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Satanic Panic

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Barry Humphries Book of Innocent Austral Verse by Barry Humphries

The Mystic Mantle; or, the demon spider and the angel fly by James Harry Bunn

Technicians of the Sacred by Jerome Rothenberg

Upside-Double-Under-Southern-Crosstralia

132 books — 4 voters

The Satanic Bible by Anton Szandor LaVey

The Revolt of the Angels by Anatole France

Satanic Books! The Devil, Satan, Satanism literature and nonfictiion

26 books — 4 voters

Introduction to Romantic Satanism by Michael Osiris Snuffin

The Little Book of Satanism by La Carmina

The Neo-Romantic Satanic Corpus: A Curated Bibliography for Neo-Romantic Satanism Studies: Part II - Analytical Works

75 books — 2 voters

Satanic Pancake

112 books — 10 voters

None Dare Call It Witchcraft by Gary North

Satanic Panic Books

14 books — 2 voters

I called Jesus and He came leaping over mountains and skippin... by Lisa Sewell

Winning Souls Through Buses by Jim Vineyard

Church Members Who Make God Sick by John R. Rice

The Computers Are Coming! by David F. Webber

Zurkle Zeben

101 books — 2 voters

Featured News & Interviews

New Nonfiction to Read This Women's History Month

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“ In 2011 in Swansea, Wales, Colin Batley was found guilty of 35 charges relating to his role as the leader of a 'satanic cult' that sexually abused children and women, manufactured child abuse images and forced children and women into prostitution (de Bruxelles 2011). His partner and two other women were also convicted on related charges, with one man convicted of paying to abuse a victim of the group. The groups' ritualistic activities were based on the doctrine of Aleister Crowley, an occult fi ...more ”
― Michael Salter, Organised Sexual Abuse

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“ As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate tha As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation. ...more ”
― Michael Salter, Organised Sexual Abuse

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