Ritual Abuse

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Torture-based mind control programming can be defined as systematic torture that blocks the victim’s capacity for conscious processing (through pain, terror, drugs, illusion, sensory deprivation, sensory over-stimulation, oxygen deprivation, cold, heat, spinning, brain stimulation, and often, near-death), and then employs suggestion and/or conditioning to implant thoughts, directives, and perceptions in the unconscious mind, often in newly-formed trauma-induced dissociated identities, that force the victim to do, feel, think, or perceive things for the purposes of the programmer. The objective is for the victim to follow directives with no conscious awareness, including execution of acts in clear violation of the victim’s volition, moral principles, and spiritual convictions.

Torture-based mind control is practiced by individuals and groups who seek to maximally control and exploit others, usually beginning in childhood. Included are practitioners of abusive religious rituals (e.g., Satanism and abusive witchcraft), organized crimes against children (child pornography, prostitution, and trafficking), and groups with political, military, and espionage agendas.

Many of these abusers also manipulate their victims’ attachment needs, that is, their basic survival needs and needs for security and love, usually beginning in early childhood. They also go to great lengths to try to make their victims believe that the victims are accomplices to the abuse, that they are as evil as their abusers themselves, and that they are unworthy and incapable of belonging anywhere but with the abusers.

1. Pain and Terror Held in Programmed Dissociated Self-States

Highly psychologically sophisticated abusers invest great time and effort into developing particular self-states in their victims who reflexively obey their abusers’ directives, against their own interests, and in many instances, even in opposition to their own instinct for self-preservation, e.g., suicide bombers (see note).

Note: The United States Central Intelligence Agency (CIA) declassified MKULTRA document MORI 0000190527, dated September 25, 1951, titled “SI and H Experimentation,” likely indicating, “Subconscious Isolation and Hypnosis Experimentation” (see The Mind Manipulators (1978), Scheflin and Opton), details an experiment in which two children were successfully hypnotized to plant a bomb, set it to detonate in 82 seconds, turn it on, and then sit in an adjacent room.

While child victims are still under the relatively complete control of the abusers, they are severely punished for any attempt to tell anyone of the abuse or to reach out for any kind of help. In many cases, abusers manipulate children into seeking help in order to immediately wield punishment with the goal of developing a deeply entrenched fear of telling. For example, some abusers provide a child with a faux confidant, a counterfeit ally, who is actually a member of the abuser group, who gains the child’s trust with the intended purpose of the child disclosing the abuse to this person. The faux confidant immediately reports this disclosure to the abusers. The child is tortured in retaliation, and told that the abusers know, see, and hear everything the child does. In many cases, particular self-states are also trained with reward and punishment (by torture) to remember what the abusers wish them to remember and to forget what the abusers want them to forget, to prevent the victim recalling and disclosing the abuse.

In some cases, particular dissociated self-states have been programmed to respond to naturally-occurring stimuli by re-setting programming, such as directives to obey, or programs that may have been discovered and tampered with by the survivor, a therapist, or an other programmer. Stimuli survivors have discovered to have been used as re-sets are the sight of a trademark of a common chain store or restaurant, or a self-state programmed to perceive that there is a button on the body that gets pressed each day while dressing.

Until these kinds of programming are made conscious, or otherwise de-activated (e.g., by the survivor learning how to prevent “switching” into programmed self-states, or devising a means of internally sequestering programmed self-states), “handlers” (abusers who control victims– not necessarily programmers) can activate this programming with hand signals, phone tones, words, etc., which are communicated in what appears to be normal conversation, normal public activity, or seemingly benign phone calls, text messages, emails, greeting cards, etc., or that simply occur naturally.

There are many steps that go along with the brainwashing process. It is not something that is going to just happen to you when
you walk down the street and talk to someone that you have just met. First off, one of the main requirements that come with brainwashing being successful is that the subject must be kept in isolation. If the subject is able to be around other people and influences, they will learn how to think as n individual and the brain washing will not be
effective at all.

Guilt
Once the subject has gone through the assault on their identity, they will enter the stage of guilt. The subject will be constantly told that they are bad while going through this new identity crisis that has been brought on. This is done in order to bring a large sense of guilt on to the subject. The subject will be constantly under attack for
any of the things that they have done, regardless of how big or small the acts may be. The range of the attacks can vary as well; the subject could be criticized for their belief systems to the way that they dress and even because they eat too slowly. Over time, the subject is going to start to feel shame around them all of the time and they will
feel that all the things they are doing are wrong. This can help to make them feel more vulnerable and likely to go along with the new identity the agent wants to produce.

the subject is going to go through a nervous breakdown.In psychology, this just means a collection of severe symptoms that often indicate a large number of supposed
psychological disturbances. Some of the symptoms can involve general disorientation, deep depression, and uncontrolled sobbing. The subject may have the feelings of being completely lost along with having a loose grip on reality. Once the subject reaches this breaking point, they will have lost their sense of self and the
agent will pretty much be able to do whatever they want with them at this point since the subject has lost their understanding of what is going on around them and who they are.

The process of discovering and internally rescuing programmed self-states is a step-by-step, often lengthy, process, often done in therapy or counseling with psychotherapists or clergy who understand mind control. Some survivors find that before all self-states can be discovered and re-located, they can develop means of increasing their mental focus to stay mentally present in a self-state that can exercise critical thinking, self-observation, free will,

A more comprehensive discussion of mind control and means of doing the internal work to resolve and overcome mind control, is provided in my chapter, “Torture-based Mind Control: Psychological Mechanisms and Psychotherapeutic Approaches to Overcoming Mind Control,” in the book, “Ritual Abuse and Mind Control: The Manipulation of Attachment Needs,” published in March, 2011, by Karnac Books of London. It is available on Amazon: http://www.amazon.com/Ritual-Abuse-Mind ... 1855758393 or from the publisher: http://www.karnacbooks.com/Product.asp?PID=29482 .

It is also my sense, and the sense of many of my colleagues, that organized abusers have become more concerned about potential exposure in recent years than they were 15 or 20 years ago, and that this is a deterrent to killing their victims. Despite the media campaign of the False Memory Syndrome Foundation to raise doubt about the existence of recovered memories of abuse, to try to discredit Dissociative Identity Disorder as a valid diagnosis, and to try to make the public believe that ritual abuse does not exist, information about organized abuse and ritual abuse has become more publicly available in recent years.

What is Ritual Abuse?



The term ‘ritual abuse’ was first used in the early 1980’s, to describe a particular form of abuse, (predominantly of children), involving organised ritual as a central feature. The term first appeared in North American literature and was used in Australia from 1984 onwards (Scott, 2001). Since this time, the term ritual abuse has been defined in various ways, by various people, including survivors, academics and workers from professional fields that come into contact with survivors and perpetrators e.g. police, social workers, psychologists etc.

Ritual abuse has existed for longer than the last twenty years. Survivors talk of their childhood experiences of ritual abuse, occurring in the 1950’s and 60’s. Ritually abusive practices within families are often trans-generational, meaning they are practised by various generations of family members over many years. Evidence, derived from court cases and personal accounts, indicate ritual abuse existed as far back as the 16th century.

The extent to which it is practised in Australia is hard to determine due to a number of factors, including the highly secretive nature of ritual abuse practices and a culture of disbelief which further hides it and, which influences and impedes political and social institutions’ responses toward it.

This list is not exhaustive, but simply gives us some idea of the immense impact that ritual abuse has on survivors. It also illuminates the tremendous strength of those who survive ritual abuse. Surviving in a culture of disbelief adds to the immense impact of ritual abuse on survivors, is the frustration and despair of attempting to survive within a wider culture where ritual abuse experiences are disbelieved and denied. The culture of disbelief is further compounded through the very social and political systems and institutions, which are supposed to promote the best interests of survivors, as those requiring special personal support and legal protection and justice.



Australian Governments have been unwilling to acknowledge that ritual abuse exists. It has been suggested that the association of ritual abuse practices with government institutions (for example, orphanages and mental health facilities) has rendered governments afraid of litigation, should they fully acknowledge its existence. For whatever reasons, governments have not encouraged adequate responses toward the issue from those systems which come into contact with survivors and perpetrators. This includes the criminal justice and health-care systems, which are responsible for the provision of services that promote the health and well-being of survivors of sexual violence.