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a number of crimes against property and persons. The report concluded that no causal link
could be established between occult practices and offenses of homicide or suicide. Consistent
with results of the surveys by this task force, the crimes most frequently reported were
graffiti and vandalism, while animal mutilations were also frequently reported. Because
follow-up interviews were conducted only in cases involving deaths the authors declined to
offer a position on the validity of other reports in terms of occult influence.
The largest survey to date was recently conducted by the Child Abuse Research Project at the
University of Buffalo with the aid of a federal grant. This survey was comprehensive in its
geographical scope, covering numerous agencies throughout the nation. It also generated a
substantial quantity of information, though its subject matter was limited to crimes against
children. The Research Project is in the process of compiling its data and will publish findings
within the year.
The limited reliable information presently available fails to substantiate any significant
incidence of ritual crime in the United States. However, because the available figures are so
limited, this information cannot disprove the existence of ritual crime.
Some few states have sought to control ritualistic practices through statutory enactments.
Criminal laws passed in Idaho, Louisiana, Texas, and Illinois enhance penalties for engaging in
specific forms of abuse, mutilation, and cannibalism during ceremonies or in a ritualistic
manner as defined by statute, but have had little success in convictions heretofore. The acts
proscribed in these statutes are criminal in nature, independent of the ritual element. No state
presently possesses a statute that criminalizes conduct premised solely on its ceremonial
nature. Legislative memoranda and reports from a number of states detail research that
emphasizes the constitutional prohibition against doing so.
Analysis
Interest in the occult in certain segments of the population, particularly among youth, has
become apparent in recent years with the increasing cries of concern about such involvement.
Whether this interest is on the rise or whether the prominent attention focused upon it has
created greater awareness of such interest is not clear. It is likely that media stories focusing
on occult involvement have actually spurred curiosity about occult topics, though this media
attention may simply reflect the increased interest.
Among young people who do develop some interest in unconventional belief systems the vast
majority are “dabblers” who will abandon this fascination in relatively short order. For some it
is an innocent diversion for others it may represent adolescent rebellion. Some few,
however, immerse themselves in concepts and value systems that appear to parents to be
unhealthy or even dangerous.
Insofar as belief systems represent values that run contrary to social norms, they will be
looked upon by many with substantial disapproval. Likewise, minority religions by their nature
clash with established notions of acceptable worship. When activity that threatens the
physical welfare and safety of society is tied to one or more particular belief systems
apprehension is inevitable.
Much of the examination of ritual crime among writers and lecturers today has as its basis an
evaluation of belief systems in terms of their “deviance.” Unfortunately, the standard that is
applied for such evaluation is often a subjective one. Challenges to foreign or distasteful ideas
are premised in vague assertions of threats that may be unproved or altogether groundless.
Because the judgment of another‟s spiritual beliefs is generally anathema to a fundamental
proposition on which our society rests, and which has long been established as a pillar of both
federal and state constitutions, charges of this nature must be carefully scrutinized for

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substance. Criminal law proscribes conduct a careful line must be drawn between regulation
of behavior and the restriction of beliefs.
Certain well-publicized cases of violent crimes, such as those committed by Sean Sellers (who
attributed his actions to a belief in Satan) and the Matamoros murders (described by many as
satanic sacrifices but in fact were related to an Afro-Caribbean syncretic belief system), are
oft-cited examples of the dangers that specific belief systems represent to society. Such belief
systems, however, are those of the perpetrators of these heinous offenses, and are personal
to them. These are self-stylists who often suffer severe mental illness and who invariably rely
upon values that are unrepresentative of established belief systems. Thus, the individual, who
happens to claim some allegiance to one or another religion, is actually acting upon personal
desires and goals.
Regardless of the motive, available evidence suggests that these cases are aberrations.
Crimes of this nature are relatively rare and appear to be perpetrated by individuals or small
groups acting on their own initiative.
Media reports of these crimes often relate incomplete or inaccurate information and cause
some people to look for ritual crime where it doesn‟t exist. Even trained professionals may
categorize a crime as ritually related without sufficient evidence to support this interpretation.
The types of symbols and paraphernalia that are customarily relied upon as evidence of ritual
crime represent different things to different people and certainly are not always indicative of
unique belief systems.
Because of the hyperbole and hysteria, as well as an undue emphasis on belief systems as
agents of crime, investigation into ritual crime is often sidetracked, and objective and
effective analysis is defeated. Rather than attacking ritual crime based upon presumptions
about certain belief systems, effective crime prevention necessitates aggressive action against
practices (ritual or otherwise) that have conclusively proved to be criminal in nature or effect.
Because mental health professionals are so frequently confronted with claims of ritual crime
the potential for being affected by preconceived notions is especially acute. As with other
professionals, therapists may accept claims of ritual crime where unwarranted because other
elements of the claims are more easily validated. The fact that abuse has occurred does not
necessarily confirm allegations of ritual abuse. For treatment purposes this distinction may
not be relevant. Indeed it may be important to minimize the distinction in treatment sessions
between patient and therapist. But allegations of ritual crime (particularly when evidence fails
to support the allegations) can diminish a victim‟s credibility and may discourage a criminal
investigation or prosecution where one is appropriate.
The differing roles of law enforcement and therapy take on special significance in this regard.
Ultimately, continued research in the mental health field may permit a better understanding
of how ritual abuse affects victims psychologically and what treatment means are most
effective. The apparent link between drug abuse, mental illness, and ritual crime
demonstrates the importance of treatment issues. The debate within the mental health
community regarding the viability of ritual abuse claims, however, need not influence law
enforcement officials in the effective performance of their duties. Investigators should not
permit wild accusations to distract them from this objective. At the same time, counselors
claiming knowledge of ritual crime, whether they work in social services, schools, or the
private sector, as well as alleged victims of ritual abuse, should not be ignored. On the
contrary, ritual crime investigations heretofore evidence the need for cooperation among
these populations.
The role of the state should be to encourage a cooperative effort and to continue to educate
people on ritual crime. Successful eradication of ritual crime rests with effective enforcement
of existing criminal statutes. To the degree that organized crime exists, concentration on
spiritual belief systems as a motivation only diverts resources that could more properly be