Author: Kerr Cuhulain
Posted: November 25th. 2002
Times Viewed: 11,527
"Ritualistic crime may fulfil the cultural, spiritual, sexual and psychological needs of an offender. Crimes may be ritualistically motivated or may have ritualistic elements. The ritual behaviour may also fulfil basic criminal needs to manipulate victims, get rid of rivals, send a message to enemies, and intimidate co-conspirators. The leaders of a group may want to play upon the beliefs and superstitions of those around them and try to convince accomplices and enemies that they, the leaders, have special or 'supernatural' powers".(31)
As can be clearly seen, Lanning is not endorsing Satanism here, and, contrary to Raschke's claims, is citing legitimate literature to back up his argument. Thus Raschke appears to be guilty of many of the things of which he accuses Lanning.
Part Two of Painted Black is "The Geneology of Darkness." It begins with the chapter "The Occult Underworld." Raschke attacks what he calls "secret societies and lodges."(32) He begins with the Freemasons, which he describes as "Extolling the God of 'nature' and 'nature's laws' over the God of Biblical revelation".(33) Raschke goes from this to Adam Weishaupt's "Illuminati," which he calls a magical Masonic society, which as we have showed several times in earlier articles in this series is not true. Raschke makes the claim that the Illuminati were the supporting organization and/or inspiration for revolutionary movements throughout Europe and Asia over the next centuries, specifically trying to link them to the Roshaniyas of Afghanistan and the Jacobin leaders of the French Revolution. This is straight out of the conspiracy propaganda of Abbe Barruel, as I pointed out earlier.
Raschke uses the same book The Devil in the Nineteenth Century by the mysterious "Dr Bataille" that we saw the National Information Network borrowing from in their manual. Raschke describes this well documented fraudulent book as "a sensational French bestseller."(34) Raschke actually admits that Bataille's "scholarship is dubious,"(35) but then contradicts himself by saying that "The popularity of these works, combined with the wealth of detail they displayed, testified to the widespread nature of the phenomenon."(36) Here is that argument again: Everybody is talking about it, so it must be true. In fact all these works testified to was the widespread nature of the hysteria at that time in history about alleged Satanism by Freemasons. To call the scholarship in them dubious is an understatement. You will recall that "Dr Bataille" declared that the Freemasons were devout Satanists who had a direct telephone line hooked up to Hell, through which their leaders spoke to Lucifer. No wonder Raschke labels "Bataille's" scholarship as "dubious"!
Next Raschke revives the Inquisitional arguments that Christian heresies are Satanic. Raschke states: "In form, if not substance, the satanism of the nineteenth century was a revival of certain heresies of the High Middle Ages, particularly what was known as Catharism in Italy and Albigensianism in France."(37) Raschke describes them as "Manichean heresies"(38) and suggests that after they were wiped out in the Crusades their teachings were carried on in secret by the Knights Templar and the Freemasons. Raschke claims:
"Neither the Templars nor the Manichean heretics were 'devil worshippers' in the strict sense of the word, even though the former had been charged with secretly worshipping a grotesque horned figure dubbed 'Baphomet', whom modern satanists revere. The link between Manicheanism and satanism, and ultimately with the modern occult underworld, can be espied in the dualistic doctrine that 'good' and 'evil', or light and darkness, are equivalent. Since good has no priority over its opposite, the immersion of the devotee in the black abyss of things and what society might consider depraved conduct represents a valid path in the quest for 'salvation'."(39)
In reality Manicheaism was a dualistic religious movement founded in Persia in the third century CE by Mani, who was known as the "Apostle of Light" and the supreme "Illuminator." Although often considered a Christian heresy by the Catholic Church, it was really a religion in its own right. Mani saw himself as a successor to a long line of prophets, beginning with Adam and including Buddha, Zoroaster, and Jesus. Mani taught that these earlier prophets, being local and teaching in one language, had limited effectiveness. Mani felt that his message was universal. Mani was arrested by the king and executed sometime between 247 and 277 CE. Manicheans referred to Mani's death as his "crucifixion" or as the "Passion of the Illuminator."
The Manicheans were vigorous missionaries and Manicheaism spread throughout the Roman Empire long after Mani's death, on into Asia as far as China, where it was granted status as a religion by the Chinese in 732 CE. This status was rescinded in 843, but Manicheans were not persecuted out of existence there and elsewhere until nearly the 14th century.
Basically Manicheaism was a type of Gnosticism, teaching that salvation could be obtained through special knowledge (gnosis). Manicheans taught that the human soul, which shares in the nature of God, had fallen into an evil and painful world of matter and had to be saved through means of the spirit or intelligence. The soul of the righteous person returns to Paradise, while the soul of those involved in material pursuits is condemned to be reincarnated in various forms. Sex, eating meat or drinking wine and owning material possessions were condemned. Though most of Mani's scriptures were lost, some have survived in Chinese Turkistan and Egypt. Manicheaism influenced later Christian "heresies," such as the Cathari (Albigenses), Bogomils and Paulicians, though there is no evidence of direct contact between them. As can be seen from the following excerpts from Raschke's book, Raschke claims that the followers of Manichean and related doctrines worship the Christian mythological figure of "Lucifer" (which means "light bearer"), inferring that this was the true meaning behind Mani's title of "Illuminator":
"The so called Black Mass, which the Inquisition accused witches and alleged diabolists of performing, was not first aimed as a parody of the church's Holy Communion. Instead it evolved from Cathar ritual, which changed the meaning of the Catholic rite of redemption into a sacramental affirmation of the balance between heaven and hell. The use of a naked woman as an altar, and the substitution of fecal matter for the consecrated host, were not simply blasphemy. There were direct expressions (sic) of the dualistic idea that the horrible and the glorious, the shadowy and the resplendent, must be exhibited together as the supreme revelation of 'secret knowledge'.
"In medieval Catharism, this secret knowledge was identified with the figure of Lucifer, meaning 'light-bearer' in Latin and associated in heretical thought with the great illumination that stems from the mind fastening on the dual face of good and evil. In the twelfth and thirteenth centuries there thrived offshoots of the Cathari calling themselves 'Luciferians'. The Luciferians were noted for such disgusting rituals as kissing a toad or the buttocks of a priest, not to mention the veneration of a black cat.
"The same practices, resembling the lurid antics for which witches were customarily despised by the ecclesiastical authorities in later centuries, did not spring from the pagan peasantry. Instead they can be traced to the experimental rituals of certain 'invisible colleges' within the Catholic church itself."(40)
In reality, the Cathari, whose name comes from the Greek root "katharos" ("pure"), were a Christian sect in southern France first appearing in the region of Limousin in 1012 CE. The first Cathari bishop established himself in 1149 CE. Eventually the Cathars had 11 bishoprics: one in northern France, four in southern France, and six in Italy. The Catholic Church gave them the name Albigenses, after the town Albi (then Albig), though their movement was actually centred in Toulouse.
The Cathars professed a neo-Manichean dualist doctrine, possibly influenced by the Bogomils who had some missionary contact with them. The Cathars considered man to be an alien traveller in an evil world. They believed that man must strive to free his essentially good nature from this world and restore it to communion with God. They rejected the flesh and material creation as evil, banning sexual intercourse and the consumption of meat. Their theologians and ascetics were known as "bonne hommes" or "bonne chretiens". They were divided into "Believers" and "The Perfect."
"The Perfect," initiated in a ceremony known as the "consolamentum," followed the tenets of their faith strenuously, while "The Believers" were not initiated and not expected to attain these high standards. The Cathars rewrote the Bible to reflect their doctrine: Jesus was considered to be merely an angel whose death and human sufferings were an illusion.
The Cathari were well known for their severe criticism of the worldliness and corruption of the Catholic Church, which partially explains the Catholic Church's opposition to them. Pope Innocent III (1198-1216 CE) eventually started the Albigensian Crusade and Inquisition with the object of wiping out what he considered to be a heresy. The decline of the Cathars began with the fall of the stronghold of The Perfect at Montsegur near the Pyrenees, the survivors of the order scattering and the order gradually dying out under continuing Catholic pressure in the 15th century CE. I often see modern day "experts" like Rashcke defining "cathari" or "cathars" as a "Generic name for adepts in Black Arts," influenced by the biassed reports of the Alibigensian Inquisitors.
The Luciferians were founded by Lucifer Calaritanus (died circa 370 CE), the bishop of Cagliari, Sardinia. He ardently opposed Arianism, a Christian doctrine started early in the 4th century CE by the Alexandrian presbyter Arius. Arianism held that Christ was not divine, since God is self existent, immutable and unique. Lucifer was opposed by the Roman Emperor Constantius II, himself an Arian.
As a result of two councils, one in Arelate, Gaul (later Arles, France) in 353 and the Council of Milan in 355, the Luciferian's chief bishop, St. Anthasius the Great, was condemned and Lucifer Calaritanus exiled to the east, where he continued to write tracts opposing the emperor.
When Constantius II died in 361 Lucifer returned, allowed back by an edict of Constantius' successor, Julian the Apostate. He went to Antioch, where two factions were struggling over who would be the rightful bishop. Lucifer Calaritanus consecrated one of the candidates, Paulinus, as bishop. His rival, Meletius, opposed Lucifer's actions until his death in 381.
Meanwhile Anasthasius had held a council in 362 pardoning former Arians who renounced their views. Lucifer Calaritanus then founded the Luciferians, who promulgated his opinion that all former Arians should be deposed and any bishop accepting them should be excommunicated.
The Luciferians were never a large group and died out by the 5th century CE. St Jerome criticized them in his Altercatio Luciferiani et Orthodoxi ("The Dispute of the Luciferian and the Orthodox").
Some modern texts such as Raschke's list Luciferians as an international Satanic cult, using this title as a synonym for Satanists. There is no such group. Nor are the Luciferians related to the Cathars at all, and there is no record of the Cathars having referred to themselves by this name.
Finally, the origins of the Black Mass can in fact be found in the rituals of the Roman Catholic Church, not the rituals of the Cathars.
Thus we can see that Raschke's scholarship leaves something to be desired, especially in view of the fact that some of the sources that he cites are hoaxes, a fact that he even states that he is aware of.
Next Raschke points to similarities between these systems and the beliefs of the Process Church of Final Judgement. Like journalist Maury Terry, Raschke tries to link The Process Church to convicted killer Charles Manson. Rashcke, like Terry, has listed the book The Family, by Ed Sanders, as a source of this information. Raschke fails to point out that Sanders was sued by the Process Church for these claims, and that the Process Church won, the courts ordering Sanders to remove the offending sections of his book in future editions. Like Terry, Raschke does not fear prosecution himself for repeating Sander's slander, since the Process Church is now defunct. It is interesting to note that Raschke does not mention Sanders in this chapter at all. However, Raschke repeatedly names him in the next chapter, in which he expands on this alleged connection between the Process Church and Manson. Raschke only mentions Sanders by his last name, never mentioning his first name or the title of Sanders' book at all. The readers are left to discover Sanders' full name and the title of his book for themselves in the bibliography for the chapter at the end of Raschke's book. This indicates to me that there is a very strong possibility that Raschke is aware of the problems with Sander's testimonies.
Raschke next drifts from this into a discussion of Aleister Crowley. It is not worth repeating the lengthy claims made by Raschke regarding Crowley, because they are the tired old claims about Crowley being a Satanist that have been thrown about by fundamentalist Christians for years.
The next chapter in Painted Black is "The Aesthetics of Terror." Starting with the argument that Satanists draw inspiration from the arts of this day and age, Raschke launches into his version of the activities of Charles Manson. He gives as an example films such as "Lucifer Rising" and "Invocation To My Demon Brother" by Kenneth Anger and Polanski's "Rosemary's Baby", as well as plays by Austrian playwright Hermann Nitsch. Of course Polanski's wife, Sharon Tate, was one of Manson's victims. Raschke concludes by stating:
"The rudimentary problem in analyzing 'Satan's Underground' in the current era has always been making plausible connections among the activities and misdeeds of particular groups, or covens, that might somehow lay bare a deeper layer of organization than the conventional wisdom would posit. The controversy over whether there are indeed systematic conspiracies of satanists nationally or worldwide is a tired one, however. For the argument pretends to revolve around whether criminal satanists work together in some lockstep, bureaucratic arrangement, like the FBI or the CIA, or whether they merely do what they do spontaneously without benefit of outside backing or communication.
"The issue, however, is far more thorny. The aesthetics of terror has always been an ideological conspiracy to remake the world. And the power of media messages and symbols to activate the psyches of significant segments of the population brooks no dispute... But the personal and institutional nexus is much less important than the collusive strength of the occult constructs themselves. The sense of apocalypse can be infectious, even among those who do not know each other... It is the 'show' and the rallying words of their beloved celebrities that unite them and engender a uniform response.
"Similarly, in the twentieth century, satanists began to 'market' themselves to the masses... All today's satanists do not need to be pen pals or have secret meetings or collect national dues in order to have a common set of passions and an impact. They just have to listen to the same music and read the same books. It requires only a certain modicum of literacy to become an aesthetic terrorist- and a satanist."(41)
Thus Raschke is admitting that there is no evidence to support the theory of an organized international Satanic conspiracy, yet continues to illogically assert that in the absence of this organization Satanists can still act in a uniform and coordinated fashion. This is straight out of Warnke's book The Satan Seller, which I discussed in one of the first articles in this series. In The Satan Seller Warnke takes the argument one step further and says that the person coordinating the different groups is Satan himself. You will also note that the phrase "Satan's Underground" is borrowed from the title of the book by alleged survivor Lauren Stratford, a well documented fraud. A small point, but it suggests that Raschke may be aware of the existence of Stratford's book.
The next chapter in Painted Black is "The Age of Satan." This is a lengthy discussion of Anton LaVey. In "The Age of Satan" Raschke makes a great deal of the fact that Jane Mansfield was a member of LaVey's Church of Satan for a time and that LaVey appears to have been infatuated with Marilyn Monroe. Raschke sprinkles this with statements such as:
- "The Devil does not have to be perceptibly present to exercise dominion. The Early Christian saints knew that was the case. The Devil has only to give permission for human beings to do what comes naturally to them".(42)
- "In order to earn a black belt in satanism, so to speak, is it necessary to move beyond the unlimited satisfaction of strictly sexual drives to the appeasing of every possible tendency and lust, to materializing every 'evil imagining of the heart', as the Bible says humans were doing before the Deluge? If the logic of satanic involvement... comes down to the progressive casting off of all moral restraints- those remnants of a twilight 'Christianity'- for the sake of heightened human 'self awareness', then what is next?"(43)
If the satisfaction of sexuality is unlimited, then why move beyond it? This is simply Christian propaganda.
In this chapter Raschke attacks another of his critics, author Arthur Lyons. Raschke specifically attacks Lyon's book: Satan Wants You: The Cult of Devil Worship in America (another book I highly recommend). Raschke condemns Satan Wants You, saying:
- "Books like Lyon's count as neither serious reporting nor scholarship. They are cleverly worded appeals to prejudice, particularly the high-brow know-nothingism that sees the world as its own kind of mythic, Manichean battle between enlightened libertinism and the moral fanaticism of Middle America. Lyons never presents the countless cases where 'evidence has been found.' And he tries to show that the 'evils' ascribed to satanism are really those of 'fundamentalist Christians'- another stereotype without specificity."(44)
- "Such writings employ strategies of persuasion familiar to students of propaganda..."(45)
- "Lyon's book was written prior to Matamoros, and hence the "no evidence has been found" stance seems to have been attenuated."(46)
Raschke's accusations of Lyons mirror those he made of Lanning earlier, since in his book Lyons does present numerous cases where people such as Raschke claim that "evidence has been found," and proves that their so called "evidence" is nothing but hearsay and rumour. Even a cursory glance at Lyon's book will demonstrate that Lyons has included a wealth of information from research and that he very carefully documents cases where evidence is lacking. The fact that Lyon's book was written before Matamoros is irrelevant, since as we pointed out earlier, it was not Satanism that was being practised there. Here Raschke continues to point to incidents such as Matamoros as evidence of Satanism, when they were not connected to Satanism at all.
Sadly, Raschke's book is exactly what he accuses Lyons of, "a cleverly worded appeal to prejudice." Raschke himself seems very familiar with the "strategies of...propaganda." Finally, Raschke makes the following statement in an attempt to sarcastically describe the manner in which he thinks people like Lyons describe people like Raschke:
"...Antisatanism is a huge conspiracy of the malicious and the stupid, including hordes of people with PhD's and impressive professional certificates...".(47)
As we can clearly see from the aforementioned description of Raschke's methods and shoddy scholarship, it would be more accurate to say that "Satanic hysteria is a huge conspiracy of the malicious and the stupid, including hordes of people with PhD's and impressive professional certificates."
(Continued... Click HERE for page IV)
Article ID: 4807
Age Group: Adult
Days Up: 6,050
Times Read: 11,527
Location: Surrey, British Columbia
Bio: Kerr Cuhulain the author of this article, is known to the mundane world as Detective Constable Charles Ennis. Ennis, a former child abuse investigator, is the author of several articles on child abuse investigation that appeared in Law & Order Magazine. Better known to the Pagan community by his Wiccan name, Kerr Cuhulain, Ennis was the first Wiccan police officer to go public about his beliefs 28 years ago. Kerr is now the Preceptor General of Officers of Avalon. Kerr went on to write four books: The Law Enforcement Guide to Wicca (Horned Owl Publishing), Wiccan Warrior and Full Contact Magick: A Book of Shadows for the Wiccan Warrior. (Llewellyn Publications), as well as a book based on this series: Witch Hunts: Out of the Broom Closet (Spiral Publishing).
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