to it, list satanic activities and their effects, and outline possible signs of involvement. Policy and Legal Issues What can colleges and universities do about cults on campus? Even if the college administrators spot cult activity on their campuses, it is difficult for them to deal with cult recruiters, particularly if their institution is a public one. In his comprehensive essay, "The Involvement of College Students in Totalist Groups: Causes, Concerns, Legal Issues, and Policy Considerations," Dr. Gregory Blimling carefully analyzes the legal issues involved in working with cults on campus. He discusses the right of student religious organizations to use university facilities for religious purposes, religious proselytizing, religious conduct, and recognition of religious student organizations by the college or university. Another method of monitoring cult recruitment on campuses is to convince all religious groups operating there to adhere to a previously agreed-upon ethical code when approaching students. In "Developing an Ethical Code for Proselytizers," Marcia Rudin describes the program undertaken by Rev. Robert Watts Thornburg of Boston University, the American Family Foundation, and various representatives of Evangelical and other religious groups to design a document that will "provide a useful guide to those concerned about cult recruitment at their schools and will help ensure that campus religious activity falls within publicly agreed-upon ethical guidelines." Training Campus Staff and Educating Students The most effective way to meet the continuing challenge of cults on campus is through intensive preventive education and staff training. In "Training Residence-Hall Staff," Rev. Robert Thornburg offers practical advice and detailed guidelines for utilizing campus residence staff to provide effective cult-education programs to students and for training them to recognize signs of cult involvement. Dennis Polselli complements Rev. Thornburg's contribution in "Why Resident Assistant Training on Cultism?" Campus chaplains, counselors, and other staff members may find themselves in the difficult position of having to advise and counsel parents of cult victims and help them cope with their family member's cultic involvement. Psychologist Michael Langone shares his professional counseling insights in his essay, "Working with Cult-Affected Families." In "Counseling the Cult-Impacted Student," therapists Lorna Goldberg and William Goldberg advise college staff who may face the task of counseling students who are being recruited into a cult, may be actively involved in a cult, or are thinking of leaving a group. Since campus law-enforcement administrators are often those most closely in touch with what's happening on campus grounds, they need to learn how to identify cult recruiters and how to spot unusual and possibly harmful or destructive activities. In "How Campus Law Enforcement Personnel Can Monitor Cult Activities," Larry Kahaner and Larry Zilliox, Jr. offer practical advice such as closely examining the material groups pass out on campus. Finally, continuous education of students must be undertaken by colleges and universities if cult recruitment is to be curbed. In "A Multi-Faceted Approach to Preventive-Education Programs about Cults" Ronald Loomis recounts how he organizes year-long cult-education programs at Cornell University. Marcia Rudin describes another university's extensive cult-education program in "University of California - Berkeley's Cult Awareness Efforts." The texts of two short pamphlets designed for students as hand-outs complete the student-education section. "When You're Asked About Cults" is written by Robert Fellows, who presents educational, experiential workshops about mind manipulation for students. In "How to Talk to People Who Are Trying to Save You," Rev. Dr. Ross Miller tells students how to resist aggressive proselytizers with tact and sensitivity. Resources This compendium of resources lists periodicals, brochures, books, reports, information packets, curricula and other teaching aids, and audio-visual resources currently available. An extensive list of resource organizations throughout the world enables the reader to obtain additional information and assistance. Cults on Campus: How Can You Help? William Goldberg, MSW, ACSW The college campuses of the 1990's are different from the campuses of the 1960's, when radical politics, mass demonstrations, teach-ins, and marches presented special problems for campus administrators and staff. Today, for the most part, campuses appear to be quieter. This calm is deceptive, however, because today's campuses face some challenges that were neither as potent nor as widespread thirty years ago. One of these challenges involves the destructive organizations capitalizing on the frustrations, fears, anxieties, and needs of today's college students, leading them to work against their own interests as well as the interests of society. Today's campus has been characterized as a "spiritual supermarket." Students are promised universal cures, unqualified happiness, guaranteed salvation, and magically-attained wealth by thousands of destructive cults. These cults pressure the students to abandon their families, friends, and futures in order to follow an individual who claims to have discovered the path to perfection. College campuses are the chief recruiting centers of most destructive cults, and virtually every college campus in the country has been and continues to be visited by these organizations. This article will identify the cultists, describe their actions, discuss the reasons why they find college campuses particularly rich for recruiting purposes, and suggest ways that campus administrators and staff can properly intervene to protect the students and the college. The most damaging myth is that people who join destructive cults are seekers by nature and that if they did not fall into a destructive cult, they would probably look for some other way to escape the pressures of the real world. In fact, most cultists are normal, healthy individuals with the typical kinds of problems that young people today encounter. As Dr. Margaret Thaler Singer, Adjunct Professor of Psychology at the University of California - Berkeley, puts it, "The myth is that the potential cultists are like tourists searching everywhere for the Washington Monument. If they don't find it here, they'll look elsewhere until they find what they're seeking." Actually, Dr. Singer points out, there are hundreds of these "Washington Monuments" on the campus today, constantly looking for vulnerable young people. For the most part, cultists do not hear a philosophy and then decide to join the group which has that philosophy. Instead, they see a group that seems to have something they want (such as love, purpose, determination and direction) and, in order to become part of that group, they adopt its philosophy. The reason I emphasize this fact is that if campus staff whose responsibility it is to watch out for the welfare of the students see potential cultists as individuals who are searching for a way to escape responsibility no matter what, they might not recognize the importance of their timely intervention. The intervention may be just what the student needs to keep from getting involved in the first place. The first questions to ask, of course, are, "What are destructive cults?" and "Just what is being destroyed?" A destructive cult is a group that deceives potential recruits into believing that it is something it is not; it then pressures, manipulates and isolates the recruit from the familiar guideposts; and, finally, it introduces a doctrine that the group claims will fit every circumstance and clarify all doubts and confusion. The reason the doctrine may seem to answer a recruit's concerns is that the individual has been worn down through a system of marathon sessions, manipulation of vulnerabilities (e.g., the need to be liked and the desire to be seen as open-minded), and love-bombing to the point where simplistic black-and-white superficialities appear to be profound utterances of truth. What is being destroyed is the individual's critical senses. Due to a desire to be seen as good group members, cultists learn to muffle the part of themselves that is uneasy with the cult's philosophy and actions and, instead, to believe and act without question. Indeed, one of the major features of the destructive cult is that this type of group will advise their adherents to give up their egos, to surrender to the general sense of right and wrong, to accept that which they would have rejected had they not been placed into a state of heightened suggestibility and narrowed consciousness. As they come to embrace the notion that doubt is satanically inspired and that the only acceptable stance is one of childlike acceptance, the cultists learn to distrust their instincts. There are many different types of groups that use the techniques mentioned above, but most of them fit into one of four categories. 1. Religious cults: These are the best known of the groups. The leader is seen by those in the cult as a god or one who has a direct and unique relationship with God. Only he/she can interpret the word of God. Group members are usually taught to define the world in terms of an imminent Armageddon. Only the members of their particular group will be saved, while all non-believers will perish. 2. Therapy cults: These groups are similar to religious cults, except that they worship a leader not because of his/her relationship with God, but because the leader has reached some ill-defined point of psychological perfection. The goal of the therapy cultist is not to be saved and, therefore, free of sin, but to be cured and, therefore, free of hang-ups. The words are different, but the recruitment, the message, and the elusive goals are the same. 3. Political cults: In these groups, the leader is an individual who has the perfect political doctrine. Again, he/she is flawless and has discovered some great truth. Again, the world is coming to see that the leader's way is the only path to follow and the Upheaval will occur sometime soon. Those who are enlightened early will be in the vanguard of the movement as it sweeps the world. Extremist groups and domestic terrorist organizations have often been described as cult-like in their methods and in the effect they have on their members. 4. Economic cults: The appeal in these groups is material success. By abandoning one's plans and goals and following the leader, the cultist is promised future fortune. As with the other categories, the recruit is put through a series of pressures and manipulations, and is isolated from friends and family. As with the other groups, the end point of this process is a demand for an immediate and total commitment or the loss of the opportunity for financial success forever. As one can see, the goals, rewards, or philosophy of these groups may be somewhat different, but the overall themes are the same: If you give up your plans, ideas, and individuality and blindly follow our leader, he/she will make you holy, healthy, enlightened, or rich. There is only one path, and our leader has found it. Anyone who disagrees with our doctrine is doomed to a life of sin, ignorance, neurosis, or failure. The end result of cultic manipulation has been called brainwashing, mind control, thought reform, information disease, and coercive persuasion. These terms describe an experience that leads the individual to make sudden major changes in lifestyle, opinions, ethics, sense of loyalty, and view of the world. The cult member assumes a new identity and is often given a new name and a new "re-birth day" to further emphasize the break with the past. The process that leads to these changes is usually accomplished after the new recruit is away from the campus, in a new environment. The "hook" which leads the individual to enter that environment is often conventional and mild--the desire to meet new people, to be exposed to new ideas, or to hear a new point of view. Once the potential recruit is in the new environment, though, he/she is lectured, cajoled, infantilized and undermined. Resistance to suggestions is gradually worn down and, as it erodes, knowledge of the group's purpose, real philosophy, and real leadership is permitted to increase. Outsiders are given derogatory labels (e.g. Systemites, Karmis, Products of the Fallen World). The potential recruit is told that this is the only chance to join in the New Age. The most important movement in history is occurring right now in this group, and the potential recruit can be part of it! All he/she has to do is surrender, turn off the mind, banish satanic thoughts, etc. The world is seen in blacks and whites. There is no gray, and there is no other acceptable path. In their book, Snapping, Flo Conway and Jim Siegelman state that there is usually a single moment of conversion, which is an intense experience that has been engineered, but which is interpreted as proof of the truth of the cult's teaching. This experience is seen as the entry of the Holy Spirit, or becoming enlightened, or finding "it." It is, however, a predictable response to the series of manipulations that the individual has experienced. Of course, there are several reasons why the cults do most of their recruiting on college campuses. Although college students are not the only ones vulnerable to the appeal of the cults, they are in a circumstance that is particularly conducive to the cults' appeals. Many of the students are away from home for the first time--or at least on their own and totally responsible for themselves for the first time--in their lives. Parents are no longer watching over the student, and their colleges do not take as much of a personal interest in the students as their high schools did. There is a sense of release and power which comes with that freedom, but as with all such freedom, there is also a sense of fear and discomfort. The removal of parental boundaries is both desired and secretly feared by most college students. They are simultaneously rebelling against parental authority and uncertain of what will happen to them when it is removed. Along comes the cult leader, who gives the potential recruit a way to simultaneously rebel against authority and not have to accept responsibility for his/her own life. The new recruit can merely transfer dependency, thus rebelling against the parents while still not having to accept total adult responsibility. The pressures on college students come from many sources. They can be academic, social, sexual, and/or financial. This is a time in life when people feel particularly insecure and alone. Parents are not there to provide structure, limits, and a sounding board for many different new ideas. This is a time of crossroad decisions in the students' lives. They are deciding upon careers, lifestyles, sexual preferences, and identity. Adolescence is the primary transition stage of adulthood and, therefore, the primary stage of vulnerability to someone speaking with authority who says, "If you follow me, you won't have to make those crossroad decisions. I'll make them for you and free you from the burden." As outsiders watching the drama, we recognize that the price the recruit will have to pay for that "freedom" is tremendous but, to a temporarily insecure individual, immediate relief from pressure can be seen as a desirable result. Many cults solidify this process by controlling access to information that may be critical of the cult and its techniques. Often, cultists are told to cut off ties with their families and other people whom they knew prior to entering the cult so that they will not be "contaminated" by the unenlightened views of these individuals. Of course, late adolescence is also a time of relatively few attachments and roots. The students used to be able to answer the question, "Who are you?" with the statement, "I am my parent's child." They no longer wish to adopt their primary identity from their relationship to their parents, but they have not yet fully developed an answer to this question. They may seek to answer, if temporarily, by becoming a member of a movement: "Who am I? I am an anti-nuke demonstrator (or vegetarian, or environmentalist, etc.)." Another factor that enters into the vulnerability of the college student is that college education is traditionally an experience of trying on new ideologies and ideas. Beliefs held since childhood are challenged and modified. This is a necessary part of learning to think with a critical mind, but there is a period of uncertainty and vulnerability when these old ideas are challenged. The potential recruit is most vulnerable to cults during this period. At this point, I would like to focus on the ways that campus staff can offer help. As stated in the introduction to this article, potential cultists are generally not single-mindedly looking for a cult experience. Instead, they are usually tricked into coming away for a period of time and are then manipulated into joining the group. The campus staff can be helpful right from the initial stage--the encounter with a cult recruiter on campus. Often, an otherwise intelligent individual can be seduced into abandoning his/her critical faculties during such an encounter. I had the experience of waiting for a plane in Newark International Airport last year. As I was waiting, I noticed a pretty young woman walking up to men, smiling broadly at them, pinning an American flag pin onto their lapel, and asking for a donation. After I saw a few men give her money, I started to walk around the airport with her. When she went into her act, and as each of the men reached for his wallet, I called out, "Do you know what organization she represents?" Each time I asked this elementary question, the men would ask her, find out that she was a member of a cult, put their wallets back, and walk away. The point of this anecdote is not that these men were any more gullible than you or me. The point is that, in that moment, when they were face-to-face with a pretty young girl who had given them something, they did not have the strength to seem like a skinflint and say "no" to her request for money or to seem mistrustful and to ask her for some identification. When I "gave permission" to ask appropriate questions, they were able to do so. All it took was a logical question from someone who was not captured by this young women's seeming innocence. Anyone who has had the experience of buying something from a fast-talking salesperson, only to realize later that the item really wasn't needed, will understand how people can be led into an atmosphere of suggestibility. When I speak to college students, I often recommend that before they agree to leave for a retreat with any organization they haven't heard of, they should check with the campus police. If the group is what it purports to be, it will have a reputation. Campus law-enforcement administrators, on the receiving end of these requests for information, can be a great deal of help to potential cult victims by finding out about new groups on campus and telling inquiring students what they know. I am not suggesting, of course, that every new group on campus is a cult. But asking where the group has other chapters and placing a telephone call to a colleague at another college may turn up some information that could save a student from a tragic mistake. When a student asks you for advice regarding a group, you can recommend questions that should be answered before they agree to go away with a recruiter. Ironically, individuals who would never buy a new car or a stereo system without reading about it, speaking to others who own one, and asking critical questions, can agree to give up their time, money and, potentially, their lives without asking enough questions. Whereas people may be wary of a salesperson who is trying to talk them into buying a material object, there is an assumption that a salesperson who is trying to talk them into buying a philosophy does not use the same techniques and devices. Thousands of former cultists can attest to the fact that this assumption is wrong. You can suggest that the following questions be asked, or, if you come across a cult recruiter on your campus, you can ask these questions yourself: 1. Is your organization known by any other name? 2. Who is the leader of your organization? 3. Can you give me the names of other students who have been to one of your retreats? 4. Does your organization operate on other college campuses? Which ones? 5. If someone decides he/she wants to leave before the seminar is over, how can he/she get back here? 6. Why have you chosen to recruit members by speaking to them on street corners rather than more traditional ways of recruiting? 7. Exactly where is the retreat and how else (other than your bus) can people get there and leave? 8. How does your group get its money? Of course, cultists define their standards of right and wrong in terms of what benefits their mission. Therefore, whether the recruiter will answer truthfully is problematic. There is no instant litmus test to distinguish cults from other groups. I am recommending that you suggest these questions to the students less as a means of finding whether they will be given the "right" answers than so that you can model a critical attitude for them in order to help them see that asking questions and being skeptical is an acceptable (and perhaps wise) stance to take. I would advise students to be particularly wary of groups that claim that they cannot explain their philosophy unless the student comes away with them or that the philosophy cannot be put into words. ("How do you explain ice cream to someone who has never tasted it?") If the message is that the potential recruit has to leave the familiar environment and experience the situation rather than have it explained, emotional manipulation may be an important element of that experience. In the long run, the best defense against dishonest, manipulative recruiting by cults is the truth. And the truth can best be served when all the facts about the group, its purposes, and its leadership are brought into the open. Cult Recruitment of International Students on Americal Campuses Jane R. Lindley These are my memories of the words I heard four years ago from Maria, a seventeen year-old freshman at Boston University from the Philippines. It was the first time as a foreign student advisor that I heard a student describe an encounter with what we now understand to be a destructive religious group. I didn't know how to say "no" to them. They were so friendly. They were the first Americans to invite me to dinner. I had been sitting by myself in the cafeteria when a young girl came over to sit with me. She asked me where I was from and what I was studying. She seemed interested in me. Then she invited me to go to dinner that evening with her friends. I was so happy--I had been feeling very lonely, I was missing my family in the Philippines. We had a wonderful dinner. Then, after dinner, everyone got together to read the Bible. I felt that was strange, but it was still interesting. I got together with these people a few more times, but the situation felt more and more strange. I did not really have the time to visit with them as much as they wanted me to because my classes were demanding more homework and I was going to have mid-term examinations soon. I tried to explain this to them. I thought they were also students and they would understand, but they did not seem to, and they just kept calling and insisting. I didn't know how to say "no." They had been so friendly, and in my country declining invitations from friends is considered to be rude. I was also feeling increasingly uncomfortable with the discussions about religion. To me, religion is a very private part of my life. I am a Catholic, and though I was interested in knowing about other religions, particularly about religious practices in the United States, I felt a certain pressure from the group to believe what they believed. Finally I told them I had too much studying to do and I could not go to all of these dinners with them. Even though they continued to phone me, I didn't go. I felt so impolite! I never saw any of them again. Maria was fortunate because she did not get seriously involved with the organization trying to recruit her. However, her experience was clearly a disturbing one for her, as it was her first social encounter with a group of Americans. She had been put in an uncomfortable situation in which she felt she was going against her cultural norms of being polite and showing respect to her hosts. The incident also had the unfortunate outcome of making her suspicious of genuinely friendly overtures from others. The international student can be considered easy prey for cult groups for any one of the following reasons: 1. They are often alone and homesick, particularly when they first arrive in the United States. 2. They are usually governed by cultural norms which dictate politeness. 3. They are out of their own cultural milieu and have a difficult time discerning genuine overtures of friendship. 4. They are eager to learn about the host country's customs, and therefore welcome the opportunity to meet Americans. International Hospitality Programs Finding families or individuals to serve as hosts to foreign students is one of the international student educator's most challenging tasks. These hosts offer personal contacts, hospitality, and friendship to international students, sharing American culture and providing educational enrichment opportunities outside of the classroom. Host families do such things as taking the students out for dinner and entertaining them at holiday times. Approximately 80% of the hosts currently in our program are church-affiliated. Each one of the churches represented has a coordinator who serves as a liaison between the church and the International Students and Scholars Office. These coordinators are familiar with the National Association for Foreign Student Affairs (NAFSA) Guidelines for hosting international students*, and either in a group forum or on an individual basis, inform the hosts about the need to adhere strictly to these guidelines. But it is the other 20% of the individuals or families not familiar with the guidelines who apply to be hosts which cause the most concern to me. For the most part, these potential hosts are genuinely interested in extending hospitality to the international student. Their interests may simply be altruistic, they may wish to expose their children to a new culture, or they may want to exchange language classes. Our concern at the International Students and Scholars Office is how to spot the host who is a cult member, or, even better, how to prevent this individual or family from becoming one of our hosts. This is truly a matter of detective work because the cult member does not identify him/herself as such. That is where the insidiousness begins. The cult member is usually very enthusiastic and is willing to go the extra mile to welcome the students, whether by picking them up from the airport or hosting them at his/her home until the students find housing. For those of us working with international students, these offers of support can be very inviting, particularly today when recruiting volunteers for any job is so difficult. What Can International Student Educators Do? We need to use a sixth sense and be aware of clues to discover the true intentions of those offering assistance. While this may smack of elitism or over-suspiciousness, it is our responsibility to protect the students to the best of our ability. Clues to look for include use of correspondence stationery bearing the name of a group or a sudden increase in host family applications, especially in those applicants using one name as a reference. If you don't know the person who makes the referral of the host family, call him/her. Try to find out in what way the host-family applicants are connected to the person making the referral. Since there is no scientific way to assign students to host families, you must often follow your intuition. If you strongly suspect that the host applicant is a cult member, eliminate him/her from your pool of volunteers or approach him/her directly and try to discern any suspicious affiliations. For the student's protection, make sure he/she is assigned to one of the Hospitality Program Coordinators. You should make clear to the student that if he/she feels the least bit uncomfortable with the host assigned, whether it is because the host is insistent about attending religious services or for other reasons, the coordinator will be responsible for removing the student from that situation. Both as a participant in a Host Family Program or as a member of the university community, the student should feel that he/she has resources for genuine support. Students should be apprised of these available resources as soon as they enroll at the university. Information packets should contain written materials on the recruitment tactics of destructive religious organizations. Names and phone numbers of university staff such as International Student Office personnel, campus ministers, mental-health professionals, trained student leaders, and resident advisors should be made available to the international student in case he/she is approached by a cult recruiter, gets involved with a cult, or generally has any questions. Most importantly, however, you should offer educational workshops about cults during mandatory international student-orientation sessions. These have proven to be most effective means of protecting foreign students. Well-informed speakers need to impart clear information about the presence, practices, and recruitment methods of destructive groups on campus. * In 1989 the Board of Directors of the National Association for Foreign Student Affairs (NAFSA), the organization of professionals working with international students in American colleges and universities and with American students studying abroad, adopted a Code of Ethics for its members. One section of this Code of Ethics addresses the problem of proselytizing of foreign students: "Members with responsibilities in community organizations working with foreign students and scholars shall. . .provide adequate orientation for volunteers and participants in community programs so they may interact constructively. The orientation should make clear that proselytizing (that is, manipulating, applying pressure, or offering special inducements to effect a change in religious or philosophical beliefs) is unacceptable." Satanism and Young People: What Educators Should Know Linda Osborne Blood and Michael D. Langone, Ph.D. How Prevalent is Satanism? No reliable scientific data can tell us how many persons are involved in satanism, black magic, and related practices, but a most disturbing trend has been the apparent increased interest in satanism among the young. Epidemiological data indicate that 20% of the population have some kind of psychiatric disorder (Freedman, 1986). Evidence of satanic rituals involving youth has been found in all areas of the country. One study found that 8 of 250 adolescents (3.2%) referred for psychiatric help to a facility that handled all adolescent psychiatric referrals for a particular geographic area were involved in satanism and related forms of occultism (Bourget et al., 1988), and another study reported that 17 of 32 adolescent referrals were involved (Wheeler et al., 1988). If referrals to an adolescent psychiatric facility came from the most disturbed 20% of those 20% who are diagnosable, then perhaps .12% of adolescents could be seriously involved in satanism and psychiatrically disturbed. We can only assume that many who are not part of the psychiatric population are also involved. Although this is a very small percentage, it would translate, if true, into thousands, perhaps tens of thousands, of cases. One should remember, however, that in many, and probably in most, of these cases, the satanic involvement may be shallow, or peripheral to other, more serious, difficulties. Another, though less persuasive, approach toward estimating prevalence can be based upon extrapolations from the numbers of youth attracted to heavy-metal rock music, some of which has been viewed as encouraging interest in satanism. According to Gallup polls (Gallup Youth Survey Release, March 22, 1989), 27% of teens enjoy listening to hard rock/heavy-metal music more than other kinds of music. Another study, reported by Pulling (1989; Wass, H., findings published in The Influence of Media on Adolescents), showed that 90% of the students surveyed reported being rock fans, of whom approximately 9% of the urban middle school students, 17% of the rural, and 24% of the urban high school students were identified as "HSS [homicide, suicide, satanic practices] fans." About 20% of the students surveyed overall reported that they always agree with the words to their favorite rock music. Other Gallup polls (Gallup Youth Survey Release, October 26, 1988) find substantial teen belief in angels (74%) and witchcraft (29%). (Unfortunately, Gallup has not yet asked questions specifically related to belief in Satan.) And still other polls (Gallup Youth Survey Release, May 10, 1989) reveal that approximately one-third of teens who are regular attendees at Protestant or Catholic churches believe in reincarnation, a belief rejected by Christianity but upheld by most Eastern and New Age religious philosophies. The findings of these various polls indicate that a large minority of teens a) are not very well grounded in their religions, b) believe in witchcraft and--by extension from their opinions on angels and witchcraft--the Devil, and c) are attracted to heavy-metal music. If even one or two percent of these teens were seriously influenced by satanism, the total number would be in the tens of thousands. It is vital, however, that one not overreact to these speculative estimates. Even if tens of thousands of teens were adversely affected by satanism, it does not follow that tens of thousands of teens are involved in child sacrifice, murder, drug dealing, and similarly lurid aspects of satanism. The overwhelming majority of teens involved in satanism appear to be participating at what has been called the "dabbler" level, that is, they have developed a fascination with satanism but have maintained enough of their rational faculties and social inhibitions to avoid its violent and perverted aspects. Perhaps for many of these teens, dabbling in satanism is a transient form of power fantasy that sustains a fragile ego on the rocky road of growing up, similar to another era's teen fantasies of joining a motorcycle gang. Nonetheless, even if a tiny percentage of teens becomes deeply involved in satanism, the consequences to them and to those whose lives they touch can be terrible. This is not a problem that should be dismissed out-of-hand. Why do People Get Involved in Satanism? Most experts in the field divide practitioners of satanism into four categories: 1) "dabblers," usually teenagers who become attracted to satanism on a relatively superficial level through easily-available books, heavy-metal music, fantasy role-playing games, and the like; 2) "self-styled" or "psychopathic" satanists, usually loners attracted to the more violent forms of satanism which are then grafted onto their pre-existing pathology; 3) "religious" satanists involved in well-organized, publicly-acknowledged groups such as the Church of Satan or Temple of Set, and 4) "satanic cults," the sophisticated, clandestine groups which may be engaged in criminal activities. There is some overlap among these categories, but the system of classification appears to be of use in determining type and level of involvement (Tucker, 1989). Although hard data are lacking, police and mental health reports (Markowitz, 1989; Murphy and Zilliox, 1989; Tucker, 1989) suggest that most adolescents involved in satanism are dabblers--usually boys between 9 and 19 years of age who are experimenting with satanic activities but are not fully committed to satanism. Their rituals may include animal mutilation and sacrifice, drinking blood, eating animal organs, drug abuse, and self-mutilation. They may engage in vandalism, theft, arson, and other illegal activities. Dabblers are often alienated, troubled teens with low self-esteem who exhibit problems with aggressive behavior and/or suicidal tendencies, both of which can be aggravated by involvement in satanism. They may come from working-, upper-, or middle-class backgrounds, and are often from dysfunctional families. Many are bright, creative, and intellectually curious but are usually underachievers and loners who do poorly in school and/or have learning disabilities. Some satanist dabblers are street kids whose involvement is usually tied in with drugs, especially PCP and LSD (personal communication, Sandi Gallant, January 4, 1989), and heavy-metal music, rather than intellectual curiosity about the occult. They may be bored and rebellious, but they also feel the need to belong and may be vulnerable to influence by strong, charismatic personalities. Many display an angry, hedonistic, and nihilistic attitude. Also, the incidence of serious psychological disorders seems to be significantly higher in teens who become involved in satanism than in those who join other types of cults. Teenagers often become involved with satanic cults because the rituals appear to confer magical power, especially since many practitioners of satanism tend to claim that everything that happens to their benefit is the result of magic and/or the power of Satan (Scott, 1984). Scientific illiteracy and the popularity of the New Age Movement have contributed to a resurgence of belief in and fascination with pseudoscience, paranormal claims, occultism, and "transpersonal" experiences among young people, as the Gallup polls cited earlier indicate. While most of this fascination is expressed in relatively harmless ways, Tucker (1989) observed that young people who participated in intense satanic rituals--especially where drugs are involved--sometimes become entranced and experience out-of-body states or see visions and hear voices which they interpret as manifestations of Satan or demons. These experiences may subsequently exert a profound influence on the young person's paradigm of reality. In addition, some youths speak of achieving a "high" during certain satanic ceremonies (especially those involving the torture and sacrifice of animals) which they experience as a "powerful urge to harm." Tucker likens this euphoria to the "power rush" celebrated in the darker forms of heavy-metal music--those which emphasize ritual killing and mutilation--and expresses concern that some teens may actually learn to enjoy sadistic acts via those experiences. Teens who are alienated from or rebelling against mainstream religion may find that satanism provides an outlet for their religious needs. Many teens are first introduced to the satanist belief system through Church of Satan founder Anton LaVey's Satanic Bible. Tucker (1989) notes that LaVey's book "advocates a kind of fierce independence that includes anarchy, rebellion, and radical self-sufficiency to teens at a time in their lives when attitudes toward authority are being shaped" (p. 3), and that the book's militantly anti-authority tone can be very attractive to adolescents. LaVey also champions the free expression of aggressive and sexual drives--although he is careful to avoid advocacy of criminal acts--and glorifies the acquisition of power over others. He "offers a picture of reality in which humanity is portrayed as an advanced form of vicious animal, in which the weak are overwhelmed by the strong, and in which sentiments such as love, compassion, and warmth are the attributes of the weak. The vision is a mixture of Darwinism and a form of Machiavellianism combined with elements of the Nietzschean 'will to power'" (Tucker, 1989, p. 4). LaVey's worldview comes across as "honest" and "realistic" to some teenagers who see adult society as characterized by violence, hypocrisy, greed, and corruption. In addition, some may feel that they can get more out of life if they can learn to control others through fear. Clinicians suggest that satanism and black magic can also feed into pre-existing problems and conflicts. Teens who feel powerless, victimized, and isolated may find that satanism provides a sense of control, status, and belonging. Intense group identity and bonding may result when a cult forms around a charismatic peer or adult who acts as high priest. Some participants may be attracted by the chance to act out their anger and frustration, indulge in antisocial behavior, or satisfy their sexual urges. Others, trapped in abusive home situations, may turn to magic in the hope that it will offer them a way to defend themselves and gain control of their lives. Adolescents who are trying to cope with their conflicts through delinquency and drug or alcohol abuse may find that satanism provides a rationale for their behavior as well as yet another form of escapism. Even relatively well-adjusted teens may have an inner fantasy life of which parents are unaware but which may make them vulnerable to some of the images of satanism such as power, violence, sexuality, mystery, and "sword-and-sorcery" mythology and romanticism. While most teens who become involved in satanism are boys, girls who dabble in "white witchcraft" but want to move on to something more powerful may be lured into black magic. Others may be victimized by siblings or boyfriends who have become involved with cults, or by predatory adults (Pulling, 1989). How Does Satanic Involvement Affect People? Teens who become involved in satanism often display diminished intellectual ability. Grades may plummet as the teenager becomes obsessed with the occult and loses interest in achieving goals through any means other than magic. Obsession with satanism or involvement with a violence-oriented satanist cult may lead an individual to rationalize participation in antisocial, violent, and/or criminal acts such as vandalism, animal sacrifice, arson, rape, drug or alcohol abuse, theft, blackmail, extortion, suicide, and murder. Teenagers dabbling in satanism may become involved with adult satanist cults and be manipulated or blackmailed into serious criminal activity. Satanism in increasingly seen as a factor in suicide among teenagers. Some have left notes stating that they killed themselves in order to meet Satan, who would grant them reincarnation as powerful beings with control over demons; some had even made pacts with Satan to kill themselves by a certain date. In a few cases, teenagers involved in satanist cults have threatened their parents with mass suicide if they interfered. Involvement in satanism may destroy relationships with family and friends. Parents and friends report a high incidence of alienation among satanic cult members, sometimes manifesting itself in outright hostility and violence. Several satanism-obsessed young people have murdered one or both parents. Satanist cults encourage fear, hatred, and rejection of society, thereby aggravating members' alienation instead of diminishing it. Some cults advocate anarchy, chaos, and the destruction of all authority, and encourage criminal and antisocial acts. Members believe they are acquiring power, but in reality they are being stripped of their free will and control of their lives through fear, delusions, drug abuse, violence, vulnerability to blackmail, and criminal acts. Lower-level members may be virtually enslaved by powerful leaders through fear, delusions of power, and consequences of illegal activities. In most satanist cults, the emphasis on hate, violence, and power over others tends to inhibit positive, gentler feelings that contribute to intimacy. Members may experience a reduced capacity to form close human relationships outside the cult. Physical deterioration is frequently reported, especially when drug or alcohol abuse in involved. Psychotic breaks, self-mutilation, hallucinations, panic attacks, guilt, identity diffusion, paranoia, and suicide attempts--successful and otherwise--are among the problems seen in individuals involved with satanism. Most satanist cults favor extreme rejection of personal and mainstream cultural values in favor of satanist values stressing power over others, aggression, hedonism, sexual conquests, and greed for unearned wealth. Members may be required to formalize the break with their pasts by signing a pact with Satan in their own blood and/or committing a criminal act. In the community at large, violence-prone satanist cults contribute to problems such as vandalism, truancy, and cruelty to animals, as well as to more serious crimes such as arson, drug and alcohol abuse, child abuse and molestation, pornography, drug trafficking, blackmail, theft, and murder. Obsession with satanism accounts for at least some of the increase in teen suicides. In addition, some satanist cults harass, intimidate, threaten and/or terrorize critics, investigators, members, and former members, as well as their families and professionals who come to their aid. Many satanist cult members and ex-members say that they have been threatened with death if they leave and/or speak out against the cult. In addition to the victims themselves, attorneys handling cult-related cases, reporters investigating satanism-related stories, and mental-health professionals who counsel satanist cult survivors have reported being harassed and threatened. Signs of Involvement Following are signs of possible adolescent involvement in satanism. It is important not to jump to conclusions. Many of the signs such as heavy alcohol or drug use, in and of themselves, have nothing to do with satanism and may be associated with many other types of problems such as drug addiction and depression. Parents and helping professionals, then, must look at the whole picture. Moreover, they should keep in mind that destructive satanic involvement will often be associated with, if not in fact result from, more traditional psychological problems such as low self-esteem, depression, alienation, etc. The helpers' actions, therefore, ought not to focus solely on the satanic aspect of the person's behavior. Attention must also be paid to problems that predate, exacerbate, cause, or result from the satanic behavior. Signs of satanic involvement noted by researchers include: 1. Accumulating satanic paraphernalia, such as books (Satanic Bible, Satanic Rituals, Necronomicon, books about Satan, witchcraft, the occult, etc.), knives and other weapons, whips, black or red candles and robes, bones, posters depicting sex, violence, or satanist/occult images. Symbols such as inverted pentagrams (five-pointed star with one point facing downwards) or upside-down crosses, the number "666" or the letters "FFF" (sixth letter of the alphabet), the swastika, snakes, spiders. Graffiti such as "DW" (Devil Worship), "Natas" (Satan spelled backwards), "Nema" (Amen spelled backwards), "Redrum" (Murder spelled backwards), "Live" (Evil spelled backwards), or "Satan rules." Drawings of skulls, devil faces or demons, monsters, goat's heads, knives or daggers dripping blood, scenes of violence or mutilation, especially if done in blood. Any of these slogans or symbols used in tattoos or other body markings. Some teens have actually set up satanic altars in their bedrooms, complete with candles, incense, skulls, ritual knives, and satanic symbols. 2. Use of satanic signs and symbols in jewelry, sewn on clothing, or drawn on papers, books, or walls. Sometimes the satanic symbols are written, scratched, or tattooed on the body as the person becomes more deeply involved. One fingernail may be painted black. Satanists may signal each other with "the devil's horns"--a closed fist with the index and little fingers raised--although this is often done just to emulate rock stars who use it. Some teenagers who adopt these symbols may also be involved with variations on the "energy vampire" philosophy, which teaches that you can gain power by sapping energy from others. 3. Developing an obsession with movies, videos, books, and heavy-metal music with themes of occultism and demonism, violence, rape, mutilation, suicide, and death; obsession with fantasy role-playing games; obsession with ouija boards and/or tarot cards and means of predicting the future. [Note: While a young person's interest in the occult, heavy-metal music, fantasy role-playing games, and/or horror movies should be monitored carefully, evidence of a peripheral interest does not necessarily mean that he/she will become heavily involved in satanism or the occult.] 4. Displaying signs of ritualistic mutilation such as unexplained cuts on the left arm or chest area, especially if these are in the form of occult symbols; tattoos (which may be of the homemade variety), excessive piercing of ears or other parts of the body. 5. Erratic grades, falling grades, loss of interest in schoolwork. 6. Serious misbehavior, such as vandalism, theft, arson, cruelty to animals, chronic truancy, running away from home, graverobbing, breaking and entering. 7. Maintaining a "book of shadows," which is a notebook in which rituals and other activities are recorded. 8. Extreme changes in the youth's personality, such as mood swings, humorlessness, aggressiveness, sullenness, secretiveness, or extreme arrogance. 9. Preoccupation with death, particularly the morbid side of it. This may be expressed verbally or through dress, drawings, poetry, or music. 10. Any hints that the youth may be thinking about suicide, such as giving away possessions, withdrawing from friends and family, talking about suicide. 11. Making a pact to sell one's soul to Satan in return for power, money, fame, and success; making a pact promising to commit suicide at a given date; suicide pacts among members of a cult. 12. Adopting unusual nicknames, especially if related to the occult, horror movies, fantasy role-playing games, and the like. 13. Any hints that the youngster believes he/she is possessed by demons. 14. Avoiding family members; expressing extreme hostility towards family's religious beliefs. Aggression towards family, teachers, police, clergy, and other authority figures. 15. Expressing extreme aversion to Christianity and other non-satanic religions. 16. Dropping old friends and activities; secretiveness about new friends and activities. 17. Unexplained disappearances, especially at night. Some teenagers have been known to sneak out in the middle of the night to attend rituals. 18. Making references to drinking blood; hoarding containers of blood or animal parts, sometimes in the back of the family refrigerator. 19. Heavy alcohol or drug use, when accompanied by other symptoms. 20. Expressing racist, anti-Semitic, or white-supremacist attitudes. References Bourget, D., Gagnon, A. and Bradford, J.M.W. (1988). Satanism in a psychiatric adolescent population. Canadian Journal of Psychiatry, 33. Freedman, D.X. (1986). Psychiatric epidemiology counts. Archives of General Psychiatry, 41, 931-933. Gallant, Sandi. (January 4, 1990). Personal communication with Dr. Michael Langone. Gallup Youth Survey Release. (October 26, 1988; March 22, 1989; May 10, 1989). Markowitz, A. (1989, October). Presentation at Cult Awareness Network Conference, Teaneck, NJ. Murphy, K. and Zilliox, L. (1989, October). Satanism. Presentations given at Cult Awareness Network National Conference, Teaneck, NJ, October 1989. Pulling, P. (1989). The Devil's Web. Lafayette, LA: Huntington House, Inc. Scott, G.G. (1984). The Magicians: A Study of the Use of Power in a Black Magic Group. Oakland, CA: Creative Communications. Tucker, R. Teen Satanism. Paper presented at Ritual Abuse: Fact or Fiction? Conference sponsored by The Institute for the Prevention of Child Abuse, Aylmer, Ontario (May 29-30, 1989). Wheeler, B.R., Wood, S. and Hatch, J.R. (1988, November-December). Assessment and intervention with adolescents involved in satanism. Social Work. ================================================================= If this is a copyrighted work, you are acknowledging by receipt of this document from FACTNet that on the basis of reasonable investigation, you have not been to obtain a copy elsewhere at a fair price, and that you are and will abide by the following copyright warning. WARNING CONCERNING COPYRIGHT RESTRICTIONS: The copyright law of the United States (Title 17, United States Code) governs the making of photo copies or other reproductions of copyrighted material. Under certain conditions specified by law, libraries and archives are authorized to furnish a photocopy or other reproduction. 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