29/11/08

To be or not to be a cult : THAT is the question


When the information becomes a dogma, the committees become courts, the experts become “guru” and people remain, anyway, victim.

(By Raffaella Di Marzio, 22th of February 2008)

Read the article in ITALIAN

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Article published in "La Gazzetta del Mezzogiorno", 15th of February 2008, p.2

Case cult, roman blitz from police

Eighty adepts of "The Sacred Path" surprised in a hotel of the capital: also a priest. The activity of the presumed cult "The sacred path" continues, at least apparently. It would be proved by the blitz of the police of Rome, in a hotel of the capital. The agents found the presumed guru, Vito Carlo Moccia, 55 years, from Bari, together with eighty people, participating to a more or less ritual meeting, almost with candles. Among them, also a priest and a psychologist.

The agents interrupted the meeting, they asked names and addresses of the presents, confiscated some documents and the candles used. The inquiry file was transferred to the prosecutor Francesco Bretone, in Bari. Being to the inquiry ending in the notice of some informations of guarantee on last october, the "managing group" of the presumed cult diffused - with a certain consensus and also television popularity - the innovative psychological method "ARKEON". The head office of "The Sacred Path " is in Bari.

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Taking this news as a starting point, I would like to do some remarks concerning four questions that, in this article, are approached together as they are strictly connected with each other:

1) the approximate and/or aggressive way of doing information (of which the article of "Gazzetta del Mezzogiorno" is only a pale and faded example)

2) the way certain media agencies, groups of expert professionals and citizens took control and are actually managing the case of ARKEON, name given to a path experimented and created by Vito Carlo Moccia

3) the consequences generated from a management of conflicts between social systems that does not point to the resolution and composition of the conflicts themselves, but to their radicalization, to the conflict between different parts, that in certain cases can produce the organisation of lobbies that activate intimidation, threat and anyway a climate of social tension.

4) the way to approach the study and the research about new forms of religions, spirituality and new forms of aggregations which point to increase the human potential and give an answer (religious, philosophical, anthropological) to the questions of the human being about himself, the sense of life and death. In this context the difficulty of the scholar is to compose and verify the different stories, those of the enthusiastic ones and those of the unhappy, those of who got benefits or was really abused.

As far as I’m regarded, I am involved in the ARKEON case against my will, because, until few months ago, I was not aware even of the existence of this group.

Some times ago I received a strange email from one of the masters of ARKEON, whose meetings were suspended since Octobre 2007, after the begenning of the inquiry. Six people, (Vito Carlo Moccia is one of them) were and are inquired by the Bari's Republic Prosecutor’s Office. One man that identified himself by name and surname searched for help because he, his family and the families of other adherents to the same group were object of some telecasts, news, and forums that described ARKEON as a "psicocult" or "satanic psicocult", its founder as a "guru" or "cult-chief" and the members, all together, as plagiarized or (even worst) accomplices of the misdeed of the "cult-chief".

This man indicated some links where you could see the registrations, telecasts, news, and forums where some people (we never know how many because they use nick names) denounced abuses suffered in the ARKEON "psycho-cult".

The ARKEON master that contacted me also asked me explanation on what should be brainwashing and plagiarism (he wanted to know how it worked the process in order to understand if there was something wrong in him) and I invited him to read some of my articles issued on this website (www.dimarzio.it/srs).

What puzzled me was the reason why this person wrote me: he was searching for help because, as a member of the "cult", he was swept away, together with dozens of other people and entire families, from a mediatic wave making him feeling "harmless", "confused", "astonished", "lost" and "powerless". Because, being defined a member of a cult, he was consequently "plagiarized" and so whatever he said or did, it would not have been taken in consideration by anyone. Whoever whould listen to a plagiarized ?

I never received a request of help of this kind.

The requests of help I receive comes from relatives of people that joined some group and ask me for help to recover their relative. Or they write to me people that left a cult and ask how to do in order to come back to their first life, recovering lost serenity. I receive also simple requests of information about groups of any kind from institutions or privates.

Two things striked me: the first was that this person told me that inside of ARKEON a process of reflection and self-criticism was longly begun, provoked also by the media influence and by the accusations against them. He told me also that probably there had been cases of abuse in some meeting and that learning it deeply touched them and pushed them to introspect themselves and to undergo the evaluation of external institutions. Their attempt was to understand where they were wrong and what they could do to correct and, if possible, to improve the path planned by their founder.

The fact that a "psycho-cult" showed available to self-criticism impressed me because, even when they are attacked, the "cults" defend themselves closing and attacking the critics in the same ways or with greater hanger.

The self-criticism is the last thing that sectary groups do.

The second thing that impressed me was that Pietro Bono, master of ARKEON, told me he contacted me on his own initiative and that the founder, the "cult-chief", did not know anything. In the cults it never happens that an adept takes an initiative of this kind (specially during an attack coming from outside) without authorisation from the "chief".

Considering that he was not an ex-member but a master of ARKEON, near and united with the founder, the thing astonished me and I begun to ask me: do I really find myself in front of a cult ?

It was undoubt that inside ARKEON someone had mistaken abusing of some people and there were some things not so clear, but could the entire organisation be accused of being a "psychocult"?

Apart from the sham and ridiculous specifications of those affirming that "cult" isn’t a disparaging term, we all know that, when a group is accused to be a "cult" that means a dangerous system, where systematic abuses are perpetrated on people and where the weakest are induced to think and to do actions that, otherwise, they never would have done. The "cult" tend to absorb its members in the system separating them from the other groups (family, friends, etc.), the cult drains the material properties and the mental resources of the people being part of it, of which many join the cult being cheated, without realising what kind of group are they adhering.

I could still continue for long about the description of what is a "cult", but I suggest to read authors as Steve Hassan and Margaret Singer and, for a critical vision of their theory, Massimo Introvigne, Mario Aletti and others. For further examination, also in this website you can find many articles on this subject.

While beginning to collect information about the ARKEON’s case I was also trying to think over and not to be too much influenced by the medias and the testimonies that I’ve read, all very critical.

The telecasts that I had seen were organized as a process where you already know who's guilty. The "bads" were prevented from talking, except in one case: one telecast of Maurizio Costanzo, where two members of ARKEON were invited and talked without being interrupted.

I read also the messages of people that in one forum relate their "devastating" experience in ARKEON and, in the same forum, I read also the messages from members of ARKEON that tried to speak their voice and to answer to the criticisms: they were from time to time made fun of or worse, so that at the end they stopped writing.

In any case, the testimonies of the critics were very serious, telling arguable and reprehensible episodes, actions and practices also judicially relevant.

After this first recognition of the informations circulating in Internet and off those diffused in the telecasts, I searched the Web-site of ARKEON to read their version of the facts or at least their way of presenting themselves, but their website were obscured, so in Internet there were only the critical messages.

I searched news about ARKEON in other contexts, in the universitary sphere and study centres, but nobody knew what to tell me about it, apart from what medias said.

I took note of this situation and I thought it was right to listen also the other part of the case, not only because it was a request of help from a person really suffering (I give an equal value on suffering, coming from a victim of a "cult" or from a victim of "anticult" people) but also and overall because I believe that the study of a phenomenon is valid and precise only by listening all people that are involved.

After a while, the founder of ARKEON, Vito Carlo Moccia, contacted me and he made me access the results of a research (to be completed) done about ARKEON from an internationally known institutional organization and told me that he talked with some managers of the GRIS (Group of Research and Social and Religious Information) asking also to them to study ARKEON to verify any wrong thing happened and still present and which positive aspects could be found in it.

After I examined the organization’s report of which I talked before and verified that the desire of self-criticism was real and the founder and other members close to him were ready to be met, I accepted the invitation to take part in an informative meeting with students and masters of ARKEON.

The reason of this meeting was to present myself and to make me know (naturally they were suspicious and they didn’t afford "scholars" or journalists), and to ask for their collaboration in a study about ARKEON. The meeting could also be the right moment to do some interviews and think over what was happening (included media campaign).

That meeting happened on February the 09th 2008 in Rome. There were students, couples, families with children, parents of students, globally about a hundred participants. There were professionals, housewives, psychologists, doctors, etc.

The room was prepared with the chairs on circle. Onece sit down, a person put in the centre of the room a beautiful almost big candle, that was lightened. I know that for members of ARKEON the fire has a symbolic meaning. That is why I was not surprised that that symbol was there. Moreover, tit remembered me the summer evenings on the beach, some years ago, when together with other teenagers we played to make a fire and to seat all around it to tell us our stories.

Once sit down, Vito Carlo Moccia, briefly introduced me and called upon me to speak.

I took the chance to come back to the beginning of my studies about cult’s phenomenology, to explain the reason why even today, after 15 years, I continue to work in this context of study, research and help, and, particularly, my interest to deepen the ArRKEON ‘s case.

I explained from a very critical perspective my considerations about how the different media-association-committees conduced the aggressive campaign against them and I indicated the potential keys to read the phenomenon.

While speaking I observed the people around me: I saw people crying while telling the devastating effects and the suffer that the media campaign had on their family, on their children, on their job. I saw people frightened and afraid of talking, not because they did something wrong, but because they were shocked about what was happening to them.

All these people, in many years, never witnessed the scenes described in the forums and did not know anything about the abuses that people on television were talking. They were dumbstruck.

During the morning, while I was listening and sometimes speaking, I observed the way the "adepts" acted in front of the "guru". Vito Carlo Moccia, during the meeting, was greeted by everybody with affection and gratitude but he was also strongly criticized by someone, then supported by others, who, even if renewing to him their esteem and gratitude, did not renounce to tell him what they thought of him, of ARKEON and of what was happening, asking the entire "circle" to do something to clear and define the ARKEON’s path in order to avoid further misunderstanding and, mainly, serious facts like those somebody is accused of.

While this was happening I observed the reactions: I could clearly see that in that "circle" and in that context Moccia wasn’t the undisputed leader. Nobody asked him: what must we do? ANyone who wanted to talk did it expressing personal reflections about what is happening to ARKEON, nobody was censored and nobody offered solutions.

Vito Carlo Moccia didn’t try to answer, but he rather seemed to listen and think over.

Another element I believe significant is that, despite the consternation and suffer that I could feel in present people, I heared NOBODY denigrate, offend or reveal secrets of the ARKEON’s ex members, that today are diffusing their experiences and testimonies to media.

The gossip against the ex members and the revelation of secrets to put them in a bad light are other typical aspects of the "cults".

Talking about their "enemies", they rather showed a deep pain for the possibility that someone was abused in the seminars and incredulity in front of the anger of some of these ex member.

With regard to this, I even heard telling of physical violences and I saw with my eyes letters of thread, intimidation, etc.

In the last two years anyone who came in contact with ARKEON, hosted (before they was suspended in October 2007) the people participating in the seminars, started studies about ARKEON (not directed to speak ill of it), talked in public with positive judgements about the path etc., suffered intimidations and threats of any kind.

It was also established a committee named "The families of so many victims of the devil Vito Carlo Moccia " which says to be forced to remain anonymous "to protect their families from negative consequences that would be perpetrated against them by Moccia in reprisal" and which sent long faxes saying that " to host ARKEON’s meetings, is like to be accomplice in Moccia’s misdeeds and probably also liable to prosecution".

Into the defamatory campaign of the press and the television, two priests were involved attracted with deception by certain journalists expert in such ways on doing "information" and shot from television camera in spite of the protests and before they could recover from the bitter surprise.

It’s no need to underline how these methods of pressure disadvantage everybody and contribute to create other victims, over the ones already existing.

I think the most correct modality to address these conflicts is to let each one do his own "job".

The proxy, the lawyers and the police forces have specific tasks they are already doing from a while. People investigated will have to defend from the charges and, if they will not succeed, they will have to pay for their crimes committed, those who are sure to have been damaged did their duty, that was to denounce.

Why are they ruthless, so ?

But let’s return to the 9th of February and to my observation.

Another aspect that hit me, knowing that ARKEON was born inside of a Reiki path (that today is completely abandoned) is that a certain number of people, when sharing their experiences in ARKEON, told me they returned or they turned to the catholic faith.

I talked with people separated from many years that married in the church, with people that had a dissolute life and baptized in adult age, I talked with alcoholic and drug addicts who overcame their addiction and today have a respectable activity, are married with catholic rite and have children that they chose to baptize.

Other people, instead, told me to be agnostics or atheist, but to respect the faith of others.

The exchange of information, reflections and suggestions went on until three o’clock in the afternoon when it was decided to make a lunch break.

At that point my impression-sensation was not to be inside of a sectary group, it did not seemed to me to have the cult’s characteristics. Of course, it was only a first impression, it was not an experience of ARKEON during a base or an intensive seminar, it was only a first contact. Anyway, this too is a starting point, a fragment to build a mosaic capable of improvement, adjustments and checks.

I was in front of two realities clearly opposed one to the other: the one described from media and Internet, and the one I was seeing with my eyes.

Could the truth, as usual, be in the middle ?

Maybe were not the present ARKEON’s members all under influence of brainwashing?

Or were all of them pretending with me in a performance well organized to deceive me?

If somebody is keen on conspiracy he could believe to this hypothesis. At the same time you could suppose a colossal conspiracy from somebody to damage ARKEON, but this too is pure conspiracy and I don’t like to interpret the reality using hypothesis and conspiracy.

So, I turn back to the facts happened on 9th of February.

During the lunch break, we saw some people coming in that we immediately identified as agents of the Digos. We were invited to give our documents, the agents confiscated the candle, the poster of ARKEON hanged outside the door of the room, a computer, videocassettes and also some posters of my web-site that I brought that morning (no problem, I am happy to give them for free to the Digos of Rome).

Immediately after we were told that, being people informed of the facts, some of us would have benn asked to answer some questions. I don’t know exactly how many testimonies were signed, but among the others there was also mine.

After almost three hours of formalities they gave us back the documents and they allowed us to return to the room and continue the meeting. Nobody was gone, except the ones that had to go, and many people shared their experience. I could listen to some testimonies that will be useful for the studies that I began. The meeting finished around 8 p.m.

As for me, I would like to try to be out of the chaos, to come close to the truth, to observe a social phenomenon in order to describe it.

ARKEON, as many others movements and groups that are in Italy and in the world, is a path in which you can find persons who, like other people attending other groups, search answers on themselves, on life, death, pain, suffering. It is a little social group with all the typical dynamics of social groups: inside them there is always a certain level of "manipulation".

What matters is to understand if this manipulation goes over a certain level of intensity or not, if people are respected into their freedom, into their feelings, into their sensibility or not.

As for me I learned from my mistakes not to draw a conclusion hurriedly and not to formulate a judgement under the wave of emotions, rancour and indignation.

I proceed, then, with my research on ARKEON and I’m ready to receive testimonies of people feeling damaged from this path, that suffered because of ARKEON just like I welcome the testimonies of the others.

The 17th February 2008 a user of this web-site posted for the first time in the Forums, inviting to reflect on ARKEON. Those who are interested,can read the different interventions that I think useful in order to understand the internal dynamics in the group and also the criticisms that comes from outside [ N.D.R.: all the Forum of this website have been temporarily closed down from 30th April 2008].

Until now, beyond the experiences listened during the meeting (fifteen), I received the availability of other thirty people that frequented the meetings and had benefits inside ARKEON and from three people that criticize the path and declare damaged by it.

The thirty people of ARKEON gave me their name and surname, of the three people "unhappy", two are ex members (I know their name and surname), the third present herself as a mother of a member of ARKEON, but I do not know her generalities.

I thank all of this people for their availability and I wait for further information, from whichever "fence" they come.

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The contents of this article are unprofessional translations of those included in the italian website www.dimarzio.it.

22/11/08

Curriculum vitae


Raffaella Di Marzio, a clinical psychologist,  is member of the National Board of the Italian Society of Religion’s Psychology (SIPR).

Born in 1958, living in Rome, she’s married with three sons. After getting the diploma in classical studies in 1976, she attends -simultaneously – the Faculty of Educational Sciences of the Pontificia Università Salesiana in Rome, where she graduates on February 1981 in «Educational Sciences» (specialization in Psychology) and the Faculty of Psychology of the University “La Sapienza” in Rome, where on July 1981 she graduates in Psychology (applied branch).

In 1981 she begins her activity as Teacher of Religion in the Secondary School of Rome and attends the Istituto Superiore di Scienze Religiose Ecclesia Mater, at Università Lateranense of Rome, where on December 1986 she gets the Magistero Superiore in Religious Sciences.

Particularly interested in the issues of Psychology of Religion and the problems involved in the religious education of youth, she holds a seminar called The religious education of the child at the Istituto Superiore Caymari of Roma. Later on she’s enchaged by the Vicariato of Rome as training teacher in the Updating Courses for the teachers of Catholic Religion.


In 1994 she associates at GRIS (Group for Socio-religious Research and Information) and she begins her activity of study and research on the New Religious Movements, which will become along the years part of her teaching in schools. In this context she deepens two branches of research: the ways of persuasion and conditioning inside religious groups and the catholic “fringe” movements.

For some years she’s member of the National Board of GRIS and episcopate encharged for the roman branch of the Association. She gives consultancy and assistance in the Listening Centre of GRIS in Roma and she’s Webmaster of the Web Site of the Association.
At the end of the 90’s her activity of research, study and scientific divulgation grows to include also other collaborations like that with CESNUR (Study Centre on New Religions), ICAA (International Crime Analysis Association) and ICSA (International Cultic Study Association), in the USA.

In particular she cooperates with this organization as member of the Scientific Board of the review Cultic Studies Review: An Internet Journal of Research, News & Opinion (CSR). 

Since 2010 she's ICSA international corrispondent  for Italy in cooperation with Michael Langone, chief editor of ICSA TODAY.

To increase her cultural basis in the field of the study of Religions, she attends the Degree Corse in Historical-Religious Sciences of Università La Sapienza in Rome, graduating with laude on 26th March 2003 with a thesis in History of Religions titled Kanungu: the Uganda Apocalipse.

She created and manages, since February 2002, the online Centre for Consultancy and Information Sects, Religions, Spirituality (SRS, www.dimarzio.it).

From 1998 to 2009 she periodically held monographic lessons as part of the Course ”Sects and New Cults”, at the Superior Institute of Religious Sciences “Ecclesia Mater”– Pontificia Università Lateranense di Roma.

Starting with the 1990’s she teaches as expert on New Religious Movements and on problems concerning social control inside religious groups, also at Università Urbaniana of Roma, Università Cattolica del Sacro Cuore of Rome, Istituto di Scienze Religiose S. Maria di Monte Berico of Vicenza, in public and private companies, in updating courses for teachers of Religion, priests and laics committed in the pastoral of new forms of religiousness.

In 2001 she’s speaker in the International Congress "The Spiritual Supermarket. Religious Pluralism and Globalization in the 21st Century: the Expanding European Union and Beyond", at the London School of Economics.
In 2002 she’s organizer and speaker at the first National Congress on the issue “Sects, Religions, Spirituality: between culture, society, school”, organized and promoted by ADR (Association of Teachers of Religion) and by the Study Centre of SNADIR (National Independent Union of Teachers of Religion) under the authorization of the Ministry of Education. Under the request of the School Office of the Episcopate of Cagliari, she’s been teacher at the third Course for updating, requalification and theological professional training for teachers of Catholic Religion in the nursery, primary and secondary school on the issue “Teaching Catholic Religion in front of the new forms of religiousness and the alternative religious movements”, held in Cagliari. The Course was authorized by the Ministry of Education – Sardegna Regional Direction.

In 2003-2004 she’s co-organizer (together with CESNUR) and editorial director of Corsiweb (http://www.corsiweb.org), the first project for distance training (online courses) organized in Italia on these issues: the Religious Phenomenon in Italy and the Islam. In 2005 requested by the Episcopate of Matera she’s been speaker at the Congress on “New Religious Movements: Pastoral issues”, held in Matera. Since 2005 she cooperates, under the direction of Massimo Introvigne and PierLuigi Zoccatelli, to the online projects “Religions in Italy”.

Since 2003 she’s ordinary associate of the Italian Society of Psychology of Religion (SIPR) and since 2005 she’s member of the Board of the same Association. In the Academic Year 2004-2005 she taught Psychology of Religion at the Faculty of Sciences of Education Auxilium of Rome.

In November 2007 she’s speaker at the National Congress organized by AESPI and UNAMS_SCUOLA: School and religious pluralism in Italy.

In the months of December 2007 and January 2008 she’s invited by the School Office of the Episcopate of Foligno to hold a Training Course for teachers of Catholic Religion on Ecumenism and Interreligious Dialogue.



In February 2009 she’s invited by CIB (Center of Biblical Information) to hold a Training Course for teachers on the subject "Dio lo vuole o è solo un caso: il caso, il destino, la Provvidenza nel pensiero biblico"
 
Thanks to her studies on the on the teaching use of the new technologies, in 1999 she’s Teacher of Non Verbal and Multimedia languages in an Experimental High School in Rome.

In this field of research she’s co-author, together with Alberto Amitrani, of the textbook for the students of the High School: A Computer as a Friend, Garamond, Roma, 2000 and trained teachers of the High School of several Italian towns.
In the High School where she works, since many years she created and directed a project to increase the motivation to study of the students with serous learning problems and to prevent the school abandonment. 


SIXTH FRAGMENT

SUNDAY 9TH NOVEMBER 2008

By Raffaella di Marzio

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NOTICE. Much of the news reported are taken from Antonella Beccaria’s book "Satan’s children". In case of any imprecision or mistake in the reconstruction of facts and in the way the role of some protagonists is treated, please report it in the comments or writing at the email (rdm@dimarzio.it).

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A poor devil


This fragment is inspired by a book I was suggested few days ago and that I read with great interest even stealing time to my sleep. It's Antonella Beccaria's book "Satan’s children", published in 2006. The book, also published on my website, tells, 10 years after, the judicial vicissitude of Marco Dimitri, president of the Satan’s Children Association. A punctual and synthetic reconstruction of the story can be also found in the graduation thesis of Simone Zanin, published on CESNUR'S Website, of which I report an extract in RDM ilBlog. A file on the Satan’s Children is published on CESNUR'S Website.

Antonella Beccaria’s book reconstructs the story starting from a now established fact: the case of Satan’s children was a judicial mistake, an incredible judicial story based on nothing, which had as main character a satanist.

To read this book remembered me stories I lived in first person because, in 1996, when the judicial problems for Dimitri and other people near him started, I was associated to GRIS since a couple of years. The association was still named "Group for Research and information on Sects " (the word "Sects" disappeared and was then replaced by "Socioreligious"). I was a beginner and I couldn’t get my bearing yet in a world so complex e and also so full of mystery, pain and evil. For me it was still a world much "obscure", in any sense. When the Dimitri case exploded I considered it, as anyone in the GRIS, a case of savage satanism, one of the few finally come to the light in which the leader and his followers had been discovered thanks to the courageous testimony of a repentant come out and to the effort also of the members of the directive council of the association I belonged to.

It was right and dutiful that the police and the magistrates verified the facts and punished the criminal satanists. Inside the association there were voices that people from the Bologna branch cooperated in discovering the satanic group, together with local priests and exorcists, but there was no official statement. At least, I knew nothing more. Personally I took the silence and the reticence of people from GRIS, to which now and then I asked for information, as a sign of the importance of keeping the discretion on the information during the inquiry. What I couldn’t understand, however, was the enormous quantity of information published on the newspapers about the accuses and the assertions of the super witness, the interviews released by the members of the GRIS of Bologna and by famous exorcists like Father Amorth: it seemed that everybody knew everything, the newspapers were super informed on Dimitri and his "ritual murders", the interviews to the experts were a daily fact, everybody talked, witnessed, published.

My questions, instead, seemed always out of place and got no answer. I was a beginner: I asked for explanations to learn and understand what was happening and which was the role of the association I belonged to in that story. The very simple question I several time asked to expert people with a directive role in the GRIS was: "But has really Dimitri done what’s written in the newspapers? Really do you know the witness as the newspapers say and the little Federico who was put in the coffin with the corpse of Margherita?" The answer was evanescent: "We know, we know, there are witnesses. Dimitri? He’s a satanist: he MUST have done something ... it’s not our role to say if he’s guilty. It will be the justice".

Despite the evasive answers and the half statements, meanwhile Radio Maria broadcasted a transmission on satanism in the programme conduced by Giuseppe Ferrari with an interview to the Public Prosecutor Lucia Musti, the “Osservatore Romano” got involved directly publishing some articles on the story, of which one signed by the Public Prosecutor herself, exactly when the process to Dimitri was beginning.

That is: you couldn’t talk about it, but EVERYBODY did it.

In the GRIS there was a feeling of satisfaction for what was happening. Finally a satanist was about to be condemned for terrible crimes he committed. I remember, in particular, an evening when I was quite impressed by the image of Dimitri on a megascreen interviewed on a popular TV programme, broadcasting from Bologna. It seemed to me a very strange person, an untrustworthy fellow (following my criteria for a "trustworthy fellow"). Dimitri, clearly angry and unable to control his feelings, accused on live broadcast a popular anthropologist, well known in Italy, who was present in the studio: according to him the anthropologist had said (or written) a lie: that the walls of his flat were covered with excrements. The anthropologist’s answer to this accuse was that she got the information from a third person.

Certainly the issues of the "debate" of that transmission were also other, but this example says many things on the trustworthiness of certain "antisatanist" or, better then, "antidimitri" sources.

Indeed that programme gave no insight on the story to a beginner like me: but surely it contributed to reinforce the negative image I already had of Marco Dimitri and his sect. I use the word "image" because it’s just what was happening: everything was based on an image, that is an "impression, idea that a character gives of himself to the public based on his look or the way he shows himself ". It was just an image, that of Dimitri, and I believed it was reality.

The satanism is something disgusting me, Dimitri does not arouse any sympathy in me even today, but what happened to him remains in my advice very serious. Today I realize that me and the people of GRIS were not the only ones to believe to the truth of that "image", but millions of people shared it: everybody’s reading the newspapers, listening to the radio and watching the TV.

Reading Antonella Beccaria’s book, of which I will quote some part in brackets and in different colour, today I could reflect on those years and I understood much more on what happened then and on the role of the GRIS in the story.

Antonella Beccaria refers that the first contact between the GRIS and the protagonists of this story "is dated august 1995, when the father of Elisabetta Dozza (the superwitness, note of the author), who would have started attending satanists, asks information on Marco Dimitri and his group just to the association of Mount street (the seat of GRIS in Bologna is in Mount street). Then in October, when they start to suppose that Federico (the three years old child who would have been raped by Dimitri and his friend and then put in the coffin with the corpse of Margherita, note of the author) has been victim a ritual satanic abuse, the mother of the child applies to Padre Dermine. Meanwhile also the mother of Elisabetta asks again support for her daughter. The psychologists suggested to the families are indicated by the group of study".

From the reconstruction of the author it seems that everything started with a notice from parents having problems with their sons (Elisabetta and Federico), they ascribe them to Dimitri and his sect and they apply a local helping group: one of many requests arriving in the helping groups. The parents, in this case, feared their sons could be “victims” of a satanic sect. So the story begins as many other similar ones of which I talked in the First fragment.

In her reconstruction Antonella Beccaria continues like that: "... as the first hypothesis of crime is formulated, the seat of GRIS becomes an obliged step also for the police, as confirmed by the depositions of marshal Cabras on February 1996, which will resort to the experts found here as its consultants. Furthermore the GRIS already knew the Satan’s children, as it had been the object of some phone jokes from Dimitri, and – more relevant – received the fanzine cured and diffused by the satanists. Following, the relationships with the police were often characterized by requests for bibliography on the subject and information about the relationships existing between the satanic groups active in Italy ".

This too is a script continuously repeating when you assume crimes happened inside religious or para-religious groups. The information nearly always comes from associations of victims: their use strongly depends on the magistrates inquiring and on the public prosecutor.

As I already stated in the Fourth fragment the issue of the trustworthiness of the information and of their use from the magistrates and the police is a very serious one. The Dimitri case is a typical example. Dimitri goes to jail at the end of January 2006 and then again for 400 days in June of the same year.

His lawyers will have no problem "to demonstrate that the dates of the presumed violence (the rape of Elisabetta, note of the author) are unlikely, that you cannot bundle like a sweet a wicked paint big near as a wall to bring it around for the umpteenth black mass. Or again that the corpse of the victims of a ritual sacrifice couldn’t have gone into a small gas ring used, according to the reconstruction of the prosecutor, as an improvised crematory because its dimensions wouldn’t have been sufficient to burn even a wedding cake". "There is not even trace of the first aid medical report written by the doctor who would have visited Elisabetta Dozza the night of the rape, would have she used a true name or a false one ".

Every detail revealed by the girl shows to be unproved. For example that of the "Master": a mysterious man named “the Master” would have taken part in the rape of Elisabetta. It will be then clear that the mysterious Master is Damiano Berto, a man “sui generis” who "to eke out, gives private lessons to fathead students. With these words becomes clear the origin of the nickname “the Master”. Anyway the day of the presumed rape Berto was not even in Italy, but in Thailand. The date of the rape is changed of a week but again this time things go wrong: in the presumed night of the rape Elisabetta suffers no harm but is out with her boyfriend. The proof is a fine he gets, while driving with her, because he didn’t respect the red light.

Very soon the second accuse arrives: Dimitri put a three years child, Federico, in a coffin with the corpse of a woman, Margherita, after raping him together with the others. But who is Federico? Federico is a child starting to show strange behaviours: he accepts only milk and no solid food, he doesn’t want to be changed the napkin, he gets angry if the father takes care of him, he awakes frightened in the midst of the night, he shows anxiety and becomes uncontrollable when the mother, psychologist, goes out to work. Federico begins a therapy and in that period he remains at home with the baby sitter, a lively fourteenth cousin of Federico. He doesn’t improve, meanwhile a small sister arrives. The baby sitter is sent away and later on will be accused of having brought the child (Dimitri’s prey) in the sect. As Federico’s parents are convinced that the child is influenced or possessed by the devil, they entrust to a local exorcist. Federico is exorcized and, later on, he will be followed also by another priest who’s already following Elisabetta.

Meanwhile the number of the inquired people rise to nine: among them also Efrem Del Gatto (roman satanist), the marquis Bevilacqua and Federico’s baby sitter, all finally proved completely uninvolved in the facts. The "poor" Efrem Del Gatto will be involved once again even after the discharge of Dimitri and the others, in a subsequent inquiry of 1999, when he was already dead since three years for a heartache. But let’s return to the inquiries.

Antonella Beccaria, in her book continues like that: "So, summing up, Federico has strange behaviours and hence violences are desumed, Elisabetta confirms them saying she personally participated to rituals, and the words of the girl are supported by the exorcist, father Clemente Leonardi. Apart from the words of the witnesses, no shadow of any proof".

Anyway the press goes on amplifying the panic and increasing the target: thanks to the “Resto del Carlino” also the "Satan’s Children Corporation" is born: the news of ritual and satanic groups operating under the name of Dimitri now come from any corner of Italy: Pompei, La Spezia, Roma, Sondrio etc. "The Satan’s Children will be charged of ritual sacrifices, bloody murders consumed together with men above suspicion inside their luxury houses. The victims would be one immigrant, rom children and maybe also a homeless. Unfortunately not so much a corpse is found to prove these tales". But it’s easy to find a reason for the lack of corpses: they’ve been burned and, to support such thesis, the "notorius" gas ring found in Dimitri’s house is supposed to have been used.

The last step towards the thesis of the big conspiracy is done: there is a "third level". Personalities and high society persons would be involved in the satanic context. One first example of these presumed untouchable and influential persons is the unlucky Ippolito Bevilacqua Ariosti, a marquis from Bologna, who "learns, in November 1996, about his involvement in the second inquiry on the Satan’s Children from the “Resto del Carlino”. So he realizes to be inquired for murder and his house is rummaged. Only a black duffel is founded which could be a proof of satanism. Indeed it was a duffel used only by the manservant to cover a piano. I twill be again from the same newspaper that the marquis will discover, in August 1998, the nonsuiting of the branch of the inquiry concerning him. "Really has the inquiry concerning me been nonsuited? You give me good news, I didn’t know it yet. Even if I imagined it, given the outcome of the first process – the marquis himself will comment ".

But let’s go back to the "third level". I well remember that in those years I often heard speaking of the existence of a "third level" in anticult contexts and inside associations helping victims. They told me that satanism in Italy and in the world was headed by influential and above suspicion people, all linked to each other and very powerful.

As Antonella Beccarla says: "Said otherwise, Dimitri and his fellows would be too much bum to be more than simple mercenaries of the occult, in the end they would operate with the only aim of selling human flesh, better if children’s. At this point, the fear of the paedophile is tangible...".

I was frightened by the idea of a third level more important than Dimitri and his group: if they were so criminal, what could be done by those heading the pyramid? What nobody could explain me was why they passed from a first level (that of Dimitri and fellows) to a third level skipping the second (who was at this second level?).

I never got it until I discovered a third level never existed. This thing and many more I would have discovered later on, when I began to study and not to rely "in toto" on second hand information. The end of the Dimitri case is exemplar: it renders a bit faith in justice. He’s acquitted the first time on 20th June 1997. The Judging Committee reads its decision acquitting the accused ones from all the “satanic” accuses “because the fact didn’t happen”. "The 2000 is the year of the second degree acquittal of Marco Dimitri: the 25th of January, indeed, the Court of Appeal confirms the first degree decision of two years and a half before closing definitively the judicial chapter of the Satan’s children without going to the Supreme Court".

In the new decision, completely similar to that of the judge Sergio Cornia, it’s stated once again the innocence of Dimitri, Bonora, Luongo and the other accused. It’s confirmed also the untrustworthyness of the super-witness Elisabetta Dozza while, as far as little Federico is regarded, it’s repeated that maybe the child suffered some kind of violence, but more probably he was imposed the silence after seeing the cousin baby sitter having sexual relationships with her boyfriend. The president of the Satan’s children got one hundred thousand euros compensation for undue jailing, money come out from the State cash, that is from our pockets.

After more than ten years what has happened to the Satan’s children? Antonella Beccaria says that "Now the Satan’s children comprise more or less 1200 fellows. But the activists aren’t more than twenty. Much of the associates subscribe on internet and don’t even pay the association fee, fifty euros per year. Meanwhile the website has grown, collecting documents on pagan satanism and on exoteric culture."

So, the story created much pain, signed the life of innocent persons on both sides but it has not cancelled Dimitri and the Satan’s children from the face of earth, as someone wished. The opposite: it gave them more visibility. It didn’t prove useful neither to prevent further crimes in other satanic group of greater criminal weight like the Satan’s Beasts, in which case the police intervened when unfortunately they already had made victims.

I don’t know which has been the destiny of the super-witness and her family nor that of Federico and his family: I hope that they solved their problems, but if this has happened it was certainly not due to the scandal and the witch hunt created by persons (I insist to believe it) in good faith doing only what they thought to be their duty. Anyway it would be nice if the story of Dimitri would have taught us something, especially to us committed in giving help, advice and trustful information to families worried about their relatives belonging to some “strange” religious group.

In his graduation thesis, Simone Zanin quotes Jenkins (1992), who, "at the end of his study on moral panic in late 80’s and first 90’s England, thinks that the social alarm about “women” and “children” will keep on growing, mainly due to the irreversible change path of the family in its traditional sense and the feeling of awkwardness link to this social process" and another researcher, Stanley Cohen (1980), who "asks at the end of a famous book: who will be the next one?".

I would change his question to the plural: who will be the next ones? After Dimitri we got further "demons" and "witches" accused and there are still many other put today on the mediatic gallows. We cannot illude ourselves: there will always be some because, as Lucarelli says in the preface to Antonella Beccaria’s book:

"This books makes us reflect also on this morbid and deviating charm of evil. On that anxious excitement that make us run to the newspapers anytime we read that word, satanic, just as if we were crazily wishful to see realized our worst fears, instead of asking ourselves what exactly does it mean that word, on what is it practically based the right to evoke it, and pretending accuracy and professionalism from those using it. And then, maybe, extending this care to many other words equally abused by the chronicle and by our fancy".

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The contents of this article are unprofessional translations of those included in the italian website www.dimarzio.it.