Re: Proof That Ritual Abuse Exists

Satanic ritual abuse exists all over the world. There have been
reports, journal articles, web pages and criminal convictions of these
horrific crimes against children and adults.

There has also been an attempted cover up of these crimes by child
pornographers, those with pro-pedophilia philosophies and those
defending child molesters in the public or legal arena

(this page also has day care and other child abuse cases at the
bottom)

List of Satanic Ritual Abuse references -

http://ritualabuse.us/ritualabuse/studies/satanic-ritual-abuse-evidence-with-information-on-the-mcmartin-preschool-case/

http://ritualabusearticles.wordpress.com/category/satanic-ritual-abuse-evidence/

What is Ritual Abuse?

is methodical abuse, often using indoctrination, aimed at breaking
the will of another human being. In a 1989 report, the Ritual Abuse
Task Force of the L.A. County Commission for Women defined ritual
abuse as: Ritual Abuse usually involves repeated abuse over an
extended period of time. The physical abuse is severe, sometimes
including torture and killing. The sexual abuse is usually
painful,humiliating, intended as a means of gaining dominance over the
victim.The psychological abuse is devastating and involves the use of
ritual indoctrination. It includes mind control techniques which
convey to the victim a profound terror of the cult members most
victims are in a state of terror, mind control and dissociation (Pg.
35-36) Safe Passage to Healing, by Chrystine Oksana, 1994,
HarperCollins, which is an excellent source for survivor and co-
survivors on the topic, though there is a newer edition out by
iuniverse.com (2001)

Lists of legal cases:

Believe the children (1997). Conviction List: Ritual Child Abuse.
http://www.ra-info.org/resources/ra_cases.shtml

The Satanism and Ritual Abuse Archive contains 92 cases as of February
12, 2008. http://www.endritualabuse.org/ritualabusearchive.htm

Web pages proving the existence of ritual abuse:

Noblitt, PhD, J. R. An Empirical Look at the Ritual Abuse
Controversy (2007)
http://ritualabuse.us/ritualabuse/articles/an-empirical-look-at-the-ritual-abuse-controversy-randy-noblitt-phd/

Ritual Abuse Bibliography http://www.ra-info.org/library/articles/ra_arti1.shtml

Ritual Abuse Statistics & Research
http://web.archive.org/web/20071210161357/http://home.mchsi.com/~ftio/ra-stats.htm

Searchable releases on satanic ritual abuse http://groups.yahoo.com/group/psnews/

Frequently Asked Questions about Ritual Abuse and Mind Control
http://www.survivorship.org/faq.html

Satanic Ritual Abuse: The Evidence Surfaces By Daniel Ryder, CCDC, LSW
http://web.archive.org/web/20080125051057/http://home.mchsi.com/~ftio/ra-evidence-surfaces.htm

2008 Publications on Ritual Abuse and Mind Control
http://www.endritualabuse.org/citation 2.htm

Lacter, E (2008-02-11). Brief Synopsis of the Literature on the
Existence of Ritualistic Abuse. http://endritualabuse.org/Brief%20Synopsis.htm

Ritual abuse diagnosis research excerpt from a chapter in: Lacter,
E. & Lehman, K. (2008).Guidelines to Differential Diagnosis between
Schizophrenia and Ritual Abuse/Mind Control Traumatic Stress. In J.R.
Noblitt & P. Perskin(Eds.), Ritual Abuse in the Twenty-first Century:
Psychological, Forensic, Social and Political Considerations, pp.
85-154. Bandon, Oregon: Robert D. Reed Publishers. quotes: A second
study revealed that these results were unrelated to patients degree
of media and hospital milieu exposure to the subject of Satanic ritual
abuse. In fact, less media exposure was associated with production of
more Satanic content in patients reporting ritual abuse, evidence that
reports of ritual abuse are not primarily the product of exposure
contagion. Responses are consistent with the devastating and
pervasive abuse these victims have experienced, so often including
immediate family members. http://ritualabuse.us/ritualabuse/studies/ritual-abuse-diagnosis-research-2/

Bottoms, Shaver and Goodman in their 1993 study to evaluate ritual
abuse claims found that in 2,292 alleged ritual abuse cases, 15% of
the perpetrators in adult cases and 30% of the perpetrators in child
cases confessed to the abuse. Data from Brown, Scheflin and Hammond
(1998).Memory, Trauma Treatment, And the Law (W. W. Norton) ISBN
0-393-70254-5 (p.62) Bottoms, B. Shaver, P. & Goodman, G. (1993)
Profile of ritual abuse and religion related abuse allegations in the
United States. Updated findings provided via personal communication
from B. Bottoms. Cited in K.C. Faller (1994), Ritual Abuse; A Review
of the research. The American Professional Society on the Abuse of
Children Advisor , 7, 1, 19-27

On Page 170 (first edition), of Cult and Ritual Abuse Noblitt and
Perskin (Praeger, 1995) states One of the best sources of evaluative
research on ritual abuse is the article Ritual Abuse: A Review of
Research by Kathleen Coulborn Faller (1994).in a survey of 2,709
members of the American Psychological Association, it was found that
30 percent of these professionals had seen cases of ritual or religion-
related abuse (Bottoms, Shaver & Goodman, 1991). Of those
psychologists who have seen cases of ritual abuse, 93 percent believed
that the reported harm took place and 93 percent believed that the
alleged ritualism occurred. This is a remarkable finding. Mental
health professionals are known to be divergent in their thinking and
frequently do not agree with one another regarding questions of the
diagnosis and etiology of psychiatric problemsthis level of
concurrence in a large national sample of psychologistswould be
impressive.the similar research of Nancy Perry (1992) which further
supports (the previous findings)Perry also conducted a national
survey of therapists who work with clients with dissociative disorders
and she found that 88 percent of the 1,185 respondents
indicatedbelief in ritual abuse, involving mind control and
programming (p.3).

Journal of Psychology and Theology Satanic Ritual Abuse: The Current
State of Knowledge
https://wisdom.biola.edu/jpt
Adults who report childhood ritualistic abuse. By: Cozolino, L.J.;
Shaffer, R.E. Volume 20, Issue 3 Fall 1992 Therapists are finding an
increasing number of patients uncovering memories of ritualistic forms
of abuse from childhood. To gain a fuller understanding of this
phenomenon, twenty outpatients reporting memories of ritualistic abuse
were interviewed. Questions focused on the nature of the abuse and its
perceived impact on interpersonal, occupational, and spiritual
development. Reasons for entering psychotherapy as well as the nature
and course of treatment were also discussed. Subjects entered therapy
with similar psychological complaints. Reported psychiatric sequelae
included dissociative, affective, somatization, and eating disorders.
Abuse experiences were reported to have affected every aspect of their
adult functioning. Subjects began therapy with little or no knowledge
of the phenomenon of ritualistic abuse, and only one patient reported
vague memories of ritualistic abuse before entering therapy. Reports
from this sample reflect striking convergence among subjects and with
data from previous research and clinical reports. A composite clinical
case study is presented based on these data.
excerpts from the article:
Skeptics question the legitimacy of these reports,but many factors
point to the reality of the phenomenon of ritualistic abuse. First of
all, the degree of consistency between reports of individuals from
different parts of the country is very high. The fact that children as
young as 2 and 3 report ritualistic abuse experiences that mirror
those reported by adult victims is especially striking in light of the
fact that young children do not have access to the kind of printed
information that might conceivably allow an older person to fabricate
such experiences (Gould, 1987). Second, experiences of ritualistic
abuse reported by victims of all ages are virtually identical to
written historical accounts of Satan worship and the like (Hill &
Goodwin, 1989; Russell, 1972), findings that substantiate our present-
day understanding of Satanism and ritualistic abuse as
intragenerational phenomenon. Third, the symptoms from which
individuals reporting histories of ritualistic abuse tend to suffer
are consistent with our current understanding of post-traumatic stress
disorder and the dissociative disorders. The progression in which
ritualistic abuse survivors respond to psychotherapy places these
victims squarely within the category of individual who have suffered
real-not imagined-trauma.
That is, when memories of the dissociated traumatic event have been
fully surfaced into conscious awareness and re-associated in all their
aspects, the often extremely debilitating symptoms from which the
individual has suffered abate dramatically and over the course of
treatment frequently disappear altogether (Ray & Reagor, 1991).
Comments on study: Shaffer and Cozolino (1992) interviewed 19 women
and one man who reported types and aftereffects of ritualistic abuse
consistent with those reported by Young et al. All subjects reported
witnessing the murder of animals, infants, children and/or adults. All
reported suicidal ideation and half reported suicide attempts. The
majority reported severe and sadistic forms of abuse by multiple
perpetrators. Some reported continued recontact/revictimization into
their adult years.

describes crimes
Journal of Psychology and Theology Satanic Ritual Abuse: The Current
State of Knowledge
Gould, C., & Cozolino, L. (1992). Ritual abuse, multiplicity, and mind
control. Journal of Psychology and Theology, 20, 194-196.
As a result of the psychologically intolerable nature of their early
childhood experiences, victims of ritual abuse frequently develop
multiple personality disorder (MPD). Therapists who treat these
victims often assume that all MPD stems from a system of spontaneously
created defenses against overwhelming trauma. As a result, these
therapists tend to focus on treating the post-traumatic stress
elements of the disorder and on integrating alter personalities.
Recent experience with victims of ritual abuse suggests the presence
of cult-created multiplicity, in which the cult deliberately creates
alter personalities to serve its purposes, often outside of the
awareness of the victims host personality. Each cult-created alter is
programmed to serve a particular cult function such as maintaining
contact with the cult, reporting information to the cult, self-
injuring if cult injunctions are broken, and disrupting the
therapeutic process that could lead to the individual breaking free of
the cult. A majority of ritual abuse victims in psychotherapy may
maintain cult contact unbeknownst to either the host personality or
the treating therapist.
Selected quotes:
Ritual abuse is conducted on behalf of a cult whose purpose is to
establish mind control over the victims. Thus, these perpetrators have
a conscious motive for the abuse beyond compulsively repeating their
own childhood abuse in an effort to gain mastery over the original
trauma. Most victims state that they were ritually abused as part of
satanic worship, for the purpose of indoctrinating them into satanic
beliefs (Los Angeles County Commission for Women, 1989). Mind control
is originally established when the victim is a child under 6 years
old. During this formative stage of development, perpetrating cult
members systematically combine dissociation enhancing drugs, pain,
sexual assault, terror, and other forms of psychological abuse in such
a way that the child dissociates the intolerable traumatic experience.
The part of the child that has been split off to handle the
overwhelming trauma is maximally open to suggestion as the abuse is
occurring. The cult perpetrators exploit the vulnerability of the
child who is being tortured by directing the child to create a new
personality who is to answer to a particular name as well as to other
specific cues. During the abuse, the newly formed alter personality is
imbued with particular qualities and functions by the cult programmer.
Alter personalities which are structured by the ritually abusing cult
in this fashion are created to serve particular cult functions. These
functions usually lie outside of the awareness of the core (or host)
personality.
Such cult functions typically include, but are not limited to,
maintaining contact with the cult, reporting information to the cult,
self-injuring if the cult injunctions are broken, and disrupting the
therapeutic process that could lead to the individual breaking free of
the cult (Neswald, 1991). https://wisdom.biola.edu/jpt

Ritualistic child abuse, psychopathology, and evil. By: Cozolino, L.J.
Journal of Psychology and Theology Volume 18, Issue 3 Fall 1990 p.
218
Ritualistic abuse is an extreme form of psychological, physical, and
sexual maltreatment of children in the context of religious
ceremony. The clinical presentation of the victims of such abuse is
complex and raises many issues related in the diagnosis and treatment
of psychopathology as well as the importance of spiritual counseling.
The acknowledgment of belief systems so repugnant to the Judeo-
Christian world view and the addressing of our own negative emotional
reactions to the reality of ritualistic abuse are important first
steps in responding to these issues. The phenomenon of ritualistic
child abuse forces us to consider the relationship between theological
notions of evil and psychological concepts of psychopathology. This
article addresses the phenomenon of ritualistic child abuse, the
psychological sequelae of victimization, and possible motivations for
this form of abuse. https://wisdom.biola.edu/jpt

Psychological sequelae in adult females reporting childhood
ritualistic abuse Kathy J. Lawrence, Louis Cozolino and David W. Foy
Child Abuse & Neglect Volume 19, Issue 8, August 1995, Pages 975-984
doi:10.1016/0145-2134(95)00059-H
Abstract: The present study sought to increase current scientific
knowledge about the controversial issue of subjectively reported
childhood ritualistic abuse by addressing several key unresolved
issues. In particular, the possibility that those reporting
ritualistic abuse may be characterized primarily by the severity of
their abuse histories or the severity of their present psychological
symptoms, rather than the veridicality of the ritualistic events, was
explored. Adult female outpatients reporting childhood sexual abuse
with ritualistic features were compared with a second group of women
who reported childhood sexual abuse without ritualism. Measures
included characteristics of childhood sexual and physical abuse,
current posttraumatic stress disorder (PTSD) diagnostic status and
symptom severity, and severity of current dissociative experiences.
Women reporting ritualistic features scored significantly higher on
measures of childhood sexual and physical abuse. Neither PTSD
diagnostic status nor severity for PTSD nor dissociative experiences
were significantly different between the groups. While preliminary in
nature, these results suggest that it may be helpful to conceptualize
reported childhood ritualistic abuse as indicative of the need to
assess carefully for severe abuse and its predictable sequelae within
existing traumatic victimization conceptual frameworks.
http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B6V7N-3YB56DX-1X&_user=10&_rdoc=1&_fmt=&_orig=search&_sort=d&view=c&_acct=C000050221&_version=1&_urlVersion=0&_userid=10&md5=b9a75a7e349d4efe5a11ed205f736cf5

Why Cults Terrorize and Kill Children LLOYD DEMAUSE
The Journal of Psychohistory 21 (4) 1994
describes graphic crimes of abuse
Cult abuse is increasing, only that-as with the increase in all child
abuse reports-we have become more open to hearing them. But it seemed
unlikely that the surge of cult memories could all be made up by
patients or implanted by therapists. Therapists are a timid group at
best, and the notion that they suddenly begin implanting false
memories in tens of thousands of their clients for no apparent reason
strained credulity. Certainly no one has presented a shred of evidence
for massive false memory implantations.
http://ritualabuse.us/ritualabuse/articles/why-cults-terrorize-and-kill-children-lloyd-demause-the-journal-of-psychohistory/

The Dark Tunnels of McMartin Dr. Roland C. Summit
The opportunity came in April, 1990 with permission from the new owner
of the preschool to search for the tunnels before he demolished the
building and redeveloped the property. These soiled but solid citizens
managed to find what the district attorney had disclaimed: solid,
scientific evidence that someone had not only dug tunnels under the
preschool, but also had taken the trouble to try to undo them. The
results of this definitive excavation are described in meticulous
detail in the 185 page Report of the Archaeological Excavation of the
McMartin Preschool Site by E. Gary Stickel, Ph.D., the UCLA
archaeologist commissioned to do the study.Dr. Stickels report (p.
95) concludes: There is no other scenario that fits all of the facts
except that the feature was indeed a tunnel. The date of the
construction and use of the tunnel was not absolutely established, but
an assessment of seven factors of data all indicate that it was
probably constructed, used and completely filled back in after 1966
(the construction date of the preschool). This age assessment has also
been corroborated by the consulting Geologist for the project, Dr. Don
Michael.
http://ritualabuse.us/ritualabuse/articles/the-dark-tunnels-of-mcmartin-dr-roland-c-summit-journal-of-psychohistory/

Common Programs Observed in Survivors of Satanic Ritualistic Abuse
describes crimes of abuse and programming techniques
Increasingly, cases of Multiple Personality Disorder (MPD) and Satanic
Ritualistic Abuse (SRA) are being reported in the psychotherapeutic
community. Though controversy concerning authenticity remains, such
cases are slowly gaining in acceptability as a genuine social and
psychopathological phenomenon. Concurrently, the etiological
underpinnings and treatment demands of these special patients are
being unraveled and understood as never before. As a result, it is
becoming increasingly clear that perhaps the most demanding treatment
aspects of such cases concern the problems posed by what is known as
cult programming.
http://ritualabuse.us/ritualabuse/articles/common-programs-observed-in-survivors-of-satanic-ritualistic-abuse/

Report of the Ritual Abuse Task Force Los Angeles County Commission
for Women
Ritual abuse is a brutal form of abuse of children, adolescents, and
adults, consisting of physical, sexual, and psychological abuse, and
involving the use of rituals. Ritual does not necessarily mean
satanic. However, most survivors state that they were ritually abused
as part of satanic worship for the purpose of indoctrinating them into
satanic beliefs and practices. Ritual abuse rarely consists of a
single episode. It usually involves repeated abuse over an extended
period of time.Mind control is the cornerstone of ritual abuse, the
key element in the subjugation and silencing of its victims. Victims
of ritual abuse are subjected to a rigorously applied system of mind
control designed to rob them of their sense of free will and to impose
upon them the will of the cult and its leaders. Most often these
ritually abusive cults are motivated by a satanic belief system [only
on the surface.] The mind control is achieved through an elaborate
system of brainwashing, programming, indoctrination, hypnosis, and the
use of various mind-altering drugs. The purpose of the mind control is
to compel ritual abuse victims to keep the secret of their abuse, to
conform to the beliefs and behaviors of the cult, and to become
functioning members who serve the cult by carrying out the directives
of its leaders without being detected within society at large.
http://ritualabuse.us/ritualabuse/articles/report-of-the-ritual-abuse-task-force-los-angeles-county-commission-for-women/

Believing Rachel JEANNE HILL The Journal of Psychohistory 24 (2) Fall
1996
describes graphic crimes of abuse
Rachels story is one of suffering, courage and hope. As a young child
she was the victim of unspeakable crimes, but because she received
therapy and the support of a loving family, she has emerged intact. I
hope that parents of other abused children will be reassured by our
story. When I look at the strong, confident young woman my daughter is
becoming, I know that believing Rachel was the right thing to do.
Believing Rachel made her whole.
http://ritualabuse.us/ritualabuse/articles/believing-rachel-jeanne-hill-the-journal-of-psychohistory/

Denying Ritual Abuse of Children Catherine Gould
The Journal of Psychohistory 22 (3) 1995
The evidence is rapidly accumulating that the problem of ritualabuse
is considerable in scope and extremely grave in its consequences.Among
2,709 members of the American Psychological Association who responded
to a poll, 2,292 cases of ritual abuse were reported(Bottoms, Shaver,
& Goodman, 1993). In 1992 alone, Childhelp USA logged 1,741 calls
pertaining to ritual abuse, Monarch Resources of Los Angeles logged
approximately 5,000, Real Active Survivors tallied nearly 3,600,
Justus Unlimited of Colorado received almost 7,000, and Looking Up of
Maine handled around 6,000. Even allowing for some of these calls to
have been made by people who assist survivors but are not themselves
survivors, and for some survivors to have called more that one
helpline or made multiple calls to the same helpline, these numbers
suggest that at a minimum there must be tens of thousands of survivors
of ritual abuse in the United States.
Evidence also continues to accumulate that the ritual abuse of
children constitutes a child abuse problem of significant scope.
In1988, Finkelhor, Williams and Burns published the results of a
nationwide study of substantiated reports of sexual abuse in day care
involving 1,639 young child victims. Thirteen percent of these cases
were found to involve ritual abuse. Other studies of ritually abused
children have been relatively small. Kelly (1988; 1989; 1992a; 1992b;
1993) report-ed on 35 day care victims of ritual abuse, Waterman et al.
(1993) reported on 82 children complaining of ritual abuse in
preschool, Faller (1988; 1990) studied 18 children who had disclosed
ritual abuse in their preschool, and Bybee and Mowbray (1993) from the
Michigan State Department of Mental Health identified 62 children
alleging ritual abuse in their preschool and 53 children who reported
seeing others be ritually abused. Snow and Sorenson (1990) studied 39
children reporting ritual abuse in five neighborhoods in Utah, and
Jonker and Jonker-Bakker (1991) reported on a total group of 98
children, at least 48 of whom were believed to be victims of ritual
abuse.
http://ritualabuse.us/ritualabuse/articles/denying-ritual-abuse-of-children-catherine-gould/

McCulley, D. Satanic ritual abuse: A question of memory. Journal of
Psychology and Theology Fall 1994 22(3) p.167-172
In spite of reports by thousands of adults who describe satanic ritual
abuse in their backgrounds, the Special Issue of the Journal of
Psychology and Theology reveals obdurate skepticism regarding their
credibility on the part of several contributors. Some of these
disbelievers currently are citing experiments demonstrating extreme
malleability for human memory as evidence that survivor accounts,
especially those involving delayed memory, are fantasies implanted by
incompetent clinicians. However, leading memory researchers such as
Dr. Bessel van der Kolk of Harvard Medical School maintain that
traumatic memories, which typically are engraved in the sensorimotor
processes, are not subject to the same kinds of contamination that can
affect normal memory. Traumatic amnesia, described in the DSM-III-R as
psychogenic amnesia, is a phenomenon which has been known to mental
health professionals for more than 100 years. The clinically observed
characteristics of traumatic memory formation and retrieval match
precisely the patterns of memory recovery exhibited by SRA survivors,
and strongly confirm the reality of their cult abuse.
Quotes: If satanic ritual abuse is a question of memory, the data
redound to the credibility of those thousands of individuals who
identify themselves as SRA survivors. All the scientific studies of
memory under trauma indicate that the bimodal response described by
van der Kolk (1994), whether hyperpotentiated or dissociative,
heightens the reliability of recall. The phenomenon of recovered
memory is not a new therapeutic fad created by irresponsible clinical
experimentation, but a well established aspect of trauma. The
connection between trauma and memory disturbance is made clear by the
definition of psychogenic amnesia in the DSM-III-R (1987) which states
that The predominant disturbance is one or more episodes of inability
to recall important personal information, usually of a traumatic or
stressful nature, that is too extensive to be explained by ordinary
forgetfulness (p. 273).
Further, there often is corroboration for these retrieved memories.
Judith Herman and Emily Schatzow (1992) found that in a sample of 53
women who disclosed memories of abuse for which they had been amnesic,
74% of the subjects were able to find independent confirmation from
family members, pornographic photos, or diaries. Ivor Browne (1990a)
found the internal consistency of the traumatic account persuasive,
and also discovered that in the sizeable minority of cases where there
was an available witness that in every instance, the traumatic
events . turn out to be true (p. 30).
There is no longer room for denial and disbelief for evading the
grim reality of SRA by recourse to memory research which simply does
not apply. Solid scientific inquiry does not allow us that luxury;
neither should Christian conscience. https://wisdom.biola.edu/jpt

Jonker, F; Jonker-Bakker, I Reaction to Benjamin Rossens
Investigation of Satanic Ritual Abuse in Oude Pekela Journal of
Psychology and Theology 1992 20(3) p.260-262
quotes: The authors, Jonker and Jonker-Bakker, respond to Benjamin
Rossens criticisms of their handling of an alleged satanic ritual
abuse incident in Oude Pekela, The Netherlands.
This response in turn criticizes the quality of Rossens scientific
work, especially in respect to his judgments made without having had
direct contact with the children or their parents, or other principals
in the incident.All Rossens statements about the children and their
parents, about Professor Mik, about school teachers and about
ourselves were based on no contact whatsoever with any of us.
https://wisdom.biola.edu/jpt

Ritual Abuse-Torture Within Families/Groups Authors: Jeanne Sarson,
Linda MacDonald DOI: 10.1080/10926770801926146 Published in: Journal
of Aggression, Maltreatment & Trauma, Volume 16,Issue 4 July 2008,
pages 419 438 Abstract Case studies provide insights into
identifying 10 violent thematic issues as components of a pattern of
family/group ritual abuse-torture (RAT) victimization. Narratives from
victimized women suggest that victimization generally begins in
infancy or soon thereafter. A visual model of RAT displays the
organization of the co-culture. Examples of the family/group
gatherings known as rituals and ceremonies provide insights into how
these gatherings are used to normalize pedophilic violence. Global
activism afforded the first effort ever to track RAT and human
trafficking. Recognizing RAT as an emerging form of non-state actor
torture, discontinuing the use of language that sexualizes adult-child
relationships, and promoting human rights education are suggested
social solutions.
Available at : http://www.informaworld.com/index/903766904.pdf
html article : http://www.informaworld.com/smpp/ftinterface~content=a903766904~fulltext=713240928

Organized abuse and the politics of disbelief - Michael Salter (p.243
283) Faculty of Law Faculty of Medicine University of New South
Wales in Proceedings of the 2nd Australian & New Zealand Critical
Criminology Conference 19 20 June 2008 Sydney, Australia Presented
by the Crime & Justice Research Network and the Australian and New
Zealand Critical Criminology Network Edited by Chris Cunneen & Michael
Salter Published by The Crime and Justice research Newtork
University of New South Wales December, 2008
http://www.cjrn.unsw.edu.au/critcrimproceedings2008.pdf ISBN:
9780646507378 (pdf)

Since the 1980s, disclosures of organised abuse have been disparaged
by a range of activists, journalists and researchers who have focused,
in particular, on cases in which sexually abusive groups were alleged
to have behaved in ritualistic or ceremonial waysWhilst these authors
claimed to be writing in the interests of science and social justice,
what has emerged from their writing are a familiar set of arguments
about the credibility of women and childrens testimony of sexual
violence; in short, that women and children are prone to a range of
memory and cognitive errors that lead them to make false allegations
of rape. This paper argues that this body of literature has
systematically misconstrued allegations of organised abuse, and used
organised abuse as a lens through which the debate on child abuse
could be re-envisioned along very traditional lines, attributing
victim status to accused men and constructing liars out of women and
children complaining of sexual abuse.

Journal of Child and Youth Care - ISSN 0840-982X SPECIAL ISSUE 1990
CONTENTS
A Case of Multiple Life-Threatening Illnesses Related to Early Ritual
Abuse
Rennet Wong and Jock McKeen
Ritual Child Abuse: A Survey of Symptoms and Allegations
Pamela S. Hudson
Satanic Ritual Abuse: A Cause of Multiple Personality Disorder
George A. Fraser
Differentiating Between Ritual Assault and Sexual Abuse
Louise M. Edwards
The Choice Gerry Fewster
http://www.cyc-net.org/Journals/jcycSpecial1990.html (This website may
have a virus, use updated virus protection if visiting.)

Recent worldwide survey of ritual abuse

The Extreme Abuse Survey final results are online with
findings,questionnaires and presentations for download as pdf-files.
More than 750 pages of documentation http://extreme-abuse-survey.net/

Understanding ritual trauma: A comparison of findings from three
online surveys Handout for Karriker, Wanda. (2008, November).
Understanding ritual trauma: A comparison of findings from three
online surveys. Paper presented at the meeting of the International
Society for the Study of Trauma and Dissociation, Chicago, IL.
10 Extreme Abuse Survey Findings Helpful to Understanding Ritual
Trauma
1. Ritual abuse/mind control (RA/MC) is a global phenomenon.
2. A diagnosis of Dissociative Identity Disorder is common for persons
who report histories of
RA/MC. (84% of EAS respondents who answered that they have been
diagnosed with DID [N=655] reported that they are survivors of RA/MC).
3. Ritual abuse (RA) is not limited to SRA, i.e., satanic ritual
abuse, sadistic abuse, satanist abuse.
4. RA is reported to involve mind control techniques.
5. Some extreme abuse survivors report that they were used in
government-sponsored mind control experimentation (GMC).
6. RA/MC is reported to be involved in organized known crime.
7. RA/MC is reported to be involved in clergy abuse.
8. Most often reported memories of extreme abuse are similar across
all surveys.
9. Most often reported possible aftereffects of extreme abuse are
similar across all surveys.
10. In rating the effectiveness of healing methods, therapists tend to
favor stabilization techniques; survivors are more open to alternative
ways to cope with indoctrinated belief systems.
http://ritualabuse.us/mindcontrol/eas-studies/understanding-ritual-trauma-a-comparison-of-findings-from-three-online-surveys

MEDIA PACKET Torture-based, Government-sponsored Mind Control
Experimentation on Children Documentation that torture-
based,government-sponsored mind control (GMC) experimentation was
conducted on children during the Cold War. Data from two international
surveys that give voice, visibility, and validation to survivors of
these crimes against humanity.SURVEYS EAS: Extreme Abuse Survey for
Adult Survivors (An International Online Survey for Adult Survivors of
Extreme Abuse) January 1 March 30, 2007 with 1471 respondents from
31named countries. P-EAS: Professional Extreme Abuse Survey (An
nternational Online Survey for Therapists, Counselors, Clergy, and
Other Persons Who Have Worked Professionally with at Least One Adult
Survivor of Extreme Abuse) April 1 June 30 2007 with 451 respondents
from 20 named countries. Contact: Wanda Karriker, PhD
sandime@twave.net http://my.dmci.net/~casey/GovernmentSponsoredMindControlExperiments-MediaPacket.pdf

Rutz, C. Becker, T., Overkamp, B. & Karriker, W. (2008).Exploring
Commonalities Reported by Adult Survivors of Extreme Abuse:Preliminary
Empirical Findings. In Ritual Abuse in the Twenty-first Century:
Psychological, Forensic, Social and Political Considerations,J.R.
Noblitt & P. S. Perskin (Eds), pp. 31- 84. Brandon, Oregon:Robert D.
Reed Publishers.

Becker, T., Karriker, W., Overkamp, B. Rutz, C. (2008). The Extreme
Abuse Survey: preliminary findings regarding dissociative identity
disorder. In A. Sachs & G. Galton (Eds.), Forensic Aspects of
Dissociative Identity Disorder, pp. 32-49. London: Karnac.

Karriker, Wanda (November, 2007). Helpful healing methods: As rated
by approximately 900 respondents to the International Survey for
AdultSurvivors of Extreme Abuse (EAS).
http://www.endritualabuse.org/Karriker%20ISSTD%20Paper%20November%2012,%202007.pdf

Karriker, W. (2008, September). Torture-based mind control as a global
phenomenon: Preliminary data from the 2007 series of Extreme Abuse
Surveys. In Torture-based mind control: Empirical research, programmer
methods, effects and treatment. Workshop conducted at the 13th
International Conference on Violence, Abuse and Trauma, San Diego,CA.
http://ritualabuse.us/mindcontrol/eas-studies/torture-based-mind-control-as-a-global-phenomenon/

http://eassurvey.wordpress.com/extreme-abuse-survey-final-results/

Other organizations with data proving the worldwide existence of
satanic ritual abuse

http://www.ritualabusetorture.org/

http://www.ra-info.org

http://www.survivorship.org

http://web.archive.org/web/20071218103952/http://www.aches-mc.org/

http://web.archive.org/web/20080116175648/http://theawarenesscenter.org/ritualabuse.html

http://www.endritualabuse.org/

A Nation Betrayed The Chilling True Story of Secret Cold War
Experiments Performed on our Children and Other Innocent People by
Carol Rutz http://www2.dmci.net/users/casey

Pepinsky, H PEACEMAKING Reflections of a Radical Criminologist by
Hal Pepinsky The University of Ottawa Press ISBN10: 0776606409 2006
I have mentioned that since 1993 I have come to know many people whom
I believe to be genuine survivors of ritual abuse.
http://critcrim.org/sites/default/files/Pepinsky_proofs_0.pdf

Books on Ritual Abuse

Johnson Davis, Anne Hell Minus One: My Story of Deliverance From
Satanic Ritual Abuse and My Journey to Freedom Transcript Bulletin
Publishing ISBN 978-0-9788348-0-7 2008 Annes parents confessed
their atrocitiesboth in writing and verballyto clergymen, and to
detectives from the Utah Attorney Generals Office. Annes suppressed
memories, which erupted when she was in her mid-30s, were fully
substantiated by her mother and stepfather.The books foreword was
written by Lt. Detective Matt Jacobson, who was the lead investigator
with the Utah Attorney Generals Office on Annes case in 1995.
http://www.hellminusone.com/

Hell Minus One signed verified confessions of satanic ritual abuse
Annes parents confessed their atrocities both in writing and
verbally.
http://ritualabuse.us/ritualabuse/survivor-stories/hell-minus-one-signed-verified-confessions-of-satanic-ritual-abuse/

An Interview With the Author of Hell Minus One
http://ritualabuse.us/ritualabuse/survivor-stories/interview-with-the-author-of-hell-minus-one/

Karriker, Wanda (2003). Morning, Come Quickly. Catawba, NC: Sandime,
LTD. ISBN 0-9717171-0-9.

Noblitt, J.R.; Perskin, P. S. (eds) (2008). Ritual Abuse in the Twenty-
first Century: Psychological, Forensic, Social and Political
Considerations. Bandor, OR: Robert Reed, 552. ISBN 1-934759-12-0.

Noblitt, JR; Perskin PS (2000). Cult and ritual abuse: its history,
anthropology, and recent discovery in contemporary America. New
York:Praeger. ISBN 0-275-96665-8.
http://books.google.ca/books?id=zJkTTpfyJ-8C&printsec=frontcover&source=gbs_summary_r&cad=0

Cult and Ritual Abuse James Randall Noblitt Chapter 6 Empirical
Evidence of Ritual Abuse http://books.google.com/books?id=zJkTTpfyJ-8C&printsec=frontcover#PPA55,M1

Rutz, Carol (2001). A Nation Betrayed. Grass Lake, MI: Fidelity
Publishing. ISBN 0-9710102-0-X.

Ryder, Daniel. (1992). Breaking the Circle of Satanic Ritual Abuse:
Recognizing and Recovering CompCare Pub.

Oksana, Chrystine (2001). Safe Passage to Healing A Guide for
Survivors of Ritual Abuse. Lincoln, NE: iUniverse.com.
ISBN0-595-201000-8. 1994 pub. HarperPerennial.

Raschke, Carl A. (1990). Painted Black. New York: HarperCollins. ISBN
0-06-104080-0

Smith, Margaret. (1993). Ritual Abuse: What it Is, why it Happens, and
how to Help by Margaret HarperCollins

Sinason, V (1994). Treating Survivors of Satanist Abuse. New York:
Routledge. ISBN 0-415-10543-9.

Scott, S. (2001). The politics and experience of ritual abuse:beyond
disbelief. Open University Press. ISBN 0335204198.
http://www.amazon.com/Politics-Experience-Ritual-Abuse/dp/0335204198

Secret Weapons Two Sisters Terrifying True Story of Sex, Spies and
Sabotage by Cheryl and Lynn Hersha with Dale Griffis, Ph D. and Ted
Schwartz. New Horizon Press, P O Box 669 Far Hills, NJ 07931
ISBN0-88282-196-2 Is a well-documented, verifiable account of not one,
but two childrens long untold stories of being CHILD subjects of
Project MKUltra. Quotes from the book: By the time Cheryl Hersha came
to the facility, knowledge of multiple personality was so complete
that doctors understood how the mind separated into distinct ego
states,each unaware of the other. First, the person traumatized had to
be both extremely intelligent and under the age of seven, two
conditions not yet understood though remaining consistent as factors.
The trauma was almost always of a sexual nature p. 52 The
government researchers,aware of the information in the professional
journals, decided to reverse the process (of healing from hysteric
dissociation). They decided to use selective trauma on healthy
children to create personalities capable of committing acts desired
for national security and defense. p. 53 54 The book also contains
a variety of documents on mk-ultra and different projects as well as
reports to the Presidential Committee on Radiation and Mind Control,
including information on the five Canadians lawsuit against the U.S.
Government.

Another much maligned case is the McMartin Preschool Case Child
pornographers, those with pro-pedophilia philosophies and those
defending child molesters in the public or legal arena have attempted
to cover up the crimes against these children.

The McMartin Preschool Case What Really Happened and the Cover-up

http://ritualabuse.us/ritualabuse/articles/mcmartin-preschool-case-what-really-happened-and-the-coverup/

Archaeological Investigations of the McMartin Preschool Site by E.
Gary Stickel, Ph.D. This is the final report, written by Dr. E. Gary
Stickel, describing his findings at the McMartin preschool site in
Manhattan Beach, California.
http://www.scribd.com/doc/10252626/Archaeological-Investigations-of-the-McMartin-Preschool-Site-by-E-Gary-Stickel-PhD

Day Care and Child Abuse Cases

http://ritualabuse.us/ritualabuse/articles/day-care-and-child-abuse-cases/

This page has information on the McMartin Preschool Case, Michelle
Remembers, the Fells Acres Amirault Case,the Wenatchee, Washington
Case, the Dale Akiki Case, the Glendale Montessori Toward case and
the Little Rascals Day Care Center case.

Sexual Abuse in Day Care: A National Study Executive Summary March
1988 Finklehor, Williams, Burns, Kalinowski The study identified
270 cases of sexual abuse in day care meaning 270 facilities where
substantiated abuse had occurred involving a total of 1639 victimized
children.This yielded an estimate of 500 to 550 reported and
substantiated cases and 2500 victims for the three-year period.
Although this is a large number, it must be put in the context of
229,000 day care facilities nationwide service seven million
children.allegations of ritual abuse (the invocation of religious,
magical or supernatural symbols of activities) occurred in 13% of the
cases. The authors divided these cases into true cult-based ritual,
pseudo-ritualism with a primary goal of sexual gratification and
ritual being used to intimidate the children from disclosing and
psychopathological ritualism the activities being primarily the
expression of an individuals obsessional or delusional system.
http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/1c/82/61.pdf

date: Tue, 22 Sep 2009 19:02:11 -0700 (PDT) author: childadvocate