The Theory of the Satanist Personality
by Lyndon H. LaRouche, Jr.

During a period of approximately the past two years [written 1986], avowed satanist cults, such as the Ordo Templi Orientis (OTO) and Wicca, have conducted a vigorous recruiting drive. Apparently, youth are the stratum chiefly targeted for recruitment.

This is the third escalation of recruitment efforts observed by this writer during the period beginning with the launching of the Beatles and mass-proselytizing for LSD-25, in 1963. The second escalation appeared during 1969-1970, with encounter-group recruitment to homosexual and to "neo-malthusian" cults. The most recent recruitment escalation, during approximately the past two years, is establishing hard-core Satanism as a mass-based political force in North America and western Europe.

During the most recent period, hundreds of new OTO and Wicca cells have come to the surface inside the U.S.A. alone. This list does not include nests which appear to be simply knots of devotees for the OTO/Wicca-directed "heavy metal" variety of Satanist rock groups. There are other symptoms. There is an alarming rise in the incidence of certain kinds of social phenomena directly associated with increases in organized Satanist activities: disappearing children, incidents of pedophilia, murders with cultlike features, and suicides among teenagers and younger children.

Such phenomena are specific to the "religious" ritual of the OTO sect, but not OTO alone. The question is: to some degree, crimes such as pedophilia, and so on, as well as teenage suicides, are perpetrated by persons who are not involved with Satanic practices. What portion of the increase in such horrors should be attributed to Satanism? The cult-rituals of the OTO are written into their manuals. Sometimes, as in the pattern of the "Atlanta child-murders," features of the crime point to the authorship. In addition, there is a significant amount of direct proof, that the rise in such statistics is directly the result of OTO and kindred forms of Satan-cult activity in locales where the statistical pattern points in such directions.

There is also an ominous increase in circulation of literature and related Satanist propaganda activities. The spread of Satanist belief-structure behavior, such as cabalism, and the increase of Wicca-linked astrology activities, are collateral. A criminologist's report indicates that, in Western Europe, approximately one in five of the murders committed in current periods is the work of Satanists. It is also estimated that approximately 85 percent of school-age youth in West Germany have been exposed to Satanist activities.

These and related developments have brightened the spotlight on the control over OTO, Wicca, and "Heavy Metal" Satanist rock-groups exerted from very high places in society. One example of this is the Lucifer/Lucis Trust, an Anglo-American association of Satan-worshiping theosophists with the highest possible levels of participation and backing in the New York City area. The Episcopal Cathedral of St. John the Divine, whose diocesan organization under Bishop Paul Moore is itself a national center of Satanist organizing, is significantly integrated with the Lucis Trust's organization and activities there.

In the United States as a whole, apart from that situation in the new York U.S. headquarters of the Anglo-American Liberal Establishment, the entirety of Satanist activity is coordinated under the umbrella of the influence of Friedrich Nietzsche, Aleister Crowley, and leading Fabian Society figures such as H.G. Wells and Bertrand Russell. This umbrella has the name given to it by Nietzsche and Crowley: 'The Age of Aquarius."

Marilyn Ferguson's 1980 The Aquarian Conspiracy documents her patron, Willis Harman of Stanford Research Institute, as one of the national coordinators of Satan-cultism in the United States, and identifies the Fabian Society's H.G. Wells as a key intellectual influence in the work of this cult. In all essentials, Ferguson's claims are verified by independent investigation.

This goes back much earlier than the 1963 launching of the mass-recruitment drive for the Beatles' rock and LSD-25. It goes back tithe roles of such as Gregory Bateson and Aldous Huxley in the CIA-cosponsored MK-Ultra operations of the 1950s. It also goes back to the founding of the so-called "Frankfurt School" (The Frankfurt Institute for Social Research, of such as Marcuse, Horkheimer, Habermas. and Adorno). Adorno's influential work on the "authoritarian personality,"is the origin of the New Left, and was based on a proposal by then-Comintern agent Georg Lukacs, to attack the (Christian) cultural paradigm of Western European civilization, as indispensable to preparing the way for future "Bolshevization" of Western nations. Lukacs, Adorno,et al. were Satanists drawn from circles of Satanists.

It goes back much earlier, to the Hell-Fire Clubs of mid-eighteenth century Liberal England, to meddling in cabalism, Rosicrucianism, and black magic by the circles of Francis Bacon and Thomas Hobbes--and Isaac Newton, too. It goes back much further.

However, it is not the purpose of this report, to go into organized Satan cults and their pedigrees in further detail. The foregoing, introductory observations are supplied to situate our topic. We address a crucial, but limited aspect of the matter of Satanism. What happens to the human mind, to transform a person of certain weakness of character into something which is not human, a Satanist? Who are these Satanists, what are they, and what must we expect them to be likely to do?


The very bad criminal is typified by the thief prone to brutality against victims during the course of his thefts. His primary objective is the theft. Contrast this wicked fellow with a criminal who engages in thievery of the same sort, but whose primary motive is the orgiastic pleasure of sadism performed, and the thievery only a secondary motive. That latter fellow may not be a professing Satanist, but the difference underlined by this comparison is key to understanding how a Satanist's mind is organized.

Suppose that a fellow behaves in the second way, but makes a kind of religion of that sort of behavior. He recognizes that what he does is evil, but he delights in the fact that he is doing evil. This fellow is a Satanist.

Consider another comparison.
Put customary morality and law aside for a moment; consider only psychology. In this view, any person who consorts with prostitutes is showing a weakness of character. Forget for the moment, that this behavior is immoral . Psychologically, it is a symptom of a weakness in his character-structure. He is not necessarily a criminal type, he is not necessarily immoral in any other very obvious way.

Now, let us take another person who consorts with prostitutes, but tends to include a sadistic sort of criminal impulse in his relationship to the prostitute. Usually, or merely on some occasions he is with a prostitute, he can secure no orgiastic satisfaction of the degree he requires, unless he perpetrates nasty indignities upon the poor woman, or even some savage cruelties, too.

Let us imagine that this sadist in sexual affairs is the same sort of thief, beyond the ordinary sorts of bad criminality, we defined in our first comparison. In this case, when this person, acting ostensibly as a thief, torments or kills a male victim, for example, the torment and killing of that victim has the psychological overtones of an orgiastic homosexual rape.

Now, examine, if you have the stomach for it, the manuals of Satanist Aleister Crowley, or the Crowley followers in the Ordo Templi Orientis (OTO). Crowley and the OTO are offering to the type we have just identified a "religious" ritual which proffers limitless possibilities of orgiastic degradation, in the same general psychological direction we have indicated by combining the two comparisons.

Consider the following telephone conversation, recorded by the U.S. FBI. The dialogue is monstrous, but in dealing with Satanists we are dealing with a foul subject-matter.

The person asking the questions is a Trieste industrialist, named Sandro Moncini, visiting the U.S.A. at the time this recording was made. On Oct. 8, 1988, Moncini was sentenced to a year in prison on a charge of importing pornographic material. The following recording was not introduced in evidence in that trial. Just recently, the same Moncini was released on "good behavior," returning, a freed man, to Italy, to continue doing as he pleased.

The subject of Moncini's questioning in the following is a ten-year-old Mexican girl.

Q: (Moncini) What can I do to this little animal?
A: Everything.
Q: Can I chain her?
A: Sure.
Q: Whip her?
A: Yes.
Q: Can I make her eat shit?
A: I don't know.
Q: Can I piss in her mouth?
A: I think so.
Q: Also stick nails in her nipples?
A: Yes.
Q: And if the little animal gets broken or hurt?
A: Just make the traces and the body disappear.
Q: What will it cost me?
A. $5,000.

It is to that mentality that Satanism appeals. More important, that is the kind of personality which Satanist indoctrination and rituals produce in the initiate who became involved in the cult merely, initially, out of a sense of naughty playfulness.

That is what proliferates, if we continue to permit Satanist cults such as Wicca and OTO to recruit a mass-based movement in our society.

From the standpoint of Leibniz's science of physical economy, the characteristic fact which sets mankind apart from and above the beasts, is our species' generation and assimilation of scientific and technological progress. The faculty, by means of which this feature of human existence is expressed, is the human individual's developable capacity for those rigorous forms of creative thinking we associate most readily with valid fundamental scientific discoveries.

The existence of this potentiality in every human being, even in the sometimes moving expressions of this by individuals of greatly reduced capacity from birth, is the proper functional definition of"human nature." In other words, that which sets being human apart from, and above the beasts.

This intellectual potential is complemented by the human individual's capacity for what is variously termed "sacred love," agape, or caritas. In those moments we are engaged in more intense forms of productive creative mental activity, we experience this feeling of sacred love more intensely. We recognize this in the joy enveloping a child's personality in moments of the child's own successes in creative problem-solving. We recognize it also in connection with expressions of love for God, for mankind, for truth, and for classical forms of beauty. When these two capacities, creative powers and sacred love, are efficiently joined so as to express a common purpose, we meet the essence of a healthy human nature expressed in the degree of development of the person's moral and intellectual potentialities.

The case of valid fundamental scientific discoveries points most directly to a very special kind of associated feature of human nature. Whenever an individual contributes such a discovery to society, he or she is acting directly upon that society as a whole, implicitly increasing the potential of the present generation, and adding a new layer of achievement upon which posterity will base its more advanced contributions.

His or her act reaches through the extent of the present, and into the future; it also reaches efficiently into the past. Every contribution by our ancestors, is essentially an incompleted action. Its good is something accomplished, but it is also the creation of a possibility to be realized by later generations. Insofar as we realize such possibilities implicit in the contributions of our predecessors, we increase the meaning of the whole lives of all among those predecessors who contributed to such possibilities.

What a wonderful irony! In one respect, it appears that each of us is but an isolated individual within that sea of people which is the society as a whole. We individuals are so very mortal, the extent and breadth of our personal activity so fragile and brief a whisper in the billions of human beings who today constitute a single generation. Yet, such a fragile individuality is capable of universal efficiency, acting directly upon the society as a whole, and reaching efficiently to both future and past generations.

This capacity is not limited to great scientific discoverers. How broadly, and across how many generations have Bach, Mozart, and Beethoven already reached so directly? The greatest classical poets and dramatists have done the same. Even the parents who seem to accomplish nothing more notable to the world at large than fostering the development of their children, are performing universal acts in that way.

In former times, about a generation or slightly more past, it wasn't uncommonly our great pleasure to observe the moral insight exhibited by a pre-adolescent child, a child who had already a choice of future profession, and who described that profession in terms of the good for society which could be accomplished by such means.
At our best, we reach toward the possibility of contributing something universal out of our mortal lives. In such moments, we are delighted to be alive, because we know that our mortal life as a whole is a good to be respected by future generations. When it is our efficient desire, that we live in a society in which every person is dedicated to that sense of the universality of the individual, we humans are generally at our best; we are in a state of mind which most nearly approximates the goodness and happiness of being an individual human being.

Consider a different sort of member of our species. Where we prize agape, that person's greatest pleasure, and need for pleasure, is destructive rage. Where we need the joy of developing ourselves, that one takes orgiastic pleasure in becoming worse. This characteristic of the latter person, is the raw material of Satanism.

The influence of pro-satanic forms of organized behavior has always been promoted within civilized society, by aid of a specific sort of dualism. This dualism is introduced to a civilized culture, by aid of insisting, as Descartes and Kant did so influentially, that the existence of intelligible forms of human reason is limited to the forms of deductive logic. On this account, everything not commensurable with deductive formalism is relegated to the occult domain, as Descartes did with his deus ex machina, and as Kant denied the intelligibility of those creative-mental processes by means of which valid fundamental scientific discoveries are effected. In both cases, that which is excluded from deductive formalism, is relegated to the domain of irrational forms of arbitrary assertions, as Kant's follower, Karl Savigny, prefigured Adolf Hitler's Nazism by declaring an hermetic severance of Naturwissenschaft (physical science) from the rest, Geisteswissenschaft.

Once such a dualism is established as belief, the ground is made fertile for the Satanist's recruiting efforts. It is sufficient to assert the hostility of the irrational to reason, and to adopt the destruction of reason for the sake of the absolute freedom of irrationalism. So, in modem Germany, Max Weber and Martin Heidigger express the essential germ of Nazism, and through the channels of such agencies as the Frankfurt School of Horkheimer, Adorno, et al., the expression of irrationalism as the organizing of proto-satanic and satanic cults.

The proto-Satanist asserts that his irrationalism is freedom and that reason, by putting limits upon the expression of irrationalist impulses, is authoritarian, the adversary of what Heidigger identified as the "freedom of the inner self." It is sufficient, that such a follower of Heidigger, for example carry this hatred of the authoritarian personality to its natural conclusion, to transform a follower of Lukacs, Horkheimer, Heidigger, or Adorno into a personality of the Satanist type.

Look at that child, beaming with happiness, who has just solved, for the first time, some conceptual problem of simple play with blocks. That happiness, akin to the quality of sacred love, expressed in such terms of reference, is a simple expression of the essence of true human nature. What sort of person is it, that might defy his or her own essential human nature?

In each case studied, such as the pathetic Max Weber, for example, there is a conspicuous defect in their character. They are characterized by a pervasive sense of personal failure. The "failure" is not a want of wealth, or social status otherwise. It is a sense of "inner failure" as a personality. The laments of a Kierkegaard or a Jean-Paul Sartre typify the case. The anarchist, the existentialist generally, typifies the syndrome. The hideous rantings of a Nietzsche are attractive to persons of such weak character, because they offer a "sense of liberation" from those constraints which reveal one's own character to be a weak one.


The Romantics generally, are representative of this. As illustrations of the Chardinesque "omega points" which are the gateway from existentialist irrationalism into Satanism, the Romantics combine the dualism of Kant, as Savigny did, with the sheer irrationalism to which Savigny's neo-Kantianism lends license. The case of the composer Richard Wagner, is among the best examples of the manner Satanism and Romanticism are linked.

Richard Wagner was introduced to Satanism as young Karl Marx was, as a recruit into the orbit of Giuseppe Masan's "Young Europe." During the period of 1848-1849, Wagner was a Mazzinian bomb-thrower, in the circle of fellow-Satanist and Mazzinian bomb-thrower Nikolai Bakunin. Bakunin later became an enthusiastic apologist for Wagner's musical standpoint, as one committed to destroy, especially, the Ludwig Beethoven Wagner hated.

After the events of 1848-49, Wagner developed a typically Romantic sexual obsession toward the wife of the man who supplied him refuge, an obsession expressed in the Gnostic Satanist eroticism of his Tristan und Isolde. His music-dramas were devoted to the Satanic myths of the Bogomil cult, and his method of composition was devoted to a radical form of irrationalism, the replacement of reason (counterpoint) by arbitrary chromatic progressions of the sort carried to an extreme in the Liebestod (love-death) duet of Tristan. In the end, in his Ring cycle, and the Bogomil mythologies of his Parsifal, Wagner became the overt Satanist whom Bogomil and Satanist Adolf Hitler admired so orgiastically. The significance of Tristan, is that it echoes a very clear defect in Wagner's personal character, the flaw in his character out of which his development as a Satanist grew.

Other Romantics of talent, such as Hugo Wolf, show the same weakness of character. Wolf's musical accomplishment was his ear for poetic prosody; he had great literacy in reading musically the prosodic score of a classical poem. This shows out even despite the wildly irrationalist, Wagnerian chromaticism of his songs. Goethe's notorious weakness of character, that, but for the period of his collaboration with Schiller, the alternation of active and fallow periods was associated with the acting out of sexual fantasies, is the flaw which led the late Goethe into the Faust theme, and the wild Gnosticism of Faust II. Goethe's Werther is his Tristan in this respect.

The progress of the influence of Satanism is typified by the comparison of Wagner with Arnold Schoenberg. Schoenberg was a failed Romantic-style composer, in every way a failed personality within himself, as well as in music. This led him into what is termed today kind of "mid-life" crisis, out of which emerged the ugly stuff for which he is presently famous. That poor wretch would have died in the artistic equivalent of a pauper's grave, but for the intervention of the Satanist Adorno on his behalf.

The Beatniks of the immediate post-war period, are an example of the connection between the failed personality and the propensity for Satanist recruitment. All of the rock groups are examples of severely damaged personalities, whose appeal is to the sense of being "damaged"among their audiences.

The appeal of Satanism to its recruits is in the form of what psychology terms a "reaction formation." There are three ways to live with oneself, under the grip of a profound, existentialist, weak sense of personal identity. One is to overcome the impulses within one which cause this condition. Another is to accept the condition: "That is the way I am, and I will not be changed." A third is to destroy everything in society which, in the fashion of a mirror, shows one one's own sense of inadequacy: anarchism, shading into Satanism.

The existentialist's sense of personal inadequacy, that his existence is intrinsically meaningless, is not limited to the poor soul ever whimpering within himself, like some frightened, hungry stray dog. It is associated with strong impulses for forbidden acts, as Kierkegaard's account of a fantasy-seduction illustrates the point. Inside the whimpering exterior, there is a raging, feral beast, which believes, or strongly desires to believe, that "life is meaningless, and everything should be permitted." This beast is a sado-masochist, who requires the perverted pleasures of orgiastic expressions of sado-masochism as an antidote to the whimpering boredom of moments when such exotic diversions are not being experienced. The whole is permeated with a degraded sexual character.

Satanism addresses appeals to that perverted sense of lust within the defective personality-type, the whimpering existentialist: Life is meaningless. Everything is permitted, if it is done on behalf of freedom of the inner irrationalist self. Destroy every feature of a culture which would restrain us from that "freedom," and which, worse, tends to mirror to us the worthlessness we sense our existence to be.


From the standpoint of secular society, Western Christianity expresses in a distilled, concentrated way, that which is most natural for true human nature. Man in the image of Christ, as Thomas a Kempis stresses this, the individual as in the image of the living God, is what the Christian church affirms in its communicants. What is celebrated, and so affirmed, is not that aspect of the human individual which imitates the possibilities of the beasts, but rather that which sets the human individual apart from, and above the beasts: the potential of development of the creative powers of reason, in conjunction with that quality of "sacred love" which the original New Testament text identifies as agape, in Latin, caritas.

Respecting the matters of mortal life, this essence of Christianity as religion, is echoed in a republic committed to those principles of Christian natural law which informed our own Declaration of Independence and Preamble of our federal Constitution. The mutual obligation of the society and the individual, to develop the creative potential and moral character of each and all, to provide opportunities for useful expression of that which has been so developed, and to cherish and nurture the good contributed to society by each and all, is the point on which the practice of statecraft comes into efficient practical coincidence with the Christian living in the imitation of Christ, all the way through his own personal Gethsemane, should matters come to that.

On both accounts, the churches and the society have lost these essential qualities of commitment, and in more or less the same degree. This erosion has not occurred spontaneously, but the effect on the development of the personal character of the members of society is the fact of the matter, whether this had occurred spontaneously, or as the effect of calculated erosion of those institutions by hostile agencies.

These two institutions of our Christian society, the church committed to an individual life in imitation of Christ, and the society dedicated to the same principles in practice, have been an essential part of the development of the personal character of the individual member of society. To the extent either, or both such institutions have abandoned their proper mission, or have been partially destroyed by hostile influences, the society is deprived of the benefit of those institutions. The result is an increase of the incidence of persons of weak character, and in the degree to which such weakness proliferates.

From the beginning of Christianity, powerful forces have been committed to effecting an erosion of Christianity and its influence. Within Europe and the Americas, this began as an undertaking by the Magi priests of the cult of Mithra; out of such efforts to destroy Christianity and society from within there emerged early the dogma of Gnosis, a dogma which has assumed various nominal guises, including its influence in the guise of varieties of pseudo-Christian cults. The influence of Gnosticism has not been limited to its activities in the guise of religious belief. Modern philosophical Liberalism, such as that of David Hume, Jeremy Bentham and John Stuart Mill, is pure Gnostic cult-dogma introduced in a secular disguise.

To the degree Gnosticism appears in the guise of pseudo-Christian cult-dogmas, it veils the fact that it is a form of Satan-worship, by means of a form of trickery characteristic of Satanist occultism, by resort to what is termed symbolic philosophy. It embeds the worship of Satan symbolically in the way it purports to represent to the credulous a true interpretation of the secrets behind Christian texts. Gnosticism is form of veiled Satanism. Modern theosophy, and Nazism and Bolshevism are Gnosticism which has dropped its veils, to become the explicit worship of the mother of Satan, Shakti-Ishtar-Isis, and her son, Siva-Satan-Baal-Lucifer.

Over the centuries, powerful families bent upon eradicating the kind of institutional forms of society which Christianity and true human nature require, have recognized that the person of weak character in society can be recruited to a force for evil, a form of evil like the ancient Phrygian cult of Cybele-Dionysos. Until now, the most famous, large-scale eruption of such Satanist mass-organizing was the New Dark age of the fourteenth century.

That New Dark Age came to its depths over approximately a hundred years of systematic erosion of society under the combined influence of Lombard usury and Gnostic recruiting and related subversions. Society was overwhelmed from within, by massed hordes of satanic degenerates recruited from among the weak personalities of its own nations.

Today, over a period of more than a hundred years since the circles of John Ruskin, Fyodor Dostoevsky, and Friedrich Nietzsche popularized the satanic Age of Aquarius, Western European civilization has undergone an experience which parallels in essential features the process of degeneration of Europe leading into the fourteenth century's New Dark Age. The spread of explicit Satanism, through aid of agencies such as Adorno's Frankfurt School, and its dogma of "the authoritarian personality," has now entered a phase of large scale mass organizing.

By attacking Christianity with Gnostic subversions, while eroding the state's commitment to Christian natural law's rightful governance of the policy-shaping of nations, the enemy has deprived much of the population of its right to a healthy development of the individual personality. The proliferation of cruelly damaged, defective personalities, fostered by the subversion of church and state, has fostered an abundance of that specific sort of emotionally and morally crippled personality we meet in the existentialist. The proliferation of such damaged personalities, under conditions in which the state has generally abandoned all Christian standards of moral accountability in its domestic and foreign policies, has engendered a pervasive mood of cultural pessimism among all our nations, a quality of pessimism which fostered the rise of Bolshevism in Russia, and Bolshevism's twin, the German Dostoevskian, Adolf Hitler. The present proliferation of defective personalities, combined with the circumstances of increasing cultural pessimism, has produced the optimal preconditions for mass-organizing by the Satan cults.


The shift from the conscience-stricken, whimpering existentialist, to the creature committed to a life of orgiastic pleasure in destructive, irrationalist rage, is a process of transition from the condition of a damaged human personality, to something which is literally non-human. It is fair to describe this, as analogous to the transformation of healthy tissue into a malignantly cancerous growth. The difference between human nature and the nature of the Satanist is not a matter of degree, but absolute, discrete. The two are as different as healthy tissue differs from its malignantly cancerous form. To be exact, the difference is as great, and no greater.

For the case of the convert to Satanism, "exorcism" is strictly necessary. There are two distinct personalities within the Satanist. One is the human substrate, the other is the Satanic personality which has been superimposed upon that substrate, like a cancer dominating the tissue it has invaded. The cancer is a distinct entity, which must be removed. To remove the cancer, one must invoke something analogous to an immunological potential still present in the substrate. In effect, the substrate must be impelled to reject the cancer. The result is, quite literally, the casting out of a demon which had taken over the body and psychological substrate of the victim.

The "demon" is very real, and readily identified in the proper choice of encounter. The demon, cornered, is pure destructive fury, hatred, and rage in their extreme. In some cases, several distinct"demons" may he sharing the premises, each the fruit of the victim's conditioning to playing the part of different personalities under varying circumstances, and this especially in cases in which techniques of hypnosis are part of the history of the case.

Thus, the devotee of Satanism has a human substrate, which might be activated to reject the superimposed "cancer" under some circumstances. The possibility that that substrate might be activated to such effect, is the only vestige of human nature in that creature. The premises are under the immediate control of something which is anti-human, something properly described as a "demon."

This demon is created within the Satanist initiate, in a way akin to the process implied in the comparisons we identified at the outset of this report. This transformation is described fairly, as the outcome of the effort by the victim's will to pursue orgiastic destructive pleasures for the sake of going deeper and deeper into such pleasures, and to make this possible by crushing every vestigial influence of conscience which might tend to deter such acts, or impair the sense of pleasure taken from them. The force turned against conscience, is a concentration of destructive fury, something beyond the ordinary notion of irrationalist rage.

The original human self is virtually killed, or, endungeoned to ensure absolute control over the premises by the demon of orgiastic rage.

The point is, that organized Satanism is capable of anything a demon is, and is inclined to do so as soon as possible. Such a force must be destroyed. Either that force is obliterated, or civilization.