Satanism, Youth Gang Satanists - Essay Example

SATANIC YOUTH GANGS RESEARCH QUESTIONS Satanism What is Satanism? How does it view other religions, especially Christianity and Judaism? What beliefs does it hold that are strongly opposed by the Christians and Jews? 2. Why is it condemned by modern society? What satanic practices are most condemned by society? 3. What are the kinds and categories of Satanists? What sets them apart from each other? In what category does teenage Satanism belong? 4. What are the philosophies common to all Satanic groups and cults (if any)? What are the common Satanist view on [the Christian] God, the afterlife and immortality, and magic/sorcery? Satanic Youth Gangs 1. What are satanic youth gangs? How are they both similar and different from the common neighborhood youth gangs? What actions are attributed to these satanic gangs? 2. What are the usual characteristics of the members of the satanic youth gangs? What is the average age of a gang member? How are they different from their non-involved peers (mentally, psychologically, socially, and spiritually)? 3. Are there any distinctions/subcategories between youth Satanists? How are they different from one another? 4. What are the social factors that were observed to lead to Satanism? How does each of these lure teenagers to Satanism and satanic gangs’ membership? 5. Are satanic youth gangs and Satanism among teenagers a social or religious problem? This essay paper intends to discuss modern society’s influence to satanic youth gangs and the effects of these influences on the members of the gangs. As a backgrounder, the introduction talks about the nature of Satanism and the various categories used to label its followers, the magic and sacrifices the followers perform, and the gangs themselves. The model used for this paper is the satanic gangs present in the United States, one of the countries most notorious for satanic youth gangs in the world (Washington 188). I. Satanism Satanism is commonly defined simply as devil worship, the religion of worshiping and imitating Satan, the biblical enemy of Christians and Jews. Satanists are more against Christianity than Judaism, though, condemning Christians for the censure of the Church and defiling Christian practices, specifically the Eucharistic celebration. Christians, in turn, severely oppose the satanic beliefs that man is an animal, just like the other creatures in this planet, and that man is a god of his own life (Dominguez). Among the supposed deeds of the Satanists include cannibalism, serial killings, terrorism, and witchcraft (Dawson 258). Rituals summoning the devil and prayers adoring Hell and its master are two of the usual charges hurled towards satanic cults. These rituals are said to invoke the help of the devil before performing magic and casting spells on another, usually helpless, human being. Satanists are often associated with the symbol of a pentagram with a goat’s head in its center, identified as their emblem (Dominguez). a. Kinds of Satanists There are two kinds of Satanists, according to Dr. Jerome Dominguez, writing from his website explaining religion and cults. The first kind comprises those believers in Satan’s existence and power. They sacrifice animals and children in order to worship and gain favors from him. Their main rite is the Black Mass, a distorted version of the Catholic Church’s Eucharistic celebration, performed to obtain magical powers through sexual orgies. The other kind of Satanists do not believe in Satan’s existence, only in him as the personification of human desires. They act on these desires through drugs, promiscuous sex, murder, theft, etc. Groups based on this kind usually protest the label of Satanism. b. Categories and Labels Used on Satanists Satanists comprise only a small percentage of the world’s non-religious, usually distributed within cults and secret organizations (Domiguez). They can be categorized into seven often-overlapping categories: traditional Satanists, non-traditional Satanists, public Satanists, fringe group Satanists, satanic youth gang, individual Satanists, and individual psychotic Satanists. These labels can frequently be misused, though, as Satanists could belong to two or more of these categories (Hawkins). Traditional Satanists point to those practicing Satanism in the stereotypical sense. They refer to secret organizations that base their beliefs upon Christianity, merely reversing or distorting everything. Some examples of these groups’ show of hatred for Christianity are recitation of the Lord’s Prayer backwards, insertion of blasphemy in the biblical readings, and eating of human flesh during communion rites. They are the kind of Satanists often portrayed in movies and fiction books regarding devil worship and witchcraft (Hawkins). The non-traditional Satanists, while they mock and defile Christianity just like the traditionalists, base their rites and dogma to something else other than the backwards of Christian and Jewish faith. Their belief in Satan may not necessarily run opposite to what is orthodox in Christianity and/or Judaism, which also holds true with their rituals and practices. There are times when their dogma can be a mixture of science and pagan beliefs. From what little is known of their theology, it can be inferred that it is more concerned about immortality and reincarnation than parodying the Christian spirituality. These Satanists are labeled as eclectic and known to be just as secretive as the traditionalists. The third category is occupied by the public Satanists, so called for their lack of secrecy concerning their activities. They are vocal about their choice of religion, often advocating and recruiting new members in public. They hold their worships and rituals openly, even inviting non-members to participate. These groups are often influenced by Gnostic writings portraying God to be less powerful than Christians believe and the devil to be more powerful than the Christian faith would credit it to be (Vera). Among these groups, the most famous is Anton S. LaVey’s “The Church of Satan”, which once numbered to 5,000 members. This is where there is an overlap between two or more Satanism categories: LaVey’s dogma is based on a reversal of Christian doctrines (LaVey 44-45), hence qualifying it into the traditionalist category; its rituals, however, are drawn more from magical beliefs and some innovation on LaVey’s part, than from mocking of Christian practices, which makes the group nontraditional in this aspect. What sets this group apart from satanic groups of both abovementioned categories is the publicized way the members practice their satanic beliefs. Third in the group category of satanic believers are the satanic youth gangs flourishing in mostly middle-class neighborhoods. They are often termed “dabblers” for their surface knowledge of Satanism and its practices, applying only those that suit their interests (Hawkins). These gangs are the topic in focus for this paper, and will be further discussed in the next pages. Last in the categorization are the fringe group Satanists. These groups, whose activities are centered more on the illegal and criminal, are often the stereotypical Satanists, together with the traditional practitioners. Society often mistakes this category to be the only category of satanic cults, lumping all categories into this stereotype (Bowen 20). Ironically, these fringe groups are not even primarily Satanists, merely using Satanism to cover their delinquent activities. Among the said activities are pedophilia, polygamy, drug abuse, masochism, random theft, and murder. These groups do not also have clearly-defined satanic dogma, often merely borrowing from the belief systems of traditional or nontraditional satanic cults (Melton 310). Since individual Satanists have little relation to the main topic, the description of the people practicing these forms of Satanism will be brief and generalized. These Satanists do not participate in groups or sects probably for the very reason that they were not recruited into one. Their interest in Satanism could have been perpetuated from horror novels and satanic books, horror movies glorifying evil and its ways, or rock music with subtle—or not so subtle—satanic lyrics in the songs. Also, some Satanists practice their beliefs alone because there are no such groups in their area (Hawkins). Some, however, could have been excluded from the groups in their areas due to extremity of beliefs and practice, or chose not to join any due to fear of being found out about their actions. By this kind, we refer to the individual psychotic Satanists. The Satanists in this last category get more attention due to the actions they commit in the name of their religion. Examples would include stalking, serial killing, theft, etc. They are often considered mentally unbalanced, and act out of rage than religion (Hawkins). In some cases, Christians would pronounce them to be “possessed” by demons, and would often call for exorcists and priests to administer rites to a captured one (Kottak 301). c. Philosophies and Principles Satanism, it should be noted, has no particular set of philosophy for all groups. Different cults and categories can adopt different views on their god, the afterlife, and the magic they “use.” To claim that a belief is satanic, the belief must be wide-spread and adopted by a number of Satanists and satanic cults. With regards to Satan’s existence, Satanists are divided in their beliefs. Some, like LaVey’s church, believe Satan is merely a personification of man’s carnal desires and materialism, and does not exist (LaVey 44-45). Others, however, believe that Christianity and Judaism’s God and Satan exist equal with each other, but that Satan will end up the greater one (Cavendish 318). Traditionalist views of Satan hold him in the reverse of the biblical portrayal of him, making him more powerful than God. These views often proclaim Satan to be the creator of the world. As stated in the beginning paragraphs on Satanism, Satanists hold the common—although varying and not always accepted—belief that man is the god of his own life, and therefore rules his destiny. Those who believe in Satan as a god often dismisses this self-divinity but uphold that man has more freedom with their lives than Christians would allow. Satanists have four common views on the afterlife, often based on their belief—or lack of—in Satan’s existence. The first view claims that there is no afterlife. This is often the adopted belief of those Satanist groups believing in body immortality. The second view followed Eastern perspective on reincarnation, believing that they will experience rebirth after death. A third view Satanists subscribe to is the portrait of hell as one endless feast for all those loyal to Satan while here on Earth. Fourth and last is the belief that after Judgment Day, all Satanists will be doomed in hell with Satan, the catch being that they will enjoy their lives there in open rebellion against Christianity’s God (Hawkins). Despite the modern scientific breakthroughs and discoveries about once-unexplained phenomena, Satanists continue to believe in magic and the unknown, linking themselves with witchcraft and occultism. They believe that magic can be used to modify or manipulate situations and events to fit one’s own needs and desires. Thus, rituals and spells are performed to bring about change, harmful or not, for the Satanist (Melton 300). Sacrifices are offered either as part of a ritual or as a perversion of Christian values. The more the sacrifice offends Christianity, the greater the worth of the sacrifice. Children are often considered the supreme sacrifice for a Satanist, being the most effective in increasing one’s powers, although LaVey condemned the act in his Church of Satan, pronouncing it deplorable and against the law (LaVey 88). II. The Youth Gangs Craig Hawkins, in his article “The Many Faces of Satanism”, claims that the term youth gang Satanists or satanic youth gangs is a misleading one as the groups of teenagers practicing or dabbling in Satanism do not fit the definition of youth gangs seen in sub-urban neighborhoods, despite their teenage years. The youth gangs under discussion are formed out of a common interest or belief in Satanism, and not because of ethnical or territorial reasons. Satanic youth gangs are also comprised predominantly of white, American-born males, unlike the Hispanic and Afro-American membership of the common street gangs. As another distinction from the gangs in inner-city areas of the United States, these gang members belong to the middle-class of society’s hierarchy (Dominguez). This is the common terminology, however, and will be used in this paper. a. Members and their characteristics The age bracket of the members is from as early as eleven or twelve to the early twenties. Some younger Satanists are often due to upbringing in a practicing Satanist family, and do not, therefore, belong to the category’s description. According to Hawkins, some general characteristics of youth Satanists include insecurity and low self-esteem, fairly keen intelligence, curiosity, and a rebellious nature. These gangs are seen to involve themselves in Satanism merely as a fad or an attention-grabbing method. Some join it to get back at their families for their strict upbringing or neglectful parents, while others find it an expression of their frustration with society and its norms. Termed by most to be the “ultimate rebellion”, teenagers are finding Satanism an all-in-one form of protest—against their parents, their peers, their society, and their religion. This makes them “dabblers” only, and not serious Satanists. 90% of these satanic youth individuals are seen merely as experimenting with something which they believe could solve their problems. Angst, not true belief in Satan or in what he symbolizes, is the main motivator, which sets them apart from the other categories (Hawkins). The main motivators that lead to angst, and eventually Satanism, include (1) excessive alienation by classmates, schoolmates, and even neighborhood friends, (2) morbidity and fascination with death, pain, and horror, (3) drug abuse and alcoholism, (4) difficulties in school, family, and local society, (5) sense of helplessness and lack of control, (6) passion, intelligence, and creativity not channeled to productivity or bottled up inside the teenager, and (7) fascination with the unknown, often termed as the “lure of the forbidden” (Passantino). b. Two Kinds of Youth Satanists These dabblers are seen to be self-styled Satanists, having read some books on the subject, watched some movies containing satanic practices, heard some Satanists talk about their religion, or all three. These then convinced them to begin practicing their own version of a satanic ritual or belief, and consider themselves Satanists. Their practices usually last only in their adolescent years, although some carry on with it in their adult lives (Smith). Adolescent practitioners are divided into two kinds: theatrical and experimental (Smith). Theatrical Satanists, also dubbed as ‘simple dabblers’, are teenagers getting their information from friends and the media. The age bracket here is ten to sixteen years old, in standing with the psychological observation that 8% of all children and teenagers this age experiences this phase of living in what is termed as the darker side of life. The number is increasing. Most that go through this phase, though, remain unaffected as they grow older. Some of the actions often accredited to this branch of youth Satanism are vandalizing property, smashing tombstones and epitaphs, breaking into churches and other places considered sacred by society, and destroying Bibles, religious books, and objects consecrated by the Church (e.g. rosaries, crucifixes, etc.). These Satanists are more concerned of rebellion than religion, which characterizes most satanic activity at this age (Smith). Another kind is the experimental Satanist. This group is often described as advance dabblers, having graduated from the theatrical Satanist stage. Satanists of this kind are between 14 to 20 years of age, and represent only 1% of all the former theatrical youth Satanists (Smith). These Satanists move on from dabbling in the surface aspects of Satanism to personal study, researching about the deeper details of Satanism. They then borrow from the various occults and arrange their own style of worship. These Satanists are more likely to join groups intent on practicing Satanism. The danger in this setting is the high probability that once inside, the experimental Satanist may find it hard, to say the least, to break away once his/her interest in the religion wanes (Lowney 455). III. Social Factors that Lead to Satanism and Gangs Among the factors seen to have contributed to the growth of youth gang Satanism are peer pressure, computer games, rock music, pornography, and insecurity (Dominguez; Smith). While these factors lead individual teenagers to Satanism, they can also be what unites youth Satanists and enables them to form youth gangs that practice their own set of beliefs. Books and other forms of literature containing details of Satanism, while also luring teenagers to the religion, could no longer be considered a major factor due to the decline in reading habits among today’s youth (Mehegan). However, a few popular books are still denounced by conservative Christian groups as a recruitment method for Satanism. Among them are the Harry Potter series by J.K. Rowling, although practicing Satanists and witches would claim them to be misleading with the information being twisted to suit the authors’ plot and ideas. Parents have often confused beginning satanic inclinations with normal teenage angst. Low self-esteem and violent tendencies can be present in both starting Satanist teenagers and their uninvolved peers. Even the most carefully observant parents are seen to have failed to distinguish between the two, especially in the teenager’s hormonal stage, which, parenting books explain, is a normal occurrence (O’Callaghan 5-6). Among the warning signs that should alert parents and guardians of their children’s growing interest in Satanism are satanic symbolisms (e.g., goat’s/ram’s head, pentagram, skulls, etc.) in personal belongings, extreme isolation and hatred, vocal suicidal intents, pride in being “worshipped” by friends, carrying of knives, candles, and other paraphernalia that are may be used in worship or sacrifice, excessive obsession of black and red colors, and passionate discussions in defense of witchcraft, magic, or even of Satanism itself. These could grow into something greater than curiosity and passing fad or interest, and may ultimately lead them to Satanism and satanic youth gangs (Passantino). a. Peer Pressure Peer pressure is frequently the main recruitment method applied by Satanists. Capitalizing on an adolescent’s need for friendship and belongingness, a youth Satanist is encouraged, even forced, to invite his/her friends and clique to the group. Studies have shown that most teenagers with low self-esteem tend to follow their more confident peers, seeking friendship without considering too much where the friendship might lead. Thus, even those with little or no interest in Satanism are brought into the religion. Gangs gradually increase and are propagated in this manner. b. Computer and Role-playing Games Another factor, and the one mainly blamed by parents, is computer games. With their casual use of pentagrams, invincibility mode, irreligious texts, and desecration of religious symbols, computer games are condemned by Christian groups to be nothing more than satanic propaganda. Write-ups on satanic symbolisms and cheat codes in online games are cropping up with new releases. Constant exposures and addictions to such games are thought to lead gamers to Satanism eventually. They have also been blamed for the increasing suicide rates among the youth in the United States (Lancaster 67-68). Role-playing games, in particular, often involve the player’s assimilation of his/her character’s behavior and personality. This can cause an addicted gamer to play his/her character to the extreme, talking and acting like the character even outside the game. Shunned by alarmed peers, the player would then search for a group of like-minded individuals to further practice in real life their experiences in the virtual one—or form his/her own and recruit members. As these characters are influenced by satanic beliefs, the players are drawn into the world of Satanism unconsciously, then gradually consciously as they learn more about the rituals and spells performed by their characters (Lancaster 71). Computer games as a whole are blamed for the rising violence among the youth. Since the main scenarios and plots in the games incorporate war or killings (or both), conservative groups believe these games are propagating an inhumane generation in society, if not a satanic one (Lancaster 71). c. Rock Music Rock music, especially heavy metallic rock, is considered satanic in nature. Songs like Kerr King’s “Show No Mercy” and Motley Crue’s “Shout at the Devil” contain lyrics promoting Satanism. Some songs go as far as to highlight the “benefits” of Satanism as a religion, citing sex, drugs, boundless freedom, etc. They are often sued in court for inoculation of satanic ideas without the knowledge or consent of the listener. Rock n’ roll songs, points out Fr. Paul O’Callaghan of the St. George Church in San Diego, California, promotes lust, rebellion, violence, and immediate gratification—all which are considered sins in the Christian doctrines. Despite the condemnations of many Christians, including Rome itself, these rock songs have not diminished in popularity with the young generation (O’Callaghan 5-6). d. Pornography Another lure often used to recruit new members into Satanism is the promise of pornography and sex. Lust is viewed as a normal feeling, and some groups even encourage their members to act on it without control or care of criticism. Since most satanic cults and gangs actually practice sex beyond what is thought appropriate in society, teenagers are easily convinced to join and express sexual desires without the reproof of their elders (Dominguez). Fornication is often part of the accepted practices in a gang’s set of beliefs. This could then lead to rape and sexual abuse by gang members, as well as teenage pregnancy. It does not immediately conclude, though, that Satanists alone practice fornication as part of their gang’s accepted beliefs. e. Insecurity and low self-esteem Insecurity, the last major factor, makes young people search for that sense of belongingness and security they desperately need. Most insecure people get easily persuaded to join Satanist gangs that promise brotherhood and eternal friendship. Satanic teenagers can often be assertive in campaigning for their cult or gang, influencing their neighborhood and school friends to join without much hesitation. There is also the temptation of magical powers which would then make the Satanist mightier than his/her peers. Very low self-esteem often drives a fairly intelligent student to cheat. Satanism’s lure is in the spells that claim to make the caster get perfect scores and high grades in classes with very little effort. It has even been supposed that some Satanist youths perform rituals and spells just in order to do well in school and in the campus (Smith). Some practicing youth Satanists and gang members, however, soon find a downside to the sense of belongingness they find in the gangs. In school, for example, they find themselves extremely alienated by their classmates and schoolmates, and find it harder to cope with regular school life as opposed to the excitement they get from night meetings with their fellow Satanists. f. Rebellion This is the singular most common cause of teenage Satanism, often the root cause of any satanic formation of gangs and cults. A lot of teenagers find in Satanism a means of getting back at their parents (Smith). Conservative upbringing often clashes with adolescent love for freedom, and can cause the teenager in question to do what is the most contrast to his/her family’s ethics and values. Running away and joining gangs are usually the top two actions undertaken. Satanist gangs can even entice the teenager with promises of liberty beyond imagination and change in parental attitudes and rules. Extremity in neglect can also push teenagers to grab their parents’ attention by causing embarrassment, shame, or trouble on the family. A liberal upbringing can often let the teenager run unchecked until too late. It should be noted, however, that not all liberally brought-up children turn out to be rebellious Satanists. Some parents themselves are open to the idea of their children practicing Satanism, or at least, tolerant of the choice in religion. The aforementioned factors are seen to be effects of society on the youth. The present ways of modern society are often blamed for the rise of Satanism (Staub 180-181). Its censure on much of the adolescent’s actions and lifestyle choices supposedly causes the youth to find ways to rebel and express their indignation over it. Satanic youth gangs, therefore, are more of rebellious in nature, than anything seriously satanic, hinting at a social problem rather than a crisis in religion. 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